Rie
van

ae aaron

TST DHT

Se ES

webemeny ar ee

ASS

Sheu ee

See eeetoey

Senor
Taessenette
saeouse

how mean

pastes DS DC

SS

Seen eset

es
SoeTHE

eT COMMENTARY.

EDITED By THE

REV. CANON 4H. LD. MM. SPENCE. M.A.,
VICAR AND RURAL DEAN oO} ST. PANCRAS, AND EXAMINING CHAPLAIN TO. THE LORD
GLOUCESTER AND BRISTOL,

BISHOP oO}

AND BY THE

REV. JOSEPH Ss: EARL.

WITH
INTRODUCTIONS
BY LH

REV. CANON F. W. FA RRAR, D.D., F.R.S. RIGHT REV. H

. COTTERILL, DD:, F.R
FTULLOCH, D.D. REV

ste ee,
VERY REV PRINCIPAI i . CANON G

RAWLINSON, M.A.
REV. A. PLUMMER,

NEW YORK:

ANSON D..F. RANDOLPH

& COMPANY,
goO BROADWAY, COR, 20th STREET

LONDON

CH & CQO. 4mT" ;
THE
ry a
} ( |
a }
EDITED BY THE
EV. CANON H. D. M. SPENCE, |
R i ‘ OF E ()} ‘ i. ATL « Si 1 N( Ki, M.A..
VICAR AND RURAL DEAN OF ST. PANCRAS, AND EXAMINING CHAPLAIN TO THE LORD

BISHOP OF GLOUCESTER AND BRISTOL 3

AND BY THE

REY. JOSEPH 8. EXELL, M.A, { -

Cxposition
By VERY REY. E. BICKERSTETH, D.D.,
DEAN OF LICHFIELD,
Womiletics
By REV. PROF. J. R. THOMSON, M.A.
Womiltes by Parfous Authors.
REV. A. ROWLAND, B.A,, LL.B. REV. PROF. J. J. GIVEN, M.A.
REY. PROF, E. JOHNSON, M.A.

REV. A. F. MUIR, M.A.
REY. R. GREEN,

VOL. Ii

KEGAN PAUL, TRENCH & CO., 1, PATERNOSTER SQUARE,

1883,ese = > ee m P S n Nexee) 5 ; . k : :
< 5 a8 see odTHE

GOSPEL ACCORDING TO

SI. MARK.

EXPOSITION,

CHAPTER IX.

Ver. 1.—Till they see the kingdom of God
come with power. In St. Matthew (xvi. 28)
the words run thus: “ Till they see the Son
of man coming in his kingdom.” In St.
Luke (ix. 27), ‘
God.” All these evangelists connect their
record of the Transfiguration with these pre-
dictive words—a circumstance which must
not be lost sight of in their interpretation.
The question, therefore, is whether or how
far the Transfiguration is to be r carded
as a fulfilment of these words. One thing
seems plain, that the Transfiguration, if a
fulfilment at all, was not an exhaustive ful-
filment of the words. The solemnity of their
introduction forbids us to limit them to an
event which would happen within eight
days of their utterance. But there was an
event impending, namely, the destruction of
Jerusalem, inyolvying the overthrow of the
Jewish polity, which, coming asit did within
forty or fifty years of the time when our
Lord uttered these words, might reasonably

have been expt ected to take place within the
lifetime of some of those then standing
there. And that great catastrophe was fre-
quently alluded to by our Lord as a type
and earnest of the great judgment at the
end of the world. What relation, then, did
the Transfiguration hold to these two events
and to the prediction contained in this verse?
It was surely a prelude and pledge of what
should be hereafter, specially designed to
brace and strengthen the apostles for the
sicht of the sufferings of their Master, and
to animate them to endure the toil and the
trials of the Christian life. So that the
Transfiguration was an event, so to speak,
parenthetic to this prediction—a preliminary
manifestation, for the special advantage of
MARK—II,

Till they see the kingdom of

those who witnessed it; though given also
‘for our admonition, upon whom the ends of
the world are come.” Such were the views
of St. Hilary, St. Chrysostom, St. Ambrose,
and others. ‘When our Lord was trans-
ficured,” says St. Jerome, “ he did not lose
his form and aspect, but he appeared to his
apostles as he will appear at the day of judg-
ment.” And elsewhere he says, “ Go forth
a little out of your prison, and place before
your eyes the reward of your present Jabour,
which ‘the eye hath not seen, nor the ear
heard, neither hath it entered into the heart
of man.’ ”

Vers. 2, 3.—After six days. St. Luke (ix.
28) says, “About eight days after these
There is no real discrepancy here.
There were six whole days that intervened
between our Lord’s words and the Trans-
firuration itself. Jesns taketh with him
Peter, and James, and John. He chose these
three, as the leaders amongst the disciples,
and he showed to them his glory, because he
intended also to show them afterwards his
bitter agony in the garden. This magnifi-
cent splendour—this “excellent glory,” as
St. Peter (2 Epist. i. 17) describes it—this,
together with the voice of the Father, ‘‘ This
is my beloved Son,” would assure them that
Christ was truly God, but that his essential
Deity was hidden by the veil of the flesh ;
and that, although he was about to be cruci-
fied and slain, yet his Godhead could not
suffer or die. It was an evidence beforehand,
a prospective evidence, that he underwent
death, even the death of the cross, not
constrained by infirmity or necessity, nuit
of his own will, for the redemption of mar.
It was plain that, since he could thus invest
lis body with this Divine glory, he could
have saved himself from death if he had so
willed. He taketh with him Peter, and James,

B

Say i 109.7”

Ed &THE GOSPEL ACCORDING TO

ST MARK.  [ea-1x. 1—o0,

 

and John. St. Peter’s reference to the trans-

figuration (just alluded to) shows what a

deep and abiding impression it made on his

mind. St. James, too, was there, as one who

was to be amongst the first to die for his

sake. St. John also was with them, who,

having seen the glory of the Son of God,

which is subject to no limits of time, might

be bold to send forth his erand testimony,

“Tn the beginning was the Word, and the

Word was with God, and the Word was

God.” And bringeth them up into a high
mountain apart by themselves. “ Tt 48

necessary for all,’ says Remigius, “ who
desire to contemplate God, that they should
not grovel amidst low thoughts and desires,
but ever be lifted up to heavenly things.
And thus.our Lord was teaching his disciples
that they must not look for the brightness of
the Divine glory in the depths of this world,
but in the kingdom of heavenly blessedness.
And he leads them apart, because holy men
are in intention and desire separated from
evil, as they will be altogether separated
from it in the world to come. For they who
look for the glories of the resurrection ought
now in heart and mind to dwellon high, and
to seek these glories by continual prayer.”
Into a high mountain. A tradition of the
time of Jerome identifies this mountain with
Tabor, in Galilee. But there are two weighty
objections to this view: (1) that our Lord
was at this time in the neighbourhood of
Cxsarea Philippi, a considerable distance
from Tabor, and (2) that there is strong
reason for believing that Tabor had at this
time a fortress on its summit. It must be
yemembered that Ceesarea Philippi was at
the foot of Libanus; and the spurs of Libanus
would present several eminences answering
to the description, “a high mountain (dpos
iwnrdv).” The Mount of Transfiguration was
in all probability Hermon, a position of ex-
treme grandeur and beauty, its snowy peaks
overlooking the whole extent of Palestine.
“Tigh up,” says Dean Stanley, ‘‘on its
southern slopes there must be many a point
where the disciples could be taken ‘apart
by themselves.’ Even the transient com-
parison of the celestial splendour with the
snow, where alone it could be seen in Pales-
{ine, should not, perhaps, be wholly over-
looked. At any rate, the remote heights
above the sources of the Jordan witnessed
the moment when, his work in his own pecu-
liar sphere being ended, he set his face for
the last time to go up to Jerusalem.” A|-
though compelled to dismiss from our minds
the old tradition of Tabor as the scene of the
Transfiguration, we still think of that moun-
tain as near to Nazareth, where our Lord
was brought up; and of Hermon, where he
was transfigured, as we rejoice in the fulfil-
ment of the old prophecy, “Tabor and Her-

 

 

mon shall rejoice in thy Name.” And he was
transfigured (werewoppo0n) before them. The
fashion of his appearance was changed. It
was no illusion, no imaginary appearance,
but a real transformation. It was the Divine
elory within him manifesting itself through
his humanity; and yet not that glory of
Deity which no man hath seen or can see;
but such a manifestation that the disciples
might in some degree behold the glory and
majesty of Deity through the veil of his
flesh. Nor, we may believe, did our Lord in
his transfiguration change the essence or
form of his countenance. But he assumed a
mighty splendour, so that, as St. Matthew
(xvii. 2) tells us, “his face did shine as the
sun.” This splendour was not in the air,
nor in the eyes of the disciples, but in the
person of the Son of God—a splendour
which communicated itself to his raiment,
so that his garments became glistering
(ortABovra), exceeding white; so as no fuller
on earth can whiten them. This figure is
taken from natural things. The first idea
of “fuller” from the Latin fullo, is that
of one who cleanses by “stamping with the
feet.” His business is to restore the soiled
cloth to its natural whiteness. The eyan-
gelist uses an earthly thing to represent the
heavenly. The heavenly Fuller gives a
purity and a brightness infinitely exceeding
the power of any “fuller on earth.” It
would almost seem as if the figure was one
specially supplied by St. Peter.

Ver. 4.—And there appeared unto them
Elijah with Moses. Moses and Elijah were
there because Moses was the lawgiver of the
old covenant, and Elijah was conspicuous
among the prophets; so that they were the
representatives, the one of the Law, and the
other of the “ goodly fellowship of the pro-
phets.” They appear together to bear witness
to Christ as the true Messiah, the Saviour of
the world, prefigured in the Law, and fore-
told by the prophets. They appear to bear
witness to him, and then to resign their
offices to the great Lawgiver and Prophet
whom they foreshadowed. ‘Then, further,
Moses died, but Elijah was translated.
Moses, therefore, represents the dead saints
who shall rise from their graves and come
forth at his coming, while Elijah represents
those who shall be found alive at his advent.
Our Lord brought with him, at his trans-
figuration, Moses who had died, and Elijah
who had been translated, that he might
show his power over both “the quick and
the dead.” St. Luke (ix. 31) says that
Moses and Elijah “appeared in glory, and
spake of his decease (t)y €fod0v avtov) which
he should accomplish at Jerusalem.” They
appeared in glory; the Divine splendour
irradiated them. They “spake of his
decease,” literally, his departwre—his de-cH. Ix. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. o

parture not only out of Jerusalem, but out
of this life, by his death upon the cross,
The death of Christ was thus shown to be
the ultimate end to which the Law and the
prophets pointed. Even in that hour of his
glory, on the Mount of Transfiguration, this
was their theme: and thus the disciples
were nerved to look with hope and faith to
that which they had contemplated with
dismay.

Ver. 5.—Peter answereth, and saith to
Jesus. We learn from St. Luke (ix. 33)
that this happened just as Moses and Klijah
were departing. Peter was excited, and
there was fear mingled with his excitement.
He was bewildered. His first idea was to
seek that they might remain, for he saw that
they were just preparing to depart. Theo-
phylact says upon this, “Do not say with
Peter, ‘It is good for us to be here:’ for it
behoves us evi r, whilst in the flesh, to be
adyancing, and not to remain in one stage
of virtue and contemplation, but to pass
on to other degrees.” It is. perhaps, too
curious a@ question to ask how the three
disciples knew them to be Moses and Elijah.
The same Divine power which presented
them with a vision of the other world gave
them an intuitive knowledge on the subject.
And we may, perhaps, infer from hence that
in that world to come there will be not only
recognition, but knowledee, at once imparted,
of those whose faces we have not se nein
the flesh.” St Luke Gx 382) says that
Peter and his companions “ were heavy with
sleep (BeBapnuevot vat wy). 'G 48 pr bable
that the Transfiguration took place at night.
The whole manifestation would be rendered
more conspicuous and striking amidst the
darkness and stillness of night. But St.
Luke is careful to add, “when they were
fully awake (S:aypnyopjoavtes).” This word
might be rendered, mf having remaincd
awake.” But whichever translation be
adopted, the intention of the evangelist
is evidently to show that it was not in a
dream or a vision of the night that they saw
this. It was a great reality, on which they
looked with open eyes.

Ver. 6.—They became sore afraid. There
is a slight change of reading here. Instead
of hoav yap expoBa, the best authorities
give xkpoBa yap eyevovtro. A sense of creat
awe and terror overpowered the bliss and
brightness of the scene. All the revelations
of the other world strike terror, even though
abated as this manifestation was by the
presence of their dear Lord and Saviour.

Ver. 7.—There came a cloud overshadow-
ing them. The cloud enfolded them all, so
that they could not be seen, it was so ample
and dense. and vet so bright and shining.
St. Matthew (xvii. Dd) says lt was “a
brizht cloud.” ‘lhe cloud was a symbol of

.

 

_ “ a ~
the grandeur and unapproachable glory of
God. The disciples were admitted within
this cloud that they might have a foretaste
of future glory, and that they might be
witnesses of what took place under the
cloud, and especially that they might be
able to give evidence throughout all ages of
the voice which they heard come out of tha
cloud from “the excellent glory” (the
expression is equivalent to the Hebrew
‘Shechinah,” and St. Peter says (2 Epist.
1. 18); it came from heaven), This is my
beloved Son: hear ye him. But at the same
time that this cloud was the symbol, it was
also the veil of Deity, of the glory of Deity.
“ He maketh the clouds his chariot,” says the
psalmist (Ps. eiv. 3). Moreover, the cloud
abated and subdued the splendour of
Christ’s appearance, which otherwise the
mortal eyes of the disciples eculd not have
borne. It will be observed that St. Mark
omits the words, found in St. Matthew
(xvii. 5), “in whom I am well pleased.” So
does St. Luke. But it is remarkable that
they are found in St. Peter (2 Epist. i. 17);
from whence we might have expected to
find them here. In St. Luke (ix. 35) the
most approved readings give, “This is my
son, my chosen (€xAcAeyuévos).” The words,
‘““my beloved Son,” are impressed upon us
in order that epithets so sweet and endearing
might kindle our love and deyotion. “Hear
ye him ”’—not Moses, who has now departed,
but Christ himself, the new Author of a new
Law. ‘*Hear ye him” was not said when
our Lord was baptized, because he was then
only just proclaimed to the world. But now
these words signify the abolition of the old
dispensation, and the establishment of the
new covenant in Christ.

Yer. 8.—And suddenly looking round
about, they saw no one any more, save Jesus
only with themselves. St. Matthew here
says (xvii. 6), ‘When the disciples heard
it, they fell on their face, and were sore
afraid. And Jesus came and touched them,
and said, Arise, and be not afraid.” St.
Mark omits this; but in his characteristic
mauner states that which implies what
St. Matthew has recorded. It was the
“touch ” of Jesus that caused them to look
round about; and then ina moment they per-
ceived that they were alone with Jesus, as
they were before this manifestation began.
The order of incidents in the Transfiguration
appears to have been this: Our Lord is
praying. The disciples, fatigued with the
ascent of the mountain, are heavy with
sleep; and Christ is transfigured. Then
appear Moses and Elijah; and they are
talking with Jesus about his exodus—his
decease to be accomplished at Jerusalem.
The disciples roused from their sleep by the
supernatural brizglitness, and by the conver-4 THE GOSPEL ACCORDING TO* ST: MARK,

 

sation, and now, fully awake, behold the
glory of Jesus, and Moses and Elijah talking
with him. As Moses and Elijah are pre-
paring for their departure, Peter, excited,
enchanted, bewildered, and yet. grieved to
see that they were going, seeks to detain
them by the proposal to make some tem-
porary resting-place for them. Then comes
the bright overshadowing cloud, and a yoice
out of the cloud, “ This is my beloved Son:
hear ye him.” - At the sound of this voice
the disciples fall terrified to the earth. But
they are soon comforted by Christ, and, look-
ing up, they see him alone with themselves.

Ver. 9.—He charged them that they should
tell no man what things they had seen, save
when the Son of man should have risen again
from the dead. They were not even to tell
their fellow-disciples, lest it might cause
yexation or envy that they had not been thus
favoured. ‘The time of our Lord’s resurrec-
tion would be a fitting opportunity for
revealing this mystery; and then the dis-
ciples would understand and believe it,
when, after his passion and death, which
were an offence to them,they should see him
rising in glory, of which event the Trans-
fizuration was a type. For, by the Resur-
rection they would certainly know that
Christ underwent the death of the cross, not
by constraint, but of his own accord, and
out of his great dove for us.

Vers. 10, 11.—Questioning among them-
selves what the rising again from the dead
should mean; that is, his own rising from
the dead, of which our Lord had just been
speaking. No doubt the general resurrec-
tion at the end of the world was an article or
faith with which the disciples were familiar.
But they could not understand, when he
spake of his own immediate rising from the
dead. So their perplexities led them at
last to ask him the question; or rather to
make the remark to him, The seribes say that
Elijah must first come; with a view to ob-
taining some clearer understanding. ‘They
had just seen Elijah in the Transfiguration,
and they had seen him disappear, ‘They
wondered why he should have departed.
They thought, it may be, that he ovght to
have remained, that he might be the fore-
runner of Christ and of his kingdom and
glory, according to the prophecy of Malachi
(iv. 6). This the scribes taught; but
they erred in the confusion of times, for
they did not distinguish the first coming of
Christ in the flesh from his second advent
to judgment. The thought upon the mind
of the disciples appears to have been this:
They heard Christ speak of his own resur-
rection as close at hand, and they had seen
the type of it in his transfiguration; and
they thought that immediately after that,
Christ’s kingdom would come, and he would

 

 

 

 

(cu. 1x. 1—60,

 

 

reign gloriously. Why, then, had not Elijah
remained, that he might be his precursor ?
St. Matthew (xvii. 13) tells us_ that our
Lord’s words which follow showed the dis-
ciples that when he said that Elijah was to
come first and restore all things, he meant
them to understand “ that he spake unto them
of John the Baptist.” | Upon the question
of.a future coming of Elijah, it seems safest
to confess our ignorance. The prophecy of
Malachi was no doubtin part fulfilled in the
coming of John the Baptist ; but it would
be rash to affirm that 1t may not receive
another and more literal fultilment before
the second advent. A host of ancient
Christian expositors have held that Elijah
will appear in person before the second
advent of Christ. St. Augustine, in his
‘City of God’ (xx. 29), says, “ Not with-
out reason do we hope that before the coming
of our Judge and Saviour Elias will come,
because we have good reason to believe that
he is now alive; for, as Holy Scripture dis-
tinctly informs us, he was taken up from
this life ina chariot of fire. When, therefore,
he is come he shall give a spiritual explana-
tion of the Law which the Jews at present
understand carnally, and will turn the
hearts of the fathers to the children, and the
children to the fathers; that is, the Jews
who are the children will understand the
Law in the same sense as their fathers the
prophets understood it.” Indeed, this is one
of the principal reasons assigned by the
Fathers for this appearance of Elijah, that he
may convert the Jews.

Ver. 14.—And when he came to his dis-
ciples, he saw a great crowd around them.
High authorities support the reading adopted
by the Revisers, when they came to the dis-
ciples, they saw a great multitude about them.
“They ” would thus mean our Lord and the
three chosen disciples who had been with
him on the Mount of ‘Transfiguration.
“They ’? came to the other disciples who had
been left below. St. Luke (ix. 37) adds
“On the next day, when they were come
down from the mountain.” This would seem
to confirm the supposition that the trans-
figuration took place in the night. All the
synoptists agree in placing the following
miracle immediately after the transfigura-
tion. Scribes were questioning with the
disciples who had been left behind. As
usual, they had assembled in the neigh-
bourhood where Jesus was, for the purpose
of watching him. ‘Their object in question-
ing with the disciples was doubtless to
throw discredit upon Jesus, because they,
his disciples, had failed to work the miracle.

Ver. 15.—The multitude were favourably
disposed towards Jesus, and were glad that
he had returned at an opportune moment
to defend his disciples against the scribes.ci. 1x. 1—50.] THE

But why

were they greatly amazed? The
word in the

: Greek is seca n- It seems
most prob: ine that they saw in his counte-
nance, always Heavenis and maje sti , some-
thine even <I more Divine, retainine
traces of the glory
even as the face of

some
of his transfiguration,
Moses shone when he

came down from the mount (Exod. xxxiy.
29). It hardly seems likely that the amaze-
ment of the people was simply caused by
our Lord having arrived at an opportune
time to relieve his disciples of their difti-
culty. The Greek word expresses some-
thing more than would be satisfied by the
fuct of our Lord havine come upon the
scene just when he was wanted. Even if
there were no remains of the transfiruration

glory upon his countenance,

lection of the scene, of the conversation
with Moses and Elijah, and the subject
of it, and the of the Father, must
have invested his countenance with a pecu-

the Vivid recol-

yoice

liar majesty and dignity. Tbe same word,
though without its compound (é@auBodyro),
is used further on im ch. x. 32 to express
the amazem ny Of the d scip les, as he
pressed eagerly onwards before them on his

way to Jerusalem and to his cross. There

was no doubt something then in his counte-
nance which aston she d the) mM. The multi-
tude running to him, saluted him. The
had not been able to shake their
faith. In their view -he-. was still “that

het A neh sh

scribes

Prop! uld come into the world.”
Ver. —-And he asked them; that is,
the a deca. The context shows this,
The reading here is adtovs, not TOUS, Ypaje-
MaTe
Ver. 17.—One of the multitude answered

him, MasterI brought—the Greek is #veyxa
—unto thee my son. He brought his son,
expecting to find J but failing in this,
he applied to our Lord’s disciples to cast out

Sus 5

the evil spirit,; but they could not. St.
Matthew (xvii. 14) says that--the man
came kneeling to-Christ, “ and saying, Lord,
have mercy on my son: for he is lunatic.”
The word in the Greek ther "e 18S geAnvidcera.
Etymologically, no doubt, “lunatic” conveys
the meaning of the word ‘most nearly. But

the eraphic desc iption here of St. Mark cor-
rt sponds exactly to epilepsy and to epilepsy
acted upon by an unclean spirit, who in this
instance deprived the sufferer of his speech.
Lunatics were so called from the prevailing
impression, not without foundation, that the
light and the changes of the moon have an
influence upon the body, and so act through
the body upon the mind. This influence
seems to be recognized in Ps, cxxi. 6,

“The sun shall not smite thee by day,
nor the moon by night.”
Ver. —Wheresoever it taketh him

(xaradaBn); literally, tt setzeth hold of him.

GOSPEL ACCORDING TO ST.

MARK, 5

 

This is the Greek word from which comeg
our ‘“catalepsy,” the active form of “ epi-
lepsy.” It teareth him (fjoce:). This is
doubtless the literal meaning. But there is
much evidence to show that it means here
“it striketh or throweth him down.” This
is the rendering of the Peshito Syriac, and
of the Vuleate. The same interpret ation
is also given by Hesychius as one of the
meanings of the word. St. Luke (ix. 39)
describes the pte oms thus: “A spirit
taketh him, and he suddenly crieth out, and
it teareth him (omapdoce: adrdv) thi ut he
foameth (uer& appod); and it hardly departeth
from him, bruising him sorely.” This it
will be remembered is the record of one who
was himself a physician. He grindeth his
teeth, andpineth away (fmpatvera:), as though
the springs of his life were dried up. The
father. of the boy is here minutely describing
the symptoms when the fit was upon him.
He seems here to express the stiffness and
rigidity of the body in the approaches of the
malady. AndI spake to thy disciples that they
should cast it out; and they were not able.
They had tried and failed. This failure is
attributed by our Lord (see Matt. xvii.
20) to their want of faith; or rather to
their “little faith (8a rhy dAryomertay
vuay),”

Ver, 19.—0 faithless generation. These
words were no doubt intended primarily as
a rebuke to the Jews and their scribes;
though not without a glance at the weakness
of faith of hisown disciples. The words are
the complaint of one weary of the unbelief
of the masses and of the weakness of faith in
even his own. Bring him unto me (¢épere);
literally, Bring ye him to me.

Ver. 20,—And they brought him unto him.
The father, it would seem, was not able of
himself to bring him, so fierce and violent
were the paroxysms.of the disorder. And
when he saw him, straightway the spirit
tare him (cvveordpatey)—it might be ren-
dered, convulsed him—grievously. Observe
the Greek construction (kal iSiayv adrdv 7rd
mvevua), masculine participle with neuter
noun. The sight of Christ stirred the evil
spirit dwelling in the child. He was irri-
tated by the presence of Christ ;- for he knew
his power, and feared lest he should be cast
out. Then came the last and most violent
convulsion. He wallowed foaming. ‘lhe word
“to wallow” is probably from the Latin
volvo. He rolled about in his agony. St.
Gregory, quoted by Trench (‘ Miracles,’ p.
397), shows how true all this is-to nature;
and that “the expulsion of a deadly evil
from our spiritual being is not accomplished
without a terrible struggle, followed in some
cases by extreme prostration.”

Vers. 21, 22.—Our Lord asks the father,
not the sufferer, which in this cause would6 THE GOSPEL ACCORDING TO ST. MARK.

 

have been useless—he was but a lad, and |

he was dumb. Our Lord’s question, How
long time is it since this hath come unto
him? was intended, not of course for his
own information, but to inspire the father
with hope and_ confidence. The father
briefly answers, From a child ; and then re-
turns to a description of the perils to which
his child was continually exposed through
these paroxysms. And then, half doubting,
half in despair, he says, If thou canst do
anything, have compassion on Us, and help
us. It is as though he said, “ Thy disciples
have failed, perhaps thy power may be
greater.”

Vers. 23, 24.—The most approved reading
here is, not EZ ddvaca, mioTEVoUL, but simply
E7 Sivacat. So that the English rendering Is,
If thoucanst! All thingsare possible to him
that believeth. Our Lord takes up the
father’s words. It is as though he said,
“Thou sayest to me, ‘If thou canst do any-
thing!’ Ah, that ‘If thou canst!’ All
things are possible to him that believeth.”
In other words, our Lord said to him,
“ Believe in me, and your child shall be
healed.” It was right that Christ should
demand faith in himself; for it was not
fitting that he should confer his special
benefits on those who-disbelieved or doubted
about him—that he should thrust his bless-
ings on those who were unworthy of them.
The answer of the father is touching and
beautiful. Greatly agitated, he cried out and
said (we might well suppose (wera daxpvwr),
“with tears,” although the weight of evi-
dence is against this addition being retained
in the text), I believe; help thou mine unbe-
lief. It is as though he said, “ I do believe ;
but my faith is weak. Do thou, therefore,
increase and strengthen it; so that whatever
there isin me of doubt or remaining unbelief
may be taken away, and I may be counted
worthy to obtain from thee this blessing for
my son.” Nor can we doubt that Christ
heard a prayer so humble and so fervent,
and took away from him the last remains of
doubt and unbelief.

Vers. 25—29.—The multitude had been
much excited by the dispute between the
scribes and our Lord’s disciples. And now,
when they noticed that he had taken the
futher apart, as no doubt he had done, to ques-
tion him, they came running together (the
word is émovyrpéxei, an unusual word, mean-
ing “ they ran together to the place’’) where
he was, crowding upon him. Then he came
forward, and with a voice of sublime
authority he said, Thou dumb and deaf
spirit, I command thee, come out of him, and
enter no more into him. The rest of the
narrative shows how malignant and power-
ful this evil spirit was, who dared so to
resist and defy Christ that, in his departure

 

 

 

—_—$$—— $$ ———
ee

 

(cu. rx. 1—d0.

out of the afflicted boy, he almost robbed
him of life. “ Most unwillingly,” says Arch-
bishop Trench, “ does the evil spirit depart,
seeking to destroy that which he can no
longer retain.” And he quotes Fuller, who
says that he is “like an outgoing tenant,
that cares not what mischief he does to the
house that he is quitting.” Some have sup-
posed that this was an evil spirit possessed
of more than ordinary power as well as
malignity, and that this was the reason why
our Lord’s disciples could not cast him out;
so that this expulsion needed the mighty
arm of One stronger than the strong. The
words in the Greek are powerful, severe, and
authoritative: “ He rebuked (éretiunce) the
unclean spirit, ... Thou dumb and_ deaf
spirit (rd mvedna Tb UAaAoy Kal Kwpoy), I com-
mand thee (éyé cor émitdcow), come out of
him, and enter no more into him.?? ‘Phi
explains our Lord’s words when the disciples
remarked afterwards, We could not cast it out.
... This kind can come out by nothing, save
by prayer; that is, this particular kind of
malicious spirit. For there are different
degrees of malice and energy in evil spirits
as in evil men. The words “and fasting”
are added in many ancient authorities.

Ver. 30.—This verse informs us that our
Lord and his disciples now left the neigh-
bourhood of Ceesarea Philippi. Their route
would be across the Jordan above the Sea of
Galilee, and so by the usual track through
Galilee down to Capernaum. Our Lord now
wished for privacy, that he might further
instruct his disciples with regard to his
sufferings and death.

Ver. 31.—For he taught his disciples

(é5iSacKke yap Tovs wabnTas avbTov); literally,

for he was teaching (imperfect) his disciples.

The Son of man is delivered (aapadidorar).
The whole is present to his mind, as though
it were now taking place. And they shall
kill him (amoxrevovow). This is a stronger
form of xrelyw. And when he is killed,
after three days he shall rise again (avacr7-
getat); literally, he shall rise wp. Our Lord
repeats this prediction, in order that, when
these events actually took place, his dis-
ciples might not be alarmed or offended, or
abandon their faith in him, as though he
could not be the Messiah because he under-
went so terrible a death. It will be remem-
bered that, notwithstanding these repeated
warnings from their Lord, when these events
actually took place, “they all forsook him
and fled.” It was therefore necessary that
this coming event of his crucifixion should
be repeatedly impressed upon them, that
they might thus be assured that he was
willing to undergo this bitter death; that
he was not going to his cross by constraint,
but as a willing Sacrifice, that he might do
the will of his Father, and so redeem man-cH. Ix. 1—50.] THE GOSPEL ACCORDING TO ST

kind. Therefore he repeated all this in
Gali lee, ee he returned from his trans-«
fizurati and after he had cast out the
evil nana from the epileptic child, and so
had gained to himself great re Nhs He
would thus restrain the excited f lings of
his es and impress upon Pea the
reasons for his journey to Jerusalem, and
prepare them for the dread realities which
were awaiting him there.

Ver, 32.—But they understood not the say-
ing, and were afraid (éo8otvro) to ask him.
St. Matthew (xvii. 23) says, “ They were ex-
ceeding sorry.” They saw that something
very dreadful was about to happen. Their
Master’s words and looks showed them this.
But it wasa mystery tothem. Allhis words
staggered them, but especially those which
spoke of his rising again. ‘They did not
understand whether it was an entrance into
a higher state or a restoration to a common
life. They did not understand why he was
to die, and how these words of his about
his death could agree with those in which
he had told them that his kingdom was at
haud. Perhaps, on the whole, they inclined
to the view most pleasing to them, that
Christ would not die; for this was what
they wished and mostdesired. And so they
tricd to persuade themselves that his words
respec ‘ting his sufferings and death had some
other hidden meaning; and were to be
understood in a figurative sense and not a
literal. But anyhow, they dreaded to ask UE

Vers. 33, 34.—They have now reached
Capernaum. And when he was in the ca e
—the house, that is, whic h he fre que nted
vhen staying in Capernaum—he asked them,
What were ye reasoning in the way? The
words “among yourselves,” of the Autho-
rized Version, are not found in the best
authorities. St. Matthew (xviii. 1) does not
record this question of our Lord, which
brings to light the fact that they had been
disputing by the way which of them should
be the greatest. The Greek is (tis uel (wv)
who was greater, that is, than the rest. It
ha8S been well noticed that this passage,
civen in substance in all the synoptic
Gospels, is a striking evidence of the truth-
fulness and impartiality of the dis ciples.
This dispute of theirs might easily have
be en sup pre SS¢ a as scarce ly cre dite ab le to
them. But in writing the Gospe ‘ls the evan-
relists thought more of what exalted the
Saviour than what abasedthemselves. This
dim pute of the disci Lp les shows how thorou: ehly
the . realized the nearness of his kingdom,
and at the same time how much they had
yet to learn as to the qualifications necessary
jor admission to it. It is not unlikely that
the preference given by our Lord to Peter,
James, and John may haye given occasion
fur this contention.

 

MARK. G

 

Ver. 35.—And he sat down, and called the
twelve. He sat down, with the authority of
the great Teacher, to inculcate solemnly a
fundamental principle of the Christian life.
If any man would be first, he shall be last
of all, and minister of all. These words
are capable of two interpretations. They
might be regarded as analogous to our
Lord’s words elsewhere, “ He that exalteth
himself shall be abased;” as though they
indicated the penalty which attaches to un-
worthy ambition. But it is surely far more
natural to regard them as pointing out the
way to real greatness, namely, by humble
service for Christ’s sake.

Ver. 36.—And he took a little child
(vadfov), and set him in the midst of them.
St. Mark adds, what is not recorded by the
other synoptists, that he took him in his
arms. And taking him in his arms (évayka-
Aiwduevos); literally, fol ling him in his
arms; embracing him. It is probable that
the house where he was was the house of
Simon Peter; and it is possible that this little
child might have been Simon’s. <A tradition
not earlier than the ninth century says that
this child was Ignatius.

Ver. 37.—Whosoever shall receive one of
such little children in my name, receiveth
me. Whosoever shall “receive;” that is,
show him offices of kindness and charity.
One of such little children ; that is, such in
simplicity, in innocence and humility, such
as this little child is in age and stature. In
my Name, that is; with special regard to
my Name. He thus seems to link all that
is good and beautiful with his Name; as all
that is really good and excellent in man is
a reflection of his goodness, St. Luke (ix.
48) says, ‘ Whosoever shall receive this little
child in my Name receiveth me.” Our
Lord, therefore, speaks first, literally of a
little child, and secondly, in a mystical
sense, of those who are like little children;
making that little child in his arms the
figure and type of all those who are like
little children. The sense, therefore, of his
words is this: ‘*‘ Humility, which is the
foundation and the measure of spiritual
perfection, so pleases me that I delight in
little children. And all who would be my
disciples must become as little children,
and so will they deserve to be received by
all; for men will think that they receive
me in them, because they receive them for
my sake.”

Ver. 388.—This verse, according to the
best authorities, should begin simply, John
said unto him—although in St. Luke (ix,
49) they stand, “And John answered and
said’”’—Master, we saw one casting out
devils in thy name: and we forbade him,
because he followed not us. The casting
out of evil spirits was one of the foremostieee i

8 THE GOSPEL ACCORDING TO ST. MARK.

[ou, 1x. 1—50,

 

 

 

signs of apostleship ; and what surprised St.
John was that one who followed not Christ
should have been able to work this miracle
—a miracle in which, it will be remem-
bered, tle disciples had recently failed. It
thus appears that our Lord’s teaching had
been so influential, that some, not reckoned
amongst his disciples, had shown this proof
of a strong and overpowering faith. | We
know that there were those in our Saviour’s
time, of Jewish race, who cast out devils
(Matt. xii. 27). And Justin Martyr, in his
‘Dialogue with Trypho the Jew,’ states that
while exorcism, as practised by the Jews,
often failed when it was attempted to be
exercised “by the God of Abraham, Isaac,
and Jacob,” was eminently successful when
administered “by the name of the Son of
God, who was born of a virgin and crucified
under Pontius Pilate” (c. 85). That spirit
has power over spirit in many mysterious
ways is one of those truths which science
has not yet been able to explain (see Dr.
Morison on St. Mark, zn loc.). To return,
however, to the instance here alluded to by
St. John, it should be observed that they
who acted thus had faith in Christ; and
that by thus acting with him and for him,
though not amongst his recognized followers,
they contributed towards his honour who, by
means of these imperfect instruments, carried
out the great purpose.of his manifestation,
namely, “ to destroy the works of the devil.”
Then further, the disciples forbade them not
out of envy or hatred, but out of zeal for
Christ, as though they were thus serving
his cause and upholding his honour. But
this was “a.zeal, not according to-knowledge.”
They had forbidden them, without having
first taken counsel of their Master.

Ver. 39.—But Jesus said, Forbid him not.
It is as though our Lord said, “Do not
forbid him; do not hinder him from a good
work—a work which does honour to me
and to my cause; because, although he does
not actually follow me. as you do, he is
nevertheless engaged in the same cause;
he is celebrating my Name by the. casting
out of evil spirits. Therefore he is not
opposing my Name; on the contrary, he is
publishing and recommending it.’ Here
is a warning against that exclusive spirit,
which is eager for its own ends rather
than for Christ’s glory, and would limit
the exercise of his gifts and graces to its
own system or school, instead of inquiring
whether those whom it condemns are not
working in Christ’s name and for the pro-
motion of his glory, although it may be
allowable to think that in some instances
they might find a more excellent way.

Ver. 40.—For he that is not against us is
for us. In St.. Matthew (xii. 30) we find
our Lord using a somewhat similar expres-

 

sion, only in an inverted order. He there
says, ‘ He that 1s not with me is agaiust
me.” The lesson which both these apo-
thegms teach is the same, that there is no
such thing as neutrality in reference to
Christ and his cause. We must be either
with him or against him. Dr. Morison on
Si. Mark in this place says, “ When in
applied morals we sit in judgment on our-
selves, we should in ordinary circumstances
apply the law obversely and stringently, ‘ he
who is not with Christ is against him.’ But
when we are.sitting in judgment on others,
into whose hearts we cannot look directly,
we should in ordinary circumstances apply
the law reversely and generously, ‘He that
is not against Christ is with him,’”

Ver. 41.—In my name, because ye belong
to Christ. The reading adopted in the
Revised Version is, év évduate bt1 xXpiorov
éoré: literally, in name, that ye are Christ's ;
or, because ye are Christ’s. ‘The force of this
observation seems to be this: “If he who
gives you a cup of water to drink in my
Name, and out. of regard for me, does well,
and shall be rewarded of God, much more
shall he be rewarded who casts out devils in
my Name.” The.disciples are thus taught
that it is contrary to the whole spirit of
Christianity to disparage works of bene-
ficence, or to suggest unworthy motives
for them (see ‘Speaker's Commentary,’ in
loc.).

Ver. 42.This. verse stands out as the
severe antithesis to what has gone before.
As he who receives and encourages Christ’s
little ones and those who are like: little
children and believe in him, receives him,
and so shall receive from him the glorious
rewards of Heaven; so, on the contrary,
whosoever shall offend one of these little
ones that believe in Christ is guilty of
deadly sin; and it were better for him if a
great millstone (uvAos ovixds)—literally, a
millstone so large as to require to be turned
by an ass—were hanged about his neck, and
he were cast into the sea.

Ver. 43.—The hand, or the foot, or the eye
represents any instrument by which sin may
be committed; and it applies to those who
may be the means of drawing us into sin,
If your relative or your friend, who is useful
or dear to you as your hand, your foot, or
your eye, is drawing you into sin, cut him
off from you, lest he should draw you into
hell, into the unquenchable Gehenna. Ge-
henna, or, the Valley of Hinnom, lay to the
south of Jerusalem. Originally a pleasant
suburb of the city, it became in later times
the scene of the worship of Molech, “ the
abomination of the children of Ammon.”
On this account the valley was polluted by
King Josiah. It thus became the receptacle
of everything that was vile and filthy.

ec ka a tte ror ern pe rm mcg

 

i an tio atic aCH, Ix. 1—50.]

These noisome accumulations were from time
to time consumed by fire; and the things
which were not consumed by fire were the
prey of worms. Hence “ Gehenna” became
the image of the place of eternal punish-
ment, where “the worm dieth not and the
fire is not quenched.” These terrible

images are conclusive as to the eternity of

future punishment, so far as our nature is
concerned and our knowledge reaches.
They are the symbols of certain dreadful
realities; too dreadful for human language
to describe or human thought to conceive,
Ver. 44.—Where their worm dieth not,
and the fire is not quenched. These words
are a quotation from Isa. Ixvi. 24, and they
are repeated three times in the Authorized
Version. But the best ancient authorities
omit them in the two first places, retaining
them at ver. 48, The metaphor is very
striking as well as awful. Ordinarily the
worm feeds upon the disorganized body,
and then dies. The fire consumes the fuel,
aud then itself expires. But here the worm
never dies; the fire never out. The
words of Cornelius & Lapide on the original
passage in Isaiah are well worth recording
here: “I beseech you, O reader, by the
mercies of our God, by your own salvation,
by that one little life entrusted to you and
committed to your care, that you will ever
keep before your eyes the living memory,
as of eternity and of eternal torments, so
also of the eternal joys on the other side
offered to you by God, and concerning which
you here cast the die, and that irrevocable.
Let thése two things never depart from your
mind. In this world, ‘ Vanity of vanities,
and all is vanity.’ Oh, what a void there
is in earthly things! Oh, how vain is all
our life without Christ! In the world to
come, truth of truths, and all is truth;
stability of stabilities, and all is stability;
eternity of eternities, and all is eternity.
An eternity in heaven most happy, in hell
most miserable, ‘ Where their worm dies not,
and the fire is not quenched.’” St. Bernard
says “the worm that never: dies is the
memory of the past, which never ceases to
gnaw the conseience of.the impenitent.”’
Ver. 49.—For every one shall be salted
with fire; and every sacrifice shall be salted
with salt, According to the most approved
authorities, the second clause of this verse
should be omitted, although it is evident
that our Lord had in his mind the words in
Ley. ii. 13, “-Every oblation of thy meat
offering shalt thou season with salt.” Hvery
one shall be salted with Sire. “ Eve ry one.”
The statement is general in its application.
There is no limitation. The good and the
evil alike shall be “salted with fire.” There
is an apparent incongruity here. But it
must be remembered that both the salt and

~roes

|
|

|

 

THE GOSPEL ACCORDING TO ST. MARR. 9

 

the fire are here used in a metaphorical
sense; and there is a fire which is. penal,
and there is a fire which purifies. In the
case of the wicked the fire is penal; and
the salting with fire in their case ean only
mean the anguish of a tormented conscience,
Which must be commensurate with its
existence in the same moral condition. But
there is a. fire- which purifies. St. Peter,
addressing the Christians of the Dispersion
(1 Epist. iv. 12), bids them not to think it
strange concerning the “ fiery trial”? which
was among them. This was their “salting
with fire.” Those persecutions which they
suffered were their discipline of affliction,
through which God was purifying and pre-
serving them. ‘This discipline is necessary
for all Christians. They must arm them-
selyes with the same mind, even though
they may not live in a time of: outward
persecution. He who parts with the hand,
or the foot, or. the eye; that is,.he who sur-
renders what is dear to him—he who parts
with what, if he was only to confer with
flesh and blood, he would rather keep, for
the sake of Christ, is going through the
discipline of self-sacrifice, which is often
painful and severe, but nevertheless purify-
ing. He is salted with fire; but he is pre-
served by the power of God through faith
unto salvation:

Ver. 50.—Salt is good; that is, it is useful
and beneficial. This is true of the literal
salt. Its wholesome antiseptic properties are
universally recognized. But our Lord has
before his mind in this whole passage the
spiritual meaning. He is thinking of the salt
of Divine grace, of the salt of a spirit informed
and influenced by the Holy Spirit. He had
already told his disciples that they were
“the salt of the earth.” Not, indeed, that
they could deliver the earth from corruption
—that was beyond their power. But when
Christ had delivered it by his mighty sacri-
fice and the gift of his Spirit, it was their
business, as it is the duty of all Christians,
to keep it in a healthy state; so that by
their wisdom and purity, their holy lives
and holy teaching, they might season the
whole world. But if the salt have lost its
saltness (éay Td GAas &vadov yévnrat), Where-
with will ye season it ? This insipid, tasteless
condition of salt is familiar to travellers in
the East. Examples are to be found of large
masses of salt which “has lost its savour.’’
Our Lord here applies this in a spiritual
sense to his disciples. ‘If ye, my disciples,
who are the salt of the earth,—if ye lose the
true properties of salt; if your Christianity
loses its heart, its quickening, stimulating
influence; so that on account of the love of
the world, or the fear of man, or through
lust or ambition, you fall away from the
heavenly doctrine and life;—who shall re-10 THE GOSPEL ACCORDING TO ST. MARK.

Lou. 1x. L—50.

 

store you to your former spiritual health
and vigour? With what can salt itself be
seasoned when its own chemical energies
are lost?’ Our Lord plays upon this figure
of salt, and cautions his disciples, lest by
any means they should lose the qualities of
this mystic salt. Have salt in yourselves,
and be at peace one with another. This
sentence fitly winds up the whole. Have
the salt of wisdom and purity, and of a

puting (ver. 33). Our Lord foresaw that
this kind of contention, these rivalries, and
these ambitious aims, would prove a great
scandal and a great hindrance to the pro-
gress of his Church in the future ages of
the world. But he also knew that if his
disciples in every age would endeavour to
“keep the unity of the Spirit in the bond of
peace,” their influence would be irresistible,
and they would draw all men to them and

 

to himself, the great Centre of attraction,
and “the confidence of all the ends of the
earth” (Ps. kxv. 5).

Christian life, namely, humility, charity,
contempt of the world, and especially peace.
Do not be idly contending about place
or position, as not long ago you were dis-

 

HOMILETICS.

Vers. 2—13.—Transfiguration. Observe the crisis of our Lord’s ministry at which
this marvellous and memorable incident took place. The period of novelty, of popu-
larity, of prosperity, was past and gone; the period of hostility, of persecution, of
endurance, was commencing. Already Jesus had forewarned his disciples of the speedy
approach of his death at the hands of his enemies. And it seems as though this
unique and impressive display of his proper majesty, and of the affection and confidence
of his Father, came exactly at the needed conjuncture. It was for his own sake, that
a vivid consciousness of Divine favour might go with him to the scenes of ignominy
and of suffering which awaited him. It was for the sake of the nearest and dearest
among his friends, that they might carry with them, especially in those trials of their
faith and attachment which were coming upon them, a conviction concerning their
master’s nature and mission which might support them and preserve them, if not
from weak defection, still from shameful apostasy. ‘The close connection between the
glories of the Transfiguration and the shame and woe of Calvary, is evident both from
the narrative itself and from the central and critical position it occupies. Regarding
the Mount of Transfiguration as a mount of witness, we observe—

I. THE WITNESS CHRISF HERE BEARS TO HIMSELF. ‘The sun in heaven is his own
witness, shines by his own light, tells of his own nature and power. So with the Lord
Christ. When, amidst the darkness of the night, upon the slopes of Hermon, his
garments glistened, and his face shone with a dazzling radiance, his proper glory
shone through the disguise of his human weakness and humiliation. Jor once he
appeared to be what he really was—the Son of the Father, and the Lord of the world.
It was testimony very powerful and very effective, and produced its impression upon
those who were privileged to behold that “ great sight.”

II. THE WITNESS HERE BORNE TO CHRIST BY THE LAWGIVER AND THE PROPHET.
After Abraham, no personages in their history were more honoured and venerated by
the Jews than Moses and Elijah: Moses the giver of their Law, and Elijah the head and
leader of their prophets. ‘These two had not only in life fulfilled the will of God, they
had at the close of their life-service been taken to himself by their Lord in very
remarkable and singular circumstances. From the seats of the blessed, and in their
vesture of immortality, these illustrious and glorified saints came to converse with the
Son of God regarding the decease which he was about to accomplish at Jerusalem.
They had foretold him, they had prefigured him, they now gave place to him; and
what more appropriate than that they should thus tender to him their homage and
their admiration? 1. They manifested interest in his mission, for this gave the
meaning to their own—explained in the old economy much which would otherwise
have been inexplicable. 2. They acknowledged his authority, for they had already
testified to a Greater than themselves who should come, and their appearance on this
occasion was an evidence of the reverential honour in which they held the Divine
Lawgiver, the Divine Prophet. 3. They anticipated his decease; the event which
he had so recently foretold, and for which he was now so deliberately, so sacredly pre-
paring—an event of stupendous magnitude in the history of our sinful humanity.eu. x, 1—50.] THE GOSPEL ACCORDING TO ST. MARK. ut

 

fit, Tam WITNESS BORNE TO CHRIST BY HIS FRIENDS AND APOSTLES, 1. It may
be asked—Why was it appointed that the ‘Transfiguration should be witnessed by so
small and select a group, and in so secluded a spot ? Why were not multitudes per-
mitted to behold a spectacle so amazing in itself, and so fitted to bring conviction to
the minds of all beholders ? Surely, it might be urged, no unbeliever, no caviller,
could have withstood the evidence of our Lord’s authority which such a scene afforded!
It is recorded that the leaders of the Jews, the Pharisees, asked from Jesus a sign
from heaven: This he refused them. But he allowed three favoured friends to behold
liis glory, when the customary veil was in some measure withdrawn. What is the
explanation of this? It may be replied that it was not in harmony with the plans
of our Lord Jesus to overpower the senses of the people with some irresistible display
of supernatural power and glory. This would not have been to secure a moral result
by moral means, Jesus would not have valued the admiration which was withheld
from his moral character and his benevolent life, but which was accorded to the
effulgence of celestial glory, striking all eyes with amazement. But there was another
reason for the limitation of the witnesses of our Lord’s transfiguration. The highest
revelations of God’s wisdom and holiness and love are for those only who are prepared
to receive them. You may walk round the outside of a vast domain, a splendid
palace ; you may make the cireuit of the walls; you may see the tree-tops shaken by
the wind, you may catch glimpses of the lofty roofs and towers of the lordly edifice.
But how little do you know of the imposing palace and its enchanting environments!
If, however, you are permitted to enter the gates, to tread the stately gardens, to
explore the mansion, to look through the library, to admire the sculptures and paint-
ings, and, above all, to speud hours and days in converse with the choice spirits who
make the abode their home,—then you can form a judgment, and cherish an apprecia-
tion which, so long as you were on the outside, you would never have been able to do.
So with the knowledge of every high and pure and noble soul. Such a one is only to
be known by those who have sympathy with him, and opportunities of fellowship
with him. It cannot be otherwise than that the ignorant, the vulgar, the selfish,
should misunderstand him. In like manner, but in the highest degree, it needed some
sympathy with the Lord Christ in order to judge aright of him. It seems likely that
when Jesus took with him only his three most intimate and congenial friends to
behold his glory upon the holy mount, he did so because none others were sufficiently
advanced in spiritual knowledge and appreciation to be capable of partaking and
profiting by the privilege. Even the bulk of his own twelve disciples would have been,
at that time, out of place upon the Mount of Transfiguration. As for the scribes
and Pharisees, and all the vulgar formalists who desired a sign, they had no spiritual
eyes with which to see the vision which was then and there vouchsafed to three lowly
fishermen, whose hearts the Lord had touched, and whose sight the Lord had cleansed
and quickened. 2. The emotions with which the favoured three were affected, when
they beheld Christ’s glory, deserve attention. ‘There was awe: and this was honour-
able to them, that they experienced the feeling of trembling reverence ina presence so
august, and before evidence so majestic and convincing. ‘There was delight: hence the
exclamation and the proposal of Peter. They felt it “good” to be in such a scene
and in such society, and they would fain have prolonged the precious opportunity, and
dwelt for a season upon the mount. 3. The convictions which they formed may be
known from the language of Peter in his Second Epistle, from which it is apparent that
the Transfiguration produced upon the minds of the witnesses a profound and ineflace-
able impression concerning their Master’s dignity and authority.

JV. ‘'we WITNESS BORNE TO CHRIST BY THE FaTHER uIMsELF. In the voice which
came from the Father we observe: 1. A declaration to be believed: “ This is my
beloved Son.” Jesus was beloved: (1) For the relation he sustained to the Father ; for
he was “the only begotten,” and was by nature what no other human being can be
affirmed to have been. (2) For his congenial character; for he pleased the Father
alway; his character embodied every moral excellence. (3) For his willing obedience ;
for, as he had undertaken his mission in the spirit of the prophetic language, “ Lo, J
come... to do thy will, O my God,” so he acted throughout his ministry in a
manner conformable to the just and holy willof God the Father. (4) For his perfect
submission; for he “learned obedience by the things which he suffered,” and shrankees

12 THE GOSPEL ACCORDING TO ST. MARK.  [cu. rx. 1—50.

not from any sufferings appointed, and refused not the cup which hee oe es
God’s beloved Son, he was “obedient unto death, even the death of t eg Oss, ee ie
appeal to be obeyed: “ Hear ye him ! ” As in the former clause the - dress is oe e
intelligent nature, so in this clause it is to the practical nature, pee t ee
Divine imperative. The appeal is to the sense of human obligations & = ao teach-
ings as your Master! Hear his promises as your Friend and ee ; ear his com-
mands as your Leader and Lord! Hear to rejoice, to respond, to obey?!
Appuication. 1. Receive this witness concerning Christ. It is the witness of the
most trustworthy of men, the most competent of observers; it. is the Witness of the
Eternal Father, of him who cannot lie. 2. Repeat. this witness concerning Christ. It
is the vocation of the disciple to give testimony to the master. The Church is Christ’s
witness to the world. It is ours to teli who.Jesus is and what he has done; it is ours
to invite the faith, to require the allegiance of.all mankind to-him who is the Son of

God.

Vers. 14—29.— The lunatic boy. In Raphael’s picture ef. the Transfiguration, which

has often been called the greatest of all paintings, the foreground is occupied by a

vivid representation of this marvellous miracle wrought by our Lord upon his descent

from the mountain, ‘The conjunction of the two incidents, which are in such striking

contrast with each other, seems suggestive. The native glory: of the Redeemer shone

forth in the presence of the three favoured disciples upon the holy mount. But the

redemptive work of the Son.of God is brought out most prominently by his mighty

work of healing, in which he shows himself able to deliver .a human sufferer from the

agonies of a terrible disease, and from the clutches of a cruel foe. The one incident

serves to bring out.the other into a bolder relief; and the two must be taken together,

3 in order that we may obtaina fair and complete view of the nature, and especially of
the ministry, of Jesus.

I, OBSERVE THE DISTRESSING. CASE OF HUMAN MISERY/HERE PORTRAYED. St. Mark
has depicted this whole incident with a graphic minuteness. that cannot fail to impress
itself upon the reader’s mind. 1. The case itself is unique in the wretchedness of its
symptoms. An epileptic boy, speechless, often conyulsed and sometimes flung into
the fire and the water,.a sufferer in this way from childhood, and now wasting away
from long-continued disease,—can a more affecting picture of human misery be painted
than this? Add to all the particulars related the possession by an evil spirit ; and the
hopelessness of the case, the powerlessness of all human endeavours, becomes apparent,
2, The anguish of the father’s heart is beyond description; his attitude, his language,
declare his distress and his dejection. 38. The interest of the multitude is evident; a
spectacle such as this could not fail to excite the commiseration and compassion of
every feeling heart. Observe in this case a striking figure of the condition of the
Sinner as a captive of Satan, and of the state of this ungodly and sin-accursed
humanity !

I], REMARK THE INABILITY OF ALL HUMAN MEANS AND-AGENCIES TO RELIEVE THIS
CASE OF WRETCHEDNESS. All that a father’s watchfulness and care could effect had
long been tried. Doubtless the best known and most skilful physicians had exhausted
the resources of their art. But all had been in vain. And now the disciples of our
Lord had been appealed to with earnest entreaties. In the absence of their. Master upon
the mountain they had put forth their endeavours, had exercised their authority. But
all was in vain. It was the assertion of the father; it was the confession of the
disciples themselves : “‘l’hey could not cast out” the demon. And there is no power
on earth that can deal effectually with the sinner’s case—that can expel from this
humanity the spirit of evil that has so long ruled, afflicted, and defiled it.

ITI. ConsIDER THE APPLICATION WHICH WAS MADE 10. JESUS AS TO THE DIVINE
Heater. How spiritually significant and instructive is the approach of the suppliant

father to the Christ! The importance attached to faith comes out in this narrative
perhaps more prominently than in any other part of the Gospel. We recognize:
1. The demand for fuith. The father states his case, describes the sufferings of his

son, implores compassion, and entreats help. His qualification, “If thou canst do
anything,” calls forth Christ’s marvellous and memorable utterance: “If thou canst!
All things are possible to him that believeth.” This is, indeed, a repetition of thecH. 1x. 1—50.] THE GOSPEL ACCORDING: TO ST. MARK: 13

 

teaching of Scripture in every page. Faith is the posture of the heart which God
approves, and which renders those who assume it capable of being blessed. Faith is
the cry of the heart a ich God will never disregard or reject. ‘And this condition
comes out in a very impressive manner in this dialogue. 2. The assertion of faith.
The poor father was driven to faith by need and suffering, by sympathy and
despondency, by his repeated failures to obtain relief. He was drawn to Christ by
his gracious and majestic presence as he came down from the Mount of Transfiguration.
The leper had doubted the will of Christ to save; this father seems to have had con-
fidence in the disposition and readiness of the Divine Teacher and Healer, and upon the
suggestion and requirement of the Redeemer he exclaims, with fervour and with
earnestness, “ Lord, I believe.” 38. The confession of unbelief. He doubts, or until
now has doubted, Christ’s power to save, as appears from his ‘If thou canst,” and as
he himself acknowledges in his cry, “ Help thou mine unbelief.” If he had not "believed
at all, he would not have come to Jesus: if he had believed firmly, he would have come
with other words and in another spirit. This combination is very true to nature.
‘There are degrees of faith even in the faithful. Where is perfect faith in Jesus? Who
has not had reason to cry, “ Help thou mine unbelief;” “Increase my faith”? 4. The
cry for help. ‘Vhe earnest applicant did not wait until his faith was stronger—until
more assurances al 1d encouragements were oo Pix pleads as for his life, for he
pleads for his child. Hating his unbelief, he struggles against it. His appeal is the
utterance of his heart, which has no hope and no resource save in Immanuel, the Son
of God. An example this to all hearers of the gospel, and especially to the penitent,
the doubting, the timid, and the tempted.

IV. REMARK THE HEALING GRACE AND POWER OF JESUS. 1. His compassion was
excited. He might pause to call forth the father’s faith ; but he would not withhold
his sympathy from the suffering. 2. His authority was exercised over the evil spirit ;
for he rebuked and bade the demon to come out, and this with a commanding voice,
which even so potent an agent of evil could not resist. 3. His healir 1g, gracious aid
was extended to the boy. When the sufferer seemed as if dead, by reason of the
exhausting convulsions in which the departing demon displayed his malicious power,
the Lord of life took him by the hand and raised him up, and he arose. How beautiful

and encouraging an illustration of our Lord’s personal interest in, and spiritual contact
with, those whom he commiserates, relieves, ees saves!
Ap PLICATION. 1. ‘here is no case of need, 1, and wretchedness beyond the power

of Christ to aid. 2. There is no faith, canoes feeble, which will not justify an
approach to Christ, and elicit his compassion and his willingness to help. 3. By
spiritual discipline Christ’s people may train themselves for grappling with every form,
however extreme, of human misery and helplessness,

Vers. 30—32.—Death foretold. The evangelists have recorded that on several
listinct occasions our Lord foretold, in the hearing of his disciples, what would be the
close of his earthly career. It is evident, accordingly, that these predictions, though
only partially comprehended at the time, nevertheless ae a deep impression on the
minds of those who listened to them. After all that Jesus had foretold had been
fulfilled, his apostles naturally enough recalled his sayings, and pondered them in the
light of actual events, and published among their fellow-disciples the communications

O
1
A

which have been recorded in the Gospels.

I. THE OCCASION OF THESE REVELATIONS. This second declaration by the Son of man
of his approaching death and resurrection was made not long after the first. | i qt was
in the course of the journey from Czesarea Philippi through Galilee to the most ordinary
scenes of his ministry that Jesus thus spoke to his disciples. ‘They were apart from
the multitude and the busy towns, where the great Healer was continually beset by
applicants for relief and he aling o, The re was quiet leisure, of which opportunity ae
taken by the Master to unfol ld anew to his disciples facts of tremendous import. t
was soon after the Transfiguration upon the se ATRL display of his glory which must
have enlightened the minds of his frie nds with regard to his nature, and must have
disposed them to receive with deeper reflectiveness declarations concerning himself,
That a Being so glorious and so remar rabiie _ correspondence with celestial intelligences
and so intimate ly in the fellowship and the favour of the Eternal, should look forward14 THE GOSPEL ACCORDING. TO ST. MARK. (cu. 1x. 1—50.

L

to a fate so dread—this was indeed likely to provoke them to profound inquiry and
meditation.

II. THE SUBSTANCE OF THESE REVELATIONS. The matter of these very remarkable
and repeated communications was threefold. 1. He foretold his apprehension by his
enemies. That there were among the ruling classes at Jerusalem many who were
violently opposed to his teaching and to his claims, must have been known to his
disciples as well as to himself. But hitherto Jesus had eluded the efforts of his foes,
and had always proved himself able both to refute them in argument and to defy their
efforts to seize and kill him. But the Lord’s express words assured them that the time
was at hand when the foes, whose enmity and malice had hitherto been defeated, should
prevail against the Holy One and the Just. 2. He foretold the violent death which
his enemies should inflict upon him. He had saved many from death, and had raised
some from the dead; strange it must have seemed to them that he himself should
submit to be put to death by the violence of men! Why should he submit to power
which he was evidently capable of defying? Why should he endure treatment from

which he could certainly save himself? Why should he endure a fate which he might
easily avert? 3. He foretold his resurrection after three days’ submission to death.
This must have perplexed them still more. To what purpose need he die if he intended
so soon to revive? Why not rather avoid death than, first submitting to it, then prove
himself superior to its power? Yet such a prediction was fitted to enhance their con-
ceptions of his majesty and authority.

III, THE EFFECT OF THESE REVELATIONS UPON THE MINDS OF THE DISCIPLES, Very
simply are we informed that: 1. They understood not the saying. ‘lhe words which
the Lord had used were simple and unmistakable; the events he had foretold were
such as were familiar to their observation, or such as they were acquainted with from

5 the Old Testament narrative. What was it that they failed to understand ? Probably
the consistency between such a prospect and the view they were forming of Jesus’
Messianic character and glory, and the expectations they were cherishing of his speedily
approaching kingdom. ‘Their minds were utterly confused by declarations which
accorded neither with their primitive nor their more mature apprehensions of their
Master’s nature and ministry. 2. They were afraid to ask him. There seem to have
been times when the disciples stood in awe of their Master. It could not well be other-
wise. Sometimes his grace and friendliness drew them to him, and the intimacy was
as that subsisting among brothers; at other times the superiority of Jesus seemed to
cleave a chasm of separation which they had not confidence or courage to bridge over
by their approaches. They could not then even question him concerning the import
of his own language.

IV. THE REASON OF THESE REVELATIONS. 1. Jesus intended thus to open the eyes
of his companions to his own character. Such Sayings as these must have awakened
their renewed inquiry, “What manner of man is this?” Thus Jesus would impress
upon them the fact that his nature and character, his kingdom and mission, were
altogether unique. 2. Jesus intended, in some measure, to prepare them for the events
which were about to happen. This was effected but partially; yet it would be a
mistake to suppose that such teaching was lost upon the twelve. The events of the
Passion did indeed amaze and dismay Christ’s disciples, yet not to that extent which
would have been the case had no such communications been vouchsafed. 3. Jesus
designed to open their minds to the spiritual nature of his kingdom. What he foretold ;
could not happen without dispelling, or at least weakening, many preconceived notions |
and expectations; and even before these things came to pass, some light regarding the
unworldly and spiritual kingdom must have streamed into their dim minds. 4. Jesus
purposed that, after he should have arisen from the dead, they should call to memory

: the sayings they had heard from him, and that their faith should thus be confirmed in
his superior knowledge, and in the divinity of his purposes, so clearly conceived and so
gloriously accomplished. Thus was provision made for their thinking aright of him
who laid down his life for the sheep, and in due time and of his own accord took to him
that life again.

Vers. 83—37.—True greatness. Our Lord’s ministry was not only to the people
generally, but to his own disciples and friends; and even to these he had occasioncH. 1X. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. 15

 

 

sometimes to address language, not only of instruction, but of rebuke and expostulation,
On the occasion here referred to, a serious fault was displayed among the chosen circle
which called for the Lord’s interference and reprimand. At the same time the oreat
Teacher pointed out to the erring a more excellent way. Ambition was the fault,
and its appearance among the twelve occasioned our Lord’s lesson in true greatness,

I. AMBITION AMONG THE FOLLOWERS oF CuRIst. 1. Noticeits occasion. It seems
as if recent events gave rise to the desire for pre-eminence among the friends and
disciples of Jesus. ‘The special commendation of Peter which the Master had recently
pronounced, and the selection of the same apostle, with James and John, to witness
the Transfiguration, probably prompted the aspiration and the discussion here recorded.
2. Ihe exact form this disposition assumed. The twelve looked forward to the

Messianic kingdom, of which they had come to regard Jesus as the divinely appointed

Head, and in which they all expected to occupy posts of dignity and power. But who
should be greatest ? Who should be the chief minister under the Messianic King ?
Such was the matter in dispute, and that it should be so shows us how much the
apostles had yet to learn. 3. The evil fruits of this ambition. Tt is quite in accord-
ance with human nature that such a disposition should lead to disagreement and to
contention. ‘lhe twelve not only reasoned, they disputed ; rivalry took the place of
brotherhood. It is ever so; when the desire for pre-eminence and supremacy takes
possession of men’s hearts, farewell to contentment, harmony, and peace!

I]. CHRIST’s REBUKE AND REMEDY FOR AMBITION. The observant eye of Jesus had
remarked the wrangling which had gone on among his disciples, and his heart was
pained. When he inquired into what had happened, they were ashamed and silenced ;
and he proceeded to unfold a principle which should operate, not in this company only,
but throughout all periods of his Church. 1. Christ reveals the new and Christian
law of greatness. Only those who are willing to be last of all, and ministers of all, shall
be foremost in his kingdom. This was paradoxical, altogether in contradiction to the
prevalent plan and principle among men in all grades of society, and in all com-
munities, civil and ecclesiastical. It was exemplified most illustriously in the Lord
Jesus himself. “Though he was rich, he became poor;” “ He took on him the form
of a servant ;” “The Son of man came not to be ministered unto, but to minister.”
In his own person—in his incarnation, his humiliation, his obedience unto death, even
the death of the cross—our Lord furnished the one incomparable example of humility
and self-denial, and laid the axe to the root of the tree of self-seeking and pride, It
was @ law containing within it its own sanction and power, The humiliation and
self-sacrifice of the Lord Jesus were more than an example; they introduced a new
inotive of spiritual persuasiveness and constraint into human society. The cross of
Christ has been the great moral power which has changed human society, and is now
the one hope of human regeneration. 2. Christ enforces hig new law of greatness by
a striking symbol. Our Lord often taught by act, thus enforcing the lessons embodied
in his words, On this occasion he took a little child, and preached an ever-memorable
sermon from this beautiful and touching text. The infant was in himself a living and
evident illustration of submissiveness, teachableness, and humility. And not only so;
the infant furnished the great Teacher with the lesson he needed: ‘* Whosoever shall
receive one of such,” etc. Instead of seeking to be preferred above their brethren,
Christians are here taught to seek out, and to minister to, the lowliest and the feeblest ;
and the inspiriting assurance is added, that those who in the Master’s spirit receive
and aid the least of his disciples—the lambs of his flock, the babes of his household—
shall be regarded as having rendered a service to the Christ himself; nay, as having
“received ” the Creator and Lord of all, even him who sent and gave his Son for the
salvation of mankind!

APPLICATION. 1. Dispositions which we are ashamed to bring into the presence and
under the notice of Christ, are by that very fact condemned, and must be at once
repressed and checked. 2. Towards one another it behoves the disciples of Jesus to
cherish sentiments of esteem and honour. 3. Towards the feeble and the obscure they
should display the tenderest consideration, remembering that those who serve Christ’s
lowliest people serve Christ himself,

Vers. 88—41.—The judgment of charity. It is clear, from this passage, that the16 THE GOSPEL ACCORDING TO ST. MARK.  [cu. rx. 1—50.

=

 

 

influence of our Lord Jesus was wider than was known by his own immediate friends,
and that his work was, even during his lifetime, advancing in directions of which
they were not aware. Accidentally, as it were, we gain an insight into the progress of
the kingdom of Christ outside the immediate circle of | his acknowledged and professed
disciples; and the incident which affords us this insight, at the same time presents
to us truths and lessons of vast practical importance.

I. Bigorry Is HUMAN, AND CHARITY 1s Divine. If any one of the twelve might
have been deemed free from all suspicion of bigotry, surely it would have been John,
often called “The Apostle of Love.” Yet from this incident, and from his wishing upon
another occasion to call down fire from heaven upon unbelievers, it is plain that, at all
events during the Lord’s ministry, he was wont to give way to an ardent, impetuous,
violent spirit. In the view of a bigot, one who does not work in his own way is
censured and condemned as unfit to work for God at all. The Lord Jesus proved his
superiority to human infirmity by permitting and encouraging service which his
followers would have forbidden.

Il. OUTWARD UNITY AND CONFORMITY ARE NO SUFFICIENT TEST OF CHRISTIAN
DISCIPLESHIP. Men are naturally prone to lay great stress upon this. ‘The complaint,
“ He followeth not with us,” has not been confined to the first followers of Jesus. The
“following,” in such cases, means outward association and agreement in language,
usages, forms of policy and of worship. But two considerations should check that
narrowness which would limit discipleship to those who conform to established custom :
1. Some conform, who prove themselves to be lacking in the mind and spirit of Jesus
Christ. 2. Some refuse, or neglect to conform, who display such spirit, and whose
actions show them to be Christ’s.

III. ONE TEST OF DISCIPLESHIP IS THE SPIRIT IN WHICH MEN WORK FOR CHRIST.
The stranger, to whom reference is made, is said to have done what he did tz Chrisé’s
Name, and the Lord declares that the presumption is markedly in the favour of one whose
practice may be so denoted. What are we to understand by the expression, “in
Christ’s Name”? It is an idiom which involves more than lies upon the surface. The
Name of Christ implies his nature, his character, his claims, his mission. What is done
truly in his Name, is done from reverence towards him, from faith in him, from love to
him, in reliance upon his grace, and with a view to his honour and his approval.
Now, our Lord teaches us that they whose life is animated and governed, controlled
and guided, by a constant reference to himself, are to be honoured and encouraged.
Such may have an imperfect acquaintance with the Lord Jesus, an insufficient appre-
hension of his nature or his work, an indisposition to consort with his professed
followers. In all this it is possible they may be inferior to ourselves, though it is
not certain. But this must not rouse us to bigotry, to conceit, and opinionated self-
complacency. Let us recognize and admire the spirit which such “ outsiders’? may
display, and wish them God-speed, and rejoice in their witness and in their work !

IV. ANOTHER TEST OF DISCIPLESHIP IS THE WORK WHICH MEN DO FoR CarIsT.
This passage reminds us that: 1. It may be a mighty work ora power. This is not
necessarily miraculous; it may be moral. The mark of God’s finger may be upon the
work. In our own state of society this “note” of true Christianity may sometimes be
recognized among those who are unassociated with our Churches, and even among the
“unorthodox.” 2. It may be the casting out of demons, In the Gospel narrative this
was literally the case. And in modern life there are many demons of ignorance,
impurity, sloth, and selfishness, which need expulsion. And those who devote their
time and energies to combating these ills, are doing the work of our Master, and will
not be able quickly to speak evil of him. Let us rejoice, not only in their work, but
in themselves. 3. It may be the giving of a cup of cold water to Christ’s people in
Christ’s Name. Not the magnitude, but the moral tendency, the inner motive of the
act, is of importance in the sight of our Lord. If the act itself be kind and beneficent,
that is sufficient to recommend it to us, and to make it acceptable to the Lord. There
is an obvious harmony between a good work and the gocd spirit in which the work
is performed.

V. A CANON OF guDGMENT. It may be determined that the rule of ver. 40, “He
that is not against us is for us,” refers to our judgment of others and of their actions.
It is a wise as well as a charitable principle. It is a preservative against bigotry, and_ ~ a ——— 7 —_— = Se ee eg ee ae Ae

cH. Ix. 1—50.] THE GOSPEL ACCORDING TO ST. MARK, iy

 

 

 

it is fitted to ensure equitable and considerate treatment of our neighbours. The rule
elsewhere recorded, “ He that is not for us is against us,” applies to ourselves, and warns
us against lukewarmness in our piety and negligence in our service. Let us be
stricter with ourselves, and more charitable with others, and we shall the better
please our righteous and gracious Lord,

Vers. 42—50.— Warnings. With these solemn words our Lord closed his arduous
and faithful ministry in Galilee. Christ’s language was usually language of grace and
encouragement; but there were occasions, like the present, when he spoke ‘words of
faithful warning in tones almost of severity. Yet it should be noted that these
admonitions were addressed to his own disciples, and were intended to quicken their
spiritual sensibility, and to induce them to use with diligence the privileges with which
they were favoured, especially through their association with himself.

I. PoWERS AND MEANS OF USEFULNESS MAY BECOME OCCASIONS OF SPIRITUAL OFFENCE.
This is a very serious consideration. Increased privilege brings increased responsibility,
and none can possess powers of body or of mind without being exposed by such
possession to liability to unfaithfulness and to consequent deprivation. 1. Social
intercourse and influence come under this general principle. Our Lord speaks of his
disciples, and especially of the inexperienced and immature, as “his little ones who
believe on him.” We cannot be associated with such without affecting them for good
or for evil. ‘To cause them to stumble, to betray them into errors or into sin, is an
offence against our Lord, and it would be better for a man to be flung with a millstone
about his neck into the deep water, than so to offend against the Lord of the little
ones. 2. Our active powers may become occasions of offence. The hand and the foot
may be taken as emblematical of these powers, the proper and intended purpose of
which is undoubtedly their employment in works of justice and of charity and helpful-
ness. Yet these good faculties may cause their possessors to offend. The hands may
work deeds of violence, the feet may lead into the way of sinners; and in such a case
the purpose of the Creator is frustrated, and condemnation is incurred. 3. Sense and
ante lligence may be productive of harm as well as of gé od. The eye may fairly be
taken as representing sense generally, and the apprehensive faculty. When the eyes
wander where they should not, are closed when they should be open, or are open when
they should be closed, they are an offence. When the intellect is directed to the
wrong topics, or to the right topics in the wrong temper, its glory is dimmed, for its
intention is thwarted, and it becomes a curse instead of a blessing.

IJ. THE ABUSE OF POWERS AND MEANS OF USEFULNESS WILL INVOLVE PUNITIVE
SUFFERING AND RUIN. Under the rule of a righteous God, it cannot be that faithfulness
and unfaithfulness, watchfulness and remissness, obedience and rebellion, will be treated
alike. From the lips of the Lamb of God, the ‘meek and lowly in heart,” language
such as that which our Lord here employs is doubly impressive. Nevertheless, it is
in mercy that the fruits of sin are shown to be apples of Sodom, that the wages of sin
are expressly declared to be death. ‘The figurative representations of the doom of the
sinful are indeed terrific. ‘This doom is worse than the vengeful overwhelming in the
Lake of Galilee; it is compared to the casting out of corpses into Gehenna, below
the walls of Jerusalem, where the fire consumed or the worms gnawed the unburied
bodies of the dead. Such teaching leaves us in no doubt as to the view which the
omniscient and most gracious Saviour takes of the future and eternal prospects of
those who desecrate their powers and misuse their opportunities in the service of sin.

III. On the other hand, WATCHFULNESS AND SEVERITY WITH SELF WILL ENSURE THE
BLESSING OF THE ETERNAL LIFE, AND THE HONOURS OF THE HEAVENLY KINGDOM. Even
supposing that self is denied and crucified, that pleasures are foregone, that privations
are incurred,—is all this worth thinking of with regret when the recompense of the
faithful is borne in mind? What is this recompense? The Giver of life himself pro-
mises ‘entrance into life;” the Sovereign of the spiritual kingdom promises “ entrance
into the kingdom of God.” If in some sense the saved are, in the process, exposed to a
thousand ills and sorrows, still, though they enter lame and maimed and half-sightless
into the kingdom of life, of God, they do enter, and entering are for ever slorious and
for ever blessed. It is promised that through much tribulation Christ’s followers shall
enter into the kingdom of heaven.

MARK—IL.

"aa

tl
b
i}
,
|

| os
izer

18 THE GOSPEL ACCORDING TO ST. MARK. _ [cn. 1x. 1—50,

 

HOMILIES BY VARIOUS AUTHORS.

Vers, 2——8.—The Transfiguration. I. THE CIRCUMSTANCES. At an interval of six
or eight (Luke) days from Peter’s confession and the teaching of the cross. Into a
high mountain,” ¢.e. into some glen or secluded spot in the mountain. AS there is
no mention of any movement southward, and distinct assurance that they did not at
this time go into Galilee (ch. ix. 30), the notion of Tabor being the mountain 1s
unfounded. The slixhtness of its elevation, and the circumstance that its summit has
been a fortified spot from the earliest times, render it almost certain that it was not the
scene of the Transfiguration. All the evidence is in favour of Hermon, the snow-clad,
sentinel-like peak in which the Anti-Libanus range culminates. Its name means “the
mountain,” and it is spoken of in the Old Testament as “holy.” Its cool slopes and
upland solitudes would afford congenial retirement to the weary Christ. It was
mental trouble he had to overcome, and this he sought to doin prayer and Divine com-
munion., Tor this reason, and the signs afforded by the rest of the chapter of the day
having well begun as they descended, it has been supposed it was a night scene, He
was wont to pray during the night, and the disciples were “heavy with sleep.” It gives
a peculiar character to the occurrence to suppose this to have been the case, But that
they were fully awake when the vision appeared, Luke again assures us. The duration
of the vision is not suggested; probably, as in dreams, time was an inappreciable element.

Ii. Tue wcwents. 1. Transformation. “He was transfigured before them,” etc.
The change described by the Greek word is literally one of form, but this must not be
pressed. “It was a change in the externality of the person,” says Morison; “a kind
of temporary glorification, effected no doubt from within outward, rather than from
1) without inward. It would reveal the essential glory of the spirit that ‘tabernacled’

within, its glory at once in that lower sphere that was human, and in that higher
sphere that was Divine” (‘ Practical Commentary,’ in:toc.). The general brightness of
his appearance is noted by the three evangelists, Matthew comparing his face to the
sun, and his garments to the light. Mark speaks of the fuller’s white in his description
of it. The face is referred to by Matthew and Luke, and all three refer to the garments.
Luke tells us it occurred “as he was praying.” 2. Association with Moses and Elias,
‘They were seen by the apostles, but did not purposely present themselves, They were
talking with him, and Luke tells us the subject of their converse: “his decease which
he was about to accomplish at Jerusalem.” They were representatives of the righteous
spirits in Hades, the world of the unseen, of disembodied spirits ; representatives, too, of
the Law and the prophets. They had laid the foundations of the kingdom of righteous-
ness which he perfected. They spoke of his death as the grand means of the fulfilment
of the hopes of immortality, they themselves having in the manner of their own
“exodus” afforded the shadow and prophetic type of which his was the substance.
He is in essential, spiritual oneness with them. 3. Peter’s suggestion. Outcome of
zeal, but not according to knowledge. It is seemingly enough for him to see his
Master on terms of equality with those great spirits of the past. There is an undis-
criminating comprehension in his proposal; a desire also to extend the duration of the
ecstasy in which he and his companions were. It breaks the grand harmony of the
evolution of the scene, and yet is full of instruction. 4. Divine attestation. The three
accounts agree in the words, “This is my Son: hear ye him.” Matthew and Mark
have also “beloved,” for which Luke substitutes “ my chosen;” and Matthew alone
adds, “in whom I am well pleased.” The words are but human renderings of the
unspeakable “voice.” ‘They prove that the great Centre of attention and attraction for
the Church is Jesus, not Moses or Elias. 5. Restoration of Christ to his usual appear-
ance, ‘The distinguished associates of his glory vanish. The vision was no “ baseless
fabric,” but it was over, and now the Spectators must return to common life and
mundane duties. Jesus “ was found alone; ” “Jesus only.”
III. Tue Lessons. These are innumerable, and we must content ourselves with a
) few of the more prominent. There was revelation for both Christ and his disciples.
A new light was thrown upon past and future, and the fear of death was broken.
But the whole scene is best understood as a revelution and glorification of Christ. 1.
Lhe Diving Father has glorified his Sun, and thereby attested him to himself and to thecH. Ix. 1—50.] THE GOSPEL ACCORDING TO ST. MARK, 19

 

 

 

confidence of believers. This was the “ sign from heaven” vainly asked by the
unbelieving Pharisees, and now granted to the three leaders of the apostles. And a
corresponding revelation will take place in the experience of every true child of God,
whereby his faith shall be confirmed, and he shall be “sealed unto the day of redemp-
tion.” The yearning, praying, aspiring spirit of the Son at last, in foretaste, attains;
and he and his followers are Strengthened, ‘The personal glory, the sublime association
with the precursors of the kingdom in the past, and the transcendant commendation,
leave no room for doubt in the heart of the true believer. The evidence is intuitive,
but it is spiritually complete. 2. The loftiest tendencies and aspirations of the Law
and the pre phe ts are fulfi led in the Ss obed ie nee unto death 2 of the Divine Son. Ss They
spake with him of his decease:” it was evidently central to their thoughts. The
religious hopes of the past were to be satisfied in that way alone; by that alone was the
righteousness of God to be satisfied. Self-sacrifice is the spirit of both Law and
prophecy. ‘To them the profound mystery of the hereafter was solved in the spirit
of his death and in his resurrection; “life and immortality were brought to light” in
him. It is as associated with them and representative of them that he looked forward
to his dying. The manifestation of the Divine Son is therefore of universal significance,
and relates itself to all that was highest and most Spiritual in ancient religious move-
ments, 38. What God did for his Son on this occasion he will do For all who vitally
belong to his “ Body.” Even as the bodily frame of Christ was transfigured, and partook
of the inward glory of his spirit, so shall all in whose nature his grace is found appear
with him in the glory of the resurrection. The spiritual law is manifest and certain,
and it is evidently the same in the believer as in his Lord. Gl ry of spirit must
sooner or later appear in glory of external appearance, and the body shall partake in

1

the blessedness of the spirit.—M.

Ver. 8.—“Jesus only.” The transition from the glory and the spiritual vision to the
sober light of common day—from the Christ uplifted in the radiance of heaven, and
waited upon by the greatest spirits of ancient Hebrew religion, to the humiliated form
of the man Jesus—was a perilous one for ordinary mortals to pass through, But it was
uecessary. It is for faith to penetrate the spiritual sienificance of ordinary forms and
appearances, and grasp the Divine. It is to faith, and faith alone, that God is manilest
in the flesh.

J. JESUS OUTLIVES HIS RECOMMENDATIONS. He is ever more, far more, than he
appears to be. Some things and persons have nothing remaining when you strip the
pretence and tinsel away, ‘The radiance subsides into damp mist, and the glorious
brightness proves but bottle-glass. It is this overmastering intrinsic worth and power
of Jesus which explains his enduring influence. Eloquent advocacy has been engaged
in his cause, great ideas have been associated with him, his claims have been attested
by miraculous powers and signs, and ever and again the background of the Divine
mystery from which he emerged has revealed itself, and a multitude of external proofs
ete., are forthcoming when required; but he himself is greater than them all, and
contains their latent possibilities within himself. When excitement, etc., are over,
there still remains the power to elicit faith and constrain personal attachment, He
himself is the ultimate verification of the faith of his disciples.

Il. Nov THE SIGN OR MARVEL, BUT CHRIST IT IS THAT SAVES. The former only
provisional, the latter permanent, The familiar, continuing, sympathizing Christ.
The crucified One; the risen again; and in spiritual presence the Dweller in the heart
of faith. It is this Christ whose power is felt within, a vital energy and a moral
impulse ; an Interpreter of the mysteries of life and death.

lil. He ALoNE IS SUFFICIENT FOR OUR NEED. There is an unhealthy longing for
dainties in things spiritual as in bodily satisfactions. His teaching, his example, his
sympathy, his perfect sacrifice, are ours if we but believe. God has testified his
approval and acceptance, and commends him to us. Our own experience will seal and
confirm the prophecies and attestations of others: “ Now we believe, not because of
thy saying. for we have heard him ourselves, and know that this is indeed the Christ,
the Saviour of the world” (John iv. 42).—M.

Vers. 9—13.—The saying that was kept, The disciples did not understand their

0rer

20 THE GOSPEL ACCORDING TO ST. MARK.  [cn. rx, 1—50,

 

Master—a common experience. Why was this saying so difficult? It seems plain
enough to us. But then we look at it after its accomplishment ; they before that.
And their rabbinic training taught them to look for something very different from
what Christ seemed to be referring to. He spoke as if he alone was to rise again. They
had been taught to think of the resurrection as universal, and altogether; not an
experience of one here and another there. Moreover, their teachers had told them that
Elias must first come. In fact, their habits of thought were all going in one direction,
and this saying of Christ’s in another. Yet, like fair and candid men, they did not
dismiss the words as impossible of accomplishment or interpretation; but they “ kept
the saying.”

I. How ARE WE TO EXPLAIN THE HOLD WHICH THE HARD SAYINGS OF CHRIST HAVE
UPON THE DEVOUT MIND? Their “keeping” the saying was doubtless for the most
part a voluntary thing, yet there was also a sense in which it was involuntary. The
subject it concerned awed and interested them, and they could not, if they had
wished to do it, throw off its fascination. And so it is with the other hard sayings ;

that which is to be said of this may be said of them. 1. Because of relation with
similar experiences. Many atime had the actions of Christ, or their own spiritual
history, presented enigmas that refused to be summarily explained. They were con-
tinually stumbling upon some new, strange thing. They had just come out of a scene
of which the wisest and soberest of them might well wonder whether it was fairyland
or fact. And they were conscious of deep yearnings and aspirations to which the
Saviour’s words seemed to answer as the key to the lock. These had evidently some-
thing incommon. The doctrines of Christianity may be difficult for the carnal mind
to construe, but they appeal to a deep, universal, albeit depraved, human consciousness,
which forbids their being at once dismissed from the thought. 2. And the sense of
}) mystery is itself an element of fascination. 'The mind goes forth freely after the
infinite and eternal in speculation and fancy, if not in serious moral interest. If there
be but a substratum of apparent fact upon which thought can build, the sense of a
mystery lying beyond is congenial to man; and he will continually return to it in
efforts to penetrate it. This is why—at least, one reason why—the world around us
never palls upon our senses. Its commonest things are steeped in wonder of the
unknowable, if we but take one or two steps onward in the study of them. 3. Jn
addition to this, the disciples knew that no mystery was uttered by their Master without
some gracious meaning in it, which would sooner or later be made known. The hardest
doctrine was, they felt, closely connected with their welfare, and would be seen to be
so by-and-by. And Christians have experienced the same ever since. Our daily life
is, if we be thoughtful, the best expositor of the deep things of grace, and keeps hover-
ing within our horizon many an angel of revelation ready to deliver his message in
due time.

I]. How sHoULD THESE BE DEALT witH? The disciples “kept,” ze. held fast, the
saying; thus affording an example to all true Christians. 1. We should continually
endeavour to understand or learn their meaning. Sometimes simple communion with
one’s own heart will be enough; or, again, it may be necessary to discuss them with
others of a kindred spirit. Many of the happiest hours of life are so spent. Not that
we shall always succeed; very often there will remain an element of the infinite or the
unknown that will trouble us. 2. But when human wisdom fails, Divine wisdom
may be invoked. “They asked him,” and he cleared away the difficulty to the extent
to which they made it known. - To the praying soul the light will come in ever-
increasing fulness. More light will break forth from the book of earthly experience,
and from the written Word of comfort and revelation. And when the mystery still
remains insoluble, the Spirit of Jesus will give us faith and patience until “ the day
dawn, and the day-star arise in our hearts,” and we know even as we are known.—M.

Vers. 14—29.—The cure of the demoniac child. This stands out in striking contrast
with the halcyon hour on the mountain with which the three had been favoured.
) Their brethren were experiencing a greater difficulty than they had ever yet known.

But the discussion of the saying they had kept, formed for the three an intermediate
step down into actual life, and daily events and troubles. Christ, on the other hand,
appears to have received a greater fulness of Messianic consciousness and powercH. 1x. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. Zk

 

 

through his transfiguration, as was ]
seclusion. This incident affords a vie
difficulti 5 in spiritual service.

is wont after similar retirements into spiritual
W of Christ's manner of dealing with exceptional

I. ACCREDITED SERVANTS OF CHRIST WERE BEING DESPISED AND DISCOURAGED. (Vers.
14—18.) 1. Their spirit was being daunted. The people ceased to respect them, and the
scribes began to turn the failure to account as an argument against their Lord. What
could they say or do? Their Master was absent, and they were at their wits’ end. A
situation with its parallels in every age of the Church. Moral phases of individual,
social, and national life which seem to defy remedy or even amelioration. Difficulties
and failures in mission work, etc. 2. Their usefulness was at a standstill. The
enemies of their cause had now the upper hand, and they were pressing them with
objections and sneers, Perhaps they were even asking why their Master had gone
away so mysteriously, and left them to cope with difficulties for which they were
unequal, It was high time Jesus should come to their rescue. And lo! as the thought
arose within them almost despairingly, he appeared! “The multitude, when they saw
him, were greatly amazed.” He had come just at the right moment, as if he divined
the need for his presence.

Il, Terr MAasTER MADE THE DIFFICULTY AN OCCASION FOR SPIRITUAL REBUKE
AND INSTRUCTION. 1. 7’o the people, or generally. He laments their want of faith,
and slowness to receive the things of God. They had the highest reasons for faith—
his works and himself—in their midst, and yet would not believe. He gives vent to
the feeling of weariness and moral diszust which overcame him, and in the face of
which he still laboured and forbore. The want of faith, only immediately manifested
towards the disciples, was in reality towards himself. ‘That was the root and spring
ef their readiness to cavil, and their questionings and arguments. 2. Yo the father.
His conversat

ion with Christ is made by the latter a perfect spiritual discipline.
Already the dealings of God had been experienced in his home and heart, and that
which has been begun is carried to a successful issue. It is amongst the compensa-
tions of great sorrows that, if they do not themselves induce a high spirituality of
mind, they, at all events, help us to feel our need of the Saviour. There was a pre-
paratory work already done, and Christ wastes no advantage thus gained. Having
signified his willingness to undertake the cure, he begins to question the father, partly
as an expression of sympathy, partly to show the true character of the case, In this
he succeeds in eliciting an expression of the sceptical spirit of the man: “If thou
canst do anything, have compassion on us, and help us.” Here there is room for a
commencement, and the Saviour repeats in grieved astonishment, “ If thou canst!”
It was a qualification that had no business in such a request, and it showed how poor
was the spiritual life or power of the man, He then declares the grand condition of
all his cures, “ All things are possible to him that believeth;” which in this connection
meant that all the blessings Christ conferred were given only in response to faith, but
where that was there was no limit with regard to their bestowal. He did not mean
that any request, of whatever kind it might be, would be granted if it were only
accompanied by faith, but that all requests that were the outcome of a Divine faith, and
consequently subject to its conditions—as, for instance, their being agreeable to God’s
will—would be granted, however hard they might appear to man. This remark awoke
the slumbering spiritual nature of the father, whose love for his son was also at work
to quicken his susceptibilities, and he cried out, “I believe; help thou mine unbelief.”
There is great difference of opinion as to the true meaning of these words, and no
certainty would seem to be attainable. Yet that they reveal a low, self-coutradictory
spiritual state is evident. Still, progress is perceptible. He at least knows his short-
coming, and has asked for its removal. That was probably effected by the cure of his
son, which took place, not because of satisfaction with the father’s confession—a very
faulty one at best—but through desire to prevent tumult, etc.; for when “ he saw that
a multitude came running together,” he quickly completed the miracle. _ But even in
his expedition there isno hurry. The whole scene is solemn and expressive, and must
have had a strong influence on all who looked on. 38. Yo the disciples. A call to a
more intense and elevated communion with God. Prayer (and fasting) was a means
to that, Faith is thus seen to be a condition both of getting good and doing good. It

is because Christians live habitually on such a worldly plane that they lack power,

ES IE- Se
a ee | ae I ce scr i ny

 

 

22 THE GOSPEL ACCORDING TO ST. MARK. _ {cu. 1x. 1—50.

Oneness in heart and life with God would remove “ mountains.” This power should
be sought by all.

Ill. Hz MADE IT ALSO AN OCCASION FOR MORE SIGNAL DISPLAY OF HIS GLORY. The
delay, failure of disciples, gradual extraction of all the circumstances of the case from
the father, etc., all tended to increase the moral effect of the final exercise of power.
His authority as the moral Governor of the universe, and Destroyer of the works of the
devil, is also vindicated in addressing the demon. Not less, but far more, awful are
the effects of sin upon the soul. Its expulsion is a work of Divine power and grace,
and exhaustive of the nature in which it has dwelt. It is for Christ to raise up and
revivify the poor wreck, the spiritual impotency that survives. So are the failures of
weak disciples retrieved, and where disgrace is, humanly speaking, inevitable, the glory of
God isrevealed. The servants of Christ may despair of themselves, but never of him,—M.

Ver. 23.— The omnipotence of faith. This is a case in which the revisers have
introduced a dramatic play of expression into what has seemed a merely conditional
statement; and apparently with the authority of the best manuscripts. ‘The words of
Christ are seen to be those of surprise and expostulation. He sends back the qualifica-
tion which the man had uttered, and asserts the virtual omnipotence of faith, aud, at
the same time, the dauntlessness of its spirit.

I. THE SPIRIT WHICH CHARACTERIZES THE BELIEVER. 1. Confidence and fearlessness,
The true believer will never say, “If thou canst.” ‘The greatest difficulties will not
seem insuperable, and the testimony of sight. and ordinary experience will be distrusted.
Inward weakness and uncertainty will be conquered. The one thing of consequence
will be, “Is this promised?” “Though he slay me, yet will I trust in him” (Job
xiii. 15; cf. Hab. iii. 17). 2. Jt is to be distinguished from self-confidence. There is no
immediate reference to self in such a conviction; it bases itself upon the unseen aud
eternal, the laws and promises of God. Hence we may speak of the humility of faith.
3. It is exceptional and divinely produced. Most men are guided by their ordinary
experience. When that experience is deliberately set aside or ignored, it must be
because of some fact or truth not visible to the natural mind. But such a discovery
would be equivalent toa Divine communication. The faith which proceeds upon this
must, therefore, be supernaturally inspired. It cannot exist save in one conscious of
God, and of a peculiar relation to him.

II. THE POSSIBILITIES oF FAITH. If not wholly dependent upon the actual ex-
perience of the power of faith, the confidence of the believer is nevertheless greatly
sustained and strengthened by it. Resting in the first instance upon the consciousness
of One mighty to save, whose help is promised and assured, and concerning whom it
may be said, “1f God be for us, who can be against us? ” the man of faith will also
prize every indication that God has been with man. For he is assured from within
and from without that the possibilities of faith are: 1. Unlimited—because it identifies
itself with the power of God. Faith is the union of the spirit of the believer with
him in whom he trusts. It ensures nothing less than his interest and help, The
weakest child of God can secure his aid. “If God be for us, who can be against us ?”
2. Unlimited—save that rt subjects itself to the will of God. Just as God is omnipotent
and yet incapable of unrighteousness, so the faith of the believer will only avail for
things pleasing to his heavenly Father. But, then, it never desires any other. The
promises of God, however, declare the direction in which Divine help may be certainly
expected; and there are countless instances in which the believer can plainly discern
the lawfulness and propriety of the objects for which he pleads. (1) The work of faith
is ever blessed. (2) he prayer of faith is never denied; for if the answer do not
assume the form expected, it will nevertheless prove to be substantially, and under the
best form, the blessing that is required. And fervent, earnest, repeated prayer is
unmistakably encouraged by the teaching of Christ. It is for Christians not to pray
Jess, but more and more importunately, only leaving the particular mode in which the
answer is to come to the wisdom and love of God. 3. Unlimited—as illustrated in
Scripture and the biographies of godly men. The eleventh chapter of Hebrews is a
magnificent confirmation of the promises of the Lord; and there can be no better
exercise than the study of the answers to prayer recorded in the Word of God and the
lives of saints.—M,cH. 1x. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. 2

WwW

Ver. 29.—“ And he said unto them, This kind can come out by nothing, save by prayer.” :
The work of ie Christian Church essentially the same from age to age, although the
external phase of it may change and pass away. ‘ Casting out devils ” sounds strangely
on modern ears ; its associations, whilst they are weird and picturesque, are too far away
to seriously engage our attention. Weare in the habit of dismissing it in an offhand
fashion, as a form of religious activity necessarily confined to a transitional period of
the development of Christianity, and having no relation to our own or any other age.
But that is only a superficial view of the work of the gospel which will lead to such a
judgment. “ Casting out devils” is a task which belongs as much to the servant of
Christ to-day as in the apostolic'age. The particular form assumed by the “ possession ”
may not be the same, but the fact of “ possession” still continues; and the mission
of the Son of God to “ destroy the works of the devil” must be fulfilled, until human
souls are freed from the thraldom to which Satan subjects them, In every sinful wish
or thought Satan gains a foothold ; = every sinful habit formed he may be said to
“possess ” the nature in which it exists. Until we regard sinful habits as not mere
oa but as involving the presence ‘ea power of the evil one, we need not expect to

rasp or deal with the problem of evil in our world. In the werk of converting human
aie we are contending not merely with those who are the immediate objects of our
solicitude, but with a supernatural antagonist, holding them in subjection, and deeply
skilled in the arts requisite for the maintenance of his influence. ‘ For our wrestling is
not against flesh and blood, but against principalities, against the powers, against the
world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly
places” (E ph. vi. 12). It is due to this permanent characteristic of evil in human
nature that such difficulties are met with as the text explains.

I. EXcEPTIONAL DIFFICULTIES IN SPIRITUAL WoRK. 1. Occasioned by (1) a peculiar
intensity of indwelling evil. We cannot explain it, but it is full of stubbornness,
subtlety, and power of resistance. ‘1 herd is a mysterious sympathy, it may be, between
the sinner and the special sin a esets him, or prevents his yielding himself to Divine

)

ETace. And this may go the 1 th of (4) tote al enslavement of the nature. Like the
epileptic of the sto ory: not one ‘tl he body but the spirit may be enthralled. The will is
so weak that it is practically powerless. The external ministries of the Church are

insufficient to de i ver, unaccompanied as they are by any strong desire for salvation on

the part of the sinner. It sometimes happens, too, in more ceneral work, that a spirit
of opposition displays itself, or circumstances are persistently unfavourable. ‘I'he
Christian toils on, but his efforts are like the dashing of himself against a rock, or the
ploughing of the sand. There are none of God’s people who are strangers to such
experiences, which are: 2. From their very nature unexpected. The spiritual worker
goes on with ecunparativene even brilliant success for a time, and then encounters sudden
breakdown. ‘The reason of this in most instances is, that a great proportion of Christian
work is all but mechanical. It consists in a routine of duties; its results represent a
sum. total of a and sometimes unconscious agencies; religious institutions are
originated perhaps in an impulse once imparted but not repeated, and are carried on
thus far by “ their own momentum.” There occurs all at once a check, and a sense of
helplessness and humiliation ensues, involving the baffled worker in spiritual perplexity.
Such difficulties are: 3. Not an sschicouerbacee They have their uses in the Divine
economy. When se arching s of heart is induced, and hidden sins are revealed, or absence
of direct communion with God is made manifest, or pride and self-sufficiency are brought
low, they have accomplished a good and necessary wi rk. Bega —
Il. How ARE THEY TO BE OVERCOME? 1. The means. “ Prayer,” or, in the Authorized
Version, “ prayer an d fasting.” ‘here isa singularity about such a specific. A particular
case of failure occurs, in apparently exception: ul circumstances, and the remedy is not new
or peculiar, but gene ral. Could devils, then, come out by anything else than prayer,
when man was the exorciser? It would almost seem as if the disciples had done their
work hitherto by virtue of an external commission, us sing the name of Christ as a sort
of talisman. This was sufficient for ordinary cases, but whenever one out of the usual
occurred they were ata loss. 2. The reason for its necessity, The immediate occasion
for the Master’s admonition probably was the increasing laxity of the disciples in
personal prayer, their ontwardness, and their failure to grasp the essential prin ciples a
his kingdom, But there was a more profound reason for the advice. ‘The servant 0an — ee ei EE. SR terre mm ae oe ne,

 

24 THE GOSPEL ACCORDING TO ST. MARK.  [on. rx. 1—50.

God should be in complete sympathy and oneness with his Master, and that can only
be cultivated by frequent acts of devotion and the exercise of a constant faith. It is
not in his own strength that difficulties are to be met, but in Christ S. But that can
only be imparted through fellowship with his spirit, which depends for its efficiency and
depth upon repeated acts of the spiritual nature. The disciple by this rule is called into
conscious personal fellowship with God, whose power will only then be granted. One-
ness with God is the secret of spiritual power. 3. The same principle applies to the
whole life of the Christian. 'True success depends upon vital spiritual effort, upon con-
scious co-operation with God, and consequent fasting from self. If we would not be
taken at unawares we must be watchful, in constant actual exercise of faith, and unin-
terrupted personal communion with God. We are in danger of making too much of
the external and accidental element in religion ; we can never make too much of him
who “worketh in” and through “us to will and to do of his good pleasure”

(Phil. ii. 13).—M,

Vers. 830—32.— The gospel a source of sorrow and perplexity. Something very grand
and pathetic in those rehearsals of the drama of redemption. The great heart of Christ
yearning for sympathy, and yet shrinking from the kind that was evoked; wondering,
meanwhile, at the “hardness of heart” of his disciples, who “ understood not the
saying.” How inexplicable this failure to affect their moral nature! So far as words
are concerned, it was the same gospel as that which woke the nations at Pentecost; yet
it was as if still-born; an abstraction; a mystery past finding out. It is a sad mono-
logue; a recitative upon a minor key. Reasons for this failure and ineffectiveness—

I. Ir was nor unpERsToop. From human standpoint all but incomprehensible ;
as it certainly could not have been originally conceived by man. A mood and sentiment
i too elevated for ordinary moral natures, An important consideration in determining

the question as to who founded Christianity—Christ or his disciples. The “ prophet ”
must not discourse in an unknown tongue,

II. Ir coULD NoT BE UNDERSTOOD UNTIL IT WAS ACCOMPLISHED. Intelligence, moral
perception, and spiritual illumination waited upon the finished work. It was, so to speak,
a moral creation, which beforehand only the Author could comprehend, and afterwards
still he alone perfectly. Each step in the evolution of it, up to a certain point, only
deepened the mystery. When Christ realized his work of salvation in act, his people
began to realize it in thought and experience.

III. AND THEN ONLY COULD IT BE UNDERSTOOD THROUGH THE SPIRITUAL LIFE IT
CALLED FORTH. Christ had to evoke the very faculty by which the plan and Spirit of
his work were to be discerned. It is “unto Jews a stumbling-block, and unto Gentiles
foolishness; but unto them that are called, both Jews and Greeks, Christ the power of
God, and the wisdom of God ” (1 Cor. i. 23, 24). The world by wisdom knew it not,
* but we received, not the spirit of the world, but the spirit which is of God; that we
might know the things that are freely given to us by God... . Now the natural man
receiveth not the things of the Spirit of God, for they are foolishness unto him; and
he cannot know them, because they are spiritually judged ” (1 Cor. ii. 12—14), Itis not
until we learn the true character of God, and, in the light of that, the nature of sin,
that we can from the heart approve of the career of Jesus as “ the way of salvation.”—M,

Vers. 883—37.— Who shall be greatest? The selection of Peter, James, and John for
exceptional association with Christ; the primacy of Peter suggested by the words of
their Master on a certain occasion ; and the spirit of the sons of Zebedee, shown in the
request made by their mother, a little later, on their behalf (ch. x. 85—41), were cir-
cumstances that soon attracted the attention of the others, and gave rise to discussion
as to relative superiority. In dealing with this unseemly dispute, our Saviour showed—

I, THAT IT WAS A QUESTION THAT OUGHT NOT TO BE ASKED AMONGST CHRIST’s FOL-

LOWERS. (Vers. 33, 34.) 1. His question elicited no reply, They were ashamed that
i he should have detected them. It was evidently contrary to his spirit, as they felt
although they might be unable to explain. 2, That it is foreign to the genius of
) Christianity is further shown by the evils it has created within the Church, A vast
percentage of the failures and scandals of Christians has arisen from this contention
whether carried on in silence or expressed, Nevertheless that it is deeply seated incu. 1x. 1—é0.] THE GOSPEL ACCORDING TO ST. MARK. 25

 

human nature is shown by its persistency from age to age. A motive of action we are
ashamed to confess when a sense of Christ’s presence is upon us cannot be a right one.
And in proportion as the presence of the Master’s spirit is felt, it is suppressed or
destroyed.

3 LI. THE PRINCIPLE BY WHICH IT SHOULD BE SETTLED WHEN IT ARISES. (Ver. 35.)

If any man would be first, he shall be last of all, and minister of all” This is, and
probably was meant to be, slightly enigmatical. Without altering the future of the
sentence (“he shall be”) into the imperative (“let him be”), as some, without sufficient
warrant, have done, it is still possible to read in it several distinct meanings. It might
mean that that was to be the penalty of such presumption ; that God would so regard
presumptuous men; that this was a discipline to which they should subject themselves ;
that the avenue to official pre-eminence was the greatest serviceableness and humility ;
or, lastly, that the highest excellence in the kingdom of God is his who abases and forgets
himself altogether in the benefit and advancement of others. It is in the last sense
that Christ should be understood, if we are to take the general spirit of his teaching
for our guide, In the Christian the virtue and usefulness are ends in themselves, and
not stepping-stones to external, official pre-eminence. At the same time, there is a
colourable suggestion, supported by experience, in the first three interpretations. The
second last is the spirit of the Roman curia, which in literal expression looks so like
the precept it contradicts. The sitting down of Christ, and his summons to all, prove
the importance of the lesson.

Ill. AN ILLUSTRATION OF THE PRINCIPLE. (Vers. 36,57.) ‘A little child,” perhaps
one of Peter’s family. He gives an example in his own behaviour, simply and in-
genuously, by embracing the child. 1. Zhe lowliest in the kingdom of God should
receive the purest sympathy and consideration. This is the most disinterested and
unselfish service. ‘lhe noblest deeds in God’s world are of this kind: “ Pure religion
and undefiled before our God and Father is this, to visit the fatherless and widows in
their affliction, and to keep himself unspotted from the world” (Jas. i. 27). We can
“receive” to the heart when we cannot to the home; to kindness and love when we
cannot to great earthly advantage. 2. The motive which distinguishes this conduct from
ordinary human tenderness and affection. It is to be “in my Name,” ze, “on account
of me,” impelled by my example and spirit, and for the sake of my cause. It is only a
“‘ orace” or quality of the regenerate nature as he inspires it. 8. So regarded, the object
of our love and compassion us really the repre sentative of ole Sus and of God, Christ has
thus commended the children and the poor to the care of his people. And their
sympathies thus awakened and directed are to be looked upon not as supplementing the
deficient provisions of the Divine love, but only, in our own degree and measure,
expressing and executing the infinite, loving will of “our Father in heaven.” Herein,
therefore, the lowliest service and the highest coincide. “See that ye despise not one
of these little ones; for I say unto you, that in heaven their angels do always behold
the face of my Father which is in heaven ” (Matt. xviii. 10).—M.

Vers. 38—42.—The comprehensiveness of Christ’s service. The connection with
what preceded is to be sought in John’s keen sense of having transgressed the spirit
of the beautiful words just uttered. Christ would acknowledge all who professed his
name; John had to confess that he had forbidden such a one from working. This leads
to Christ’s indicating—

I. MARKS OF HIS TRUE SERVANTS. The general link between the several classes is
his “ Name,” ze. conscious oneness and sympathy with him as the Son of God and
Saviour of the world. Accepting that as the test, he lays down: 1. A general principle
of comprehension. (Ver. 40.) Itisnegative. Ifa man does not oppose him, heis to be
considered as an ally anda friend. ‘There is no neutrality in man’s relations to Christ.
This was especially the case in that age: the.devil was too active in human nature to
suffer any opposition to be undeveloped. The powers of darkness and of light were in
deadly antagonism, and all who were aware of the conflict were certain to have their
sympathies engaged for the one side or the other. This seems a dangerous principle,
and apt to lead to entanglement or disaster. “ Divinely dangerous. Yet is it the
teaching of the Spirit of God, and beautifully harmonious with it. 2. Tiat those are

his servants who do mighty works in his Name, This mere statement suggests how26 THE GOSPEL ACCORDING TO ST. MARK. — [en. rx. 1—50,

 

profoundly the work of Christ was leavening the community. There were many
besides his professed followers who were influenced by his spirit. (1) That they should
be able to do these works (which were of a miraculous nature) showed that they must
already be in communion with his spirit. To cast forth devils could not be to further
the cause of their prince, or to be aided by him. And so of the complementary work
of awaking spiritual life in conversion, ete. Such work is manifestly of God, and these
results prove his presence and approval. (2) The honour and cause of Christ will be
dear to such, even as to those more openly and professedly connected with him.
Christ’s servants do not work magically, by the mechanical force of dark formulas, but
by sympathy and moral oneness with him. 3. That sympathy and help towards a
disciple, as such, ts itself a proof of discipleship. (1) The slightest sign of this spirit
is to be welcomed in faith and hope, as a firstfruits of greater things to come. (2) But
in itself it is already truly a great service, and as such will be certainly rewarded. It
seems almost more precious, in its connection, than the “ mighty works ;” for these may
sometimes incommode, and be mingled with much error and evil, but the merciful

yt kindness is ever serviceable, and flows from no other fountain than the heart of God.
II. THE SPIRIT IN WHICH THESE ARE TO BE REGARDED. The child of grace is to
be trustfully disposed, and ready to put a charitable construction upon the merely
negative behaviour of men. And, moreover, it is to be recollected that the principle is
not one of judgment, but of policy. “Jesus would impress it upon his disciples that
they must honour and protect the isolated beginnings or germs of faith to be found in
the world” (Lange). ‘Towards all who do not oppose Christ there is to be an attitude
of hopeful and trustful encouragement (cf. Matt. xi.42). 1. Christian acknowledgment.
| “Forbid them not.” Involving (1) brotherly recognition—not mere toleration :
(2) fostering and protecting care ; (3) devout thankfulness and humility. 2. Remem-
bering their relation to the same Muster. (1) He acknowledges them; (2) he will
afterwards reward them; (3) we shall be sternly and awfully judged if we “cause
them to stumble.” “The word for millstone indicates the larger stone-mill, in working
which an ass was generally employed, as distinguished from the smaller hand-mill of
Luke xvii. 85. The punishment was not recognized in the Jewish Law, but it was in
occasional use among the Greeks (Diod. Sic, xvi. 35), and had been inflicted by
Augustus (Sueton., ‘ Aug.,’ Ixvii.) in cases of special infamy. Jerome states (in a note
on this passage) that it was practised in Galilee, and it is not improbable that the
Romans had inflicted it upon some of the ringleaders of the insurrection headed by
Judas of Galilee. The infamy of offending one of the ‘little ones’ was as great as
that of those whose crimes brought upon them this exceptional punishment. It was
obviously a form of death less cruel in itself than many others, and its chief horror,
both for Jews and heathen, was probably that it deprived the dead of all rites of
burial” (Plumptre, in ‘New Test. Com.’). This punishment, such as it was, was but

a shadow of the more terrible penalties of the spiritual state—M,

Vers. 483—49.— The value of deliverance from spiritual snares. TI. ILLUSTRATED BY:

1. Relative importance of that which is sacrificed and that which is saved. They are

as parts to the whole: as external limbs or members compared with the entire nature, or

centralego. “ Our Saviour of course specifies hand and foot only for rhetorical purposes.

It isa fine, bold, graphic way of bringing home to the imagination and the bosom the idea

of what ts near and dear to our natural feelings, Hespeaks in hieroglyphics ” (Morison),

They represent also our natural lust, tendencies, and carnalized faculties, 2. Terrible

consequences to the wicked in the world to come. « Gehenna;” “the Gehenna of fire,”

“ Originally it was the Greek form of Ge-hinnom (the Valley of Hinnom, sometimes of

the “son” or the “ children ” of Hinnom), and was applied to a narrow gorge on the

south of Jerusalem (Josh. xv. 8)” (Plumptre). It became the common cesspool and

place for consuming filth. Dead bodies of great criminals were probably cast forth

without burial into it; and fires were continually burning for the destruction of the

i offal. It is, of course, only a type of the punishment of the lost. “There is a com-
mingled reference to two modes of destruction—vermicular putrefaction and fire. When

} men’s bodies are destroyed, it is generally either by the one agency or by the other.
Both are here combined for cumulative rhetorical effect. And the dread climax of

the whole representation is found in the ceaselessness of the twofold operation ”cn, 1x. 1 50.] THE GOSPEL ACCORDING TO ST. MARK.

rS
“i

 

(Morison), There are two elements in this destruction, viz.: (1) internal corruptions—
“their worm ;” and (2) external consuming forces—“ fire.” Both of these are to be
understood of their spiritual analogues.

I]. MoRALLY STIMULATIVE BECAUSE OF APPEAL TO FREE-WILL AND SPIRITUAL
AGENCY OF MAN. ‘These considerations would have no weight but for this, Just as
one can cut off a hand or a foot, and pluck out an eye, so one can restrain erring
desires and affections, and curb unruly appetites. This is the sin of the ruined one,
viz. he is sedf-ruined. And all corrupting influence one exerts, returns upon himself
to his own destruction. S¢/f-sacrifice is, therefore, the only way of salvation. The
power to do this is given by Christ. “ It is better to make any sacrifice than to retain
any sin” (Godwin), “The meaning is not that any man is in such a case that he
hath no better way to avoid sin and hell [than being maimed]; but if he had no better,
he should choose this. Nor doth it mean that maimed persons are maimed in heaven ;
but if it were so, it were a less evil” (Richard Baxter),—M.

Vers. 49, 50.—Christian purity—its origin and influence. These verses have been
the subject of much controversy. They are obscure and difficult; but the context is
of great assistance, and a uniform interpretation of the term “salted” in the first and
second clauses of ver. 50 will do much to remove the hindrances in the way of
construing them together. Manuscript authority is not strong enough to compel the
rejection of either clause, although our revisers have omitted the latter. Everything
turns upon the sense given to “salted.” It is evidently ‘ purified,” “preserved from
corruption,” in the second clause, So ought it to be understood in the first. ‘“ Con-
sumed ” is a sense implied in the sense “ purified,” and secondary to it. The whole
emphasis of the passage is thus in favour of Christian purification. Again, the second
clause of ver. 50 does not appear to have been quoted merely in confirmatory or
illustrative allusion, but asa statement of the consequence which will flow from the
first: the conjunction having a slightly illative force.

I. How SPIRITUAL PURITY IS PRODUCED AND SUSTAINED. 1. “ With fire:” a
ficurative term, relating itself to the fire that is not quenched of the preceding passage,
and the description of the baptism of the Holy Ghost (Matt. iii. 11, 12). “Even when
manifested in its most awful forms, it is still true that they who ‘walk righteously
and speak uprightly’ may dwell with ‘everlasting burnings’” (Plumptre). “Thy
God is a consuming fire ” (Deut. iv. 24); and that to the evil 7 his people, as well as
that out of which they are taken. This may refer (1) to the ceneral spiritual experience
of the child of God as subject to the influences of the Holy Spirit ; (2) to Divine
chastisement; (3) to “ the spirit to which our Saviour refers in vers. 43—48, the spirit
that parts, for righteousness’ sake, with a hand, a foot, an eye” (Morison). It is “an
alternative fire.” “which indeed scorches the sensibility to agony, but which in the
end consumes only what is bad, and leaves the soul freed from those moral combustibles
on which the penal fire of Gehenna could feed.” ‘He is preserved from corruption,
and consequent everlasting de struction, by the fire of unsparing self-sacrifice ” (ibid.).
29. This is the universal experience of true Christians. Because it is essential to the
Divine life in the soul, if indeed it be not rather identical with it. Have we endured

t]

this “scourging,” without which no son is received by our Father? Is this our spirit ?
Herein we can examine ourselves.

IL. Ivs mxFuueNnce. It affects: 1. Christians (1) individually ; (2) collectively.
“ Have salt in yourselves, and be at peace one with another.” Purity of aim and spirit
will obviate misunderstandings, and allay bitternesses between true believers. 2. Their
sacrifices. It is in a sense thespirit of Christ’s sacrifice communicated to theirs. As it
was a law of the Levitical code that “every sacrifice should be salted with salt,” so
it is a law of the spiritual life, fulfilled through the spirit of self-sacrifice communicated
to the particular act and object of sacrifice. This applies to the whole outcome and
expression of the spiritual life of the children of God, their thought, word, action, as
well as to their gifts to the cause of Christ. 3. The general life of the world. ‘“ Ye are
the salt of the earth.” An indirect and incomplete, but still a positive blessing to the
world of the unconverted. For this constant renewals of grace are required, from a
source independent of ourselves, Watchfulness, prayer, ceaseless self-sacrifice in the
spirit of Christ.—M.oy SS

28 THE GOSPEL ACCORDING TO ST. MARK.  [cu. 1x, 1—50.

 

 

 

 

Ver. 86.—Christ and the child: a sermon to children. The disciples of Jesus had
been disputing amongst themselves which of them should be the greatest in his kingdom.
Though they were ashamed to confess this, Jesus knew all about it: for he overhears
even whispered and secret conversations. He rebuked their ambition by calling a little
child to him, who was glad enough to come to One so loving; and taking him up in his
arms, he bade his disciples become childlike, not caring for money and high positions,
but being glad in the love of the Lord. Probably the child never saw Jesus again; but he
would never forget him, Legend reports that his name was Ignatius, and that he grew
up to be an earnest and devout man, who at last bravely died for the faith. But the
treatment of this child by Jesus is only an example of his treatment of children now.
He loves them, and they should love him.

I. Wuy DID JESUS CALL THE CHILD To HIM? 1. Because there was something in
the child which Jesus liked. We do not call to us and take into our arms those we
hate and avoid. It was not sinlessness that Jesus saw in the child, but simplicity.
He was something like what Jesus himself had been in the home at Nazareth, when he
was subject to his parents, and so sweet, humble, and gentle that every one loved him.
Children are not perfectly innocent; they do many things that are wrong, and need to
be forgiven. Jesus did not say to the child, “ You can do without me,” but, * Come
to me.” So, when he saw the young man who said he had kept the commandments,
Jesus “loved him ;” yet he did not leave him as he was, but bade him go and sell all that
he had. 2. Because there was in the child something he wanted. He wanted the
child’s Jove, ‘My son, give me thine heart.” The way to be loved is to love; and
Jesus loves us, not as crowds, but as individuals. Each can say with Paul, “ He loved
me, and gave himself for me.” The child knew this from the look and tone of the
Lord. 38. Because there was something he hoped to do for the child. He meant to save
him. To be saved from sin involves something more than being forgiven. If bad
temper asserts itself, you may be forgiven for an outburst; but it rises again and again,
Jesus would conquer that temper so that it should never trouble you any more.

Ii, Way Dip THE CHILD Go To Jesus? He might have hesitated and said, “ He
does not mean it;” or, “ The disciples are rough, and will push me back, or laugh at
me ;” or, “ Perhaps I had better wait a little, till Iam older.” Instead of this, he went
at once, and went as he was. There are reasons why you, as children, should go to him,
1. Because conscience says you need him. Conscience is more sensitive, and speaks more
clearly in childhood than in age; and this is an evidence that childhood is the appointed
and the best time to hear God’s voice. 2. Because affection says you need him. Some
children feel much secret grief because they have an impression that no one cares
much for them. Their brothers and sisters are more popular than they are, so they
are always supposing that they are being slighted, Or perhaps they are at school, and
are thoroughly homesick among strangers. How pleasant it is to feel that One who is
always near loves you personally, intensely, fervently! and how naturally should your
love flow forth responsively to him! 3. Because energy says you need him. <A child is
naturally active. The fingers itch to touch what is forbidden, to try what is unknown;
and mischief often results from no evil intention. All that pent-up energy is from God ;
stored up for the doing of life’s work, and the bearing of its burdens. And the Lord
wants in his kingdom these vigorous frames and powerful minds, that he may sanctify
and bless them—that the children may lead off the hosannas in which the world will
join in the New Jerusalem. 4. Because hope says you want him. Every child has
some hope of becoming better and greater. It is a sign that Paradise is lost, but that
heaven is possible, else we might be satisfied. Many boys and girls have quiet times,
little spoken of to others, when they say, “I wish I could be better; that I could get
over this evil habit; that I was steadfast, pure, and true; that I loved God, and was
glad he loved me.” That is the time when Jesus is near, when he stretches out his
arms and says, “Come unto me ;” and in answer to the secret prayer he will take the
little one in his arms, put his hands on him, and bless him.—A, R,

Ver. 41.—Christian beneficence, Loving consideration for others and generous
kindness to them are among the fruits of the Spirit and the signs of true discipleship.
Their effects it would not be easy to exaggerate. The law of kindness for Jesus’ sake
is of all things the most hkely to remove prejudices against Christianity, and to bringCII. TX, 1—50.] THE GOSPEL ACCORDING TO ST. MARK. 20

 

 

together those whose interests are separate, so as to ensure the salvation of society.
Even on lower grounds, therefore, this law demands our obedience, for there is much
in our social condition to cause anxiety to the Church. Questions once carefully
ignored are being boldly discussed; classes of men whose ignorance and poverty made
them political nonentities are now powers in the State. Capitalists and producers are
discussing anew their respective rights; owners of land are being openly asked whether
the proportion they have received of its value is not greater than their due. And in
all these movements agitators are exaggerating claims, some of which have in them
germs of right. Meanwhile it is to be feared that religion, as a factor in the
settlement of such disputes, is being disregarded, and debate is rife whether indeed
the Christian faith is longer credible. Anything which would suddenly change the
relations of various classes, any outburst of the communistic or nihilistic spirit, would
bring about far more evil than good. Evils must be abolished now as they were in
the early days of the Christian faith. When slaves were held in cruel bondage, and
profligacy assumed hideous forms, and accumulated wealth appeared side by side with
abject want, Christ and the teachers who followed him aroused no servile war, but by
word and life showed a more excellent way. They taught that the highest bliss was
not in abundance of possessions, but in abundance of spiritual life; that the loftiest
dignity was to be found not in the indulgence, but in the denial, of self; that all a man
possessed he held as a responsible steward; and that those removed from*others in social
position were brothers and sisters to be eared for. All this was exhibited in the life
of One who went about doing good, and was seen in its ultimate victory on the cross
where Christ died for us, that we henceforth might live no more to ourselves. One
phase of this law of kindness is brought before us in our text, where its manifestation
is recognized as a germ of discipleship.

I, THE DUTY OF CHRISTIAN BENEFICENCE is asserted throughout Scripture. Under
the old dispensation, the blessedness of him who considers the poor was exemplified in
the experience of Job, and of the widow of Sarepta, and of multitudes besides, ‘The duty
was made still more clear in the New Testament; and this is noteworthy, because the
disciples of our Lord were themselves poor, so that no one of them could give out of
his superabundance; and even of our Lord himself this was true, though he so often
showed that it was more blessed to give than to receive. On this principle the Church
acted. Spontaneously Barnabas sold his estates to aid those who were in special
difficulties because they were cast out of trade and home, and his example was
contagious. ‘There was no law passed that Christians should do this ; but though
as a compulsory law it would have been an unsound dictum for all times, it was right
and good when Christians, moved by pity for their poor persecuted brethren, distributed
as every man had need. Spontaneity gives worth to suck acts, He who thus gives,
though it be but a cup of cold water, shall not lose his reward.

Il. THE opsects oF CHRISTIAN BENEFICENCE. All less favoured than ourselves have
a claim, not necessarily on our money, but on our help and sympathy, in some form,
when an opportunity comes for service in Christ’s Name. 1. Human relationship has
its claims on us, and he who does not “ provide for his own,” even though he benefits
some relicious organization, fails in his duty to his Lord, 2. Neighbourhood has claims
on us. No follower of Christ can be like the rich man, who would give alms to be seen
of man, but would let poor Lazarus die at his gate, fighting for crumbs with the dogs.
3. Fellowship in the same Church has claims on us, though those needing our aid may
be least in knowledge, least in capacity, least in attractiveness, or least in desert.
4. But we are to do good unto all men, though especially to such as are of the house-
hold of faith. Christ died for all, and in his Name, for his sake, in his spirit, we must
seek to aid them, even though it only be by a cup of cold water.

Ill. THe REASONS FOR CHRISTIAN BENEFICENCE are numerous, but we may mention
1. All we have is from God. His providence has made us to differ. Our
birth, our inheritance, our education, our natural capacities,—these are In no sense the
results of our own creation or choice. He who gave us these, demands that we should
use them in part to promote the peace and the comfort ol those for whom his Son died,
“Freely ye have received, freely give.” 2. Our superabundance is for others. When
our cup runs over, the droppings are not for ourselves but for others. When our
liarvest is gathered, room must be made for oleaners as well as for reapers, Waste

one or two.39 THE GOSPEL ACCORDING TO ST. MARK, [cx. rx. 1—50,

is against God’s law. The breath we throw off from our lungs is wanted by nature.
The rain poured down so lavishly is not lost. The refuse flung on the soil is to reappear
in new forms. All nature rebukes the waste and extravagance of which we are often
guiltv ; and Ambrose has well said, = ltiis no greater sin to take from him that rightly
possesseth than being able not to give to him that wanteth.”—A. R.

Vers. 43, 45, 47.— Causes of stumbling. “If thy hand... if thy foot -.. if thine
eye offend thee.” The passage from which these few words are chosen is stern and
severe ; yet it was uttered by the gentle Teacher who would not break the bruised reed.
Christ Jesus was not like the Pharisees, punctilious over little things, so he would not
have uttered these words needlessly. He was not ignorant of human temptations and
weaknesses, but had the most perfect knowledge of our nature. He was not one of
those scribes who would bind heavy burdens on others, and yet not touch them with
one of their fingers, but was tempted as we are, and by a life and death of sacrifice
endeavoured to put away the sin of the world. Words stern as these, coming from One
who had generous views of sinners and unerring views of sin in its nature and effect,
deserve our serious consideration. Our Lord thought them so important that he now
repeated them, although none who had heard them previously in his sermon on the
mount would be likely to forget them. ‘The general lesson taught is this—that it is
better to die than to sin, and so to wrong ourselves and others; but we confine our-
selves now to the causes or incitements to sin here suggested by the “hand,” the
** foot,” and the “eye.”

I. OF WHAT IS THE HAND AN EMBLEM? 1, Companionship. We shake hands with
those to whom we are introduced or with whom we are friendly, not with those who
are unknown or hostile. If we have quarrelled, and reconciliation has been effected, the
outstretched hand is a sign that we are reconciled. Itis often said that a man is known
by his friends, and it is perhaps equally true that he is made by his friends, especially
in the time of youth, when character is plastic and habits are readily formed. Some
communication with others is a necessity of school and business life; but friends may
be chosen; and it is of the last importance that they be chosen well. Yet Christians
will sometimes form a lifelong companionship with those whose worldliness will
inevitably lead them astray from the ways of God. “If thy hand” in such a com-
panionship “cause thee to stumble, cut it off, and cast it from thee.” 2. Work. The
hand is the medium through which we put forth our skill and strength. Daily work
may have “holiness to the Lord” written on it, or may be the means of spiritual
injury. ‘There are shops in which dishonesty is a necessity ; there are positions young
girls are called upon to fill which cannot but injure their modesty and purity ; there are
undertakings which can only succeed by a sacrifice-of truth. Whatever their external
and material advantages, these are amongst the causes of offence which our Lord calls
on us to sacrifice.

II. OF WHAT IS THE FOOT AN EMBLEM? By it we make progress. It may be taken,
therefore, as a figure for getting on in the world. Parents are sometimes too eager for
this on their children’s behalf. They are like Lot, who sought the place of prosperity
and was regardless of its temptations. It were far better to be less swift to attain
wealth and position than to have the terrible awakening that will come to many at last.
“What shall it profit a man, if he shall gain the whole world, and lose his own
soul?”

III. OF WHAT IS THE EYE AN EMBLEM ? Through it most offences to the soul’s
purity come. Fatal has been the ‘issue with many of “ seeing life.” David saw, lusted,
and fell into adultery and murder. Eve saw, longed, and put forth her hand and took
the forbidden fruit, and so came death into the world, and all our woe. Achan saw the
garment and the gold, and covetousness led him to disobedience. Better to have been
blind than to have seen that. How many now fall into evil ways who assure any one
remonstrating with them that they are only going to that place of temptation because
they wish for once “to see what it is like”! here are books, too, which, from the
doubts they insinuate or from the morality they implicitly commend, should be
abjured. It may be sometimes an intellectual loss, but it results in larger gain; and
the law of the gospel is that which is here, and which St. Paul repeats in the words,
“Mortify therefore your members which are upon earth,”—A, R,cH. X.1—50.1 THE GOSPEL ACCORDING TO Si. MARE, 31

 

 

Vers. 43, 44.— Better die than sin. Christ is speaking here of injuries which we may
do ourselves or others. Most men guard themselves carefully against physical injury.
They insure against accidents, avoid miasma, and attend to the first appearance of the
germs of disease. Yet sometimes they are like a commander who is on the alert against
external assault, but is unsuspicious of treachery within. In a moral sense, it may
often be said, “ A man’s foes are they of his own household.” The allusion to the hand, the
foot, and the eye indicate that the causes of sin are found in our own nature; that evil
is natural to us as the use of these members. Sins spring from within: “Out of the
heart proceed evil thoughts.” When acts are repeated, habits are formed which become
part of ourselves. Then these habits are allowed for and excused by others, so that we
no longer get our attention directed to them as otherwise we might do. <A notoriously
selfish man is not asked to help others; a passionate or suspicious temper becomes
regarded as a personal peculiarity. Yet, though it seems a part of ourselves, God says,
“Cut it off, and cast it from thee.”

I. Gop’s TREATMENT OF SIN IS RADICAL. We naturally shrink from the severe
method indicated here. Who has not suffered an agony of pain rather than apply to

the surgeon or dentist, although it must come to that at last? Nothing short of
amputation of evil habit will save the life of the soul. Some are satisfied that they
have confessed, received absolution, and done penance at the bidding of a human
priest. Others are told to exercise discretion even when the taste and smell of intoxi-
cants are sources of peril, and their only hope is to cut them off. Many excuse the
young in their follies, and say, “They must sow their wild oats.” Ay, but they will
never plough them up, and no subsequent sowing will alter the effects of the first.
‘** W hatsoever a man sows, that shall he also reap.” Now,if we see deformity ina child
which will mar its beauty for life, the pain he would immediately suffer would not
prevent our cutting it off; and if there be a moral weakness or an evil habit that
deforms spiritual beauty, the treatment must be as radical. W hen the moth is in a
garment, the careful housewife does not leave a few and run the risk. When a man is
bitten by a mad dog, the hot iron will sear the flesh, though it causes agony. When
a child dies of diphtheria, the clothes are burnt and the little toys, which the mother
would gladly keep, lest the other children should take the infection. The house is
purged so as by fire. he treatment is severe, no doubt; but Christ did not come to
lead us in the path of ease, but of self-denial. He knew that it was not painless to cut
off the hand or the foot and to pluck out the eye, but he declared it was better to suffer
what was represented by this than that the man with all his powers should be cast
iuto hell. If this word comes as the sword of the Spirit to cut your heart in twain—

oO

“Oh, throw away the worser part of it,
And live the purer with the other half.”

Christ “died to put away sin by the sacrifice of himself,” and in his Name we are called
upon to “crucify the world with its affections and lusts,’ ,
Il. Gop’s CALL TO OBEDIENCE IS URGENT. 1. We are urged to this for the sake of others.
What anxiety would be relieved and what joy would be imparted to Christian friends
if, by the transforming power of God’s Spirit, you were delivered from aoe eh ee
this, by delaying repentance you may be causing others to stumble. _ There is ; ae
in this passage about children—little ones, young people who may be influenced y you
for evil. If you laugh at serious impressions, jeer at another as a saint, discourage
earnestness, and lead to folly or guilt,—take heed, for it were better that a millstone
were hanged about your neck than that such a crime should curse you. ne
especially can hold back their children from evil, and encourage cet . good, : ey
prayerfully seek to do so. By allowing sceptical or immoral literature, | YS Ce Te
worldly companionships, they may foster a life of sin, and check the a 0 : ay t t6
soul. Still more power have they by example and personal influence. a : a
urged to this for our own sakes. Christ was the King of ‘Truth. paces ecelt oe
misrepresented, or exaggerated. Ponder, therefore, his solemn words, ee ee Or
thee to enter life maimed,” etc. This is not a literal description of he . ee
allusion to Isa. Ixvi. 24, where the prophet describes apostates from Jehovah sue
outside the holy city in the valley of Hinnom, where refuse was cast, and the

worm of corruption died not, and the fires of destruction were not extinguished, ‘ThisTHE GOSPEL ACCORDING TO ST. MARK. [cu. rx. 1—60.

o>
bo

was used as an emblem of “everlasting destruction from the presence of the Lord.”
Figurative as the language is, it is ominous, and warns us against the untold terrors
which await the impenitent—the retribution which follows unrepented sin. A man
may escape the consequences of sin here, but the punishment must ultimately come.
True, “God is merciful.” But when a man on the sea-shore disregards warning, and
the tide comes in, his cries and prayers are of no avail, and soon his dead body is flung
up as a useless waif. He has defied the merciless law of a merciful God. Put yourself
in harmony with that law and it brings benediction, but oppose it and it brings
destruction. The amazing sacrifice of Christ is only explicable on the theory that sin
has effects beyond those which are visible here. ‘‘ How shall we escape, if we neglect
so great salvation ?”—A. R,

Vers. 1—8.—The Transfiguration. A brief interval of six days occurs, “days of
the Son of man,” of which no record remains. How much of even this brief ministry
to men seems to be lost! Yet is the account of each day to be given when, to every
man favoured with his presence and teaching, it is said, ‘‘ Render the account of thy
stewardship.” The silence of the record is an appropriate prelude to the sublime event
which follows. ‘“‘He went up into a mountain to pray.” “ Peter, James, and John”
—“ the flower and crown of the apostolic band ”—were the privileged three who alone
witnessed the scene, though the few graphic words of the historian, ‘‘ kept and told to no
man until after the Son of man had risen from the dead,” have presented to the eye of
the Church in all ages a clearly defined picture of it. And yet in viewing it we are
dazzled by excess of light. Few and simple must be our words. “ He was trans-
ficured,” a word which is afterwards explained to apply to “ the fashion of his counte-
nance.” It was “altered;” so St. Luke. St. Matthew adds, “‘his face did shine as the
sun ;” while “his garment became glistering, exceeding white,” ‘‘ white as the light,”
“‘so as no fuller on earth can whiten them.” Beautiful addition—so naive, so simple!
That Divine nature, which in the incarnate body was always transfigured before the
eyes of men, now burst forth to view, radiating from within; the hidden divinity
shining through the veil of the flesh until its veil of raiment became radiant with
light,

I. In the history and development of the incarnate Son this event must have had
its high import. What is personal to himself, however, is almost entirely hidden. Of
the “talking” we hear only one word. The two men, “ which were Moses and Elijah,”
“the founder and the great defender of the old dispensation,” “spake of his decease.”
Very soon after “the days were well-nigh come that he should be received up,” and
“‘he steadfastly set his face to go to Jerusalem.” Henceforth his steps tend to the
Cross.

lJ. But, whatever purpose was answered in respect of Jesus himself, the revelation
most assuredly was, in the highest degree, important to the disciples, and through them
to the Church at large. 1. Here is beheld the harmony, the unity, of the Law and the
prophets and the Christ. 2. Here, within the “bright cloud” which “ overshadowed
them,” though “they feared as they entered into it,” they were made “ eye-witnesses
of his majesty;” they witnessed the “honour and glory” which “he received from
God the Father.” 8, They heard the “ voice,” and heard it ‘come out of heaven,”
which bore testimony for all to receive: “This is my beloved Son.” In this lay the
‘‘honour and glory ” which “he received.” So thought that one of the three who
declared, “It is good to be here,” and who would fain have built tabernacles on this
“holy mount.” ‘This testimony had already been borne when, at the baptism, “a
voice out of the” same “ heaven” declared to him, “ Thow art my beloved Son.” Here
the witness is of him to others: “ This 7s my beloved Son;” and with the additional
word of command, ‘‘ Hear ye him.” Once again afterwards, when the Father glorified
his Name, there came “‘a voice out of heaven” directly speaking to him; though, as he
declared, “this voice hath not come for my sake, but for your sakes.” How truly
might he say of all that he received, “not for my sake, but for your sakes”! Now,
not to Peter only, but also to James and John, is it revealed, “Thou art the Christ, the
Son of the living God.” Now they with him share this blessedness which “ flesh and
blood” could not impart; now we, and with us all the Church, rejoice in the know-
ledge of this primary truth. How our hearts long to sce his glory and hear thecu. ix. i—d0.] THE GOSPEL ACCORDING TO ST. MARK,

oo
oo

 

heavenly voice, and dwell “ Se ate

5s ’ »é ell on “the holy mount” of vision! : é ”
Smee snicht he. it. is better for the aulieat of vision! And yet, how “good
“tate malg » 1t 1s better for the cultivation of our hearts in righteousness, and
lal etter Lor the sulfering, sinful world, that we gO down into the valley to struggle
with the evil spirit, and by faith and love and obedience glorify our living Head, and

seek ¢ etness for those “ aera? eee or ee
seek a meetness for those “ tabernacles ” which are not made by human haods.—G,

Vers. 14—28.—-The healing of the lunatic

youth. Descending from “the holy
mount,” where -he

here -he had “received honour and glory from God the Father,” a scene
presented itselt in direct contrast to “the majesty” of which the favoured three had
then been ‘ eye-witnesses.” Around the disciples “they saw a great multitude, and
scribes questioning with them.” ‘They had suffered a painful defeat. One of the
multitude had brought to them his son, having ‘a dumb spirit;” and he spake to the

disciples that they should cast.him out; and they were.not able”! A more pitiable
object could scarcely be imagined, “rom a child” he was “ epileptic,” and suffered

grievously; " “the spirit ofttimes” casting “him both into the fire and into the
waters” as if “to destroy him;” and so dire was its influence over him that, as the
father said, “ wheresoever it taketh him, it dasheth him down: and he foameth, and
grindeth his teeth, and pineth away ;” “it teareth him that he foameth, and it hardly
departeth from him, bruising him sorely;” and when it “taketh him” he, in inarticulate
tones, “suddenly crieth out.” To add to the sadness of the case, the spirit was
“unclean,” compelling its victim to acts of filthiness. ‘lhe poor boy, too, suffered the
erievous aggravation of being “dumb,” so that he could not tell out his sorrows; and
he was “‘ deaf,’ so that no word of strengthening consolation could be spoken to him,
It was almost a misfortune to him not to be blind, for he could contrast his sad state
with that of other youths around him. The father, wearied and disappointed with long
and daily watching—for it seized him “ suddenly ”—and unable to find relief, brought
him tothe disciples, and met the sad rebuke of their inability. ‘They could not ” cast
him out. As a last resource, with timid, wearied heart, and with a hesitancy that surely
found its justification in the failure of all efforts to obtain relief, he brought him to. Jesus,
uttering the word so descriptive of timid doubt, “If thou canst do anything, have
compassion on us, and help us.” It is now that he who bears alike our sins and
sorrows, who “‘ bears with” our weakness and our ignorance, who, even in his greatest
works, strives so to work as to teach, corrects the imperfect view of the father, and
makes his demand even upon his faulty faith, gently rebuking his pardonable insinuation.
“Tt is not, ‘If I can,’ but, ‘If thou canst!’”? And he adds for all ages the all-inclusive
teaching, “‘ All things are possible to him that believeth.” Christ’s words, even of correc-
tion, rouse faith. ‘he assurance that “all things” were “ possible ” to faith drew forth
from the tremulous lips the profession of faith, “I believe,” while the tearful eyes
(margin) bore witness to the genuineness of the confession hidden in the lowly prayer,
“Help,” and therein forgive, “thou mine unbelief.” It is enough. With his word, in
presence of a “ multitude ” that “came running together,” he cast out the dumb and
deaf spirit, and commanded him to “enter no more into him.” ‘The scene is full of
teaching:

I. ON THE SAD CAPACITY OF THE HUMAN LIFE FOR SUFFERING AND DEGRADATION.

Il. ON THE GLORIOUS POWER OF CHRIST TO HEAL AND RESTORE THE UTMOST DIS-
ORGANIZATION AND DEGENERATION OF THE HUMAN LIFE. It is an instance of his
“ power over all the power of the enemy.” With such a picture before their eyes, who
need hesitate to come to Jesus, in any need whatsoever? But the greatest teaching lies
in the words spoken to the disciples in reply to their demand as to the reason why
they “could not cast it out,”—“ because of your little faith.”

Ill. For us and for all, a third teaching, oN THE POWER OF PRAYER AND FAITH, lies
openly on the face of the Lord’s words to the distressed father. It is impossible to read
the Gospels without learning that in Christ’s view the exercise of Divine power over the
suffering human life is often suspended on the attainment af certain conditions on the
part of the sufferers. There is a fitness of things. Suffering and need seem to come of
departures from the Divine order. The voluntary return to that order is most aptly,
perhaps most easily, expressed by “ faith.” It indicates the lowly submissiveness of
the spirit. It is the plasticity of the clay which truly prepares it for the hand of the
potter. Itis the least, and yet the best, self-fitting work that can be done by any who

WARK—II. ~Bae SS SS ee a 2 yee

34 THE GOSPEL ACCORDING TO ST. MARK.  [cu. rx, 1—50.

would experience “ the power of the Lord to heal.” . Tt is at once the acknowledgment
of the human impotence, need, and receptivity; it is the symbol of departure from all
other and competing helpers; it is an acceptance of the Lord himself, and in and with
him the germ of all healing, whether of body or soul.—G.

Vers. 28, 29.—The conditions of success in spiritual work. As might have been
expected, “when he was come into the house, the disciples asked him privately,
“How is it that we could not cast it out?” The reply is simple : : This kind can
come out by nothing, save prayer.” St. Matthew helps us to gain a clearer insight into
the cause: “ Because of your little faith.” ‘* Many ancient authorities add and fusting
(margin). The “little faith” must have approached clusely to “unbelief,” or to no
faith, for the Lord adds, “If ye have faith as a grain of mustard seed... nothing shall
be impossible to you.” A little thought will compel us to learn much concerning the
influence of faith and of prayer, if not also of fasting, in the work assigned to the
disciples and in the general and ceaseless contlict with evil. That there was some
hindering cause palsying the strength of the disciples is obvious. But recently Jesus
had “given them power and authority over all devils,” ze and to cure diseases,” and
they are suddenly powerless in the use of that authority. That they may have been
cherishing feelings which were inconsistent with so sacred a trust, the subsequent record
plainly declares. But our attention is riveted on the words of our Lord in his demand
for prayer and faith; and we learn at once, that the bestowment of great authority,
even with high endowments, does not set aside the necessity for cherishing suitable
conditions of mind in order to the effective discharge of the duties which that authority
imposes. ‘The calling to be apostles, the investiture with power to cast out devils and
to cure diseases, does not release from the necessity to be clothed with humility—to
live in that spirit of withdrawment from the world, and communion with the Father,
which “prayer,” even if not joined with “ fasting,” implies. The mere symbols of
office are useless in the spiritual realm. Rank in these hierarchies conveys no might.
Yea, though the very “ power ” be given, and given by Christ himself, no presumption
of personal freedom from the need of the lowliest spirit may be entertained. As
Christ’s own power was arrested by the “ unbelief” of those amongst whom he would
do “many mighty works,” so the “power” entrusted to apostles is defied by “the
unclean spirit” if the minds of those apostles are not freed from unbelief, and not
raised to an alliance with heavenly powers by prayer. Entangled in nets that beset
even their feet, exposed to temptations that rudely assail even them, they, though
armed by the great power and authority of the kingdom, become weak, and are as other
men. Hence we learn that in the spiritual kingdom—

I, THE MERE AUTHORITY OF OFFICE IS INSUFFICIENT FOR DOING GREAT WORKS IN
THE KINGDOM OF HEAVEN. Apostles, prophets, preachers, teachers, rulers, are all taught
that there is a condition of heart needed as well as an investiture of office.

II, No ENDOWMENT OF POWER OR GIFTS SETS ASIDE THE NECESSITY FOR LOWLY
SPIRITUAL EXERCISES. For while these acknowledge and minister to lowliness of heart,
they bring their possessor into a true and living sympathy with the heavenly kingdom,
and make him a meet channel for the conveyance of its healing grace. No mere
talent suffices,

III. FAITH AND PRAYERFULNESS DESCRIBE THE TRUE CONDITION OF THE SOUL OF HIM
OF WHOM IT IS TO BE SAID, “THOU HAST POWER WITH GOD AND WITH MAN, AND HAST
PREVAILED.” ‘Tie spiritual, who wield spiritual weapons, must maintain a spiritual
sensibility. This cannot be maintained without that true fasting which is a with-
drawment from the spirit of the world, or without that prayerfulness which is a true
communion with the Father, or without that faith which is the real might of the soul.
These are steps in the spiritual progress; the final attainment being, not the feeble
word on the lip, ‘Come out of him,” but that perfect oneness with the Divine which,
while it acknowledges the human impotence, makes the feeble man a true and fit
Instrument .of the Divine power. For by that power alone, after all, is the devil
cast out.—G,

Vers. 83—87.— Honour. By slow steps Jesus had brought the chosen band of the
disciples onward in that course of instruction which prepared them to ascend “ the holycn. x. 1—50.] THE GOSPEL ACCORDING TO ST. MARK, 35

 

 

 

mount” and behold “his glory, me clor y as of the only begotten from the Father.” He
had also begun to show unto them that “he must suffer many things,” and “ be killed,”
making them “ exceeding sorry.” And he had spoken to them of the time “ when the
son of man should hi: ave risen again from the dead;” but “what the rising again from
the dead should mean” they understood oe Now by silent and hidden. by ways,
secretly, for “he would not that any man should kn 1oW it,” they passed through Galilee
and came to Capernaum. Jesus, taking advan tage of "this quiet, “taught his disci] les ”
concerning the dark future that loomed upon him, But their minds seem to have been
preoccupied, and “they understood not the saying.” Searcely had they entered the
house when he demanded of them, “ What were ye reasoning in the way?” Shame
covered their face, the searching question revea ling the power of him before whom all
hearts be open. They were dumb before him, for “ they had disputed one with another
in the way who was the greatest.” The distinction conferred upon the three, or the
sigual honour paid to Peter, ne have been the occasion for this dispute, fanned
perhaps by the anticipation of the decease at Jerusalem. Possibly there may have
been an assumption of a riority on the part of one in that little republic. But such
a spirit must be instantly crushed; and‘on the dark human back ground must the
p! inciples of the true a avenly kingdom be thrown forward. In calmness “he sat
down,” and solemnly “ called oS twelve” to him, and laid down as a principle to be
bhon and for ever remembered, that in his house, or kingdom, or brotherhood, things
are different from what they are in ordinary communities of men. And strange as the
paradox may seem, the lowest is the highest, the most laborious servant is the true
lord, the least is the greatest. “Jf any would be first, he shall be last of all, and
minister of all.” Further to impress this truth upon the hearts of the men who were
contending for the highest room, the chief seat, the father’s place in the house, “he took
a little child ”—the least in the house, and the furthest removed from the head ; lower
even than the servants, for they comm: ae the little children—‘ and set him in the
midst.” The Lord’s sermon fi rom this visible text is elsewhere recorded at length, The
lesson for us to ponder, and often to pon ler, for we are in great danger of forgetting it,
is—He is the chief, the oreatest, the first, in the kingdom of heaven who does most
service init. ‘lhe honour is not to him who sits at the head of the table—any feeble
one can do that; but to him who, girt with a towel, waits on the rest—to him who sees
the true greatness of the kingdom; who so discerns its lofty, spiritual, and heavenly
character, as to | arn his own littleness in presence of it; who perceives that its highest
end and aim is reached in rendering the utmost service to men. He who has seen the
“Lord and Master” of all girded with a towel, stooping to wash and wipe the feet of his
servants ; he who has most of this his Master’s spirit, who follows most closely in his
Master’s steps of toilsome, self-sacrificing service; he who, like his Master, does the most
and the hardest work in the house ;—yea, he is really and indeed the chief, the greatest,
the first, in the house. And so, in truth, is it in all houses and in all kingdoms; the
truly great are the labour ure! ' the men who always see the kingdom to be greater than
they y, and, seeing the aim oft the kingdom to be greater than the kingdom itself, are lowly
enough and great enough to serve that aim, and have their greatness and most honour-
able place, not in medals, and decorations, and plaudits, and rewards, but in the deep if
hidden fact, that the kingdom’s welfare has been most advanced by them, that they
have saved it from ruin or advanced it in honour, prosperity, and blessing. Then let
every one seek eagerly the first, the highest place . but let every toilsome servant know
that, in Christ’s view, that is most prized which is furthest from self-adulation, a
empty vanity, from indolent glorying in | ge Ree he who most obey 8, W ho ee _
works, who lowliest walks—he, even he, is chief. ‘This is the highest tribute paid ( )
to all lowliness of mind, (2 ) to all diliger it industry, (5) to all willing, self-sacrificing
service to the common ; oood, —G,

Vers. 38—50.—Stumbling-blocks. The same spirit which had led to the disputing as to
‘who was the greatest,” had prompted the forbidding of one who, in Jesus Name, was
‘casting out devils.” ‘lhe only reason assigned for the authoritative prohibition was,
‘He followed not us.” If to pride envy succeeds, and if hatred lurks near to envy,
malice is not afar off. The simple correction, ‘ Forbid him not,” is supported by i
assurance that such a one cannot quickly become an enemy—“ speak evil of me;” and1
af x ™ Skee
es ek 5 SS i ER NRT IOS es A jonni pt acannon:

36 THE GOSPEL ACCORDING TO ST, MARK.  [og. 1x. 1—5O0,

 

“he that is not against us is for us.” This admonition is urged by a teaching which
branches out in three directions, relating to—

I. THE FAITHFUL ACKNOWLEDGMENT AND REWARD OF THE LEAST SERVICE RENDERED
TO THE DISCIPLES IN THE NAME OF CuristT—even “a cup of water to drink.”
Very wide apart are the two works, the “casting out devils” and the giving “a
cup of water to drink.” The one act may be performed by a mere child in age or in
grace; but the other is the work of the man in grace and years. hat the disciples
were in the wrong in forbidding him who did the greater work, is shown by the
assurance that he who does the less is acknowledged and rewarded by the Lord of
all. Did not the disciples know that the casting out of devils was service done to
them? Were they as ignorant as so many to-day are, not knowing that in the con-
quest of evil every one’s best interests are advanced? JIntimately is the well-being of
one bound up in the well-being of all. The human body is not more closely knit and
compacted together than is human society. ‘l'o do good to any part is to do good to
the whole. And each part suffers in the suffering, or loss, or injury of any other. Then
by whomsoever or howsoever devils are cast out, let every true lover of his race
and every wise lover of himself rejoice. Such a worker is not “against us,” but
<i for ds.

II. THE EQUALLY FAITHFUL PUNISHMENT OF ANY WHO SHALL CAUSE ONE OF THE
LOWLIEST—one “‘ of the least of these little ones that believe on me”—vTo STUMBLE.
But a rude interference with any worker of good is an offence against that good Lord,
from whom alone men have power to do good. Here not only were devils cast out, but
they were cast out in the Name of Christ. Plainly this was a servant of Christ, and a
disciple, acknowledged as “ one of these little ones that believe on me,” to whom the
Lord had given “ power and authority.” And that power was being used obediently.
How serious a stumbling-block was thrown in the way of his obedience by the authori-
tative prohibition of the (possibly jealous) disciples! But how great the penalty—worse
than to have “‘a great millstone hanged about his neck,” and to be “ drowned in the
depth of the sea”! So jealously does the Lord of all guard the interests even of “ little
ones.” It were better for a man to lose his own life in time than to lead another astray,
so that he should lose the life eternal; better for them both. But what was the greater
evil to which the layer of stumbling-blocks was exposed? Was it not the certainty
that the Lord would do with his own body what he taught the disciples to do with
theirs ?—“ cut off ” the “ hand ” or “ foot,” “ cast out” the “eye” that caused the body
to stumble, whomsoever that foot or eye or hand might be? Was the foot cut off when
Judas was severed from the body, and cut off to save the body, so that through all
ages, of the twelve chosen, one must be wanting? Sad was the possibility, severe
the warning ; but how merciful and gracious! Men act on the principle, and sever a
limb to savea life. So in spirituals should it be.

IlI. THE WIsDOM OF EVERY DISCIPLE UTTERLY RENOUNCING WHATEVER MIGHT
CAUSE HIM TO STUMBLE, OR BE A STUMBLING-BLOCK TO OTHERS. For every disciple
the principle holds good. It is wise to forego anything that threatens the true life
rather than lose that life. To retain all and be “ cast into hell ”—not into the mere
hiding, or hidden place, but into “the unquenchable fire,” the fire into which the
spirit will be cast; worse than that, into which the body may be thrown, the real
Gehenna, not the symbolical one—is to lose all. “To enter into the kingdom of
God,” having suffered the loss of that which was dear as an eye, a hand, or a foot,
‘“‘is good” indeed in comparison with being “cast into” that “hell.” There is a final
fire, a fire that “isnot quenched,” which is punishment. And there is.a present tem-
porary fire, a salting fire, which is corrective and disciplinary. To this the cutting off
the hand corresponds. It is a pain-giving, fiery ordeal, with which every one in God’s
good way is “salted.” And there is a salt of self-denial, which leads men to be “at
peace one with another.” It is held in the thought, which the “ many ancient
authorities” teach, that if any one would be a true sacrifice to God he must faithfully
apply the fiery salt to the green, cankerous wound and burn out the evil, lest the
evil burn out and burn up the life.-—G.

Vers, 2—18.—Glimpses of the glory of Jesus. I. SPECIAL FAVOURS FOR SPECIAL
SERVICES, ‘The three disciples had given up all to follow Christ, had submitted them-cu. 1x. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. 37

 

selves entirely to the Divine will. Only to such consecration is the deeper vision of
truth granted, and ascent to the loftiest heights of spiritual enjoyment.

I]. DireERENT AspEcTS o¥ CHRIST’s APPEARANCE, 1. He wore one appearance for
the multitude, another for the circle of disciples. In the multitude he was the Prophet
and the Wonder-worker ; to the disciples the Friend and familiar Teacher. The multi-
tude felt that he must be a great Man; the disciples knew him to be the Anointed One
and Divine. 2. Among the disciples themselves: there was the familiar and ordinary
the extraordinary and unusual aspect of Christ. Here he passes out of the earthly
medium of vision into one of celestial and supernatural glory.

** How nigh is grandeur to our dust!
How near is God to man!”

3. The manifestation of Christ is one in which extremes meet. The Man of sorrows,
the beloved Son, delighted in of God. The lowly Teacher and Missionary of the
kingdom of God; the enthroned Messiah. The Man, the God, and “ both together
mixed.” 4. We cannot always enjoy the higher views in their clearness and brilliancy.
After the vision and the voice, they look round and see “Jesus only!” Well for those
who can ever see and find in Jesus of Nazareth the highest revelation they need of the
Divine majesty and the Divine love.—J.

Vers. 9—18.—Dark sayings. I. RESERVE AND DELAY IN THE UTTERANCES oF
TruTH. ‘There is an economy and an order in the kingdom of God. It is constantly
observed by Christ. Certain truths there are always and everywhere to be made
known; others must wait their time. As we are not to pry into the secrets of God, so
neither are we hastily to blab them. Peculiar personal revelations should be treated
with delicacy, not made an affair of the news-room or the market-place. The hour
will come when our holiest memories, our deepest convictions, will be extracted from us
by the need of the time.

“JI, Innustons oF RELIGHIOUS THOUGHT. The prophecy concerning Elijah (Mal. iv. 5)
was misunderstood, being taken literally. It was fulfilled in the person of the Baptist
(John i. 24; Luke i. 17). John came to restore the Jewish people from the wrong
teaching and preachers of later times, to the earlier and better lessons of the Law and
the prophets. Another illusion was that the Messiah was to be a glorious earthly
sovereion, and exempt from suffering. The scribes overlooked the predictions con-
cerning the sufferings of Christ. So has every age its illusions; and God in every age
fulfils himself unexpectedly. Even out of the humble and the lowly, the base things
of the world, he causes his purpose to unfold, his power to be made manifest. The
spirit of prophecy teaches that suffering belongs to the present service of God.—J.

Vers. 144—29.— The demoniac. I. WANT OF SPIRITUAL POWER IS CAUSED BY WANT
or FAITH. Faith is a mighty word in the gospel. It really includes all the energies of
knowing, feeling, and willing; it is the entire affirmation of the man in favour of truth,
eoodness, and love. It is life in the power of God. Ina sense it 1s unnatural to be
without faith, for it is the pulse of the world. If we have not this we are weak, we can-
not move a step beyond the bounds of actual knowledge—can take nothing for oranted.

Il. FAITH, WHEN WEAK, BECOMES DIMINISHED BY ASSOCIATION WITH THOSE WHO HAVE
xONE. We become cowards or braver in company: pessimists or optimists. We trust
in the good order of the world as God’s, or give up everything for lost to the devil.
“God desires from all eternity cheerful and brave sons,” says Luther. Let us keep
company with cheerful and trustful souls. ee .

IIL ON THE OTHER HAND, STRONG FAITH IS COMMUNICATIVE AND INSPIRING (J. H.
Godwin). Tell an invalid he is looking ill, and you make him feel bess ae “a
he is improving, and his faith in his physical future will revive at the rig iter
picture. We are governed by imagination, and faith is a kind of imagination. It is
exposed to the most contagious influences tor health or disease. Whenever a strong
deed is done, or mighty word spoken—

“ Our hearts, in glad surprise,
To higher levels rise.”38 THE GOSPEL ACCORDING TO ST. MARK. [cu. rx. 1—50.

IV, Fairy Is THE CONDITION BOTH OF DOING AND RECEIVING THE HIGHEST Goop.
Faith gives a mental picture, distinguished from other mental pictures in that it is as
good as a reality to him who views it. Now, we must have the distinct idea of a good
to be received before we can place ourselves in the attitude to receive it; or of the good
to be done and the possibility of doing it, before we can set about attempting it. ‘he
question then arises—Can faith be commanded by the will? The answer is—Not
directly. “ Paint a fire, it will not therefore burn.” But the rebuke of Jesus implies
that the disciples ought to have had faith. And the lesson is that faith may indirectly
be obtained, be promoted, fostered, and preserved by communion with God.—J.

Vers. 30—32,.— Renewed prediction of death. TI. UNWELCOME OUTLOOKS SHOULD BE
FIRMLY FACED. “Tis not well to hide the head in the sand, like the ostrich, and try
to fancy danger absent because not seen, For, if faced, the worst prospect loses at
once half, and presently all, its terrors.

IJ. THE WILL, oF GoD IS TO. BE RECOGNIZED, EVEN IN THE WICKEDNESS OF MEN.
It is by conflict that his will is wrought out. Outbursts of crime represent only one
side of great living forces, and onward moving facts.

II]. UNwELCOME TRUTHS NEED TO BE REPEATED, BUT NOT FOR ALL. There is an
esoteric and an exoteric in Christianity. We do not tell children all we know of life.
But there is an age, and there are persons, to whom all should be told that we know.
Let truth be economized and wisely administered.—J.

Vers. 33—37.—The symbolic child. I. Tum EXAMPLE OF CHILDREN. They are
humble and trustful in the presence of superior wisdom. Man not always so, but
ought always to be so.

IJ. THE SECRET OF POWER LIES IN SERVICE. Command others by being useful to
them. Rise in a community by working your way through all the grades of service,
from the lowest to the highest.

III. To stoop IN LOVE IS TO RISE IN HONOUR. Jesus puts his arms around the
little ones and around the weak, and is enthroned in the dependent heart of mankind,

IV. ‘THE SCALE OF SERVICE, AND THE INCLUSION OF THE LOWER IN THE HIGHER.
The order of duty is not to begin with the high and the remote, but with the lowly
and the mean. “ God is served by obedience to Christ, and Christ by kindness to the
least and lowest who belong to him” (Godwin).—J.

Vers. 88—50.—Marked sins. There are some sins which are singled out for peculiar
denunciation by the Spirit and Word of Christ. I'hey are extremely opposed to the
ends and purport of the kingdom.

I. INTOLERANCE. That is, the hindering of good, because the good is not done in
our way. Christianity says the good deed justifies itself. Coming from a good
source, it is not likely to be associated with evil opinions or teaching. Any one who
does good nowadays may be said virtually to do it in the Name of Christ. 'T’o do good
one need not, cannot, pass out of the Christian atmosphere. And experience of history
confirms the statement of Christ. Good men really love him, whatever difference
there may be in their mode of conception of him and statements about him. All that
is done for love’s sake is virtually and really done in his Name.

II. Causine sIN IN OTHERS. Involuntarily people may take offence, “stumble” at
what we do or say. We cannot help false inferences being drawn, nor turn bad reasoners
or conduct into good, nor weak brethren into strong. But we can avoid doing what
we know will hurt others. If we are reckless in this respect, the will and the intelli-
gence are involved in euilt.

Ill. DELIBERATE PREFERENCE OF PLEASURE TO RIGHT. The old story of the man
who defended his dishonesty by the plea, “ One must live,” has its meaning for us.
‘The judge replied to the culprit, “I do not see the necessity.” So with the Christian :
luxury is not a necessity; pleasure is not a necessity ; even life in the lower sense ig
not a necessity; but only life in the hicher sense—a good conscience, a soul jn purity
and integrity. It is ever a good bargain to part with a sin, and a losing business to
compromise with a lust. 5

TV, SIN CAN ONLY BE CURED BY SUFFERING. Sin is in the intelligence want ofOH. Ix. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. 39

principle; in the will want of energy for true self-realization. Our mistakes and
troubles throw us upon the true principles of conduct, on the moral law of God. The
fallacy of expecting blessedness by false methods leads us back to the true. Stern but
Kind is the discipline by which God uprvots our follies and trains us for himself,—J.

Vers. 1—13. Parallel passages: Matt. xvii. 1—13; Luke ix. 28—36.—A glimpse of
glory. J. Tur TRansriguration. 1. Allusions to the Transfiguration. The scene
described in the above parallel passages is as singular as solemn. here are, however, two
allusions to it in other books of the New Testament. One is in St. John’s Gospel (i. 14),
“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory
as of the only begotten of the Futher,) full of grace and truth.” The other occurs in
2 Pet. i. 16—18, “ For we have not followed cunningly devised fables, when we made
Known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of
his majesty. For he received from God the Father honour and glory, when there came
such a voice to him from the excellent glory, This is my beloved Son, in whom I am
well pleased. And this voice which came from heaven we heard, when we were with
him in the holy mount.” There is, moreover, an intimation of the same in the three
preceding verses, where the apostle, speaking of his ‘‘ decease,” uses the same word
(€fo50s) which is found in this passage and nowhere else in the same sense in the New
‘Testament, and where he speaks once and again of his oxjvepua, “ tabernacle,” saying,
“ As long as I am in this tabernacle,” and “Shortly I must put off this tabernacle.”
As undesigned coincidences are acknowledged to be strongly corroborative of the truth
of a narrative, so such allusive references as those just quoted are in the highest degree
confirmatory of the reality of the awful event referred to. 2. Persons present. The
persons permitted to witness this event were truly privileged individuals—of the chosen
the more select, and of the loved the more beloved. ‘This inner circle of the disciples
consisted of Peter and James and John. ‘hey alone were present with the Saviour in
the death-chamber of the daughter of Jairus, they alone were eye-witnesses of the
Transfiguration, and they alone accompanied him in his agony. 3. Place of the
occurrence. The place where the Transfiguration occurred was long believed to be
Tabor, that solitary hill rising abruptly from the great plain of Esdraelon, the ancient
Jezreel. This tradition, prevalent since the sixth century, has been set aside in more
recent times. The locality last named as visited by our Lord was Casarea Philippi, too
far distant from Tabor and necessitating too great a change of place. It is certain that
the summit of Tabor was occupied at the time in question by a Roman fortress, and
did not afford the solitude which the event referred to presupposes. Besides, that town
of Caesarea Philippi lay under the range of Hermon, so that one of the heights of that
snow-capped mountain was the most likely place. Hermon is the most conspicuous
mountain in Palestine; hence its present name of Jebel esh Sheikh, the chief mountain.
here is, moreover, an expression of comparison in one of the narratives, which points
in this same direction, for the graphic touch of St. Mark, “ white as snow,” might well
be suggested by the snowy cone of Hermon. It must, however, be admitted that the
words of comparison (as xiav) are omitted in <<. 5. G, L, A, i, in several versions, and
by most of the critical editors, though found in A, Dp. E, P, G,and eight other uncials ; in
the Syriac, Coptic, Gothic, and most of the Latin versions. a The time of the ene The
time is specified by each of the three evangelists. I'wo of them, reckoning exclusively:
specify a period of six days, and one of them, adopting the inclusive method, speaks of
it as “about an eight days.” ‘This note of time, thus given in all the three narratives,
has in it something surely special and significant. Nor is it to be passed over slightly,
for the element of time in this instance is helpful, not only in tracing the sequence of
events in the life of our Lord, but also in indicating in some measure the significance
of the particular event here recorded. Peter had made his famous confession of a
Christ, and had been commended for the words of truth he spoke. Our Lord. a
followed this up by foretelling his own death and passion, But now, instead of ca
of praise, he had to use the language of sharp rebuke, when Peter Sepa “3 oak
sufferings, and, tempter-like, sought to aivert his thoughts to an earthly kingdom, ike
those very kingdoms of the world and their glory which Satan had proffered in one of
his great assaults. After these and other conversations about Messiah s work and the
nature of his kingdom, a week or thereabouts had elapsed when the Transfiguration40 THE GOSPEL ACCORDING TO ST. MARK.  [cu. rx. 1—50.

 

scene took place—a scene having an important bearing on the disciples at that crisis,
on the Master in the near prospect of his passion, and on the Church at all periods and
in all places.

II. Concom#TANTS OF THE TRANSFIGURATION. 1. Mountain scenery. In the scenery
of Scripture, as in the natural landscape, mountains form a conspicuous object. They
are the spots so often selected for Divine manifestations, and so frequently signalized
by solemn service or severe sacrifice. Why they have been chosen for such purposes
we may be unable to explain. Whether it is that their sublime grandeur tends to
elevate the thoughts from earth to heaven; or that their separation from the plains
and valleys around promotes meditative seclusion, helping to shut out the world and
leave the soul alone with God; or whether the fresh free air that surrounds their
summits has a bracing effect upon the human spirit ;—whatever be the cause, the fact
of their selection remains the same. When Abraham, the father of the faithful, was
summoned to surrender his son, his only son Isaac, whom he loved, the sacrifice was to
take place on Mount: Moriah. When God was pleased to appear to Moses in the bush
that burned with fire and yet was not consumed, it was on Mount Horeb. When he
came down in awful majesty at the giving of the Law, it was on the top of Sinai he
descended, It was on bleak and barren Ebal the curses were pronounced ; it was on
fair and fertile Gerizim that the blessings were uttered; while at each curse and
blessing the living voice of the mighty multitude rolled up the hillsides, pronouncing
the long “Amen.” On Carmel Elijah denounced the prophets of Baal, and destroyed
the worship of that idol. It was on Mount Zion that the ark and tabernacle found a
resting-place in David’s day, and there in consequence was the centre of Jewish
religious service; though it was on Mount Moriah that the temple was subsequently
built. From Pisgah Moses looked across the flood and gazed on the land of promise.
On Nebo God took his servant home to heaven. So also our blessed: Lord himself
chose mountains as the scenes of his discourses, doings, and devotions. On the Moun-
tain of the Beatitudes he delivered those blessed utterances contained in that wondrous
sermon on the mount. On a mountain in Galilee he manifested himself after his
passion ; and from Olivet he ascended. And now he leads his disciples to that moun-
tain apart; and so retirement, it would seem, was one ground of the selection of a
mountain on this occasion. 2. The preparation. But more important than the place
of transfiguration was the Saviour’s preparation for it. That preparation, we learn, was
prayer. In every crisis of his history, and at every great event of his life, we find the
Saviour engaged in prayer. One main feature of his life on earth was prayer. When
he was inaugurated by baptism, and when he formally entered on his own ministry, he
prayed ; for it is written, “It came to pass, that Jesus also being baptized, and: praying,
the heaven opened.” Before he set apart his twelve apostles to found his Chureh and
propagate his doctrine, he spent a whole night in prayer. When he wrought his
greatest miracle, “he lifted wp his eyes in prayer and said, Father, I thank thee that
thou has¢ heard me. And I knew that thou hearest me always.” During his agony in
the garden of Gethsemane he prayed once and again, and a third time, with still-
increasing earnestness, When he hung upon the cross he prayed, and prayed even for
his murderers. As he ascended to heaven his hands were uplifted in holy prayer and
heavenly benediction. And now that he is seated at the right hand of the Majesty
on high he prays on behalf of his people; for he is our Advocate with the Father, and
ever lives to intercede. In like manner, the purpose for which he ascended the Mount
of Transfiguration was prayer: “ He took Peter, and James, and John, and went up into
a mountain to pray.” 38. Peculiarity of the Saviour’s prayer. We must mark the
peculiarity and purport of his prayer. It had this pecultartty, that one element of
prayer was wanting—indeed, it must have been wanting. ‘here were thanksgiving
and petition, we know, but there could be no-confession. He had no sin to confess,
no contrition to feel for personal sin, no sorrow on that head to express, and so repent-
ance in his case was impossible. Yet in his humanity, sinless though it was, he
needed prayer. The purport of such prayer we are at no loss to discover. It included
petition for himself and intercession for his people; while this spirit of prayer served
as a pattern for all his followers. Not only was he an Eixpiation, but an Example; for
he left us an example, that we should follow in his steps. The character of his inter-
cession may be learned from his prayer for Peter, and his great intercession (John xvii.)cH. x. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. 4}

for all his followers in all times and in all lands, His petition for the cup to pass
away from him had its answer in the power that sustained him in his agony, in the
submission of his human will to the Divine, and in the angel strengthening him.

III. CHARACTERS CONCERNED, 1. Representative characters. In addition to the
three favourite apostles, who were merely spectators but not actors, properly speak-
ing, in this scene, we have Moses, Elijah, and Jesus, all of them in a representative
character. Here were the Law-giver, the Law-restorer, and the Law-fulfiller. The Law
was given by Moses ; it was restored, after a time of sad defection, by Elijah; it was
fulfilled in all its requirements by Jesus, who came expressly not to destroy the Law
or abrogate the prophets, but to fulfil them both. They represented still more. Moses
represented the Law and Elijah the prophets; both doing homage to- Jesus, who repre-
sented the gospel, or rather Law and prophets merged in the gospel dispensation.
Here, again, is one that never tasted death, but was transferred in a fiery chariot from
earth to heaven. No doubt that very translation effected some change analogous to
death. At all events, he may fitly represent those that are alive and ‘remain till the
coming of the Lord, who shall not sleep as others sleep, but who shall be ehanged ;
“for,” saith the apostle, ‘we shall not all sleep, but we shall all be-changed.” Here,
too, is one that died as mortals die, but how or where his body was laid to-rest no one
knoweth till this day; the only record is that “God buried him.” Here, also, is One
that died a violent death and by wicked hands; he died and was buried, his grave being
made with the rich in his death. ‘Thus we get a hint that it matters little how we
die—whether by the deeay of nature, or fell disease, or dread catastrophe, or the hand
of violence; neither does it matter where or how we are buried—whether in the
country churchyard, or city cemetery, or the desert sands, or the depths of ocean ;
whether in the grave of the poor or mausoleum of the rich, whether in obscure privacy
or with funereal pomp; in any case, if servants of God, we shall be compeers of Moses
and Elijah, and shall appear with Christ in glory. 2. A: foreshadow of heavenly
fellowship. Once more, though the apostles were mainly present as witnesses, still
they were representative men. They were publishers and preachers of the new

economy, and thus representatives of the Christian dispensation. Here, last of all and

greatest of all, was Jesus, the Mediator of the new covenant and the Representative of

all times. So in that heavenly state, of which the Transfiguration was merely a fore-
shadow, saints of ail times and of all dispensations shall be found. Believers during
the legal age, believers in the times of the prophets, believers in the days of the
apostles, believers from then till now, and onward till the consummation of all things,
shall be there; “‘ They shall come from the east, and from the west, and from the north,
and from the south, and shall sit down in the kingdom of God.” Even a philosophic
heathen could exult in the prospect of meeting the shades of departed worthies in a
future state. ‘ What bounds,” he exclaims, “can you set to the value of conversing
with Orpheus and Muszeus and Homer and Hesiod? What delight must it be to meet
with Palamedes and Ajax, and others like to them! ‘Then we should experience the
wisdom of that great king who led his troops to Troy, and the prudence of Ulysses and
Sisyphus.” Oh, how infinitely greater and holier is the joy with which the Christian
can anticipate that grand gathering of all the faithful in Christ Jesus—patriarchs,
prophets, apostles, martyrs, and contessors, all who purely lived and nobly died; not
only the one hundred and forty-four thousand sealed ones of all the tribes of the
children of Israel, but “a great multitude, that no man can number,” in that day when
we shall “come unto Mount Zion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, to the general assembly and
Church of the Firstborn, which are written in heaven 1” 3, Recognition. Here it must
be observed, in passing, that the apostles at once recognize Moses and Elijah, in what
manner or by what means we cannot tell; whether from their discourse, or by
‘nformation from Christ, or by some spiritual intuition, we do not know. At all events,
we may fairly infer from this fact that in heaven there shall be distinct recognition ;
otherwise the crowded ranks of the celestial inhabitants would only present one vast
collection of unknown and so less interesting faces. Other Scriptures confirm this.
Thus Abraham seems acquainted with all the circumstances of Lazarus’ life, and
Dives knows the state of his brothers on earth. Paul gives us to understand that our
mental faculties shall be enlarged and expanded. Can we imagine, then, that memorya a a RY RS ee a

42 THE GOSPEL ACCORDING TO ST. MARK. [cu. 1x: 1—50.

 

alone shall be impaired and diminished? Oh, what zest such recognition will give to
the joys of heaven! Who is not alive to the pleasures of social Intercourse on earth ?
With what satisfaction does a happy family surround the domestic hearth, or meet
round the festive board! With what delight of family and friends is the wanderer,
after long years of absence, welcomed to his native land! And oh, how great shall
be the joy in heaven when the faithful minister meets those to whom he had preached
the gospel, telling of heaven and leading the way! Or when the man of prayer meets
those for whom he had offered supplication in seasons of danger, or difficulty, or
distress, or disease, or at the hour of death! Or when the spiritual teacher, whether in
sabbath school, or Bible class, or cottage meeting, meets those who had been once his
pupils, but are now his companions in glory!

IV. CHan@e bescrisep. 1. The glory of his person. Here we are to notice, in
the first place, the glory of his person. From eternity he had been in the form (Hoppii)
of God. ‘This had been his original form, but in the fulness of time he took upon him
the form of a servant. Now for a while he resumes the form which he had laid aside.
The form of a servant is changed back (ueTewoppaOn) into that of Deity. He “was
transfigured before them” is the statement of St. Matthew and St. Mark. The veil of
mortal flesh became transparent. The glory of the Godhead broke through tne con-
cealment. Like a sudden sunburst from behind the murky clouds on a dark and wintry
day, there was a glorious outburst of Divine effulgence. It irradiated his body, it
diffused itself over his whole person, it Surrounded him with an atmosphere of brightness
and beauty. Beams of heavenly lizht flashed from head to foot. ‘I'he whole man pre-
sented an unearthly splendour. His appearance was a reflection of that glory which he
had had with the lather before all worlds, and in which he appears among the iuhabi-
tants of heaven. 2. The change of his countenance. “The fashion of his countenance was
altered” is the statement of St. Luke, who, writing for Gentiles, avoids the word trans-
formed, or metamorphosed, on account of its association with heathenism; while St.
Matthew explains the nature of that alteration by saying, “ His face did shine as the sun.”
After Moses’ interview with God on Mount Sinai, the skin of his face shone so that he
was obliged to cover it with a veil as soon as his public official duty had been discharged.
Similarly, when Stephen, the proto-martyr, was brought before the council, “ all that sat
in the council, looking steadfastly on him, saw his face as it had been the face of an
angel.” But in the case of Stephen and of Moses it was a borrowed brightness, whereas
the Saviour’s face shone with native irradiation. It was no reflected lustre, like that
of the moon in the heavens, deriving all her light from the sun. The light and loveli-
ness were all his own. The face soon to be marred more than any man, and his coun-
tenance more than the sons of men, possessed a brilliancy that was dazzling and that
outrivalled the radiance of the sun at noon. That face, soon to be smitten and spit
upon, and from which men hid in scorn and sorrow, now displayed a glory indescribable,
The veil of humanity became too thin to hide the outshining of the divinity within.
Like a magnificent temple grandly lighted up on every side and throughout its entire
extent, from nave to porch and from dome to pavement, the Saviour’s face and entire
person—the whole temple of his body—was briehtened up and beautified with celestial
glory. 3. The glistening of his garments. Even his garments shared this heavenly
transformation. They brightened, they glistened, they dazzled. The sacred penmen
seem at a loss for similitudes to give us a correct notion of a change so marvellous
and glorious, ‘ White as the light,” says St. Matthew; “shining, exceeding white
as snow,” says St. Mark; “white and glistering "—white and flashing forth as
lightning (étacrpdrrwy)—says St. Luke. ‘They lay both natnre and art under contri-
bution for the purpose of describing it. They became “ white as snow,” says one—
white as the snowy peak of the neighbouring hill with the sunbeams resting on it;
“exceeding white,” he says again, “so as no fuller on earth can white them.” When
St. John saw him in apocalyptic vision, his head and hair were white as wool. Ages
before, when Daniel saw him in prophetic vision as the Ancient of days, his garments
were white as snow. On the Mount of Transfiguration his human nature was closely
assimilated to his Divine nature, in which he clothes himself with light as with a
garment. Such was Christ on Hermon; what must he be in heaven? Such was he
in his transfigured humanity; what must be his divinity revealed? What shall
he be when, with face unveiled, we shall see him as he is? 3ut, better and moreou. 1x.1—50.] THE GOSPEL ACCORDING TO ST. MARK. 43

 

blessed still, in that day we shall be like him. If, under a former portion of this
subject, we caught a glimpse of our companionship in heaven, here we get a glance at
our condition in the heavenly state.

VY. CONSEQUENCES. 1. One consequence common. Some of the consequences of the
Transfiguration scene are general, and some special. ‘here is one common to the
saints of all times and of all climes. That transfigured body of Christ is the model
and pattern of all the glorified. He is the Head, they are the members. ‘“ As we have
borne the image of the earthly, we shall also bear the image of the heavenly.” Here and
now our bodies, though fearfully and wonderfully made, are bodies of humiliation.
They are subject to many infirmities, liable to painful and even loathsome diseases,
doomed to dissolution in a few years at most, while, worst of all, they contain the seed
of sin, and their members too often are instruments of unrighteousness; ‘for I know,”
says the apostle, “that in me (that is, in my flesh) dwelleth no good thing.” But
these bodies of humiliation shall be fashioned like unto Christ’s glorious body; these
bodies, now “of the earth, earthy,” shall be elevated to the condition of the heavenly ;
these bodies, now so frail, shall be endued with immortal health and vigour. Here and
now the beauty of the fairest face soon fades; then the plainest face shall become
beautiful, and that beauty shali be truly amaranthine. The features now saddened by
sorrow, or marred by disease, or disfigured by age, shall become “ bright as the sun when
he goeth forth in his strength,” bright as the Saviour’s on the Mount of Transfiguration,
bright as the face of our Lord was seen by Peter and James and John at that time,
bright as it always appears to the saints in glory. Every blemish shall be blotted out,
every wrinkle shall be smoothed, every disease expelled, and all decrepitude for ever
removed. ‘Then, too, on the sightless eyeballs of the blind shall flash the light of an
eternal day, the ear of the deaf shall be unstopped, the tongue of the dumb sing, and
the lame man for ever lay aside his lameness. Moreover, the richest raiment of earth
will be but rags when compared with those robes of brightness which the ransomed in
heaven wear, In view of all this may we not exclaim ?—

“ Oh for the robes of whiteness !
Oh for the tearless eyes !

Oh for the glorious brightness
Of the unclouded skies !

Oh for the no more weeping
Within the land of love,
The endless joy of keeping
The bridal feast above!”

2, An immediate consequence. Another and immediate consequence was to reconcile
the disciples to the sufferings of their Master, and sustain them amid their own. Then,
as now, the Jews overlooked the first appearance of Messiah in weakness, through
haste for his clorious second advent. Then, as now, their pride rebelled against the
idea of a suffering Saviour, in their anticipation of his glory. Then, as afterwards, they
looked for a great temporal potentate, to whom all thrones would be subject and whom
all sovereigns would obey, ‘They antedated the glory of his reign. But this experience
uf heaven upon earth, of glory so surpassing was surely enough to make amends for
those disappointed hopes. It was meant also to prepare them for the approaching
crisis, to comfort them when it came, and to confirm their faith in his Divine majesty,
even when, as a malefactor, he was nailed to the cross. 3. An additional consequence,
Again, it not only helped to reconcile the disciples to the death of their Master, but
doubtless went far to comfort Immanuel himself in the near prospect of his agony and
bloody sweat, and of his cross and passion. Elsewhere we are informed that, for the
joy that was set before him, he endured the cross, despising the shame. This short space
of heavenly enjoyment, coming in as a parenthesis amid the wearisome struggles and
strivines of earthly life, would cheer him onward towards the end. ‘The foretaste thus
afforded of the coming glory that would crown everlastingly the brief SOrTOWS of the
present would sustain him in the approaching sufferings. ‘The cloud of witnesses that
surrounds the Christian in his pilgrimage serves as a motive to urge him on, so that,
laying aside every weight, he runs with patience the race set before him 3 80 vs ae
nesses, representative of ten thousand times ten thousand, intensely interested in the44 THE GOSPEL ACCORDING TO ST. MARK. [on rx. 1—50,

 

Redeemer’s work and intently looking on, would encourage the human spirit of the
Saviour, so that, braced with new alacrity, he would hold on the course appointed and
pass through the baptism of blood. As his baptism was the commencement of his
ministry, his transfiguration was his consecration to suffering,

VI. THE CONVERSATION HELD. 1. The persons engaged in converse, Here were two
prophetic men, of whom one died and was buried by mystic hands, no one knew how
or where,

*“ By Nebo’s lonely mountain,

On this side Jordan’s wave,

In a vale in the land of Moab,
There lies a lonely grave.

And no man knows that sepulchre,
And no man saw it e’er;

For the angels of God upturned the sod,
And laid the dead man there.

3. e ° © e

“ And had he not high honour ?—

The hillside for a pall;

To lie in state while angels wait,
With stars for tapers tall ;

4nd the dark rock-pines, like tossing plumes,
Over his bier to wave;

And God’s own hand, in that lonely land,
To lay him in the graye |”

The other never died, was never buried; but went straight from earth to heayen—~

** All undrest
From his mortal vest,
He stept on the car of heavenly fire;
To prove how bright
Are the realms of light,
Bursting at once upon the sight,”

And now these two visitants from the heavenly world have taken their place together
on that lone mountain apart. Here also were three apostolic men—the foremost of the
apostolic band: John, with his heart of love; James, with his high standard of law—
both of them sons of thunder with outspoken courage; and Peter, honoured with the
keys that opened the door of faith to Jew and Gentile. “And why these?” asks the
devout Bishop Hall, in his < Contemplations on the Holy Scriptures” “We may be too
curious: Peter because the eldest ; John because the dearest ; James because, next
Peter, the zealousest: Peter because he loved Christ most; John because Christ most
loved him ; James because, next to both, he loved and was loved most. [had rather,” he
adds, “to have no reason, but because it so pleased him. Why may we not as well ask
why he chose these twelve from others, as why he chose three out of the twelve ? ”
But with prophets and apostles, the foundation of the future Church, was Jesus Christ
the God-man and the Church’s chief Corner-stone. The converse, however, was confined
to Moses and Elias and Jesus; the apostles were only listeners, One ig naturally curious
to know the subject that engaged the attention of that small but wonderfully select
company. ‘The subject must have been worthy of such an august assembly, 2. The
subject of conversation. What, then, was the subject that occupied them? Was it
political, embracing the fate of kingdoms, or the fall of dynasties, or fast-comine times
of calamity and change? Was it the extent and power and future breaking up of the
great Roman empire? Was it the subjection of Palestine to Roman rule. or the rela-
tion of the Tetrarch of Galilee to the Procurator of Judxa? Nothing of all this, But if
the subject was not political, was it one of Jewish casuistry, such as divided the schools
of Hillel and Shammai, about binding or loosing? Was it in reference to the primary
or derivative prohibitions of sabbath work—the avoth or the toldoth? Was it about
the Halakoth or Hagadoth—the rules of jurisprudence or the lecends illustrative of
them, and both afterwards embodied in the Gemara? None of these, or such as these
was of sufficient importance to command their attention, We might, however, reason-en

oH, x. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. 45

 

ably enough expect that it would be the beauties of heaven, with its gates of pearl, and
streets of gold, and jasper wall, and foundations of precious stones; or the grandeur of
its minstrelsy and melody of its songs; or the blessedness of the heavenly state and
the ecstasies of its joys, or all the untold glories of the beatific vision ; or the unspeak-
able magnificence of the heavenly hierarchy, with its thrones and dominions and
principalities and powers. And yet it was none of these. It might have been the
atmosphere of heaven brought down by Christ to earth, the perfection of his life when
here below, the power of his miracles, the purity of his precepts, the preciousness of
his promises, his words and works of benevolence. And yet it was none of these. It
was perhaps a less inviting, but certainly not less important, theme. Over and above
what is common to all the evangelists, each contributes a part peculiar to himself. As
St. Mark omits mention of the change that passed over the countenance of the Saviour,
and fixes attention on the garments so white and glistening ; so St. Luke alone records
the subject about which they discoursed. Our curiosity is thus gratified at least in
part. ‘True it is that, while we are made acquainted with the topic of conversation,
the evangelist gives no hint of the conversation itself. And yet perhaps we have an
echo of that conversation in the writings of those favourite apostles who were privi-
leged to form the audience on that remarkable occasion. 38. A peculiar term. That
most interesting subject was the decease he was to accomplish at Jerusalem. The
expression is so remarkable, it is no way strange that attention has often been directed
to it. Elsewhere in Scripture death is literally spoken of, or it is represented from its
physical effect as “‘ giving up the ghost,” or it is euphemistically expressed as “sleep.”
‘This latter expression, however, is never applied to the death of Christ, for that death was
no babe-like slumber—no gentle falling asleep. It was death in all its hideousness, in
all its bitterness, with cruelly aggravated horrors and fearfully augmented terrors. In
consequence of these sufferings the believer’s death is now changed into sleep, and so
we read that “them who sleep by (a) Jesus will God bring with him.” The death of
the Saviour is here set forth as an €fodos, exodus or departure, so that the term would
cover al] that was peculiar in the exit of Moses, or Elijah, or Christ himself; while it is
the result of his own voluntary act, and an event, too, in which he was more active
than passive; and so the ordinary verb @@avev is not used in his case. Likewise in the
narrative of his death the evangelists use a similar expression, namely, étémveuce, “ he
breathed forth,” St. Luke and St. Mark; ‘“‘he delivered up the ghost” (aapédwxe), St.
John; or “dismissed,” sent away his spirit (apie), St. Matthew. ‘The decease he
was about to accomplish at Jerusalem was thus lifted up out of the rank of ordinary
deaths, and raised by a whole heaven above them. It was a voluntary surrender:
“No man taketh my life;” “I have power to lay it down,” he said, “and power to
take it again.” It was vicarious as well as voluntary; for he suffered, ‘the just for
the unjust, to bring us to God.” It was valid for every expectant soul; because “ to
them that look for him he will appear a second time without sin unto salvation.” It
realized the types of the old economy, for it was the great antitype that finished all.
It crowned the sacrifices under the Law; for “ by one sacrifice he hath perfected for ever
them that are sanctified.” It fulfilled the promises of the past and guaranteed the
bestowal of them all; for “he that spared not his own Son, but delivered him up for
us all, shall he not with him also freely give us all things?” It put new meaning into
many otherwise dark and obscure statements of Old Testament Scripture. It was the
death of deaths. It was the gateway to eternal life; it “opened the door of heaven
to all believers.” It was an offering; for he gave himself an offering and a sacrifice of
sweet-smelling savour, It was a propitiation; for “ we have an Advocate with the
Father, Jesus Christ the righteous; and he is the Propitiation for our sins. It
was a ransom; for “‘ he came not to be ministered unto, but to minister, and give his
life a ransom for many.” Confessors took joyfully the spoiling of their goods, but
that spoiling was the test of their own sincerity. Martyrs shed their blood unmur-
muringly and even triumphantly, but the martyrs death was the preparation for the
martyr’s crown. Yet martyrs and confessors stood each in his own lot, suffering for
themselves.and by themselves. Not so Jesus; for others, not for himself, he drained
the bitter cup; for others, not himself, he underwent the bloody baptism ; for sins,
but not his own, he endured the cross, despising all the pain and shame, 4. Sonate
of their conversation, ‘lhe subject, then, as we have just seen, was that death—a deathSSS SSS eee

 

sig eS TR EE a

46 THE GOSPEL ACCORDING TO ST. MARK. [cu. rx. 1—50.

 

which patriarchs, and priests, and prophets, and pious persons under the old dispensa-
tion looked and longed for; a death which not only fulfilled the predictions, but
realised the typical institutions of the old economy; that death which was the
complement of the legal economy and the consummation of the Jewish Church,
and which, at the same time, formed the commencement of a new epoch and of a
higher order of events. What a glorious subject! More glorious far than the fate
of kingdoms or the fall of kings ; more glorious: than all the discoveries of science,
or applications of art, or improvements of society. In their conversation on this
high theme they spake, no doubt, of the nature of the decease to be accomplished :
of its necessity, to realise types and fulfil prophecies; to “magnify the Law and
make it honourable;” to save miserable man and glorify Almighty God, restoring
peace between heaven and earth, and “ by one sacrifice perfecting for ever the sancti-
fied ;” to overthrow the kingdom of Satan, and diffuse light and life and love through
all the world; to extract the sting of death, “destroying him that had the power of
it, that is, the devil,” and throwing the radiance of heavenly glory over the darkness of
the tomb. They conversed, no doubt, of the travail of the Redeemer’s soul, and of his
meJiatorial reward in the eternal approbation of the Father, the salvation of the lost,
and the praises of the redeemed for ever. Of all subjects this was the most important
to men, the most interesting to Christ, and the most glorifying to God. This subject
is still the great theme of the Church militant on earth, and the glorious song of the
Church triumphant in heaven. 5. Apparently out of pluce. But clorious as the
subject of conversation was, and edifying as the manner of that conversation was, it
might in one sense seem inopportune. Hence says an old divine already cited (Hall,
in his ‘Contempiations’), “A strange opportunity! in his highest exaltation to speak
of his sufferings; to talk of Calvary on 'l'abor; when his head shone with glory, to tell
him how it must bleed with thorns; when his face shone like the sun, to tell him it
must be blubbered and spit upon; when his garments glistered with that celestial
brightness, to tell him they must be stripped off and divided; when he was adored by
the saints of heaven, to tell him how he must be scorned by the basest of men; when
he was seen between two saints, to tell him how he must be seen between two male-
factors: in a word, in the midst of his Divine majesty, to tell him of his shame; and,
while he was transfigured on the mount, to tell him how he must be disfigured upon
the cross.” So thought good Bishop Hall. But this subject is never out of place, it is
never out of time. tis the theme of our praises both here and hereafter, and should
be the subject of our prayerful meditations till we feel its transforming power, and are
“changed into the same image from glory to glory, even by the Spirit of the Lord.”
VII. Conciusion. 1. ‘St. Peter’s proposal. “Let us make three tabernacles,” said
Peter, “one for thee, and one for Moses, and one for Elias.” Chrysostom thinks that
Peter’s object was to remain away from the holy city, and thus, by remaining on the
mount and remote from Jerusalem, prevent the Saviour’s sufferings. God had taber-
nacled in Shechinah glory, why should not the Saviour embody the same? But the
expression of Peter was rather the expression of an ecstasy of delight—a plenitude
of joy which words could not express. So great was his rapture that he wist not what
he said. A little of the joy of heaven would be too much for flesh and blood—it
would overwhelm us. Besides, Peter was overlooking the fact that the wilderness
work and warfare must needs be resumed. The journey of life was not ended. Some
droppings of heavenly blessedness ‘had transported him into rapture, but the full wealth
of its downpour was not yet at hand. He antedated the bliss of heaven, forgetting
for the moment that he was stillon earth. More sacrifice, more suffering, more
sorrow, more self-denial, more days of toil and nights of trouble, must intervene before
he crossed the Jordan and entered the promised land. 2. The effect of emotion. Peter’s
exclamation partook more of the emotional than of the rational. It was rather the
offspring of ardent desire than of deliberate judgment. It proceeded more from the
heart than from the head. But head as well'as heart must be influenced by religion.
If it were confined to the head, it would tend to formality ; if to the heart, it might
issue in fanaticism. On one hand, Peter’s exclamation was quite excusable, It is good
for us to be here,” a fine thing, a pleasant thing; not good in a moral sense, which is
differently expressed (ayabdy), but good physically («addv), which is the expression
here. If there were a place on earth of which this might be said, it was that MountcH. 1x. 1—50.] THE GOSPEL ACCORDING TO ST. MARK.

“Nj

 

 

eg

of Transfiguration, It was, perhaps, the spot on earth nearest and likest heaven,
here was a hill, an emblem of heaven, which is the hill of God’s holiness. There
Were two saints, an epitome of heaven, representing as they did the quick and the
dead—those alive on earth, and the dead raised up at the day of judgment. There
was the Saviour himself, in uncreated light and unveiled glory, at once the Source and
Centre of heavenly blessedness. There was conve rsation such as may be presumed to
be held among the redeemed in heaven, for the burden of their song is, “ Worthy is
the Lamb that was slain.” There, moreover, was temporary seclusion from’ the
toil and turmoil of earth, from the business and bustle of the world, from the sorrows
and sufferings of this mortal life and strife. There, too, was enjoyment of the
unclouded sunshine and untroubled rest of heaven. There was a ravishing foretaste
of the joys of heaven. No wonder, then, that Peter proposed to perpetuate the happi-
ness, continue the enjoyment, and carry on the fellowship, erecting tabernacles and
dwelling on the mount. But, on the other hand, there was something selfish, if not
exclusive, in the proposal, for he was leaving behind his friends and fellow-worshippers
on the plain below; he was speaking in forgetfulness of the bodies of the saints that
slept; he was acting unreasonably in requiring Moses to forsake the Divine presence,
after the uninterrupted enjoyment thereof during fifteen centuries, for a tent-like
dwelling, and Elijah to forget the car of fire in which he had gone up, and now abide
below ; he was strangely overlooking the recent subj-ct of discourse with which Moses
and [lijah had been so oecupied—the decease that was to be accomplished, the death to
be endured, the redemption to be effected, the sacrifice to be offered, and the salvation to
be procured. In entire obliviousness of, or indifference to, all this, his proposal was
to forestall the future and have a present heaven upon earth. In momentary rapture he
forgot he was still ina scene of pilgrimage and in a state of sojourn; he forgot he
was a stranger in a strange land, which was neither his rest nor his home, and where no
abiding city is to be found. He forgot that the Christian’s life is a journey ; and what
traveller can reach his destination without the toil of travelling? He forgot life is a
race; and where is the racer who is rewarded without a struggle, and who, without

running, yet obtains the prize? He forgot that life is a warfare, in which a fight, a
hard fight, is to be fought before the combat is ended and the conqueror crowned.
It is only when we sball have fought the good fight, and finished our course, and kept
the faith, that we may say with Paul, “ Henceforth is laid up for me a crown of
glory, which God, the righteous Judge, will give me at that day.” But Peter wist not
what (AaAjon) he should speak; he wist not even what he (A¢yet) actually does say;
so enraptured was he with delight, so carried out of himself by the extraordinary
occurrence, and so bewildered with terror at the same time. 3. Due in part to sleep,
Further, and finally, they had been “ heavy with sleep,” but either kept awake through-
out it, or awoke after an interval, or rather started all at once into perfect wakefulness,
now wide awake and fully alive to all that was seen or said. They had been asleep,
wrapped perhaps in their abbas, according to Oriental fashion, on the ground, when the
celestial light, bursting upon them, roused them thoroughly so as to witness all that
transpired. 4. Miscellaneous remarks. (1) The disciples thought this was the pre-
dicted coming of Elijah, but our Lord corrects their mistake, and tells them he had
already come in the person of John the Baptist ; and as the prediction relating to John
has been fulfilled, a fortiort will the prediction of Messiah’s sufferings be fulfilled,
Thus the seemingly awkward clause, “ and how it is written of the Son of man,” is
best explained (a) as a parenthetic exposition of the preceding clause, and an a fortiori
confirmation of the succeeding one, ‘here is, however, (b) another explanation which
takes “how” as directly interrogatory ; thus, “ But how is it written of the Son of
man? that he must suffer many things, and be set at nought v SO that, after the coming
of Elijah had been stated, the object of Messiah’s coming is specified by way of question
and answer: “ For what purpose is it written that Messiah cometh ? In order that he
way come to suffer as a malelactor, not to conquer as a warrior. (2) The apostles were
sorely puzzled about “the rising from the dead.” This does not refer to the general
doctrine of the resurrection of the dead, which must have been known to them and
believed by them; but they regarded that resurrection as far off, and understood, and
rightly understood, our Lord to speak of a resurrection near at hand, affecting himselt
in some mysterious way which they did not then comprehend, and which they wereSSS SS Saar a ee ES a ee ee

 

48 THE GOSPEL ACCORDING TO ST. MARK.  [cu. 1x. 1—9),

 

 

 

 

only convinced of by that wondrous event itself when it actually occurred. (8) The
conversation before and the miracle after the Transfiguration are equally recorded by
all three synoptists. In the narrative the prostration through fear is peculiar to St.
Matthew ; the subject of conversation to St. Luke, as we have seen ; while the sudden
departure of the heavenly visitants, and the perplexed questioning about the rising
from the dead, are only related by St. Mark. (4) His teaching henceforth turned
towards the-cross; while his miracles between this and his passion were confined to
five—J..J.-G.

Vers. 1429. Parallel passages: Matt. xvii. 14—21; Luke ix, 87—43,—Healing
of a demoniac youth, after the disciples’ failure. I, STRIKING CONTRAST. We can
scarcely imagine a greater contrast than that which is here presented between the
scene on the mountain and that in the plain below—the tranquillity of the one,
the tumult of the other; the calm repose of the one, the unrest of the other; the
blessedness of the one, the distress of the other; the gladness of the one, the sadness of
the other; the glory of the one, the gloominess of the other; the heavenly quietude
of the one, the unseemly wrangling of the other; the happiness of the one, the
misery of the other; the ecstatic rapture of the one, the excruciating pain of the
other; the confidence and comfort of the one, the disputatious unbelief of the other.
The contrast was just that which we can conceive to exist between the holiness of
heaven and the sinfulness of earth. ‘The contrast is transferred to the canvas and
made visible and palpable in the great picture of ‘The Transfiguration,” by Raphael.

Il. DescrirrioN OF THE ILLNESS. This illness may be distributed into three
elements—the supernatural, the natural so called, and the periodical. By the super-
natural we understand the demoniac possession. ‘This poor boy was under the influence
of a foul and fiendish spirit that made him deaf and dumb. The natural element, if
natural may be applied in any sense to a state that is abnormal and unnatural because
the result of sin, consists in the fearful manifestations, consisting of epileptic fits,
madness, convulsions, grinding the teeth, foaming at the mouth, and pining away.
The periodical element is the fitful paroxysms, the crises of which were synchronous
with the changes of the moon, so that “ demoniac ” and “ lunatic” were both applied,
and properly applied, to this peculiar case.

Ill. A DOUBLE PERSONALITY. ‘The change of subject with respect to the verbs used
in this description brings into view a startling fact and exhibits a strange complication.
Two personalities, or two personal agencies, are here combined, and the union between
them is so close and complete that the transition from the one to the other is as
singular as sudden. ‘Thus the first two verbs descriptive of the sad condition of this
wretched sufferer have for their subject, though not directly expressed, yet distinctly
implied, the demon. He it is of whom the poor father of the unhappy boy says,
“ Wheresoever it taketh him ’”—or, more literally, wheresoever it seizeth (kataddBn)
him—*“ it teareth, or dasheth down, or breaketh (fjooe:) him.” This is very graphic, and
as terrible as graphic, ‘he demon so convulsed the lad asif he would dislocate the
entire frame or dismember his whole body, breaking limb from limb. But the remain-
ing verbs in the description, as it passes rapidly from the agent to the sufferer, require
a different subject; for it is only the boy of whom it can be said, “ He foameth,”
“orindeth his teeth,” “‘ becomes parched ” (émpatvera), or “pines away.” The same curious
commingling of terms—some applicable to the demon, and others to the possessed,
occurs in describing the paroxysm which came on when the lad was brought into our
Lord’s presence. In the expression, ‘“‘ when he saw him,” the participle is used, and is
in the masculine gender, so that it appears to refer to the boy, and if so, it must be
used absolutely ; but if it apply to the unclean spirit, the word wvedua, spirit, is neuter,
and thus it must be constructed ad senswm, and indicate the personality of that spirit ;
in either case, there is an irregularity of construction arising from this unusual blend-
ing of personal agencies. Further, when the demoniac or the demon saw Jesus, the
demon or unclean spirit grievously tore (éomdpatey, from omdw, whence spasm, and signi-
fying “to pull to pieces,” not the same verb as that used in ver. 18) or convulsed the
poor demoniac; while he fell on the earth and wallowed (akin to the Latin volvo), that
is, rolled himself (kvAfw, equivalent to «vAlvdw, used of rolling in the dust, in token of
grief), foaming.cu. rx. 1—30.] THE GOSPEL ACCORDING TO ST. MARK. 49

 

a: ee Ts ae JESUS ON THE SCENE. Soon as the crowd saw him, they were
q e azed—perlectly astounded, the prepositional element in the compound verb
ae ee C1) the ee But what caused their excessive
been looking for in aa but aie thad Fae ds ie Ee Sreee yo Sebey stad
their surprise he is seen A proaching Se eS ae noes ee eee ance
ce Pea. i oo pe ing J 2 a concluded by some, on rather slender
“he peaiaaba ae Ete 20es mow dene te mere surprise, much less joyful surprise, at
ie staden and unexpected appearance of the Saviour, but rather a degree of alarm or
perplexity on account of expressions to which utterance had been given in the dispute
between the disciples and the scribes in our Lord’s absence, and in reference to his
power of casting out devils. There is much more probability (3) in the opinion that
the astonishment was occasioned by some remnant of the heavenly radiance still
beaming on and brightening his countenance. This view is strongly supported by
the analogous case of Moses, of whom we read that, on his descent from Mount
Sinai, “the skin of his face shone,” so that Aaron and the children of Isracl ‘ were
afraid to come nigh him.” If this explanation be accepted, there is in the two cases
a similarity and a dissimilarity: the brightness of Moses’ face made the onlookers
afraid, and deterred them from approaching him; the heavenly splendour that still
lingered on the countenance of the Saviour affected the spectators in the very opposite
way, attracting them tohim. Accordingly, while some waited for his approach, as
pears from St. Matthew’s account, which speaks of his coming to the multitude,
hers, detaching themselves from the crowd, sallied,forth to meet him, running to him,
as we learn here from St. Mark; while St. Luke informs us that on his coming down
from the hill much people methim. The accounts of St. Matthew and St. Luke are thus
harmonized by St. Mark’s statement, from which we rightly conclude that part of the
crowd went to meet him, and part waited where they were for his approach. Their
salutation, including, as we think, welcome and friendly greeting, if not from the
scribes, at least from the rest of the crowd, is opposed to the notion of perplexity or
alarm referred toin(2). Our Lord’s popularity with the multitude had not yet suffered
any diminution, nor begun to wane. He finds on his arrival that a somewhat keen
discussion had been going on between two parties very unequally matched—the scribes,
with their general learning and special Biblical lore, on the one hand, and his disciples,
illiterate and imperfectly enlightened, on the other. The surrounding crowd, divided,
most | in sentiment, and acting as partisans—some favouring the disciples and
some t bation and disapprobation accordingly. The subject

a}
ot

ikely,
he scribes—ex pressed appro
of disputation may be readily inferred from the sequel. Meantime our Lord asks the
scribes with authority, “* What question ye with [rather at, or against (apbs)] them?”
or, better perhaps, “ Why question ye with them?” What proper ground is there for

1)
yu

such acrimonious questioning? What sufficient reason can be shown for it? But
another reading, having the reflexive pronoun, is represented by the margin— among
yourselves,” or “‘with one another;” in which case both scribes and disciples are
addressed in common,

V. APPLICATION OF THE DEMONIAC’S FATHER. To our Lord’s interrogatory, one of
the multitude, or rather one out of (é«) the multitude, stepping forward, volunteers an
answer. He felt that his child’s misfortune had given occasion to the altercation, in
which the disputants had waxed warm, if not angry, and that it devolved of right on
him to make the requisite explanation. Another and a more urgent reason calling for
his interference was his paternal solicitude. “I brought [#veyxa, aorist] some short time
avo my son to thee;” such had been his intention, as he had not been aware of the
Saviour’s absence. “I spake to thy disciples,fin thy absence [wva, denoting here the
purport of what he said, as also the purpose for which it was said], that they ao
drive the demon from my son; but they cowld not;” while it must be observed that
this verb is not an auxiliary, nor even a part of ddvaym, but a stronger term (toxvoar),
which, preceded by the negative, means that they had not strength enough for such a
difficult operation. After stating, ‘in reply to a question of our Lord about the length
of time the suffering had lasted, that his son had been afflicted in this shocking manner
from childhood, he went on to enumerate other aggravating circumstances of the afflic-

tion. to the effect that the demon often cast him into the fire and into the waters to;
‘ >

destroy him. He then concluded with the remarkably earnest appeal, “ If thou canst
8 E
II,

 

MARKai Seapeg Sng ne be = en, “ ne tr ee nt aie aan ey
a pias eg Og er re eta re er nag ere ac mes hp
ete x

50 THE GOSPEL ACCORDING TO ST. MARK. [om rai 12250;

 

 

 

do anything, have compassion on us, and help us.” ‘The expression BonOnoov (from
Boh, cry, and 6éw, to run) is very significant, being equivalent to “ hasten to our ery for
help;” it is more than succour (from sub and curro, to run), which means to run to
one’s aid; it is “run to our aid at our earnest, urgent cry for help.” The compassion is
taken for granted, being expressed by a participle; and it also is a very expressive
word, denoting the yearning of the bowels or heart in tenderness and pity.

VI. Tar Saviour’s ANSWER. Our Lord utters a reproof on the ground of their want
of faith. In that reproof he includes his own disciples, the scribes who had been in
conflict with them, and the father of the afflicted boy—one and all comprehended in the
“faithless generation” of that time. ‘The failure of the apostles to drive out the demon
had been a matter of humiliation to themselves, and of exultation to those hostile
scribes, who had, no doubt, made the most of this case of unsuccess ; and that failure
had been owing in part to weakness, if not want, of faith. The scribes all along had
acted the part of obstinately incredulous sceptics. The distressed father, earnest as
he was, and eloquent as he was in his appeal, betrayed much weakness of faith, saying,
“Tf at all thou canst—if in any way thou canst,” or “if thou canst do anything.” This
refers the matter of cure to the power of Christ; the leper resolved the cure in his case
into the will of Christ, “If thou wilt, thou canst.” How prone we are to circumscribe
the Saviour by our own narrow conditions! and yet he shows us demonstratively that
he is above and independent of all such limitations. He proved to the leper his pos-
session of the will, and to the demoniac’s father his possession of the power; and to us,
through both, his ability as well as willingness to do to us and in us and for us
“exceeding abundantly above all we can ask or think.” ‘The limitations are all on one
side—all on our side, and are owing to the weakness of our frail and naturally faithless
humanity. The possession in the present instance had been from childhood. The
distress was thus of comparatively long standing; it had become chronic; it was an
apparently hopeless case. It had defied the power of the disciples, and baffled their
utmost skill and strength. While this failure had lowered them in the estimation of
the crowd, and left them at the mercy of the biting taunts of the sarcastic scribes, it
at the same time lessened still more the faith of the unhappy parent. The cure, there-
fore, which our Lord effected in this seemingly hopeless, certainly desperate case, holds
forth encouragement to the weakest and the worst—those morally so—to apply to him.

Vil. His appriance, The first direction is, “Bring him unto me:” you have tried
the power of my disciples; I now invite you to try mine. You have been disappointed
by their failure ; but I will remedy that failure by my favour to thee and thine. You
have been disheartened—too much disheartened; I now bid you take heart of hope.
His next step was to secure the confidence and strengthen the faith of the father; and
for this purpose he employs his own words and (1) according to the common reading
he said to him the (7d) saying, “ If thou canst believe, all things are possible to [or possible
to be done for] him that believeth.” But (2) the word moredou is omitted in three or
more of the oldest uncials, in several versions, by the critical editors Tregelles and
Tischendorf, and by Meyer and some commentators ; and with this omission the sentence
reads, “ Jesus said unto him, As for thy If thou canst, all things are possible to him that
believeth.” And (8) some, putting the acute on the antepenult wicrevoa, take it to be
imperative aorist middle, and translate, “ Believe what you expressed by your If thou
canst, all things are possible to him that believeth.” Again, (4) others take it interro-
gatively, “ The If thow canst ? or What? If thou canst?” so that the sense is as if he
asked, “Is this what you say?” or, “Do you really mean this?” The man’s own
words were thus thrown back on him, and by this judicious retort he is brought to
understand that faith in the Saviour’s power and propitiousness is a prerequisite for the
bestowal of the boon he sought; he is also brought to feel that the hand of faith must
likewise be outstretched for the reception of spiritual benefits and blessings; at the same
time he is made conscious of the great deficiency —the entire inadequacy of his faith for
the attainment of the favour he is so anxious to obtain. Suspending his petition on behalf
of his son, but resuming his request with the same tefm and now in his own interest, he
called aloud, with eyes brimful of tears—if this reading (werd daxpdwy) is accepted, at all
events—affectingly and touchingly, “ Lord, I believe; help thou mine unbelief.” He
affirms the possession of belief, but that belief is so weak as to be scarcely worthy of the
name; that he has some faith, but that faith is small, exceeding small, like a grain ofoN. 1X. 1—50.] THE GOSPEL ACCORDING TO ST. MARK.

e Ck

mustard seed. Persuaded that his fait]

USLAara Se 1 1s too insignificant to satisfy the condition, he prays
(1) for its increase; in other words, | (

( 1e seeks to be helped against his unbelief, Another
interpretation, though advocated by some good and great men, to the effect, (2) “ Help
me, notwithstanding the weakness of my faith,” has but little, we think, to commend it
to favour and acceptance, Now at length all is ready for the beneficent operation; the
people are running together to the place, or running together yet more (én), denoting
intensity or addition), when our Lord addressed the unclean spirit in terms of stern
rebuke, and words of unmistakable authority, saying, "| [ey® expressed, and go
emphatic and aistinctive]—I, thy Master; I, whose authority you cannot evade; I,
whose word of command you dare not disobey; I, not my disciples, who were non-
plussed by the strange and sudden outburst of thy fiendish malignity ; I order thee to
come out of him at once, and never again to enter into him. ;

VII. THE coMPLETENESS OF THE CURR, ‘he command to “ enter no more into him”
may be attributed to the weakness of the father’s faith—to assure him there would be
no relapse, to convince him there would be no return of the paroxysm ; it may also be
owing in part to the malignant obstinacy of the foul fiend, who now, after crying
aloud, and after convulsing the poor boy’s whole frame with a horrible spasm, came out
of him, leaving him all but dead, so that the many said he was dead, The great primary
act of expelling the demon had been accomplished, but the effect of his long dominion
over the lad, and the shock to his system at departure, left him so thoroughly exhausted
and prostrate that a second miracle was required to supplement the first. In conse-
quence, our Lord seized him by the hand, or seized his hand, and lifted him up, so that
he stood upon his feet well and sound and strong, as though the whole had been but
the memory of a troubled dream. An explanation was subsequently given to the
disciples touching their inability in the present case, and their want of success in the
exercise ofa gift which had been bestowed, and which had been most probably effectual
in other instances. The explanation appears to have respect to the character of the
demon, and the conduct of the apostles themselves, First, there is mention of “this
kind,” by which some understand (1) the race of demons in general— the race of all
demons,” according to Euthymius; others limit the expression to (2) a special kind of
spirits, peculiarly obstinate and stiffnecked, and consequently more difficult to be
driven out; while a recent authority on the subject suggests that the reference is to (3) a

class of demons which manifested their presence by unexpectedly sud

len and frightfully
severe outbreaks, and for the expulsion of which the exorcist or physician operating
required uncommon presence of mind and streneth of nerve, as well as vigorous exercise
of faith. But, waiving a discussion of this doubtful kind, and merely expressing our
preference for the second of the opinions stated, we may notice briefly a strange term
cmployed here, namely, go out (€feAdev). If the statement in which this word js used
is to be interpreted literally, the meaning appears to be that demons of this kind could
not go out, even if they would, of the persons possessed by any other means or in any
other way than in the use or by the exercise of prayer and fasting. If this be the real,
as it is the literal meaning, it is a circumstance of a strange, inscrutable kind ; and,
among matters more or less mysterious, it is not the least so. We may, however, give to
the words a freer interpretation and take them in the more ordinary sense, that this kind
can be expelled by nothing but by prayer and: fasting. The conduct of the apostles
themselves had most to do with their powerlessness to cast out the demon in this instance,
hey had received the requisite power, as we read in ch. vi. 7 that, in sending them
forth by two and two, he ‘gave them power over unclean spirits;” but they had
neglected the discipline indispensable to the efficient and successful employment of that
yower. ‘l'wo circumstances in close connection with this neglect are assigned as the
cause of failure—weakness of faith is mentioned by St. Matthew, and neglect of prayer
is hinted by St. Mark. We may regard them as standing together in the relation of
two joint causes, or rather as cause and effect in relation to this matter—neglect of
prayer being the former, and debility of faith the latter, in

PRACTICAL LESSONS. 1. We learn the important duty of parental solicitude for the
spiritual as well as, or rather more than, for the bodily, well-being of their offspring.
In the case of the Syro-phcenician woman we saw how she identified herself with her
afflicted daughter, saying, “ Lord, help me!” Here likewise the father of the demeniac
makes common cause with his child, in the words, “ Have compassion on us, and helpnatn . Wile
Ss care a es Xe a. a
NS as a cpm eg age — Siri omen ec ag On re cn i nr errs Seg ine i tN late od ey

THE GOSPEL ACCORDING TO ST. MARK.  [on. rx. 1—50.

(oy
Lo

 

us!” Especially should we travail, as in birth, till Christ is formed in their heart, and
till by grace they are enabled to renounce the devil and all his works. 2. Great impor-
tance attaches to the element of time. ‘The demon got possession early of this sorely
distressed boy, and the demoniac power seems to have grown with the child’s growth,
and to have strengthened with his strength, so that dispossession had become next to
an impossibility. The apostles were not competent to the task, and when our Lord,
in the exercise of his almighty power, expelled him, it was only after he had made
horrid havoc of the lad’s system, frightfully convulsing him and leaving him half-dead.
So, if Satan unhappily gain the ascendant in a young heart, he will do his best to blight
the whole life; he will hold his dominion with tenacity, and, if possible, to the end; he
will seat himself firmly on the throne of the affections, and exercise a despot’s sway ; his
dethronement will be attended with the greatest difficulty ; and if, by Divine mercy, his
power is at last overthrown, it will cost pain of body, distress of mind, and grief of
heart. Oh, how careful young persons should be to guard against the solicitations of
the evil one, and to resist his power! How determined not to yield to his temptations,
and to vanquish youthful lusts that war against the soul! How resolved, by the aid of
Divine strength, to keep him out, remembering how difficult it is to get him out once he
has gained an entrance, and especially if he has gained it early! 8. Every gift that
God bestows should be diligently cultivated, and husbanded with care. The power
bestowed on the apostles was, as we have seen, lost through their own remissness.
Faith required to be kept in healthy exercise and active vigour; devotion and self-denial
were required for its maintenance. The neglect or undue performance of these left them
weak before the power of the evil one, and caused them to be humiliated in the presence
of their enemies. Thus it was with the apostles and miraculous gifts. How much more
is such likely to be the case with ordinary persons in the exercise of ordinary gifts! We
greatly need to use all the means that tend to strengthen faith; above all, we must pray
earnestly, in the beautiful words suggested by this passage, “ Lord, increase our faith ;”
avoiding at the same time any and every indulgence that might weaken faith or slacken
prayer.
“Restraining prayer we cease to fizht ;

Prayer keeps the Christian’s armour bright ;

And Satan trembles when he sees

The weakest saint upon his knees.”

4. ‘This passage cannot legitimately apply to any attempt at working miracles in the
present day. The age of miracles is past. The power thus possessed by the apostles
was not to continue, and needed not to continue, after the great purpose for which
miracles had been bestowed had been attained. Faith and prayer and fasting cannot
of themselves confer the power; they were needed to sustain it only where it had been
bestowed ; they were required for its successful exercise where it did exist. 5. The
greatness of the believer’s privilege is immense, yet not without certain well-defined
limits. “ All things are possible to him that believeth:” this appears to comprise at
once omnipotence in action and universality in possession. ‘To the former we have.the
parallel statement of St. Paul, “I can do all things through Christ which strengtheneth
me;” or rather, “in (ev) Christ that giveth me inward strength (évSuvamodyt.) ;” and
thus the strength as to its source is obtainable by virtue of living and lively union with
Christ, while as to its nature it is spiritual. But the reference is rather to what it is
possible for us to get than to do; and so all things are ours, for “ we are Christ’s, and
Christ is God’s.” There are here two limitations which, though not expressed, must
be implied : (1) The first limitation restricts the “all things” to things truly beneficial
—beneficial spiritually as well as temporally, beneficial for eternity rather than for the
brief relations of time; they are such things as are thus of real benefit, when regard is
had to the believer’s condition and present position. (2) The second limitation hag
respect to the circumstances of others, that is to say, of those with whom we come into
close contact, or with whom we have to do and deal in the affairs of life. All things are
thus possible to be attained by the believer, as far as they are consistent with his real
benefit, and compatible at the same time with his relations in the widest sense—
relations to his Father in heaven and to his fellow-man on earth. Such is the poten-
tiality of faith—it extends to all things; such, too, is its practicability, excepting only
such things as, at the present or in the long run, do not comport with his own personalCH. ix. 1—50.] THE GOSPEL ACCORDING TO ST. MARK. 53

 

 

= awe. EF pas . : .
good, as also with his relation to God, whose glory is paramount, and to bis fellow-man,
whose good, as well as our own, we are in duty bound to seek.—J. J. G.

Vers. 830—32. Parallel passages: Matt. xvii. 22,23; Luke ix. 43—45.—Prediction
of his passion. I. Secrecy, “To everything there is a season, and a time to every
purpose under heaven.” Every man has a work to do, and a time allowed him to do it
in. Every man, moreover, is immortal till that work is done, and Ged’s will with him
accomplished. In like manner there was a time allotted for our Lord’s mission on
earth. There was a time fixed for his ministry of mercy toman. When the fulness
of the time was come, he made his descent into our world; when the work he came
to do was done, and when the proper period again arrived, he took his departure from
our world. ‘The appointed interval of his sojourn on earth no enemy could shorten by
one day, no power could abridge it by a single hour; nothing could interfere with it, so
long as “his hour was not yetcome.” Yet, notwithstanding this, our Lord never neglected
the use of such means as were proper for the prolongation of his stay on earth till his
great work should be performed, and the destined period completed. Accordingly, we
find him at one time returning to Galilee, and “walking no more in Jewry, because the
Jews sought to kill him.” Afterward, when Herod’s attention had been directed to
him, and his abode even in Galilee had thus become somewhat insecure, we find him
withdrawing to the more remote and less populous districts of that province. We are,
moreover, informed that subsequently he had gone yet further from contact with his
enemies, passing beyond Galilee into the Pheenician territory. ‘This he did in order,
it would seem, to escape observation, for while there he “entered into an house, and
would have no man know it: but he could not be hid.” This course our Lord pursued
for various reasons. While each particular occasion on which he courted privacy had
its own specific reason, we can state in general the motives that seem to have influenced
him in this direction. As already intimated, he avoided such publicity as would bring
him into hostile conflict with his enemies, so as to precipitate the crisis, and hasten his
death, before the proper and purposed period. Again he sought seclusion, now for
required rest, oftener for more time and better opportunity of instructing his apostles
for their future work and important mission. But while our Lord thus soucht seclusion
to prevent any interference either with the space of his ministry or with the plan of
instructing his apostles, there was another eventuality which. he carefully avoided

oO 3
namely, any attempt on the part of the people to make him aking; as, after the miracle
of feeding the five thousand, we read that, “when Jesus perceived that they would

come and take him by force, to make him a king, he departed again into a mountain
himself alone.” his was no very improbable contingency. Ina moment of excite-
ment, under the influence of enthusiasm, yielding to the impulse of popular feeling, they
might attempt to place him at the head of a rebellion, if not a revolution, against
existing authorities, and try to restore to Israel the temporal kingdom which Israel so
ardently, though mistakenly, sought. This would have been a result greatly to be
deprecated. It would have left a stigma on the Saviour’s name, and caused a suspicion
about his design, both of which would have been most detrimental to the interests of
that spiritual kingdom—the kingdom “not of this world,” which he came to set up.
Accordingly, we find that when he had restored the deaf mute, he charged them that
“they should tell no man.” Again, when he cured the blind man at Betisaida, he
sent him away to his house, saying, ‘‘ Neither go into the town, nor tell it to any in the
town ”—any townsmen he might chance to meet on his way home. Also, after the
‘Transfiguration, “he charged them that they should tell no man what things they
had seen, till the Son of man were risen from the dead.” And now that they passed
along (1aperopevovro) through Galilee, “he would not that any man should know it.”
Even an apparent exception is easily accounted for: nor is there any real discrepancy
between the injunction he laid on them after the restoration of the deaf mute (ch. vii.),
to “tell no man,” and the direction he gave the demoniac (ch. v.), to “go home to thy
friends, and tell them how great things the Lord hath done for thee, and hath had
compassion on thee.” No doubt it was the same district of Decapolis where both
commands were given: but on the latter occasion our Lord was about to leave the
district in question, so that there was no risk of his ministry being obstructed by
the matter being blazoned abroad; on the former occasion he was going to tarry for a

»‘ sp
= = 7
— Steiger eee > “

rc i ae rca ES a a pet er A EM AG ta

THE GOSPEL ACCORDING TO ST. MARK.  [cu. rx. 1—50.

On
He

 

 

time in the same region, and hence he resorts to the precaution necessary under
circumstances which were thus quite different.

Tl. He ¥FoRETELLS HIS DEATH. There were three great epochs in our Lord’s
ministry. The first was that of miracles, by which he attested the divinity of his
mission ; the second was that of parables, by which he developed the nature of his
kingdom; and the third was that of suffering, by which he made satisfaction for the
sins of his people. The miracles began with that at Cana; the parables, properly so
called, began somewhere about the commencement of the last year of the Saviour’s
work and ministry. Though his parabolic teaching began at this period to assume a
more formal shape, he had all along employed on certain occasions parabolic utterances
of a briefer sort.: Thus, for example, in the sermon on the mount the agreement with
one’s adversary there recommended is of the nature of parable; the similitude of the
wise and foolish builders, with which that sermon. closes, is still more distinctly para-
bolic ; while subsequently, and before the beginning of his regular method of strictly
parabolic instruction, we find such proverbial or brief parabolic representations as that
of the new patch and the old garment, and that of the new wine and the old bottles,
besides that of the creditor and the two debtors. Still, from the period indicated, his
teaching by parables became more frequent and methodical. ‘The reasons of our Lord’s
adopting this method are such as the following:—l. The harmony existing between
the kingdom of nature and that of grace, and the similarity in their laws of develop-
ment. 2. The adaptation to our nature of the historical element, real or ideal,
contained in them. 38. The amount of truth communicable in this way to the dull
apprehension of the disciples. 4. Their helpfulness to memory by linking the spiritual
truth to some familiar natural object, the frequent occurrence of the latter always
suggesting the former; and: 5, A judicial veiling of the truth because of past dulness and
indifference. The constant theme of his teaching henceforth consists of his sufferings
and death, as is implied in the imperfect tense (édi5acxe, “he kept teaching”) here used.

III. PREVIOUS INTIMITATIONS ON THE suBJECT. The previous intimations had been
obscure. ‘There had been the intimation of the Baptist when he pointed the Saviour
out as “ the Lamb of God, which taketh away the sin of the world” (John i. 29), and
in the repetition of part of the same at ver. 36. He had himself given several figurative
intimations of it, as when he spake of his death by violence, and his resurrection in
three days under the similitude of the demolition and rebuilding of a temple.
*‘ Destroy,” he said, “this temple, and in three days I will raise it up.” This had
occurred at the celebration of the first Passover after the commencement of his public
ministry. Again, in his discourse with Nicodemus, he represented his crucifixion as
an uplifting, and its beneficial effects by a comparison with Moses’ lifting up the
serpent in the wilderness, when the bitten Israelite looked and lived. Another
intimation of his death, and the first allusion to that event recorded in this Gospel
(St. Mark’s), is the removal of the bridegroom, of which he said, “ The days will come,
when the bridegroom shall be taken away from them” (ch. ii. 20; Matt. ix. 15).
Also, after the feeding of the five thousand, in the synagogue of Capernaum he made
a reference to it in the words, “The bread that I will give is my flesh, which I will
give for the life of the world.” But the first clear and distinct declaration is that of the
preceding chapter (ch. viii.), when “he began to teach them, that the Son of man must
suffer many things, and be rejected of the elders, and of the chief priests, and scribes,
and be killed, and after three days rise again.”

IV. SIMILAR DECLARATIONS IN THE PRESENT AND SUBSEQUENT CHAPTERS. The
first public, or at least the first direct and unreserved announcement of his sufferings,
death, and resurrection, was made, as recorded in the preceding chapter, after the
disciples had been convinced of, and Peter had confessed, his Messiahship, saying,
“Thou art the Christ.” On that occasion we learn from the fuller report of St.
Matthew that our Lord warmly commended Peter’s confession, but soon after, as both
St. Matthew and St. Mark inform us, found cause to condemn his indiscreet and
unwelcome rebuke. The commendation is contained in the words, “I say also unto
thee, That thou art Peter, and upon this rock I will build my Church.” The latter
clause of the promise just cited has, as is well known, excited no little controversy, and
called forth a variety of interpretations. 1. Augustine will have it that the rock on
which the Church is built, according to the Saviour’s promise, is Christ himself.on. x.1—50.] THE GOSPEL ACCORDING TO ST. MARK. 55

°

2, Chrysostom maintains that the confession of faith in Christ, that Peter had just
given utterance to, is the rock on which the Church is based, We admit the show of
reason and the plausibility with which both opinions have been expressed and enforced ;
still we cannot concur in either. Chrysostom’s explanation is chargeable with over-
looking the context. So to some extent, though less so, is that of Augustine ; but the
latter rests, besides, on a very doub tful distinction between two words which are
frequently used in classical writers as interchangeable. According to this interpreter
its import would be, “ Thou art Peter (mérpos), a small stone; but Tam Christ, a strong
Rock (7érpa), and on this Rock, that is, myself, I will build my Church.” . In the
Aramaic there is one word (Kipho) for Peter and for roc k, just as in French there
is one word for both—Pzerre, Peter, a man’s name, and pierre, a stone or rock. But
in Greek there are the two words a ready mentioned, viz. wérpes and mérpa, so that
in this play upon the word there is a slight variation in the Greek, without, how-
ever, real difference of meaning. Even admitting the distinction between the two
words, which has been questioned, if not entirely disproved, the explanation is evidently
forced. We require to look more closely at the context as furnished by the eighteenth
verse itself, and by the sixteenth. As recorded in the latter, Peter’s answer was,
“Thou art the Christ, the Son of the living God.” Our Lord, after expressing approval
of Peter’s reply, and assuring him that the truth contained in it was the outcome, not
human discovery, but of Divine revelation, takes occasion to state another and no
less important truth, and that in a form accommodated to the statement of Peter,
*‘ And I say also unto thee, That thou art Peter [wérpos, a rock], and upon this rock
(wérpa) I will build my Church ;” that is to say,—You have made a good and true
confession in acknowledging my Messiahship and divinity; I also, in my turn, will
confess what I have in store for you in connection withmy Church. 3. Your name is
significant—it means a rock; and according to your name will be the nature of your
work. With the foundation of the Church you will have much to do. On your
preaching of the faith which you have just professed its foundation shall be laid.
Similarly, elsewhere we read that the Church is “ built on the foundation of apostles
and prophets, Jesus Christ himself being the chief Corner-stone ; ” whereas apostles and
prophets are only the foundation in so far as they themselves, knit together with and
cemented to C) hrist, lay the Foundation by their exhibition of Chris tt and declaration of
the truth concerning Christ. It is as though our Lord had said to Peter, Among Jews
and Gentiles your work is appointed you. Among the Jews on the day of Pentecost
your proclamation of the selfsame faith, which you have just confessed, will lay the
foundation of the Christian Church; while to Cornelius the same gospel preached by
yu will inaugurate a similar blessed result among the Gentiles, introducing the first-
fruits of the Gentile world into the Church. Still more, to the united Church of the
believing y Jew and converted Gentile I shall promise and provide security from all
the devices of the most wily, and all the assaults of the most Satanic, foes,
V. WHY IS THIS COMMENDATION OMITTED BY St. Mark? It has often been
remar] ked thé . many things redounding solely to the honour of St. Peter are omitted by
. Mark; while at the same time his infirmities are fully and faithfully recorded by
on same evangelist, extenuating circumstances being less noticed by this evangelist
than by the other synoptists. An example of this is “furnished in the case before us.
‘he blessing pronounced on him because of this noble and brave confession of the

Christ, the Divine origin of his unin» and faith, the promise just considered,
and the further promise of the keys of the kingdom ‘of heaven, are all omitted by
St. Mark. But the rebuke to which he soon after subjected himself is carefully
recorded. Many instances of both kinds occur. ‘This is one of those incidental
ircumstances that go far to confirm the voice of history in regard to the relation in
\ white ch St. Peter stood to St. Mark and his Gospel, namely, that the latter penned his
Gospel, as disciple and by the dictation, to some extent, of the former. If so, and we
think it extremely probable, we have proof herein of the veracity of the one and the
humility of the other.

VI. REPETITION OF THE PREDICTION. Reverting to the subject of the Saviour’s
ufferings, so plainly announced in the eighth chapter, we have a ‘repetition of a similar
announcement in this ninth chapter, and another, again, in nearly the same terms in
the tenth chapter. These repeated as well as direct and unreserved declarations on56 THE .GOSPEL ACCORDING TO ST. MARK. [en. rx. 1—59.

 

 

this subject—a subject so distasteful and saddening to his disciples—show their
unwillingness to associate the idea of death with the Messiah, their tenacity in clinging
to a temporal king and worldly kingdom, their slowness and lothness to apprehend
or accept the notion of a spiritual, unworldly kingdom. The idea of a suffering
Messiah has, therefore, to be dinned into their ears and impressed on their hearts by
frequent and earnest reiterations. Nor has this subject lost aught of its importance
or interest even for ourselves and at the present day; while the faithful inculcation
of it is as much a duty and a necessity now as when our Lord in person urged it so
solemnly and so often on the mind and heart of his sorrowing disciples. Though the
cross was a stumbling-block to the Jews, and foolishness to the Greeks, it is still the
power of God, and the wisdom of God, to the salvation of every believer. The way to
the crown is still by, and only by, the cross; humiliation precedes glorification. The
preacher of the gospel cannot dwell too frequently or too earnestly on a theme that
bulked so largely in the sight of the Saviour himself. The doctrine of Christ’s suffering
for us to put away our sins—suffering, “the just for the unjust, to bring us to God ”—
cannot be too much insisted on; neither can we be too often instructed in the duty of
giving ourselves fully, freely, and for ever to him “ who loved us and gave himself for
us.” If, moreover, Christ was “‘ obedient unto death, even the death of the cross,” in al]
its shame and with all its pain, it surely behoves us, in daily, holy obedience, to take
up our cross, deny ourselves, and follow him.—J. J. G.

Ver. 33, Parallel passage: Matt. xvii. 24—27.—The tribute money. I. ANOTHER
omission. In the first line of the thirty-third verse we approach the subject of the
tribute money; but in St. Mark’s narrative we only approach it, and that in the state-
ment, “he came to Capernaum;” but in the parallel section of St. Matthew we read of
the demand for the tribute money, of Peter being commissioned to procure it from “the
fish that first cometh up,” of the exemption Jesus might have claimed but waived, and
the reason of his doing so. Here, again, St. Mark omits the part of the narrative which
relates to the honour conferred on Peter by our Lord, when he commissioned him to
work the miracle by which the tribute money was procured from the fish’s mouth.
But, though St. Mark omits this portion of the recital, the preceding and succeeding
portions are coincident with those of St. Matthew. The peculiar relation of the
apostle to the evangelist, already considered, can alone account for the omission.

II. GRouND OF LEGITIMATE EXEMPTION. In Matt. xvii. 24, 25, we read, “ When
they were come to Capernaum, they that received tribute money came to Peter, and
said, Doth not your Master pay tribute?” Then at the last clause of the twenty-fifth
verse, our Lord asked Peter, “ What thinkest thou, Simon? of whom do the kings
of the earth take cusfom or tribute? of their own children, or of strangers?” A
slight amount of archeological knowledge makes this plain. The word “tribute” in the
twenty-fourth verse is 7a d/5paxua; the word “tribute” in the twenty-fifth is ejvcov; while
“custom,” a word of kindred meaning, is téAy. Also in the twenty-seventh verse, the
word orarip, or “shekel,” rendered “ piece of money ” in the English version, occurs.
The stater, or shekel, equivalent to two shillings and sixpence of our currency, was the
exact amount of tax payable by two. Now, there is a very wide and important
distinction between these terms, and a distinction necessary to be kept in view for the
right understanding of the passage. For (1) the dipaxua were equal in value to the
Jewish half-shekel, or some fifteenpence of our money, and may be called a sacred
tribute or annual contribution paid by every male among the Jews, from twenty years
of age and upwards, for the support of the temple at Jerusalem—to defray the general
expenses, to provide the sacrifices and other things required for the service. The
persons who collected it were not the civil tax-gatherers, called publicant, or rather
portitores ; nor, indeed, was the tax a civil one at all, but a sacred one. From over-
looking this fact, the point of the argument is liable to be missed, as it actually has
been by several of the Fathers. It is briefly, though correctly, developed by Alford, in
the following sentence :—“If the sons are free, then on me, being the Son of God, has
this tax no claim.” It requires, however, to be somewhat more fully and plainly
exhibited. In order to set the matter in a clear light, we premise (2) that the «jjvoos, for
which St. Luke employs the classical Greek term pépos, was a poll or capitation tax,
like the Roman ¢ributwm; while by téAn are to be understood the toll or customs’ci. rx. 1—50.] THE GOSPEL ACCORDING TO ST. MARK.

va

«
Ne
~]

 

dutic s, which are identical with the vectigal of the Romans. Further, let it be borne
in mind that Peter’s confession of faith that Jesus was “the Christ, the Son of the
living God,” had been made, being recorded in the sixteenth chapter, and so had
preceded the present conversation. Our Lord now argues from analogy that he was
entitled to, and might fairly claim, exemption. In doing so, he asks Peter this
question, “ What thinkest thou, Simon? of whom do the kings of the earth take
custom or tribute? of their own sons, or of strangers?” It is here admitted by
implication that civil rulers have a right to impose taxes for the support of civil
government, but that, in exercising this right, they impose taxes on the other members
of the state, not on the members of their own household. When kings levy taxes, or
have them levied in the ordinary constitutional way, they impose them on their
subjects, not on their sons. Peter had confessed Jesus to be the Son of God; the tax
demanded was for the support of God’s house; according to the principle of action
among earthly kings, God, the great King of heaven and of earth, while requiring
contributions for the maintenance of his service from his subjects, would exempt his
own Son, for, from his position of Sonship, which the apostle had recently acknow-
ledged, and from the principle of taxation in which he had just acquiesced, it was
necessarily inferred, ‘ then are the sons free.” Not asa mere member of the Hebrew
race, or as an ordinary Jew, but from his dignity as the Son of God, in the highest and
most exalted sense, our Lord might have claimed exemption from the tax in question.
This was the gist of his reasoning: but he waived his right; and proceeds to explain to
Peter the ground on which he foregoes his privilege, saying, ‘* Lest we should offend
them,” or more plainly in the Revised Version, “ Lest we cause them to stumble ;” in
other words, lest he and his disciples should be regarded as indifferent to, or be charged
with, neglect of the house of God and the maintenance of its service.—J. J. G.

Vers, 33—387. Parallel passages: Matt. xviii. 1—5; Luke ix. 46—48.—Tyhe lesson
of humility. The exquisite lesson of humility taught in the remainder of this section
(the first clause of the thirty-third verse, as it stands in St. Mark, having been already
considered) may be appropriately taken up in connection with the section of next
chapter, where the lovely comparison of childhood is again employed.—J. J. G.

Vers, 388—41. Parallel passage: Luke ix. 49, 50.—Rebwke of sectarian narrowness.
I, THE KEY-NOTE OF THE PASSAGE. ‘The sentence which appears to furnish the key to
the understanding of this instructive and interesting passage is contained in the follow-
ng short sentence :—“ He that is not against us is on our part,” or, as it stands yet
more concisely in St. Luke, “ He that is not against us is for us.”

IJ. A SEEMING CONTRADICTION. The statement just quoted from the Gospel of
St. Luke (ix. 50) appears to be at variance with another statement further on in the
same Gospel, where, at the eleventh chapter and twenty-third verse, it is written, “ He
that is not with me is against me.” ‘lhe discrepancy, however, is only apparent. In
order to perceive this, we must consider the occasions on which the words recorded were
respectively spoken; for, as our Lord and his apostles usually adapted their language to
the occasion, we shall thus best learn the desi

lesign with which each of those sentiments
was uttered. Accordingly, we learn that some one not consorting with Christ or his
apostles was, nevertheless, casting out devils in the Saviour’s name, and that John
forbade him. Our Lord sets John right in the matter by saying, “ Forbid him not; ”
that is, do not interfere with any who may be attempting anything good in my name.
And then he assigns the reason; for “he that is not against us is for us;” he who is not
directly opposed to us is rather to be regarded as on our side; he who is not preventing
our progress may be looked upon, at least negatively, as promoting 1t. Just as As
intimated by the Apostle Paul on a certain occasion, even though envy and strife
should be the impelling motive, if Christ is preached his cause is advanced, and “I
therein do rejoice.” So here we may fairly understand the words of the Master to mean
—Whosoever this man may be, or whatever may be his object, he is weakening Satan’s
kingdom by casting out devils, and therefore, so far from being against me, he must be
looked upon as an auxiliary in the great war against the great enemy of man. Besides,
by such forbearance as I thus counsel, he may be drawn into closcr and more efiective

co-operation against the common adversary. Such is the plain meaning of the passage58 THE GOSPEL ACCORDING TO ST. MARK.  [cu. rx. 1—50.

 

before us. On the other hand, in the second passage, our Lord had been charged by
the hostile, cavilling Pharisees with casting out devils by Beelzebub the prince of devils.
This charge had called forth the rejoinder of our Lord, that “every kingdom divided
against itself is brought to desolation.” Such would be the case if Satan cast out
Satan. The only reasonable alternative was that the Saviour was casting out devils by
the Spirit of God, and so the kingdom of God had come unto them. He follows up
this reply by a warning against lukewarmness and an exhortation to decision, that the
crisis had come when men must choose sides, that they must elect to take part with
God or with Satan. Neutrality was impossible. In view of two kingdoms so opposed,
there was no possibility of belonging to both; nay, there was no middle ground between
loyalty and rebellion. If not on the side of the Saviour, he must be on the side of
Satan; if not a subject of the former, he must be a slave of the latter, and so an enemy
to the cause of Christ: “ He that is not with me is against me.”

III. THE SAME SUBJECT VIEWED FROM A PRACTICAL STANDPOINT. The one text
implies that men may take different roads to the same place, or reach the same point
by different routes. This is true morally as well as geographically. It condemns the
narrowness that refuses to tolerate want of uniformity, and commends forbearance
towards all who in reality serve the same Master and seek the same object, viz. the
glory of God, though their forms may be diverse, their modes of worship different,
and even their creeds divergent in expression. The other text affirms that, in the
natural and increasing conflict between good and evil, our hesitation to unite with the
good is tantamount with adhesion to the evil. The one text does not insist on
uniformity, the other inculcates unity. Again, conformity to the same standards is
not an indispensable condition of Christianity, as we infer from the one text; but
cordiality in embracing Christ and espousing his cause is of its very essence. We are
taught by the one that there may be many folds, though there is but one flock ; but
by the other that, as there is but one Shepherd, union to him is indispensable to
membership in his flock. Further, the one makes charity to others imperative, pro-
vided they have the same great end in view, however divergent the means adopted
for its attainment; the other requires of us decision for ourselves in seeking that
end.—J. J. G.

Vers. 42—50. Parallel passage: Matt. xviii. 6B—9.—Christ’s love to his little ones,
and offences. I. Love To THE LITTLE ONES. Christ’s little ones are either young
believers or weak believers. A kindness shown them is accepted by Christ as done to
himself. Even a cup of cold water will be rewarded. However much they may be
despised by men or neglected in the world, they are dear to God and near to the
Saviour’s heart; while angels of highest rank are commissioned to guard them—eyven
angels who are privileged to stand in the immediate presence of the great King; for
“in heaven their angels do always behold the face of my Father which is in heaven.”
Angels of all grades have a twofold function—they worship and they minister; they
worship in the heavenly sanctuary the Father everlasting (Aecrovpyika), they wait for
ministry (es diaxoviay) to man on earth. But those of most exalted dignity are the
guardians of Christ’s little ones.

IJ. CoNSEQUENCES OF OFFENCES. The sin of offending one of these little ones is
great in proportion to Christ’s love to them. How careful men should be, and how
cautious, not to put a stumbling-block in the way of these little ones! The sin of
turning weak believers or young Christians aside from the truth, or from the faith, or
from the path of purity, or a career of virtue, by evil advice or bad example, or by
casting doubt on the Word of God, or by insinuating sceptical notions, or by mockery
of Divine things, is a sin so great that a preferable alternative would be for the person
guilty of it to have a millstone of large size, turned by an ass (dvds), lying around
his neck, and himself cast into the sea. Such is the fearfully emphatic declaration
of the guilt and danger of scandalizing or offending the youngest child that believes,
or the weakest Christian.

III, Oruer orrences. Our Lord passes by a common law of suggestion to speak of
offences by ourselves and against ourselves. The hand may offend by doing wrong;
the foot may offend by going on what is wrong. But if the most serviceable member,
as the hand, do amiss, or the most useful member, as the foot, walk astray, or the mostcH. x. 1—52.]

 

 

precious member, a

THE GOSPEL ACCORDING TO ST. MARK. 59

 

, a8 the eye, look with delight on objects sinful and forbidden, then

tnere must be no hesitation in divesting ourselves of such rather than risk the fearful

fate of those who are tormented in t]}
and the fire is not quenched.”
LV. SALTED WITH FIRE.
and by others as a punisl

1e Gehenna of fire, “where their worm dieth not,

This difficult expression is taken by some as a promise
1ment. In the former sense, fire is taken in the signification

of purifying and preserving, and this twofold property it shares with salt. Salt

preserves from putrefaction, fire purifies from corruption.

to be offered with salt.

The sacrifice of old required

According to the Law in Lev. ii. 13, the meat offering

was to be seasoned with salt, and salt was to be offered with all offerings. So, when
we present ourselves living sacrifices to God, we may be purified by fiery trials; we
may be called to pass through the fire of affliction, perhaps of persecution, certainly of

self-denial,
we shall be saved.

But thus purified by fire, like the sacrifice on the altar, salted with salt,
I'his gives a good sense, but does not suit the context.

In the

second sense, fire is taken to mean punishing and preserving. Six times does the
evangelist represent unceasing torments by unquenchable fire; and as the salt applied

to_the sacrifice was the symbol of

preservation, so fire here is symbolical of preserva-

tion, not, alas! from punishment, but for punishment, so that the undying worm and

the unquenchable fire, instead of annihilating, preserve while they punish.

a fearful figure, and a terrible warning !

Here is

V. Peace. They are exhorted to keep the salt of moral purity and covenant concord
rather than have the salt of fiery punishment, and, as the effect and evidence thereof,
to be at peace among themselves, and so avoid the strife for pre-eminence and the discord

of ambition.—-J. J. G.

EXPOSITION.

CHAPTER X.

Ver. 1.—Instead of the words, into the
coasts of Judea by the farther side of Jordan,
the passage, by a change of reading from
dia Tov to kat, Will run thus: ¢nto the coasts
(borders) of Judzxa and be yond Jordan. Our
Lord was now on his last progress towards
Jerusalem. It would appear from St. Luke
(ix. 51) that in the earlier part of his journey
he touched the frontier of Samaria. Putting
the accounts together, we conclude that,
being refused by the Samaritans, he passed
eastwards along their frontier, having Galilee
on his left, and Samaria on his right; and
then crossed the Jordan, perhaps at Scytho-
polis, where was a bridge, and so entered
Perea. As Juda and Galilee both lay
west of the Jordan, this route above described
would be literally coming “to the borders
of Judea and beyond Jordan.” Again mul-
titudes flocked together to him, and again
he taught them. St. Matthew (xix. 1) says
that “he healed them.” His miracles of
healing and his teaching went hand in hand.

Ver. 2.—And there came unto him Phari-
sees—the article should be omitted—and
asked him—they came forward before the
people, and publicly questioned him—Is it
lawful for a man to put away his wife? St.
Matthew (xix. 8) adds to the question the
words, “for every cause.” ‘There were
causes for which it was lawful. They put
this question to our Lord, tempting him ; of
course with an evil intent. This question

 

about divorce was one which was much
agitated in the time of our Lord. In the
century before Christ, a learned rabbi, named
Hillel, a native of Babylon, who afterwards
came to Jerusalem, studied the Law with
great success, and became the head of the
chief school in that city. One of his dis-
ciples, named Shammai, separated from his
master, and set up another school; so that
in the time of our Lord the scribes and
doctors of the Law were ranged in two
parties, namely, the followers of Hillel, the
most influential; and the followers of
Shammai. These two schools differed widely
on the subject of divorce. The followers of
Shammai only permitted divorce in the case
of moral defilement, while the followers of
Hillel placed the matter entirely in the
power of the husband. The object, therefore,
of this artful question was to entrap our
Lord, and to bring him into collision with
one or other of these two opposing parties.
For if he had said that it was not lawful for
a man to put away his wife, he would have
exposed himself to the hostility of many of
the wealthy classes, who put away their
wives for any cause. But if he had allowed
the lawfulness of divorce at all, they would
have found fault with his doctrine as im-
perfect and carnal, although he professed to
be a spiritual Teacher of a perfect system,
sent down from heaven.

Vers. 3, 4.—And he answered and said
unto them, What did Moses command you?
They professed much reverence for Moses ;Sip en tee ra A GHEE

60 THE GOSPEL ACCORDING TO ST. MARK.

 

fom. x. 1—52.

 

 

he therefore appeals to their great law-
giver. And they said, Moses suffered to write
a bill of divorcement, and to put her away.
If we now turn to St. Matthew (xix. 4, 5),
we shall find that our Lord then appeals to
the original institution of marriage. ‘ Have
ye not read, that he which made them from
the beginning, made them male and female,
and said, For this cause shall a man leave
his father and mother, and shall cleave to
his wife; and the twain shall become one
flesh? So that they are no more twain,
but one flesh. What therefore God hath
joined together, let not man put asunder.”
He thus reminds them that marriage is a
Divine institution; that as Adam and Eve
were united by him in a union which was
indissoluble, therefore he intended that the
marriage bond should remain ever, so that the
wife ought never to be separated from her hus-
band, since she becomes by marriage a very
part of her husband. ‘To this purpose St.
Augustine says (‘ City of God,’ bk. xiv. 22),
“Tt was not of the spirit which commands
and the body which obeys, nor of the rational
soul which rules and the irrational desire
which is ruled, nor of the contemplative
virtue which is supreme, and the active
which is subject, nor of the understanding
of the mind and the sense of the body; but
plainly of the matrimonial union, by which
the sexes are mutually bound together, that
our Lord, when asked whether it were
lawful for any cause to put away one’s wife,
answered as in St. Matthew (xix. 4, 5). It
is certain, then, that from the first men
were created as we see and know them to be
now, of two sexes—male and female—and
that they are called one, either on account
of the matrimonial union, or on account of
the origin of the woman, who was created
from out of the side of the man.”

Ver. 5.—St. Matthew appears to give the
more full account, of which St. Mark’s is an
abbreviation. If we suppose the scribes
here to interpose their question, “ Why then
did Moses permit a bill of divorcement ?”
the two narratives fit exactly. Our Lord here
answers their question, For vour hardness of
heart he wrote you this commandment. He
permitted (mot commanded) them to put
away their wives, lest dislike might turn to
hatred. From the beginning God joined
them in one indissoluble bond; but man’s
nature having become corrupt through sin,
that sin changed and corrupted the insti-
tution, and so was the occasion of bills of
divorcement, and polygamy. The Law of
Moses put some restraint upon the freedom
with which men had till then put away their
wives; for thenceforth, a divorce could not
take place until some legal steps had been
taken, and a regular instrument had been
drawn up; and this delay might often be

 

 

 

 

the means of preventing a divorce which
might otherwise have been effected in a
moment of passion. Thus this legislation
was adapted to the imperfect moral con-
dition of the people, who were as yet quite
unprepared for a higher moral code.

Ver. 10.—The discussion with the Phari-
sees, related in the previous verses, had taken
place in public. But now in the house, and
in private, the disciples asked him again of
this matter ; so that what follows seems here
to have been said to them privately. But it
would appear from St, Matthew (xix. 8) that
our Lord had already said this in public; so
that here he proclaims a new law, or rather
affirms the sanctions of the primitive insti-
tution, abrogating the “ bill of divorcement ”
excepting in the one case of fornication, and
restoring the rite of marriage to its primeval
and indissoluble character.

Ver. 11.—Committeth adultery against
her (woixara éw’ argv). This must surely
mean the wife that has been put away. The
adultery is against her, against her rights
and interests.

Ver. 12.—This verse should be read thus:
And if she herself shall put away her husband,
and marry another, she committeth adultery
(kal eay aith arodtcaca Toy ayBpa auTHS,
yaunon troy, worxara). This reading is well
supported. These words indicate that, ac-
cording to our blessed Lord’s teaching, wives
and husbands have equal rights in reference
to divorce; and so the Greek, according to
the best authorities, is (yaunon) “shall
marry,” not (yauné7) “shall be married.”
Josephus, however, makes it evident that in
his time husband and wife had by no means
equal rights in these matters (‘ Anti. 7 xy.
110).

Ver. 13.—It is worthy of notice that this
touching incident follows here, as well as in
the parallel passage in St. Matthew (xix:
13), immediately after the discourse about
the marriage bond. And they brought unto
him (rpocépepov)—literally, were bringing—
little children (rad{a)—St. Luke (xviii. 15)
calls them “babes ” (8pé¢n)—that he should
touch them (iva &Wyrat aitav). St. Luke has
the same word (va Gmrtnta); but St.
Matthew (xix. 13) says “that he should lay
his hands on them and pray.” The imposi-
tion of hands implies a formal benediction ;
the invoking of Divine grace upon them,
that they might grow up into wise and holy
men and women. Why did the disciples
rebuke them ? Perhaps because they thought
it unworthy of so great a Prophet, whose
business was rather that of instructing those
of full age, to be spending his time upon
little children.

Ver. 14.—But when Jesus saw it (day Sé
6*Inoovs). The Greek shows that there was
no interval between the acts of the parentscH. x. 1— 52.)

and the disciples, and our Lord’s seeing it,
The parents were bringing the children, the
disciples were rebuking them, Jesus was
cine, He was much displeased
(nyavaxtnoce); liter rally, he was moved with
indignation. His words imply eagerness
and earnestness: Suffer the little children to
come unto me; forbid them not. The copu-
lative kal is not to be found in the best
authorities. The omission adds force and
vividness to the words. The simplicity,
candour, and innocence of little children are
very attractive. This narrative shows with
what care children should be educated.
For of such is the kingdom of God; that is,
of such little children as these. The kine-
dom of heaven belongsin a peculiar manner
to little children. We know for certain that
little children who have been brought to
Christ in Holy Baptism, if they die before
they are old enough for moral accountable-
ness, are undoubtedly saved. They pass at
once into a nearer position to the throne.
‘They are without fault before the throne
of God.”

Ver. 15.—Verily I say unto you, Whoso-
ever shall not receive the kingdom of God
as a little child, he shall in no wise enter
therein. Observe the “verily” with which
our Lord introduces these words. He here
adds something which extends what he has
just said to those who are, not literally, but
figuratively, little children. We must first
receive the kingdom into our affections be-
fore we can really enter into it. It is as
though
my dignity to take little children into my
arms and bless them, because by my bene-

diction they become fit for the kingdom of

heaven. And if you full-grown men would
become fit formy kingdom, you must give up
your ambitious aims and earthly contests,
and imitate the simple unwork lly ways of
little children. The simp icity of the little
child is the model and the rule for every one
who desires, by the grace of Christ, to obtain
the kingdom of heaven. Our Lord’s whole
action here is a great encouragement to the
receiving of little « aide | IY Holy Baptism
into covenant with him.

Ver. 16.—And he took them in his arms,
and blessed them, laying his hands upon
them. This is considered the true order
of the words, according to the best autho-
rities. The word rendered “ taking in the
arms” (évayxaAicduevos) has already oc-
curred in this Gospel at ch. ix. 36 (where
see the note). The description here is very
graphic. Our Saviour would first embrace
the little child, folding it in his arms; then
he would lay his right hand upon the child’s
head, and bless it.

Ver. 17.—This verse should be rendered,
And as he was going forth (éxmopevopévov

THE GOSPEL ACCORDING TO ST

. MARK. 61

 

hrist said, “It is not unworthy of

_—_———

 

avtov)—that is, just as he was leaving tlio
house—there ran one to him, and kneeled to
him, and asked him. St. Matt 1eW (xix. 20)
says that he was “a young man.” St. Luke
(xviii. 18) that he was “a ruler.’ He had
apparently been waiting for our Lord, way-
laying him, though with a good intention.
He showed ze: 1l—as soon as he saw Jesus
he ran to him; and he showed reverence,
for he kneeled down to him. He wanted
advice from one whom he must have heard
of as a celebrated Teacher; and he wanted
this counsel as a matter of great interest to
himself. Good Master. This would be the
ordinary and courteous mode of accosting a
person professing to bea teacher, so as “to
conciliate his attention and interest. What
shall I do that I may inherit eternal life 2
It is as though he said, “ Rabbi, I know
thee to be good, both as a man and as a
teacher, and a prophet, well able to teach
me perfectly those things which are really
good, and which lead to blessedness here-
after. Tell me, therefore, What shall I
do?” St. Matthew (xix. 17) says, “ What
good thing (rf dyady moimow) shall I do
that I may inherit eternal life ?”

Ver. 18.—Why callest thou me good? Ac-
cording to the best authorities, the words
in St. Matthew (xix. 17) run thus: “ Why
askest thou me concerning that which is
good? One there is who is good.” The
word “good” is the pivot on which our
Lord’s answer turns, both in St. Matthew
and here. ‘The question is doubtless put to
test the young viler’s sfaith. If, as may be
supposed, the young man used the term,
* oood Master,” as a mere conventional ex-
pression, it was not the proper epithet to
apply to our Lord, who at once transfers the
praise and the goodness to God, that he
might teach us to do the same. ‘This ruler,
by his mode of accosting our Lord, showed
that he had not as yet aright faith in him
—that he did not believe in his Godhead.
Our Lord, therefore, desired to rouse him and
lift him up to a higher faith. He seems to say
to him, “If you call me good, believe that
Iam God; for no one is good, intrinsically
good, but God. God alone is essentially
good, and wise, and powerful, and holy. It
is from him that angels and men derive a
few drops, or rather some faint adumbration,
of his goodness. ‘There is none essentially,
entirely, absolutely good but one, that is,
God. Therefore seek after him, love him,
imitate him. He alone can satisfy your
longing desires, as in this life with his
grace, so in the life to come with his glory ;
yea, with himself. For in heaven he mani-
fests himself as the supreme good, to be
tasted and enjoyed by the blessed for ever.”

Ver. 19.—In St. Matthew (xix. 17, etc.)
the record of our Lord’s conversation witha ee NG
Se

————————— ae eee ars
ER GRR LS RE ee re

Se

62 THK GOSPEL ACCORDING TO ST. MARK.

 

the young ruler is more full; and it should
be read side by side with the more con-
densed narrative of St. Mark. It will be
observed that it is upon the commandments
of the second table that our Lord here lays
stress. For the love of God produces the
love of our neighbour; and he who loveth
not his brother whom he hath seen, how can
he love God whom he hath not seen?

Ver. 20.—Master, all those things have
I observed from my youth (épvAatauny) ;
literally, I kept, I guarded. St. Matthew
adds here (xix. 20), “ What lack I yet ?”—
“What is still wanting in me, that I may
inherit the life to come in its fulness of
glory and bliss? You seem, good Master,
as a heavenly Teacher, to set forth a higher
and more excellent way than that pointed
out by our scribes and Pharisees. ‘Tell me
what that way is. Tell me what I still lack;
for I earnestly desire to go forward in
the right way that leadeth to everlasting
life.”

Ver. 21.—And Jesus looking upon him
loved him (€uBrAeWas adta, irydrnoev atdy).
This is another of St. Mark’s graphic touches
—an exquisite piece of word-painting, pro-
bably supplied to him by St. Peter. The
words express most vividly an earnest, ten-
der, searching look. They seem, if it may
be said reverently, to combine the Divine
penetration with human sympathy and com-
passion. The counsel of our Lord which
follows was not a general command, but a
particular precept, which the young ruler
specially needed. One thing thou lackest.
In St. Matthew (xix. 21) the words are, “ If
thou wouldest be perfect.” But our Lord’s
words here, “ One thing thou lackest,” fit
in excellently with the young ruler’s ques-
tion given just before in St. Matthew, “ What
lack I yet?” showing a. substantial unity
in the narrative, with just that variety
which we should expect in the account of
the same incident given by two independent
but equally trustworthy witnesses. The
“one thing thou lackest” of St. Mark, and
“if thou wilt be perfect” of St. Matthew,
both point to the same conclusion—that
our Lord’s object was to reveal this young
man to himself. His stumbling-block was
his wealth; and so our Saviour at once
pierces his besetting sin of covetousness.
‘Lhe precept was a special counsel io him ;
it directed him to do something which, as
our Lord saw, was in his case necessary tc
his salvation. He could not follow Christ
without parting with this sin, and with that
which ministered to it. This was his par-
ticular spiritual difficulty.

Ver. 22.—But his countenance fell at the
Saying (6 5&, oruyvdous em) T@® Adyw). The
same word is used in St. Matthew (xvi. 3)

for a “ lowering,” “ frowning sky ” (odpavds

 

[cu. x. 1—82.

orvyvd(wy). And he went away sorrowful
(a7jrA0e AvToduevos); for he had (jv yap Exar)
—literally, for he was one that had—great
possessions.

Ver. 23.—And Jesus looked round about,
and saith unto his disciples (ia) aepiBreW-
dpuevos 6’Inoods Aéyer). St. Mark frequently
uses this word wep:BAémw. Our Lord turned
from the young man, who was now going
away, and looked round about, no doubt
with a sad and disappointed look, and said
to his disciples, How hardly shall they that
have riches enter into the kingdom of God!
Why is this? Partly because the love of
riches tempts men to heap them up, whether
lawfully or unlawfully. Partly because the
love of riches binds the soul to earth, so
that it is less likely to think of heaven.
Partly because riches are an incentive to
pride and luxury and other sins. The
heathen poet Ovid could speak of riches as
“jirritamenta malorum.” Poverty and con-
tempt of riches often open that heaven
which wealth and covetousness close.

Ver. 24.—And the disciples were astonished
(€0auBotvro) —literally, were amazed—at his
words. The Greek word here implies be-
wilderment. It is used again below at
ver. 32. We find it also at ch. i. 27. This
doctrine of our Lord was so new and strange
to them. They had been accustomed to
think little of the dangers, and much of the
advantages of wealth. But Jesus answereth
again, and saith unto them, Children, how
hard is it for them that trust in riches to
enter into the kingdom of God! He uscs
the endearing expression of “children”
(réxva), and takes off somewhat of the edge
of the severity of the expression, by chang-
ing the form of it into the words, “ how hard
is it for them that trust in riches to enter
into the kingdom of God!” ‘There is some
authority for omitting the words, “ for them
that trust in riches;” go to reduce the
sentence to the simple form, “ How hard is
it to enter into the kingdom of God!”
Such is the reading in the two great uncial
manuscripts, the Sinaitic and the Vatican.
But on the whole the balance of evidence is
in favour of that which was adopted in the
Authorized Version, and has been retained
by the Revisers of 1881 ; and it is reasonable
to believe that our Lord qualified the former
expression, in order to relieve the minds of
his amazed disciples.

Ver. 25.—It is easier for a camel to g0
through a needle’s eye, etc. This is a strong
hyperbolic proverbial expression to repre-
sent anything that is very difficult to do.
Dr. John Lightfoot, in his Hebrew exerci-
tations upon St. Matthew’s Gospel (vol. ii
p. 219), quotes instances from the rab-
binical writings of a very similar phrase

| intended to represent something that is im-possible. For example, he quotes one rabbi
disputing with another, who says, “ Perhaps
thou art one of those who can make an
elephant pass through the eye of a needle; ”
that is, “ who speak things that are impos-
sible.” St. Jerome says, “‘ It is not the abso-
lute impossibility of the thing which is set
forth, but the infrequency of. it?

Ver. 26.—And they were astonished ex-
ceedingly (mepicoas efewAhooovto), saying
among themselves—according to the best
reading the words are, saying unto him (rps
avtdév)—Then who can be saved?

Ver, 27.—Jesus looking upon them (éu-
BAépas 5€ a’tots). The Greek verb implies
an earnest, intense looking upon them; eyi-
dently narrated by one who, like Peter, had
watched his countenance. St. Chrysostom
says that he looked on them in this way
that he might mitigate and soothe the timid
and anxious minds of his disciples, It is
as though our Lord said, “It is impossible
for a rich man, embarrassed and entangled
with his wealth, by his own natural strength
to obtain salvation; because this is a super-
natural blessing, which we cannot obtain
without the like supernatural aids of grace.
But with God all things are possible, because
God is the Author and Source, as of nature,
so of grace and glory. And he enables us,
by his grace, to triumph over all the diffi-
culties and hindrances of nature; so that
rich men shall not be hindered by their
riches; but, by being faithful in the un-
rigliteous mammon, shall make it the means
of their being received unto ‘the eternal
tabernacle.’ ”

Ver. 28.—Peter began to say unto him,
Lo, we have left all, and have followed thee.
Peter began to say unto him. He had been
thinking of himself and his companions, the
other disciples, in reference to these last
words of our Lord. It is probable that the
sacrifice which Peter and the rest of the
disciples had made when they became his
followers, was small, compared with the
sacrifice which our Lord demanded of the
rich youngruler. Nevertheless they forsook
their all, whatever it was. They had for-
saken their boats and their nets. They had
forsaken their means of subsistence. They
had forsaken things which, though they
were not much in themselves, were never-
theless such things as they would have
desired to keep. Cornelius a Lapide says,
“Such things are forsaken by those who
follow Christ, as are capable of being
desired by those who do not follow him.”
St. Augustine says, “St. Peter not only
forsook what he had, but also what he
desired to have. But who does not desire
daily to increase what he has? That desire
is cut off. Peter forsook the whole world,
and he received in return the whole world.

 

THE GOSPEL ACCORDING TO ST, MARK, &

 

They were as those who had nothing, and
yet were possessing all things.”

Ver, 29.—St. Matthew (xix. 28) here in-
troduces the great promise, to be fulfilled
in the regeneration, that is, at the second
coming of Christ--at the second birth of
the world to a new and glorious state. It
may be that St. Matthew was guided to
record it, inasmuch as_ his Gospel was
written for Jews. Its omission by St. Mark
and St. Luke may be explained by the fact
that they were writing, the one to Romans,
and the other to Gentiles generally. Omit-
ting further notice here of this great promise
recorded only by St. Matthew, St. Mark’s
words seem general, common to all faithful
Christians. This leaving of house, or
brethren, or sisters, etc., might be rendered
necessary from various causes. But they
are all covered by that one expression, for
my sake, and for the gospel’s.

Ver. 30.—But he shall receive a hundred-
fold now in this time (exaTovtamAastova).
St. Luke (xviii. 30) says (moAAaTAactova),
‘manifold more ””—an indefinite increase, to
show the greatness and multitude of the
recompense. He who forsakes his own for
the sake of Christ will find others, many
in number, who will give him the love of
brethren and sisters, with even greater
affection ; so that he will seem not to have
lost or forsaken his own, but to have
received them again with interest. For
spiritual affections are far deeper than
natural; and his love is stronger who
burns with heavenly love which God has
kindled, than he who is influenced by
earthly love only, which only nature has
planted. But in the fullest sense, he who
forsakes these earthly things for the sake
of Christ, receives instead, God himself,
For to those who forsake all for him, he
is himself father, brother, sister, and all
things. So that he will have possessions
far richer than what earth can supply; only
with persecutions (uetd Siwyudv). This is
a very striking addition. Our Lord here
includes ‘ persecutions” in the number of
the Christian’s blessings. And no doubt
there is a noble sense in which persecutions
are really amongst the blessings of the
believer. “If ye be reproached for the
Name of Christ, happy are ye; for the spirit
of glory and of God resteth pon you”
(1 Pet. iv. 14). St. Peter, wl.o must have
had in his mind the “ with persecutions”
of our Lord when he wrote these words,
here shows that the blessedness of the
Christian when suffering persecution is
this, that he has a special sense of the
abiding presence of the Spirit of God,
bringing with it the assurance of future
glory. ‘Rejoice, and be exceeding glad:
for great is your reward in heayen.” The64 THE GOSPEL ACCORDING TO ST. MARK.

 

lor. x. 1-52,

 

words are also, of course, a warning to the
disciples as to the persecutions that awaited
them. And in the world to come eternal
life. This is that splendid inheritance in
which the blessed shall be heirs of God
and joint-heirs with Christ; and so shall
possess not only the heaven and the earth,
and all things that are in them, but even
God himself, and all honour, all glory, all
joy, not merely as occupiers, but as heirs
for ever; as long as God himself shall be,
who is himself “ the eternal God.”

Ver. 31.—But many that are first shall be
last; and the last first. Most fitly does our
Lord add this weighty sentence to what has
just gone before. For thus he places him-
self, his grace, and his gospel in direct
opposition to the corrupt teaching of the
scribes and Pharisees. Perhaps the dis-
ciples thought within themselves, “* How
can it come to pass that we, the poor, the
unlearned, the despised, are to sit upon
thrones judging the twelve tribes of Israel,
amongst whom are men far our superiors in
station, in learning, and in authority, such
as are the scribes and Pharisees, and that
rich young ruler just mentioned.” Our
Lord here teaches them that the future will
reveal great changes—that some who are
first here will be last there, and some who
seem last here will be first there. The
disciples, and others like them, who, having
forsaken all and followed Christ, seemed to
be last in this world, will be first in the
world to come—most dear to Christ, the
King of Heaven, in their lives; most like
to him in their zeal for his cause.

Ver. 32.—They were now going up from
Jericho to Jerusalem, going up with Christ
to his cross and his death. He went before
them, eagerly leading the way for his timid
disciples, who were now beginning to realize
what was about to happen, and that he
would be condemned and crucified. There-
fore the evangelist adds, they were amazed
(Greek, é0auBodvro); the same word which
is used at ver. 24. The words in the original,
according to the best reading, make a dis-
tinction between the utter amazement of the
disciples and the fear of the others who
followed (of 85& dkodovbodvTes ehoBodyTo).
St. Mark draws a distinction between the
disciples, who would be following him,
though at a little distance, and the mixed
company, who were also following him,
though at a greater distance. The whole
scene is before us. Our blessed Lord, with
an awful majesty on his countenance, and
eager resolution in his manner, is pressing
forwards to his cross. ‘“ How am I straitened
until it he accomplished!” His disciples
follow him, amazed and bewildered; and
even the miscellaneous crowd, who no doubt
gazed upon him with keen interest as the

 

 

 

 

 

great “Prophet that should come into the
world,” felt that something was going to
happen, though they knew not what—some-
thing very dreadful; and they too were
afraid. In the case of the disciples, Bede
says that the chief cause of their amazement
was their own imminent fear of death.
They were amazed that their Master should
hasten forward with such alacrity to his
cross, and they feared lest they too should
have to suffer with him. He took again the
twelve; and once more impressed upon them
the dread realities which were awaiting him.
They were still slow of apprehension; they
required to be told again and again.

Ver. 35.—And there come near unto him
James and John, the sons of Zebedee, saying
unto him, Master, we would that thou
shouldest do for us whatsoever we shall ask
of thee. St. Matthew (xx. 20) informs us
that this request was made by Salome, “the
mother of Zebedee’s children.” The two
accounts are readily reconciled if we con-
sider that the request was made by Salome
and her sons, and by her in their behalf.
This request was made by them not long
after they had heard our Lord’s great
promise that his apostles “in the regenera-
tion” should “ sit upon thrones,” judging the
twelve tribes of Israel” (Matt. xix. 28), and
very soon after they had heard his repeated
announcement of his sufferings and death.
But the thought of the glory which was
to follow swallowed up the thought of the
suffering that was to precede it; and so
these two; disciples were emboldened at
once to ask for prominent positions amongst
the thrones. St. Chrysostom finds an excuse
for the imperfection of their faith. He
says, “The mystery of the cross was not
yet accomplished; nor yet was the grace of
the Holy Spirit poured into their hearts.
Wherefore, if you desire to know the
strength of their faith, consider what they
became after they had been endued with
power from on high.”

Ver. 38.—It will be observed that in St.
Matthew (xx. 20), while Salome is repre-
sented as the person who makes the request,
the answer is given, not to her, but to her
sons. Ye know not whatye ask. Our Lord
knew that the sons had spoken in the
mother and by the mother. They knew
not what they asked (1) because his king-
dom was spiritual and heayenly, not carnal
and earthly, as they supposed ; (2) because
they sought the glory before they had
gained the victory; (3) because perhaps
they thought that this kingdom was given
in right of natural relationship (they were
his cousins); whereas it is not given save
to those who deserve it and take it by
force, Are ye able to drink the cup that I
drink? or to be baptized with the baptismCH. xX, 1—52,]

ee

that I am baptized with? It is as though
he said, “It is by my cross and passion
that I am to attain to the kingdom; there-
fore the same way must be trodden by
you who seek the same end.” Our Lord
here describes his passion as his cup. The
“cup” everywhere in Holy Scripture, as
well as in profane writers, sionifies a man’s
portion, which is determined for him by
God, and sent to him. The figure is derived
from the ancient custom at feasts, by which
the ruler of the feast tempered the wine
according to his own will, and appointed to
each guest his own portion, which it was
his duty to drink. Our Lord then proceeds
to describe his passion, which he had
already spoken of as hig cup, as his bap-
tism. He uses this image because he would
be totally buried, immersed, so to speak, in
his passion. But it seems probable that
the idea of purification entered into this
image. It was a baptism of fire into which
he was plunged, and out of which he came
forth victorious. The fire of his bitter
passion and death tried him. It was his
“salting with fire.’ It pleased God thus
to “make the Captain of our salvation per-
fect through sufierings.” Our Lord asks
these ambitious disciples whether they
could drink his cup of suffering, and be
baptized with his fiery baptism.

Ver. 39.—James and John seem to have
understood the meaning of the cup; and
perhaps also of the baptism. They both of
them drank the cup, though in different
ways. St. James, preaching Christ more
boldly and fe rvently, became an early
martyr, having been slain by the sword of
Herod (Acts xii. 2). St. John also drank
of this cup, and was baptized with this
baptism, when, if we may trust the authority
of Tertullian (‘De Prescript.’ c. xxxvi.), he
was cast by order of Domitian into a caldron
of boiling oil, before the Porta Latina at
Rome, although the oil had no power to
hurt him. Another legend states that he
drank a cup of poison, and took no harm.
On this account he is frequently represented
with a cup in his hand,

Ver. 40.—But to sit on my right hand or
on my left hand is not mine to give; but it
is for them for whom it hath been prepared,
The Arians gathered from this that our Lord
was not of one substance with the Father.
But this arose from a misunderstanding of
the words. For the antithesis is not here
between Christ and the Father; but be-
tween James and John on the one side
ambitiously seeking the pre-eminence, and
those on the other side to whom it ought of
right to be given. St. Jerome wisely says,
“Our Lord does not say, ‘ Yeshall not sit,’ lest
he should put to shame these two. Neither
does he say, ‘ Ye shall sit,’ lest the others

MARK—II,

THE GOSPEL ACCORDING TO ST. MARK.

65

 

should be envious. But by holding out the
prize to all, he animates all to contend for
it’? Our Lord is also careful to point out
that he who humbles himself shall be
exalted. But Christ is the Giver, not
indeed by way of favour to any one who
asks, but according to the eternal and un-
alterable principles laid down by the Father.
That Christ is the Giver is plain from St.
Luke (xxii. 29), “TI appoint unto you a
kingdom, even as my Father appointed unto
me.”

Ver. 41.—And when the ten heard it, they
began to be moved with indignation concern-
ing James and John. How did they hear
it? It is most likely that Salome and her
two sons sought this favour secretly from
Christ, lest they should excite the envy of
the others. But they, the ten, must have
noticed the approach of James and John
with their mother to our Lord. They came
in a formal manner, worshipping him first,
and then making their request (see
Matt. xx. 20). The ten would naturally
be desirous to know the nature of this inter-
view; and when it was explained. to them,
they began to show indignation. Our Lord
perceived that they were disputing; and he
then called them and addressed the whole
body. For he saw that they were all
labouring under this disease of ambition ;
and he wished to apply the remedy at once
to all, as we see in the words which fol-
low.

Ver. 42.—In these words our Lord docs
not find fault with that power or authority,
whether civil or ecclesiastical, which is
exercised by princes or bishops; for this is
necessary in every state, and so is sanctioned
by Divine and human law. What he con-
demns is the arbitrary and tyrannical exer-
cise of such power, which the princes of the
Gentiles were accustomed to.

Vers. 43, 44.—In these words our Lord
enjoins him who is raised above others to
conduct himself modestly and humbly ; so
as not to lord it over those beneath him,
but to consider for them and to consult
their security and happiness, and so to con:
duct himself that he may appear to be
rather their minister and servant than their
lord; ever remembering the golden rule,
‘* All things whatsoever ye would that men
should do to you, even sodoto them.” Atthe
same time, our Lord here teaches all alike,
whether superiors or inferiors, by what way
we should strive to reach heaven, so as to
sit at the right or left hand of Christ in his
kingdom, namely, by the way of humility.
For those who are the lowliest and most
humble here will be the greatest and most
exalted there.

Ver. 45.—A ransom for many (Avrpoy av)
moAA@y ; from Adw, to loose, or set free). Not

x

2 i RS eav=

 

 

ae! ee SS SS EE, PE Se Se ec ee Papel yal Baa a aa:

65 THE GOSPEL ACCORDING TO ST. MARK.

[cu. x. 1—52.

 

 

that Christ died only for the elect. For Christ
died for all; and has obtained for all the
means necessary and sufficient for their sal-
vation. Yet the fruit of his death and his
full salvation comes only to those who per-
severe to the end. When our Lord says
that he came ‘to give his life a ransom for
many,” he regards the vast multitude of
those who are included within his purposes
of mercy. He “is the Saviour of all men,
specially of them that believe.”

Ver 46—And they come to Jericho.
Jerivho, situated in the midst of a fertile,
well-watered country, celebrated for its
palm trees, was situated about seventeen
English miles east-north-east of Jerusalem,
and about six miles from the nearest bend of
the river Jordan. In the time of our Lord
it was one of the most important cities next
to Jerusalem. It is now known by the
name of Richa or Ericha, and is almost
deserted. The journey from the Jordan to
Jericho is through a flat country; but that
from Jericho to Jerusalem is very hilly. It
is supposed that it was upon the rocky
heights overhanging this city that our
Lord’s temptation took place. Jericho de-
rives its name, either from “the moon,” or
from ‘the fragrant odours of the “balsam”
plant, which was extensively cultivated in
the neighbourhood. Its palm groves and
balsam gardens were bestowed by Anthony
upon Cleopatra, from whom Herod the
Great purchased them. It was here that
Herod the Great died. It is now one of the
most filthy and neglected places in Pales-
tine. To this place our Lord came; and St.
Luke (xviii. and xix.) gives a full account
of his reception there. St. Matthew speaks
of two blind men; but he agrees with St.
Mark in saying that the cure took place as
he went out from Jericho. St. Luke men-
tions only one; but he places the cure at
the time of our Lord’s entrance into Jericho.
How do we reconcile St. Mark’s account of
one only, specially named, Bartimeeus, the
son of Timeus? St. Augustine says that
there were two blind men; but that the
one, better known, overshadowed the other.
He also says that Bartimeeus was a well-
known character, and that he was accus-
tomed to sit by the wayside, not only blind,
but as a beggar. It is of course possible
that St. Luke may refer to another case
altogether. But on the other hand, with
the exception that he mentions only one,
and that he places the cure at the time of the
entrance into Jericho, and not at the time of
the departure, all the other circumstances
are identical. May not this latter dis-
crepancy be reconciled thus?—the blind
man may have sought a cure from Christ at
his first entrance into the city ; but he may
not have been able to be heard on account

 

 

 

of the crowd. Or our Lord may have passed
him by at first, in order to stimulate his faith
and hope. So the day after, he may have
placed himself at the gate of the city, close
by where Christ would pass through; and
there again he may have urged his request,
and so obtained healing. Dr. John Light-
foot (p. 348) says that the careful descrip-
tion of Bartimzus would seem to imply
that his father may have been a person of
some note. Dr. Lightfoot adds that it is
possible that Timeeus, or “ Thimai,” may be
the same with Simazs, blind, from the
use of the letter thaw from samech, common
amongst the Chaldeans; so that Bartimeeus
might mean nothing more than “ blind son
of a blind father.”

Ver. 48.—Many rebuked him, that he
should hold his peace. They rebuked him,
perhaps, out of reverence and regard for
Christ, who might perhaps at that moment
have been preaching to the people, and so
might be disturbed by the blind man’s loud
and noisy appeal. But the rebuke of the
crowd gave additional energy to his en-
treaties; and he cried out the more a great
deal, that his voice might be heard above
them all. He was in good earnest, and
would not be restrained. A useful lesson is
here suggested to all. He who desires to
serve God must overcome all earthly shame
and fear; for, indeed, this unworthy feeling
keeps back many from Christ.

Ver. 49.—And Jesus stood still (aTds 6
*Inoovs)—literally, Jesus stood—and said, Call
ye him. St. Jerome says that our Lord stood
still on account of the man’s infirmity.
There were many walls in Jericho; there
were rough places; there were rocks and
precipices over which he might stumble.
Therefore the Lord stood, where there was
a plain path by which the blind man
might approach him. The crowd show
their sympathy. There is something very
genuine as well as touching in their
words, Be of good cheer: rise, he calleth
thee.

Ver. 50.—And he, casting away his gar-
ment, rose—the word in the Greek is
avarndnoas, literally, sprang to his feet—
and came to Jesus. Hecast away his “ gar-
ment,” that is, the loose outer robe which
covered his tunic. He was in haste, and
desired to disengage himself from every im-
pediment, in his eagerness to approach Jesus.
We seem here to have the description of a
aoe eye-witness, such as St. Peter would

e.

Vers. 51, 52.—Our Lord well knew what
he wanted ; but it was necessary that he and
those around him should hear from the lips
of the blind man the confession of his need,
and of his faith in the power that was
present to heal him. And the blind man saidCl. X, 1—52.] THE GOSPEL ACCORDING TO ST. MARK. 67

 

unto him, Rabboni, that I may receive my
sight. “Rabboni,” or “ Rabbuni,” means
literally, my Master. It was a more respect- | have healed the blind: St. Matthew Gx,
ful mode of address than the more Simple | 27; xii. 22: xxi. 14); St. Mark (viii. 24;

| following Jesus in the way. There were six

|

|

}
form “Rabbi.” This expression shows | x. 46); St John (ix. 1). St. Chrysostom

}

|

occasions on which our Lord is recorded -to

that Bartimeeus had yet much to learn as to says of Bartimzus, that as before this gift of
the Divine character of our Lord. But his healing he showed perseverance, so aiter it
faith is accepted; and he showed that it | he showed gratitude,

was genuine as far as it went, by forthwith

HOMILETICS,

Vers, 1—12.— Marriage and divorce. Our Lord Jesus is the great moral Legislator
of humanity. His authoritative teaching applies to all classes and to all relationships
of mankind. And it is to be noticed that he bases his commands and counsels both
upon grounds of natural right and reason, and also upon the revealed Mosaic Law.
With regard to the latter, it is observable that he professes not to destroy it, but to
fulfil it—to inspire it with a new motive, and to give it a wider range; whilst he
allows no authority to mere traditions and usages, but treats them simply upon their
own merits.

I. Upon wHat our LorD BASES THE SANOCTITY OF MARRIAGE. It is to be observed
that Jesus goes back behind the old Mosaic Law, which was universally accepted among
the Jews as the authoritative standard of conduct. 1. There is reference to what we
should call natural adaptation. If there is design in any arrangement or provision of
nature, there is certainly design in the division of mankind (as, indeed, of other races of
living beings) into two corresponding and complementary sexes. Man was made for
woman, and woman for man}; and the equality in numbers of male and female is
evidently a natural reason both for marriage and for monogamy. 2. There is reference
to the creative, historical basis of marriage. ‘The record of Genesis is adduced, and
Jesus reminds the Pharisees that marriage dated, as a matter of fact, from the begin-
ning of the creation—that our first parents lived together in this relationship from their
first introduction to each other until the close of life. 3. Jesus asserts marriage to be
a Divine ordinance. ‘God hath joined together” husband and wife. The Law of Moses
came in with its additional provisions and sanctions; but it presumed the existence
of the marriage state. God, who orders all things well, had seen that it would not
be good for the man to be: lone; accordingly he instituted wedded life, and hallowed it.

II. Wuar our Lord DEDUCES FROM THE SANCTITY OF MARRIAGE. 1. A condemna-
tion of the custom of facile divorce. It was a common practice for the Jews, when
dissatisfied with their wives, to put them away for very trivial reasons—even because
they were not pleased with them, without any offence having been committed. ‘They
were wont to appeal to a permissive provision in their law.as a warrant for acting thus.
In our own times, in many countries even professedly Christian, it is too common for regu-
lations of great laxity to be made regarding divorce. In some countries even incom-
patibility of temper is a sufficient ground for permanent separation, Such practices are
condemned by Jesus as contrary to the Divine intention regarding marriage, and as
subversive of all sound morality. As the family is the unit and the basis of all com-
munities, and of all moral unity and welfare, it is of the highest importance that the
sacredness of this Divine institution should be upheld, and that all practices and senti-
ments which undermine it should be discountenanced and opposed. Lax views upon
divorce are to be repressed, as inimical to all social welfare as well as to domestic
concord. 2. A declaration that such divorce is conducive to adultery. Our Lord does
not say that the remarriage of divorced persons is in all cases adulterous; but, speaking
of those who are separated for trivial offences, and for any offence short of the most
serious, he declares that for such persons to marry again is nothing less than adultery.
They are not really and in God’s sight released from one another, and a second union
is therefore unlawful. ‘ What therefore God hath joined together, let not man put

)
es 1. Learn our Lord’s independence as an ethical and spiritual Teacher,
and his superiority to traditional and even Mosaic authority. 2. Learn his interest iu—<

SSS eS ° = am “= 5 SRS Ea EE eee Mere Dp EEE 4 > aio ja y
: cea — SE ES SE + iaialeasablipaicaiilbes eo OI ea a no pee

63 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x. 1—52.

 

all our human relationships; he consecrates them by the regard of his grace and by the
imposition of his Law. 38. Let Christians discountenance lax opinions and practices
upon a question so vital to social and national well-being as the ordinance of marriage.

Vers. 13—16.— Christ and the children. That three of the evangelists should have
recorded this incident is proof of the impression it made upon the early Christians, and
of the importance they attached to it. he Son of man interested himself in all classes
and conditions of humanity; and it is not strange that he should have come into
direct and tender relations with the very young.

I. THE CHILDREN who were brought to Jesus. They were very young, for they are
called ‘little children,” and they were so small as to be taken up in the arms. Jesus
had himself been a child, and had passed through the stages of infancy and boyhood,
so that from his own experience he could sympathize with this age and condition of
human life. ‘hese children may have been children of the house where Jesus had
been staying, and of the neighbours. It should be remembered that, not long before,
Jesus had taken a little child and used him as an example of simplicity and humility.
We may certainly learn from this incident that no child, however young or feeble, is
disregarded by our Lord Jesus. In every one he sees an immortal, God-given nature,
capable of fellowship with the Creator’s mind, and of obedience to his commands.

II. THE PARENTS OF THE CHILDREN. 1. They revered and honoured Jesus them-
selves, or they would not have acted thus. They would not have treated another
rabbi thus. There must have been something in our Lord which attracted them and
induced them to believe that he would not repel them should they ask a favour on
behalf of their little ones, 2. They brought their children to Jesus. The babes had
neither knowledge nor strength to come of themselves; but their parents acted for
them. Parents should regard it as their duty and privilege to bring their offspring to
the Saviour. This they may do by instructing them as to who and what Jesus is, by
leading them into the society of Christ’s people. 38. They had a definite purpose in
bringing the children to Jesus, viz. that he should touch them and should pray for
them. ‘To tell our children of Christ is, or should be, with a view to their personal
spiritual contact with him, and with a view to their enjoying both the regard of his
friendship and the benefit of his intercession.

IlI. THE TWELVE, AND THEIR TREATMENT OF THE CHILDREN. It is instructive to
observe that the very persons whose office it was to make Jesus known to men, and to
introduce all the needy to his notice, and to commend them to his aid, should have on
this occasion interfered with the approach of those whom Jesus would have welcomed.

The twelve rebuked the parents, and forbade the children to be brought to Jesus, pro-
bably from a mistaken idea that the Lord would not care to be troubled with those so
young and so helpless. How important that Christians should not interpose to prevent
children from seeking Christ and the fellowship of his people!

IV. JESUS, AND HIS TREATMENT OF THE CHILDREN. The narrative gives us a
delightful view of the Saviour’s character, as the children’s Friend. 1. What he felé.
A very strong expression is used to denote our Lord’s disapproval of his disciples’ con-
duct. He was “moved with indignation” by their demeanour. They were both
misrepresenting him and inflicting a wrong upon the applicants for blessing. 2. What
he said. His language includes a special reference to the occasion, and a general
statement of a Divine principle. “ Suffer the children to come!” ‘“ Forbid them not!”
How gracious a revelation of the Saviour’s mind and disposition, and how instructive a
lesson for his people! The general principle he enunciates is even more valuable: “ Of
such is the kingdom of heaven.” ‘The reference is doubtless to the dependence and
teachableness of little children. God’s kingdom is composed of childlike natures.
The proud, self-sufficient, and self-confident are out of harmony with a spiritual
society which recognizes a Divine Head and is governed by Divine laws. 38. What he
did. Doubtless, in these actions, Jesus was obeying the impulse of his affectionate
nature. Yet he intended to teach the world how gracious is his heart, how compas-
sionate are his purposes, how vast and widely extended are the arms of his love. He
took them in his arms, verifying the prediction concerning him as the Good Shepherd.
He laid his hands upon them, signifying his tender interest. He blessed them, praying
for them, and pronouncing over them words of Divine benediction.cn. x. 1—52.] THE GOSPREI, ACCORDING TO ST. MARK. 69

 

 

SEE Ee ee

APPLICATION. 1, An encouragement to Christian parents to bring their children te
the Saviour. 2. An inducement to the young to look to Jesus as the Giver of true
blessing. 8. An example to the Church of Christ as to the spirit in which the Lord’s
people should deal with the young—with inexperienced and immature natures, No
impatience or contempt, but rather gentleness and consideration, should distincuish the
attitude of Christ’s people towards the lambs of the flock, :

Vers, 17—22.—Loved, yet lacking. An interesting character this, coming in the
Gospel history like a meteor out of the darkness for a brief moment, and then
vanishing again, to be no more seen, An interesting conversation this, casting valuable
light upon the character and the demands of Christ, and upon the aspirations and
virtues, the tests and the deficiencies, of human nature, Strange that Jesus should
love one who came before him in this one short interview; stranger still that, in this
loved one, he should find a lack go serious and even fatal, that such promise should
Issue in such disappointment! In this young ruler we havea type of a class of
applicants to Christ,

I. He possEss—ED MANY THINGS, How much was in this young man’s favour! 1.
His worldly position. Though young, he was a ruler, and the possessor of great riches.
It was to his credit that, when his worldly condition and circumstances were such, he
yet acted as he did, evincing a mind set upon higher blessings than this world can give,
2. His character. There is no reason to disbelieve his assertion that he had in his out-
ward life kept the Law of the Decalocue, Christ did not charge him with hypocrisy
in this profession; he rather admitted its truth in requiring more than compliance with
the rules of morality. 3. His rev rence for Jesus, ‘This is apparent in his action and
attitude: “he came kneeling down on the road before Jesus ;” and in his address,
“Good Master,” as well as in the fact that he reverently asked the judgment of the
prophet of Nazareth upon a most important question. 4. His aspiration after eternal
life. This was a proof of a noble dissatisfaction and a noble desire; this question which
the young ruler addressed to the one Being who was able to answer and resolve it,

I]. He Was LOVED AND TESTED BY Carist, 1. Jesus loved him, doubtless seeing in
him an ingenuous disposition, a thirst for truth, a reverence for goodness; doubtless
looking back upon a pure and honourable life in the past, and forward to the bright
possibilities of the future. What an insight we thus gain into the truly human nature
of the Saviour! And are there not now those whom he looks upon and loves,
beholding in them so much that is congenial to his heart? 2. Jesus tested him. He
did this in love, yet in faithfulness. And in three ways. (1) His faith in Himself.
Why call him “good” ? The epithet was too honourable if he were man. Was his disciple
prepared to apply it to him with the clear understanding that it involved his Deity ?
(2) His character. This test the young ruler stood; he had “a conscience void of
offence.” (3) His love and devotion. Was the young ruler prepared to give up all at
the Master’s bidding? This leads to the observation that—

III. He Lackep one Turna. Consider: 1. Christ’s demand. (1) It was that he should
part with his wealth, and bestow all upon the poor. Not that this is universally obliga-
tory or desirable. It was the form of complete surrender which in this case was most
appropriate. A hard test, a stern requirement ; yet most necessary “to prove the
sincerity of his love.” (2) The promise. There was an inducement held out, of “ treasure
in heaven,” which should more than compensate his loss. Our Lord shows his compas-
sion upon our human nature in thus alluring to his side. (8) The call. It was to
discipleship: “ Follow me.” What an opportunity was, in these words, opened up
before this ardent, aspiring mind! Who can say what position he might have held in
the circle of the apostles, in the memory of Christendom, had he responded to this
heavenly summons? 2. Zhe young ruler’s failure under trial. The saying was too
hard ; the test was too severe; the world was too strong! His heart sank within him,
and his countenance fell. And then he went away sorrowful, grieving to leave Christ,
yet feeling that the grief would be greater of leaving the riches in which he delighted
and trusted. Had he given, not his admiration, his respect, only, to Christ, but his
very heart, then it would have been possible to him to have “ left all, and followed
him.” But one thing he lacked—the surrender of self, of the spiritual nature, which
would have involved the surrender of all.70 THE GOSPEL ACCORDING TO ST. MARK. (cu. x. 1—o?.

 

Appiication. Christ will be satisfied with nothing less than our heart, our all. We
may have many things, and yet lack the spirit of perfect surrender and consecration.
he test is certain to be applied; how shall we endure it ?

Vers. 23—31.—Christ must be all, Sometimes our Lord gave utterance to paradox.
Certainly it was so on this occasion. Any ordinary observer would have pronounced
the rich young ruler blessed, and would have pitied the poor fishermen who neglected
their petty craft and followed the homeless and penniless Rabbi of Nazareth. But
God’s ways are not our ways. Jesus looked below the surface. To him the case of
the favoured of fortune and the admired of society was a sad case, and the choice of
the twelve was the choice of the good part, which none can take away.

I. ‘Tue SPIRITUAL DISADVANTAGES AND PERILS OF WEALTH. ‘This is not a popular
or acceptable lesson; and-most people would be willing to accept, without a murmur,
the position of danger and temptation occupied by the affluent. However, the warnings
of the Master are fully borne out by the experience of those who have watched the
working of human nature under the influence of riches. 1. To have wealth is to be in
dancer of trusting in wealth. 2. To trust in wealth is not conducive to humility,
penitence, and faith—the dispositions peculiarly suitable to those who would be saved.
%. To lack these dispositions is to be disqualified for the kingdom of God. 4, Yet the
grace of God, with whom all things are possible, is able to overcome difficulties and
temptations great as these.

IL THE BLESSEDNESS OF GIVING UP ALL FoR CurisT. 1. Really and truly the
Christian surrenders all he has to his Lord. That Lord may give him back, as it were,
of what was his own, but even when used for himself, it is consecrated, and is still the
Lord’s. (1) Christians may be called upon to give up earthly possessions. ‘This the
rich young ruler should have done, but did not; this Peter and the rest of the twelve
actually did. It has often been remarked that the apostles did not give up much in
order to become disciples of Jesus. But the answer is fair—What they had they gave
up; it was their all. When plainly called upon to part with property, as, eg., in
times of persecution, or for the sake of charity, Christ’s people willingly make the
sacrifice required. Property so lost is truly gained. (2) Christians may have to
renounce earthly aims and prospects. How often does this happen still! The convert
feels constrained to break away from old associations, which might well be the
stepping-stone to honour, station, emolument ; and in sacrificing what the world would
give, he reaps a rich reward in the approval of his conscience, the progress he makes in
the Divine life, the increased opportunities of usefulness he enjoys. Such are foremost
in inviting their fellow-men to the better path—

“ Come, learn, your follies quitting,
That this world’s gain is less ;
To his mild rule submitting
Who bare for you the cross.”

(3) They renounce the picasures and the applause of the world. The pleasures of sin
it is their aim to relinquish; the praise of men they regard with indifference; for they
“have left all.” (4) All this renunciation is spiritually valuable just so far as it
expresses the renunciation of self-will, and the acceptance of the will of Christ. “TI
count all things but loss for the excellency of the knowledge of Christ Jesus the Lord.”
2. In so doing the Ohristian reaps a rich reward. ‘This is twofold. (1) There is
recompense in this life. To follow Jesus is in itself an honour and happiness. Who
that loves him would not willingly share his lot? Surrender all you have to Christ,
and Christ will bestow all he has on you. He not only confers upon his people the
favour of his heart, he gives them to enjoy the approbation of a good conscience. And
Jesus points out the provision made by God’s goodness for many of his faithful fol-
lowers. It happened, as he foretold, that many of the persecuted disciples experienced
marvellous interpositions and unexpected relief; that their confession of Christ was
the occasion of the attachment and affection, the ministrations and gilts, of those who
witnessed and admired their fidelity. (2) There isa yet richer recompense hereafter.
Simply and grandly does Jesus assure his people that they shall have “in the world
to come eternal life”? It was an assurance which was repeated by Christ’s inspiredcH. X.1—52.] THE GOSPEL ACCORDING TO ST. MARK.

“1
—"

 

apostles, which was addressed from the throne of his glory by the triumphant
Redeemer to his struggling soldiers upon earth. “Be thou faithful unto death, and
I will give thee a crown of life”? Many a faithful witness and warrior has been
animated by the glorious prospect, and has learned joyfully to toil and patiently to
endure, with the blessed hope of the future before his eyes. The light afilictions are
light, because they introduce the exceeding and eternal weight of glory.

“When the shore is won at last,
Who will count the billows past ?”

Vers, 82—34.— The reiterated prediction. This was the third occasion upon which
Jesus expressly and formally intimated to his followers the approaching close of his
ministry and life, The occasion was the last great journey up to Jerusalem. He
wished the disciples to understand what their discipleship involved, into what scenes
they were now about to follow him; that, forewarned, they might be forearmed.
Observe—

I, ‘THE PREPARATION FOR THIS COMMUNICATION. Mark, in a few words, graphically
and vividly portrays the scene. An unusual state of excitement pervades the company.
The attitude of the Master, and the expression of the disciples’ countenances, display
the prevalence of common emotion. Jesus goes before, absorbed in contemplation of
his approaching sufferings; the group of disciples are amazed at the prospect opened
up to them in the words of warning they have just heard; and the people around are
silent with dread and awe!

IJ. JESUS PREDICTS THE PLACE OF HIS SUFFERINGS. They are going up to Jernsalem.
The city, in which he has often preached and wrought his mighty works, is about to
reject him. ‘The metropolis is in this act to fulfil the counsels of the nation. ‘“ He
came to his own, and his own received him not.” “It cannot be that a prophet
perish out of Jerusalem.”

III. Iv Is FORETOLD WHO SHALL BE THE INSTIGATORS OF THE MARTYRDOM. The
chief priests and the scribes have opposed him at every point; have disputed with
him, calumniated him, stirred up the people against him. And now it is into their
hands that he is to be delivered, and they are to take the initiative in his destruction.
The leaders of his own nation are to compass the violent end of him who is that
nation’s Glory and Redeemer.

1V. Ir Is FORETOLD WHO SHALL BE THE AGENTS IN HIS MARTYRDOM. It is a proof
of our Lord’s prophetic foresight, that he predicts that the instrumentality by which
the leaders of the Jews shall effect their purpose is not a native but a foreign agency.
He came “a Light to lighten the Gentiles, and the Glory of God’s people Israel ;” and
it was permitted that he should be “despised and rejected of men,” and that both
sections of the human race should conspire and concur in his martyrdom.

VY. JESUS FORETELLS THE INSULTS AND INDIGNITIES WHICH SHALL PRECEDE HIS DEATH.
The circumstantial manner in which the great Sufferer describes beforehand the cruel
and inhuman treatment with which he shall meet, is pathetic and instructive. He
reads the very hearts of his foes, and marks their malignity and baseness, their
hostility to himself and to all that is good. Death is formidable, but the prospect of
such a death as this awakens horror.

VI. THE RESURRECTION IS FORETOLD AS THE COMPLETION OF THE MARTYRDOM.
Christ’s death was not merely a martyrdom; it was a sacrifice. Its purpose would not
have been answered had it not been shown that it was impossible that he should be
holden of death. Thus was there given to the world an assurance from Heaven that
this was indeed the Christ, declared to be the Son of God with power. And for the
sake of the disciples themselves, the Lord Jesus foretells his approaching victory over
the grave, that their hearts may be cheered and their hopes inspired, that they may
learn the more truly to reverence him and the more ardently to trust him.

Vers. 35—45.—True ministry is true dignity. Some of the most sacred and precious
lessons which the Lord Jesus has taught mavkind were suggested by incidents which
occurred in his own ministry. This is true, both of lessons regarding his own grace

5 : . s site se “na al ‘ N11 2 7
and of lessons regarding our duty and life. His hand turns all that he touches into

ee teeeet a

 

 

 

~1
bd

THE GOSPEL ACCORDING TO ST. MARK. fou. x. 1—52,

 

 

gold. Who would have thought that the selfish and thoughtless request of a mother
and her sons could have led to one of the profoundest statements concerning the
Saviour’s mission, and to the publication of one of the most novel and powerful laws
that were to govern the subjects of the Saviour’s kingdom? Yet so it is.

I. THE REQUEST OF AMBITION. ‘There is scope in every position of human life for the
display of this principle of human nature. The desire to be wiser and better and more
influential for good than we are is to be commended; but the desire to have more power
and honour than our fellow-men is bad, unless it be cherished with a view to their

advantage. ‘There is such a thing as religious ambition, as the history of the Church.

in all ages abundantly shows. And the passage in the Gospel history now before us
exhibits the working of this principle in the breasts of some of our Lord’s first followers
and apostles. Observe: 1. By whom this request was preferred. Salome was the
wife of Zebedee, the owner of fishing-boats upon the Galilean lake. As the sister of
Mary, the mother of Jesus, she may naturally have thought she and hers had some
claim upon the Founder of the new kingdom. Her sons, James and John, joined with
her in this petition for pre-eminence, so that it was in all likelihood discussed and
arranged beforehand. It is remarkable that these ambitious followers of Jesus, who
herein showed so little of the Master’s spirit, were, with Peter, his most intimate and
trusted friends, who might have been supposed the most to resemble him in disposition
and character. A warning which none should neglect, as to the possibility of even
eminent Christians falling into this snare. 2, On what occasion was this petition pre-
sented? It is observable that, shortly before, Jesus had promised his disciples honour
and dignities; in fact, thrones of dominion and judgment in the kingdom that was to
be. Yet more recently, however, he had amazed his disciples by informing them of
events which he plainly foresaw—his own approaching persecution, sufferings, and
death, ‘The end was indeed near, and Jesus seems to have foretold its accompaniments
the more clearly the nearer the time approached. It is singular that the ambition of
the brothers, instead of being subdued by the mournful prospect, was inflamed by the
glorious promise. ‘They thought of their thrones more than of his cross. 38. There was
some good in this request. It recognized Christ’s authority, for the petition was urged
upon him as upon a King who was able to grant it. It evinced faith in his character
and in his future; for unless the kingdom had been a real thing to them they would
not have sought participation in its glories. Not only did they refer the appointment to
him; they evidently desired above all things to rule, not only under him, but with
him. 4. Yet there was still more manifestly what was bad in the request. Their ereat
error was that they overlooked the sublime truth, that fellowship is spiritual and not
circumstantial. ‘T'o be Christ’s, whether upon a throne, or in a hovel, or a dungeon—
that is the aspiration of the true Christian’s heart ; the aspiration to share in his outward
glory (as if that were the best) is mean and contemptible. What a carnal conception
was theirs of the kingdom! ‘They laid hold of the emblem, but the underlying truth
and reality escaped them altogether. And yet, again, we discern in the request a selfish
desire for personal aggrandizement. They were thinking of themselves when they
should have been thinking of their Lord. They ought to have asked, “ How, Lord,
can we serve thee, or suffer with thee, and so please and glorify thee?” Instead of
which they were scheming what they might get from Christ, and how a connection with
him might be turned best to their own advantage.

II. THE REBUKE OF AMBITION. Our Lord had on several occasions to rebuke the
pride, vain-glory, and strife for pre-eminence which broke forth now and again even in
the chosen band of the twelve. This he did by symbolical acts, as when he set the
little child in the midst and exhorted them to a childlike spirit; and again when he
washed their feet, bidding them follow his example of condescension and humility.
On the occasion before us our Lord censured the conduct of the brothers with a peculiar
and memorable solemnity. 1. Remark what he refused. The places asked for he
would not grant them. He gave them to understand that the bestowment of honours
in Christ’s kingdom is not a matter, so to speak, of favouritism, of private and personal
feeling. It is governed by great moral laws. It is the result of their operation in the
heart and in society. There is nothing arbitrary or capricious init. It is the expression
of the Father’s wisdom. The future shall reveal what for the present les hid from all.
2. Remark what Jesus promised, He first puts it to them in the furm of a question ;CH. X. 152.] THE GOSPEL ACCORDING TO ST. MARK. 73

ae ee ere er

 

but he very graciously passes from interrogation to assurance and promise. These two
men who asked for thrones were promised—what? The cup of sorrow and the baptism
of suffering. But it was to be Ais cup, is baptism. What Jesus meant we are at no
loss to decide. The cup he drank in the garden of Gethsemane; the baptism all but
overwhelmed him upon the cross of Calvary. Of all this they should know something
by bitter, yet blessed, experience. They had some foretaste of their portion when they
saw their Master in his humiliation and in his death. After years enlarged their
experience. James fell a victim to the sword of the persecutor ; John lived a long life
of witness, both by work for Christ and by steadfastness in suffering for Christ. Both
were faithful unto death. Both lost all taint of earthly ambition, and knew the fellow-
ship of their Lord’s cross and passion. 38. Consider how contrary to their expectations
was this revelation of the mode in which Christ’s disciples should share with him. The
manner in which the Lord dealt with them showed alike his knowledge of human
nature and his habitual power of spiritual sympathy. How fitted was his treatment
of them to draw out and encourage their better feelings! How much higher and nobler
a view of human nature and its possibilities and destinies was this which Jesus pre-
sented! And he did it in such a way as not to discourage those whom yet he felt it
needful to rebuke ; in such a way as to prepare his friends to give, in due time, the con-
vincing proof that their friendship was genuine, sympathetic, and unselfish.

Il]. THE REMEDY FOR AMBITION. Here, as everywhere, Christianity is Christ. Jesus
never merely tells us what he would have us be; he first shows us this in his own
Person, and then he supplies us with the Divine and all-sufficient motive in his own
ministry and sacrifice. ‘For verily the Son of man came not to be,” etc. 1. Not
that Jesus absolutely and always refused to be ministered unto. In his infancy his
mother nurtured him ; during his ministry his friends supplied his wants, and welcomed
him to their homes. Gracefully and graciously he accepted their kind and affectionate
service. 2. But that his chief purpose in his earthly life was to minister to men. He
observed and pitied those whom he came to save and bless, for their wants were many
and their woes were great. He supplied their bodily necessities, he relieved their
bodily privations, he healed their bodily maladies; he sympathized with them in their
griefs, and brought both health and consolation to their hearts. Their spiritual wants
aroused his deepest commiseration. He taught the ignorant, aroused in the sinful the con-
science of sin, brought pardon to the penitent, hope to the downcast, and salvation to all
prepared to receive it. His career on earth was one long ministry of wisdom, faithful-
ness, love, and power. 8. And his death was voluntary sacrifice and service, in the highest
form. The purpose of our Lord’s coming was a purpose of “ obedience unto death, even
the death of the cross.” There was nothing accidental or unforeseen in the close of our
Lord’s earthly career. He consciously and voluntarily gave his life. What others
prized, he surrendered ; what others strove to save, he was content to lose. A sublime
spectacle of self-abnegation! But there was a purpose in this act of Jesus. It was
that he might pay a ransom that he deigned to die. He is the Redeemer, and redemp~
tion was his great work. From the bondage and power, from the penalty and curse of
sin, he died to set us free. Ana observe the expansive benevolence that characterized
his redemptive work. It was to ransom many that he died. Not to exalt himself
merely, as was the carnal aim of his half-trained followers, but to save multitudes, to
redeem mankind.

IY. THE CURE OF AMBITION. We must not lose sight of the close connection between
our Saviour’s statement regarding himself, his ministry, and death, and his language to
the twelve, especially to the ambitious brothers. Observe: 1. How the reme ly works.
Difficult as it is to explain the bearing of our Saviour’s redemption upon the Divine
character and government, there is little difficulty in explaining its bearing upon
human character and life. ‘he soul that by faith lays hold upon the Redeemer, and
accepts the redemption as the provision of God’s free grace, comes under a new impulse
and motive. Gratitude and love towards him who gave himself for us lead, both
naturally and of purpose, to devotion, obedience, and assimilation of character. Such
motives the Holy Spirit applies to the nature, and thus overcomes the native tendency
to selfishness and sinful pride. ‘lhe Christian feels that Jesus lived and died to redeem
from all evil, and certainly from this prevailing fault and folly. Our Saviour is both
the Model and the Motive of our new service. Himself the highest example ot= Teac 7 ee eres ees \ en x a - r * ee == Se
SS a age ES ig EE gn ee

 

Po ae
= aS

mA THE GOSPEL ACCORDING TO ST. MARK. [cn x. 152.

 

humility and benevolence, he furnishes in his cross the power which inspires us to
conflict with sin, and encourages us to hope for victory. It is Divine wisdom which
has devised the plan, and Divine grace which has executed it, and the results are
worthy of him to whom we owe them. 2. By what signs the efficacy of the remedy
is made apparent. Our Lord clearly saw how contrary is the law of his kingdom to
that which prevails in earthly society. He observed how men aim at pre-eminence
and, dominion; and, instead of qualifying this practice, he condemns it; instead of
lopping the boughs, he strikes at the root of the tree. “It is not so among you.” On
the contrary, he unfolds the new law: “ Foremost in service, foremost in kingdom, in
honour.” Accordingly, if you would know whether an individual, a community, 1s
truly Christ’s, apply this test. Do not ask—ls the creed orthodox? Are the devotions
splendid or fervent? Is profession loud and ample? But ask—Is the Spirit of Jesus
manifest? Is the law of Jesus observed? For “if a man have not the Spirit of
Christ, he is none of his.” They are truly Christians who, instead of asking—How can
we enjoy ourselves? how can we raise ourselves? ask, on the contrary—How can we
live as ministers of one another, and as servants of all? In the family, in the Church,
in the world, we have ever-widening circles within which our influence may extend.
To promote the bodily, the social, the educational, the moral, and spiritual welfare of
our fellow-creatures—this is an aim worthy of all adoption, and an aim which will
supply a sufficient and conclusive answer to the somewhat foolish question of the day,
“Ts life worth living?” To work for others and to work for Christ,—this is what the
Lord expects from his people. And this is the manner of moral life which leads to his
approval; this is the pathway to the stars.

APPLICATION. 1. Adore the compassion and humility of the Redeemer. 2. Accept
the deliverance which he has wrought in the payment of your ransom. 3, Check the
rising spirit of self-seeking and ambition. 4. Live as ministers of blessing to those
around you. ‘ Freely ye have received, freely give.”

Vers. 46—52.—Blind Bartimeus. 1t is not without a purpose that the evangelists
have put upon record so many of our Lord’s miracles wrought on behalf of the blind.
In all such miracles the “ sign’’ is prominent, the moral lesson is instructive, impressive,
and encouraging.

I. We recognize, in the privation of Bartimaeus, AN EMBLEM OF THE SINNER’S
STATE. For: 1. The sinner is without spiritual knowledge. ‘The blind are necessarily,
by their deprivation of the highest of the senses, cut off from much knowledge of the
outer world, and of the properties of matter, and consequently of the appeals of the
Creator to the mind and heart of man, 2. The sinner is a stranger to many pure and
elevating pleasures. The enjoyments of the sightless are grievously curtailed. The
votary of sin has indeed his pleasures, but they are impure, debasing, and unsatisfying.
3. The sinner lacks true guidance. Just as the blind man depends upon others to lead
him, and unless so assisted goes astray, so the unenlightened are doomed to wander in
the mazes of error and of sin. 4. The sinner has no assurance, for he has no means
of safety. As the blind fall into dangers for want of sight, so those whose minds are
dark know nothing of true spiritual security, and have no well-founded hope.

II. Here we have AN EXAMPLE OF THE CRY OF DAWNING FAITH. 1. There is pre-
sumed a sense of privation, of misery, of need. This expresses itself when opportunity
invites the expression. 2. We observe a recognition of Christ’s power and willingness
to help and save. When Bartimaeus heard that it was Jesus who drew near, he cried
aloud for help, having no doubt heard from some credible quarter of the customary
compassion and the miraculous powers of the Prophet of Nazareth. 38. This shapes itself
into a definite appeal for mercy. 4. And this appeal is distinguished by persever-
ance and persistency. Hindrances and dissuasions are of no avail; they only incite
the applicant to more earnest supplications. ‘I'he soul that truly feels its need, and
has caught a true glimpse of Jesus, is not to be deterred from entreaties for grace and
help. Obstacles may hinder the indifferent; they quicken the zeal of those who are
earnest.

III. AN INSTANCE OF CHRIST'S COMPASSIONATE INTEREST. When the blind beggar
cries aloud, Jesus hears; he pauses to allow an interview; he bids that the suppliant
be brought to him. It is ever so, Nothing is so welcome to the Saviour as thecH. x.1—52.] THE GOSPEL ACCORDING TO ST. MARK. 75

 

entreaty and appeal of the penitent and believing sinner. No voice is unheard, no
wretchedness unfelt, no applicant rejected, by him. ‘The sinner’s need is his concern;
the sinner’s cry prompts his interposition.

IV. AN INDICATION OF THE CHURCH’S PROPER MISSION. The people, attentive to
Christ and friendly to the sufferer, call the blind man, raise his hopes, encourage his
approach. This conduct is exactly that of our Lord’s faithful ministers and of all his
true disciples. The Church cannot save, but its privilege and its duty is to point to
him who can save. ‘The vocation of the Church is to tell of Jesus, to point to Jesus,
to lead to Jesus. This is the true ministry, at once humbling and ennobling; for
whilst it presumes the spiritual powerlessness of man, it affords to human benevolence
an abundant scope, and assimilates it to the pity of the Saviour’s gracious heart.

VY. AN ILLUSTRATION OF EARNESTNESS RESPONDING TO THE INVITATION OF CHRIST.
How picturesquely does Mark tell us that this blind man, casting away his garment,
“sprang up, and came to Christ”! A suggestion that he who hears the gospel should
fling from him all his doubts, should abandon his evil companions and the sin that
doth so easily beset him, should forsake his evil ways and thoughts, and so should
draw near to Christ.

VI. THE CHARACTERISTIC MANNER IN WHICH CHRIST IMPARTED THE BLESSING SOUGHT.
The dialogue between Jesus and Bartimeus was brief, and it was “to the point.”
Question, answer, and final assurance were all satisfactory. The point upon which
stress is chiefly laid is the faith which makes whole. It is the one condition. When
this is complied with, all things are possible; the blind see, the prayer is granted, the
soul is saved,

VII. THE GRATEFUL RECOGNITION OF THE BOON CONFERRED.IS A LESSON TO ALL WHO
ARE BLESSED BY Curist. As Bartimeus followed Jesus in the way, doubtless to
testify to the pity and the power of the Redeemer, to glorify his Deliverer, and to
invite others to extol and praise him; so does it become all those whose eyes Christ
has opened to witness to the Divine Healer, and to say fearlessly in the presence of all
men, “ He hath opened mine eyes;” ‘‘ Whereas I was blind, now I see.”

HOMILIES BY VARIOUS AUTHORS.

Vers. 1—12.—Christ’s statement of the Divine law of marriage. It is well to note
his locality at this time. He was approaching the centre of the Judean party, out-
lying members of which encountered him as he was entering Judea from beyond Jordan.
Nevertheless he no longer observes “counsels of prudence.” He freely addresses the
crowds that throng to his ministry, and confronts the attempts of his enemies to catch
him in his words. ‘This Divine abandonment is very noble and beautiful, and argues
that he now clearly foresaw all that was to take place. ‘There are two intentions in
the reply of Jesus which it is necessary to distinguish, viz. that of defence, and that
of teaching. His words are to be studied, therefore, as—

I. A MEASURE OF DEFENCE. That his questioners meant him mischief there can be
no doubt. The word “tempting” is used for “trying,” “proving,” and that in an
evil sense. 1. What, then, was the danger that lay in such a question? According to
his reply they hoped: (1) To discredit him with the respectable classes, and to found a
charge against him of overturning the social and religious institutions of the land. It
is the reproach and shame of nearly all “ heresies” in religion that they sooner or later
attempt to abolish the safeguards of society, and the time-honoured customs of the
social order. Marriage is a touchstone that betrays the inherent unrighteousness and
impracticability of a large proportion of them. His enemies hoped on this point to
array him against Moses. (2) To discredit him with the common people. It was a
vexed question at the time im the rival schools of Hillel and Shammai, the latter being
stricter, the formcr laxer, in their view of the lawfulness of divorce. Probably con-
vinced of their own view of the case, they relied upon easily confuting his arguments,
and thereby “showing him up” as a pretender and impostor. 2. But in this twofold
scheme they were defeated, Jesus making his interrogators themselves the declarers of
the Law which he accepted and simply interpreted. He appeared, therefore, as acSe Sa WES eggs SS cay See eR Be sina spose Say

~I
o>

THE GOSPEL ACCORDING TO ST. MARK. [cH. x. 1—52.

 

defender and not an assailant of the Law. And then he showed how deep the basis of
obligation really was, and how much less strict the “precept” of Moses was than it
might have been, and the cause of this.

II. A PERMANENT DOCTRINE OF RIGHTEOUSNESS. The historical circumstances of the
time when the precept was formulated were probably considered at greater length than
could be represented in Mark’s account, and the position justified that it was a com-
promise or provisional measure necessitated by “the hardness of heart” of the Jews,
the drawing up of a formal document being a check upon hasty and passionate
ruptures of the marriage tie. He thus proved that moral obligation is deeper and
more permanent than convention or external law. He next considered marriage as a
law of nature anterior to the social sanction, which does not therefore create the
institution, but ought only to recognize and enforce it. To this end he traces ut to the
original purpose of God in creation, quoting Gen. i. 27; and strengthening the inference
from this by the positive command of Gen. ii. 24, long anterior to the time of Moses,
It is not for man to interfere with or modify an arrangement so manifestly Divine.
Lhe only ground upon which marriage can be set aside is therefore that of one or other
party to the marriage bond having already broken it by sinful action, and thus
destroyed it as an actual thing. The Law then simply steps in to defend the rights of
the party who has been injured, setting that party free from further possibility of like
injury. ‘This transgression of the marriage bond which amounts to its annulment is
not stated, but is clearly implied, viz. adultery. The Saviour thereby proves his
teaching in harmony with the teaching of nature and previous revelation. But the
gospel which is proclaimed in his Name does more than this. It seeks to fit man for
the highest social and religious duties, by purifying and strengthening his moral
being.—M.

Vers. 13—16.—Jesus blessing the little children: a children’s sermon. One of
the scenes in the life of the Saviour which illustrate most strongly and beautifully
the genius of the gospel. The imagination loves to dwell upon it, and the heart is its
best interpreter. There is, so to speak, a climax in the action.

I, LITTLE CHILDREN ARE ATTRACTED TO JEsus. There must have been something
in the aspect, etc., of the Saviour which drew the little ones and their mothers to his
side. Christianity differs from the systems of idolatry in presenting us with One
whom we instinctively can love. A little girl, when asked why she thought Jesus
must have smiled, said, ‘He must have smiled when he said, ‘Suffer little children,’
etc., else they would never have come!” A chief object of preaching and living the
gospel is to exhibit this charm.

II, LirTLE CHILDREN ARE INVITED To Jesus, How many people won’t come to a
place unless they think they are welcome, and therefore they expect an invitation.
Now, when the disciples thought that their Master was too engrossed with high
thoughts and important affairs to attend to the children, they took it upon themselves
to send them away. This was not done through unkindness, but simply through a
mistake, Christ corrected the mistake, and deliberately invited the litile children.
hat proves—does it not ?—in the strongest way that he intends them to come to him.
But Jesus does more than invite.

Ill. LirTLe CHILDREN ARE CLAIMED By JEsuS. “For of such is the kingdom of
heaven.” That means that little children are very near to him already. ‘They are
really én his kingdom, and he is their King, He has a greater right, therefore, to their
obedience and service and society, than father or mother, or brother or sister. When
little children are good and loving they are with Jesus, and it is only when they do or
think what is wrong that they go away from him. And all who come into his kingdom
have to come in as little children, ¢.e. they are to be childlike—simple, loving, trustful,
and obedient.

IV. LirTLE CHILDREN ARE BLESSED By Jesus. He took them in his arms and
embraced them. But he also put his hands on them, and gave them his Father’s
blessing. How great a thing did the Jews think a blessing was! Let us try and live
so that we shall at last get the blessing Christ has in store for us. Do you love to be
with Jesus? Do you do whatever he commands you? Then you are a subject of his
kingdom, and a child of grace; and hereafter you will share his glory.—M.,cH. X.1—52.] THE GOSPEL ACCORDING TO ST, MARK. eT

 

Se the great inquiry, This seems a better title for the subject than
: at Vecision, " as we have no reason to believe that the decision come to was a
final one. But the reterence to “eternal life” proves how momentous the occasion was
to him who inquired. Such a time comes but seldom, yet it comes to every man,
eae that everything else dwindles into insignificance in comparison with
- As to this inquiry, notice—
eel Was MA DE. i Harnestly. The manner of the man is vividly portrayed
oy St Mark: “running, and kneeled to him. This spirit is a primary requisite.

Neek first the kingdom of God, and his righteousness.” He seized the passing
opportunity and despised the judgment of onlookers, 2, Intelligently. What he was
seeking was definitely before his mind, His previous training had prepared him to
think of the object he sought more or less correctly. He used the word “inherit,”
Which implied something different from “have,” or “possess” (Matthew). 3. With
real but defectively justified acknowledgment of Christ’s character. This vague instinct
which he expressed in the title “ Good,” had to be grounded in some true apprehension
of the nature and character of Jesus ere it could be accepted as satisfactory. How
radical this misconception was appears as he answers the question regarding the com-
mandments. 4 q

II. How rr was ANSWERED. 1. With the needful correction to the question. It is
of the utmost importance that we clearly perceive what real “goodness” is, and to
whom alone it can belong, ere we seek it. 2. With a provisional test. ‘The command-
ments; perhaps those emphasized which bore most directly upon his position and
circumstances. Self-restraint is a first requisite, and that is witnessed to by the Law.
But he still stands outside the true conception of “goodness,” for he answers from the
conventional and not from the absolute and spiritual standpoint. “The Law is our
schoolmaster to bring us to Christ,” by showing us our imperfection and need of a
Saviour. 3. With a final test. “One thing thou lackest: go, sell whatsoever thou hast,”
etc. Self-restraint being insufficient, se/f-denial, and that specially corresponding
with his circumstances, is invited. This was the crucial test. It has to be varied
according to the difference in individual tastes, ideals, circumstances, etc., of different
people. 4. By a look of love. It was spontaneous, full of attraction, and, up to a
certain degree, of approval; then of yearning sorrow and concern. Such questions
and such a disposition can never be received by Christ with indifference.

Ill. IN wHar ir RESULTED. “ His countenance fell,” etc. There was grief, disap-
pointment, perhaps even a little resentment, and also inward shame. Not decision ;
rather indecision. Tested by highest test and found wanting. Drawn by tenderest
love of the Son of God, yet unwilling to yield. The grieved heart may yet return: its
sad disconsolateness is its most hopeful attribute—M.

Vers. 23—27.—Riches a spiritual drawback. Valuable to the moral as to the scien-
tific or artistic teacher to have areal instance—a study from the life. Yet it is not given
to many to seize the salient points and analyze the character as Christ did. He did it,
too, in a manner the most natural.

I. THe sAyInG or Curist. “How hardly shall they that have riches enter into
the kingdom of God!” It is no proverb culled from the pages of the past, but
evidently his own instinctive, penetrating “moral” from what they had just seen. It
was self-evident to him “ how hardly,” ¢.e. with what difficulty, such a thing could take
place. He knew by personal experience the price that was to be paid for the realiza-
tion of that kingdom, and what its nature would be when realized; but he alone. As
fruit of his own inward experience it was a distinct discovery in morals. The disciples,
not so conversant with the inner nature of the kingdom, were amazed. It was the
exact opposite of their own idea. They thought that it would be absolutely necessary
to gain such disciples if the kingdom was ever to be realized. It was impossible for
them to conceive of spiritual power apart from material means and influence. They
could not get rid, moreover, of the dream that a political shape would sooner or later
be assumed by this coming power. Their mistake was deeply rooted in the whole
habit of thought of the ancient world. ‘The well-to-do had not only the material
advantage of their riches, but a certain reflected honour as enjoying the theocratic
blessing upon the keeping of the commandments. And in the case of the ruler this———— aS Sa GES RO

08 THE GOSPEL ACCORDING TO ST. MARK. | [cu. x. 1—52.

 

moral excellence was not only an ancestral trait but a personal characteristic. Th2
Greek who styled the rich and powerful of his nation of ayaGol, or kadol, and the poor
oi kaxol, was representative of his age; cf. the Latin optimates, the Saxon good men
(opposed to lewd people, base hinds), the French prudhommes. And the modern mind
has not yet got rid of the twist. There is a superficial gentleness of manners, refine-
ment, and honour, identified, by long association, with the “ better classes,” that is
easily mistaken for a deeper moral principle. Nor can we ignore the “ minor morali-
ties,” the conventional proprieties and respectabilities which wealth generally brings
in its train. It is only when the emphesis is laid on character that these are estimated
at their proper worth. Therefore the necessity for—

IJ. THE JUSTIFICATION OF THE SAYING. It is done in a spirit of tender, condescend-
ing sympathy—* children.” 1. The general difficulty attending entrance into the
kingdom is declared (the clause, “for them that trust in riches,” being probably not
genuine). The reason for this difficulty is not, however, stated. It ought to have
been remembered. ‘Taking up his cross” was the condition imposed upon every would-
be “disciple.” 2. A figure of speech is employed in relation to the rich. ‘The tradition
identifying the “needle’s eye” with a certain gate of Jerusalem is hardly well enough
supported to be reliable. It was probably but an impromptu hyperbole that flashed
from the mind of:Christ. But it would recall the teaching of the “strait gate.” Kdiados,
a rope, may, however, be the true reading. Everything that exaggerates and pampers
“self” hinders from the better life. The disciples had learnt that lesson in part
(ver. 28), but its absolute import and spiritual realization they were not to arrive at
until their Master had gone away. ‘Their astonishment is not, therefore, lessened, but
rather increased, by the repeated statement ; and they said, “ Zhen who can be saved ?”’
A question which seemed to imply, “If the rich cannot be saved without difficulty,
the poor will have still Jess chance.” The temptations of poverty were probably pro-
minent in their minds. From the human point of view this would seem to be a just
observation ; therefore he qualified his statement, and under certain conditions declared—

Ill. THE SAYING SUPERSEDED. ‘ With men it ts impossible, but not with God: for
all things are possible with God.’ ‘There is here a double hint, viz. as to the objective
work which he himself was to do for men, and the spiritual aid which would be
experienced 7m men by the advent of the Holy Ghost. The difficulty is wholly on the
human side. Salvation is thus vindicated as a supernatural achievement—a Divine
grace, and not a human virtue.—M.

Vers. 28—31.—The hundredfuld. I. Is CHRISTIAN SELF-SACRIFICE WORTH WHILE?
1. A question repeatedly asked, by worldlings and by Christians themselves: by the
former because they do not comprehend or perceive the things of God, and by the
latter from an imperfect experience and an imperfectly matured spiritual consciousness.
2. Reasonably enough. The privation to which Christianity exposes men is sometimes
extreme. They are called upon virtually or actually to renounce all things. Peter
not to be accused of sordidness—of a-desire to “ make the best of both worlds.” Life
and the things of life are precious gifts with which we should not lightly or aimlessly
part; and the neophyte in Christian life cannot be expected to have all his aims
perfectly spiritual. Christianity is a means of raising men from the carnal to the
spiritual, and it does so by gradually spiritualizing the desires and interests of the soul.
It is an instinct of our being not to part with a real, tangible good unless in exchange
for another of equal or higher ‘value, although not necessarily estimated from a selfish
or self-regarding point of view. 3. lt is only from the highest point of view and the
most advanced experience that this question can be properly and adequately answered.
There is, therefore, a Divine fitness in Jesus, our Example, being the Answerer and
Judge. Yet out of the most imperfect experience of the Divine life, if that experience
be properly interpreted, the answer would still be satisfying and justifying.

II. ''HE CONSIDERATIONS BY WHICH THIS QUESTION IS DECIDED. 1. The measure of
recompense. ‘‘A hundredfold:” an estimate not to be literally construed. It is
intended to express “ overwhelmingly more.” ‘In the preceding verse the connective
between the items is or; here it isand. ‘There is great propriety in the exchange, for
here the Saviour is giving, as it were, an inventory of the Divine fulness of blessing, so
far as it is available for the most ample compensation of those who have suffered loss,ci. X,1—52.] TUE GOSPEL ACCORDING TO ST. MARK. 72

 

 

And there is, besides, in the spiritual sphere of things a kind of mutual involution of
blessed relationships; the sum total of them all belongs to every true disciple”
(Morison). 2. The manner of it. It is to be correspondent to the things renounced,
although not necessarily similar in kind. “ Wit) persecutions :” an addition that
seems strange, but is justified in the experience of the Christian ; as that which is Jost
is gain (cf. Matt. v. 10; Phil. i. 29; 1 Pet. iii. 14), so that which is endured for Christ’s
sake is a new occasion and factor of blessedness, ‘ Suited to the differing conditions of
this life and that which is to come. Here there is variety, objectiveness, material
embodiment ; there there is one crand reward, subjective, spiritual, viz. eternal life.
And the relative position of Christians will be very much altered from that which they
occupy here. ‘The honour and blessedness conferred will depend, not upon accident of
birth or fortune, but upon intrinsic worth and direct Divine appointment.—M.

Ver. 31.—The kingdom of God a revolution of the world-order. I. BrecAusk REWARD
WILL BE ACCORDING TO CHARACTER AND WORK.

Il. Ir WILL Nor BE OF DESERT, BUT OF GRACE.

II. Every SAINT WILL RECEIVE WHAT IS ESSENTIAL TO HIS HAPPINESS, USEFUL-
NESS, AND SPIRITUAL ADVANCEMENT,

IV. BUT THERE WILL BE DEGREES IN THE GLORY AND BLESSEDNESS OF THE REDEEMED,
1. Reflecting the manifold glory of God. 2. Correcting and compensating the ine-
qualities of time. 3. Stimulating to nobler attainment.—M.

Vers, 82—34,—(Cf. ch. ix, 30—32.)—M,
Vers. 85—45.—(Cf. ch. ix. 833—37.)—M.

Ver. 45.—The greatness of the Son of man. 1. How rv DISPLAYED ITsELF. In a
quasi-concealment: reversal of order and method of worldly greatness, The great of
this world exercise authority for the most part and generally to their own advantage,
and the loss and degradation of others. This precedent is only mentioned that it may
be condemned. The greatness of the Son of man showed itself in: 1. Service. Typically
set forth in the washing of the disciples’ feet (John xiii. 4), Realized: (1) In his
position. Incarnate: born into the pain and shame of sinful humanity. In humble
social circumstances; accustomed to labour ‘and obedience to authority. (2) In his
work. His whole life, in its example, teaching, and miracles, was a ministry. What
men needed was help, and he rendered it. And that his doing so might not be
regarded as accidental, he declares it as the purpose of his coming into the world. And
in relation to God, in the demands of his Law, he was obedient, “ fulfilling all righteous-
ness.” 2, Sacrifice, ‘The culmination and seal of service. ‘To give his life” “ indi-
cates the climax of the service in which he was engaged (comp. Phil. ii. 6: obedient—
obedient unto death on the cross). The term ministering expresses the spirit of the
life of Christ. His sufferings and death illustrated and displayed the submission of
his whole course; they shed the fullest light on the object of his life” (Lange).

II. WHat IT WAS TO ACHIEVE. It was to be no barren spectacle, or merely personal
glory, but was to exert a practical influence upon the condition of those amongst whom
he came. The kind of work it had to do corresponded to the needs of man. It was
for men the Son of man lived. And as they were in a state of wretchedness and
danger, he undertook to save them. ‘In respect of this purpose the death of Christ
availed for: 1. Redemption. His life was given as the ransom. “It is the first distinct
utterance, we may note, of the plan and method of his work. He had spoken before of
‘saving’ the lost (Matt. xviii. 11); now he declares that the work of ‘salvation
was to be also one of ‘redemption.’ It could only be accomplished by the payment
of a price, and that price was his own life” (Plumptre). The natural state of men is
one of bondage to sin. A “ransom” is an equivalent for a man’s life or service
(cf. Exod. xxi. 80; Lev. xxv. 50; Prov. xiii. 3), This price our Saviour gave “instead
of” (“for”) men, as their Representative before God—in a certain sense rage pe
Substitute (cf. Matt. xvii. 27; Heb. xii. 16; Rom. iii. 24; 1 Cor. vi. 20; 1 Pet. i kg):
2. The redemption of many. “The expression ‘many is not intended to indicate an
exclusive minority, or a smaller number as compared with all, for the latter expres-ee ee eee ne mmnegsnen | ecw ASS Tete cl is ais nosing

80 THE GOSPEL ACCORDING TO ST. MARK. [on., x. 1—52.

 

sion occurs in Rom. v. 18; 1 Tim. ii. 4. The term is intended rather by way of
antithesis to the one whose life was the ransom of the many” (Lange). Its efficacy
was to be felt far beyond the personality in which it first took place. We are invited
to take wide, comprehensive views of the work of Christ. And there is nothing in the
language of Scripture to lead to the supposition that only some may be saved. That
which avails for one will avail for all who choose to comply with the condition of salva-
tion, viz. faith in the Lord Jesus Christ’s death as an atoning sacrifice for sin. The
sinlessness and perfect obedience of Christ are his qualification for this work.

Ill. In wHAT WAY IT SHOULD BE ACKNOWLEDGED. The verse commences with
“ foy »—a word connecting it with the previous verses, to which it is appended as a
reason for what is there enjoined. Our duty, therefore, with respect to the service anil
sacrifice he has rendered is: 1. To accept them for ourselves. By believing in the
redemptive work of Christ we honour him, and the Father by whom he was sent.
2, To imitate his spirit. His kingdom is based upon service, and its dignities and
authorities are the result of the spontaneous affection thereby secured. Service and
self-humiliation are not only means toward the attainment of future greatness; they
are that greatness already. Offices in the Church are not thereby abolished; they are
only interpreted as functions of love: all dignity and authority otherwise derived are
discountenanced, and convicted as usurpations. 38. Zo declare his work amongst men.
In so doing we shall truly glorify him, and extend his kingdom to the ends of the
earth.—M.

Vers. 46—52.— Blind Bartimeus. J. THE BEHAVIOUR OF THOSE WHO ARE IN
EARNEST ABOUT BEING SAVED. They will: 1. Seize every opportunity that presents
itself. 2. Make the most of it, by (1) putting all their knowledge to the proof, and (2)
exerting all their powers to attract attention and help. 3. Not be easily discouraged.
4, Hasten to do what Jesus commands.

Il. Tue SPIRIT THAT OUGHT TO BE SHOWN BY CHRIST’S SERVANTS TOWARDS THOSE
SEEKING SALVATION. ‘T'wo standards of conduct observed by them, viz. the dignity
and glory of their Master, and the good of men. The mistake has been in over-
emphasizing the one or the other of these, or in divorcing them. They are really but
the two sides of one thing. The glory of Christ is that of a Saviour, 7.e. in saving from
misery and sin. 1. Christ corrects what ts faulty in their attitude. 2. Employs them to
further his purpose of mercy. 8. Infuses his own spirit of gentleness and love. “ Be of
good cheer: rise, he calleth thee,” is the expression of the spirit of the gospel as it
ought to be proclaimed to the world.

II. CuRist PROVING HIMSELF THE SAVIOUR OF MEN. 1. By his sympathy for
distress. He heard the cry of the beggar notwithstanding the tumult, and the thoughts
which agitated his mind. It was natural for him to postpone everything to attend to
suchacry. 2. By inspiring others with his own spirit,and employing them to further
his purpose. 8. By calling forth and exercising the principle of faith in the subjects of
his mercy. 4. By freely and completely delivering from distress, pain, and sin.—M.

Ver. 52.—“ Saving faith.” I. Nor ONE OF SEVERAL KINDS OF FAITH, BUT SIMPLY
FAITH PROPERLY DIRECTED, AND PRACTICALLY TAKING ADVANTAGE OF CHRIST’S POWER,
Much confusion on this subject. Theologians have spoken of different sorts of faith, as
speculative, practical, historical, realizing, and saving. There is but one faith, a faculty
of the soul. What is needed is not the faculty, which already exists, but the proper
direction or destination of it. That is a true faith by which I see and appropriate the
truth; that a saving faith by which salvation is seen and received.

II. Farr DOES NOT SAVE THROUGH ITS OWN VIRTUE OR POWER, BUT BY BRINGING
THE SOUL INTO CONTACT WITH THE VIRTUE AND POWER—THE SALVATION OF CHRIST.
It is not the cause of salvation, but the condition. ‘The only Saviour is Christ, but he
saves us through our having faith towards him. By our having faith towards Christ
what is his becomes ours; we enter into union and fellowship with him. His life,
righteousness, spirit, become ours; and we are identified with him in his sacrifice for sin.

III. So ALSO OUR FAITH IS THE MEASURE OF THE SAVING GRACE WE RECEIVE.
St. Matthew puts it thus: “ According to your faith be it unto you.” Bartimeus’s
faith was strong and practical, and it saved him, by uniting him to the power andCH. x. 1—52.] THE GOSPRI, ACCORDING TO ST. MARK. 81

 

holiness of Christ, A weak faith will ever entail spiritual weakness. To be “made
whole” we must believe with our whole heart.—M.

Vers. 17—21.—The eacellences of the young ruler. Too often religious teachers have
attempted to classify all who are mentioned in the Bible as being either definitely good
or utterly bad. If the latter exhibit any excellency it is depreciated, or explained
away; and if the former have faults, they are carefully concealed. But the Bible gives
no such definite decision respecting them. It mentions the faults of the saints, and
exhibits the excellences of those whose character and destiny are left doubtful. Here,
for example, one is mentioned who was not what he ought to have been, of whom it js
boldly said, “ Jesus beholding him loved him.” The feeling with which our Lord
regarded him was not the result of regard for his soctal position, which led to a discreet
hiding of his faults, Amongst us too often one of dubious character, because he has
wealth or brilliant prospects, is admitted to circles from which he ought to be excluded;
and a rich man is not told of his sins as a poorer man would be, so that it is the more
hard for him to enter into the kingdom. But with our Lord esteem was won not by
what a man had, but by what he was. Nor was our Lord influenced by the young
man’s religious knowledge, for he made small account of theological lore, such as was
possessed by lawyers and Pharisees. And as knowledge would not win his love, neither
did ignorance and error prevent it. There was evidently much in this young ruler
that was commendable and lovable, all of which found its source in God; for even
those who are not decided followers of Christ have in them gleams of heavenly light,
and must beware of quenching the Spirit.

I. THE YOUNG RULER WAS GENUINE AND SIMPLE. Christ rebuked nothing so severely
as unreality. He exposed the Pharisees mercilessly, because they pretended to be what
they were not. He declared that if a man’s eye was “single” his whole body would
be full of light; that he who was of the truth (who was a true man) would hear his
voice. Such was this man. He expressed his real want. He felt that he had obeyed
the commandments, and frankly said so; and when told to go and sell all that he had,
he made no fallacious promise to do so. We should cultivate the grace of truthful-
ness in all the relations of life. If we are engaged in a common occupation, we should
be true enough not to be ashamed of it; if in Church relationships, we should never
ignore them; if we have done a wrong, we should candidly confess it either to God or
man. In proportion as we are true we are nearer to the kingdom of truth.

I]. He was SINGULARLY courTrEous. He kneeled before the peasant Teacher of
Galilee, and addressed him reverently. Courtesy is a small thing if it be identical with
outward mannerism, which observes a suitable deportment, and carefully discriminates
between those in different social ranks, But true courtesy is consideration for others,
thoughtfulness for their feelings, respect for their age and experience and character ;
and this was exhibited by the young ruler whom Jesus loved. There was no rudeness
like that of the Sadducees and Herodians, nor any outburst of hot temper at the sacri-
fice demanded of him.

Il]. He was OF IRREPROACHABLE LIFE. So far, at least, as human judgement could
determine. A young man whose passions had not misled him; rich enough to indulge
evil propensity, yet outwardly pure and without reproach. The morality of the
noblest does not win heaven, but it is good in itself and in its source. The idea that a
profligate is the happier after his conversion because of his sinful experience, is utterly
false. His experience is more remarkable, but he is not so blessed, nor so strong for
Christian service; for if evil thoughts stain the mind, and sinful habits are indulged,
these have their effects. ;

IV. HE was Nor sELF-SATISFIED. Self-satisfaction is one of the greatest preventives
of good: e.g. the lad who can do without his father’s counsel; the girl who scorns her
mother’s advice; the children who drift away from Sunday schools, to live without God
and without hope in the world. This is most perilous in spiritual things. No con-
demnation is more severe than that of the Church which says, “I have need of
nothing ;” no welcome is more loving than that given by our Lord to the children,
who could give him nothing but love, or to the young Tuler who wistfully asked,
“What lack I yet?” “He fills the hungry with good things, but the rich he sends
empty away.” If your heart is hungry for the love of God, our heavenly F ather is

MARK—II, G

icici tani Aca a eget ger Salen ee—— Se cs Eg A EES LP ore SSeS eee BS NE we ~ ape

Re

 

aie r3¥ =

 

~

82 THE GOSPEL ACCORDING TO 8T. MARK. — [cu. x. 1—52,

 

pleased, just as an earthly father is when he knows his child wants him. If your son
had run away and been hidden for years, and at last was found abroad, what would
you wish to hear? Not that he was doing well, and had lost all care for you; but
that, although he had everything to make him happy, he was sad because he wished to
see his father, and obtain the assurance of his forgiveness.

V. He cAME TO CHRIST WITH AN EARNEST QUESTION. What shall I do, not to gain
wealth or fame, but eternal life? In the New Testament life is not spoken of as
equivalent to existence, but it means life coupled with conditions which make it
blessed, and therefore desirable. Life and holiness are correlatives, as are death and
sin. So aman may be dead in part, and alive in part. A person struck with paralysis
may lie for months in a living death, unable to reason, to speak, or to move a limb.
Sin does that to our moral being. It paralyzes sensitiveness to God’s presence, the
power of speaking to him with naturalness and the capacity for hearing his voice. It
is an endless existence, with the full enjoyment of these attributes (the exercise of
which constitute the joys of heaven), which is involved in the phrase “ eternal life.”

VI. He BROUGHT HIS EARNEST QUESTION TO THE Lorp Jzsus. It was a great thing
for a man in his position todo. He faced the scorn of his friends when he ran eagerly
to Christ and humbly knelt before him, beseeching him to teach and guide him, ‘And
Jesus beholding him loved him,” as he loves all who in this spirit fall at his
feet.—A. R.

Ver. 21.—“One thing thou lackest.” This incident occurred on a journey to Jerusalem,
which our Lord undertook between the Feast of Dedication, at which the Jews sought
to stone him, and the Passover, during which he was crucified. Hostility, therefore, was
both before him and behind him, but his serenity was not ruffled, nor his willingness
to bless impaired. There was never in him a sign of the indiscriminate judgment
which leads us to condemn a whole nation or sect as being outside the bounds of
Christian charity. He was, and still is, gracious to one seeker, even though he dwells
among the heathen ; and hears any prayer, though it rises from a godless home. We
notice here also our Lord’s freedom from the pandering to popular passion, which has
often been the snare of statecraft, and sometimes of the Christian Church. We naturally
bend before an adverse current of opinion, and count it good policy to withhold the
advocacy of our opinions for a season. But here was a crisis in Christ’s ministry which
would lead to his reception or rejection, when the decision of each one would make a
weight in the scale of popular judgment. Judicious hedging just then might avert
hatred or win a convert. Here was a ruler of the synagogue—a man of wealth,
position, and good repute—who was willing to become a disciple; but he was met
with words of discouragement, and the great ‘l'eacher put his claims before him in the
strongest form. The fact is, that he thought more of the suppliant than of himself.
He would rather bring him to deep repentance than have his showy following. With
all his estimable qualities, the young ruler had spiritual deficiencies, which were seen
by the Searcher of hearts, and revealed to himself by the test applied to him, What
were these ?

I. HE WAS MISTAKEN AS TO THE NATURE OF “ GoopNEss.” ‘Good Master, what good
thing shall Ido?” asked he. Christ at once put him in the way of discovering his
mistake by answering, “ Why callest thou me good?” etc. He did not decline the
appellation, but repelled it when used in this superficial sense. He wanted him to
weigh his words, to know what they implied, to say exactly what he meant; and this
he requires of us. He reminded him that God was the Source of all goodness, because
he would not have him regard any good act or good person as isolated or independent,
but in connection with the God of goodness. He was himself “ good;” but why ?
Because he was one with God. The young man might do a “good thing;” but
how? Notas an isolated act, but by loving God supremely, and living in him. He
enumerated the commandments as declarations of the will and character of the good
One, which could only be obeyed in fulness when supreme love to God was the master
passion of the soul; the duties to his fellows being mentioned because these constituted
the easiest test of obedience.

Ii, His GREAT DEFICIENCY WAS AN ABSENCE OF COMPLETE SELF-SURRENDER. When
told to sell all that he had, this was not the special “good thing” which would gain=

CH. xX. 1—52.] THE GOSPEL ACCORDING TO ST. MARK. 3
i

eternal life ; but the command was given because the attempt to obey it would reveal
the fact that he did not love the Lord With all his heart and soul and Strength. This
is the one Important thing so often lacking, short of which so many halt, but which is
essential to the righting of life. Ifwe set down a series of noughts we may say they
only want one figure to make them millions ; but that one figure is all-important. So
is it with “the one thing” lacking to many a moral life, namely, the consecration to
God, of which prayer is the natural expression,

Ht, He BROKE DOWN UNDER THE TEST APPLIED. The command, * Sell whatsoever
thou hast,” was to be obeyed literally by him, but not by all. Christ came in contact
with other rich men, and did not call upon them to do this. But it was the best thing
to teach this man the special lesson he needed. The test our Lord applies to those who
come to him varies greatly, but in some form it comes to all such. It may appear to
be so trifling a thing as the giving up of an amusement or pursuit, or so peculiar a
thing that no one has previously been asked to do it. But it is the test of character to
that one, and the trifle is fraught with future destiny. That which is not a source of
peril to some may be disastrous to others. <A blessing in some circumstances may
prove a curse in others. The lighted candle, which is useful in the home, may be a
destroyer in a mine, Anything which seems a source of danger must be abjured for
Christ’s sake. The young ruler did not make the required sacrifice when it was called
for. He went away sad; and if he went away for ever, it was to far deeper sadness,
for he left the Saviour of the world—the King of heaven. Dante Says that in his
journey through hell he saw him “ who with ignoble spirit made the great refusal.”
But was the refusal final? We hesitate to believe it. We hope that this inquirer,
who was so sincere, earnest, and humble, only went away to consider the question, not
in the excitement of the moment, but alone, on his knees, and that then and there he
gave himself up, to be Christ’s consecrated servant for evermore.—A, R.

Vers. 85—45.—The request of the sons of Zebedee, As we read the history of our
Lord’s dealings with his disciples, we are amazed at his unfaltering patience. They
had preconceived theories about his kingdom which, in spite of his teaching, they held
fast till after his death and resurrection, They constantly expected him to assume
temporal power. Why he delayed they did not know; the reason for his present
obscurity they could not conceive; but to all his allusions to suffering they gave, and
were resolved to give, a figurative interpretation. With all this persistent misconcep-
tion our Lord was patient. In this he has left us an example of the patience we should
cherish towards those who, as we think, misunderstand the truth. James and John,
the sons of Zebedee, were two of the favoured triumvirate, and their mother, Salome,
was a near relation of the Virgin Mary. It was she who expressed the request of her
sons, first asking for an unconditional promise—such as a Herod might give, but our
Lord never. ‘he Old Testament counterpart of this scene is the coming of Rebekah,
with her son Jacob, to win the blessing of the firstborn.

I, THE REQUEST OF THE DISCIPLES. 1. Jt was the offspring of ignorance, They little
knew what it would be to stand on the right hand and on the left of their Lord in the
day when the word would be fulfilled, “I, if I be lifted up, will draw all men unto
me.” Well might he say, “ Ye know not what ye ask.” We often set our desires on
some object which is vain or wrong. “ We know not what we should pray for as we
ought ;” and sometimes we learn by a bitter experience that it is best to put ourselves
trustfully in God’s hands. Lot found it so. Of the Israelites, too, it is said, “ God
gave them their request, but sent leanness into their soul.” 2. I¢ was the dictate of
ambition. Ambition is a wholesome stimulus, if only it is free from selfishness. A
teacher can do little with a child who is always satisfied with the lowest position in the
class. If your ambition be a lawful one it will not allow you to shirk difficulties, or to
get over an obstacle by a doubtful expedient, but it will lead you to a patient and
faithful doing of what your hand finds to do. You will £0 higher, as you faithfully
fulfil the duties of the lower sphere. Ask yourself whether the object you are aiming
at is worthy of a Christian man; whether the time spent in its pursuit could be better
employed ; whether God or self is supreme in the motives which are prompting effort,
etc. Ambition can be and ought to be tested. Some people are like precious stones,
glittering, but non-productive; others are like the plainer millstones, which, by steadfast

 

~~
ape me84 THE GOSPEL ACCORDING TO ST. MARK.  [ca. x. 1—52.

 

work, minister food to the hungry and wealth to the nation. 3. It was the outcome of
selfishness. One of the best tests we have of the lawfulness of ambition is this question—
How does it affect my feelings towards others? There is reason to fear that the idea of
these disciples was that the chief places in the kingdom should be allotted to them,
regardless of the claims of their brethren. No wonder, then, that they were rebuked by
their Lord, and that when the ten heard it they had great indignation. Self-seeking
ever tends to separate friends, and to arouse discord in the Christian Church. Selfish-
ness is the root of the indolence that dishonours the disciples of Christ; it is the cause
of civil dissensions; it is the spring of the bloody wars that desolate the world ; and
when it asserts itself in sectarianism it checks the advance of Christ’s kingdom, and
brings upon the Church paralysis and death, Against it Christ Jesus declared ruthless
war, He declared that men must deny themselves if they would follow him ; he taught
us to love our enemies, and still more our neighbours, and said that if a man would
be really great, he must minister to others for his sake.

Il. Tue REPLY OF ouR Lorp. He pointed out the distinction between real greatness
and seeming greatness, and declared that dignity in his kingdom was bestowed accord-
ing to a certain lawy—the law of moral fitness, A similar law asserts itself everywhere
in God’s economy. Each plant and animal have their own habitat, and for their well-
being we are compelled to study those conditions which the Creator designed for them.
The disciples supposed that honour was at the arbitrary disposal of the Lord on the
ground of personal favour. It was so with the positions held under the Roman govern-
ment. The favour of an emperor might appoint a Pontius Pilate Procurator of Judea,
in complete disregard of character and suitability. It was not to be so in Christ's
Church, whether on earth or in heaven. There would be distinctions of rank and honour,
but they would be given by God to those worthy of dignity, and fit for it. In the
kingdom of righteousness nothing would be arbitrary, or dependent upon caprice. ‘To
some extent this is so in the attainment of knowledge. Knowledge cannot be given by
a teacher because a pupil is a favourite, or because a pupil wishes to be first among
competitors; but it is the reward of individual work and consequent fitness. And great-
ness in heaven will not consist in so many pleasures or dignities, but in the enjoyment
of so much life, in the developments of power and in the possibilities of service. These,
then, are some of the principles laid down in our Lord’s reply : 1. Prepared places are for
prepared people. (Ver. 40.) 2. Humble ministry is the source of highest exaltation.
(Vers. 48, 44.) 3. Christ’s mission is the pattern of Christian service. (Ver. 45.)—A. R.

Vers. 46—52.—Blind Bartimeus: the publicity of Christ’s miracles. Our Lord
stood face to face with men. He said with truth, “I spake openly to the world, and in
secret have I said nothing.” His life was spent in the glare of publicity. His miracles
were not performed among chosen witnesses, who might be interested in the propagation
of what was false; nor in the secrecy of some convent or retreat. ‘hey were wrought on
the mountain-side, in full view of five thousand men, besides women and children; ina
synagogue full of worshippers hostile to his claims; or on a public road, crowded with
pilgrims going to the Passover. This not only strengthened the evidence of the super-
natural, but it was a sign that the blessings signified by such wonders were not intended
for a class but fora race. Therefore we must beware lest we, by act or word, should be
saying to any earnest seeker, what the crowd said to Bartimeus, “ Hold thy peace!”
By our coldness we may tacitly rebuke enthusiasm, and by our inconsistencies we
may destroy the desires of the contrite. Christ can save us from this. He can by a
word transform us, as he transformed that crowd, so that those who had just been saying,
‘“‘ Hold thy peace,” became ready to say, “ Be of good comfort, rise; he calleth thee.”
Subject—Jn this miracle we have reminders of some characteristics of our Lord.

I, THE POWER OF JESUS. Its exemplification outside Jericho was appropriate both to
the beauty of the city and to its memories. Jericho was an oasis in the desert. There
palms flourished and roses grew. Whether approaching it from the robber-haunted road
from Jerusalem, or from the Dead Sea valley, it was significant of the Paradise Christ
came to restore, which would be beautiful with the flowers of his grace and fragrant
with the sweetness of his love. And here Joshua, the Jesus of the Old Testament, had
proved the power that was his because the Lord was with him. The angel of the
covenant which appeared to him was a precursor of the mighty Conqueror who cameci. x. 1—52, THE GOSPEL ACCORDING TO ST. MARK. 85

eee

 

now. As the giant walls of the city had fallen by the simplest means, so now the dark-
hess was conquered by light through a single word. 1, This power ts manifest uf you
consider the condition of the sufferer. Blindness then was common, unalleviated, incur-
able. No wonder that it was used as an emblem of insensibility to spiritual facts and
things. There is a sphere of thought, hope, and desire which many never know. In-
telligent and active, they ask, “ Are we blind also?” and the Lord says, “ Because being
blind you say, We see, therefore your sin remaineth.” Because there is no sense of want
there is no cry for a blessing, and because there is no such cry the light is not given.
“The god of this world hath blinded the minds of them which believe not.” Tests may
be applied to the spiritual condition as to the physical malady which represents it. An
oculist is not satisfied with a casual question; he patiently and variously tests the
organ, by presenting objects and asking respecting one after another, “Can you see
this?” So we may test ourselves by seeing what sin is, and what God is to us. 2.
This power appears greater as you contrast it with the weakness of men. Like those in
the crowd, we can see the Lord and hear his voice, and as far as sympathy and prayer
go may lead others to him. But after all the main issue rests between each man and
Christ. If there is no spiritual contact he is left in darkness, Sometimes the most
unlikely are chosen, A publican like Zaccheus is visited in a city of priests, and a
blind beggar on the road is invited to join the festal procession. 3, This power appears
in the exercise of tts Divine freedom. Bartimzeus was not dealt with as were those of
whom he had heard. The man born blind had been told to wash in the pool of Siloam,
and he of Bethsaida was led out of the town uncured. Yet no one would question the
reality of the change in the other. Each could say, “ Whereas I was blind, now I see.”
Let us not expect the same experiences, but only the same effects of Divine contact with
Christ. He is willing to lead us into light, but each one of us in his own way.

Il. Tue prry or Jesus. Describe the pitiable condition of Bartimzus, ~It is sad
enough for a rich man to be blind, but it is a terrible aggravation of the privation when
he who endures it has to beg his daily bread. Nor did Bartimeus know, as we do,
God’s love in Christ. He had not the assurance that “all things work together for good.”
He had not seen the cross which sanctifies sadness to each believer. In his darkness he
cried to the Light of the world, and not in vain. The pity of the Lord always sur-
passed infinitely that of those around him. The disciples rebuked the children, but
Jesus said, “ Suffer them to come.” Simon the Pharisee condemned the sinful woman,
but Jesus let her bathe his feet with her tears. Judas blamed the waste of the ointment,
but the Lord said, “She hath wrought a good work on me.” ‘The crowd said, * Hold
thy peace,” but the Lord said, “ What wilt thou that I should do unto thee?”

Ill. THE PRESENCE OF Jesus. A crisis had come in the life of Bartimeus, when a
single resolve would make all the difference to his future, Jesus was “ passing,” and
therefore was within reach; but he was “ passing by,” and therefore would soon be
beyond reach. Such crises appear unexpected to us; but he who knows the heart sees
that they are not really so, Bartimaeus had heard of the words and works of Jesus
before this, and, shut up to his own thoughts, he had pondered them in the dark ; so he
was ready now to salute Jesus as “ the Son of David.” Similar preparation has been
going on in your heart. A trouble has solemnized your thoughts ; a tender touch at
home has aroused new sensibility ; a word has startled you to consideration ; and now
you are nearer Christ than before. ‘Jesus is passing by.” Unseen, as by Bartimaeus,
yet able to hear the believing prayer for mercy. See to it that the world’s “ Hold thy
peace!” does not stifle the cry for help,—A., R.

Vers. 1—12.— Divorce. Again with low motives, “ tempting him,” the Pharisees
propound a question as to whether it was “lawful for a man to put away his wife.
Opinions were divided, and the Teacher was in danger of offending one or ae ey by
his reply. This was the trap “to involve him with the adulterous tetrarch, in W ose
territory he was.” But he wisely referred them to Moses, and their thought, Which was
for evil, he turned to good ; for he took occasion by it to show the grounds of Moses
‘commandment ” to have been to their condemnation, their hardness of heart ;” and
he further took occasion to lay down for all Christian times, for the blessedness of the
Christian home and for the preservation of Christian morals, the true, the wise, the
beneficial law of marriage, founded upon the conditions of the original creation ; and he= Se a tre eg es ee ae tere aE ae z ERD GUE eRe fo

 

86 THE GOSPEL ACCORDING TO ST. MARK. [on. x. 1—52.

 

defined with authority and precision what constituted “adultery.” These words
remained to condemn the disobedient, and will remain to “ judge him in the last day.”
The indissoluble bond of the marriage relation Jesus here affirms, and in the old words,
spoken at “the beginning,” “ the twain shall become one flesh.” To the propriety, the
goodness, the blessedness of this law many Christian centuries bear their unequivocal
testimony. ‘The purest institution and the best, so hallowed, so beneficent, promoting
in the highest degree individual happiness, the peace and sanctity of family life, the
purity of public morals ; preserving national health, stability, and greatness ; guarding
against wild lust, and a long {train of envy, jealousy, revenge, and other passionate
crimes; preserving the honour and dignity of women, the love and careful training of
children; imposing responsibilities, but cherishing virtue and peace and joy. ‘Lhe
family life is the symbol of the heavenly community; the marriage bond the type of
the Redeemer’s relation to his people, who are “ the bride, the wife of the Lamb.” It is
God’s ordination, and is very sacred; nor may it be set aside, but “for the kingdom of
heaven’s sake ;” nor may its bond be broken, but for the one cause of fornication, from
which it is the most efficient guard. Its rites were honoured by Jesus, and its “ holy
estate adorned and beautified with his presence and first miracle.” The wisest legisla-
tion tends to the conservation of the family, whose multiplied relations, whose sweet
fellowship, whose united interest, and whose common possessions give rise to the lofty
idea of the home. Conjugal, parental, filial, fraternal affection are cherished. Obedience
on the one hand, care and providence on the other; discipline and wise authority; the
sense of dependence arising from want; responsibility arising from the power to meet
that want; common interests and common aims, go to make each home a miniature
kingdom. ‘Teaching to those in authority the beneficence of rule, and to those under
authority the lessons of submission, the home lays the foundation for stable national
life; while mutual interests and obligations teach all to respect the rights and just claims
of the entire community ; whilst each learns his responsibility to the whole, and his deep
interest in the general welfare. The nation that honours the home and the sanctities of
family life is honoured of God. The Christian teaching, reverting to the condition of
things as it was “ from the beginning of the creation,” shows how truly it is in harmony
with natural law, which is the expression of the Divine will.—G,.

Vers. 183—16.—Little children. Parental anxiety led thoughtful women to bring
‘unto him little children, that he should touch them,” according to a custom which
has its approval in the hearts of all races and all times, of presenting young children to
persons of sanctity and age that they may invoke a blessing upon their young life.
Such are brought to Jesus, “ that he should lay his hands on them and pray.” Touched,
perchance, by a remembrance of the humiliating lessons which the presence of a child
must now have suggested, “the disciples rebuked them.” Why obtrude children on
the attention of One who is so competent to deal with adult wisdom? But he who
came to correct error and false views, who had redeemed and established the essential
matriage laws, now raises child-life to its rightful place. ‘‘ Moved with indignation ”
at the indiscretion of the disciples, he said, “Suffer the little children to come unto
me; forbid them not: for of such is the kingdom of God”—words which (1) are
inscribed as on a banner of defence, that has floated from that hour over the heads
of “little children;” words which (2) have been an admonitory corrective of per-
sonal vanity and assumption; (3) have expounded the spirit of the heavenly king-
dom; (4) have expressed the qualification needed by all who would enter within its
gates; (5) have been seized upon as affording a justification for the admission of
children into the visible community of the Church by the sacrament of baptism; and (6)
have, especially in these later days, become the stimulus to diligent endeavour to bring
the young under religious training and to give them the benefits of religious instruc-
tion. By so much did the Master’s words of truth rebut the disciples’ error, and found
upon it a teaching of unlimited benefit. Thus did Christ pay his tribute to the
preciousness of life, even in its infancy and imperfectness, and throw the shield of his
protection around it. Thus did he compel the attention and effort of his Church in all
ages to be paid to young life, knowing its susceptibility and the important bearing of
its right treatment on the general condition of human society. “ Forbid them not”
transforms itself into a command to the heart of the Church, ever attentive to catch thecl. x. 1—62. THE GOSPEL ACCORDING TO ST. MARK.

~
(

oO

 

—

Lord’s will, to remove every hindrance from the way of a child’s participation in
spiritual benefits. And “suffer them to come unto me” becomes an equally authori-
tative command to bring them unto him; to place them in close alliance with him,
and, if with him, then with his kingdom. For if he, the Head of the house, receive
them, they of the household may not reject them; and if he take them up in his arms,
surely they may come within the embrace of his Church. If they lie in his bosom at
the head of the table, they may not be denied a place in the house, or be denied a
portion of its bread or a measure of its care; while their purity, helplessness, trustful
dependence, and tractableness form the typical example of that spirit which he desires
shall characterize all the subjects of his kingdom, all the members of his household, in
every age,-—G,

Vers. 17—22.— The rich young ruler. Never did a more becoming question escape
from human lips than when “there ran one”—“a certain ruler ”—“ to him,” and,
kneeling at his feet, “asked him, Good Master, what [what good thing] shall I do that
I may inherit eternal life?” With characteristic calmness Jesus drew him away from
the thought of his ability to do any “good thing,” and from his question concerning
that which is good. Only the good can do good things, and “ none is good save One, even
God.” Therefore thou art not good; therefore thou canst not do any—that is, every
—good thing. But there isa way unto life, even that of the commandments, “If,” there-
fore, “thou wouldest enter into life, keep the commandments,” They lead unto eternal
life. Along that path, he replied, I have ever walked. “ All these things have I observed
from my youth.” And this was no vain boast, for “ Jesus looking upon him loved him.”
But the thought of doing good things, and of establishing a claim to eternal life as to
an inheritance, still fills the young ruler’s thoughts, and the bold demand is pressed
to the utmost—“ What lack Iyet?” Alas! “one thing thou””—even thou—* lackest.”
Then, hesitatingly, knowing so well “ what was in man,” Jesus offers to this loved one
the highest attainment: “ If thou wouldest be perfect,” if thou wouldest lack nothing—
If!—ah, if! Jesus was neither unkind nor severe in his demand. The young man
pressed him for a reply, and the prize was within his reach. Whether he could pay
the price, whether he really was prepared to do any good thing, as the “what good
thing” implied, whether he valued the eternal life so highly as his words seemed to
indicate, must be proved. “Go, sell whatsoever thou hast, and give to the poor, and
thou shalt have treasure in heaven: and come, follow me.” Alas! “his countenance
fell, . . . and he went away sorrowful: for he was one that had great possessions.” He
was not the only sorrowful one. A lowering cloud must have passed over the brow of
the Rabbi himself. It is not out of place to inquire—What did Jesus offer him for his
riches ; and what did he lose by retaining them? ‘he offer embraced—

I, PERFECTNESS OF CHARACTER—that which can be gained only by great sacrifice
and effort, by withdrawment from the world, by such apprehension of the spiritual as
to lead to the surrender of the material ; that faith in God which lifts the trusting heart
from its confidence in the “ possessions” which the eye can see and the hands handle,
and which promise “ much goods” for “many years,” to that “ treasure in heaven ” which
fadeth not. For imperfect man there is a perfectness, to which he shall be led if he
forsake a]l and follow Jesus. From that path the young ruler at this time turns
away, perhaps to reflect, to repent, to turn again to the Master who was patient, and
finally, after earnest struggles, to join the company of those who made the sacrifice
of all things for the kingdom of heaven’s sake. Again be it said that he who for-
sakes all for Christ’s “sake and the gospel’s” sake enters upon a path that leads to
perfection.

Ij. A second part of the offer made to the young man was “ T xEASURE IN HEAVEN ”—
‘in the world to come eternal life.” It was this the young man desired; but he knew
not that the heart could find its “treasure in heaven” only by consenting to have it
there alone. He who would really have “ eternal life” must be content to be freed from
anything and everything that withdraws the heart from that life. The living unto this
present world does so withdraw the heart. ‘Therefore the earthly possessions must be
sacrificed, ‘l’hat many rich men enter, though “ hardly,” into the kingdom of heaven,
and retain their place therein, is 4 sign of the prevalence of Christ’s grace. Yet these
cease to “ trust in riches,” or the ‘ deceitfulness of riches” would choke in them theae

- Ps =

Se

Se es

 

Cee = a > gE et a Se a Pig oa pane pos
oe ee LS FA ET I IE TT, a DE ET Pe ee eaalin oe ;

88 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x. 1—52.

 

seeds of eternal life. or the present, at least, the rich, eager, honoured young ruler
cannot say his whole treasure is in heaven.

III. But Jesus further offered him A PLACE AMONGST THE MOST HONOURED BAND OF
MEN THE WORLD HAS KNOWN, AND A SHARE IN THE MOST HONOURABLE WORK. “Come,
follow me.” Who can tell what might bave been the effect of his sacrifice? His
example might have saved Judas. He might have enriched the world with a fifth
Gospel. He might have drawn many of the rulers to believe. But for the time he lost
his chance, and the world is the worse for his decision, as it is the worse for every error
of men. What did he gain? His “great possessions.” But only for a time—it may
have been a very brief time. And, when enjoying the fruits of his wealth, would the
thought ever spring unbidden to his mind, “I purchased this with the price of eternal
life; for this I gave up the hope of being perfect; this I chose rather than follow the
‘good Master’”? He who forsakes all for Christ finds all in Christ; but he who has
any possession which he would not forego, even for eternal life, loses both the life and
the possession. Well may the hope be cherished that this one on whom the loving
look, if not the loving kiss, of Christ rested, turned again, and laid all at his feet, yea,
“and his own life also,” or joined those who “ were possessors of lands or houses,” and
who “sold them, and brought the prices of the things that were sold, and laid them at
the apostles’ feet.” Gently did Jesus thus teach the rich ruler that with all his wealth
he lacked at least ‘one thing.” He that would have eternal life as an inheritance must
establish his claim, and that claim must be faultless. One flaw is sufficient to invali-
date that claim. Further, the Lord taught that eternal life is ours, not by this title of
inheritance, but is a gift of God.—G.

Vers. 23—31.—The entry of the rich into the kingdom of heaven. So impressive a
scene as that which had just been witnessed needed some explanation, and was well
suited to be the basis of important teaching. With much meaning, therefore, “Jesus
looked round about,” and, arresting the attention of his disciples, taught them further
concerning the entry of the rich into the kingdom of God.

I. Iv 1s pirricuLT. It is difficult for the rich to enter the kingdom! But that
difficulty lies, not as the disciples thought, simply in the possession of riches, but in
the proneness of men to love riches. And how short is the step from having riches
to loving them! Only by exertion, only by the painfulness of self-denial, by giving up
trust in riches and fondness for them, can the rich enter the kingdom of heaven. How
hard is this to them who have abundance! How easy it seems to them who possess
little! So difficult did this appear to him who knew all men, that the parabolic illus-
tration has no extravagance, though to the disciples it shut out all hope, and rightly
so from their point of view, as was confirmed by the Master’s word, made the more
impressive by his tender look—t With men it is impossible.” Happily, however, there
are springs of hope for men other,than those which rise from among themselves. ‘The
things which are impossible with men are possible with God.” So it comes to pass that,
concerning the entry of rich men into the kingdom of heaven, it may be proclaimed—

Il. Iv Is Posststy, Yes, it is “possible with God,” without whom, indeed, nothing
is possible. The human inability to effect salvation stands in direct contrast to the
efficiency of Divine grace. Many things hinder the salvation of men; but few have
more power than “the deceitfulness of riches,’ which lure to self-security and self-
indulgence, which lead men to think they are better than other men, and are not in
the same danger or need. The voice of riches is a syren voice; the hold of riches on
the heart is firm as a death-grip. Riches prevent the lowliness, the childlike feeling
of utter nothingness, of trustful timidity, of tractable weakness. They inspire a false
sense of strength, and security, and abundance, and superiority. Often are they the
devil’s counters with which he buys men’s souls. But “ with God” the mighty may
be made to feel themselves feeble, the wealthy to be truly poor. Great is the trust
reposed; great the difficulty of fidelity. But “with God” even this may be done.
And in our days, as has been happily in all the days of Christ’s Church, men have
learned to jforsake all—even when that all was much—to follow Christ in lowly
humility, in the poverty of self-abasement. Let the poor know that if they lack the
hindrance which riches throw in the way, they also need the help of God; if they will
rise and accept it, that help shall be freely given. And let the rich know that help awaitsOu. X.l—52.] THE GOSPEL ACCORDING TO 87. MARK, 89

tence

 

 

them ; if they will stoop lowly and ask, it shall not be withheld from them, Then shall
the brother of low degree glory in |

a a, Ory in his high estate: and the rich in that he is made
vs Ail OL us are poor before God: all by him, and by him alone, may be made rich.

. A ?
In proportion as the rich become poor shall they be truly enriched; and it shall be
ard as the passing of a camel through

proved that they who press through difficulties h
a needle’s eye, are not left unrequited. Of the entry of the rich into the kingdom of

heaven it may further be said—

Ill. Iv is REWARDED. How gently did the Lord of all warn his disciples of days
of poverty and loss which were coming upon them apace, when both voluntarily, in the
fulness of their love, they would sell “ their possessions and goods, and part them to all
according as any had need,” and when with ruthless hands all would be torn from
them ; when “houses” and “lands” would be confiscated ; when from the fellowship
of brethren and sisters, of mother and father, and even from their own children they
would be separated “for the gospel’s sake”! But how graciously did he assure them
of the “hundredfold ” which should be repaid them “now in this time,” though “ with
persecutions ;” and the great reward which should be theirs in the hereafter—in the
world to come eternal life.” Who of the many disciples of those early times of
suffering and persecutions was not rich in “ house, or brethren, or sisters, or mother, or
father, or children, or lands”? And who that “left” these for his “ sake and for the
gospel’s sake” did not—does not and will not ever—find, in the undying love and
tellowship of the great spiritual community, and in the eternal riches of the heavenly
inheritance, more than the “ hundredfold” ? Yet shall there be no pre-eminence, but
a true equality; for the “ first shall be last, and the last first.’—G,

Vers. 835—45.—The post of honour. How soon are the Master’s words misappre-
hended! James and John, concerning whom it is recorded that on the call of Jesus
“they straightway left the boat and their father, and followed him,” come now
apparently to secure the promised reward. With cautious words, and by the aid of
their mother, the demand js urged upon that good Master on whose lips are ever the
gracious words, “ What would ye that I should do for you?” We would fain “ sit,
one on thy right hand, and one on thy left hand,in thy glory.” Ah! the old leaven is
not yet wholly purged out. The self-seeking, the love of supremacy, place, and honour
still lurk within. The chaff mingles with the pure grain. He who holds the
winnowing fan is at hand; and with decisive though gentle words, heavily weighted
with their sad import, corrects their error, He had but recently “in the way” told
them “the things that were to happen unto him.” Direful were the words, “ The Son
of man shall be delivered unto the chief priests and the scribes ; and they shall condemn
him to death, and shall deliver him unto the Gentiles: and they shall mock him, and
shall spit upon him, and shall scourge him, and shall kill him; and after three days
he shall rise again.” But these words could have had little influence, for “they
understood none of these things.” Perchance then they understood not “ the cup that
1 drink,” or “the baptism that I am baptized with,” or there had not been so ready
a response, “‘We are able.” With prophetic eyes the Master sees the future of these
brethren, and declares, “The cup that I drink ye shall drink ; and with the baptism
that 1 am baptized withal shall ye be baptized. Doubtless “this saying” also “ was
hid from them” until the very hour when that cup touched their lips, or the waters of
that baptism fell upon them. But even this could not entitle them to the high place
they desired ; certainly not on the grounds they desired it—that of arbitrary selection.
It is given to them “ for whom it hath been prepared.” Out of all this the lesson arises—

I, ‘HAT THE POSTS OF REAL HONOUR ARE NOT ATTAINED BY MERE FAVOUR OR BY
ARBITRARY ALLOTMENT, All such endowment, either in the kingdom of heaven or
among men, would instantly rob the distinction of all worthiness and make it a sham.
‘The incident presents an example of that kind of false estimate of honour which
supposes that it can be conferred without regard to the fitness of him who seeks it. _It is
true medals may be placed on the breast of him who has never fought, and the ribbon
may adorn him who never did one deed of distinction; but such a decoration is a
deceit or an empty title—a mere ribbon which a child might wear. No mere will of
the ruler can make a life honourable and worthy. Signs of a sovereign beneficence may
be heaped upon favourites, but they add-no lustre to the character of him who ispeg ee SE SS Sos

   

 

 

oO

THE GOSPEL ACCORDING TO ST. MARK.  [cu. x. 1—o2.

90

Ree
adorned or enriched. And the posts of honour in the highest of all kingdoms are not
assioned arbitrarily to favoured ones. As the kingdom is open to all, so are its seats
of honour. ach receives according to his deserts—“ according as his work shall be.”

II. So is learnt a second lesson like unto the first: ALL TRUE HONOUR LIES IN
SERVICE AND MERIT, NoT IN ITS RECOGNITION. How often are men attracted by the
reward! They esteem the honour which attaches to attainments, to position, to wealth,
to learning, or brave deeds. The eye is on the medal. Such seldom do much that is
worthy, or make themselves really great. ‘The man who works for praise and prizes 1s
selfish and little, and the world in its deep heart hates both. He has his reward. Others
steadily do their duty, undiverted by anxiety respecting honour ; these finally achieve
true distinction. So is it in all kingdoms,

Ill. IN THE SPIRITUAL, KINGDOM HONOUR COMES TO HIM WHO IS MEET FOR IT.
Christ has no favourites to lift to emolument and dignity. He who would reach the
highest place must climb up to it. But how many truly and wisely desire to stand
well in the heavenly kingdom? They desire a happy freedom from evil, a lot among
the sanctified! Itis well, Yet the words of the great Lord come back to Suen Ve
know not what ye ask.” Would you be spiritually creat? Would you make high
attainments in spiritual knowledge? Would you do good works in the spiritual
kingdom ? How much of self-denial, of patient labour, of disciplinary correction—
“the chastening of the Lord,” which we should “regard not lightly ”-_how much of
sacrificial endurance 1s needed! How many hours of quiet communion must be passed
with the Redeemer if we would catch his spirit! How much of fasting and prayer,
and diligent self-culture, and patient self-denial! How many strong acts of faith !
What baptism of fire, what bitterness of the cup, is needed to make the disciple like his
Master! But after all another spirit is to, prevail. Christ’s disciples are exhorted not
to aim at superiority of position, ab rank and order. Let the Gentiles “ lord it over ss
one another. “It is not so among you.” The greatest is the least truly. The
minister, the servant of all, is chief and first. The true lesson being, “ In my kingdom
there is neither first nor last, highest nor lowest, near and afar off. Dismiss the
thought of primacy. Look not for high places. Such there are not in my kingdom.
Look for posts of service. Fix your eye on your ministering, and remember that the
Lord of all came to give all—even ° his life a ransom for many.’”—G.

Vers. 46—52.—Bartimeus, On the roadside near Jericho sat a blind beggar,
making his appeals to the pilgrims that passed up to Jerusalem to attend the feast.
«A oreat multitude ” accompanied Jesus on his leaving Jericho on his way to the
holy city. The tramp of many feet and the hum of many voices caught the quick
ear of the sufferer, and “ he inquired what this meant.” Learning it was “Jesus of
Nazareth,” he, having evidently some knowledge of the great Healer, cried aloud,
“ Jesus, thou Son of David, have mer¢y on me 1 Thus did the blind sufferer of that
day formulate a cry—a prayer for all sufferers and sinners in all subsequent ages; a
ery which will ascend to heaven as long as suffering saddens the history of our race.
The hindering, self-oceupied crowd strove to silence the cry. But the very impediment
to his earnestness only gave greater intensity to it, and “ he cried out the more a great
deal” the same pitiful words, As every earnest, fervent prayer, this entered the ears
of the Lord of Sabaoth, without whom not one sparrow falleth, and who again and again
had laid an emphasis of attention on sndividual sufferers and sinners. Standing still,
for a cry of need arrests him, he silenced their rude, unfriendly words by, ‘‘Oall ye
him.” Then the same selfish spirit veers round to the favourite, and they cheer him
and bid him rise. Casting aside his loosely flowing garment, he sprang to his feet
and came to Jesus.” Brief and beautiful is the colloquy, in its sweet and simple
haste, “What wilt thou?” ‘“Mysight.” “ Go... thy faith ” hath brought it thee.
Straightway he receives his sight, and follows in the way. Brief as this narrative is,
it holds much teaching.
J. ON THE TRUE METHOD OF PRAYER.
Il. ON THE SPIRIT OF HIM TO WHOM PRAYER IS ADDRESSED.
Prayer springs from a sense of need, and it must express the sincere desire of him
who prays. Words thrown into the form of a petition do not of themselves constitute
prayer ; without the heart of him who utters them they are dead, being alone. HeCH. x. 1—52. THE GOSPEL ACCORDING TO ST. MARK. 91

 

 

who asks with his lips only cannot expect him to hear who looketh on the heart.
Prayer must needs be offered to One who it is believed is able to answer. Jesus laid
down the clear and definite rule in his demand, “ Believe ye that I am able to do this?”
af The prayer of faith” is the true prayer, though the patient Lord will “ forgive ” even
the unbelief of timidity. Nevertheless, the Lord declares the immediate cause of
the answering cure in this case: “ Thy faith hath made thee whole.” Prayer must
be prepared to push its way through surrounding discouragements and opposition :
nor will it exceed propriety if it the more fervently plead by how much it is hindered
and impeded. Prayer must, moreover, have respect to proper objects. Here one
imperfectness in the life called forth the one petition when the “ What wilt thou that
I should do?” opened wide the permission to ask many things. Surely to him who
came to redeem life, it was a perfectly right subject of petition: “That I may receive
my sight.” Thus we learn that for the freeing of the life from its incumbent evils, and
for whatever will lead that life on to perfectness, we may ask, and ask in the full
assurance of faith, in the readiness and ability of the Lord of life to hear and to answer.
Happy the man who has learned thus to pray.—G.

Vers. 1—12.—The law of marriage. I. Tue pirEcTioys or ScRIPTURE FOLLOW
THE OLDER LAW OF NATURE.

Il. THE SANCTITY OF MARRIAGE IS FOUNDED ON NATURE.

Ill, IN ITs IDEAL, MARRIAGE IS FOR LIFE, AND INDISSOLUBLE.

IV, YET THE ACTUAL CONDITION OF HUMAN NATURE COMPELS SOME RELAXATION,

V. BUT WHAT IS: PERMITTED IS NOT, THEREFORE, TO BE APPROVED OR FOLLOWED
PRACTICALLY. Christianity is throughout ideal, It makes appeai to our higher nature.
At the same time, it admits the difficulty of carrying our ideals unexceptionably into
practice.—J.

Vers. 13—16.— The blessing of the children. ¥. Tue coNTRAST!: WHAT MEN THINK
IMPORTANT, AND WHAT GOD RECOGNIZES AS OF WoRTH. Children are “ only children.”
They are often “in the way.” They are “out of place.” They are to be “sent out
of the way.” But Divine intelligence and love shed a bright light upon the little
ones. ‘They are living parables of the Christian spirit. Ever are they to be associated
with Christ. Learning, wealth, rank,—all draw away from our true attitude, nay, tend
to falsify our spirit. ’Tis the sight of the children that must win us back.

II, CHRISTIANITY THE RELIGION OF REVERENCE FOR THOSE BELOW Us. In them
God is found. “ The religion of reverence for what is above us is ethnic religion. This
delivers from degrading fear. The religion of reverence for what is around us is the
philosophical. The philosopher stations himself in the middle, and must draw up to
him all that is lower, and down to him all that is higher. This is the religion of
wisdom, Reverence for what is under us,—this is Christian, and is the last step man-
kind was fitted and destined to attain” (Goethe). The lowly, the hated, the despised,
the contradictory, are glorified by the insight and the sympathy of Christ.—J.

Vers. 17—23.—The rich man’s temptation. JI. THE RICI MAN FEELS THE NEED OF
SALVATION. ‘‘ Money answereth all things,” but only in a limited sphere after all.
Riches bind as well as set free; close certain doors to the spirit, as well as open them
to others. The poor man knows “ straitness” of one kind, the wealthy man another.
Could he but unite the advantages of wealth with freedom and joy of spirit!

IJ. SALVATION IS POSSIBLE TO THE RICH MAN. But the practical conditions may
be different from those in other cases. It is some idea, some phantasy, a pride, or a
dread, or a lust, that every man needs to expel from his mind in order to salvation.
In some way the idea of his riches stood in the way of this man’s bliss. But the way
to salvation was pointed out to him. It would be wrong to generalize the direction of
the Saviour. All that can be said is that there doubtless are cases where entire
renunciation may be indispensable to salvation. ‘The principle is: the false opinion
of ourselves must be given up, and our being must be grounded on the truth, if we
would “enter into life.”

Ill. Ir Is ONE OF THE HARDEST THINGS IN THE WORLD TO RENOUNCE RICHES. How
very rare are the cases where this is done! For money represents our root in earth.a : : es : ae SE = ee Se
Sone Fed cea = ee ——— e > se |
Sued OO ne Ee COSI CARI ish Acetate

ree vs =
=

 

  

reed EER ST oS aR nee Re Bes oat BD a ab ee
a Se Ne SNS TS a eR ET Se

92 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x. 1—32.

 

Let us, without affectation or hypocrisy, confess that it is so. Power, service, and
estimation of others, a flattering self-representation,—this is what riches mean. ‘To have
grown into this circle of ideas, and to be asked suddenly to break them up, ’tis a
wrench, like parting with life itself. But let us not exaggerate in any particular.
Renunciation of any object with which the imagination in its dearest play is inter-
woven, is hard. It may be as hard for some to give up the retirement of a humble
home for Christ’s sake, as for others to renounce station and splendour.—J.

Vers. 24—27.—Moral impossibilities. I. “ Moral IMPOSSIBILITIES ” IS A PHRASE OF
HUMAN EXPERIENCE. Like all such phrases, saws, and proverbs, it represents the side
of truth that is obvious and turned to general view. Men being’ what they are,
certain changes in the character and conduct are not likely, are scarcely probable or
possible. So we argue, and justly. So Jesus speaks, using a very strong figure of
speech.

II. ‘* Moral IMPOSSIBILITIES ” MAY NEVERTHELESS BE OVERCOME. As Napoleon,
in the physical sphere, blotted the word “impossible” from his dictionary, so is the
Christian taught to do in the moral sphere. In one light, it looks unlikely that any-
body can be saved, considering the power of sin, the “ weight,” and the “ besetment,”
and the apparent lack of moralenergy. But nothing that is conceivable is impossible.
Nothing that is morally desirable may not be expected to come to pass. 1. We are
prone to a scepticism about our own nature, which we ought to overcome. It is not
justifiable, in the light of the facts of history, of personal experience, of the might
and love of God. 2. A deep faith in the possibilities of human nature is inspired by
the love of God. Love is the spring of the human mechanism, the leaven that works
in its lump, the struggling force contending against immense disadvantages, but
destined to final victory. ‘“ All things are possible with God!”—J.

Vers. 28—31.—Compensation. I. To EXPECT COMPENSATION FOR WORTHY LOSS IS
NATURAL AND RIGHT. ‘he gospel encourages this. Compensation is founded on the
law of things. God hath set the one over against the other. The conservation of
energy is a law that applies to the life of the soul. “It will be made good to us.”
We cannot help feeling that the integrity of our being has a worth which must be
preserved.

IJ. CHRIST ENCOURAGES THIS EXPECTATION TO THE HIGHEST DEGREE. Self-abandon-
ment to the good cause will bring its reward. God pays a high rate of interest.

“Fear not, then, thou child infirm ;
There’s no God that will wrong a worm,
Laurel crowns cleave to deserts,

And power to him who power exerts.
Hast not thy share? On winged feet,
Lo! it rushes thee to meet ;

And all that Nature made thy own,
Floating in air, or pent in stone,
Will rive the hills and swim the sea,
And, like thy shadow, follow thee.”

“Every stroke shall be repaid. ‘The longer the payment is withholden, the better for
you; for compound interest on compound interest is the rate and usage of this
exchequer.” ‘The martyr cannot be dishonoured. LEvery lash inflicted is a tongue of
fame; every prison a more illustrious abode; every burned book enlightens the world ;
every suppressed or expunged word reverberates through the earth from side to side.”

Ill. THis PRINCIPLE HAS UNEXPECTED APPLICATIONS. Success is not always what
it seems; nor apparent failure. ‘There will be great “ reversals of human judgment ”
(see Mozley’s fine sermon on this). ‘Those who begin early and do much are not
always preferred.” Some show in the front early in life’s race, but fail of the goal.
Others lag at first, and come out first in the end. Gain in power may be loss in time;
or self-extension involve loss of intensity. 'The great lesson is to live for the soul, for
the inner and spiritual world. Everything gained then is gained for ever; and seem-
ing loss and failure are converted into meaas of progress,—J.s : — : a ae . tl

CH. x. 1—52.] THE GOSPET, ACCORDING TO ST. MARK. 93

 

 

 

90

Vers. 32—34,— The coincidence of opposites. Once more the forecast of shame and
death.

I. MEN FLY IN THE FACE oF THEIR INTEREST, AND TREAT THEIR BENEFACTORS AS
ENEMIES. Christ foresaw that the ruling party would be angry with him “ because
he told them the truth.” And we partake of this guilt. We are blind to love in its
disguise. We hate that which reproaches us. It is anerror of the understanding and
of the heart, a

II. ProvipENcr Brings GOOD OUT OF OUR EVIL, AND FURTHERS OUR SALVATION IN
SPITE OF OURSELVES. So limited js the power of passion, it gains but a momentary
end. The patriot or the traitor falls by the hand of the assassin or the judicial
murderer ; and his principle takes the deeper root, watered by his blood. Christ’s
resurrection is the eternal type of all moral victories.—J,

Vers. 85—45.— Ambition. It is ambition for place and power that is here illustrated.

I. Iv 1s NATURAL IN THE SENSE IN WHICH ALL HUMAN INSTINCTS ARE NATURAL,
1. To be without ambition of some kind is a defect of organization; a negative, not a
positive ; a weakness, not a virtue. Man is man because he aspires. He ceases from
his worth when he becomes content to remain what he is. Milton speaks of the last
“infirmity of noble minds.” It is an infirmity of which a man will be ashamed to be
ashamed, though he will try to conceal it under that name from others. Shakespeare
makes one of his characters exclaim, “If it be asin to covet honour, I am the most
offending soul alive.” 2. This passion reveals our social nature. We delight in the
picture of others’ respect, love, obedience, esteem. Such pictures goad us to our
noblest actions. 38. Vice lies not in the passion itself, but in the wrong direction of
the will, the mistake of our proper objects. We are ambitious to govern when we
are only fit to serve; to teach when we should still be learning ; to act when we have
need to be acted upon; to be artists when we are only fit for clay, to be moulded by
the Divine Artist ; to be assessors of Christ when our initiation into the ways of the
kingdom has only just begun.

II. Curist’s CORRECTION OF AMBITION. 1. By showing its ignorance of its proper
objects. There is a condition attached to every distinction. The price must be paid.
Have we counted the cost? One illusion is that we separate the pleasure from the
means to it in our thought. Another is that we represent to ourselves incompatible
things, e.g. a high place with a satisfaction only to be obtained by working up from a
low place. Crabb Robinson said that having read, as a young man, Mrs. Barbauld’s
essay on the vanity of inconsistent expectations, it had cured him for life of idle
wishes. 2. By showing its impossibility. Places are reserved in Providence for those
fit to fill them. In the kingdom of God there is no putting of wrong men into wrong
places. The principle of spiritual selection unerringly prevails in the kingdom, and
“the fittest survive.” The path of self-denial and suffering is open to all. It coincides
at many points with that of duty for all; and it may be throughout coincident for
some. It leads to blessing, but that blessing is internal, If we confound the inward
blessing with the outward place, we deceive ourselves, If God gives us the higher,
let us not envy those to whom he is pleased to allot the lower.

III. Curist’s EXPOSURE OF THE UNSOCIAL CHARACTER OF AMBITION. 1. The
other disciples were indignant when the failings of the brethren were brought to light,
Our secret vices never look so hideous as when we see them mirrored in another, For
then the illusion of self-love has vanished, and we stand before the naked and ugly
fact. 2. 'l'o desire to be above others is not Christian. To dominate and exact is the
reverse of the Christian temper. It makes self the centre the world revolves around.
‘T'o serve, to be useful, is the Christian temper; this makes human good the centre of
every sphere of life—the family, the Church, the nation. 3. ‘The example of Christ is
the eternal light for conduct. His glory arises out of service, as in an immortal
passage St. Paul teaches (Phil. ii.). Without method there is nothing sound. We need
a method of thought and life—to put the first before the second. The whole 1s before
the part, humanity more than the individual; there must be giving in order to
receiving ; and for the highest possible objects of our aspiration nothing less than the
whole life must be paid.—J.a — . a i OE :
Se a iit

aie

94 THE GOSPEL ACCORDING TO ST. MARK. fou. x. 1—od2.

 

Vers. 46—52.—Blind Barivmeeus. Viewed from the side of Christ, the incident
may teach—

I. Tue OPENING OF THE EYES OF THE BLIND IS THE MISSION OF CHRISTIANITY.
If the physical boon be great, let it express for us the far greater spiritual boon.
Ignorance is painfully felt by large numbers. Few who have not received a good
education but bitterly feel the lack at some period or other of their life. In spreading
knowledge freely we follow the example of Christ.

II, THE MISSION OF CHRISTIANITY IS PECULIARLY TO THE LOWLY AND THE MEAN.
It is easier to be kind to our inferiors than to avoid jealousy among our equals. ‘The
gifts that bless both giver and receiver the most are worth much, though they cost little.
From the side of Bartimaus we may reflect—

III. Lone srrTING IN DARKNESS MAY PREPARE FOR THE WELCOMING OF THE LIGHT.
Yet in the darkness the lamp of hope may be kept burning, as did Bartimeus. “ In
our griefs we find reliefs.” As every night gives place to morning, so the very consti-
tution of nature prophesies the deliverance of mankind and of the individual. The
memories of the dark hours of life mingle with attained joys. Life would not have its
full significance without these mingled threads in the texture.

IV, PERSEVERANCE IS EVER REWARDED. Faith proves itself by constancy, and is
in fact the perseverance of the whole man towards his hope, the realization of his life
in God. In the change of events, things will change for the better to him who endures.
‘¢ All things come round to him who waits.” “Yet a little while, and he who is on the
way shall come.” The tarrying of God is in our imagination. ‘To gain one sight, to
see God and the world in God,—this compensates for an age of waiting and watching,
suffering and toil of the spirit.—J.

Vers. 2—12. Parallel passage: Matt. xix, 3—12.—Doctrine of divorce. I, Events
IN THE INTERVAL. ‘There is a gap in the narrative of St. Mark between the events of
the preceding and present chapter. We need not do more than intimate them, and
that for the continuity of the history. They are the following :—1. His journey to
Jerusalem on the occasion of the Feast of Tabernacles. 2. Occurrences by the way:
(1) Inhospitality of certain Samaritan villages; (2) rebuke of the “Sons of Thunder :
by the Saviour; (3) journey‘continued through Samaria rather than Persea; (4) cleansing
of the ten lepers as he passed through Samaria. 3. The sending out of the seventy,
and its similarity to the previous mission of the twelve. 4. Presence and preaching at
the Feast of Tabernacles. 5. Various discourses during that feast, as recorded in the
eighth chapter of St. John’s Gospel, and escape from a murderous assault. 6, Ministra-
tions in Judea, recorded'in part by St. Luke (x.—xiii.) and partly by St. John (ix.—xi.),
including the following :—(1) Instruction of-a lawyer, explanation of “ neighbourhood,”
and parable of the good Samaritan; (2) hospitality of the family of Bethany, disciples
taught to pray, and return of the seventy ; (8) cure of a man born blind, our Lord’s
comparison of himself to the Good Shepherd, celebration of the Feast of Dedication at
Jerusalem, retirement to Bethabara beyond Jordan, and subsequent raising of Lazarus
} at Bethany; also his retirement to Ephraim. 7%. His tour through Percea, referred
to in Matt. xix. 1, 2, and Mark x. 1; his teaching during that tour, recorded by
St. Luke (xiii. 22—xviii. 10), including, among other things, (1) the multitudes
from all quarters in the kingdom of God, the great feast and_generous invitation, also
true discipleship ; (2) parables of the lost sheep, lost coin, and prodigal son; (8)
parables of the unjust steward, Dives and Lazarus, importunate widow, the Pharisee
and publican.

Il. A NEw DEPARTURE. The Pharisees now change their tactics, and adopt a new
mode of opposition. They, in fact, make a new departure. The old hostility remains
bitter as ever, or perhaps is increasing in intensity, but the manner of its manifestation
is new. Up till this period their method of attack consisted in fault-finding—objecting
to the conduct of our Lord and his apostles, or taxing them with violations of the Law ;
henceforth it consists in questioning—captious questioning—for the purpose of eliciting
his opinion on doubtful or debatable matters in order to entangle him. ‘The subjects
on which his views were sought were those keenly discussed by the Jews of that day,
and an answer could scarcely fail to give offence to some party or expose him to peril
on some side, ‘I'he present question was eminently one of this class. It was likely

Se ae = - s aa a . , - . oe : aR Sa eS te . a iat Spee et - ee
4 SA er TO EAT gS RST a SRR : Biss kaipao onaCH. x. 1—52.] THE GOSPEL ACCORDING TO ST. MARK. 95

to entrap him into the charge of lax morality on the one hand, or of wantof respect for
the authority of Moses on the other ; perhaps to embroil him with the tetrarch Herod
Antipas, 1n Whose dominions he now was.

I. Tue orremar MARRIAGE LAW. In the days of our Lord one of the burning
questions Was the law of divorce. The school of Shammai limited the law of divorce,
and allowed it only In the case of adultery ; that of Hillel affirmed its legitimacy in
case of dislike, or disobedience, or incompatibility in general, thus granting an arbitrary
or discretionary power in the matter. The ground of the controversy is found in a
difficult or obscure expression in Deut. xxiy, 1, 2, where we read, “ When a man hath taken
a wile, and Married her, and it come to pass that she find no favour in his eyes,
because he hath found some wncleanness in her: then let him write her a bill of divorce-
ment, and give it in her hand, and send her out of his house. And when she ig departed
out of his house, she may go and be another man’s wife.” The difficulty or obscurity
of this passage arises from the original words ervath da var, rendered “some uncleannegss”
In the text of our version, and in the margin, “ matter of nakedness,” or more exactly
still, “nakedness of word or matter.” The important point to be determined, and that
which produced such diversity of opinion in its determination, was whether the expres-
sion referred to meant lewdness or merely something disagreeable,

IV. Narure or THE BILL or DIVORCEMENT. The bill of divorcement was called “a
writing of cutting off” (sepher kerithuth). This bill or writing of divorcement implied,
not only a mere separation from bed and board, as some restrict it, but a complete
Severance of the marriage tie. It was a certificate of repudiation, and either stated or
omitted the cause of such repudiation. If the cause was adultery or a suspicion of
adultery, the husband might prove himself (Sixaos) just (vide Matt. i. 19), that is, a
strict observer of the Law in dismissing the guilty wife with a bill of divorcement; and
yet, not wishing to expose her, he might send her away privately. If, however, the
guilty person or the Suspected person were brought openly to justice, and the crime
proved, certain death was the penalty, as is distinctly stated in Lev. xx. 10, “The
man that committeth adultery with another man’s wife, even he that committeth
adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put
to death.” Most commonly, therefore, when a bill of divorcement was resorted to in
accordance with the Mosaic permission, it was for some less cause or minor offence than
conjugal infidelity; and in such cases it served the wife as a certificate of character.

V. REASON OF THIS WRITING, Our Lord, in his reply, proceeds to the original
marriage law ; first, however, accounting for the Mosaic regulation referred to. That
regulation is recarded by many as a relaxation of the Law; but it can scarcely be
viewed in that light, because it would thus appear to be a lowering of the standard in
favour of wrong-doing. It was rather a remedy for harsh treatment of Wives, resulting
from violations of the Law; it was rather a relief bill for wives who suffered from the
unkindness of cruel husbands acting in defiance of the Law. It was a remedial measure
to check the bad effects of their hardness of heart; it was to (pds) this the lawgiver
had respect. It was, in fact, to minimize the evil results that proceeded from their
transgression of the Law rather than any relaxation of the Law itself, Of two evils it
was the less, and even the less owed its existence to their hardness of heart. Besides,
it was not an express command, as the Pharisees appear to make it from the word
evereidaro in Matthew, but a permissory injunction (erérpewe), as subsequently acknow-
ledged by the Pharisees themselves.

VI. ORIGINAL MARRIAGE LAW. The Saviour argues the indissoluble nature of the
marriage law from the original unity of male and female, from the extreme closeness of
the marriage bond taking precedence of every other union even parental and filial ;
above all, from its Divine origin. Marriage was thus an ordinance of God; it was
instituted in Paradise in those bright and sunny bowers before sin had marred the
freshness and the loveliness of the new-created world. Even then God saw that it was
not good for man to be alone, and accordingly he gave him a help meet for him—one
that was bone of his bone and flesh of his flesh. “Therefore shall a man leave his father
and his mother, and shall cleave unto [literally, be glued unto] his wife: and they shall
be one flesh.” It was an ordinance of God himself, an ordinance nearly coeval with the
creation, an ordinance made for man even in his unfallen state of innocence, an ordi-
uance which our blessed Redeemer himself, when in sinless humanity he trod our96 THE GOSPEL ACCORDING TO ST. MARK. fon. x. 1—52.
a eee ee

earth and tabernacled among our race, honoured with his presence, and at the celebra-
ased to work his first miracle. In Cana of Galilee,

tion of which he was graciously ple
at the marriage at which Jesus and his disciples and his mother were present, Jesus
made the beginning of his miracles by turning water into wine, manifesting forth his

glory, “and his disciples believed on him.”

“ Living, he own’d no nuptial vow,
No bower to Fancy dear:
Love’s very self—for him no need
To nurse, on earth, the heavenly seed:
Yet comfort in his eye we read
For bridal joy and fear.”

The conclusion at which he arrives is in keeping with all this—that an institution
created by God at first, coeval with our race, and confirmed by so many sanctions, can
neither be nullified nor modified by any human enactment, nor set aside by any
authority other than his who created it. ‘ What therefore God hath joined together,

Jet not man put asunder.”

VII. ONE EXCEPTION TAKEN FOR GRANTED. Conjugal infidelity, as it is a violation
of the marriage vow, is a virtual dissolution. of the marriage relation. This is implied
or taken for granted in the passage before us, though it is expressly stated, in the
parallel passage of St. Matthew, where it is written, “ Whosoever shall put away his

wife, except for fornication, and shall marry another, committeth adultery.” With
respect to marriage with the divorced wife, there is a great and important diversity of
sentiment. ‘This diversity is in a certain way and to some extent connected with the
right rendering of the word éroAcAvnevnv in Matt. xix. 9, 1. Some translate it as if it
were preceded by 77”, and so equivalent to “ her which is put away,” or “the divorced
woman.” Thus it stands in the common English Version, and reference to the woman
lawfully divorced, that is, for fornication, is presumed, 2. Others, more accurately,
render it ‘‘ her when she is put away,” as it is translated in the Revised Version, the
reference being thus to her who is unlawfully divorced, that is, divorced not on the
ground of adultery. This view is maintained by Stier and Meyer, the latter confirming
it by the fact that “ under the Law the punishment of death was attached to adultery,
_. . and consequently, under the Law, the marrying of a woman divorced for adultery
could never happen.” 3. There is, however, another rendering, namely, “a divorced
woman,” that is, any divorced woman. This is the rendering advocated by Wordsworth,
who says, “‘ In no case does our Lord permit a person to marry a woman who has been
divorced.” This is the view of the matter taken by the Latin Church, which declares
marriage with a divorced woman under any circumstances unlawful. The Oriental
and most Reformed Churches, on the contrary, hold that, in the excepted case, both
husband and wife may contract a fresh marriage. These are the two extreme Views 5
but what of the case of unlawful divorce, that is to say, where the wife has been
divorced for some other and less offence than that of adultery, or mopvela, which is of
widest extent, comprehending ante-nuptial as well as post-nuptial unchastity (uorxela) ?
This is the case to which the guilt of subsequent marriage attaches, for it is that in
which the marriage bond has not been really ruptured. The delay connected with
getting a divorce or after its being granted might give time for better counsels te
prevail; second thoughts might be found preferable; angry passion might in the mean
time cool down, and reconciliation and reunion be effected.—J. J. G.

Vers, 13—16. Parallel passages: Matt. six. 13-15; Suke xviii. lott]
I. CHILDREN BROUGHT AND BLESSED. 1. Our Lord’s love of children. Our Lord, when
on earth, had no greater favourites than children. He set them in the midst; he
Jaid his hands on them; he blessed them; he invited them to his presence; he welcomed
them to his person; he folded them lovingly in hisarms. He calls them the lambs of his
flock; he provides them suitable spiritual food, and with it he bids us feed them. He
represents by them his faithful followers; he reproves his disciples when they would
have prevented their access to him, He reminds us all that they are precious in our
heavenly Father’s sight, preserved by his providence and protected by his power. He
assures us, as we have seen, that “ their angels do always behold the face of my FathercH. x. 1—52.] THE GOSPET, ACCORDING TO ST. MARK. 97

which is in heaven.” 2, Individual features of the three narratives. The request of
those who brought the little children, as reported by St. Matthew, is not only that the
Saviour should touch them, as in St. Mark and St, Luke; but “put his hands on them,
and pray.” In St. Mark, we are told that Jesus not only touched the little children, as
requested, but “took them up in his arms.” They thus got more than they asked. This
is usually the way with Christ ; he does more for us than we ask or think. An
additional feature of the narrative, as supplied by St. Luke, is that some of these children
were of very tender age—mere infants (Bpépy).

II. Tur CHANGE BY WHICH WE BECOME AS LITTLE CHILDREN. 1. A parallel passage.
In St. Matthew’s Gospel (xviii. 3) we have a statement exactly corresponding to the
fifteenth verse of this tenth chapter of St. Mark, with this difference, however, that
the former passage goes further back, bringing us up to the turning-point at which we
become as little children. The verse referred to reads thus, “ Verily I say unto you,
Except ye be converted, and become as little children, ye shall not enter into the
kingdom of God;” the Revised Version has, “ Except ye turn, and become as little
children, ye shall in no wise enter into the kingdom of heaven.” This rendering of od uw}
eiaéA@nre in the last clause brings out the meaning with due emphasis, and is thus more
accurate than that of the common version ; the substitution of turn for be converted in
the first clause is intended to divest the term of the technical theological sense which
some attach to it. The word orpapjre (second aorist passive) may be translated as
a passive, or as a middle, since the aorists passive have often a middle meaning,
equivalent to turn yourselves, or simply turn intransitively, as we have it in the Revised
Version. In its application, as shown by the context, it urged those addressed to turn
away from their ambitious notions, self-seeking eagerness, and fondness for prece-
dence. The term is general, we readily acknowledge, and denotes a change such as that
referred to; but before men are capable of turning from the courses indicated, and
of exhibiting the characteristics of little children, they must have become the subjects
of a special and greater change, of which that immediately referred to is a manifesta-
tion, We may read the statement of St. Mark, that “ Whosoever shall not receive
the kingdom of God as a little child, he shall not enter therein,” or, as it is more
accurately rendered in the Revised Version, “he shall in no wise enter therein,” in the
light which St. Matthew’s statement sheds on it. 2. Divine agency. We have seen
that the word in the closely corresponding text is limited by some, and may indeed
be limited, to its literal sense, and understood of a turning away from such _high-
mindedness as the disciples had displayed on that occasion—a turning away from such
haughtiness of spirit as led to the question asked by them, “ Who is the greatest in the
kingdom of heaven?” Others may be disposed to take it in the sense of recovery
from backsliding, of a return to the Lord after some wrong step, as a compound form
of the same verb is employed (émorpépas) in the words addressed to Peter, “ When thou
art converted, strengthen the brethren ;” or, as we read it in the Revised Version, ‘‘ And
do thou, when once thou hast turned again, stablish thy brethren.” Others may prefer
the wider and more technical sense of conversion. But whatever sense be attached to
the one particular term, a change effected by Divine agency must be presupposed ;
otherwise the changes implied in the lower sense cannot be rightly accomplished, nor
the characteristics of childhood fully attained. ‘* Whosoever shall not receive the
kingdom of God as a little child, shall in no wise enter therein,” is the statement of
St. Mark, and suggests the inquiry—What is it to receive the kingdom of God ?
Now, to take the simplest and plainest view of this matter, to receive the kingdom
of God is to receive the gospel of the kingdom; and to receive the gospel of the
kingdom is to receive him who is the Subject of that gospel, and the Sovereign of that
kingdom—the Christian’s King and Head ; and to receive him, again, is the turning-point
in a man’s spiritual history, the greatest and most important event of his whole life.
This reception of the Saviour implies faith of the operation of God—faith, which is
God’s gift and the Spirit’s work in the heart. W herever faith exists, even as a grain of
mustard seed, Christ is formed in the heart. It matters little what name is given to this
change, whether we call it “ the new birth,” or “regeneration,” or ‘ conversion ; HY
subjects of it is the great thing, for it is the principle of all right action, and the prolific
source of all Christian graces and of all truly virtuous conduct. 3, Statement of a
difference. We may notice a difference which will help to a clearer apprehension of

MARK—IL, Ht98 THE GOSPEL ACCORDING TO ST. MARK. (cn. x. 1—52.

 

the change in question. Conversion is akin to regeneration ; it is most nearly similar,
and cannot be separated from it, and yet it is not quite the same thing. Regeneration
implants a new principle in the soul; conversion is the practical putting forth of that
principle. Regeneration imparts new life to the soul; conversion is the exercise of
that life. Regeneration bestows new power; conversion is the manifestation of that
power. For sake of illustration, let us suppose a man dead and buried. Regeneration
may be compared to life entering into the sepulchre, opening the eyes that death had
sealed, giving back the healthy colour to the cheeks and causing the vital fluid once
more to circulate through all the frame; conversion may be represented by the same
man, after being thus reanimated, exerting the power of life which he has just received,
rising up from among the dead, coming forth from the tomb, and entering on the
various duties and activities of life. Conversion and regeneration are thus so closely
linked together as cause and effect that they often stand for one another. 4. Human
instrumentality. Here, too, the power of God and the work of man unite; Divine
agency and human instrumentality combine. The hand of man may roll away the
stone and remove the grave-clothes, as in the case of Lazarus; but nothing short of the
power of God can resuscitate the buried corpse, or speak the dead to life. So, also, it is
when the dead in trespasses and sins are quickened. By the instrumentality of man,
the stone that stops the mouth of the sepulchre may be taken away and the grave-
clothes unbound; but nothing less than “ the working of God’s mighty power which
he wrought in Christ, when he raised him from the dead,” can make any one of us
alive through Christ Jesus. We may preach and pray, and it is our duty to combine
both, and our privilege to engage in either; but. the power that raises the dead to lite
is the power, and not only the power, but the mighty power of God. The prophet of
old acknowledged this, for after he had prophesied to the dry bones in the valley of
vision, he followed up his prophesying by prayer, saying, “‘ Come from the four winds,
O breath, and breathe upon these slain, that they may live.” The psalmist felt the same
when he said, “‘ Create in me a clean heart, O God; and renew aright spirit within me.”
The apostle was of the same mind when he wrote, ‘‘ But God, being rich in mercy, for
his great love wherewith he loved us, even when we were dead through our trespasses,
quickened us together with Christ (by grace have ye been saved).” 5. The means
employed, and the manner in which the change ts effected. God treats us as reasonable
beings; he makes his appeal to the faculties with which he has endowed us. He
addresses us as his intelligent creatures, and challenges us to inquiry, saying, “ Judge
ye what I say.” He speaks to us in his Word and by his ambassadors, and even
entreats us to be reconciled to God. He bestows his Spirit, for without the agency of
that Spirit all the rest would be but as the rolling away of the stone and the unbind-
ing of the grave-clothes already spoken of. 6. The nature of the change. After the
creation of the heavens and the earth, the first work of God was light. God said, “ Let
there be light.” In the change in question, which, for convenience’ sake, we may call
conversion, the first work is also light; he enlightens our understanding in the
knowledge of Christ. God’s Word, indeed, is light, “a light to our feet ;” but while we
are unconverted there are scales on our eyes, and if we see at all, it is only “men like
trees, walking.” The Spirit takes away the scales; and we see the suitability and
sufficiency of the Saviour, the completeness of his work, the fulness of his offices, the
freeness of his mercy, the riches of his grace, the length and breadth and depth and
height of his love; we see also our sins in the light of his sufferings, and his sufferings
endured for and expiating oursins, This is not all; it isnot enough to have light in the
head. There is often natural light, intellectual light, the light of science, even the light
of theological speculation or doctrine or controversy ; but such light by itself never brought
any soul to the Saviour. Of such light we may say, it is the light of the moon shining
on an iceberg away in a frozen sea; it is the nocturnal light of twinkling stars, as they
sparkle in the firmament, and shed their flickering radiance on some far-off mountain
capped with snow. In this gracious change there is an additional element. With hight
in the head it combines love in the heart. Like light and heat from the same fire, they
go hand in hand. The heart follows the head, and they act and react upon each other.
‘he will obeys the understanding, and the affections go along with both. The subject
of this blessed change can say with one of old, ‘“‘ Whereas I was blind, now I see; ”
but he goes further, and can say with the apostle, “The love of God has been shedCH. X.1—52.] THE GOSPET, ACCORDING TO ST. MARK. 99

a.

abroad in our hearts through the Holy Ghost which was given unto us.” The
regenerate soul can say, “I know whom I have believed ;” but it stops not there ; it
adds, “ W hom having not seen, I love,” Conversion, if we may use the term in its
popular Sense, 1s the love of Christ constraining us; it is the Word of Christ instruct-
Ing US; itis “the light of the knowledge of the glory of God in the face of Jesus
Christ 3 itis the work of Christ renewing us; it is the Spirit of Christ enlightening
us; 1t 1s the life of Christ imparted to usx— because T live, ye shall live also;” it is
the love of him “ who first loved us, and gave himself for us.” This love expels the
enmity of the carnal mind, gives a new bent to the will and a new bias to the feelings ;
it lays hold of the affections, and influences all the energies of our being, operating at
once on the faculties of the mind and the member§ of the body. It is God making
us willing, as well as welcome, to be his people in the day of his power.

Ill. THe cHARacreristics oF CHILDHOOD, 1. Infant salvation. When it is said
that “of such [that is, children] is the kingdom of God,” it may mean children
literally ; and so many understand it, and refer kingdom to the state of future blessed-
ness, maintaining that, as the majority of mankind die in infancy, and as they are
redeemed, children will constitute the majority of the saved. But there is another
interpretation, which understands children spiritually, that is, those who resemble
children in character; thus St. Paul says, “ Brethren, be not children in understanding :
howbeit in malice be ye children, but in understanding be men.” While we are fully
persuaded that all children dying in infancy are saved because of the superabundant
grace of God in Christ Jesus, we are far from supposing that regeneration is not
necessary in case of children as well as of others. Indeed, the Word of God proves it
indispensable; for thus says the psalmist, “I was shapen in iniquity, and in sin did
my mother conceive me;” and again, “ We go astray as soon as we be born, speaking
lies ;” and further, the Prophet Isaiah says, “ All we like sheep have gone astray.” It
thus becomes our duty to seek, by all available means, to bring children to Christ the
Good Shepherd, who carries the lambs in his bosom, that he may bless them and make
them members of his flock. There are, however, several characteristics of children which
serve well to illustrate the character and conduct of God’s spiritual children, 2. The first
characteristic is humility. When converted to God, we become like little children in
humility. Pride is the ruin of our Tace ; we trace it back to Paradise. Satan introduced
it there. It was the great inducement with our first parents that they should be “as
gods, knowing good and evil.” We mark its dark waters along the stream of time from
then till now. It was a fruitful source of disaster to King David. In the pride of his
heart he numbered the people, and the dreadfully calamitous choice was allowed hiin
to elect between seven years’ famine, three months’ war, or three days’ pestilence,
Another instance occurs in the case of Naaman, commander-in-chief of the host of
Syria. Leprous as he was, and consequently miserable as he must have been, he felt
his pride wounded when the prophet directed him to wash seven times in Jordan; he
turned away in a rage, saying, “Are not Abana and Pharpar, rivers of Damascus,
better than all the waters of Israel?” Come we to New Testament times, we have
another still more awful instance of pride and its punishment. Herod sat upon his
kingly throne; he made an oration—a king’s speech, and more eloquent, no doubt, than
royal speeches generally are; at all events, the people were in raptures with him and it,
so that they shouted, “It is the voice of a god, and not of a man.” He was arrayed in
royal robes; he was proud of his pomp, of his power, and of his popularity. But the
angel of the Lord smote him; “he was eaten of worms, and gave up the ghost.” The
same evil propensity of fallen humanity finds thousands and tens of thousands of living
exemplifications in those whom the Seripture calls “proud boasters,” “ heady, high-
minded,” and classes with the vilest and the worst. On the contrary, the first evidence
of conversion to God is humility. The child of a prince will, if permitted, amuse
itself with the child of a peasant. As they sport together there is no distinction of
riches or of rank; they meet together on the game common level; they stand on the
same footing of equality. We are not universal levellers; we would not do away with
the distinctions of rank that exist, and perhaps must exist. We find in the member-
ship of the human body some members discharging honourable functions, others
functions less so. We find in the heavenly hierarchy various grades—thrones, and
dominions, and principalities, and powers, But we would willingly do away with, and100 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x. 1—82,

 

Christianity tends to do away with, that proud spirit that sets up castes and opposes
class to class, preventing that cordial sympathy that should ever bind together all the
many members in the great family of man. Why should we be proud? What are
we proud of? Is it of our bodies? They are “fearfully and wonderfully made,” yet
dust they are, and unto dust they must return. Ts it of our souls? God “ breathed into
man’s nostrils the breath of life, and he became a living soul.” Is it of what we are?
We are only creatures of a day, and our foundation is in the dust. Is it of what we
have? We have nothing, be it worldly wealth, or intellectual endowment, or physical
superiority, or spiritual grace,—nothing that we have not received. We are pensioners
on the Divine bounty, daily recipients of the Divine favour, almoners on the liberality
of God. Most of us have read the Rev. Legh Richmond’s little book entitled ‘The
Dairyman’s Daughter,’ and the text which by the blessing of God became the means
of converting that once poor, proud girl. That text was, “ Be ye clothed with humility ”
(eyxouBdoac0e : literally, “ wrap tight round you your humility,” in allusion to Christ
girding himself with a towel to wash his disciples’ feet), and by its application to her
heart she was led to feel her own emptiness and Christ’s fulness. Next to the robe of
Christ’s righteousness, and inseparably connected with it, is this garment of humility
which distinguishes every converted soul, which every child of God puts on, and which
every Christian wears. Of all the many promises of Scripture, not one is made to the
proud. ‘God resisteth the proud, and giveth grace to the humble;” “The humble and
the contrite heart the Lord will not despise.” 8. A second characteristic ts teachableness.
Christ was “meek and lowly in heart.” He invites us to learn of him. Most children
are docile; at all events, childhood and youth are the seasons for learning. Though
there is no age however advanced at which we should not be learners, and no stage of
progress at which we shall not have still much to learn—for here “ we only see through
a glass, darkly ”’—yet there is truth in the trite old proverb, “ Learn young, learn well.”
The Christian, by his very profession and by his practice, when truly converted to God,
is a disciple; and what is that but a learner, a scholar in the school of Christ? There
are three teachers in this school—the Word of God, the providence of God, and the
Spirit of God. The entrance in of that Word giveth light; it makes “wise unto salvation.”
Every time we hear it preached, or peruse it prayerfully and thoughtfully, the light is
brightened and increased. It is our privilege, and should be our pleasure, to study that
Word daily and diligently, dutifully and devoutly. Ifit were only a single text meditated
on each day, it would result in spiritual blessing. We are to search this Word. There
is a treasure in it,and we are to dig for that treasure—a pearl of great price, and we are
to seek for that pearl, and, if needs be, part with everything else rather than miss it.
That treasure is Christ, “in whom are hid all the treasures of wisdom and knowledge.”
That pearl is Christ—a pearl of exceeding price. There are shallows in this Word where
a child may wade, and depths which no human line can fathom. “Search the
Scriptures,” said our Lord; ‘‘for in them ye think ye have eternal life: and they are
they which testify of me.” The providence of God teaches us in many ways and
furnishes many lessons. We need grace to mark those lessons and follow the leadings
of that providence, and in this way the most afilictive dispensations are productive of
good, so that there is occasion to say, “It is good for me that I have been afflicted.”
The Spirct of God is the great Teacher, he leads us into all truth, he takes of the
things of Christ and shows them to us, he convinces us of sin, of righteousness, and of
judgment. Let us pray for childlike docility of spirit ; let us come to the three teachers
we have named, and hear what God the Lord will say to our souls. 4. A third
characteristic is trustfulness. Children are proverbially confiding. When we pass
from the years of childhood we become wary—too wary; cautious—often far too cautious,
though never too circumspect. Let a parent make a promise to his child; that child
never questions his father’s word, he never doubts his father’s ability to perform his
promise, he never suspects his father’s willingness to make good what he has said.
Would that we all acted thus towards our heavenly Father! Would that we all took
him in this childlike manner and with this childlike trustfulness at his word! Would
that we all sought the Spirit of adoption, by which we could look up and say, ‘‘ Our
Father in heaven,” and inward and say, “ Abba, Father,” and outward and around saying,
“All things work together for good to them that love God,’—the beautiful things of
earth and sea and sky are mine, for my Father made them all. In the ‘Life of SirCH. X. 1—62,] THE GOSPEL ACCORDING TO ST. MARK. 101

emer
Henry Havelock,’ one is amused with a remarkable example of childlike confidence on
the part of his son which is recorded therein, Sir Henry had had occasion to call
at a public office on business. He left his son at the door to wait for him outside,
The father, after despatching the business in hand, passed out of the office by another
Way, in total forgetfulness of his son and of the appointment made with him, The
boy, however, had such perfect confidence in his father’s promise and usual punctuality,
that he waited, and waited, and continued waiting all the day long, till the shades of
evening were gathering. By that time something had occurred to remind Sir Henry
of his son, when, going immediately to the place, he found him on the spot where he
had left him in the morning. God has given us his sure Word of prophecy and
promise; he bids us wait, and that prophecy will be fulfilled and that promise per-
formed, An earthly parent may fail or forget; God never forgets his promise, nor
fails to perform it to his people, He is never slack concerning his promise; at the time
appointed it shall come, and not tarry, It is ours to wait and watch and work, “ for
the day of redemption draweth nigh.” It is ours to exercise filial trust and childlike
confidence in our heavenly Father, who “is not a man, that he should lie; neither the
son of man, that he should repent.” 5. A fourth characteristic, Another characteristic
is simplicity. We do not mean that a child of God must be a simpleton ; quite the
Opposite. We are to be “ wise as serpents, and harmless as doves.” Now, by Christian
simplicity we understand guilelessness and harmlessness. We take it to denote single-
ness of heart, of tongue, and of eye; it becomes the Christian, it glorifies God and
impresses man. ‘Out of the mouth of babes and sucklings God hath ordained strength.”
The children in the temple proclaimed, “ Hosanna in the highest!” Once ina stage-
coach, as we have read, a little interesting girl five years old was sitting beside her
mother. A gentleman was paying attention to the child, After a time, turning her
full blue eyes upon him, with childlike lovingness and in her own simple accents, she
said, “ You love God?” The gentleman passed the child’s question off as best he could,
The coach reached the place of destination, the journey ended. But still the words
of that child haunted him. The question she asked was new to him; he had never
thought of it before. He never rested till, by the grace of God, he was able to answer
it by felt experience. Time rolled on. A few years after, as he passed through the
streets of a town, he saw the mother of that little child at a window, in weeds of
mourning. He called to inquire for his favourite, but she was gone; God had taken
her home to glory, and to be for ever with himself,

IV. Consequences, 1. Contrast. Over the entrance to Plato’s famous academy at
Athens was written the sentence, “Let no one enter here who does not possess a
Knowledge of geometry.” Over the gate of heaven is written, not the proud maxim of
the philosopher, but this plain statement, “*‘ Whosoever shall not receive the kingdom
of God as a little child, he shall in no wise enter therein.” 2. What is implied in
exclusion. Not to enter heaven, in other words, exclusion from heaven, implies the
absence of holiness, of hope, and of happiness. It is never to see the King in his
beauty, never to see the land that is afar off, never to enjoy peace, never to enter into
rest, never to meet God in mercy, never to sit down with Abraham and Isaac and
Jacob, and never to join the general assembly and Church of the Firstborn which are
written in heaven. Still more, exclusion shuts out from wearing the crown and
occupying the throne, from tenanting the mansion, and tuning the harp, and swelling
the anthem of “ Worthy is the Lamb that hath been slain to receive the power, and
riches, and wisdom, and might, and honour, and glory, and blessing.” Not to enter
heaven is to be excluded from the holy presence, from the blessed fellowship of
patriarchs and prophets and apostles and martyrs and confessors; to be shut out
from the life and light and love of the upper sanctuary; to be shut up with the devil
and the damned, with lost spirits, with devouring fire and everlasting burnings ; to be
doomed to “ weeping, and wailing, and gnashing of teeth,” and to dwell for ever in that
prison-house of hell, “where their worm dieth not, and the fire is not quenched,”—J. J. G,

aetna,

 

Vers. 17—31. Parallel passages: Matt. xix. 16—30; Luke xviii. 18—30.—1. The
rich young ruler’s great refusal. JI. Hts APPLICATION. 1, The posrtion of this
man. We have in this section a most interesting narrative, The subject of it
was a young man, in the bright and beautiful prime of life, as St. Matthew tellspa BESET Se aera Sone eee eames Nea

102 THE GOSPEL ACCORDING TO ST. MARK. (cn. x. 1—52.

 

us; a ruler of the synagogue, as St. Luke informs us; an exceedingly rich man, as
all three synoptists relate; for St. Luke tells us he was very rich, and St. Matthew
and St. Mark that he had great possessions. Besides this, he was an exceedingly
interesting person—frank, sincere, amiable; he thus possessed many winning and
endearing qualities. Nor was this all; he was outwardly moral, outwardly observant
of God’s Law, and so not far from the kingdom of heaven. 2. His mode of approach-
ing the Saviour. His approach was all. that could be desired. It was marked by
thorough earnestness and sincerity. Our Lord was going forth into the way, or on
his way—starting, it would seem, on his last journey from Perea beyond Jordan to
Bethany, the town of Mary and her sister Martha and Lazarus. This young ruler, in
breathless haste, lest he should miss his opportunity before the Saviour departed, came
running up and fell on his knees before him. The manner, too, in which he put his
question was highly respectful, and even reverential, as appears from the words with
which he addressed him. By the title “‘ Good Master” he acknowledged his authority
as a teacher, and his kindness of heart, having just witnessed the graciousness and
benevolence with which he had received the little children and folded them in his arms.
Our Lord appears to reprove him in a gentle way on the ground of this title, and
especially to reject the term “ good,” thus applied to him; he apparently refuses to
accept it as a mere conventional expression, flippantly and thoughtlessly applied. But, on
examining the subject more closely, it will be evident that our Lord wished to elevate
the young ruler’s notion about himself as the Messiah, and raise his thoughts to God.
He wished to give this young man a hint that he was more than an ordinary teacher
in Israel, that he was more than a mere teacher possessing great excellence of character
and goodness of heart; that he was a Teacher sent from God, and therefore invested
with highest authority, and holding a Divine commission—yea, and himself Divine.
To this end he requires the ruler to reflect on what ground he applied the term “good,”
reminding him that there was no one absolutely good save God, and implying the
inconsistency of his position, and the unwarrantableness of his calling him “ good” when
he did not regard him as Divine. Our Lord intimates, obscurely indeed, that, while
rejecting the term in the sense in which the ruler meant it, as a mere complimentary
one paid to a rabbi of eminence, and regarding it as inapplicable from that standpoint,
he can only accept it in conjunction with the One alone who is good, that is, God. But,
as the ruler did not apply it in that sense, our Lord takes occasion to lift up his
thoughts to the only One absolutely good; as though he said, “* Why askest thou me
concerning that which is good? One there is who is good ;” and, “ Why callest thou
me good?” and, Why inquirest about the good from any mere human teacher whose
goodness of head and heart, however great, is necessarily defective? Why not go at
once to the One who is alone truly and absolutely good, and the Fountain-head of all
goodness, and whose will is the rule and standard of what is good; while the revelation
of his mind on the subject is made known in the commandments? 3. His motive in
coming. With all this young man’s advantages he felt his need of something better;
he had cravings for something higher, His wealth, with all the facilities it afforded,
and all the profits it implied, and all the pleasures it procured, did not satisfy his
desires or supply his spiritual needs. His longings for something better than earth or
sense could furnish remained unappeased; there was still a void within which the
world could not fill; he felt irrepressible yearnings for immortality. He had heard the
promise of a kingdom made to the little children who believed, or rather to all who
possessed their childlike spirit. He had himself come recently into the inheritance of
much wealth and great possessions, and thus he is prompted to ask the question very
natural under the circumstances, “ What shall I do that I may inherit eternal life?”
He was alive to the worth of his soul; he felt the paramount importance of eternal
life. His question, therefore, was not prompted by mere curiosity, neither was it a cold
or careless inquiry; it was a downright earnest one; it was a matter of life or death
with him.

I], His SELF-SUFFICIENT INquIRY. 1. Nature of the inquiry. The inquiry is that
recorded by St. Matthew, “ What lack I yet?” to which the answer of our Lord is that
recorded by St. Mark in the words, “One thing thou lackest.” We must first con-
sider the question itself. This was a second question; the first was, “ What shall I do
that I may inherit cternal life?” and contained the very essence of Pharisaism, whichCH. x.1—52.] THH GOSPEL ACCORDING TO ST. MARK. 103

——____

made religion consist in doing—scrupulously adhering to outward rules of conduct.
This young man’s error was that of the better part of his nation; for “ Israel, which fol-
cowed after the Law of righteousness, did not attain to the Law of righteousness. Where-
fore e Because they sought it not by faith, but as it were by the works of the Law.”
2. His I harisaism. _ This young man’s first inquiry shows that he expected to entitle
himself to eternal life by doing many great things, or some special good thing, as the
question in St. Matthew’s Gospel is, “ What good thing shall I do, that I may inherit
eternal life?” To this our Lord replied, “If thou wilt enter into life, keep the com-
mandments.” By this reply he meant to convince him (1) that “ by the deeds of the
Law there shall no flesh be justified in his (God’s) sight: for by the Law is the know-
ledge of sin ; ” and (2) to bring him to the conclusion that “the righteousness of God
without the Law is manifested, being witnessed by the Law and the prophets; even the
righteousness of God which is by faith of Jesus Christ unto all and upon all them that
believe.” 3, His surprise, The young ruler was somewhat surprised at the common-
place nature of the answer, and, lest he had misheard or misapprehended it, he proceeds
to inquire further, “ Which” or, more accurately, ‘‘ What kind of commandments ? ”
He evidently expected that some new commandment would be announced by the great
Teacher, or that some recondite rule of the oral Law would be set forth, or that certain
minute ceremonial regulations would be made known to him. But no; the plainest,
simplest, broadest commandments of the Decalogue were repeated in his hearing. The
thing appears at first sight so plain, the direction so very trite, and the answers so
commonplace, that the ruler, half puzzled by this very plainness, and surprised at the
simplicity of the instruction of One whom he regarded as a distinguished public teacher,
if not something more, exclaims in amazement,—Of what kind? Which command-
ments do you mean? Is it those ten uttered in an audible voice on Sinai, amid
thunderings and lightnings, and other circumstances of splendour and solemnity? Is
it those ten that were delivered to our nation amid scenes of such unparalleled publicity
as well as grandeur? Is it those ten words, as they are beautifully called in the
original, which are now hoary with the antiquity of long years gone by, which claim
the respect of the whole Hebrew commonwealth, and to which every respectable
member of the community renders an outward obedience? Is it those ten command-
ments to which your direction refers—commandments with which compliance is
enforced even by an earthly judge, and transgression of which is visited with penalties
by the common law? 4. Our Lord’s repetition of the commandments. In reply to
this further inquiry of the young ruler, our Lord specifies the commandments of the
second table in the following order, according to St. Mark :—the seventh, sixth, eighth,
ninth, tenth, and fifth. ‘The expression “Defraud not” is taken by some (l) as a
repetition of the eighth; (2) by others as a summary of the four commandments that
preceded, or of the fifth that succeeded and that by way of anticipation ; or (3) it isa
peculiar form of the tenth, which we regard as the most natural and correct opinion.
‘hese commandments he quoted from the second table as the most obvious; appending
a general principle which embraced all these commandments, and summarily compre-
hended the whole of the second table of the Law. That principle was love—love to
brother man, and a love required to be equal in intensity and extent to the love of
self, as it is added, “‘ Thou shalt love thy neighbour as thyself.” 5. Our Lord’s olject in
this. He saw that this in many respects estimable young man depended on his works
for eternal life, and he reminded him that he must in that case keep the command-
ments, and keep them perfectly. ‘The Saviour meant to show him that such had not
been the case. He meant to show him that he was a sinner, and as such needed a
Saviour; he meant to show him that, as far as the Law is concerned, every mouth must
be stopped, and all the world become guilty before God. Even if a man from a certain
point—an early period in life—kept all the requirements of God’s Law at all times and
in all ways, what would atone for previous sins or remove original guilt? 6. The Law
a schoolmaster. He meant to show him that he had “sinned, and come short of the glory
of God;” that, as a matter of fact, he had been very far from attaining to universal,
perfect, and constant obedience ; that, in the absence of such obedience, all were con-
cluded under sin, and that there was no exception. Jn this manner usually the way is
prepared: the filthy rags of self-righteousness are torn off; men are led to abandon their
own righteousness as a ground of pardon and acceptance before God, and to rest upon104 THE GOSPEL ACCORDING TO ST. MARK.  [en. x. 1-52,

 

a better righteousness, even that “ everlasting righteousness,” which Daniel and others of
the prophets long years before had predicted as to be wrought out and brought in by
Messiah. Such was probably the import of that instructive symbolic transaction, of
which we read in the third chapter of Zechariah, when the filthy garments were taken
away from Joshua the high priest ; and when a fair mitre was set upon his head, and
he was clothed with change of garments, as it is there written: “ Behold, I have caused
thine iniquity to pass from thee, and I will clothe thee with change of raiment.” Such
is the significance of the contrast between the righteousness of the Law and the righteous-
ness of faith in the tenth chapter of the Epistle to the Romans: “For Moses describeth
the righteousness which is of the Law, That the man which doeth those things shall live
by them. . .. If thou shalt confess with thy mouth the Lord Jesus, and shalt
believe in thine heart that God hath raised him from the dead, thou shalt be saved,
For with the heart man believeth unto righteousness ; and with the mouth confession
is made unto salvation.” 7, True obedience inward and spiritual. When the young
man had heard our Lord’s answer he looked upon the whole matter as a very simple
thing, and possibly stood higher in his own estimation than he had done before, if that
were possible. He seemed to say, If these be the commandments which you inelude
in your direction, and if these be all, then have I obeyed them—every one of them—
from my youth up, nay, from childhood till the present hour; they have been the
rule of my life. Is there anything still wanting ? Have you any new commandment
toadd? Is there anything needed to supplement those which I long since learnt from
the Law, and to which I have duly conformed from the earliest dawn of reason? And
though you have overlooked the traditions of the elders, I have neither forgotten them
nor neglected them, but observed them most punctiliously. What then remains?
What lack I yet? Ah, how little this young man knew of his own heart! how
little of the spirituality of God’s Law! how little of the exceeding broadness of the
commandment! In the Law of God, as in the love of God, there are a length and
breadth and depth and height to which this ruler was entirely a stranger. He had
not, we are sure, been one of the audience when our Lord preached his sermon on the
mount; or, if he had, he must have failed entirely to comprehend the explanation of
the Law as contained in that sermon. At all events, he remained apparently ignorant
that the Law in its requirements extends to the heart as well as to the life; to the
principles as well as to the practice; to the feelings as well as to the facts; to the
internal passions as well as to the external acts; to the inmost thoughts as well as
the outward deeds. This young man had, we doubt not, maintained an unblemished
character before the eyes of men; he had been guiltless of such sins as are public and
common in the world, and free from all notorious vices ; he had kept the Law in the
letter and as prohibiting outward acts of sin ; for the Saviour does not call his assertion in
question. Besides, had he not been a young man of blameless conduct as well as of
promising talents, he could not have attained, and at an early age, his honourable posi-
tion as one of the rulers of a local Synagogue, or perhaps a member of the Sanhedrin,
or great council of the nation. 8. The young man’s deficiency in his own department
of morals. ‘ What lack I yet?” may be taken as a boast rather than a question for
information or an inquiry about future duty. He lacked much, we are sure, even on
the low ground of morality ; for taking the Law in its spiritual sense, and as Christ
expounded it, he had no doubt offended at many times and in many ways; “for in
many things we offend all.” Instead of the self-righteous, self-sufficient assertion,
“all these have I kept from my youth up,” had he looked inward he might, nay, he
would, have found reason to say, “ All these have I broken ;” for we have it on the
authority of God’s own Word, that “ every imagination of the thoughts of man’s heart is
only evil continually.” The first commandment which our Lord specified, according
to the common order as given by St. Matthew, is, “Thou shalt do no murder.” The
young ruler judged himself guiltless of any breach of this commandment, because his
hands had been free from blood. He forgot that blood-guiltiness attaches to the heart
as well as to the hand, to the tongue as well as to the arm that wields the deadly
weapon. ‘The teeth, as we learn from the fifty-seventh psalm, may be murderous as
“spears and arrows;” and the tongue may wound as mortally as “a sharp sword ; ”
while “out of the heart,” as our Lord himself has declared, “ proceed murders.” Al]
these have I kept from my youth up.” And hast thou never, O young man, beenCH. X.I—52.]. THE GOSPRI, ACCORDING TO ST. MARK. 108

angry with thy brother without a cause—when no real offence was offered and no insult
intended? Hast thou never indulged the angry feeling till it formed itself in the con-
temptuous expression? Hast thou never said to thy brother, “ Raca?” Hast thou never
permitted thine anger to proceed still further, till it vented itself in terms of deepest
guilt? Hast thou never said to thy brother, “ Thou fool ”? If so—if thy heart be thus
pure, thy tongue innocent, and thy hand without stain of thy brother’s blood—then in
regard to this commandment thou mayest say, “ What lack I yet?” But we may take
one other example. “Thou shalt not commit adultery.” This is another requirement
of God’s Law, and another branch of duty towards man, Here the young ruler again
declares his innocence: “ This also have I kept.” Here again we must take him to task
and catechize him. Is it, O young man, the external act merely of which you plead
not guilty, or do you include what God’s Law includes, the impure thought and the
wanton imagination? Do you include the secret desire of the heart, the lascivious
look of the eye, and the indelicate utterance of the lips? Or have you never read of
“eyes full of adultery,” of evil concupiscence, and of filthy communication proceeding
out of the mouth? Have you never listened to or taken part in the lewd song, or the
foul anecdote, or the equivocal innuendo, or the expression of double meaning? Haye
you ever regarded the vengeance of Heaven as due to every wanton affection, and every
unchaste desire, and every roving glance, and every lustful look, and every lascivious
Sesture, and every impure word? Has your observance of this requirement always
been thus severe, strict, and spiritual? If so, then mayest thou say with regard to this
commandment also, “ What lack I your” 9. The Scripture standard of morality.
Oh, how exceeding broad and deep, pure and spiritual, are the commandments of an
infinitely pure and holy God! In his sight the bright and beautiful sky above us is
not pure, and in his presence the angels themselves—those pure spirits whose nature
is like fiery flame, and who minister the high behests of the Eternal—are not unim-
peachable with folly. Morality of outward action is highly commendable, and may
pass current in sight of men like ourselves; but who can boast of his obedience, inward
as well as outward, to all God’s commandments, in the sight of that God whom the
prophet in vision saw sitting on a throne high and lifted up, before whom holy seraphic
intelligences veiled their faces in deepest homage and holiest reverence, while the
burden of those seraphim’s song was a just acknowledgment of his infinite holiness,
saying, “ Holy, holy, holy, is the Lord of hosts : the whole earth is full of his glory ” ?
Who, in the sight of that God who “searcheth all hearts, and understandeth all the
imaginations of the thoughts,” can, like this young ruler, ask proudly, or even boast-
fully, “* What lack I yet?”

UI. His mrerrecrion PROVED. 1. The great defect. “One thing thou lackest ”
was our Lord’s declaration. But that one thing was the most important, the most
needful, and the most indispensable of all. He was outwardly moral, but a stranger to
Spiritual religion; he had a form of godliness, but wanted the power. The one thing
he lacked was love, and love which manifests itself in entire self-surrender to God and
in self-denial for man. After our Lord had reminded him of the commandments and
of the duties required by God’s Law, he stated a general principle that included them
all, saying, as St. Matthew records it, “Thou shalt love thy neighbour as thyself.” In
fact, the whole Law, including the commandments of both tables, is fulfilled in that one
word “love ”—love to God and love to man ; for “love is the fulfilling of the Law.” And
now he brings the principle just stated to a practical test, and puts the young ruler to
the proof. ‘ One thing thou lackest ”—one thing, without whick no obedience can be
really beautiful before men or truly acceptable to God; one thing, without which
obedience is neither real nor reliable, neither permanent nor performed consistently and
efficiently; one thing, without which obedience is merely mechanical, and nothing
more than a whitening of the outside of the sepulchre, while the inside is dead men’s
bones and all uncleanness. That one thing was the principle of love, which is the
moving spring of all gospel obedience, This principle of love is the great impulse to
all genuine morality ; it is the essential element in all holiness, By this principle our
Lord tested the young ruler, and in this practical way,—You profess entire obedience
to God’s Law; now, the sum and substance of that law is love—love to God and love to
man, and this love must be supreme. You must love the Lord your God with all your
mind, and soul, and strength, and heart; and your fellow-man as yourself, Go,106 THE GOSPEL ACCORDING TO ST. MARK. — [ca. x. 1—52.

 

 

then, and act out that great principle by selling all that you have, and distributing it
to relieve the necessities of your poorer brethren of mankind, ana to maintain and
promote the service of God. The test was found too severe for the young man’s
morality ; his love was more of outward observance than of spiritual obedience, more
of profession than of practice, more of the lip than of the life. He was not prepared to
subordinate all, to surrender all, to sacrifice all, and to suffer all, if necessary, in fulfilment
of that Law, the whole of which is contained in that one word “love.” This one
thing he lacked; weighed in the balance, he was found wanting. He needed another
to fulfil the Law in his stead ; he required a better righteousness than his own.

IV. APPLICATION OF THE suBJECT. 1. In relation to the irreligious. Men may
have fame and fortune; they may have intellectual endowments and worldly wealth ;
they may have every earthly comfort and convenience; they may have kind friends,
happy homes, and pleasant family relations; they may have all that heart can wish.
But, if they want religion, then they lack the one thing that can make men truly pros-
perous—blessed in time and happy through eternity. 2. With respect to the amiable,
and persons possessing certain good qualities. Persons may be amiable; they may be
frank and affable and obliging; they may be generous and liberal, hospitable and kind-
hearted; they may be upright in their dealings, and honourable in all the business
of life; they may have strong natural affection in their various relationships, as sons
or husbands or parents ;—they may be all this, and have all these good natural quali-
ties, without either possessing or professing religion. We may admire and even love
them for their amiability and other natural excellences, for men differ widely by
nature as well as by grace; but, wanting religion, one thing they lack, and that one
thing is the one thing needful. 3. Jn reyard to professors of religion. Men may pro-
fess themselves to be on the Lord’s side; they may be hearers and readers and
students of God’s Word; they may by study make themselves acquainted with its
precious truths—its doctrines and duties, its precepts and promises, its entreaties and
exhortations, its warnings and reproofs; they may have respect for the Scriptures, for
the sabbath, for the sanctuary, and its services; they may unite with God’s people
in prayer, in praise, in the sacraments, and in other exercises of religion ;—and after all
this, and notwithstanding all this, their heart may not be right toward God; one thing
they lack, and, continuing to lack it, they must perish in the end. Ob, how dreadiul
to think of such having their lot at last with the openly irreligious, the profligate, and
the profane! And how such will gloat over those professors of religion when they
descend to the abode of the lost, and exultingly say, “Are youalso become as we? Are
you become like unto us?” You, who professed religion, who offered prayers, and sang
praises, and piqued yourselves on your superiority to profligates like us; you, who did
so much and went so far,—are you become our comrades in misery, our companions in
distress? Oh, we may imagine the fiendish glee with which false or fallen professors
shall be jeered, when they sink down into partnership with the utterly abandoned in
the place of destruction and the region of despair! 4, With reference to ourselves, and
to avoid self-deception. The young ruler was practising self-deception, without know-
ing it. He did not know his deficiency till the Saviour brought him to the severe
practical proof before us. Here is a salutary lesson and a solemn warning to beware of
deception in our estimate of ourselyes. We too, even we, may be resting on a morality
that is hollow and defective; we may fancy ourselves religious, while our heart is not right
toward God, and has no real love to man, We may mistake enthusiasm, or the excite-
ment of the occasion, or the power of sympathy, especially in times of revival, for love
to Christ and his cause. We may enrol our names among the followers of the Lamb,
aud profess our readiness to follow him whithersoever he leadeth, through evil report and
good report; we may worship with a degree of devoutness in the sanctuary, partake of
the sacraments, wear the so-called “livery of religion,” and practise strict outward
morality. All this is right and proper, all this we should do; and yet, notwithstand-
ing all this, we may not possess supreme love of the Saviour; and so this one thing we
lack, and thus are destitute of the chief thing, the main thing, the one thing most
essentially needful, and absolutely indispensable to our present and everlasting well-
being. 5. How we are undeceived. We may be ignorant of our deficiency till the Saviour
calls us to self-renunciation in some form or other; till he summons us to surrender
some besetting sin or mortify some beloved lust—to cut off a right hand or a right fuoton. x. 1—52.] THE GOSPEL ACCORDING. TO ST. MARK. 107

 

 

or pluck out a right eye; to take up our cross in some way and follow him. He may
Tequire us to contribute more liberally to the claims of his religion, to give more largely
to his cause, to work more vigorously as well as pray more earnestly for the extension
of his kingdom ; or, it may be, he demands a more unreserved consecration of our time,
or talents, or influence, or example, or eloquence, or wealth, or whatever else we have
to give and can give. Our refusal or reluctance to comply in any of the cases supposed,
proves that one thine we lack, and the lack of it proves the entire absence or imperfec-
tion of that love which is the basis of duty and the principle of religion. 6, Evidence
of our possessing that love which works by faith. If we have true love to the Lord
Jesus, our surrender to his service will be complete; we shall give on all proper occa-
sions and in due proportion to his cause; we shall, in a word, do and dare, and even die,
if needs be, for his sake. We shall put in practice that principle of self-sacrificing love
which our Lord requires, and which is ready to give all and do all and suffer all for
him who loved us and gave himself for us. Wherever there is real affection, whether
it be to friend or fellow-man or fatherland, that affection may be modified by national
character or natural temperament, but it will be sure to manifest itself in some shape and
develop itself in some way ; it will unfetter the feet, it will untie the hands and set them
to work, it will give utterance to the tongue, and impart activity to the life. We findan
illustration of this in that remarkable military enterprise, “'The Retreat of the Ten
Thousand Greeks” out of the heart of the Persian empire. They had crossed deep
rivers and climbed high mountains ; they had overcome difficulties almost incredible,
and encountered dangers of every kind; they made good their retreat in the face and
in spite of all the artifice and arms of Persia, At length they reached the summit of
a hill called Théchés (now T'ekeh), between Erzeroum and 'l'rebisond ; and when, from
the top of that high hill, those gallant Greeks, many of whom were islanders and all
of them accustomed to the sea, descried in the distance the dark waters of the Euxine,
they raised a loud and long-continued cheer, “ The sea! the sea!” was the shout of
every tongue. The sea reminded them of their native waters, and of their island
homes ; and the tide of affection rose in their bosoms, high as the laughing tides that
“lave those Edens of the Eastern wave.” So, wherever true affection exists, it needs
but the occasion to call it forth —something to move the memory, and it vents itsclf
Spontaneously with overflowing fulness.—J, J, G.

Vers. 22—31. Parallel passages: Matt. xix. 22—30; Luke xviii. 23—30.—2, Riches
and their relation to the kingdom. REFLECTIONS TO WHICH THE INCIDENT GAVE RISE,
1. Effect on the young ruler. He went away grieved. He is now brought to see that
he cannot obey two masters; he cannot serve God and mammon. ‘ He was sad at that
saying.” The word stvyvdoas here used is peculiar. In one other place it is applied
to the appearance of the sky, and translated low. ring; and so a cloud came over the
young man’s brow. Our Lord esteemed him (nyérnaev), for he undoubtedly mani-
fested several endearing traits of character—he was sincere, ardent, and evidently
aspiring to something heroical in religion. For the present, however, he went away.
2. Question about his return. Whether this young man was Lazarus, as some have
conjectured from a certain similarity of incidents, such as “ One thing is needful,”
compared with “One thing thou lackest,” is of course uncertain, as is also the pro-
bability of his afterwards returning to the Saviour. “He was having (iv Exwv) great
possessions,” is a somewhat striking phrase, and denotes habitual as well as actual
possession, His preference was given to worldly things for the present, and was called
by Dante “the great refusal.” One thing is certain, that those possessions soon
reverted to others; and whether it was force, or frand, or casuality, or death that at last
deprived him of them, they were taken away; and if he continued to cling to them,
and to prefer them to the heavenly inheritance, then he could reckon on no reversion
in the skies—no portion of which it could be said, “it shall not be taken away from
him. 3. The rich man’s difficulty. “It is easier for a camel to gO through the eye of
a needle, than for a rich man to enter into the kingdom of God.” The difficulty of his
entrance into the kingdom of heaven is stated (1) proverbially. This proverb is quite in
keeping with the Oriental style of exaggeration, or hyperbolical expression. Some have
read (2) xduirov, a rope, instead of kdunaror, a camel, but without adequate authority.
Some, again, understand it to mean (3) the narrow side-gale for foot-passengers beside thers

= es by eee ne eae

108 THE GOSPEL ACCORDING TO ST. MARK. — [cu. x. 1—52.

 

large gates of Hastern cities. This, however, is rather a modern conception to explain
an ancient idea. ‘he difficulty is connected with trusting in riches, and arises from the
temptations to which riches expose their possessors. The love of riches is the root of
the evil. A rich man may sit loose to the riches he possesses, while a poor man may
set his heart upon the wealth to which he aspires. ‘Ihe astonishment of the apostles
was occasioned partly by the extreme difficulties placed in the way of the rich by the
temptations inseparably connected with riches; and partly by temptations of other
kinds which they felt as placing difficulties in the way of salvation, specially, perhaps,
among these the need of that inward subjective righteousness which is to be wrought out,
and which, though it is not the title to, is the meetness for, the heavenly inheritance.
The universal desire for wealth, and their own secret expectations of the rich rewards of
an earthly kingdom, all of which were reprobated by the words of our Lord, increased the
anticipated difficulty and intensified their amazement. 4. The claim preferred by Peter
on behalf of himself and fellow-disciples. ‘The refusal of the ruler to take up his cross
and follow Christ suggests a comparison. Peter is the mouthpiece, as usual, and gives
utterance to his own and the unspoken thoughts of his fellow-apostles. ‘‘ Lo,” he says,
“ we have left all, and have followed thee ;” he draws special attention to the fact by a
“ Lo,” or “ Behold.” Others soon after did the same, and literally acted out the require-
ment which our Lord proposed to the ruler as the practical test of that principle of
self-denying, self-sacrificing love which is the spring of true obedience; for in Acts iv.
34, 35, we read, “ As many as were possessed of lands or houses sold them, and brought
the prices of the things that were sold, and laid them down at the apostles’ feet: and
distribution was made unto every man according as he had need.” Peter, however,
supplements his statement of fact by the inquiry, “ What shall we have therefore ? ”
as St. Matthew informs us. Peter reckons on a reward—he calculates on a guid pro
guo; and so far forth he shows that he has failed in the spirit of the requirement,
though he has fulfilled it in the letter. An earthly kingdom with its attractive
rewards was still looming before the eyes of these partially enlightened men. 5. Fhe
promised compensation. In the compensatory reward the equivalents for “ father” and
“wife” are omitted. The reason is not far to seek; we have not many fathers in
Christ. As the apostle writes to the Corinthians, “Though ye have ten thousand
instructers in Christ, yet have ye not many fathers;” but contrariwise we may have
many spiritual mothers, as well as brothers and sisters. Thus Paul reckons among his
spiritual mothers the mother of Rufus, when he says (Rom. xvi. 13), “his mother
and mine.” ‘The jeer of Julian, with respect to a multiplicity of wives, is referred to
by Theophylact in the following terms :—“ Shall he then also have a hundred wives?
Yes. Though the cursed Julian mocked this.” Theophylact then proceeds to explain
it of the ministry of holy women supplying food and raiment, and relieving the dis-
ciples of care about all such things. The compensation of a hundredfold for all
we abandon or lose for Christ’s sake must be understood figuratively and spiritually—
figuratively as to the quantitative proportion, spiritually with regard to quality or
kind. The apostles enjoyed the fulfilment of this promise to the utmost in the
presence and companionship of their Lord and Master, his instructions, his guidance,
and his grace. ‘There is no one who will make a similar sacrifice for his name’s sake,
according to St. Matthew—that is, as read in the light of the other evangelists, for
sake of Christ and his cause, or Christ and his kingdom, not by reason of a calculation
of reward—that will not gain what is a hundred times more valuable than all they
sacrifice: Divine favour, pardon of sin, purity of heart, peace of conscience, spiritual
consolations, friends in Jesus; and all these not only in the present dispensation, but at
the present season (xap@) ; while in the coming dispensation we shall have eternal life;
that is to say, every blessing we need in this world, and eternal blessedness in the
world to come. One of the items here enumerated is generally understood as a limi-
tation ; but wera diwyudv does not denote (1) after persecutions, which would require
the accusative, nor (2) amidst persecutions, but (3) with persecutions, implying that
persecutions have a place among the enumerated blessings, just as in the sermon on the
mount we read, “ Blessed are they that have been persecuted for righteousness’ sake:
for theirs is the kingdom of heaven.” We should also compare with this promise of
the Saviour the inventory of the Christian’s possessions, as reckoned up by the apostle
in 1 Cor, iii, 22, 23, Further, strictly temporal blessings are not excluded, but eithercH. X.1—52.] THE-GOSPEL ACCORDING TO ST. MARK. 109

 

 

 

 

directly or indirectly included. Godliness enables us in a certain sense to make the
best of both worlds, being profitable for all things, and “ having the promise of the life
that now is, as well as of that which is to come.” The blessing of the Lord maketh
rich; for with his blessing and the enjoyment of his fayour men cultivate those virtues
and habits that tend to temporal as well as spiritual well-being, such as industry, thrift,
temperance, health, purity, prudent management, proper economy, and consequent
credit, all of which bear directly on worldly wealth and present happiness.—J. J. G.

Vers, 32—34. Parallel passages: Matt. xx. 17—19; Luke xviii. 31—34.—A third
prediction by our Lord of his passion and resurrection. I, REPEATED PREDICTIONS ox
THESE SUBJECTS, ‘I'he disciples required line upon line on this subject; they were so
slow to grasp it and so loth to entertain it, It appeared to them inconceivable and
incredible. When it was first directly and definitely announced, Peter deprecated it in
the strongest terms, and so far forgot himself that he presumed to rebuke his Master,
which drew down on him in turn that severe and sharp reproof, “ Get thee behind me,
Satan,” as though Satan had employed Peter as his emissary, and to do his work on that
occasion by tempting our Lord to shrink from the sufferings he foretold. Instead of
affording our Lord that support and sympathy, that strength and encouragement which,
in view of the approaching ordeal, his human nature craved, his servants whom he
loved and who loved him so well, though not always wisely, fell in with Satan’s own
Suggestion at the temptation to the Saviour, to seek the crown without the cross.
Why not prove his Messiahship and assume his Kingship over the nations with
out such suffering and sorrow, without the sharpness of death and shade of the
sepulchre ?

I]: Previous PREPARATION. The previous training which the disciples had received
from the Lord would, one might think, be sufficient to have disabused their minds of
the prejudices of their race and nation to which they were so prone. Even after they
had been convinced of his Messiahship, and after Peter’s notable and noble confession of
it, they needed to be repeatedly reminded of the necessity Of his suffering and death to
the completion of his work, and to be instructed once and again about the needfulness
of his resurrection to demonstrate the divinity of his mission, and that he had power
to lay down his life and power to take it again, as also that, delivered for our
offences, he was to be raised for our justification. The notion of a temporal kingdom
was so firmly fixed in their minds, and intertwined with all their Messianic hopes and
expectations, that it was next to impossible to eradicate it, And yet, at an early
period of his ministry, and almost immediately after his proclaiming the near approach
of the kingdom of heaven, he expounded the principles, laws, and spiritual nature of
that kingdom. ‘Thus, in the sermon on the mount, he explained the object and eluci-
dated the rules of that kingdom in the fifth chapter of St. Matthew ; he then inter-
preted, according to the rules of the kingdom, those religious ewercises in which the
subjects of the kingdom engage, in the sixth chapter of the same Gospel ; while in the
seventh he lays down the mutual duties of the members, with other duties of a more
general but practical kind. In his seaside parables, again, as recorded in the thirteenth
chapter of the same Gospel, he traces the gradual progress, steady development in spite
of all obstacles, and ultimate success of that kingdom. When thus prepared for it, he
proclaimed to them once and again, and now the third time, in distinct, definite, and
decided terms, his passion, death, and resurrection. ; 7

II]. AN ADDITIONAL FEATURE IN THIS PREDICTION. In this third direct prediction
a new element is introduced, the Gentiles are mentioned for the first time in connec-
tion with our Lord’s death. ‘ The Son of man shall be delivered unto the chief priests,
and unto the scribes; and they shall condemn him to death, and shall deliver him to
the Gentiles.” And yet, strange, yea, passing strange, “‘ they understood,” as St. Luke
tells us, ‘none of these things.” It is probable that they understood his language as
figurative, and expressive of the great difficulties to be overcome, and the formidable
obstacles he would have to encounter in making his way to his Messianic throne.
Hence it was that they were amazed at his alacrity, as he went before them and led
the way as they were going up to the capital. This much, at the least, they must have
known, that he was soon to face his bitterest foes; they must have had some gloomy
fureboding of the risk he was about to run, and the perils to which he was going to_ : . = —— ; ees i > oi : eat Es Un oer ere nenmecree,
~ a ie a a aa eee aaa ad = z : x ————————E pds py rtbaisay-& al NT eee
= : Se ao eS Soe I an a a msc an SE Sa SS

110 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x. 1—92.

 

expose himself. Consequently they were amazed at the more than wonted energy with
which he pressed forward to the place of danger and the scene of suffering ; and though,
like a dauntless leader, and fearless but faithful general, he marched at their head,
preceding them and leading them forward, they fell timorously behind, afraid to follow
him in the perilous path he was pursuing. We may here recall to mind that the first
direct prediction of his death was in the neighbourhood of Cesarea Philippi, soon after
Peter’s confession; the second shortly after, as they were returning to Capernaum ; and
now, on their way up to Jerusalem, he states the particulars more fully and clearly than
ever before. The “spitting” is here mentioned by both St. Mark and St. Luke, the
condemnation of the Jewish Sanhedrim is referred to by St. Matthew and St. Mark ;
the execution by the Gentiles is recorded by all three synoptists; while the mode of
death by crucifixion is mentioned by St. Matthew alone.—J. J. G.

Vers. 35—45. Parallel passage: Matt. xx. 20—28.— The ambition of the apostles:
the sons of Zebedee, I. PROBABLE ORIGIN. Peter and James and John certainly
enjoyed a sort of precedence over the other apostles; they were primi inter pares at
least, and constituted an inner circle among the members of the apostolic office. They
were not only the first called to follow Christ, and to undertake special service in his
cause; they had been privileged with his closest confidence; and they were admitted as

his sole attendants, as we have already seen, on three most remarkable occasions. It was

) soon after one of these occasions, that of the Transfiguration, that the dispute about pre-
cedence occurred, on their journey to Capernaum. The natural inference seems to be that

the prominence assigned to these three favourite apostles excited the jealousy of the rest,

and occasioned the dispute referred to. And now again two of these aspiring men,

having their heart still fixed on an earthly and secular kingdom, had their ambition

fired by our Lord’s mention of twelve thrones, as recorded by St. Matthew, and the
apostles seated on them, in the regeneration, that second birthday of our world, in
which the present sufferings and sorrows of earth’s travail-throes shall at length issue.
Accordingly, ashamed perhaps to present the petition themselves, they induce their
mother Salome, according to St. Matthew’s record, to present it for them, “desiring a
certain thing of him ;” and according to the principle, Quod facit per alterum facit per
se. They thus try by a sort of trick, if we may so say, to make sure of our Lord’s
consent before specifying the nature of this unreasonable petition.

Il. THe cUP AND THE BAPTISM. By “cup” is meant one’s lot or destiny, be it
good or bad, especially the latter. Thus, “‘fhou makest my cup run over,” where
the lot is plenty; and the words, divested of the figure, are nearly equivalent to, Thou
givest me a plentiful supply as my lot. Again, it stands for vengeance allotted to the
wicked, as is said of Jerusalem, “ ‘Thou hast crunk at the hand of the Lord the cup of
his fury ; thou hast drunken the dregs of the cup of trembling, and wrung them out; =
and in Ps. Ixxv. 8, it is the cup of wrath, or the portion of Divine and deserved

indignation apportioned to the wicked, for it is there written, “In the hand of the

Lord there is a cup, and the wine is red ; it is full of mixture; and he poureth out of

the same: but the dregs thereof, all the wicked of the earth shall wring them out, and

drink them.” Baptism, again, has three different meanings, or rather applications, in

Scripture. There is baptism with water, a Christian sacrament; there is baptism by

the Holy Spirit, or regeneration, which is that change by which we become truly

Christians; and there is baptism in the sense of suffering, which is its meaning here.

III. A MISRENDERING. “But to sit on my right hand, and on my left, is not mine
to give, but i shall be given to them for whom it is prepared of my Father.” ‘This
verse, as it stands in our version, seems to limit the power of the Saviour, and to be at
variance with his own statement in Luke xxii. 29, where he says, “I appoint unto
you a kingdom, as my Father hath appointed unto me; that ye may eat and drink
at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.”

It also appears flatly to contradict that promise of our Lord recorded in Rev.

iii, 21, “To him that overcometh will I grant to sit with Yne in my throne.” Various

methods of rectification have been resorted to. The Latin Vulgate cuts the knot

by inserting vobis, to you, and so rendering the clause in question, “It is not mine
to give to you, but to them for whom it is prepared of my Father.” But as this
addition is not supported by any manuscript authority, it must be rejected as arbitrary.cH. X.1—52.j THE GOSPEL ACCORDING TO ST. MARK. ETE

Still more unwarrantable is the explanation of some, who understand the answer of our
a having reference only to the time previous to his sufferings, as though it meant,
“It is not mine to give till after I shall have suffered ; then all power will be vested
In my hands.” Now, the difficulty is in a creat measure created by the words supplied
~ Our version, and therefore marked in italics as above. The ellipsis thus indicated
18 either too little or too large. It must either be extended or eliminated altogether.
We might enlarge the ellipsis, and take the clause to signify, “It is not mine to give
(as a matter of favouritism), but it is mine to give (on the ground of fitness) to them
for whom it is prepared of my Father.” It is much better, however, to omit entirely
the words supplied. This at once does away with the difficulty, and removes the
seeming contradiction, while the sense of the original thus becomes plain and clear,
Accordingly, we would read the last part of the verse thus, “Is not mine to give, but
[save] to them for whom it is prepared.” The preparedness of the recipients, not the
power of the Saviour, is the only limitation of the bestowment in question. This
power, again, is exercised in accordance with the Divine purpose, while in Rom. viii.
29, 30 we have a full declaration of such purpose: “ Whom he did foreknow, he also
did predestinate to be conformed to the image of this Son. . . . Moreover whom he did
predestinate, them he also called: and whom he called, them he also justified ; and
whom he justified, them he also glorified.” The view which we thus adopt corresponds
with the rendering of the old Syriac, which translates the portion of the verse before
us without supplying any words. It is confirmed by Luther’s German translation. It
has the sanction of several other important versions, both ancient and modern. The
only objection to this, namely, that aad has thereby the sense of ei vn, is set aside by
comparing Matt. xvii. 8 with Mark ix, 8, where, in recording the same fact, in nearly
the same words, St. Matthew uses e? en, while St. Mark expresses the same sense by
add, Even in the chapter immediately foregoing (Matt. xix.), aaad is employed in
nearly the same signification at the eleventh verse: “All men cannot receive this
saying, save (4AA4) they to whom it is given.” Though not identical, they closely
approximate, for “ res eodem recidit sive oppositione sive exceptione.” If an ellipsis be
at all admissible in the verse we are considering, then the words suggested by Alford,
““{s not mine to give, but zt shall be given by me,” or those supplied by De Wette,
“‘Sondern denen wird es verliehen,” or even those Supplied in the Revised Version, “Is
not mine to give: but 7¢ 7s for them for whom it hath been prepared,” are undoubtedly
preferable to those supplied in our common version, and express the sense much better,
Still, even the words thus introduced to eke out the meaning of the Original seem
awkward and unnecessary.—J. J. G,

 

Vers. 46—52. Parallel passages: Matt. xx. 29-34: Luke xviii. 30—43.— The
cure of two blind men at Jericho, TI. Buinp Bartimaus. 1. His condition. He
was blind ; he was deprived of that most valuable sense of sight. He was a stranger
to the beauties of nature. “The light is sweet, and a pleasant thing it is for the
eyes to see the sun;” but that sun, that light, those beauties, those bright colours
of sky or earth or sea; those lovely forms that appear in the heaven above, the
earth beneath, and the waters round the earth—all, all were to him a blank. We
know nothing of this blind man’s family or friends, but from the patronymic, “ Son
of Timeus,” we may infer that his father or family had been of some note ; but
the former had gone the way of all the earth and the latter had fallen into decay.
That morning, however, whether by relative or friend or neighbourly hand, he was
led forth to his accustomed seat by the wayside. He could hear the sound of the
voices round him, but he could not see the persons who spoke; he could feel them if
they came in contact with him, but could not behold them. Of all that passed by that
way he could only judge by the voice or sound. The expression of their countenance,
their form or figure, their smiles or tears, their bright eyes or sad looks, their faces
sweet or sullen, were to him unknown and by him unseen. Our Lord, having con-
tinued his journey through Perea, crossed the Jordan opposite Jericho, and arrived at
that once famous city, upwards of five or six miles to the west of the river, and fifteen
miles in a direct line eastward of Jerusalem. ‘This ancient place, round which so many
associations gather—such as its conquest by Joshua, its rebuilding by Hiel the Bethelite
in the reign of Ahab, notwithstanding the curse; its mention in the history of the<a Shp separa enna ligeati ptt at ta TC SENTERO NER RT — ernie re eee

 

a tae.

a = et ay ST Foe)
- a a a

 

112 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x. 1—52.

 

prophets Elijah and Elisha, its close connection at an early period with our Lord’s own
ancestry—was celebrated for its palms and balsams. Its fertilizing spring contributed
to its wealth and importance. It was beautified by Herod the Great; subsequently
destroyed, but rebuilt by Archelaus ; celebrated by the historian Josephus as a populous
and prosperous place in his day. But its glory long ago passed away. It is nowa
miserable hamlet called Rika. At the time of our Lord’s visit, however, it was
a flourishing town, and entitled to its ancient designation of the “city of palm trees,” or
“city of fragrance,” as the name derived from the verb ruach imports. Fragrant
flowers and aromatic shrubs perfumed the air; the scenery around was fresh and lovely ;
while every prospect was pleasing, and “man alone was vile.” On the morning of the
day that our Lord arrived at Jericho the gardens round the town bloomed in beauty, as
usual, and charmed the eye of the beholder; the feathery palm lifted high its head in
air or waved in the morning breeze ; the Jordan valley stretched away into the distance.
It was springtime, moreover, for multitudes were on their way to the great spring
festival of the Passover at Jerusalem, and spring had clothed the landscape with
vernal beauties. Over all the loveliness of earth was spread the clear blue of a
Judean sky, while down on all the glorious sun was shedding his bright beams,
lighting vp the whole with brilliancy and beauty. But what were all these beautiful
sights and bright scenes to the blind Bartimaeus? As far as he was concerned, they
might as well have been dark and dismal, blank and black, like a moonless, starless
night, with its darkness thick as in the land of Egypt, even “darkness that might be
felt 2. His circumstances. He was poor. Incapable of any worldly calling, he
was a dependant on the charity of others; he was reduced to solicit alms of the
passing traveller. Thus he was not only blind, but a beggar. ‘Troubles love a
train: one trouble seldom comes alone. The blindness of Bartimeeus was ageravated
by his poverty, and his poverty had no relief nor remedy but begging. His blind-
ness had been the visitation of God; his poverty and beggary were misfortunes
consequent thereon. For both he was to be pitied, for neither to be blamed. ‘There
was no special sin in his blindness, and therefore none in his begging. What a
complication of misery had fallen to this poor man’s lot in life! One almost fancies
he sees Bartimaeus as he sat that day by the wayside, with face pale, his head bare,
perhaps bald from age; while those placid features—as the features of the blind
always are—and those sightless eyes might well move the hardest heart to pity. The
blind man hears the footsteps of travellers going on their way ; he hears the earnest
conversation of passers-by, eagerly bent on business or pleasure. Many a time the
proud priest has gone that way, but ever passed by on the other side; or the haughty
Levite has only cast a glance of curiosity at the blind man; sanctimonious Pharisees,
with broad phylacteries, have looked with scorn on the poor mendicant. Many a time
the cheerful voices of men and women have sounded in his ears, and many a time he
has listened to the sound of childhood’s fun and frolic. Day by day, as such sounds
were repeated in his hearing and close at hand, all must have seemed to him lively, all
cheerful, and all happy save himself, the poor blind beggar, doomed to melancholy
darkness. This day, however, he hears the rush of many feet, the tread as of a
numerous crowd, the shouts as of a mighty multitude. He wonders what the sound of
those many footsteps means, what the swell of those voices can be. He listens till the
crowd comes nearer, and he hears them speak in praise, a few, perhaps, in blame, of
the Prophet of Nazareth. 3. Zhe corresponding state of the unconverted. Many in
the state of their soul resemble that poor blind beggar. ‘The Scriptures speak of blind
people that have eyes—‘‘they have eyes, but see not;” their understanding is dark-
ened, being alienated from the life of God through the ignorance that is in them because
of the blindness of their heart. Satan, the prince of darkness, blinds the minds of
them that believe not. His followers are of the night and of darkness, and at last, if
they follow him to the end, they shall be cast into outer darkness. By nature men
are spiritually blind. They are face to face with great realities—God and heaven and
eternity—but they do not see them. ‘They are on the brink of a great precipice, they
are close to great peril, but they do not see it. Like a blind man on the edge of a
frightful abyss, and yet seemingly secure just because he is blind to the danger. They
are side by side with great truths, but, not sceing them, they deny their existence, as if
a, blind man denied the existence of mountains and rivers, the great sea and the brightcH. x. 1—52.] THE GOSPEL ACCORDING TO ST. MARK. 113

sun, because he does not see them. There are great beauties just beside them—beauties
of holiness, of grace, of glory, of Christ, and God; but they are as blind to spiritual
beauties as a blind man to all the multiform beauties of this lovely world—a world so
lovely notwithstanding the blight of sin. The spiritually blind see no comeliness in
Christ that they should desire him, no glory in the gospel that they should embrace
it, nO preclousness in salvation that they should seek it, no beauty in holiness that they
should practise it. Neither do they see any terror in the threatenings of God, nor
much, if any, sinfulness in sin; nothing to attract in the promises of the gospel, and
nothing to terrify in the curses of a broken Law. Sinner, you. are blind, though you
know it not! The sinner is poor as well as blind. He has no peace in this world, no
prospect for the next; he has no real satisfaction on earth, and no sure hope of heaven.
He has no shelter from the storm of Divine wrath, and no refuge in the day of danger.
He has neither part nor lot with the people of God, no interest in the covenant of
promise, no title to the heavenly inheritance, and no meetness for it. He is without
the only blood that can cleanse from sin, the only righteousness that can justify a
sinner, the only Spirit that can sanctify the soul. In a word, he is without Christ, and
without God, and without hope. This surely is poverty—spiritual poverty, the deepest
and the worst. This is the sad state of all unregenerate persons. They are, in the
words of Scripture, “ wretched, and miserable, and poor, and blind, and naked.” They
are blind in soul as Bartimeus in body, poor in spiritual things as he was in temp ral,
And yet to such the advice is addressed, ‘I counsel thee to buy of me gold tried in
the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed, and
that the shame of thy nakedness do not appear ; and anoint thine eyes with eyesalve,
that thou mayest sce.”

II. THE APPLICATION oF Bartrmzus To Jesus. 1. His inquiry. The first step here
was inquiry. Hearing the noise of the on-coming crowd and the voices of the multi-
tude passing by, he asked what it meant, and the answer returned to his inquiry was
“that Jesus of Nazareth passeth by.” This was good news for the poor blind beggar.
Bartimeus had no doubt heard of Jesus, of his works of wonder and miracles of mercy.
Some report may, nay, must, have reached him about the lepers cleansed, the demoniacs
cured, the sick restored to health, the deaf whose ears were opened, the dumb whose
tongues were loosed, even the dead raised to life, and, what came more closely home to
himself, the blind whose eyes were opened. Bartimaeus might, most probably did, hear
all this; but how was he to reach the Prophet? Where could he find him? How
could he, a poor, blind beggar, make such a long and weary way? Unless Jesus came
into the neighbourhood of Jericho, he could not expect to be blessed and benefited.
Now, however, what he never expected has come to pass. Jesus is at his side—he is
passing by; and now Bartimaeus feels that it is his opportunity, a most precious oppor-
tunity, far too precious to be lost, When his condition had rendered it impossible for
him to go to the Saviour, the Saviour has come to him. Instantly and energetically
he avails himself of this blessed opportunity. Now or never, he thinks with himself.
He does not lose a moment; he cannot afford it, for he knows not but that the chance
may be lost for ever. Bartimaeus bethinks himself of all this, reasoning thus :—He is
come to me; I could not go to him; and it is do or die now. If I lose this opportunity
I may never have another. The tide will soon ebb; I must take it at the flow. The
steamer will soon start; I must enter it or it will go without me. The bell is ringing
and the train will soon be off; if I do not take my place at once I am left behind,
and perhaps for ever. Somehow thus reasoned the poor, blind beggar—if we may
be permitted to translate his words, or rather express his thoughts, in modern parlance.
9. His earnest appeal. And so “he began to cry out, and say, Jesus, thou Son of
David, have mercy on me.” Previous occurrences had prepared for this: Christ was
passing by that way ; Bartimaeus was informed of his approach ; he felt his need, and
the Friend of sinners was near. Thus the various stages were inquiry, information,
felt necessity, and the Saviour’s presence. His appeal was earnest as well as instant.
He cried out, and it was a strong and loud cry. Many things might have prevented
his appeal, but they did not; many impediments lay in the way, but he did not allow
them to keep him back. The crowd did not deter him, for he was in earnest, and cared
not what the crowd either said or thought. The fact of so many strangers being round
him did not stop him, for their presence was nothing to him, and he was too anxious

MARK—II. :114 THE GOSPEL ACCORDING TO ST. MARK. [cu. x. 1—52.,

 

 

for relief to feel false shame. The circumstance of his poverty did not prevent him ; on
the contrary, it prompted him all the more, True, he had no introduction to the
Prophet from Galilee—no one to make known his Situation or explain his unhappy
circumstances, and bespeak the Saviour’s favour on his behalf. Still he hoped his
earnest appeal would find an echo in the bosom of the illustrious Stranger, He had no
merit, he knew, to recommend him, and no particular claim on that Stranger s clemency ;
yet he was resolved to try whether his misfortune might not awaken his sympathy.
3. A lesson for ourselves. Jesus passeth by; he is near to us, and hig presence is close
at hand. In this sense he passeth by every time a sabbath dawns upon us, and every
time we see the light of the sabbath sun. He passeth by, that is, is present, every
time we enter the sanctuary and assemble ourselves with the people of God. He
passeth by, and we are apprised of his presence, every time we are privileged to listen
to a gospel sermon. He passeth by us every time we read his Word, or sing his praise,
or call on God’s name in prayer. He passeth by us every time we partake of the
sacrament of the Supper, and he maketh himself known to us in the breaking of bread.
Oh, how often on such occasions has “our heart burned within us as he talked to us by
the way, and opened to us the Scriptures”! He passeth by us every time his Holy
Spirit strives with us or exercises his gracious influences upon us, He passeth by and
makes us feel his presence times and ways past specifying or reckoning. He assures us
of this ; for has he not said, “ Behold, I stand at the door, and knock : if any man hear my
voice, and open the door, I will come in to him, and will sup with him, and he with me”?
Jesus has come near and close to each of us. He assumed our nature and became our
Kinsman. He saw us in our blood, cast out into the open field on the day in which
we were born; he pitied us and passed us by, and his time was a time of love. He has
come to us, or we should never have gone to him ; he has sought us, or we should never
have sought him. He has passed us by and made his mercy known to us. He has
made good his word, “I bring near my righteousness; it shall not be far off, and my
salvation shall not tarry.” Nor is it a mere hasty and passing visit he pays us. He
has stood at the door of our heart until his head has become wet with dew and his locks
with the drops of the night. But he will not stand always. He passeth by ; and while
we understand this statement of his presence, and of that presence manifested to our
souls, of his gracious presence in his ordinances, and of his Holy Spirit stirring in our
hearts, yet we must not make the fatal mistake of supposing that this will last always.
In the very nature of things it cannot continue. Life itself is uncertain, and time is
short. Besides, the day of grace will not always tarry; like the Saviour himself, it
passeth by. Jesus never visited Jericho again, nor did he ever pass by that way again.
So with ourselves. He has visited us often; who can say when or which shall be his
last visit? Oh, then, for such earnestness and eagerness as Bartimaeus showed, on the
part of all that hear the gospel! Jesus has passed near us many a time, and yet some
of us, up to the present moment, care for none of these things. We have never cried for
help as we ought, or sued for mercy as we should; we have never eagerly sought his
grace, or earnestly supplicated forgiveness. We have been lukewarm, and neither cold
nor hot. If so, let us beware lest, like the Laodiceans, we are spued out of his mouth.
We may have been at ease in Zion, and like wine settled on the lees, forgetful of the
woes pronounced on such. How little of the earnestness of this blind beggar do we
show in the things of God! And yet, if like him we felt our need, we could not but
be earnest and energetic. The hungry man will beg for bread; the thirsty man will
repair to the clear cool spring ; the starving babe, by the very instinct of its nature, will
cry for nurture; even the dumb animals have ways of making known their wants and
of seeking a supply: and shall we be so indifferent to spiritual necessities and eternal
interests? 4, Characteristics of disctpleship. Bartimeus exhibited several character-
istics of true discipleship—characteristics which all should seek to possess. He was
prompt. There is need for promptness, for God’s long-suffering has its limits. He may
wait long, but will not wait always. He passeth by, vouchsafing his presence for a
time, but withdrawing it when he sees fit so to do. He was humble, for his plea was
for mercy: “ Have mercy on me.” He was conscious of the entire absence of all merit,
He came at once, and came as he was—in his blindness, in his poverty, and in his
beggary. So should it be with ourselves. We must come according to the spirit of
the simple lines—on. x. 1—52.] THE GOSPEL ACCORDING TO ST. MARK. 115

‘Just as I am—without one plea
But that thy blood was shed for me,
And that thou bidd’st me come to thee,
O Lamb of God, I come!

r

‘Just as I am—poor, wretched, blind—
Sight, riches, healing of the mind,
Yea, all I need, in thee to find,

O Lamb of God, I come!”

His faith was remarkable ; he was fully abreast of his times in theological knowledge ;
he was fairly ahead of the crowd in his knowledge of the Saviour. They informed him
that it was Jesus of Nazareth that was passing by. They represented him correctly, as
far as they went; but their representation was sadly imperfect and shamefully incom-
plete. They regarded him as a prophet, but a prophet of a despised place and of a
despised province. His native town and native province were both of little, or rather of
ill, repute. “Can any good thing,” asked Nathanael, “come out of Nazareth?” The
Pharisees said scornfully to Nicodemus, “ Search and look: for out of Galilee ariseth no
prophet.” Bartimaeus knew better. Blind as he was, and so shut out from books
as the source of knowledge; poor as he was, and so deprived of the means of acquiring
information, he had made himself in some way or by some means acquainted with
the descent and dignity of Messiah. Hence he accosted him, not as Jesus of Nazareth,
but addressed him, “ Jesus, thou Son of David.” In any case the Spirit of God had
been his instructor. ‘Thus, too, we must come to Jesus with a proper apprehension of
his character and claims, of his mercy and his might, as well as of our own worthless -
ness and helplessness. Feeling ourselves sinners, our individual inquiry must be, “ What
must I do to be saved?” Accepting the answer furnished by God’s Word, we must
“ believe in the Lord Jesus Christ, and we shall be saved.” Feeling ourselves lost, we are
encouraged by the Saviour’s own gracious assurance, that He “ came to seek and save
that which was lost.” Feeling ourselves deep down in the pit of sin, in this low and
lost condition, we are cheered by the declaration that his errand into our world was to
save sinners, even the chief. However blind the eyes, Christ can open them ; however
hard the heart, he can soften it; however dark the stain of our sin, his blood can wash
it out; however desperate our case, his grace can meet it; however sorrowful and for-
lorn our spirits, he can soothe and comfort them. His perseverance was also remarkable.
His ardour was not to be repressed, his earnestness was not to be checked. Having found
the long-expected Deliverer, he was determined not to be parted from him ; having
attained a conviction—a rapidly crowing and speedily maturing conviction—that he
was now within reach of One who could convert the soul as well as cure the body, he
continued to cry to him, and ceased not till his cry was heard and answered. ‘Vhe
crowd wished to impose silence on him, yet he persevered; the multitude rebuked him,
that he should hold his peace, yet he “cried the more,” says St. Matthew ; ‘‘ the more
a great deal,” says St. Mark; “so much the more,” says St. Luke. They protested
against his appeal, and many—not one, or two, or three, but many of them—charged
him to hold his peace. His outcry appeared to them, no doubt, so loud, so boisterous,
so rude, that they did their best to suppress it; but he refused to desist. Some thought
him too contemptible to deserve notice, or to delay the procession ; others, perhaps,
felt or feigned concern for the Master, as having too many objects of solicitude on his
spirit, and too many and too heavy burdens on his shoulders already ; but in spite of
all these obstacles, and in face of all this opposition, Bartimeeus persisted, and in the
end succeeded. Such was this poor beggar—this brave, blind man! When sinners set
about seeking God, they may expect similar obstruction, and rebukes equally heartless
and cruel. Satan will be sure to rouse opposition from some quarter. The world will
flatter them or force them to desist ; friends will speak words of pity or persuade them to
abandon their self-imposed task ; formalists may shake the head and speak of fanaticism,
enthusiasm, or unwisdom. But earnest souls, like Bartimeeus, will not, must not, give
up or give over. Once they have put their hand to the plough, they may not turn
back; once they have set their face Zionward, they must not turn away or turn aside.
The language of the twenty-seventh Psalm will be on their lips, and acted out in their life,

as the psalmist says, «Though an host should encamp against me, mj heart shall116 THE GOSPEL ACCORDING TO ST. MARK, [cu. x. 1—52,

 

not fear: though war should rise against me, in this will I be confident. One thing
have I desired of the Lord, that will I seek after... . Hear, O Lord, when I cry with
my voice: have mercy also upon me, and answer me.” Thus waiting on the Lord, they
shall be enabled to hold on their way; waiting on the Lord, they shall be strengthened ;
waiting on the Lord, they shall experience that merciful support, wot which mention is
interjected six and twenty times in the psalm which records Israel’s trials and triumphs
—‘ for his mercy endureth for ever.”

III. THE sUCCESS WHICH CROWNED THE APPLICATION. 1. “ Jesus stood still.” So says
St. Matthew, so says St. Mark, so says St. Luke; all three evangelists agree in record-
ing this fact. He was on his last journey to Jerusalem; he was hurrying on to drink
and drain the cup of bitterness, and be baptized with the baptism of blood; he was
hastening forward with eager steps to bear his people’s sins in his own body on the tree,
to satisfy Divine justice by the sacrifice of himself, to vindicate God’s truth, express God’s
love, and magnify God’s Law, to maintain the glory of the Divine attributes, and secure
the salvation of countless human souls. Never was there a journey so important, never
was errand so deeply interesting, and never was there another embassy involving such
weighty consequences and vast concernments. Heaven and earth and hell were all affected
by that journey ; the glory of God was connected with it; and the redemption of man
depended onit. And yet, notwithstanding all the urgencies of that journey, and all the
ardour, even bordering on impatience, with which our Lord was speeding forward on that
journey, the cry of distress arrested him ; the prayer of a blind beggar stopped him! And
soit is still, for the prayer of the penitent has a potency that Divine mercy never resists,
and will not repel. ‘The waves of the sea stood still, and the waters of the river stood still,
in the interests of God’s people, and in order that they might pass over; the sun and
moon stood still at the cry of Joshua, and that the hosts of Israel might prolong their
victory ; the shadow stood still, or rather went back, on the dial-plate of time at the
prayers of good King Hezekiah, and to assure him of an addition of fifteen years to his
limit of life. But what are the waters of the sea, or the luminaries of the sky, or the
element of time to him who furrowed the channel for the one and fixed the place ofthe
other, and who himself fills all space with his presence and all time with his fulness ?
And yet he stood still when that crisis, the greatest in all this world’s history, was fast
approaching—for Messiah to be cut off, sin to be made an end of, and everlasting righteous-
ness brought in; and all this in answer to Bartimaus’s earnest entreaties, and to restore
sight to his blind eyes and impart life to his dead soul. 2. What he did on standing still.
We have three accounts of this also, but, while identical in the main, they exhibit the
same thing under different aspects. “He called” is the statement of St. Matthew; “he
commanded him to be called” is the version of St. Mark; “he commanded him to be
brought ” is the addition of St. Luke. In the first we have the sovereignty of God, who
calls us by his grace—calls us out of darkness into marvellous light. In the second we
have the ministry of man. “The Lord gave the Word,” we read: “ great was the com-
pany of those that published it.” In the third we have the agency of the Holy Spirit.
God, of his sovereign grace and mere good pleasure, calls us—calls us, as St. Peter assures
us, “unto his eternal glory by Christ Jesus ;” and so, as stated in other Scriptures, it is a
“high calling,” a “holy calling,” and a “heavenly calling.” To men, as his ambassadors,
is committed the ministry of reconciliation; they are employed to explain the Divine
call, to enforce it and repeat it. The Holy Spirit’s agency must accompany the minister’s
message, to bring it home in power and demonstration and assurance, convincing of sin,
of righteousness, and of judgment. Thus we are made willing in the day of his power ;
and thus at his own command we are brought unto him. ‘The lessons of his Word, the
dispensations of his providence, the ordinances of religion, the movements of his Holy
Spirit on our hearts, are all employed in drawing us to Christ for the salvation of our
souls, 3. A strange question. We almost see the blind man rise in haste at the word
of command, which is now repeated to him by the crowd, with the encouraging “ Be of
good comfort,” and, in obedience to the Saviour’s call, rush forward, ‘casting aside his
garment,” in his eager, earnest haste. We almost hear the Saviour answer the unspoken
thought of the blind man’s heart, as he said unto him, “ What wilt thou that I should
do unto thee?” There was little need for such an inquiry, one would think, on the
part of our Lord. ‘lhere was not one in all that crowd that could not guess, and guess
correctly, the answer; the Saviour knew the thought that was uppermost in the blindcH. x. 1—52. THE GOSPEL ACCORDING TO ST. MARK. 11

 

man’s heart, for he knew what was in man. Why, then, does he ask the question? Just
in order to give him an opportunity of presenting his petition and making known his
wants in his own words. (1) Soin our own case we come to Jesus by his command
and gracious invitation ; that command is expressed in many forms, such as “Come
unto me, all ye that labour and are heavy laden;” “ Come, buy wine and milk without
money and without price.” His invitations are multiplied. (2) In coming we must
lay aside every weight, and the sin that would most easily beset us, just as Bartimaeus
cast aside his outer garment, to be free from every entanglement that might retard or
altocether prevent our reaching him. The young ruler, as we have seen, came to Jesus ;
he longed for Jesus, and Jesus esteemed him; he panted for life eternal, but could not bring
himself to part with the things of this present life; he did not cast aside his garment.
(3) We are to come with prayer. Once the gracious desire is formed in our heart by the
Spirit of grace, it will soon shape itself in prayer, for the spirit of grace is also the spirit
of supplication. Though he knows our wants better than we ourselves, and before we
ask him, and even our ignorance in asking; yet he will have us express them in prayer,
so that “Behold, he prayeth!” indicates the first outgoing of spiritual life. God grants
to our feeblest petitions what he will not give without them. Prayer fits us for receiving
the blessing; it puts us into the proper position—that of humble dependence ; it exalts
the Giver without in any way degrading the receiver ; it brings us into conformity with
God’s own plan. Fixed, as the alternation of day and night, or as the succession of the
seasons, or as the order of the universe itself, is God’s purpose that we must ask in order
to receive, seek in order to find, and knock in order that it may be opened. When our
necessity is greatest, let us go to him by prayer, and he will supply it; when the trial
is sorest, let us go to him in prayer, and he will alleviate it or entirely remove it;
when the burden is heaviest, let us go to him in prayer, and he will lift it entirely off
our shoulders or at least enable us to bear it. (4) Another reason for the question was
to suggest the large liberality and great cenerosity of the Saviour; there is a glorious
fulness in the inquiry, ‘ What wilt thou? 4” There is a gracious freeness in it at the
same time. There is a royal ring in the question; there is a kingly munificence. It
reminds us of, though it surpasses, both in reality and richness, the question of King
Ahasuerus to his queen, “ What is thy petition? and it shall be granted thee: and
what is thy request ? even to the half of the kingdom it shall be performed.” So to
Bartimeus the Saviour said, What wilt thou that I should do unto thee ?” and it shall
be done; you have only to make your choice; you have only to mention what you want.
I do not limit you; if straitened, it is in and through yourself. So to the suppliant
still Christ says, “ What wilt thou that I should do unto thee?”—The wealth of worlds
is mine; the power of omnipotence is mine; the treasures of wisdom and knowledge
are mine; ask, and you shall receive what you want, as much as you want, yea, all you
want, provided it be really expedient for you, conducive to the Divine glory, and con-
sistent with the welfare of your fellow-man. 4. Theblind man’s direct reply. Bartimaeus,
we are sure from all the known circumstances of the case, wanted many things—better
clothing, more wholesome food, a more comfortable place of abode, more of the neces-

saries of life in general; some even of its simple comforts would not be likely to spoil
this poor mendicant, who had suffered so long from privation, pining 1” poverty and
pinched with want. Bartimzeus refers to none of these things, or such things as these ;
he comes directly to the point; he names at once the thing which he needs most ; he
mentions the one thing needful for the relief of his direst necessity. Lord, he said,
“that I might receive my sight.” In like manner, whether we engage in public sup-
plication, or family worship, or private devotions, we should have before our mind our
most urgent necessities, rightly discriminate them, really feel them, and with pointed
earnestness and plain directness of speech express them ; we should have some felt w ant,
some real necessity, an actual petition to present or hearty thanksgiving torender. 5.
The cure. It was immediate : “ immediately he received his sight. It was a wonderful
change for this poor, blind man; it was a new and blessed experience ; 1t was like @ trans-
ference into a new and beautiful world; in fact, we cannot realize, and words fail to
express it. Equally new, and gracious, and wonderful, and blessed is. the translation
out of the kingdom of darkness into the kingdom of light, out of the kingdom of Satan
into the kingdom of God, which takes place in regeneration, when the eyes oi the under-
standing are opened, and the light of the knowledge of the glory of God flashes in upon118 THE GOSPEL ACCORDING TOSI, MARK. . [ence 1-02

le

 

the soul. 6. The means employed. The gentle touch of Jesus’ hand was the outward
instrumentality. Lovingly, tenderly, he passed his hand over the sightless eyeballs.
What a thrilling touch that was! What condescension witha]! How it helped the
sufferer to hope for the best, and to have faith in the Saviour’s power! ‘The inward
means was faith: “ Thy faith hath saved thee.” Nor is it said, “Thy promptness hath
saved thee,” though his promptness was laudable ; nor “ Thy humility,” though that was
most becoming; nor “Thy perseverance,” though that was commendable; nor “ ‘Thy
Scriptural knowledge in relation to the Messianic hopes of the nation,” though that was
of a superior kind ; but “Thy faith.” Faith and salvation go hand in hand together ; God
has joined them, let not man separate them; God has wed them, and let not man divorce
them. 7. How faith saves. It saves, not by any merit in itself, not by any virtue of
its own; it saves by bringing us into contact with Christ. It is the instrument that
extracts virtue from the grace of Christ; it is the link of gold that unites with and
binds us to Christ; it is the arm that puts on the robe of Christ’s righteousness, and
that is the robe of salvation; it is the hand stretched out to receive the gifts that grace
bestows. ‘He that believeth shall be saved, he that believeth not shall be damned.”
LV. How Barvimmus PROVED HIS GRATITUDE. 1. fe followed Christ. His faith,
as usual, wrought by love; and love keeps near, and delights in, the presence of
the beloved object. So with all who love the Lord; they follow him. Soon as the
eyes are enlightened to see his beauty and his excellence, we follow him; soon as
the heart begins to burn within us by his teaching, we follow him; if true disciples,
we follow him; if sheep of the Good Shepherd, we follow him. ‘ My sheep hear-my
voice, and I know them, and they follow me.” In Old Testament as well as in New
Testament times, it was so with all who loved the Lord. Thus it is recorded to the
honour, and redounded to the salvation, of Caleb and Joshua that they ‘ wholly followed
the Lord.” The psalmist speaks his personal experience in the words, ‘‘ My soul fol-
loweth hard after thee.” The children of God in both Testaments followed the Lord as
monuments of his mercy, as trophies of his grace, as living witnesses of the power of his
love, and as witness-bearers to his truth, Bartimaeus followed him “in the wav.” We
read of the Israelites, in their journeyings, being on one occasion sorely ‘ discouraged
because of the way.” It may be so with ourselves, yet we must follow the Saviour
whithersoever he leads; whether it be up the hill of difficulty, or down the hill into the
valley of humiliation; whether it be a way of toil and trial, of danger and distress,
or in green pastures and by still waters ; taking up our cross, we shall, by his gracious
help, follow him; through evil report and good report we shall follow him. Even
when his way, as often, is in the sea, and his path in the great waters, and his footsteps
are not known, we will follow him. But how do we make sure that it is the way—the
right way ? He has himself marked out the way in his Word, and said to us, “ This is
the way, walk ye in it;” his providence has erected signposts along the way, so that a
“ wayfaring man, though a fool, need not err therein” or wander therefrom ; his Spirit
guides us in the way and comforts us by the way. Thus instructed in his Word, led by
his providence, and guided by his Spirit, we shall follow him in the way which, rough
though it be at times, and painful, and even distressing, leads in the end to glory,
honour, and immortality. 2. He glorified God. “ Glorifying God,” says St. Luke. So,
too, shall we. We have always admired that opening statement in one of the West-
minster standards, which says, “ Man’s chief end is. to glorify God and enjoy him for
ever;” it contains at once the whole duty of man, and the chief blessedness of man.
We glorify God by deep and heartlelt gratitude; we glorify him when we praise his
name and defend hiscause; we glorify him by the devotedness of our life and our conse-
cration to his serviee. Thus by the homage of the heart, by the fruit of the lips, and
by the sinlessness and faithfulness of the life, we glorify him. We have good cause to
glorify God for his unspeakable gift—the Son of his love and our beloved Saviour. We
glorify God for raising up “a horn of salvation for us in the house of his servant David; ”
ior the perfection of his person, the purity of his life, the suitability of his offices, the
efficacy of his death, the prevalence of his intercession ; for “his agony and bloody
sweat, for his cross and passion, for his precious death and burial, for his glorious
resurrection and ascension, and for the coming of the Holy Ghost; ” for all he has done
for us, for all he is doing, and for all he has promised to do. 3. The happy influence
exerted on others. “ All the people,” says St. Luke, “ when they saw it, gave praise untocn. x1. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 119

 

 

 

 

 

 

a ee : : ‘

oe There is a holy contagiousness In this work. When one gets good for his own
soul, re ee keep it to himself, he cannot hide it ; the gratitude is so deep, the joy
is so great, that he must declare it aloud and to all around, just as the psalmist, saying—

¢s All that fear God, come, hear; I'll tell
What he did for my soul.”
Or again—
‘God will I bless all times; his praise
My mouth shall still express.
Extol the Lord with me, let us
Exalt his name together.”

Y s ° ° °
4. Conclusion. We would sum up our study of the case of this poor, blind beggar Jn
the now somewhat trite, but still touching and tender verses of a poet lately departed —

‘Blind Bartimeus at the gates
Of Jericho in darkness waits ;
He hears the crowd ;—he hears a breath
Say, ‘It is Christ of Nazareth |’
And calls, in tones of agony,
"Ingo, edénodv pel

“The thronging multitudes increase ;
‘Blind Bartimeus, hold thy peace re
But still, above the noisy crowd,
The beggar’s ery is shrill and loud;
Until they say, ‘He calleth thee Fe
Od “~ /

apoel, eyelpal, Pavel O€s

« Then saith the Christ, as silent stands
The crowd, * What wilt thou at my hands?’
And he replies, ‘ Oh, sive me light!
Rabbi, restore the blind man’s sight |’
And Jesus answers, “Taye
“Hy mlatis cov céowkée oe!
‘“ Ye that have eyes, yet cannot see,
In darkness and in misery,
Recall those mighty voices three,
"Inaod, eAenoov pel
Odpoet, Eyetpat, Sraye !
H alotis cod céowke oe! ”

We may here add, in a very few words, the common solution of two seeming discrepancies
of the evangelists’ narrative: viz. our Lord cured two blind men together on this
occasion; but Bartimaus was better known, either previously, as already hinted, in
reference to the patronymic, or subsequently as a “ monument of the Lord’s miracle ; :
while in reference to the place or time of cure, one of the two had made his application
to our Lord as he approached or entered Jericho, yet was not cured at that time, but
in company with the second, as our Lord left the city.—J. J. G.

EXPOSITION.
: : The distance from Jericho to Jerusalem
CHAPTER XI. (about seventeen miles) would involve a
Ver. 1.—And when they drew nigh unto journey of about seven hours. The country

Jerusalem, unto Bethphage and Bethany, at between Jerusalem and Jericho is hilly,
the mount of Olives. St. Matthew (xxi. 1) rugged, and desolate. It is from the height

says, ‘“ When they drew nigh unto Jerusa- overhanging Bethany that the finest view
lem, and came unto Bethphage.” St. Mark | of Jerusalem 1s gained. It appears from

mentions the three places together, because St. John (xii. 1) that our Lord on the pre-
Bethphageand Bethany, being near together, ceding sabbath had supped, and probably
were also both of them close to Jerusalem. | passed the night, at Bethany; and that on120 THE GOSPEL ACCORDING TO ST. MARK.

- Fanon een ae ae ee Sega acer eagg  e
SRE a - .

[ou. x1. 1—33,

 

the following day (answering to our Palm
Sunday) he had come still nearer to Jeru-
salem, namely, to Bethphage; and from
thence he sent two of his disciples for the
ass and the colt. So his way to Jerusalem
was from Bethany by Bethphage, the Mount
of Olives, and the Valley of Jehoshaphat.
The Valley of Jehoshaphat, through which
flows the brook Kedron, lies close to Jeru-
salem. Bethphage literally means “the
house of green figs,’ as Bethany, lying a
short distance west of it, means “ the house
of dates.” The date palm growing in the
neighbourhood would furnish the branches
with which the multitude strewed the way
on the occasion of our Lord’s triumphal
entry. He sendeth two of his disciples.
Who were they? Bede thinks that they
were Peter and Philip. Jansenius, with
greater probability, thinks that they were
Peter and John, because a little after this
Christ sent these two to prepare for the
Passover. But we know nothing certain
on this point.

Ver. 2.—Go your way into the village that
is over against you. The village. over
against them would most likely be Beth-
phage, towards which they were then ap-
proaching. Straightway as ye enter intoit, ye
shall find a colt tied, whereon no man ever
yet sat. St. Mark mentions only the colt ;
St. Matthew mentions the ass and the colt.
But St. Mark singles out the colt as that
which our Lord specially needed; the mother
of the animal accompanying it as a sumpter.
Animals which had never before been used
were alone admissible for sacred purposes.
We read in Numbers (xix. 2) of “the
heifer on which never came yoke.” Our
Lord here beholds things absent and out
of sight, as though they were present. So
that he revealed this to his disciples by the
gift of prophecy which his divinity added
to his humanity. Here, therefore, is a
manifest proof of his divinity. It was by
the same Divine power that he revealed to
Nathanael what had taken place under the
fig tree.

Ver. 3.—And if any one say unto you, Why
do ye this? say ye, The Lord hath need of
him; and straightway he will send him back
hither. The Greek, according to the best
authorities here, is ev@éws adroy amocréAAet
mddw @de: literally, straightway he sendeth
at back hither again. The verb here in the
present may represent the verb in the
future, “he will send it back.” But the
word “again” (mdaiv) is not quite so easily
explained. There is strong authority for
the insertion of this word, which necessarily
changes the meaning of the sentence. With-
out the maAw, the sentence would actually
mean that our Lord, by his Divine prescience,
here tells his disciples that when the colt was

 

demanded by them the owner would at once
permit them to take it. Butif the word
mdaAw be inserted, it can only mean that this
was a part of the message which our Lord
directed his disciples to deliver as from
himself, ‘“ The Lord hath need of him ; and
he, the Lord, will forthwith send him back
again.” The passage is so interpreted by
Origen, who twice introduces the adverb
in his commentary on St. Matthew. The
evidence of the oldest uncials is strongly in
favour of this insertion. Our Lord was
unwilling that the disciples should take
away the colt if the owner objected. Ho
might have taken the animals away in his
own supreme right, but he chose to accom-
plish his will by his providence, powerfully
and yet gently ; and, if the reading here be
allowed, he further influenced them by the
promise that their property should be re-
turned tothem. It was the willand purpose
of Christ, who for these three years had gone
about on foot, and travelled over the whole
of Palestine in this way, to show himself
at length the King of Judah, that is, the
Messiah and Heir of David; and so he
resolves to enter Jerusalem, the metropolis,
the city of the great King, with royal dignity.
But he willnot besurrounded with the “ pomp
and circumstance” of an earthly monarch.
He rides on an ass’s colt, that he might
show his kingdom to be of another kind

that is, spiritual and heavenly. And so he
assumes a humble equipage, riding upon a
colt, his only housings being the clothes of
his disciples. And yet there was dignity
as well as humility in his equipage. The
ass of the Kast was, and is, a superior animal
to that known amongstus. The judges and
princes of Israel rode on “ white asses,” and
their sons on asses’ colts. So our Lord rode
upon an ass’s colt; and there were no gleam-
ing swords in his procession, or other signs
of strife and bloodshed. But there were palm
branches and garments spread all along his
path—the evidences of devotion to him. So
he came in gentleness, not that he might be
feared on account of his power, but that
he might be loved on account of his good-
ness.

Ver. 4.—By the door without, in a place
where two ways met (em) rod dudddov);
literally, in the open street.

Ver. 8.—Others cut down branches off the
trees, etc. According to the best authorities,
the words should be rendered, and others
branches (or, leaves for strewing), which they
had cut from the fields (Ado 8 croiBddas
koWaytes ex tev aypav). The branches were
cut in the fields; and the smaller, leafy
portions of them, suitable for their purpose,
were carried out.

Ver. 9.—The word Hosanna literally
means “Oh, save!” It may have beenOH. xI. 1— 33.]

originally the cry of captives or rebels for
mercy; and thus have passed into a general
acclamation, expressive of joy and deliver-
ance.

Ver. 10.—This verse should be read
thus: Blessed be the kingdom that cometh,
the kingdom of our father David—that is,
the kingdom of Messiah, now coming, and
about to be established—Hosanna in the
highest ;—that is, Hosanna in the highest
realms of glory and blessedness, where sal-
vation is perfected.

Ver. 11.—This visit to the temple is not
mentioned by St. Matthew. It is an im-
portant addition to his narrative. ‘The
moment of our Lord’s triumphant entry into
Jerusalem was not the moment for the dis-
play of his indignation against the pro-
faners of the temple. He was then sur-
rounded by an enthusiastic and admiring
multitude; so he contented himself on this
occasion with looking round about upon all
things (mepiBAeduevos mdvta). His keen
and searching eye saw at a glance all that
was going on, and penetrated everything.
But without any comment or action at that
time, he went out unto Bethany (it was now
eventide) with the twelve. No doubt the
disciples, and especially Peter, saw what
was involved in this visit of inspection,
which prepared them for what took place on
the morrow.

Ver. 12.—And on the morrow, when they
were come out from Bethany, he hungered.
This was, therefore, the day after Palm
Sunday (as we call it)—on the Monday,
the llth day of the month Nisan, which,
according to our computation, would be
March 21. He hungered. ‘This showed
his humanity, which he was ever wont to
do when he was about to display his Divine
power. The fact that he hungered would
lead us to the conclusion that he had not
been spending the night in the house of
Martha and Mary. It is far more likely
that he had been in the open air during the
previous night, fasting and praying.

Ver. 13.—And seeing a fig tree afar off
having leaves, he came, if haply he might
find anything thereon. St. Matthew
(xxi. 19) says he saw “one fig tree” (ulay
cuxjv), and therefore more consplcuous.
Fig trees were no doubt plentiful in the
neizhbourhood of Bethphage, “the house
of fies.’ Dean Stanley (‘ Sinai and Pales-
tine,’ p. 418) says that “* Mount Olivet is still
sprinkled with fig trees.” This fig tree had
leaves, but no fruit; for it was not the
season of figs (6 yap Kaipds vvK jv TUKwY).
Other trees would all be bare at this early
season, but the fig trees would be put-
tinge forth their broad green leaves. It is
possible that this tree, standing by itself as
it would seem, was more forward than the

THE GOSPEL ACCORDING TO ST. MARK.

Ree en ee

Let

other fig trees around. It was seen “ from
afar,” and therefore it must have had the
full benefit of the sun. Our Lord says
(St. Luke xxi. 29), “ Behold the fig tree,
and all the trees: when they now shoot
forth, ye see it, and know of your own selves
that the summer is now nigh.” He puts the
fig tree first, as being of its own nature the
most forward to put forth its buds. But
then it is peculiar to the fig tree that its
fruit begins to appear before its leaves. It
was, therefore, a natural supposition that on
this tree, with its leaves fully developed,
there might be found at least some ripened
fruit. Our Lord, therefore, approaches the
tree in his hunger, with the expectation of
finding fruit. But as he draws near to it,
and realizes the fact that the tree, though
full of leaf, is absolutely fruitless, he for-
eets his natural hunger in the thought of
the spiritual figure which this tree began
to present tohis mind. The accident of his
hunger as a man, brought him into contact
with a great parable of spiritual things,
presented to him as God; and as he ap-
proached this fig tree full of leaf, but des-
titute of fruit, there stood before him the
striking but awful image of the Jewish
nation, having indeed the leaves of a great
profession, but yielding no fruit. The
leaves of this fig tree deceived the passer-
by, who, from seeing them, would naturally
expect the fruit. And so the fig tree was
cursed, not for being barren, but for being
false. When our Lord, being hungry,
sought figs on the fig tree, he signified that
he hungered after something which he did
not find. The Jews were this unprofitable
fig tree, full of the leaves of profession,
but fruitless. Our Lord never did any-
thing without reason; and, therefore, when
he seemed to do anything without reason,
he was setting forth in a figure ‘some great
reality. Nothing but his Divine yearning
after the Jewish people, his spiritual hunger
for their salvation, can explain this typical
action with regard to the fig tree, and indeed
the whole mystery of his life and death.
Ver, 14.—No man eat fruit from theo
henceforward for ever (cis Toy aiéva). These
words, in their application to the Jewish
nation, have a merciful limitation—a limi-
tation which lies in the original words
rendered “for ever,” which literally mean
for the age. “No man eat fruit of thee
henceforward, for the age;” until the
times of the Gentiles be fulfilled. A day
will doubtless come when Israel, which now
says, “I am a dry tree,” shall accept the
words of its true Lord, “From me is thy
fruit found,” and shall be clothed with the
richest fruits of all trees. (See Trench on
the Miracles). St. Matthew (xxi. 19) tells
us that “immediately the fig tree witheredae

THE GOSPEL ACCORDING TO ST. MARK.

 

[on. x1, 1—33.

 

 

away.” “Straightway a shivering fear and
trembling passed through its leaves, as
though it was at once struck to the heart by
the malediction of its Creator.” Our Lord’s
disciples heard his words; but they appear
not to have noticed the immediate effect of
them upon the tree. It was not until the
next day that they observed what had
happened. This miracle would show his
disciples how soon he could have withered
lis enemies, who were about to crucify him;
but he waited with long-suffering for their
salvation, by repentance and faith in him.
Ver. 15.—And they come to Jerusalem:
and he entered into the temple. Not the
holy place, nor the holy of holies (into
which the high priest might alone enter),
but into the temple court; for into that the
people went to pray, and to witness the sacri-
fices which were being offered before the
holy place; for this court was, so to speak,
the temple of the people. Our Lord was not
a Levitical priest, because he was not sprung
of Levi and Aaron. Therefore he could
not enter the holy place, but only the outer
court of the temple. And began to cast out
(éxBdéArAew)—it was a forcible expulsion—
them that sold and them that bought in the
temple. There were two oecasions on which
our Lord thus purged the temple—one at the
beginning of his public ministry, and the
other at the end of it, four days before his
death. There was a regular market in the
outer court, the court of the Gentiles, be-
longing to the family of the high priest.
The booths of this market are mentioned in
the rabbinical writings as the booths of the
son of Hanan, or Annas. But this market
is never mentioned in the Old Testament.
It seems to have sprung up after the Cap-
tivity. Our Lord adopted these strong
measures (1) because the temple courts were
not the proper places for merchandise, and
(2) because these transactions were often
dishonest, on account of the avarice and
covetousness of the priests. The priests,
either themselves or by their families, sold
oxen and sheep and doves to those who had
need to offer them in the temple. ‘These
animals were, of course, needed for sacrifices ;
and there was good reason why they should
be ready at hand for those who came up to
worship. But the sin of the priests lay in
permitting this buying and selling to go on
within the sacred precincts, and in trading
dishonestly. There were other things needed
for the sacrifices, such as wine, and salt, and
oil. Then there were also the money-
changers (xoAAvBioTts, from KdéAAvBos, a
small coin)—those who exchanged large
coins for smaller, or foreign money for the
half-shekel. Every Israelite, whether rich
or poor, was required to give the half-shekel,
neither less nor more. So when money had

 

| because he dwells in it in any corporeal

to be exchanged, an allowance or premium
was required by the money-changer. Doves
or pigeons were required on various occa-
sions for offerings, chiefly by the poor, who
could not afford more costly offerings.
From these also the priests had their gain.
The seats of them that sold the doves. These
birds were often sold by women, who were
provided with seats.

Ver. 16—And he would not suffer that
any man should carry a vessel through the
temple. It was a great temptation to make
the temple, at least the great court of the
Gentiles, a thoroughfare. It was so exten-
sive that a long and tedious circuit would
be avoided, in going from one part of the
city to another, by passing through it. To
those, for example, who were passing from
the sheep market, Bethesda, into the upper
part of the city, the shortest cut was through
this court and by Solomon’s Porch. The
distance would be greatly increased if they
went round it. So the priests permitted
servants and labourers, laden with any-
thing, to take this shorter way through the
ereat court of the temple. But our Lord
hindered them, forbidding them with the
voice of one that had authority, and re-
straining them with his hand, and com-
pelling them to go back. He would have
the whole of his Father’s House regarded as
sacred,

Ver. 17.—My house shall be called a house
of prayer for all the nations (mao. Tois
Zdveowv). St. Mark, writing for Gentiles,
assures them that the God of the Jews is
the God of all the nations; and that the
court of the Gentiles, which was then so
profaned, was a constituent part of his house
of prayer. St. Jerome notes Christ’s action
in driving out the profaners of the temple
as a great proof of his Divine power, that
he alone should have been able to cast out
so great a multitude. He says, “A fiery
splendour flashed from his eyes, and the
majesty of Deity shone in his countenance.”
The words, ‘My house shall be called the
house of prayer,’ are a quotation from
Isa. Ivi. 7; and it is a remarkable coin-
cidence that in ver. 11 of that chapter the
rulers of the people are described as looking
“every one for his gain from his quarter.”
A den of thieves (omfAaov Anoradv); this
should be rendered, a den of robbers. The
Greek word for “thief” is kxAémrns, not
Anotns. The two terms are carefully dis-
tinguished in St. John (x. 1), “the same is
a thief («Aérrns) and a robber (Anorfs).”
These priests, wholly intent upon gain, by
various fraudulent acts plundered strangers
and the poor, who came to purchase offer-
ings for the worship of God. Observe that
the temple is called the house of God, notcH. x1. 1—0o. |

 

sense, for “ he dwelleth not in temples made
with hands,” but because the temple is the
place set apart for the worship of God, in
which he specially gives ear to the prayers
of his people, and in which he specially
promises his spiritual presence. Hence we
learn what reverence is due to the houses
of God; so that, as the master of a house
resents any insult offered to his house as an
insult to himself, so Christ reckons any
wilful dishonour done to his house as a
wrong and insult to him.

Ver. 18.—And the chief priests and the
seribes —this is the right order of the
svords — heard it (#xovcay), and sought
(eChrow)— began to seck, or were see king
(imperfect) — how they might destroy him
(amroAéoovow). ‘They were seeking how they
might, not only. put him to death, but
“ utterly destroy him,” stamp out his name
and influence as a great spiritual energy in
the world. This action of his raised them
to the highest pitch of fury and indignation.
Their authority and their interests were
attacked. But the people still acknow-
ledged his power; and the scribes and
Pharisees feared the people.

Ver. 19.—And when even was come,
literally, and whenever (drayv) evening came ;
that is, every evening. During these last
days before his crucifixion, he remained
in Jerusalem during the day, and went back
to Bethany at night. dt. Matthew says
(xxi. 17), speaking of one of these days,
“And he left them, and went forth out of
the city to Bethany, and lodged there.” So
true it was that “he came unto his own,
and his own received him not.” No one in
that city, which he loved so well, offered to
receive him. ‘The end was drawing near.
But the intercourse with Martha and Mary
must have been soothing to him; and
Bethany was less than two miles from
Jerusalem.

Vers. 20, 21.—And as they passed by in the
morning, they saw the fig tree withered away
from the roots. They had returned the
evening before, probably after sunset, to
Bethany; and s0, in the twilight, had not
noticed the withered tree. St. Matthew
gvathers the whole account of the fig tree
‘nto one notice. St. Mark disposes of the
facts in their chronological order. It was
on the Monday morning, the day after the
triumphant entry, and when they were on
their way to Jerusalem, that our Lord
cursed the fig tree. ‘Thence he passed on
at once into Jerusalem, and drove out the
profaners of the temple, and taught the
people. In the evening he returned to
Bethany; and then on the next morning,
as they were on their way into the city,
they saw what had happened to the fig tree.
And then Peter calling to remembrance

THE GOSPEL ACCORDING TO ST. MARK. 123

 

saith unto him, Rabbi, behold, the fig tree
which thou cursedst is withered away (e&np-
avrat), the same Greek word as in the pre-
ceding verse. Some have thought that the
fig tree was the tree forbidden to Adam and
Eve in the garden of Eden. (See Cornelius
2 Lapide on Gen. ii. 9).

Vers. 22, 23.—Have faith in God ; literally,
have the faith of God—full, perfect, effec-
tual faith in him; faith like a grain of
mustard seed. You may be staggered and
perplexed at what you will see shortly ; but
“have faith in God.” The Jews may seem
for atime to flourish like that green fig tree ;
but they will “soon be cut down as the
grass, and be withered as the green herb.”
What seems difficult to you is easy with
God. Trust in the Divine omnipotence.
The things which are impossible with men
are possible with him, Our Lord then uses
a metaphor frequently employed to indicate
the accomplishment of things so difficult as
to be apparently impossible. He employs a
bold and vivid hyperbole; and, pointing
probably to the Mount of Olives overhanging
them, and on the shoulders of which they
were then standing, he says, “ With this
faith you might say to this mountain, Be
thou taken up and cast into the sea, and it
shall come to pass.”

Ver. 24.—All things whatsoever ye pray
and ask for, believe that ye have received
them; and ye shall have them. But you
must “ask in faith, nothing wavering.”

Ver. 25.—And wheresoever ye stand pray-
ing (oTHKnTE mporevx bievot). The ordinary
attitude of Eastern nations in prayer is
here indicated, namely, “ standing,” with
the head, doubtless, bowed in reverence.
The promise of this text is that requests
offered in prayer by & faithful heart will
be granted — granted as God knows best.
The connection of these verses with the
former is close. One great hindrance to
the faith without which there can be no
spiritual power, is the presence of angry
and uncharitable feelings. These must all
be put away if we would hope for a favour-
able answer from God.

Ver. 26.—There appears to be sufficient
evidence to justify the Revisers in their
omission of this verse ; although its omission
or retention does not afiect the general
exegesis of the passage.

Vers. 27, 28.—By what authority doest
thou these things? We learn from ver. 18
that the chief priests and scribes had
already been seeking how they might
destroy him, and they wanted to establish
some definite charge, whether of blasphemy
or of sedition, against him. They now ap-
proach him as he walked in the temple, and
demand by what authority he was doing
these things, such as casting out the pro-124

THE GOSPEL ACCORDING TO ST. MARK,

[cu. x1, 1—33.

 

faners of the temple, teaching and instruct-
ing the people, accepting their Hosannas,
etc. And who gave thee this authority todo
these things? According to the best read-
ing, this sentence should run, or (# instead
of ral) who gave thee, etc., instead of “and
who gave thee,” etc. So that the questions
are directed to two things—was his autho-
rity inherent? or, was it derived ?

Ver. 29.—I will ask of you one question
(émepwrnotw tuas eva Adyov). The verb
justifies the translation, one question, for
“one word.” The question which our Lord
put to them was one on which hung the
solution of that proposed by the scribes. It
is as though he said, “ You do not believe me
when I say that I have received power from
God. Believe then John the Baptist, who
bare witness of me that I was sent from God
to do these things.”

Ver. 30.—The baptism of John, was it
from heaven, or from men? By the “ bap-
tism of John” our Lord means his testimony
concerning himself, his doctrine, and all his
preaching. It isasynecdoche—the part put
for the whole. The argument is incontro-
vertible. It is this: “You ask from whence
I derive my authority—from God or from
men? I in my turn ask you from whom did
John the Baptist derive his authority to
baptize and to teach? from heaven or from
men? If he had it from God, as all will
confess, then I too have the same from
God; for John testified of me, saying that
he was but a servant, the friend of the
Bridegroom; but that I was the Messiah,
the Son of God: and this too when you sent
messengers to him for his special purpose,
that you might know from him whether he
was the Messias.” (See John i. 20; x. 41.)
Answer me. ‘This is characteristic of St.

 

 

Mark’s style, and of our Lord’s dignified
earnestness.

Vers. 31, 32.—They reasoned with them-
selves, like men anxious and perplexed. If
we shall say, From heaven; he will say, Why
then did ye not believe him? For he told
you I was the promised Messias, and bade
you prepare yourselves by repentance to
receive my graceand salvation. But should
we say, From men—they feared the people:
for all verily held John to be a prophet.
This is a broken sentence, but very expres-
sive. The evangelist leaves his reader to
supply what they meant. They deemed it
prudent not to finish the sentence: and
probably cut it short with some significant
gesture. They did not like to confess that
they feared the people; although this was
the true reason why they hesitated to say
that ‘John’s baptism was of men. They
knew that all the people held John to be a
prophet. ‘They were thus thrown on one or
other horn of a dilemma.

Ver. 33.—We know not. They had seen
the life of John. They had heard his holy
and Divine teaching. They were witnesses
to his death for the truth ; and yet they lie.
They might have said, “ We think it impru-
dent or inexpedient to say ;” but for this they
had not sufficient moral courage. Neither tell
I you by what authority I do these things.
You will not answer my question; neither
will I therefore answer yours; because your
answer to mine is the answer to your own.
“He thus shows,” says St. Jerome, “ that
they knew, but would not answer; and that he
knew, but did not speak, because they were
silent as to what they knew.” Our Lord
did thus but mete out to them the measure
which they meted to him.

HOMILETICS.

Vers, 1—11.— The triumphal entry. Christ was a King, butjhis royalty was mis«

understood during his ministry upon earth.

of this world, and he had refused them.

The devil had offered him the kingdoms

The people would have taken him by force
and have made him a king, but he had hidden himself from them.
meet that he should in some way assume

Yet it was right and

a kingly state and accept royal honours.

The triumphal entry interests us, because it was the acknowledgment and reception
of Jesus with the joyful homage due to him as King of Israel and King of men.

J. Tuer OCCASION OF THIS HOMAGE,

Our Lord Jesus knew well what was to be the
issue of this his last visit to the metropolis.
hearing of his disciples, that he was about to be put to a violent death.
standing his clear perception of this his a
fully to the city where he was to share the fate of the prophets.

He foresaw, and he had foretold in the
Notwith-

pproaching sacrifice, he had come cheer-

It is absurd to draw

from this narrative the inference that Jesus was now looking for popular and national

acceptance; he was not so misled.

But it is remarkable that he should choose to

receive the homage of the multitude almost upon the eve of his betrayal and condem-

nation.

In his apprehension, the Priesthood and the Kingship of the Messiah were

most closely connected. And to our minds there is no discordance between the sorrowsom, x1.1—33.] THE GOSPEL ACCORDING TO ST. MARK. 125

 

 

 

 

Jesus was about to endure and the honours he now consented to accept. The occasion
was well chosen, and brings before us our Lord’s independence of all human standards
and preconceptions. Ours was a King whose royalty suffered no tarnishing of its
splendour when he rode in majesty, although he rode to death.

Il. Tue scene or THIS HoMAGE. 1. It was the scene of his ministry. Tn and near
Jerusalem many of Christ’s mighty works had been wrought, many of his discourses
had been delivered, many of his disciples had been made. It was becoming that
for once, in this scene of his labours, his claims should be publicly recognized and
his honour publicly displayed. 2. It was to be the scene of his martyrdom and sacri-
fice. It has often been noted, as a witness to human fickleness, that the same roads
and public places should within a few days resound with the incongruous shouts,
“ Hosanna!” and “Crucify him!” How true was the language of Pilate—they cru-
cified their King! On the one hand, it could not be that a prophet should perish out
of Jerusalem; on the other hand, it was fitting that the city of David should openly
welcome and acknowledge David’s Son and David's Lord, and the establishment of the
predicted kingdom.

Ill. THe OFFERERS OF THIS HOMAGE. There’ were, amongst those who welcomed
Jesus, his own attendants and disciples, the villagers from Bethany, the citizens of
Jerusalem, and the Galilean pilgrims who had come up to the feast. The multitude
was a very varied and representative crowd, including Israelites of many classes, and
doubtless differing from one another in the measure of their knowledge of Jesus and
their appreciation of his character and his claims. As is often the case when Christ
is extolled and praised, some were drawn into the general enthusiasm and rejoicing by
the force of example and under the inspiration of feeling. ‘The general welcome was
an aiticipation of the honour which shall be rendered to Jesus, when “every tongue
shall acknowledge him to be Lord, to the clory of God the Father.”

[V. By WHAT ACTIONS THIS HOMAGE WAS EXPRESSED. The simple circumstances of
this entry, so natural and almost childlike, are all significant of our Saviour’s dignity
and majesty. In the bringing of the ass’s colt for him to ride, there was a fulfilment
of an ancient prediction; and the act itself, according to the usage of the East, was
becoming to royalty. In the spreading of their garments upon the foal’s back, the
strewing the road with their clothes and with the branches of trees, there was a pic-
turesque, if very simple, expression of their admiring reverence and loyalty.

V. THE LANGUAGE IN WHICH THIS HOMAGE WAS uTTERED. The unpremeditated
shouts and exclamations with which Jesus was greeted were an expression of fervid,
popular sentiment. Yet they were also to some extent a confession of Jesus’ Messiah-
ship and an acknowledement of his royalty. 1. Notice the character in which they
hailed him: he came “in the Name of the Lord ;” he brought in “ the kingdom of David.”
Drawn from Hebrew prophecy, these appellations could not be used without a very special

] +f y } j j thie YW jile } m YW ‘ a

significance. 2. Notice the joyous language in which they hailed him. They called
him “ Blessed!” they sreeted him with the cry, ‘“ Hosanna in the highest! It was
enthusiastic and lofty language; but meaner terms would have been inappropriate,

unworthy, and unjust.

Vers. 12—14, 19—25.—The fruit of the fruitless fig tree. This action of our Lord
Jesus is one of the very few he is recorded to have performed to which exception has
been taken. It has been objected that the “ cursing ” of the fig tree was a vindictive
act, and unlike and unworthy of the gracious and beneficent Redeemer. | In answer
to this objection, a distinction must be drawn between a vindictive and a judicial pro-
ceeding; the latter having no element of personal irritation or ill feeling. Jt must
not be forgotten that the Lord Jesus was and is the Judge, and this symbolical action
was a picture of his judicial function in exercise, It has also been objected that the
doom pronounced and carried into effect was unjust, inasmuch as the season for figs
had not yet come, and Jesus looked for what, in the nature of things, it was not
reasonable to expect. In answer to this, it must be remembered that trees have no
consciousness, and no capacity for sentient suffering ; and that, in the analogous case
of the barren professor of religion, no sentence of condemnation is pronounced except
as the consequence of moral culpability. This passage has two distinct movements,
each containing its own spiritual lesson impressively conveyed.126 THE GOSPEL ACCORDING TO ST. MARK.  [cn. x1. 1—33.

 

 

 

I, HERE Is A SYMBOL OF “JUDGMENT IN THE HOUSE OF Gov.” 1. The fruitless fig
tree is an emblem of the immoral or useless professor of Christianity. Leaves are
beautiful in themselves, are indicative of life and vital vigour, and seem to promise
fruit; yet, in the case of such trees as that here spoken of, it is the fruit which is
the end for which the tree is allowed to occupy ground, to absorb nourishment, to
engage the toil of the husbandman or gardener. So in the moral domain. The
foliage corresponds to outward position, to visible standing, and audible confession.
‘These are excellent and admirable where they are not deceptive. But where there is
“nothing but leaves” to meet the eye of the husbandman, where there is the “name
to live” without the life, where there is the language of belief and of devotion with
no corresponding principles and conduct,—all this is disappointing to the Divine Hus-
bandman and Vine-dresser, 2. The withering of the fig tree is symbolical of the
moral doom and destruction of the unfruitful professor of religion. The tree may live,
although it bear no fruit. But the fruitless Christian carries his own condemnation
within him. The Lord who came to earth to save, lives in heaven to reign, and finally
will return to judge. It would not be just to found an argument upon what is but an
illustration. Nevertheless, there is very much express teaching from our Lord’s lips as
to the doom of the hypocrite. The fruitless scribes and Pharisees incurred his anger
and his condemnation; and there is no reason to suppose that those more privileged,
and equally false and spiritually worthless, can escape their doom. To be fruitless
is to “wither away.” For the barren there is no place in the vineyard of God.

I. HuRe Is INSTRUCTION AS TO THE POWER OF FAITH AND PRAYER. - It is a lesson we
should scarcely have expected to find attached to this miracle. The amazement of
Peter and the other disciples was excited by this exercise of power on the part of
the Master. In reply to their expressions of wonder, Jesus, who was ever ready to
give to the conversation a practical and profitable turn, discoursed upon the power of
faith and prayer. 1. Faith gives efficacy to effort. It removes mountains. But
such is not the work of the doubter or of the vacillating. All moral miracles and
spiritual triumphs are-due to the faith which is placed, not in human skill or power,
but in God himself. 2. Faith gives efficacy to prayer. ‘There are those who are
mighty in prayer. This is because they believe in God, to whom “all things are
possible.” Hesitating, half-hearted prayer is dishonouring to God. We are directed
to believe that we have received, at the very moment when we offer our entreaties;
which is certainly only possible to strong faith. Yet what encouragement is there so
to pray! 3. The works which may in this manner be accomplished, the blessings
which may thus be obtained, are described in remarkable language. Trees may be
withered, mountains may be removed, all things may be had, by those who have faith,
No wonder that the poet says:of faith, it—

“ Laughs at impossibilities,
And cries, ‘It shall be done!?”

4. Yet there is a condition of a moral kind laid down by Christ. A sincere and for-
giving disposition is indispensable. If we appeal to a gracious and benignant Father,
if we ask of him needed forgiveness, we must approach him with a mind unstained
by wrath, by malice, by any lack of charity.

Vers. 15—18.—The holy house. It is significant that our Lord should have per-
formed the authoritative and symbolical act of cleansing the temple ¢twice—at the
commencement, and again at the close, of his ministry. We learn that no real
reformation had taken place in the religious habits of the chief priests and the people
who frequented the holy place; they continued to practise the abuses which had been
already so justly and so sternly rebuked. And we learn also that Jesus, although hated
and despised by the rulers, had abated none of his claims to authority and jurisdiction,

I. TuE occasion oF CHRIST’S AUTHORITATIVE INTERFERENCE, 1. This was the
abuse of the temple. The holy house had been erected for the manifestation of the
Divine glory, the celebration of Divine worship, the realization of Divine communion,
No other material structure has ever possessed the sanctity which attached to this
There were grades of sanctity, culminating in the holy of holies; yet all the precincts
and courts were consecrated to the God of Israel. ‘Io turn such a building to anycH, xI. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 127

 

secular purpose was an unjustifiable abuse. 2. The profanation of the temple.
Ihree stages of profanation were referred to: vessels used for common purposes were
carried through the courts; money was exchanged—foreien money, with the images,
the superscription, the symbols, which denoted heathenism, for the shekels of the
sanctuary ; and doves and other victims, used for sacrifice and offerings, were openly
bought and sold. Turning the sacred precincts to purposes of gain was a heinous
olfence against the majesty of the Lord of the temple. 38. But even this was not
the worst, for there is implied the violation of the temple. The traffic which took
place was distinguished by injustice and fraud: “Ye have made it a den of robbers.”
Ihe family of the high priest are known to have made this merchandise a source of
unlawful gain. In the exchange of money there was unfairness, in the sale of animals
there was extortion. It was bad enough that in the Lord’s house there should be
trading, it was far worse that there should be rapacity and fraud.

I]. THE MANNER OF CGRIST’S AUTHORITATIVE INTERFERENCE. 1. This was
independent. Jesus took counsel of no one, but acted of his own accord, as One who
had no superior to whom to refer. He acted in his own Name and in that of his
Father. 2. It was peremptory. We feel that it was but seldom that the meek and
lowly Jesus acted as on this occasion. There was an unsparing severity in his action
and in his language, when rescuing the holy house from the profane intruders. He
did well to be angry. 38. It was impressive. 'The priests, who profited by the robbery,
were enraged; the scribes, who resented the exercise of authority by the Nazarene,
were incensed; and the people, who witnessed this remarkable act, were astonished.

IlJ, THe JUSTIFICATION BY CHRIST OF HIS AUTHORITATIVE INTERFERENCE. Our
Lord not only acted; he taught and explained the meaning of his action. We cannot
suppose that he was animated by any superstitious feelings in so acting, and the record
shows us what were his motives. 1. He regarded the temple as the house of his
Father, God. 2. It was in his view the house of prayer, and was to be reserved for
communion between human spirits and him who is the Father of spirits. 3. And it
was intended for the service of all nations, which gave it a peculiar dignity and sacred-
ness in his eyes. ‘These considerations show why a Teacher, whose whole teaching
was peculiarly spiritual, should display a zeal for the sanctity of a local and material
representation of a Divine presence.

IV. ‘HE RESULTS OF CHRIST’S AUTHORITATIVE INTERFERENCE. 1. Its immediate
effect was to provoke the dread, the malice, and the plots of the scribes and priests.
‘The incident occurred but a few days before our Lord’s crucifixion, and it appears to
have led to that awful event. In their own interests, the religious leaders of the Jews
felt themselves constrained to crush the power of One whose conduct and teaching
vere so inconsistent with their own. ‘Thus one of the highest exercises of our Lord’s
righteous authority was the occasion of his most cruel humiliation and shameful
death. 2. Its more remote effect has been to enhance the conception entertained of
Christ’s character and official dignity and power. Humanity is God’s true temple, too
long defiled by the occupation of the spiritual foe, and desecrated to the service of sin.
Christ is the Divine Purifier, who dispossesses the enemy, and restores the sanctuary to
its destined ends, the indwelling, the worship, and the glory of the Eternal!

Vers. 27—33.—Authority vindicated. The conflict between the Divine Prophet and
the leaders of the Jewish people was now at its height. Jesus knew that his hour
was at hand, and no longer either concealed himself, or restrained his tongue from
words of merited indignation, rebuke, and almost defiance. Thus the enmity of his
foes was provoked, and his condemnation was assured.

I. CHRIST’S AUTHORITY WAS PUBLICLY ASSERTED AND EXERCISED. In three respects
this was now made most plain. 1. The teaching of Jesus at this time was character-
ized by the assumption of a superiority of knowledge and insight which must have
been galling to the pride of his questioners, and which they may have deemed
altogether arrogant. 2. His public entry into Jerusalem in a kind of kingly state
must have aroused their hostility; for, without courting their favour or support, he
took to himself the homage due to the King of Israel. 3. His cleansing of the temple
vas an authoritative act, which was felt all the more acutely by his enemies as an
attack upon themselves, because their own practices were rebuked and their own-

= ST ee ag a STR ae a. RT

123 THE GOSPEL ACCORDING TO ST. MARK. (cn. x1. 1—23.

 

credit was threatened, not to say that the base gains of some of them were imperilled.
In these respects Christ claimed and exercised a special and vast authority.

Il. Curist’s AUTHORITY WAS PUBLICLY QUESTIONED AND IMPUGNED. It is evident
that it was a formal deputation which surrounded him in the temple, and sought to
overawe and silence him by the question which they put: “By what authority doest
thou these things? and who gave it thee?” There was on their part the assumption
of their own judicial right to inquire, to silence, to condemn. They had acted in a
very similar manner with respect to John the Baptist. ‘lo us this deputation, and its
inquisitorial proceedings, are interesting, because they conclusively establish the fact
that the Lord Jesus did claim to act as none other acted, and thus aroused the hostility
of his unsympathizing and unspiritual foes.

Ill. Curist’s AUTHORITY WAS PUBLICLY VINDICATED BY HIMSELF. The way in
which he did this is remarkable. 1. Why did not Jesus directly account for his actions
to the priests, scribes, and elders? Because he had done no wrong ; in the acts he had
publicly performed there was nothing for which they dared expressly to impugn him.
Because they themselves had corruptly suffered and justified one of the evils which he
had redressed. ‘To this their conscience testified. Because, being unable to defend their
own position, they could not be allowed to attack his. Because, above all, being what
he was, he was not accountable, either to them or to others, for his actions. 2. Why
did Jesus vindicate himself by retorting upon his assailants? by reducing them to
helpless silence? Because he thus made evident the agreement between John’s
ministry and his own. It was well known that John had confessed Jesus to be the
One who should come, the Messiah. Jesus appealed to John’s witness, at the same
time claiming to have greater witness than that of John. Because he thus exhibited
the utter incompetency of his enemies to judge his claims. ‘They were not prepared
publicly either to avow or to disavow sympathy with, confidence in, the ministry of
the great forerunner. How, then, could any stress be laid upon their judgment with
respect to him to whom John had witnessed? 8. What was the effect of this method
of dealing with his assailants? It is evident that the leaders of the Jews were
discredited and put to shame. It is equally evident that the minds of the people were
influenced in Christ’s favour. But, above all, the true, proper, underived, and incom-
parable authority of Christ shines forth in unrivalled brightness and beauty. ‘The
surf beats upon the rock, but it falls off, powerless and defeated; whilst the rock stands
out in its rugged and impressive grandeur, its stability appearing all the more mani-
festly immovable because of the feebleness and vanity of the repeated and_furious
assaults of the tempestuous sea,

HOMILIES BY VARIOUS AUTHORS.

Vers. 1—11.— The triumphal entry into Jerusalem. ‘'To Jerusalem, to Bethphage
and Bethany,” the order of mention being determined by reckoning from the place
whither the movement was being made. They began, therefore, with Bethany. It
was familiar ground, fragrant with tender associations with both the human and the
Divine.

I. Preparations. The triumph was foreseen by Christ, and he made arrangements
for its being celebrated with becoming order and dignity. 1. The unforeseen and
unexpected was foreseen and prepared for by Christ. If Divine advents are delayed, or
Divine celebrations fail of their loftiest end, it is not because of failure or unreadiness
in him. He was willing to have made this triumph a real, permanent, and universal
one. He is ever in advance of the event, whether it be a triumph or a crucifixion.
Above all, he was ready in himself. 2. l¢ was to his own disciples he looked for the
supply of what was required for his triumph. He appealed to their recognition of his
authority—* the Lord.” The claim was allowed by the stranger who owned the colt.
It was freely given when asked. Christians are to make ready for their Lord’s
triumph, They have all that he needs, if it be but freely rendered. He will throne
himself amidst their gifts if they have him enthroned in their hearts. Nothing but
what is freely rendered is acceptable to him or desired by him, It should be enouch
for a disciple to know what the Lord will have him do and of what the Lord has need,cu. x1. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 129

 

UW. Tue TrIumpH. It was a simple procession, gradually increasing in volume and
excitement as it approached the city. 1. The movement was natural and spontaneous.
No signs of getting it up. The enthusiasm it expressed already existed. Direction
and order were imparted, but the motive was self-developed. 2. Jé was of a predomi-
nantly spiritual character. The attraction did not lie in the accessories, but in the
central Figure. Never had the native glory of the Messiah been so manifest. ‘The
Jews, had they only known, were on the verge of an apocalypse, which only depended
upon their spiritual preparedness. ‘‘ Meekness is nobler and mightier than force, good-
ness than grandeur” (Godwin). 3. [¢ was a manifest fulfilment of prophecy. The
people were conscious of it as they shouted, Their woras area quotation from Ps. exvill.
“(1) ‘Hosanna!’ The word was a Hebrew imperative, ‘Save us, we beseech thee,’
and had come into liturgical use from Ps. exviii. That psalm belonged specially to
the Feast of Tabernacles, and as such was naturally associated with the palm
branches; the verses from it now chanted by the people are said to nave been those
with which the inhabitants of Jerusalem were wont to welcome the pilgrims who
came up to keep the feast. The addition of ‘ Hosanna to the Son of David’ made it
a direct recognition of the claims of Jesus to be the Christ; that of ‘Hosanna in the
highest ? (comp. Luke ii. 14) claimed heaven as in accord with earth in this recogni-
tion. (2) ‘Blessed be [‘the King,’ in St. Luke] he that cometh in the Name of
the Lord’ ‘These words, too, received a special, personal application. The welcome
was now given, not to the crowd of pilgrims, but to the King. (3) As in St. Luke, one
of the cries was an echo of the angels’ hymn at the Nativity, ‘Peace on earth, and
elory in the highest’ (Luke ii. 14). (4) As in St. Mark, * Blessed be the kingdom of
our father David We have to think of these shouts as filling the air as he rides
slowly on in silence. He will not check them at the bidding of the Pharisees (Luke
xix. 89), but his own spirit is filled with quite other thoughts than theirs” (Plump-
tre). Yet, because of the unpreparedness of the people, the fulfilment was only pro-
visional, not ultimate ; typical, not actual. In its spiritual idea, its universal influence
(“all the city was moved *) its spontaneous acclaim, it spoke of that which is to
come: in its outwardness, its question, ‘“‘ Who is this?” and answer, “ This is Jesus,
the Prophet of Nazareth of Galil e,” its readiness to pass from praise to execration,
‘t showed how distant the people were from the true realization.

IIL. CunmiNaTING SOVEREIGNTY. 1. Seen in the de stination to which he came. “He
entered the temple.” He is Priest as well as King. ‘“ Yet have I set my King upon my
holy hill of Zion” (Ps. il. 6). It is from the holy place that his rule extends; and
there it begins, and is most intensely and specially exercised. He is Key to all the
mysteries there; Centre of all the symbols and rites. This suggests that his reign is
primarily and essentially a spiritual one. As King of saints he reigns in the earth.
2. Expressed and exercised in a “look.” “ He looked round about upon all things.”
“ Not simply as one might gaze who had never been there before: an arbitrary and
wanton idea; but as one who had aright to inspect the condition of the place, and
who was determined to assert and exercise that right” (Morison). 5o is he Lord of
that temple not made with hands—the body in which he dwelt, and the spirit in
which he offered the eternal sacrifice ; and so will he take account of the secrets of
on of man” ?—M.

or is he not “thes

human nature in the great day, t

Ver, 3.— The Lord hath need of him.” How singular the conjunction ! Need of a
colt! In what sense was such a creature necessary for the Lord of all? In what
sense is anything created necessary to the Creator? As showing forth his glory, and
fulfilling his purposes.

I. THE LOWLIEST THINGS HAVE SOME HIGH PURPOSE, OR CAPACITY OF GLORIFYING Gop.

II. IN SOME CIRCUMSTANCES THE LOWLIEST THINGS MAY EXCLUSIVELY OR MORE
FITTINGLY EXPRESS A CERTAIN PHASE OF THE DIVINE aLory. What else could so set
forth the meekness, the lowliness, of the Son of man? or the privilege and freedom of
the young Church, of which he was the only burden and law? In that colt the brute
world had its most honoured representative. So in human poverty, simplicity, weak-
ness, and ignorance, the glory of God may be shown forth the more conspicuously.

Lit. LET Us LOOK FOR AND GIVE EFFECT TO THE GLORY OF Curist, t.e. oF GoD, IN
ALL THINGS.

MARK—TIL. KSS Sg Sea ae eS NN eae cece a

130 THE GOSPEL ACCORDING TO ST. MARK. (cH. x1, 1—33,

 

 

 

IV. A FORTIORI LET US OFFER OUR OWN SELVES, $0 GLORIOUSLY ENDOWED, IN PER-
SONAL CONSECRATION AND EFFORT FOR THE GLORY OF Gop. If he had need for a
colt, we cannot say he has no need for us.—M.

Ver. 11.—Jesus surveying the temple. I. A SIGN OF AUTHORITY. Supreme, abso-
lute, spiritual.

I], AN EXERCISE OF JUDGMENT. Inward, unerring, and from the highest stand-
point.

II]. AWN EXPRESSION OF GRIEF AND DISAPPOINTMENT. There is nothing upon which
the look can rest with approval and satisfaction. It goes round, but returns not. It
goes through and beyond. The temple in its condition was symbolical of the people.

IV. A TOKEN OF FORBEARING MERCY, Only a look, for the present. He has it not
in his heart to inflict the final stroke at once. He will wait. A day of grace is still
left. Is this our case—as a Church? as individuals 2—M.

Vers. 12—14, 20—25.—The destruction of the fig tre. I. Tue surriciaxt
REASON FOR THE ACT. 1. Not an outcome of petulance or disappointment. The idea
of Christ being “in a temper” is preposterous! ‘The difficulty as to the phrases, “if
haply he might find anything thereon,” and “he found nothing but leaves ; for it was
not the season of figs,” is for the most part factitious and artificial. Our Lord was not
mistaken—first expectant and then disappointed. ‘“ He came to the tree, not for the
sake of eating, but for the sake of performing an adumbrative action (sed aliquid
preefigurandi causa)” (Zuingli). “ His hunger, too, was the occasion that gave shape
to his adumbrative action, when he went to the leafy tree to see if there was fruit
on it” (Morison). 2. But neither was it an action symbolizing the penalty of spiritual
barrenness. Its proximity in spirit and time to the cleansing of the temple inclines
the mind to a parabolic meaning in that direction; so also Peter’s strong word
“cursedst,” which seems at first to convey an impression of moral displeasure. Asa
merely natural incident, it is hard to reduce the disproportion it exhibits between the
apparently judicial sentence and its occasion. On the other hand, it is harder still tJ
explain Christ’s total silence as to the reference to spiritual barrenness and its penalty,
if such a reference had ever been intended. The circumstance that a day intervened
between the sentence of Christ and Peter’s noting the result, would seem to demand
that the Master should have “ pointed the moral” in some more manifest way. Again,
what he did teach concerning the occurrence, so far as it has been preserved, suggests
that the action was “adumbrative” in a simpler and more direct sense, of that,
namely, of which he spoke—the power of God commanded through faith. “The sig-
nificance of this event is different from that of the parable given by St. Luke (xiii. 6),
to show the doom of impenitence. In that, the fig tree was planted in a vineyard ;
everything was done for its culture that could be done; and not till after years of
barrenness was it cut down. Here the fig tree was growing by the road; it belonged
to no one, and nothing had been done for its improvement; and it was destroyed when
its uselessness was made manifest. It was fruitless, because the fruit season had not
come, and no old fruit remained on the branches, It was, therefore, not a fit emblem
of the impenitent Jews. But the destruction of a senseless and worthless thing made
known the power of Christ, as sufficient to destroy, though used only to restore ” (God-
win, ‘Matthew ’). As illustrative of Divine power it was splendidly significant. ‘To
wither was within the power of any one, but to wither by a word was a supernatural
act only possible to one in closest fellowship with God.

Il. Curist’s OWN APPLICATION OF THE INCIDENT. « Have faith in God.” 1. Greater
results than tt are attained by his servants f they will but believe. (1) In doing. The
words “ shall say unto this mountain,” etc., are figurative. A magnificent promise! Not
only such an act as the withering of the fig tree, but one comparable to the uprooting
of the Mount of Olives on which it grew (against which, by the way, there could surely
be no “judicial resentment” even in the most metaphorical sense). It is spoken of
moral and spiritual difficulties met with in fulfilling the great commission, or in
individual spiritual growth, (2) In receiving. Here the whole doctrine of prayer
came up again for review. The answer was not to be merely looked forward to as
Coming, or even imminent, but was to be realized as already fulfilling itself in presentcH. x1. 1--33.] THE GOSPEL ACCORDING TO ST. MARK. 131

experience. A secret of intense and successful devotion. 2. The ground of all such
power ws moral and spiritual oneness with God, The general conditions of prayer being
answered, viz. agreeableness to the Divine will, advantage of the kingdom of God, etc.,
are all supposed. But, in addition, the boon of forgiveness is chiefly referred to as
of greatest moment; and, in connection with it, the necessity of a forgiving disposition
in the petitioner, as a condition of his being answered. This is one of the highest
phases of spiritual or moral power, and is only possible through partaking of the Divine
Spirit, in other words, through oneness with God.—M.

Vers, 15—19.—Jesus cleansing the temple. A second occasion ; the first occurring at
the beginning of his ministry (John ii. 13—17). A fulfilment of Mal. iii. 1, 2.

I. THERE IS A TENDENCY IN THE MOST SACRED INSTITUTIONS TO DECAY AND ABUSE,
Most of the abominations swept away by Christ had their origin in immemorial custom,
and the demands of the worshippers themselves. Tratftic came to assume a religious
character, and gain was excused on account of ceremonial exigencies and conveniences.
This tendency recurs and culminates. How suggestive the, contrast—“a house of
prayer,” “a den of thieves”! :

Il. THIs IS DUE TO LOSING SIGHT OF THE ORIGINAL SPIRIT AND PURPOSE. The essence
of the old worship was simple, personal devotion, of which rites and sacrifices were
only of use as the expression. Throuch the intrusion of the business spirit, the latter
came to be regarded as important for their own sake.

Ill. Jesus Curist 1s THE CHIEF AUTHOR AND RESTORER OF PURE WORSHIP. This act
of Christ is in perfect accord with his whole character and life. It but expresses
his spirit and influence. very reform or advance of the Church is due to his
agency.

IV. Hz EFFECTS THIS THROUGH HIS SPIRIT, AND THE REVELATION HE MAKES OF THE
CHARACTER OF GOD AND THE SIGNIFICANCE OF SACRED THINGS. The original purpose
of the temple is restated, and_he emphasizes the spiritual side of worship. It is to
pray, to commune with our Father, we go up into the temple. Everything which
snterferes with or corrupts that simple motive, is an abuse and anevil. The gospel,
in recalling men toa sense of righteousness and the love of God, creates the prayer-
spirit. And the Holy Ghost sustains the communion thus established. From time to
time the Spirit takes of the things of God and reveals them afresh, making fresh
advents to the heart, and kindling the flame of zeal and love.

V. REFORMING ZEAL, IN PROPORTION TO ITS SPIRITUALITY AND ENLIGHTENMENT, WILL
PROVOKE HATRED AND OPPOSITION IN THOSE WHOSE INTERESTS ARE THREATENED ; BUT
THERE WILL EVER BE OTHERS BY WHOM IT WILL BE WELCOMED. Those who are
‘nterested in the status quo will resent interference with it. Priestly importance and
the spirit of selfishness are potent antagonists to true worship. But the ‘* multitude ”
has within it ever some who yearn after better thines. The human longing after the
Divine is enshrined in the common heart of man.—M.

Ver. 17.—The Church—ideal and actual. I. Tur Cuurcn IN Its IDEAL. As viewed
under this aspect it has: 1. A twofold character. (Isa. lvi. 7.) (1) A house of prayer.
This recognition of a spiritual end to be secured by the institution of the temple is
most remarkable, as having taken place in an era of ceremonialism. It is nota priestly
but a prophetic point of view, in which details are lost sight of in the inward aud
eternal. ‘The temple was to be “ called a house of prayer” as indicative not of a
special but rather of an exclusive purpose; any other being a transgression and an
offence. It was to be set apart for the most sacred occupations of the soul—intercourse
and communion with God. An emphasis was thereby given to the Divine side of life.
Men were to seek the presence of God that they might receive his grace and truth.
A space was marked off from the business and secularities ol life, so that, undisturbed
from without, and aided by all the circumstances of devotion, the higher nature might
be called forth and educated. Instead of worldly cares and competitions distracting the
worshippers, they were to be engrossed for a while with their Father’s business. How
important is this witness of the Church to the claims of the unseen and eternal t It is
the sphere within which the highest exercise of human faculties may take place, and
the noblest life may be laid hold of. ‘There may be no immediate demand for what it132 THE GOSPEL ACCORDING TO ST. MARK. — [cu. xr. 1—383.

 

provides, yet does it minister to the deepest and most lasting human needs. (2); Whe
spiritual home of mankind. The defect of Judaism was that'it was too national and
exclusive: all that was to cease. From the earliest times the universality of the
Divine grace was declared by the prophets. Even from within a principle of expansion
began to discover itself. The presence of the “ stranger ” within the camp led to the
recognition of the “ proselytes of the gate,” and by-and-by to the institution of the
“court of the Gentiles” in the temple itself. The fundamental doctrine of Jehovah
itself implied such an intention as ultimate if not immediate, for before him there was
no respect of persons, and he was the Father of all. The promises, too, were all
couched in terms that precluded a merely local or temporary enjoyment of their
blessings. Even as taught in the Old Testament the doctrine of election is declared to
be a temporary provision for the benefit of others besides the elect. The chief end of
the temple, or the Church which it represented, could not be secured save by the
conversion of the world to the knowledge of Jehovah, and the spiritual coming of
mankind to Zion. It is therefore the great mission of Christianity, as the spiritual
successor of Judaism, to give effect to this. The Church is a witness to the oneness
of the race in its origin and destiny, and the great foster-mother of mankind. Through
her charity, and not by mechanical necessities or material interests, is the unity of
the world to be realized. 2. This twofold intention of the Church is certain to be
fulfilled. As we have seen, it is (1) the Divine purpose: everything God wills will be ;
and (2) the genius of Christianity. If Judaism declared a universal brotherhood,
Christianity ¢s that brotherhood. It teaches us to say, “ Our Father,” and realizes itself
in the communion of saints. The Church is not an end in itself, but is for the world.
Christianity is nothing if it is not evangelistic and aggressive.

II. Tur CourcH IN ITs corRUPTION. In the mean time what God intended has been
frustrated by the worldliness of men. The consequence has been: 1. A complete contra-
diction to its original purpose. Even in Jeremiah’s day the epithet, “a den of thieves,”
could be applied to it (Jer. vii. 11); so soon does spiritual decay run to its term!
That which was meant to be a universal good became a universal curse. ‘The abuse
of sacred things is ever the most mischievous of all abuses. Instead of Divine charity,
human selfishness: the wrangling and violence of robbers where the peace of God was
to be looked for. The contrast is utter, but the transition is easy and natural. The
very extension of Judaism, outstripping as it did the expansion of affection in its
members, sufficed to ensure its corruption. Worshippers came from distant places to
offer sacrifice, and being unable to bring animals with them for the purpose, they
sought for them on the spot. Gradually, therefore, the courts of the temple were
invaded by cattle-dealers and their herds. Another inconvenience was felt in the
difficulty of exchanging foreign money for the sacred coin which could alone be
accepted in the treasury. Here the money-changer stepped in. The whole process
was gradual and easily explained; but the result was none the less an evil, which
required to be sternly corrected. Nor can Christians plead innocence of this sin.
“The history of Christian Churches,” says Plumptre, “ has not been altogether without
parallels that may help us to understand how such a desecration came to be permitted.
Those who remember the state of the great cathedral of London, as painted in the
literature of Elizabeth and James, when mules and horses, laden with market produce,
were led through St. Paul’s as a matter of every-day occurrence, and bargains were
struck there, and burglaries planned, and servants hired, and profligate assignations
made and kept, will feel that even Christian and Protestant England has hardly the
right to cast a stone at the priests and people of Jerusalem.” It is a great deal,
however, when it is recognized that this is not the purpose for which the sanctuary has
been hallowed, and the lesson of the past is surely that of a constant watchfulness against
insidious abuses, and above all of the need of a deeper and more continuous consecra-
tion of the worshippers themselves. 2. Divine anger and rejection. The wrath of the
Lord of the temple was typical for all time. As the temple, so the Church or the
soul which defiles itself will be visited by penal consequences. Sacred names and
ceremonies will not consecrate vile ends. There is nothing more abhorrent to God than
the travesty of religion, the seeking of gain under the mask of godliness.—M.

Vers. 27-—33.—Ohrist’s authority challenged and defended. This was a necessaryconsequence of his action in the cleansing of the temple. By so doing he claimed to
be the Judge of things religious and sacred, and to direct the conscience of man.

I. THE ULTIMATE QUESTION BETWEEN CHRIST AND THE RELIGIOUS SYSTEMS AND
INSTITUTIONS OF MEN IS ONE OF AUTHORITY. Only direct Divine sanction, or a higher
truth vindicating itself at the bar of reason and conscience, or in the field of experience
can justify the attitude of Christ and his religion towards the religions and superstitions
of men. Arbitrary assumption will soon betray itself, and the spiritual nature of man
must be satisfied. ‘This question of authority is sure to be raised sooner or later by
the upholders of the systems and beliefs Christianity impugns. And Christians are
counselled to “ give a reason of the hope that is in” them. i

Il. To ALL GENUINE INQUIRERS CHRISTIANITY PRESENTS A SUFFICIENCY OF EVIDENCE.
1. The life and works of Christ are his justification. 'They prove him “sent from
God.” ‘The evidence upon which our belief in these is based is as strong, at least, as
for any other historic matter. 2. The experience of the operation of Christian doctrine
and practice in the ages subsequent to the Cross. 3. The immediate witness of the
conscience and the heart. With the first and the third of these the temple authorities
were already conversant.

IIL. HypooriricaL AND ILLEGITIMATE INQUIRIES INTO THE AUTHORITY OF CHRIST OR
HIS SERVANTS MAY BE RESISTED AND EXPOSED. 1. Christ knew the motives of his
inquisitors. 2. He placed them in a false position in order to expose these to themselves
and others. 3. All Divine revelations have similar evidence, and stand or fall together.
Had they believed John, they would have believed Jesus. As they believed neither, it
must have been because they hated the truth. It was for the interests of true religion
that this fact should be made evident. He proceeded to prove the traditional
unrighteousness of the Jewish people and their leaders in a series of “ parables” or
similitudes, which were at the same time so many appeals to conscience, (It would be
well for the preacher to remark upon the unbroken consecution of ch. xi. and xii. in the
spoken discourse of Christ.)—M.

Vers. 1—3.—Jesus the King. On the occasion described in these verses Jesus
assumed kingly authority. Loved as a Friend, revered as a Teacher, and followed as a
Worker of miracles, he now declared his kingliness, and demanded obedience and
homage. ‘Therein he taught us, his subjects, some lessons.

I. As A Kine, Jesus REQUIRES ABSOLUTE OBEDIENCE. To the two disciples this
command must have appeared strange. After finding the animal denoted, they were
not to ask for it, but to take it; and if their action was questioned they were
merely to say, “The Lord hath need of him.” If it belonged to a foe, some might
arrest or assail them for robbery. It was not the first occasion, however, on which they
simply obeyed. Christ had a right to their absolute obedience, and their faith was
tested by this demand upon it. Unquestioning obedience to truth and to duty is far
too rare. We want to see the reasons for a command, the probable issues of it, and
when we see neither too often we withhold obedience. Peril from this is now more
frequent, because authority as such is weakened on all sides. Children in the home,
which is the true sphere for the cultivation of obedience, are too often allowed to question
when they ought to be told to obey. If we are sure of duty as followers of Jesus
Christ, we must be regardless of consequences. He anticipates our difficulties, as he
foresaw the question of the owner of the colt. He asks us to take one step, and to
take it boldly, although we do not see what the next will be, nor whither it may lead
us. If we go on to the Red Sea, it will afford us a path of safety and cut off our foes
from following us. If an angel rouses us from sleep, and we arise and follow him, the
great iron gate we cannot stir will open to us of its own accord.

Il. As A Kina, Jesus CLAIMS THE USE OF ALL THAT HE REQUIRES, We forget that
we are not the absolute owners of anything. All we have is held in trust; but our
seeming possession tests our disposition, and helps to develop character. If we wish
to prove the honesty of a servant, and let his skill in management grow, we do not
give him a small sum each day, and check and watch him till the evening, and then
expect astrict account. No; weputa large sum at his disposal, and “after a long time”
reckon with him, with the result, that if he has been faithful he has increased his
capital and his fitness. So God puts at our disposal wealth, talents, etc., in the hope134 THE GOSPEL ACCORDING TO ST. MARK. — [cu. x1. 1—33.

 

that for our own sake we will use all loyally for him. Christ Jesus, during his
ministry, was as one “ having nothing, and yet possessing all things.” No colt was
his, but one was there, and when its owner heard ‘‘ The Lord hath need of him,” it was
ready for the Lord’s use. The message sent to that man, when it comes home to our
hearts, should silence all objections to tne making of effort or sacrifice. If we have to
give up some luxury so as to help the poor, if we have to sacrifice leisure that is
hardly earned to teach the ignorant, if we have to part with one who is dear to us, our
anger and defiance will be quieted when we say to ourselves, “The Lord hath need of
them.” The owner was perhaps a secret disciple. The Lord knew him, although the
apostles did not. Now, after loving Jesus quietly, the opportunity for showing his love
was suddenly proffered, and he gladly gave what he could. Christ asks of us, as he
asked of him, what is possible and reasonable; and instead of waiting to do something
great, let us do what we can, and that which is mean in itself will be hallowed and
elorified when used by our Lord.

Ill, As A Kiya, JESUS EXERCISES A SPIRITUAL RULE. Until now his kingliness had
been concealed except from the nearest and dearest disciples. On this occasion it was
declared. Yet the spiritual nature of that kingliness was so evident in his dress, in the
animal he bestrode, and in his attendants, that when a few days afterwards he was
charged with calling himself a King, no reference was made to this incident before
Herod or Pilate. Such is the nature of his kingdom still. His sovereignty is not
advanced by material force or by worldly cunning. ‘To him, as a spiritual Ruler, gifts
do not take the place of earnest prayer; nor is attendance on the means of grace a
substitute for fellowship of soul with God. His kingdom was inaugurated by death ; it
was founded on a grave; it was built up by the Spirit, “that the excellency of the
power may be of God, and not of us.” Hence he approached Jerusalem, not on the
war-horse of the conqueror, but on an ass, on which rode messengers of peace; as if he
were determined that he would not come in judgment till to the last love had been
tried. Thus he comes to us, in quiet suggestions, in holy desires, in tears, and prayers ;
but hereafter he will come in power and great glory, fulfilling the vision St. Johy
saw of One upon the white horse, going forth conquering, and to conquer.—A. R.

 

Vers. 8—10.—Palm Sunday. We sometimes wonder that the greatest Teacher, the
divinest Master the world ever saw, was so little recognized during his ministry. Our
surprise would be lessened if we fairly put ourselves in the position of his contem-
poraries. Suppose news came to our metropolis that in a distant hamlet, among working
people, a child had been born, and that rumours of portents accompanying his birth found
favour in that country-side. Suppose that, as years rolled on, it was reported that this
child, now a man, had done some marvellous works; and that, after several visits to the
city, he came into it accompanied by his followers, chiefly peasants, neither learned nor
wealthy. ‘he probabilities are that although some might know him to be a great
teacher, a man of unquestioned holiness and of astonishing pretensions, the hum of
business would not be hushed for a moment, and few would turn aside to see his festal
procession.

I. THE WELCOME GIVEN TO Jesus. 1. His welcome would have been more speedy and
general had he come differently. All through his ministry we find evidence of that.
‘here was eagerness fora Messiah of a certain type. A promise to restore the theocracy,
and overthrow the Roman tyranny, would have been hailed with a unanimous shout of
delight. But our Lord would not be content, and never is, with a worldly homage, such
as a Christian nation, for example, offers when it calls itself by his Name, and violates his
principles. Unless he rules human hearts, he has no joy and the ruled no bliss. Even

an earthly king desires real loyalty; but he cannot read men’s thoughts nor see how
in heart his flatterers despise him. If he could, how thankfully would he turn from
the adulation of courtiers to the unsophisticated love of his children! So our Lord
turned from priests and Pharisees to the humble peasants of Galilee and the loving
children in Jerusalem. In order to avoid false homage, Christ came, and still comes,
quietly. He comes not with peals of thunder and visions of angels, nor even as a
national leader appealing to popular passion and armed force; but, in quiet thoughts
and in happy Christian homes, he reveals himself to those seeking the truth, or
burdened with sin, 2. Even such a welcome as this given on Palm Sunday was unusual.on, x1. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 135

 

 

His motto seemed to be, ** He shall not strive, nor cry, nor cause his voice to be heard
In the streets.” Popular applause was suppressed, and even natural enthusiasm was
cooled, if people would take him by force to make him a king, he departed and
did hide himself from them. If the disciples saw a glimpse of his glory on the Mount
of Transfiguration, he said, “See that ye tell no man.” His miracles were quietly
wrought, generally with but few witnesses, and those blessed were often told not to
publish ‘t. But on this first day of jthe last week he wished to have an unwonted
procession, In the crowds who had come together for the Passover all the elements of
it were ready, if he only gave a sign of his willingness to receive it. And this he did.
He arranged for it. He sent to the village for the young colt, and when it was brought
he sat upon it, and allowed a simple procession to be formed, which increased in numbers
and enthusiasm as they drew nearer to Jerusalem. 3. This exceptional scene was wisely
ordered. (1) The memory of it would help the disciples in the dark days which ended
that eventful week; for they would reflect that it was not want of power, but
want of will, which did not allow him to rouse the people in his defence. “ The
Good Shepherd giveth his life for the sheep.” (2) Besides, it would give an oppor-
tunity to the people to see him as the King he claimed to be, and it was possible that
some who had resisted other influences might yield to this, and pay him homage now,
He had come as a babe to Jerusalem, and few had loved him; he had come as a child,
only to be wondered at when he sat among the doctors; he had come to the feasts, and
scarcely any had recognized him. He had come “ unto his own, and his own received him
not? Once more, in a new way, he would draw near. He would try one more avenue
to the closed heart before uttering the pathetic lament, “(Q Jerusalem, Jerusalem, how
often would I have cathered thy children .. . and ye would not!” (3) Further, there
was something prophetic and typical in this procession. ‘The triumphal entry was a
symbol of the resurrection on that day week, and of his later ascension to heaven
amidst the hosannas of the angels. It was a prophecy also of his kingly progress
through history, and of his second coming in glory, when all in heaven and all on earth
will cry, “ Blessed is he that cometh in the Name of the Lord!”

Il. "(HE CROWD SURROUNDING Jesus. In some of those there we may 8°e, perhaps,
representatives of ourselves. 1. Enthusiasts were there. ‘They had seen his miracles,
and with loud hosannas spread their garments in his way. He foresaw with sad-
ness the change that would come over them. They appplauded on Olivet, but they
were absent from Calvary. Beware of spasmodic enthusiasm, and ask for grace to stand
by Christ’s cause in times of trouble as well as in times of triumph. 2. Hoes were there.
They kept quiet while the crowd of his followers surrounded them; but soon they
wyould raise the cry, ‘‘ Crucify him! crucify him!” Itis possible to “ crucify the Son of
God afresh, and put him to an open shame.” 3. Disciples were there. The blind who
had been restored, demoniacs who had been delivered, learners who had sat reverently
at his feet. In the procession which still is following the Lord, may we find our
place!—A. R.

Ver, 15.—“And Jesus went into the temple.” “Jesus went into the temple.” The
act was characteristic and suggestive.

I. Iv EXEMPLIFIED THE DISTINCTION BETWEEN HIS WORK AND, THAT OF Joux. From
the beginning to the end of his ministry the Baptist, so far as we know, was a stranger
to the temple courts. John was in the wilderness, and the people from Jerusalem and
Judea “ went out” to hear him. Christ was never apart from his people. He was not
a “voice crying in the wilderness,” but the Good Shepherd, who, instead_of expecting
his strayed sheep to seek him, came after them, to seek and to save that which was lost.
In accordance with this, Jesus entered into the temple, or taught 1n the synagogues, or
went into the homes of the people, to teach the ignorant and to bless the needy.
Here is a distinguishing mark of the great Redeemer as contrasted with the great
reformer; and it is also distinctive of their work. A reformer points the way of
rishteousness to those willing to walk in it. A Redeemer, by the power of his love and
life, touches and turns the hearts of the children of men. John said in effect, “ Do what
vou can in the way of moral reform.” Christ in effect said, “ I have come to do for you
what you cannot do for yourselves.” These ministries are still maintained. Morality

is uplifted to her lofty pedestal ; put, conscious of her beauty and of his failures, theSay SSS SE ~ a ae oe a they ee ta

2 macs a ig ae Speen Tt I I ONT

136 THE GOSPEL ACCORDING TO ST. MARK.  [cn. xr. 1—83.

 

sinner can only say, “It is high, I cannot attain unto it.” Christ Jesus comes down
amongst us from the lofty heavens, as One meek and lowly, and says, “ Behold, I stand
at the door, and knock: if any man will open the door, I will come in to him.

Il. Iv ILLUSTRATED OUR LORD’S RELATION TO THE OLD DISPENSATION. He was often
accused of setting himself against the Law. This act was one of many proofs he gave
of the truth of his words,‘ 1 came not to destroy, but to fulfil.” He knew, as others
did not, that the work of the temple was almost done, and that it would shortly perish
in the flames ; he knew that, though it had such marvellous material stability, it was
one of “the things that could be shaken,” and would be removed, so that “ the things
which could not be shaken might remain.” But.so long as the temple remained as the
house of God he honoured it, and encouraged his disciples to do so. He kept its
feasts ; he taught and healed its worshippers ; he led his followers to join in its praises
and prayers and he showed the people, by this act of cleansing, that they were guilty
if they desecrated God’s appointed house of prayer,

Ill. Iv INCULCATED FOR ALL AGES LESSONS OF FORBEARANCE AND PATIENCE. As
followers of Christ we should learn to put up with, and to use to the utmost, what we
know is imperfect and transient. If we see an organization which aims at what we
approve, but which in our judgment is imperfect, and resolve to withhold our sympathy
and support till it perfectly accords with our views, we are not following our Lord in
this. If we recognize the faults of our fellow-Christians, and are so vexed at their folly
that we determine to have no more fellowship or co-operation with them, we are not
following our Lord in this. If we have attempted to reform society or to rescue a
sinner, and have apparently failed, so that we give up all further effort in despair, we
are not following our Lord. Yor once before, at the beginning of his ministry, he had
cleansed this temple and driven forth the buyers and sellers, but the evil had reas-
serted itself, so that it was defiled as much as formerly. Still patiently and hope-
fully he cleansed it again, and made the place ring with his words of truth, and
beautified it by his works of mercy.

IV. Iv UTTERED A SIGNIFICANT REBUKE TO ALL THAT WAS FALSE ANDEVIn. He went
to the temple to worship, although in the crowds he saw there so few that were spiritu-
ally in sympathy with him. But he would not allow any mistake to be made about his
association with evil. He was not like those who are so silent about wrong-doing or
false teaching that all around suppose that they sympathize with it. Such silence is
guilty. If Christ saw evil he looked upon it with pain and shame, and therefore once
more before he left the temple, which was the scene of it, he made a bold protest and
uttered a final rebuke. He associated with the good, but he cast out the evil_—A. R.

Vers. 15—17.— Christ cleansing the temple. The acts of our Lord were not merely
intended to accomplish an immediate result. Had they been, they were sadly ineffectual.
If, for example, he had simply set before himself the design of clearing the temple of
intruders, he could have secured that end more permanently than he did. But he recog-
nized that the noblest thing is not to cut off a public abuse, but to dry up the spring
whence it flows, which often lies deep in the human heart. Remedial measures are better
than repressive legislation. When our Lord for a second time cleansed the temple, his
main object was not to put down the abuse immediately by force, but to rebuke the sin,
and so to lead the people to think about it, confess, and forsake it. He wished to
establish the principle that the temple of God should be free from worldliness, a prin-
ciple which is capable of world-wide application. As the material temple rises before
our vision through the mists of past years, we hail itas an image of the invisible temple
in which the Eternal God is praised and served by his people. Two truths appear
prominently in this incident.

J, THE TEMPLE OF GOD IS OFTEN DESECRATED. In considering the sins of other
people and of other times, we are: 1. Apt to forget how naturally and imperceptibly they
obtained place and power. The Jews easily lapsed into this desecration. The Mosaic
code ordained sacrifices of oxen, goats, and sheep in great numbers. In process of time
the habits of the nation changed, so that it was no longer possible, as it had been in the
pastoral period, to take a victim from a flock or herd close at hand. Jerusalem was now
a large and crowded city. Space was costly, and a large area seemed to be necessary
where worshippers could obtain victims, In the vast temple area a large space wascH. x1. 1—33.| THE GOSPEL ACCORDING TO ST. MARK. 137

 

available. It was close by the sacrificial altar, and not set apart for the actual worship
of the chosen people. If it were used for stalls and pens, a good rental would be
secured which would pay for the repair and decoration of the building, and so the glory
of the sanctuary would be maintained and devout worshippers accommodated. So the
abuse grew up, amid the protests of the few and the silence of the many, and all were
tolerating an evil which they could not openly defend. Evils have generally sprung
up in the Church insidiously. If they had come in their hideous maturity they would
have been repelled with horror, but they were welcomed when they came like the tiny
child a legendary saint took on his shoulders, to find him grow so heavy as to crush
him with his weight. Examples of this may be found in ecclesiastical history: e.g.
papal pretensions, simony, erastianism ; all of which in their germ seemed to have about
them something reasonable and right. 2. The root of the special evil here denounced
was covetousness. Probably that was the besetting sin of the nation in our Lord’s
day. Publicans sold themselves to the tyrants of their country, because wealth was
more to them than patriotism. Priests and Sadducees let out sites to the temple
traders, because they would make gain of godliness, and cared more for the temple
income than for spiritual worship. ‘This spirit pervaded the entire nation. There was
no sign of the splendid generosity of David, and no need, as in Moses’ days, to restrain
the people from giving. The sin appeared among the apostles. We see it in all its
hideousness in Judas Iscariot, who betrayed his Lord for thirty pieces of silver, and then
flung the money at the feet of the priests as they sat in the temple of God. The love
of money is declared to be “the root of all evil,” and the statement is in harmony with
the words of our Lord about the difficulty a rich man would find in entering his king-
dom. Show how generally such teaching is forgotten among different classes of our
population. See the effects of this in the floating of unsound speculations in which
the fortunes of the unwary are wrecked ; in the unfairness of men to each other in the
common relations of life; in the unjust wars of aggression which the nation has some-
times waged. The Christian Church is called upon to set an example of the opposite
of all this, in her princely generosity and in her Christ-like self-sacrifice. 3. There are
other ways besides covetousness by which desecration may enter God’s temple. ‘There is
unbelief, which silences the voice of prayer in professed believers ; worldliness, which
puts material organization in the place of spiritual power ; pride, which prevents hearty
fellowship amongst God’s people; expediency, which usurps the throne of truth; and
self-indulgence, which expels self-devotion. So the temple is defiled; for “ know ye
not that ye are the temple of God?” Jesus Christ felt burning indignation when he
saw the sanctuary of his Father transformed into a place of worldly traffic, and he feels
it still as he beholds a Christian community desecrated by the power of sin.

Il. THE DESECRATED TEMPLE NEEDS CurisT AS ITs PuririeR. We too soon get
accustomed to evils, and tolerate them, until One mightier than ourselves alone can
expel them. What priests and Levites failed to do, Jesus did, and none resisted him.
1. His coming was an act of sublime condescension. It would have been far pleasanter
to him to go into the fields, where the sower cast his seed; or to sail over the lake, in
which fishermen plied their nets; or to walk over the hillsides, on which the flowers
whispered of his Father’s love. He knew what the temple was, yet he did not forsake
it: but came again and again, in spite of the unreality and sin that prevailed in it. As
willingly he will enter the heart or the Church, which is unworthy of his presence.
2. His coming was not such as might have been expected. ‘The Jews had often read the
words, “The Lord, whom ye seek, shall suddenly come to his temple,” etc., but as they
were looking heavenward the prophecy was fulfilled by the coming of this young
Galilean Peasant. As they waited in vain for a startling advent, so some now wait for
a special manifestation of his presence, and ignore the fact that he is already with
them in the holy thoughts which they refuse to welcome. “ Behold, there standeth
one among you, whom ye know not.” It is the realized presence of the living Christ
which will purge the heart or the Church of evil thought and habit, and transform it
into the temple of the Most High. May he, who is the source of spiritual power and
heavenly purity, come amongst us and abide with us for ever!—A. kh.

Vers, 1—10.— The royal entry into the royal city. Simple indeed are the preparations
for the entry of Zion’s King into his own city. “ Go your way into the village that158 THE GOSPEL ACCORDING TO ST. MARK. — [cu. xr. 1—33.

 

 

 

is over against you: and straightway as ye enter into it, ye shall find a colt tied,
whereon no man ever yet sat; loose him, and bring him.” ‘The long-waiting prophecy
is now to. be fulfilled—
“Rejoice greatly, O daughter of Zion ;

Shout, O daughter of Jerusalem:

Behold, thy King cometh unto thee:

He is just, and having salvation ;

Lowly, and riding upon an ass,

And upon, a colt the foal of an ass.”

And the daughter of Zion did rejoice greatly. What a scene of gladness! What a
shout of triumph! They bring the colt covered with their garments, while the way
is prepared by the soft branches of palms scattered and loose robes cast upon the
ground. And the lowly, mighty King enters, and the cries rend the still air.

** Hosanna ;
Blessed is he that cometh
In the Name of the Lord:
Blessed is the kingdom that cometh,
The kingdom of our father David:
Hosanna in the highest.”

There are times when truth bursts through all that hides it, and declares itself as the
sun through a rent cloud. So is it here. Without restraint the children of Isracl
proclaim their King as did Pilate when he wrote, ‘“‘ The King of the Jews.” True, Pilate
did not believe, nor did the shouting crowd at the gates of the city for long together.
‘The same walls soon heard the cry, “Crucify him! crucify him!” But for the time
the truth prevails. It is uppermost. As in the Transfiguration, the hidden glory is
revealed. Perhaps unconsciously, these voices bear witness to the truth. It is a scene
to carry in the eye, to be engraven on the heart. Let us learn—

I, THAT TRUE ROYALTY NEEDS NOT THE SYMBOLS OF AUTHORITY, It is not con-
stituted or upheld by them; it is not destroyed by their absence. Christianity is
independent of external support.

I]. THAY IMMUTABLE TRUTH WILL SOONER OR LATER ASSERT ITSELF. Yea, though
it may be rejected, it will leave its testimony for following ages of faith and unbelief
to ponder according to their respective needs.

Il. THAT THE REAL AND PERMANENT RULER IS HE WHO COMETH IN THE NAME OF
THE Lorp. Other kings and other kingdoms will rise in a temporary prevalence of
power, and fall into dark oblivion and disgrace. But the true will quietly assume its
rightful place, whether men accept or reject. Jesus is a King. “'T'o this end have I
been born.” Jesus is “ King of the Jews,” though their priests cry aloud, “ We have
no king but Casar.” Jesus is the King of kings. But the kingdom is “not of this
world,” nor will it pass away as the kingdoms of this world. It abideth for ever. And
happy is the man who is a true and faithful subject under this heavenly reign.—G.

Vers. 11—25.—The barren fig tree. How changed is the scene! The great King
entered into the royal city, and the great High Priest into the holy temple. 'Then—O
significant words!—“ he looked round about upon all things.” Alas, what scenes
caught those calm eyes! In the eventide he left Jerusalem, accompanied only by the
twelve. On the morrow, returning again to Jerusalem from Bethany, where he had
spent the night, “he hungered.” A mere touch of the pen discloses a link of connection
between him and every one who in hunger seeks and has not his daily bread. Buta
“fig tree having leaves” from “afar” attracts his keen sight, and “he came, if haply he
might find anything thereon,” as the leaves which usually appear after the fruit promised.
Alas, his hope is mocked! “ He found nothing but leaves.” Then he, who civeth nature
its greenness, who maketh the fig tree to blossom, and hangeth the fruit on the vine and
the olive, uttered his “curse” in prohibiting it to minister any more to the wants of
man. The morrow finds it “withered away.” There were watching disciples for whose
use this and the other trees grew in the great garden, and this must be used for their
highest good. Ly it he will impress upon their hearts a solemn truth. It is acn. xt. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 189

 

parable enacted. But the parable goes unexpounded, while a great lesson on faith in
God is given. By common consent, this withered tree conveys a deep teaching on
immature professions. Following so immediately after the jubilant cry of yesterday,
it seems to speak in condemnation of that all too hasty and untrustworthy demon-
stration, those shouts of welcome to the King of Jerusalem which would be so soon
exchanged for the cry of repudiation, ‘“‘ We have no king but Crsar.” The strength of
the tree is exhausted in the immature foliage. This seems to point to the immature
haste of profession made by them who cried “ Hosanna!” and who would show how vain
the hopes would be that relied upon that cry, for in a few days it would be exchanged
for “ Crucify him !” Tt was the one visible curse of him who in reality curses everything
that is false and pretentious. Significantly it is related, “and his disciples heard it.”
I'he morrow declares that the Lord’s word is a word of power, as the drooping leaves
and dried-up branches and trunk, even ‘from, the roots,” declare. Peter’s exclamation
draws forth from the Master a profound reply, which seems designed to lead the
thoughts of the disciples away from all that is false, unreal, and untrue, on which they
may not place their hope, to him who is worthy of their faith, and who never dis-
appoints them that trust in him. Henceforth this fig tree stands before us aS—

I. A SYMBOL OF LNSINcERITY, or of that uncultured strength which is presumption.

II. A SIGN OF THE DELUSION AND DISAPPOINTMENT WHICH MUST FOLLOW FROM TRUST
IN EMPTY, UNNATURAL BOASTS AND PROMISES. Many are dependent upon, or at- least
influenced by, the professions of others, ‘T’here are weak souls that lean upon stronger
ones for support, who are comforted and strengthened by their fidelity, or led astray
by their dejection.

III. Therefore this must be A SOLEMN WARNING AND ADMONITION TO ALL TO TRUST
IN THE TRUSTWORTHY. And in this case, perhaps, not to commit themselves to the
frail, unworthy cry of an excited multitude, but to have calm faith in God, who can
sweep away the false and delusive, the weak and fruitless fig tree, and with equal ease the
firmly rooted mountain from its place. ‘The “mountain” may have found its antitype
in the firmly fixed power that waged its opposition to the world’s Redeemer, and would
soon hang him on a tree. That which could not satisfy the hunger, and that which
could crush and overwhelm the King, were equally amenable, as is every mountain and
every deceitful thing to the mighty power of God, invoked by a faith held in a true
spirit.—G.

Vers, 13—18.—The cleansing of the temple. Jesus came to “bear witness unto
the truth.” One truth was the sanctity of that “ house of prayer ” which was opened
for “all the nations.” But have the rightful guardians of that house preserved for
it this sacredness, that the feet of the wearied and the heart of the sorrowful of all
nations might be allured within its hallowed walls, where in humble penitence and
prayer, and with strong cries to the God of heaven and earth, they might find rest and
peace and shelter? Nay, verily. Cruel covetousness has let out the sacred enclosure
for gainful purposes. ‘The love of money, the root of this evil, has led men to sell
God’s house to purposes of merchandise; and, if worse could be, to trickery and
thieving. Ah, they robbed God of his rightful honour; and they robbed the poor, and
the sorrowful, and the homeless, and the heart-sick, and the sin-sick, of the one place of
refuge where they might find peace and healing and rest! They turned the “ house of
prayer ” into “a den of robbers.” In the place where men might seek heavenly bless-
ing, they filched earthly pelf. Sin is great in proportion to its nearness to the restraints
of righteousness. How great, then, was this! Their cry was, “This is the place for
money-changers and _barterers, for pilferers and thieves.” So great a lie must be
contradicted by “the Truth ;” even if he lose his life in doing it. The true fire burns
‘n his breast: he cannot be silent. The zeal of the Lord consumes him. He takes
advantage of the popular enthusiasm which now for a time runs in his favour. ‘J he
astonished multitude “hung upon him, listening.” And though he needs not their
help, yet he disappoints not their hope. He put forth his own regal authority, and
vith his word and holy hands “cast out” tne traders, “overthrew” the tables of
‘the money-changers,” and refused to allow men to desecrate the holy pavement by
carrying burdens over it. Nor would he “suffer that any man should carry a vessel
through the temple.” It might be asked—How could he do this single-handed ?. I A OI TE En
Sr an en RS Se a

140 THE GOSPEL ACCORDING TO ST. MARK. — [on. xr. 1—33.

 

 

 

 

Apart from that Divine power which now and again he restrained not, “the chief
priests and the scribes feared him,” and the multitude stood “ astonished at his teaching.
Cowardice and guilt are always staggered at religious enthusiasm. In this incident we
may learn—

I. CHRIST’S DEFENCE OF THE SACREDNESS OF PLACES DEDICATED TO PURPOSES OF
worsHip. It is his high testimony to the efficacy of prayer, that the very place where
it is offered is holy ground. If all places are holy in his view, all are not to be used
indiscriminately. There is an appropriate place for each work. And sacred places
are devoted to sacred acts. ‘T’his is here declared to be according to Christ’s will.

IJ. CHRIST’S DECLARATION THAT THE INTRUSION OF EARTHLY AFFAIRS INTO THE
HOUSE OF THE LORD IS A WICKED AND UNWARRANTABLE DESECRATION. How strongly
this speaks against intruding worldly thoughts into acts of Divine worship, and
worldly motives into holy service! He who “set a bound for the waters that they may
not pass over,” has forbidden the trespass upon the threshold of his house of anything
that is ‘‘ of the earth, earthy.”

III. With a view to the encouragement of prayer among all the nations, THE HOUSE
OF THE LORD IS CONSECRATED FOR THEM TO THIS PURPOSE. It cannot, however, be
that only one house should be opened. It is, therefore, the house in every nation that
is so opened is consecrated and sacred whither the tribes of men may go up to offer
worship and service, to present the sacrifice of song, to seek help and rest and mercy.

IV. But through all the teaching there runs a deeper truth: THE CLEANSED AND
CONSECRATED TEMPLE OF THE HEART WHERE THE LORD IS TRULY WORSHIPPED MUST
BE PRESERVED FREE FROM CORRUPT DESECRATION. ‘The hidden place, the quiet
solitudes of the soul where prayer is to be truly made, may not be polluted by trickery
and deceit. And the very consecration of it as a temple where God may be approached
declares that it need not be a place of burdens; for he will speak the word of faith and
peace, will ease and comfort the troubled, will give rest to the weary, and solace and
salvation to the tempted and tried. Happy the man whose heart is a pure temple of
God!—G.

Vers. 1—11.—The symbolic triumph. I. THE ASSUMPTION OF AUTHORITY BY Curist.
He issues his mandate, as having a pre-emption or right to be served before all others.
The act was the more impressive because standing out in rare contrast to the ordinary
tenor of Christ’s conduct.

I]. T'HE MILD PoMP OF HIS ENTRY. He is acknowledged with loyal shouts as King
and Lord. Hosanna is “Save now!” The words of acclamation are cited from a
“Hallelujah” psalm (cxviii. 25, 26), which both celebrates and foretells deliverance.
His kingdom prevails by truth, meekness, and love. May “his unsuffering kingdom”
come !

Il], THE ACCEPTANCE OF THE POSITION ASSIGNED HIM IN PROPHECY, He is the
predicted King and Saviour, the Representative of God upon earth. Thus in this
cheerful, humble scene of instructive, popular gladness, and rejoicing, we have an
emblem of the progress of Christianity through the world.—J,

Vers. 12—19.—God’s house vindicated. Tur TEMPLE WAS DESIGNED AS A RELIGIOUS
CENTRE FOR THE NATIONS. It contains the idea of the Divine house, and therefore of
the home for all men.
II. THE ASSOCIATIONS SHOULD BE SUCH AS BECOME THE PLACE. Peace and purity
should be maintained in the service of God.” The Church should be like the home,
The associates of traffic and the passions it excites should be shut out.

“ Let vain and busy thoughts have there no part ;
Bring not thy plough, thy plots, thy pleasures thither.
Christ purged his temple; so must thou thy heart.
All worldly thoughts are but thieves met together
Lo cozen thee. Look to thy actions well;
For churches either are our heayen or hell.” (George Herbert.)

Ill. IN THE RELIGIOUS CALLING MEN ENJOY GREAT ADVANTAGES, AND ARE EXPOSED5

cH. x1. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 141

 

 

TO GREAT TEMPTATIONS. Religion intensifies all it touches. ‘ We become better or
worse in dealing with sacred things” (Godwin).—J.

Vers. 20—26.— The withered tree. I. DustrucTION MAY SERVE THE PURPOSES OF
LiFe. Here the fig tree is destroyed for the sake of a lesson to the spirit. Much lower
life is destroyed from day to day that the higher may be preserved.

Ij. THE INCIDENT ILLUSTRATES THE RESERVE OF CHRIST’S MIRACULOUS POWER.
He could destroy ; that was evident. But he came not to destroy, but to save. And
while he lavished his power upon the sick and suffering, to heal, cheer, and deliver, he
economized the dread power of destruction. Compare what is said on this subject in
‘ Ecce Homo !’

Il]. FarrH THE ONE SECRET OF POowER. Our Lord here employs, as often, a bold
ficure of speech. ‘To the undivided thought and will nothing is ideally impossible.
Actually our power is limited, as is our thought. But we are born for the ideal, and to
overcome our limitations. Prayer is essentially part of faith; it is the exercise of the
will, the entire going-forth of the man in that direction in which he is called endlessly
to exert himself.

IV. Love Is AN ESSENTIAL CONDITION OF TRUE FAITH. Faith works by love.
How mistaken is it to limit faith to intellectual assent! Devils believe, but love not,
and are weak. Faith and love are other words for the might of God in the soul. ‘*Oh,
my brothers, God exists! Believing love will relieve us of a load of care!”—will lift
mountains’ weight from the spirit, and make our ideals a present reality. But the
unloving, unforgiving soul remains fettered in itself, unreleased, unfree, and weak.—J.

Vers. 27—33.—Critics criticized. I. THE SPIRIT OF FAULT-FINDING NEVER LACKS
roop.° The action is wrong; or, if it is right, it is done from a wrong motive, or done
by the wrong person. “ II] will never said well.”

Il. Iv ASKS FOR REASONS, BUT REFUSES TO GIVE THEM. It will call others to
account, and refuse to give account of itself. The arbitrary temper is directly opposed
to the “ sweet reasonableness of Christ.”

III. THE UNTRUE MAN THINKS ONLY OF POLICY IN HIS ANSWERS. The true man
thinks of the fact, and tries to get at it and state it. The other, of how much he can
afford to tell; how much ’twere well to keep back. ‘‘ Truth should be the first question
with men, not consequences.”

LV. THERE IS A USE IN SILENT contemMpPT. Christ, so ready to discuss with candid
inquirers and give instruction, here holds his peace. Sometimes the rule is, “ Answer
a fool according to his folly ;” sometimes, “‘ Answer him not according to his folly.”
Truth and the good of souls must be our guide. ‘‘ Incompetency may be exposed and
assumption resisted for the sake of truth.”—J.

Vers. 1—11. Parallel passages: Matt. xxi. 1—11; 14—17; Luke xix. 29—44; John
xii, 12—19.—Our Lord’s public entry into Jerusalem. 1. JoURNEY FROM JERICHO.
Jerusalem is at an elevation of three thousand six hundred feet above Jericho in the
Jordan valley. The distance between the two cities is upwards of fifteen miles.
Travel-stained and weary with this uphill journey, gradually ascending all the way, our
Lord stayed over sabbath with the family of Bethany, where he got rested and refreshed,
Bethany, which St. John calls “the town of Mary and her sister Martha,” is fifteen fur-
longs, or nearly two miles, from Jerusalem, and gets its name from the fruit of the palm
trees that once flourished there, signifying “house of dates.” It is now called //-
Azariyeh, from the name of Lazarus, and in memory of the miracle wrought in raising
him from the dead. Next day, being the 10th of Nisan, or Ist of April—the day on which
the Paschal lamb was set apart—was the day chosen by him, who is our true Paschal
Lamb, for his public entry into Jerusalem, there to be sacrificed for us. Of the caravan
of pilgrims that accompanied our Lord and his disciples in the journey from Jericho,
some had proceeded onward direct to the holy city ; others had pitched their tents in the
wooded vale of Bethany; and others, again, on the western slopes of Olivet, opposite to
and in full view of the city. Those who had advanced to Jerusalem had, it is probable,
brought word thither of the approach of the Prophet of Nazareth.

IL Pusuic procession. ‘The life and ministry of our Lord were fast drawing to a149 THE GOSPEL ACCORDING TO ST. MARK.  fcn. xr. 1—33.

hod

 

close. The time of his departure was at hand. There is no longer need of enjoining
secrecy with regard to his miracles, or of concealment in respect of his office, lest publ C
excitement might ensue, or lest his work might be interfered with or interrupted by the
opposition of enemies, before the seed of truth, which he had sown by his discourses and
parables, should get time to take root in the public mind. Publicity rather than
secrecy is now needed. ‘The great Passover Lamb is to be sacrificed, and so the Priest
is on his way to the place of sacrifice; the Prophet is going up to the house of God to
renew the work of reformation, to rectify abuses, to restore, or at least exhibit, the
purity befitting the service of the sanctuary, and to teach daily, as he did, in the temple.
Above all, the King is going up to his capital, the daughter of Zion is to receive her
King with rejoicing. Hitherto he had indeed gone about continually, doing good, yet
with little or no outward show; save by the crowds that followed for healing or hearing,
and on some rare occasions and with some signal exceptions, he had been little recognised,
being rather “despised and rejected of men.” Now the time has come for him to announce
his kingdom and claim the honour of a King. The public avowal of his dignity, the
official declaration of his Messiahship, and the formal proclamation of his kingdom, now
behoved to be made. He was now going to assert his right to reign. Now, for the first
and only time, he assumes somewhat of royal state in entering his metropolis. Nor yet.
was there anything very great or very garish in this exhibition of royalty; the whole
was carried out in lowly guise. Christ was indeed a King, but King of the realm of
truth; and his entrance into Jerusalem was a royal procession—a right royal one,
though in a spiritual sense. He was King, but not such a King as the multitude, and
even his disciples, expected. He was not a King coming with chariots and horses, with
battle-bow or weapons of war, as earthly rulers and worldly conquerors; but usb:
and bringing salvation.” He was the spiritual King of an unworldly, but universal and
unending kingdom.

III. OMNISCIENCE APPARENT IN HIS ORDERS. In the directions which our Lord gives
his disciples, probably Peter and John, to go to the village over against them—perhaps
Bethphage, which means “house of figs”—there are several particulars go precise,
minute, and striking, that they imply superhuman knowledge. How else could he tell
them beforehand (1) that immediately on entering the village they would find an ass
and her colt; (2) that they were not loose, but tied, and so ready to be employed by
their owner ; (3) that that colt had never been tamed, or broken in, and that no man had
ever sat on its back; (4) the exact position in which the colt would be found—not in
the courtyard, but outside ; at the door, yet not in the public street, but on a road that
ran round (au¢ddov) the rear of the house or village; (5) that in case of any demur on
the part of persons standing by, they should inform them for whose use it was required ;
and (6) that the ready consent of the owner would be obtained—* and straightway he
will send them”? Another reading of this latter clause has the future, and adds méaw,
so that the sense is, “‘ He [Christ] will seud it back again.”

IV. ‘THE HUMBLE YET HEARTY PAGEANT. .All was done as had been directed. The
colt was brought and led quietly along, its mother by its side, accompanying it,
Then the disciples cast their abbas, or outer garments, on them, and set Jesus upon them
—éravw avray being either on the garments, or on one of the animals. ‘The former view
is that of Theophylact, who refers the pronoun to the garments, saying, ‘* Not the two
beasts of burden, but the garments ;” so also Euthymius, Beza, and many others.
Many explain the pronoun of the beasts of burden, but understand it variously—some
supposing our Lord to have mounted them alternately; others supplying tuvés, as Krebs
and Kuinoel; and others, again, having recourse to an en: llage of number; while some
copyists have ventured to substitute adrtod or abris. Vhe intention of the disciples
was to do their Master royal honour in the true Eastern style of improvising, and just
as in Old Testament times, a throne had been extemporised for Jehu, as we read in
2 Kings ix. 13, “Then they hasted, and took every man his garment, and put it under
him [Jehu] on the top of the stairs, and blew with trumpets, saying, Jehu is king.”
Searcely had the disciples prepared the housing and got their Master mounted on the
colt thus caparisoned, when the very great multitude, or rather the most part of the
multitude, not to be outdone in devotion and loyalty, strewed some their garments,
while others cut down branches off the trees or out of the fields (aypav, read by Tischen-
dorf and 'Tregeiles), and spread them in the way. ‘hus the streaming multitude from

SS Ee a gg 1 ei Se SEH a ON ee ere eecH. x1. 1—33.] THE GOSPEL ACCORDING TO ST, MARK. 143

 

Galilee, from Bethany—some before, some behind the central figure of the Saviour—
tapestried the line of march with their garments, or strewed it with fronds (oroBddas, a
rare word, as if oreiPadas, from orefBw, to tread; and thus, that which is trodden on, a
litter of leaves or bed of small leafy branches, then the material of such, viz. young
branches). It may perhaps be worthy of note, that in the former case the aorist
(Ectpwoar) is used to denote the throwing down of their garments as a thing done readily
and at once ; while the cutting of the branches and the spreading of them in the way,
as requiring more time, are expressed in the imperfect; that is, they kept cutting them
and continued strewing them as they proceeded. Many similar tokens of honour and
respect are on record, and practised even to the present day. Thus, when Mordecai
issued from the palace of Ahasuerus, the streets (Targum on Esther) were strewn with
myrtle; like honour was shown to Xerxes by his army before crossing the Hellespont ;
so also, as we are informed by Robinson, in his ‘ Biblical Researches,’ the Bethlehemites
threw their garments under the feet of the English consul’s horses at Damascus, when
they had come to implore his aid. In the ‘ Agamemnon’ of Aischylus, too, we read
that the doomed monarch, when entering the palace on his return to Mycenz, was, in
imitation of the barbaric pomp of Eastern kings, tempted to walk on costly carpets.

VY. A PEACEFUL THOUGH TRIUMPHAL PROCESSION. ‘lhe lowliness of the animal was in
keeping with the character of the procession. It was humble, yet right royal. The ass
in the East is stately, sprightly, sleek, and shiny; it is highly esteemed, and employed

alike for work and riding. Persons of rank used it commonly for the latter purpose.
‘Thus we read of Balaam, of Caleb’s daughter, and of Abigail riding on asses. Moses’
wife rode on an ass, as she went down with her husband from Midian into Egypt. At
a still earlier period it was the same animal that Abraham rode on that eventtul day,
when, rising early in the morning, he saddled his ass and went to offer his son Isaac in
sacrifice. It was, moreover, the animal on which the judges of Israel rode, as we learn
from such passages as the following :—“‘ Speak, ye that ride on white asses, ye that sit
in judgment;” so also Jair the Gileadite, who judged Israel two and twenty years,
*‘had,” as we read, “thirty sons that rode on thirty ass colts, and they had thirty
cities.” We have evidence of the same in Jacob’s blessing of his sons, when he says of
Issachar that he is “a strong ass, couching down between two burdens.” Animals
unyoked or unused were employed for sacred purposes; thus, in Num. xix. 2, it is
written, “Speak unto the children of Israel, that they bring thee a red heifer without
spot, wherein is no blemish, and upon which never came yoke; ” again, in 1 Sam. vi. 7,
“Now therefore make a new cart, and take two milch kine, on which there hath
come no yoke.” ‘Thus it was every way suited to the procession, sacred and solemn,
peaceful and royal, that advanced on this occasion towards Jerusalem. ‘The horse, on
the other hand, would have been unbecoming in such a procession, since the horse was
the emblem of war from an early toa late period in Hebrew history; thus, in Exod. xv.
we read, “Sing ye to the Lord, for he hath triumphed gloriously: the horse and his
rider hath he thrown into the sea;” and also in Jer. viii. 6, ‘‘ Every one turned to
his course, as the horse rusheth into the battle.”

VI. THE PROCESSION FROM THE ciTy. Another crowd of persons, passing out of the
city gates, crossed the Kedron, and advanced in one long continuous line up the opposite
side of Olivet till it met the procession that accompanied our Lord. The persons that
composed this crowd had been attracted by the miracle of the raising of Lazarus, and
they bore their willing testimony to that stupendous fact, as St. John informs us
(xii. 17), where we read 671, that, instead of ére, when, ‘* The people therefore that was
with him bare record that he cailed Lazarus out of his grave, and raised him from the
dead.” The people from the city bore in their hands palm branches, the emblems of
victory. In the ancient games the crowns were various—olive, laurel, pine, or parsley ;
but in every game the victor bore in his hand the palm branch of victory. Accordingly,
with these palm branches in their hands, they welcomed him as victorious over death
and the Conqueror of the king of terrors. Soon the crowd from Jerusalem and the mul-
titude from Bethany met and mingled; and now all united formed one grand triumphal
procession, the like of which had never climbed or crossed that hill before.

VII. Tue ENTHUSIASM. The enthusiasm had reached its height. Hitherto the
acknowledoment of the Saviour’s kingly power was confined to actions—those of himself
and his disciples; now the multitudinous voices of the united crowd made the welkineee Nettie de een NE tt eg

144 THE GOSPEL ACCORDING TO ST. MARK. [cn x1. 1—83.

 

ring with shouts of triumph. ‘The proclamation, no longer limited to action, now found
utterance in words—words in which the men of Bethany and the people from Jerusalem
all took part, saying, “ Hosanna to the Son of David!” as we have it in the Gospel by St.
Matthew. This term “Hosanna!” was originally a supplication, signifying ‘‘ Save now!”
and thus some understand it here, “ Grant salvation to the Son of David!” as the
Hebrew verb from which it comes is sometimes followed by a dative. It would in this
way be nearly equivalent to “God save the king!” It may, however, be better under-
stood as a joyful acclamation of welcome to the Saviour-King long promised, but now
present, like the Jo triwmphe of the Romans or the pxan of the Greeks, ‘“ Blessed is
he that cometh in the Name of the Lord!” Here we have one of the designations of
Messiah, who was spoken of as the Coming One; ages had passed, but still his arrival
was a matter of expectation ; centuries had rolled away, but his advent was still future.
And now that he has come, it is in the name, invested with the authority and bearing
the commission, of the great Jehovah. He came as the Vicegerent of God on earth, and
as the Mediator for man with heaven. On the occasion here referred to, the crowd
accorded him a most cordial welcome and received him with truly regal honours. So
enthusiastic were they in the reception of their Messiah, that they did not confine
themselves, in expressing their gratulation, to the well-known words of the familiar
psalm ; carried away with the outburst of general joy, they expressed in their own
spontaneous utterances their fond anticipation of his Messianic reign, saying, “ Blessed
is the kingdom that cometh, the kingdom of our father David!” for David was the
great theocratic king, and eminently typical of Messiah’s kingly power. ‘‘ Hosanna in the
highest!” that is, the highest places or the highest strains. So difficult did they find it
to express their exuberant joy, and to vent their feelings of jubilation, that they appealed
to Heaven itself to give its sanction, and called as it were on the heavenly hosts to join
them and take part in their exultation, heaven and earth being presumed of one accord
and in perfect unison on the subject. Another explanation makes the words mean “in
the highest degree,” in order to convey still greater intensity of feeling; while a third
regards it as an address to the Most High, equivalent to “O thou that dwellest in the
heavens, save, we pray; for all salvation owns thee as its Source ! ”

VIL. Fourrinment or Otp Tesrament Scriprure. The fulfilment of Zechariah’s
prophecy is here noticed by St. Matthew. ‘*Tell ye the daughter of Sion, Behold, thy
King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass,”
is the prediction in Zech. ix. 9; or the exact rendering of the last clause may rather
be, “and sitting upon an ass (chamar), even a colt (air), son of she-asses (athonoth),”
the ve being exegetical. The evangelist, in quoting the prophet’s words, informs us
that the purpose of what now transpired was their fulfilment. ‘he meaning of iva here,
as in other similar passages, is either ¢elic, or final, ‘‘in order that; ” or ecbatic, that
is, eventual or consecutive, “‘so that.” If the word be taken in the former sense, it
marks the Divine purpose, and with God purpose and result are coincident; if in the
latter sense, it is a consequence, or the evangelist’s reflection on the circumstance of
what had been foretold being duly fulfilled. That ta had acquired in later Greek a
weakened or modified meaning, so as to stand midway between purpose and result, or
even to denote the latter, is pretty generally admitted.

IX. PRACTICAL REMARKS. 1. A cause of circumspection. This is one practical effect
of Christ’s omniscience. He had perfect knowledge of the state of matters in and
round the village whither he sent his two disciples on the errand we here read of. He
told them beforehand where the animal he wanted would be found and how it would
be found—the how and where; the inquiry that would be made of them and the
answer they were to return, and the readiness with which the desired permission would
be granted them. Jt is a natural and indeed necessary inference that he is equally
acquainted with ourselves—our persons, situations, and circumstances. He knows
perfectly the great things and the little things of our histories; our condition and
conduct in matters the most minute, as well as in those we deem of most importance.
From all this we learn the necessity of circumspection. The old Roman wished his
house so constructed that all that transpired inside might be seen outside—that to the
eye of every passer-by the interior of his dwelling and all that was done in it might be
visible. ‘I'he Saviour’s eye penetrates not our houses merely, but our hearts. All we
think, as well as all we say and all we do, is every moment uncovered to his inspectionCH. xI. 1—383. THE GOSPEL ACCORDING TO ST. MARK. 145

 

 

 

 

 

ene nis ae : poncucamencee then, we should be ! Who would not
ei that in os et, ne view of neighbour o friend or kinsman every
every word he utters i the secret ghemhers 1 ae ele aae ae Teer
Se fodtie ct mcs hte amber made known to his fellow-man? And who

) lq ease 11 he knew that the eyes of some great man or nobleman or
prince rested on all his actions throughout an entire day? How careful we are to have
things presented in the best possible light, when we expect the presence of some
person of consequence or superior rank for the space of a few hours! Oh, then, how
elena ee by a thought that One greater than even the
eet. ee oe 1 oe all we do, hears all we say, and is cognizant
fe Gucci Bi ene ave notion a few hours of a single day, but every hour of every
day: surely this reflection, if duly realized, would be a powerful help to make us
circumspect in thought and word and work, guarding our hearts, “‘ for out of them are
the issues of life,” “ keeping the door of our lips that we offend not with our tongue,”
and using circumspection in all our works and ways. 2. A source of consolation.
Ihe presence of a friend is often most encouraging, The consciousness that a friendly
eye 18 upon us in time of difficulty, or emergency, or at some critical juncture, is a
source of strength, inspiring with courage and stimulating to energy. In sorrow or
sullering, also, a sympathetic eye goes a long way to give relief, or, where that is out of
the question, to sustain us in our sufferings. But to know that from behind the silent
blue of the arching heaven a friendly eye is ever on us, a friendly heart ever beats in
sympathy with us, a friendly hand is ever stretched forth to Wipe away the tear of
sorrow, is a source of comfort unfailing as unspeakable. The little things that vex us,
the heavy griefs that crush us, our afilictions, whether physical, or mental and more
inward, are known alike to that Friend who never changes, and who never fails nor
forsakes us. 3. A ground of confidence. The fulfilment of God’s Word in the past and
at the present is one of the surest grounds of confidence in time to come. St. Matthew,
writiug in the first instance for Hebrew Christians who had the prophecies in their
hand, and were thus in a position to compare prediction with performance, and having,
besides, a special propensity in that direction, is careful to note the fulfilment of
prophecy, and to draw the attention of his countrymen to the fact. The prediction
referred to in this passage had preceded its fulfilment by five centuries and a half; but
it did not fail. God’s words are “pure words: as silver tried in a furnace of earth,
purified seven times;” not one of them shall ever fail or be falsified.

“ How firm a foundation, ye saints of the Lord,
Is laid for your faith in his excellent Word!”

4. Human inconstancy. A heathen moralizes on the fickleness of popular favour; it
is changeable as the breeze. The psalmist no doubt had experience of it, when he
hastily concluded and hurriedly said that all men are liars; but though his generalization
was, as subsequent experience taught him, too sweeping, yet he had had sufficient
ground for his statement just then. Hence we have the salutary caution in another psalm,
‘Trust not in princes, nor man’s son.” Paul upbraids the Galatians with their change-
ableness, when he says, “‘ I bear you record, that, if possible, ye would have plucked out
your own eyes, and have given them to me. Am I therefore become your enemy,
because I tell you the truth?” A great and good man, now with God, having hada
bitter experience on one occasion of the variableness of human favour, wrote down in
his diary the cool but cutting words, “Is it strange that men and the moon should
change?” Yet never were the fickleness and consequent worthlessness of human
popularity so strikingly exemplified as in the case of the crowd that shouted long and
lustily, ‘Hosanna! Hosanna in the highest!” but just four days after, and before the
week was out, cried long and loudly, “ Crucify him! crucify him!” What a lesson is
thus taught the follower of Jesus! What a warning to set little store by human
favour and popular applause!

X. THE TEARS JESUS SHED OVER JERUSALEM. 1. The sight of the city. Of the
three roads that led over the Mount of Olives—one between the two northern crests, a
second right over the summit,—the third, or southern, then as now the main road, and
the one most frequented from Bethany, was that by which the procession was approach
ing the city. At a spot where it winds round the southern ridge of the hill, the city,

MARK—HI, LRy Se ah

        

 

  

 

146 THE GOSPEL ACCORDING TO ST. MARK.  [on. xr. 1-83.

   

 

 

 

by a turn of the road, is at once brought full in view. At the descent from this
shoulder of Olivet, “when he was come near, he beheld the city,” looking across the
Valley of Jehoshaphat. Its temple, its buildings, its dwellings, rising full before him,
were all seen in the clear air of a Judean sky; at the same time, its guilty inhabitants
and their future fate were equally open to his eyes. 2. Jesus weeps. He paused and
pondered. The sight of that splendid capital, the knowledge of its crimes, the remem-
prance of God’s mercies, the thoueht that it might have been spared if, like Nineveh,
it bad known the day of its visitation and the things that belonged to its peace,—all
these considerations awoke the sorrow and called forth the sympathy of the Saviour.
“ Jesus wept over it,” as St. Luke informs us. He dropped a tear in silence (éddxpucev)
at the erave of Lazarus, a departed frievd; but in view of the doomed city of Jerusalem
he shed a flood of tears, weeping aloud (&Aaveev). But while his tears testitied his
love and showed his tenderness, his lips pronounced the city’s fearful doom. 3, His
affecting apostrophe. “If thou hadst known, even thou, at least in this thy day, the
things which belong unto thy peace!” Jerusalem had its day, and in vain was that
day protracted. ‘If thou hadst known, even thou,” O ill-fated city; even thou, with all
thy guilt; even thou, who hast so long abused the forbearance of a long-suffering God ;
even thou, who hast been so often reproved, and yet ever hardened thyself against
reproof; even thou, who hast had so many warnings from the prophets of God and
apostolic men; even thou, whose children I would have gathered as a hen gathereth her
chickens under her wings; if thou, even thou, after so many days of mercy and of privi-
lege have been miss) ent, after so many days of grace have been lost and for ever; if thou,
even thou, hadst known, at least in this thy day, in this thy last day of privilege and of
promise, in this thy last day of heavenly ministration, in this day of merciful visitation
still thine, though the eleventh hour of thy existence and the eve of thy destruction!
Never was apostrophe to place or person so tender, and never was aposiopesis so
terrible; for the sentence is suddenly broken off aud left unfinished ; the clause which
should state the consequence is omitted. After this omission the Saviour pauses, and
then adds, “ But now they are hid from thine eyes.” ‘lhe sentence might be taken as
the expression of a wish: “Oh that thou hadst known the things that belong tc thy
peace!” and the sense would have remained the same and the sentiment equally
solemn. 4. Application to ourselves. Our Lord’s address on this occasion is as
practical as it is pathetic. Personally applied, what an appeal it makes to each one
of us! Jerusalem had its day, patriarchs and prophets had their day, evangelists and
apostles had their day, ancient Jews and early Christians had their day, the apostolic
and other Church Fathers had their day, the schoolmen and the reformers had their
day, our forefathers and the men of preceding generations had their day; but “our
fathers, where are they ? and the prophets, do they live for ever?” Now, the present is
our day. God says to each of us—This, the present, is thy day! Let conscience re-echo
the solemn truth, for the past is gone, and gone for ever; the future is to come, and may
never come to us; the present is all we can call our own. This, then, is our day; for
“ now is the accepted time, and now is the day of salvation.” 5. The purpose for which
it is vouchsafed. Day is not merely a measure of time, or portion of duration, or
period of light, or a unit of a month or of a year, or a fragment of existence, made up
of so many hours; it is that season for getting good and doing good which God has
given us, and which he has assigned us for accomplishing the work for which he sent
us into the world. It is thy day, reader; for God has given it to thee for a great
purpose, and that purpose is the securing of thine own eternal well-being and the
welfare of thy fellow-creature, and in both the glory of the great Creator. It is thy
day ; for it is thy property as long as Heaven is pleased to continue the boon. It is thy
day; but not thine to waste or misspend; it is not thine to while away, or trifle away,
or sin away, at thy option. It is thine; for it is a talent lent, a treasure given you by
God, and for which thou shalt have to render an account. It is thy day for imitating
the Saviour in working the work of him that sent thee: and “This is the work of God,
that ye believe in him whom he hath sent ;” “This is his commandment, that we should
believe on the Name of his Son Jesus Christ;” this is thy day for attending to the
conditions of peace, the things that tend to and make for peace, such as the righteous-
ness of Christ received by faith, repentance of sin, and reformation of life. It is thy
day for cultivating personal and practical religion in thine own soul; thy day, more-cH. XI. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 147

 

Ter Poy ha Jianhs “yA fc :
over, I th e MUA S! ot the duties of relative religion, beca use, in a certain sense,
every man should be hi

is brother’s keeper, and no man is to live wholly to himself, or
rely lfishly, and therefore sinfully, his own things only, but to look
also upon the things of others, It is thy day to do something for God, ‘something for
the Ch irch, something for the world, endeavouring to leave it better than you found it
—something useful in thy day and generation.—J. J. G.

to see k entirely and se

i bh 12—26. Parallel passages: Matt. xxi. 12—22; Luke xix. 45—48.— The
blighting of the barren fig tree. I. Sympouism. 1. Miracles of mercy. Mercy has
| ae ues ement is his strange work. The only-begotten
mn, V ‘ather unto us, has manifested the selfsame character. His
miracles are miracles of mer eo save two. Of these two, one was permissive and
punitive, when our Lord allowed the devils to enter into the swine of the G: idarenes ;
the other, which is recorded in this passage, is a sort of symbol such as the old prophets
used when they inculcated any solemn utterance, or wished specially to impress any
predicted event. ‘This custom was common in New as well as in Old Testament
times. Thus Jesus washed his disciples’ feet. Thus also Agabus, when he fore-
told Paul’s cath risonment at Jerusalem, symbolized the fact by taking the apostle’s
girdle and therewith binding his own hands and feet, saying, “So shall the Jews
at Jerusalem bind the man that owneth this girdle’ In like manner our Lord,
by this miracle of the blasted fig tree, most symbolically and significantly sets forth
the blight of barrenness which so justly fell upon the Jewish people, and which is
sure to fall upon any people or any person who has only the leaves of an outside
profession, but wlio wants the fruits of a genuine faith or a heartfelt piety. To pro-
nounce a curse on a senseless tree might appear meaningless—it might even seem
vinvictive. Not so, however, when the Saviour, in order to express the hopes
which the appearance of the tree excited, and the disappointment which its want of
fruit occasioned, devoted that tree by a striking figure to future and for ever fruit-

here by converts that tree into a symbol of the hypocrite or false
professor, be he Gentile or be he Jew; and makes it a danger-signal, at once to warn

»)

us of the danger and ward off the doom. . dudyment succveds the abuse of mercy.

been called God’s dar|
Son, vho has decl ired tl e

lessness. le tl

Another lesson which our Lord teaches us by this tree is the consequence of abused
mercy. When mercy has been abused, judgment must succeed. The day of grace
does not always last; and when that day has passed, and its privileges have been
misused, the axe is then laid to the root of pe tree, that it may be hewn down and
cast into the fire. Such was the case with the body of the Jewish nation at the very
time this miracle was wrought. ‘Their ae of erace was xpiring. ‘Their heart had
remained untouched by that most pathetic appeal, “ If flor ha known, even thou,
at least in this thy day, the things which belong unto thy peace!” Now, however,
they were hid from their eyes. A woe similar to that pronounced on Chorazin and
Bethsaida and Capernaum had gone forth against all that people, notwithstanding the
fact that they had once been the pevplé of God, and notwithst es the many and

‘i
dst

?
great privileges which they had enjoy: “a as well as the loud and leafy professions they
had made. 38, The relation of the miracle of the fig tree to the ea of the fig tree.
The fact of this relationship should bs kept in view. ‘The miracle narrated in this
passage and the parable recorded by St. Luke are in a great measure the converse of
each other. ‘he parable of the fig tree long spared through the intercession of the
vine-dresser, and this miracle of the fig tree suddenly withered to the very roots, are to
a large extent the right opposite of each other. ‘I'he one represents mercy pleading,
the other judgment suddenly and surely overtaking the guilty; the one the long-
suffering kindness of God, the other the swift vengeance of Heaven; the one mercy
prevailing over judgment, the other judgment without mercy; the one a tree spared
in hope of fruitfuluess, the other a tree suddenly scathed to the very earth because of
its barrenness. ‘There is, however, one point, an 1d o1 nly one point, in common; and that
is, the end of continued unfruitfulness is cursing, the end of barrenness is burning,
and the end of all leaf and no fruit is the speedy execution of the sentence, ‘‘ Bind
them in bundles, and burn them.” 4, A comparison and a contrast. In the sixth
chapter of the Epistle to the Hebrews, we find a beautilul comparison and an awful con-
trast ; by the former the lesson of the parable is enforced, and by the latter the warn-a

 

       

148 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x1. 1-30.

 

ing of this miracle receives a solemn sanction. ‘The earth,” we there read, “which
drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them
for whom it is dressed, receiveth blessing from God: but that which beareth thorns and
briers is rejected, and is nigh unto cursing; whose end is to be burned.”
TI. Our LorD’s DISAPPOINTMENT. 1. He hungered. The Saviour was on his way
from Bethany to Jerusalem. It was in the morning, and he was hungry. This may
appear strange. What had been the matter with the friendly family of Bethany, under
whose roof our Lord had been so often and so hospitably entertained? Had they for-
feited the high character for hospitality which they had so well earned? Had they
forgotten its rights and become inconsiderate towards their Guest—a Guest whom they
so highly honoured, and who had such claims upon them? Had they forgotten his
wants, or neglected to supply them? Had Martha ceased her thrift, and given up her
housewifery ? Be this as it may, it could be no intentional neglect, much less a studied
slicht; it must have been some strange oversight. Or, as our Lord’s time on earth was
soon to terminate, and as much was to be done that day, perhaps he left Bethany at an
earlier hour than usual; and, doing so, he could not wait till the customary hour for
breakfast, and would not allow the household arrangements to be broken through for his
convenience. Or perhaps he wished to reach the temple in time for the morning sacri-
fice at nine o’clock, before which time a devout Jew seldom broke his fast. Or perhaps
he was so intent on his Father’s business, and so intensely absorbed in his own great
work, and so rapt in contemplation of its grand results, that he neglected the food pro-
vided for him. Or, in the absence of any direct statement, and where we are left to
conjecture, we may suppose that it is just possible that he had shunned the shelter
of any roof, and spent the previous night in prayer on some lone hillside or other
sequestered spot. At all events, the broad fact stands out that he, by whom all things
were made, became hungry; that he, who had fed thousands in a wilderness with a few
loaves and fishes, would fain have satisfied the cravings of appetite with a few unripe
figs. 2. Leafage without fruitage, or all leaf and no fruit. The district through
which our Lord passed on his way, as he went from Bethany to Jerusalem, was a fig
region. <A village by the way had its name from this very circumstance ; that village
was Bethphage, which, as we have already seen, means “ house of figs.” Journeying
through this district, he would, as might be expected, see many fig trees. His eye,
however, rested on one at some distance. From St. Matthew’s special mention of this
one fig tree we conclude that there must have been something peculiar in its appear-
ance. Our Lord singled it out from all or any in the district. It was rich in leaves,
and so, full of promise. We must have in recollection the well-known fact in reference
to the fig tree, that it puts forth its fruit before its leaves. The leaves of the fig tree,
when they appeared, warranted the expectation of the figs. The leaves of this tree,
visible to a distance, must have been large and numerous, and thus they held out the
hope of abundant figs. The leafy honours of the tree bespoke its abundant fruitful-
ness. On the other hand, we are informed that “the time of figs was not yet,” by which
some (1) understand that the fig harvest had not yet come—the time of gathering the
figs had not yet arrived. According to this understanding, in which Wakefield,
Wetstein, Newcome, Campbell, Bloomfield, and others coincide, while the leaves indi-
cated the existence of figs on the tree, the season of the year intimated with equal
certainty that they had not been gathered off the tree; whatever fruit, therefore, the
tree had, it retained. Jigs there should have been, and if the tree had been true to its
promise, figs there would have been. Figs there should have been still on the tree, for
they had had time to grow, but not yet time to be gathered. There was every reason
to expect figs on that fig tree, still green they might be, still immature, and not yet fully
ripened. And yet this forwardness of the foliage implied the forwardness of its fruit.
The advanced state of the one naturally induced the hope of a proportionately advanced
state in the other. But not so. Our Lord approaches this goodly tree, but no fruit is
there—not one fig among all its branches, not one fig among all its leaves. We must
notice another explanation of the supposed difficulty in the words “ for the time of figs
was not [yet].” We put aside at once such attempted explanations as that of Hein-
sius, who, by accenting and changing the breathing, read of instead of od the negative,
and rendered accordingly, “ for where he was, it was the season of figs,” that is, fruits
ripened in Judea considerably earlier than in the less mild climate of Galilee; also theou. x1. 1—33.] THE GOSPEL ACCORDING TO ST. MARK, 149

 

still more forced interpretation of those who read the clause interrogatively, viz. “ for
was it not the time of figs ?” and the no less objectionable explanation of xapds in the
sense of a favourable season, for in that case the season, not the tree, would have
deserved the malediction; or in the signification of favourable weather, as Olshausen.
All these, however ingenious they may appear, are evasive shifts and no more. But,
discounting them, we find an interpretation other than that first given and simpler,
which, (2) understanding the reference to be to a precocious or premature foliation,
takes the words in their plain and natural sense. It was not the time or season of
figs—“denn es war nicht Feigenzeit,” as Fritzsche properly renders it; but this tree
antedated the season by putting forth its leaves prematurely. The appearance of the
leaves was unseasonably early ; still, as their appearance implied the prior existence of
fruit, the passer-by was thus invited to approach the tree, and induced to expect and
hope for fruit. The show of leaves, though not the season of the year, favoured this
expectation; accordingly he came, if therefore (pa), as it was reasonable to expect from
the tree having leaves, he shall find anything in it (év adv) within the compass of this
umbrageous tree, among its leaves and branches. But though he came (én adriv) close
upon it, right up to it, yet, notwithstanding his nearness to it, and the narrowness with
which he inspected it, he found nothing but leaves. 3. Symbol of profession without
performance. According to either of the explanations above given, either (1) or (2),
especially perhaps the latter, that large fig tree, with its fine foliage and luxuriant
leaves, occupying, as it did, a prominent position near the wayside, and visible far off
by reason of its grand proportions and magnificent appearance, was nothing better
than a huge practical lie, an embodied falsehood, a palpable untruth. That tree made
a promise, but it broke it; it held out a hope, but it disappointed it; it professed much,
but performed nothing. Never was there a more sttiking symbol of any people than
that fig tree was of the Jews. They had enjoyed covenant promises and covenant
privileges and covenant hopes, and their professions corresponded therewith. These
were their leaves, but they had no real fruitfulness. They occupied a high and promi-
nent position; theirs were a very fruitful hillside—the horn of the son of oil—an
exceedingly fertile soil, glorious fostering sunshine, and rich refreshing dews; “ they
were Israelites; to whom pertained the adoption, and the glory, and the covenants,
and the giving of the Law, and the service of God, and the promises ;” but they proved
themselves unworthy, shamefully unworthy, of these favours. They had command-
ments and ordinances; they made loud professions and long prayers; they were strict
in certain religious observances, and scrupulous in their ritual. In some things they
went beyond the letter of the Law, for they tithed rue and anise and cummin ; but, in
matters of much greater magnitude and really enjoined by the Law, they fell short, and
were in fact woefully deficient. God “looked for judgment, but behold oppression ; for
righteousness, but behold a cry.” They called themselves children of Abraham, but
they had none of that precious faith that so distinguished Abraham. ‘They were proud
of Moses, their great lawgiver, but they attended not to the Prophet to whom Moses
pointed as greater than himself, and to whom he commanded them to hearken. They
professed themselves expectants of Messiah, but when he came to them they received
him not. ‘They were no better than the dark world around—* a world that knew not
when he came, even God’s eternal Son.” We need not trace further the application of
this svmbolic fig tree to the Jews; let us sec its application to Gentiles also, 4. ddum-
brative of Gentile as well as Jew. There may be the leaves of profession without any
corresponding fruitfulness in the case of Gentiles as weil as of Jews. ‘This symbolic
fic tree may have a personal application to ourselves. We may protess Christ to please
men, to keep up appearances, to maintain a respectable position, or advance in some
way our worldly prospects. We may rest in a mere form; we may have a form of
godliness without the power; we may have a name to live, and yet be spiritually dead;
we may be content with the outward visible sign, and care nothing for the inward
spiritual srace, This was the complaint of God against his professing people in the
davs of Ezekiel: “They come unto thee as the people cometh, and they sit before thee
as my people, and they hear thy words, but they will not do them: for with their
mouth they show much love, but their heart goeth after their covetousness. And, lo,
thou art unto them as a very lovely song of one that hath a pleasant voice, and can
nlay well on an instrument: for they hear thy words, but they do them not.” Here isaes .— aS vm

 

  
     
   
   

150 THE GOSPEL ACCORDING TO ST. MARK.  [ca. x1, 1—83.

 

the too common defect of profession without practice, naming the name of Christ and
not departing from iniquity. Others, again, it is to be feared, are downrivhtly Insincere ;
they put religion on like a cloak, and lay it aside when it suits them ; like their Sun-
day clothes, they wear it on the sabbath, but lay it | ast throughout the week. They
impose on their fellow-men, they trifle with the Almighty, and deceive their own souls,
5. The Saviour’s dissatisfuction with barren professors. Many a time Christ comes to
professors, and when he finds no fruit, no figs, no real goodness, nothing but leaves,
oh, how he is disappointed! Many a time he is wounded in the house of his friends;
mauy a time he has reason to be indignant with the false professor; many a time
relizion is scandalized by the leaf of profession and the life of sin, We can conceive
Christ coming to such professors and saying—Was it for this you trod my courts ?
for this you joined yourself to my people? for this you sat at my table? for this you
took the cup of salvation in your hand? for this you avouched yourself to be the Lord’s
in solemn sacramental action? 6. His remonstrance.
indignation, there is tender remonstrance on his part.
supposed couched in some such terms as the following :—After all my care for you,
aud love to you, and provision for your salvation; after all my goodness and grace to
your soul; after all my sufferings, both in life and death ; after all my agony of soul
and anguish of body; after the many precepts I have given you, the exhortations I have
addressed to you, the warnings I have sent you; after all the checks of conscience, and
after all the strivings of my Spirit,—is this the return you make me? Have you go
soon forgotten your covenant engagements; so soon forgotten all your vows; so soon
belied the profession you made, saying by act, if not by word, “O Lord, I am thy
servant: thou hast loosed my bonds”? Have you so soon and so sadly violated your
pledged alleciance expressed in the words, “{f am not my own; I am bought with a
price ; and bound therefore to serve the Lord with body and spirit, which are the
Lord’s”? God forbid that this should be the case with any of us! May better things
be hoped, and reasonably hoped, of us all, and “ things that accompany salvation”! Let
our motto be, ‘ Now being made free from sin, and hecome servants of God, we have our
fruit unto holiness, and the end everlasting life.” Let our conduct be in accordance with
the statement, “T have put off my coat; how shall I put it on? I have washed my
feet ; how shall I defile them?” ‘Let our meditation be on whatsoever tiings are
true, whatsoever things are honest, whatsoever things are just, wl
pure, whatsoever things are lovely, whatsoever things are of good report;” and “if
there be any virtue, and if there be any praise,” let us “ think on these things.”

III, Doom pronouncep oN THE FIG TREE, 1. [Je sterevtypes its stute. Christ does
not wake this fig tree barren, he only stereotypes its barrenness; he found it in that
state, and, as far as its condition of barrenness was concerned, he left it pretty much
as he found it. It bare no fruit belore, it should bear no fruit afterwards, and so no
fruit forever. As far, however, as his own action was concerned, he did more; for he
withered its leaves, he scathed its trunk, he blighted it both root and branch. It was
cursed, and so devoted to barrenness; it was dried up from the roots, and so inevitably
destined to decay; it was completely withered, and so doomed to entire destruction.
To the present hour the Jew has an unmistakable resemblance to this
tree. Nationally, he is barked and peeled ; he is a tree of wl
withered ; he is one of a nation on which tl]
come upon them to the uttermost.
State, nor proper nationality. He has

Besides the expression of just
Lhat remonstrance may be

1atsoever thinys are

symbolic fig
lich the branches are
1e blight of Heaven rests; the curse has
He has neither Church, as in days of old, nor
neither temple, nor priest, nor sacrifice. He is
still doomed to the “ wandering foot and weary breast °—one of a people resembling
this withered fig tree to which the curse of Heaven clings. 2. Applicability of the
symbol te our own case. What is the conclusion from all this, and what is its
connection with ourselves? Just that of which the apostle, in writing to the Romans
(xi. 21:, 2_) speaks: “For if God spared not the natural branches, take heed lest he also
Spare not thee. Behold therefore the goodness and severity of God: on them which
fell, severity ; but toward thee,

thou also shalt be cut off.”
is no light matter to have tl

goodness, if thou continue in his goodness: otherwise

3. Lesponsibility pertaining to the Church of God. It
1¢ Church of God in our midst, its ordinances dispensed
nes proclaimed to us, its duties declared
| this impose? “Unto whomsoever much

to us, its sacraments enjoyed by us, its doctri
tous. What weighty responsibilities does alon. x1. 1—33.] THE GOSPEL ACCORDING TO ST. MARK. 151

is given, of them shall much be required.” What a blessing if we improve these
privileges, and know the time of our merciful visitation ! What a millstone weight
of condemnation is hung abont our neck, when, in the full enjoyment of ordinances “we
prove ourselves at once unfaithful and ungrateful? We see here what Christ expects
of us, and what he has every right to expect. He sees on us the leaves of profession ;
he requires the living power of religion in our souls. He beholds the leaves of con-
fession ; he demands correspondence of character, conduct, and conversation. He has
heard your proclamation with the lips to the effect, ‘ Henceforth shall the Lord be my
God ;” he looks, therefore, for piety of heart and purity of life. He observes with you
the show of godliness ; he will not be satisfied unless you diffuse the savour of it all
around, I ruth binds you to this; you have sworn, and must not go back ; you have
vowed, and must fulfil your vow}; you have avouched the Lord to be your God, and
the covenant entered into may not be broken, except at terrible risk. Gratitude binds
” ne What shall we render unto the Lord for all his gracious benefits and gifts
O USS
* Tove so amazing, so Divine,
Demands my heart, my life, my all,”

Consistency binds to this. What can be thought of any one who enters into the most
solemn engagements and then practically repudiates them? Our welfare, both for
time and eternity, binds to this; for “ blessed is every one that feareth the Lord; that
walketh in bis ways. For thou shalt eat the labour of thine hands; happy shalt thou
be, and it shall be well with thee.”

TV. AppLicaTIoN oF THE WHOLE. 1, Think for a moment of the awful doom of
this withered fig tree. It is the doom of every hypocrite and of every false professor.
The first blessing pronounced on man was fruitfulness ; one of the severest curses is
barrenness. The leaf of the merely nominal Christian will soon wither; it will soon
decay and die. ‘lhere is no root, and so even the leaf of profession will not last long ;
no faith, and so no fruitfulness ; no principle, and so no practical godliness. ‘The
sparks of his own kindling make but a flickering light at best ; and that light, bad as
it is, soon gues out altogether in utter darkness. “ ‘The wicked is driven away in his
wickedness, but the righteous hath hope in his death.” 2. As it fared with the Jews,
so will it fare with every individual who abuses God’s mercies by continued unfruitful-
ness. God’s ancient people has been unchurched, and, if we may so say, unpeopled ;
and if this was done in a green tree, what shall not be done inadry? ‘The seven
Churches of Asia had been unfaithful, and the candlestick was removed out of its
place. So with the African Churches—Alexandria, Hippo, and Carthage. 8, God looks
for fruit, and claims it as his due. The more fruitful you are, the more is he gloritied.
« Herein,” said the Saviour, “is my Father glorified, that ye bear much fruit ;” the
more, also, is your own soul benefited and blessed. Often, when men become unfruitful,
and prove false to their vows, neglecting God’s ordinances, and abusing his mercies, he
gives them over to judicial blindness of mind, hardness of heart, searedness of con-
science, or to strong delusion, or to a famine not of bread but of hearing the Word of
the Lord. Sickness, or age, or poverty, Or removal of their habitation, deprives them
of the once possessed, but little esteemed and much abused, mercies, So with
Ephraim ; he is “joined to his idols: let him alune.” 4. During our walks in summer
or early autumn we used to see a tree withered and decayed; its leaves were gone, its
bark peeled off, and its branches quite bare. Near to it on every side were trees green
and leafy, healthy and vigorous, beautiful and flourishing. How ghastly looked that
naked skeleton tree beside them! We often said as we passed it by—What a true type
of a barren professor, “ twice dead, plucked up by the routs”! 5. From this miracle
our Lord took occasion to speak of the wonders which faith works, aud to urge the
necessity of faith to the success of prayer.—J. J. G.

Vers. 27—33. Parallel passages: Matt. xxi, 23—32; Luke xx. 1—8.—Christ’s
authority questioned. 1. CausE oF CHRIST’S AUTHORITY BEING CALLED IN QUESTION.
The ostensible cause was the events of the preceding day ; the real cause Satan’s oppo-
sition to the work of Christ. On the day before he had displayed his zeal for the
sanctity of God’s house and the purity of its worship. He is now called to account152 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x1, 1—33.

 

because of the extraordinary efforts he had made to put a stop to the public profanation
of the house of God, and because of the no less extraordinary authority which he had
exercised. Such appears to be the right reference of the radra in the question, though
along with the purging of the temple may be included the miracles of healing that had
been performed on the blind and lame who, as St. Matthew informs us, had resorted to
him in the temple. Others, with less probability, refer the word to his teaching ; for
“‘he taught daily in the temple,” as we read in St. Luke. All these, tocether with
our Lord’s triumphal entry, had sorely displeased and greatly discomfited the Jewish
rulers, who now proceeded to call his authority in question. But the prime mover
of! this cavilling opposition was Satan. He was pursuing his usual tactics. Good is
often done in an informal way, or by voluntary agencies, or by very humble instru-
mentalities ; and Satan, when the fact of the good done is undeniable, stirs up men to
impugn the authority or assail the commission of those Christian workers by whom
the good is done, thus endeavouring to raise a false issue and stay its progress.

I], GREED OF GAIN VERSUS GoDLINESs. The Church has its counterfeits as well as
the world; there is no class altogether free from false disguises. Some, perhaps many,
of those unholy traffickers who were desecrating the temple so that a second cleansing
of it within the short period of three years had become a necessity, fancied they were
doing God service and accommodating his worshippers; while their own sordid and
selfish interests—their own love of gain and usurious greed—were their real and
actuating motives. Was it strange that our Lord was roused to indignation, and
resorted to the most active measures to expel from the sacred precincts those dealers in
sheep and oxen, with their droves of cattle, those dove-sellers and money-changers, who,
under the pretext of supplying the requisites for sacrifices to such as came from a
distance, and the temple half-shekels to foreign Jews for their larger coins or coins
with heathenish images and inscriptions, had their heart set on driving a profitable
trade in this matter of the sacrifices, and their eye fixed on the KéAAvGos, or twelfth of
a shekel, as the agio of exchange; while the noisy bargainings, unseemly wranglings,
and general hubbub made the house of God resemble one of those caves where robbers
quarrelled over their ill-got gains ?

III. Our Lorp’s ANSWER TO THE QUESTION ABOUT AuTHORITY. The twofold ques-
tion about our Lord’s authority and its source was put by a deputation from the
Sanhedrim—a deputation representative of the three chief sections of that body:
namely, chief priests or heads of the twenty-four classes; scribes, the theologians or
authorized interpreters of Scripture; and the elders or heads of the principal families,
The question of this formidable deputation called forth a counter-question on the part
of our Lord; nor was there any evasion in this. By asking them whether John’s
baptism was of heavenly or human origin, he effectually answered their question, and
put them into a dilemma from which there was no escaping. If they admitted John’s
mission to have been from God, the matter was settled at once and decisively ; for John
had testified most positively and repeatedly to the Divine mission and consequent
Divine authority of Jesus, saying, “ Behold the Lamb of God, which taketh away the
sin of the world;” and declaring that he would “ baptize with the Holy Ghost.”
The alternative of John’s mission being derived from a human source was what they
dared not face, for it would bring them into collision with the crowd, and they were
too cowardly for that.

TV. THE UNFAIRNESS OF THE QUESTION OF THE SANHEDRIM. Had they not had
evidence of Jesus’ authority in his exce

ptionally sinless life in the midst of all the
temptations of a sinful world? Had they not evidence of his Divine authority in his
teaching ?—“ for he taught as One having authority, and not as the scribes ;” in “the
gracious words that proceeded out of his mouth ” ?—for the universal testimony was that
“never man spake like this Man.” Had they not proof in the miracles which he
wrought—not prodigally, but properly and appropriately ?

“But who so blind as those who will not see ?
And who so deaf as those who will not hear ?”cH. xu, 1—44.] THE GOSPEL ACCORDING TO ST. MARK. 153

 

EXPOSITION.

CHAPTER XIL

Ver. 1.—And he began to speak unto them
in parables. This particular parable which
follows was specially directed against the
scribes and Pharisees; but it was uttered in
the presence of a multitude of the people.
“ He began to speak... in parables.” He had
not used this form of instruction till now in
Jerusalem. A man planted a vineyard. The
imagery of the parable would be familiar to
them from Isaiah (v. 1). But Palestine was
eminently a land of “ vineyards,’ as well as
of “oil olives”? ~The man who planted the
vineyard is no other than God himself.
«Thou hast brought a vine; out of Egypt;
thou hast cast out the heathen, and planted
it.’ The imagery is specially appropriate.
No property was considered to yield so rich
a return as the vineyard, and none required
such unceasing care and attention. ‘The
vine represents the; kingdom of God in
its idea and conception; not the Jewish
Church in particular. The owner of this
vineyard had himself made it. (He had
« planted it.” . This planting took place in
the establishment of the Jewish polity in
the land of Canaan, when the heathen were
cast out. He set a hedge about it. This
and the following descriptions are not mere
ornaments of the parable. The “hedge” was
an important protection to the vineyard. It
might bea wallora “quick hedge,” a living
fence. The vineyards in the Kast may now
be seen often with a strong hedge planted
round them. Such hedges, made of the
prickly cactus, are to be seen at this day in
the neighbourhood of Joppa. Ficuratively,
this hedge would represent the middle wall
of partition which then existed between the
Jew and the Gentile; and in this, their sepa-
ration from the idolatrous nations around
them, lay the security of the Jews that they
should enjoy the continued pr ‘tection of God.
It is well remarked by Archbishop Trench
that the geographical position of Juda
was figurative of this, the spiritual sepa-
ration of the people—guarded as J udeea
was eastward by the river Jordan and its
chain of lakes, northward by Anti-libanus,
southward by the desert and Idumea, and
westward by the Mediterranean Sea. Digged
a place for the winepress (Anvés, torcular) ;
41:e words are literally, digged a pit for the
winepress (éputev Srodhviov); the digging
could only apply to the pit, a place hollowed
out and then fitted with masonry. Some-
times these pits were formed out of the solid
rock, Examples of these are frequent in
Palestine. There were usually two pits
hollowed out of the rock, one sloping to the

4

other, and with openings between them.
The grapes were placed in the upper pit;
and the juice, crushed out by the feet of
men, flowed into the lower pit, from whence
it was taken out and put into wine-skins.
“JT have trodden the winepress alone.” And
built a tower. The tower (aépyov) was
probably the watch-tower, where a watch-
man was placed to guard the vineyard from
plunderers. Particular directions are given
in the rabbinical writings (see Lightfoot)
for the dimensions both of the winepress
and of the tower. The tower was to be ten
cubits high and four cubits square. It is
described as “a high place, where the vine-
dresser stands to overlook the vineyard.”
Such towers are still to be seen in Pales-
tine, especially in the neighbourhood’ of
Bethlehem, of Hebron, and in the vine-
erowing districts of Lebanon. And let it out
¢9 husbandmen. The husbandmen would
be the ordinary stated teachers of the people,
though not excluding the people themselves.
The Jewish nation in fact, both the teachers
and the taught, represented the husbandmen,
each member of the Church, then as now,
being required to seek the welfare of the
whole body. And went into a far country
(kal dmednunce) 5 literally, and went into
another country. St. Luke (xx. 9) adds
(xpédvous fiavovs), “tor a long time.”

Vers, 2—5.—And at the season he sent to
the husbandmen a servant, that he might
reocive from the husbandmen of the fruits
of the vineyard. St. Matthew (xxi. 34) says
he sent “ his servants.” St. Mark mentions
them in detail. These servants were the
prophets, as Isaiah, Jeremiah, and others,
whom the Jews persecuted and slew in dif-
ferent ways, as the reprovers of their vices.
But the mercy of God was long-suffering,
and still triumphed over their wickedness.
In his account of this parable St. Mark
is very minute. The first servant that was
sent received no fruit, and was beaten. The
second received much worse usage. Accord-
ing to the Authorized Version the words are,
it him they cast stones, and wounded him in
the head, and sent him away shamefully
handled (kakeivov AWoBoAjraytes éxedaral=
woray, Kat amerreiAay Atiywuevoy). The word
AWoBoAncayres is, however, not to be found
in the best authorities; and the right reading
of the next word is apparently exedarlwoar,
a very unusual word; but the context makes
it plain that it expresses some injury done
to the head. ‘The other form of the word is
usual enough; but it ordinarily signifies
“a summing up,” “a gathering up into a
head.” And handled shamefully (Ar mope-
vov); literally, dishonoured. The third mes-154

THE GOSPEL ACCORDING TO ST, MARK.

[ou, x11. 1—44,

 

senger they killed outright. The words
run, And him they killed; and many others ;
beating some, and killing some. The con-
struction here is incomplete, although the
meaning is plain. The complete sentence
would be, “ And him they killed; and they
did violence to many others, beating some
and killing some.”

Vers. 6—8.—Having ‘yet therefore one
son, his well-beloved. There is strong
evidence in favour of a different reading
here, namely (@ri Eva eixev, viby wyarntoy),
he had yet one, a beloved son. There is
something very touching in this form of ex-
pression. Many messages had been sent ;
many means had been tried. But one other
resourceremained. “ There is one, a beloved
Son. I will send him; they will surely
reverence him-(éytpamjoovta Toy vidy pov).
They will reflect, and reflection will bring
shame and submission and reverence.” This
was the last effort of Divine mercy—the
sending of the Incarnate God, whom the
Jews put to death without the city. St.
Mark’s words seem rather to imply that
they killed him within the vineyard, and
east out the dead body. But it is possible
that in his narrative he mentions the climax
first—they killed him, and then returns to
a detail of the dreadful tragedy; they cast
him out of the vineyard, and there slew him.
(See Matt. xxi. 39.)

Ver. 9.—What therefore will the lord of
the vineyard do? In St. Matthew’s narra-
tive the scribes answer this question. St.
Luke, as St. Mark here, assigns the answer
to our Lord. It would seem probable that
the scribes first answered him, and that
then he himself repeated their answer, and
confirmed it by his looks and gesture; so
that from thence, as well as from what
followed, they might sufficiently understand
that he spake these things of them. ‘Then,
according to St. Luke (xx. 16), they sub-
joined the words, “ God forbid!” an expres-
sion wrung from their consciences, which
accused them and told them that the parable
applied to them. Here, then, we have a
distinct prediction of the rejection of the
Jews and the call of the Gentiles.

Vers. 10, 11.—This quotation is from Ps.
cxvili. 22, where David prophesies of Christ.
The meaning is plainly this, that the chief
priests and scribes, as the builders of the
Jewish Church, rejected Christ from the
building as a useless stone ; yea, more—they
condemned and crucified him. They re-
jected him (amredoxiuacav). The verb in the
Greck implies that the stone was first
examined and then deliberately refused.
But this stone, thus disallowed and set at
nought by the builders, was made the head
of the corner. The image here is different
from that used in the Epistles, where Christ

 

 

|

 

|

 

is spoken of as the chief Corner-stone in the
foundation. Here he is represented as the
Corner-stone in the cornice. In real truth
he is both. He is the tried Foundation-stone.
But he is also the Head of the corner. In
the great spiritual building he is “all and
in all,” uniting and binding together all in
one. This was the Lord’s doing (mapa Kuplov
eyeveto attn); literally, this was from the
Lord. The feminine (arn) refers apparently
to xepadn. This lifting up of the despised
and rejected stone to be the Corner-stone
ofthe cornice was God’s work; and was a
fitting object for wonder and praise.

Ver. 12.—The scribes and Pharisees
knew, partly from the words of this psalm,
and partly from the looks of Christ, that
they were spoken against them. So they
sought in their rage and malice to lay hold
on him; but they feared the people, with
whom he was still popular. Thus, however,
by his rebuke of the scribes and Pi.arisees,
he prepared the way for that death which,
within three days, they brought upon him.
And the counsel of God was fulfilled for the
redemption of men by the blood of Christ.

Vers. 13, 14.—St. Matthew (xxii. 15) tells
us that “the Pharisees took counsel how
they might ensnare him (é7as abroy mayi-
Sevoworv) in his talk;” namely, by pro-
posing to him captious and insidious ques-
tions, which, in whatever way he might
answer tliem, might expose him to danger.
On this occasion they enlisted the Herodians
to join them in their attack upon him.
These Herodians were a sect of the Jews
who supported the house of Herod, and
were in favour of giving tribute to the

Roman Cesar. They were so called at
first from Herod the Great, who was a
great supporter of Cesar. ‘Tertullian,

St. Jerome, and others say that these
Herodians thought that Herod was the
promised Messiah, because they saw that
in him the sceptre had departed from
Judah (Gen. xlix. 10). Herod encouraged
these flatterers, and so put to death the
infants at Bethlehem, that he might thus
gct rid of Christ, lest any other than him-
self might be regarded as Christ. They
said that it was on this account that he
rebuilt the temple with so much magnifi-
cence. The Pharisees took, of course,
altogether the other side, and stood forward
as the supporters of the Law of Moses and
of their national freedom. So, in order that
they might ensnare him, they sent to him
their disciples with the Herodians, and in
the most artful manner proposed to him,
apparently in good faith, a question which,
answer it how he might, would, as they
hoped, throw him upon the horns of a
dilemma. If he said that tribute ought
to be given to Cesar, he would expose him-

\CH. x11. 1—44.| THE GOSPEI

1 ACCOI

.DING

TO Sak, MARK.

 

malice

}
dit

self to the of the Jewish people,
who prided themselves upon their freedom.
If, on the other hand, he said that tribute
oucht not to be given to C he would
incur the wrath of Cesar and of the Roman
p wer.

Vers. 15, St. Matthew (xxii. 18) says,
“But J ‘eived their wickedness, and
said, Why tempt ye me, ye h y
You pretend that you
with a good con
to know how you
matter; when at the same
and
thirsting fur my blood,
in your power
tangle me by fraud.
says St. Jerome, ‘of
know the mind of the question r, and to
lapt his answer accordingly.” ‘These
Pharisees and Herodians flatter Christ that
they may him;

but he rebi
th mM, that, if possible

esar,

ypocrites ?
ae
are approaching

me
1ce, sincerely desirous
to act in this

time you are
of God, and are
and are doing all
torment me, and to en-
The first virtue,”
the respondent is to

inles allKe

en

cut

destroy ikes

» he might save them.

Bring me a penny, that I may see it. The
Roman denarius was equal to about eight-
pence halfpenny. ‘This was the coin in

the tril

which }
lstamped upon it the image of Tibe-

Tt ha

ute me

fiven l (
devolved to his successors.
eoin of the eount
the countr oO Dim Who l

Maimonides, quot d DY Dr. John |

(vol. ii. p. 230), says, “ Wheresoever the
money of any king s curre'it, there tiie
inhabitants acknowledge that king for their
lord.”’

Ver. 17.—Render unto Cesar the things
that are Ce@sar’s, and unto God the things
that are God’ It is as though our Lord

said,
Cesir—and there

“pice

4 MM

ou Jews are now subject to

; io i
Is here this @vlaence O

that his coin is current amongst you; you
would not use it were you not obliged, be-
eause all Gentile rites and symbols are an
re :
abhorrence to you:—but since Cesar de
mands nothing of vou but his tribute—the
coin slamped with his own image an l name
—it is your duty to render to him his own
denarius for tribute But spiritual things,
hk te GA Aho ina. OF es
such as Worship and obedlence, g1ve thoese
to God; for these he demands from you as

ine you will offend
Cesar.” Our Lord,
the ques-

Jews were

his right, and by so cde
neither God nor vel
1 his infinite
altogether

avoids
|

the

W is lom,
whether

izhtly in su iT ction to the Romans. This
doubiful question. But there could
e no doubt as to the fact that they were

L
made plain by the
coin. Now, this

]

vas manifestly the duty of the

This

was

Jewish people to give to Cesar the tribute
money which he demanded of them for the
expenses of government, and especially of
supporting an army to defend them from
their enemies. And it was no less their
duty to give their tribute to God, which he
in his own right demanded of them as his
creatures and faithful subjects. The rights
of Cesar are one thing, and those of God
are another; and there is nothing that need
clash between them. State polity is not
opposed to religion, nor religion to state.
Tertullian Says, “<*Render to Cesar the
things that are Cesar’s, and to God the
things that are God’s;’ that is, give to
Cesar his image stamped upon his coin,
and e to God his own image stamped
upon you; that while you render to
Cesar the coin which is his due, you may
render your own self to God.” This wonder-
ful answer of our Lord teaches us that we
ought to try to speak so wisely, and so to
moderate our speech amongst those who are
captious, that we may, if possible, offend
neither side, but steer saf ly between Scylla
and Charybdis. And they marvelled at
him. The ti Greek reading of the verb
here not é@atuacay, but efeOavu Cov, they

l gre itly at hi ns; they stood marvel-
ling greatly at him. They marvelled at his
| skill in extricating himself so
7 ' this net in which they had
h p 1 to entanele him. Indeed, the words
of the psalmist (Ps. ix. 15) were verified in
them: * The wicked is snared in the work
own hands.’ He vaulted over the
set for him, leaving them entangled in
: lifted up the question far above the
‘aversy of the hour, and affirmed
inciple of natural and religious
ich belongs alike to all times

ely
y

so

ue

1S
1}

eLLe

u sons and places.

Vers. 18 —23.—And there come unto him
Sadducees, which say that there is no resur-
rection. Jos phus s ites that in the time of

Judas Maccabseus there were three sects of

the Jey amouest themselves,

ering
name ly, the Sad luce es, and

>

> ee
Pharist Cs,

the

the E-senes [The Hebrew word Zudoe,
from which the Sadducees derive tleir

. 9 . } 9? rm Q
name, means “ just,” or“ righteous.” Tuese
Salducees accepted the Pentateuch, and

more than the Pentateuch; but
jected any oral tradit They were
in the time of our Lord as denying
those doctrines which connect us more im-
tely with another world, such as the
of spirits and of angels, and the
resurrection of the ho ly. ‘Th 2Y altogether
denied fate, affirming that all things are
in our own power. ‘They heard Christ
preach the resurrection, and by means
ol it persuade men to repentance and @
holy life, They therefore proposed to him

on.

existence156

THE GOSPEL ACCORDING TO ST. MARK,

[cu. xu. 1—44,

 

a question which appeared to them to be
fatal to the doctrine of a future state and
a resurrection. ‘The case supposed is that of
seven brethren, who, in compliance with the
Law of Moses, one after another, as each
died in succession, took the same woman to
wife. It is probable that such a case may
actually have occurred; at any rate, it was
a possible case. And the question founded
upon it by the Sadducees was this—Whose
wife would she be of them in the resurrec-
tion? Here, then, they hoped to entangle
him, and to show that the doctrine of the
resurrection was absurd. For if our Lord
should say that in the resurrection she
would be the wife of one only, the other
brethren would have been excited to envy
and continual strife. Nor could he have
said that she would be common to the
seven brothers. Such were the absurdities
which, as they intimated, would flow out of
his doctrine of the resurrection, if it could
be proved. But our Lord scatters to the
winds all this foolish reasoning, by adding
one clause omitted by them, and overlooked
by men of mere earthly minds, namely,
that in the world to come this widow would
be the wife of none of the seven brethren.
Ver. 24.—These Sadducees erred in two
ways: (1) They did not know or remember
the Scriptures, such as that in Job (xix. 25),
“J know that my Redeemer liveth,” etc.,
or in Isaiah (xxvi. 19), “Thy dead men
shall live, together with my dead body shall
they arise;”’ or in Daniel (xii. 2), ‘‘ Many
of them that sleep in the dust of the earth
shall awake,” etc. (2) They did not know
the power of God, namely, that he can
raise the bodies of the dead again to tife,
even as at first he created them out of
nothing; for a greater power is required to
make that to be which was not, than to
make that again to be which once was. But
then the resurrection life will be a new
life, spiritual, glorious, eternal, like that of
the angels. So in these words our Lord
struck at the double root of the error of the
Sadducees : (1) ignorance of the Scriptures,
which plainly teach the resurrection; and
(2) ignorance of the power of God, which
led them to interpret these Scriptures,
which speak of the resurrection, to mean only
a mystical resurrection from vice to virtue.
Ver. 25.—But are as angels in heaven—
not “the angels:” the of is omitted. The
blessed, after the resurrection, will be like
angels as to purity, as to a spiritual life, as
to immortality, as to happiness and glory.
There will be no necessity for marriages in
heaven. Here, on earth, the father dies,
but he lives on in his children after death.
In heaven there is no death, but every one
will live and be blessed for ever; and there-
fore it is that St. Luke adds here, “ Neither

 

can they die any more.” St. Augustine
says, “ Marriages are on account of children ;
children on account of succession ; succession
on account of death. But in heaven, as
there is no death, neither is there any mar-
riage.”

Ver. 26.—St. Mark is here careful to state
that what St. Matthew describes as “the word
spoken by God” was to be found in the
book of Moses (Exod. iii. 5), in the place
concerning the Bush (ém) rs Barov), as itis
correctly rendered in the Revised Version.
Our Lord might have brought yet clearer
proofs out of Job, Daniel, Ezekiel, etc.;
but in his wisdom he preferred to allege
this out of Moses and the Pentateuch,
because, whatever the views of the Sad-
ducees may have been as to other parts of
the Old Testament, these books of Moses
they readily acknowledged. I am the God
of Abraham, and the God of Isaac, and the
God of Jacob. The force of the argument is
this, that “ God is not the God of the dead,
but of the living.” ‘Their souls are still
alive; and if these patriarchs are still alive,
there will be a resurrection. If men are to
live for ever, they will, sooner or later, live
again in the completeness of their being,
namely, of body and soul and spirit. Our
Lord would, therefore, say this: “In a few
days you will put me to death; but in three
days I shall rise again from the dead. And
after that, in due time I shall raise them
from the dead at the last day, and bring
them in triumph with me into heaven.”
The Sadducees and the Epicureans denied
the resurrection, because they denied the
immortality of the soul; for these two
doctrines hang together. For if the soul
is immortal, then, since it naturally depends
upon the body, it is necessary that the body
should rise. Otherwise the soul would con-
tinue to exist in a dislocated state, and
would only obtain a divided life and an
imperfect existence. Hence our Lord here
distinctly proves the resurrection of the
body from the immortality of the soul.
When he speaks of Abraham, Isaac, and
Jacob, he does not speak of their souls
only, but of their whole being. Therefore,
though they are for a time dead to us, yet
they live to God, and sleep, as it were,
because ere long God will raise them from
death, as from a sleep, to a blessed and
endless life. For all, though they have
passed out of our sight, still live to him.

Ver. 27.—Ye therefore do greatly err.
The Greek is, omitting the oty, simply
vues TOAV mAaVaCbe, Ye greatly err. he
omission is more consistent with St. Mark’s
usual style. The Sadducees entirely mis-
understood the meaning of their own Scrip-
tures,

Ver. 28,—St. Matihew (xxii. 34) says here

aOH. xu. 1—44.]

THE GOSPEL ACCORDING TO ST. MARK.

157

 

that the Pharisees, when they heard that
he had put the Sadducees to silence, gathered
themselves together, and that then one of
them, who was a lawyer (voutyos), that is,
“‘a scribe,” asked him this question, What
commandment is the first of all? It appears
here from St. Mark that this scribe had
been present at the discussion with the
Sadducees, and he had probably informed
the others of what had taken place, and of
the wisdom and power of our Lord’s answer;
so he was naturally put forward to try our
Lord with another crucial question. It
does not necessarily appear that he had an
evil intention in putting this question. He
may, in his own mind (seeing the wisdom
and skill of our Lord), have desired to hear
what Christ had to say to a very difficult
question on a matter deeply interesting to
all true Hebrews. The question was one
much mooted amongst the Jews in the time
of our Lord. “For many,” says Bede,
“thought that the first commandment in
the Law related to offerings and sacrifices,
with regard to which so much is said in
Leyiticus, and that the right worship of
God consisted in the due offering of these.”
On this account the Pharisees encouraged
children to say ‘‘ Corban” to their parents;
and hence this candid and truth-loving
scribe, when he heard our Lord’s answer
about the love of God and of our neighbour,
said that such obedience was worth ‘‘ more
than all whole burnt offerings and sacri-
fices.”’ With regard to the love of God, St.
Bernard says, “‘'The measure of our love to
God is to love him without measure; for the
immense goodness of God deserves all the
love that we can possibly give to him.”
Ver. 31.—Thou shalt love thy neighbour
as thyself. God is to be loved above every-
thing—above all angels, or men, or any
created thing. But after God, amongst
created things, our neighbour is above all
to be loved. And we are to extend to our
neighbour that kind of love with which we
love ourselves. Our love of ourselves is not
a frigid love, but a sincere and ardent love.
In like manner we should love our neigh-
bour, and desire for him all those good
things both for the body and for the soul
that we desire for ourselves. This is what
our Lord himself teaches us. ‘“ All things
whatsoever ye would that men should do to
you, even so do unto them.” There is none
other commandment greater than these. St.
Matthew (xxii. 40) says, “On these two
commandments hang the whole Law and
the prophets.” There is no commandment
greater than these, because all the precepts
of the Divine Law are included in them.
So that our Lord here teaches us that we
ought continually to have these two pre-
vepts in our minds and before our eyes, and

 

direct all our thoughts and words and
actions by them, and regulate our whole life
according to them.

Ver. 32.—The first words of this verse
should be rendered thus: Of a truth, Master,
thou hast well said that he is one. In the
remainder of the scribe’s answer we find a
different word used in the Greek for “ mind,”
or “understanding,” from that just used by
our Lord. In our Lord’s answer the word
is Sidvoiz. Here it is civecis. Both words
are well rendered by “understanding.” It
is an act of understanding. Itis the thought
associating itself with the object, and
“standing under” it so as to support it.
(See Dr. Morison on St. Mark.)

Ver. 33.—Is more (repicodtepdv)—accord-
ing to the most approved reading, much
more—than all whole burnt offerings and
sacrifices. ‘This scribe was evidently emerg-
ing out of the bondage of ceremonial things,
and perceiving the supremacy of the moral
law.

Ver. 34.—And when Jesus saw that he
answered discreetly (vovvexas), he said unto
him, Thou art not far from the kingdom of
God. It would appear from this answer
that our Lord regarded him as one who
approached him with the sincere desire to
know the truth, and so he encouraged him.
This shows how powerful an influence our
Lord’s teaching had already exercised
amongst all classes of the Jews. This
scribe, notwithstanding the prejudices of
his class, had reached the border-land of
the kingdom. He had learr that the true
way to the kingdom was by the love of God
and of our neighbour. He was not far
from the kingdom—not far from “the
Church militant here on earth,” by which
is the way to the Church triumphant in
heaven. He was not far from the kingdom,
but still he wanted that which is the true
pathway to the kingdom—faith in Christ
as the Saviour of the world. And no man
after that durst ask him any question. St.
Matthew (xxii. 46) places these words after
the next occurrence, But there is no incon-
sistency in the two narratives, because in
this next incident our Lord puts the
question to them; and this silenced both
their questioning and their answering. All
felt that there was such a vast reach of
wisdom and knowledge in all that he said,
that it was in vain to contend with him,

Ver. 35.—Our Lord was now in the
temple, and he took the opportunity for
instructing the scribes and Pharisees con-
cerning his person and his dignity. Thus,
as ever, he returned good for evil. He here
taught them that the Messiah was not a
mere man, as they supposed, but that he
was both God and man, and that therefore
they ought not to wonder or to be offended158

THE GOSPEL ACCORDING TO ST.

MARK.  [cun. x1r. 1—44.

 

because he called himself the Son of God.
St. Matthew (xxii. 42) more fully gives
their answer first, namely, that ‘ Christ is
the Son of David.” They should have said
that, as God, he was. the Son of God, ac-
cording to those words, *‘ Thou zB E Son 5
this day have I begotten thee;” but that,
ag man, he was the Son of David. Their
answer was very different from that of
Peter: “Thou art the Christ, the Son of
the living God.” But they wanted the
Divine knowledge which the disciples had
gained. é

Ver. 36.—The Lord said unto my Lord.
From this verse (Ps. ex.) our Lord shows
that the Messiah, such as he was, was not
a mere man, as the Pharisees thought, but
that he was God, and therefore David’s
Lord. The meaning, therefore, is this, “‘ The
Lord God said to my Lord,” that is, Christ,
“Sit thou at my right hand,” that is, when,
after his cross, his death, and his resurrection,
he will exalt him far above all principality
and power, and place him next to him in
heaven, that he may reign with supreme
happiness and power and glory over all
creatures. ‘These words show that this is a
Divine decree, fixed and irrevocable. Till I
make thine enemies thy footstool (imomdd:0y
tov Today cov); literally, the footstool of thy
feet ; that is, reign with me in glory until
the day of judgment, when I will make the
wicked, all opposing powers, subject to thee.
The word “till” does not imply that Christ
will then cease to reign. ‘Of his kingdom
there shall be no end.” But he will then
formally deliver up the kingdom to God,
even the Father, only that he may receive
it again as the second Person of the God-
head.

Vers. 38, 39.—These verses are a conden-
sation of the woes reccrded at length by St.
Matthew (xxiil.). And he said unto them in
his doctrine (év TH O10axXH avTOD ]
in his teaching—Beware of the scribes which
desire (tay OcAdvtwy) to walk in long robe
(€v otodais) The orddAn was a rich rc
which reached down to the ankles, and was
adorned with fringes. The took
pleasure in this kind of display. The
salient points in their character were os-
tentation, avarice, and religious hypocrisy.

Ver. 40.—There is a change in the con-
struction here, which is not marked in the
Authorized Version. The sentence in this
fortieth verse should stand alone, and be
read thus: They which devour (0! karec6l-
ovtes) Widows’ houses, and for a pretence
make long prayers; these shall receive
greater condemnation. The sentence thus
read is far more graphic. The statement thus
becomes indeed more general, but the refer-
ence is still to the scribes who through their
avarice swallowed up the property of help-

scribes

 

 

less widows, and through their hypocrisy, in
the hope of thus more effectually imposing
upon their victims, lengthened out their
prayers. Greater condemnation. The word
in the Greek is kpiua, that is, “judgment.”
A severer sentence would fall upon them in
the day of judgment and a heavier condem-
nation, because, under the semblance of
piety, they practised iniquity, and indulged
their avarice under the mask of religion.

Ver. 41.—He sat down over against the
treasury (yaComvAdkioyv, from yaa, @
Persian word meaning “treasure,” and
puddrrew, to guard). This was the recep-
tacle into which the offerings of the people
were cast, for the uses of the temple and for
the benefit of the priests and of the poor.
Hence that part of the temple in which
these gifts were kept was called the treasury.
He beheld (é@eépe.)—literally, he was behold-
ing ; hewasobserving—how the multitude (ads
6 6xAos)—that is, inwhat manner, with what
motives (for he was the heart-searcher)
the crowd of givers—cast money (BdAAex
xadrndv); literally, zs casting. St. Luke
uses the term (r& Sapa) * their gifts.” Many
that were rich cast in much (7oAAd), that is,
“‘many pieces.” ‘There were several aper-
tures in the treasury, which from their
shape were called trumpets. Some of these
had special inscriptions, marking the des-
tination of the offerings.

Ver. 42,—A poor widow (ula yhpa rrwyh);
literally, one one specially
singled out for notice. St. Luke says, efde
de kal Twa Xhpav mevixpay: literally, a widow
who supported herself by her own little labour.
And she cast in two mites (Aer7Ta), which
make a farthing. The farthing was the
fourth part of an as, and ten of these made
a denarius. The Greek word (Aer7a) Means
literally ‘¢thin pl ces.”

Vers. 43, 44.—This poor widow hath east
inmore. The right reading of the verb here
is €Bade, not BéBAnne; this aoristic render-
ing has very good authority—this oor
widow cast in more. Her act is complcted,
and has gone up for a memorial before God.
She “ gave” more than all the others who
are casting (réy BudAdytwr), not *‘ have cast
in (tay Baddvtwy).” She gave more, when
she threw in those two mites, than all the
others were giving—more, that is, in the esti-
mation of him who sees not as man sees,
God does not weigh the gift so much as the
mind of the giver. That gift is really the
greater in his sight, not which is actually of
greater value, but which is greater in respect
of the giver. Therefore this poor widow,
when she gave her farthing, gave more than
they all, because she gave ail her living—all,
that is, that she had beforehand for that
day, trusting that the Lord would give her
her bread for that day. And so she carried

poor widow ;H. XII, 1—44.] THE GOSPEL ACCOR DING TO ST. MARK. 159

a the palm for a rality >» Christ himself | proudly present, but what you offer with
ing the Judge. Ambrose says, “ That | humility and devotion.”
which God esteems is not that shih you

HOMILETICS

Prac 9 Loe sein er iam aw kek a : S33

a el vine-dressers. By this time there was no further prospect or
possibuity that the fate of Jesus might be averted. His entry into Jerusalem in state,
and his cleausing of the temple, were acts oe ey priests, scribes, and Pharisees could

not pardon, for they were a claim to authority altogether incompatible with their own.
] ]

And the word s of Je sus were as bold a ae acts : ; their Bee e and severity enraged the

in tn sare } — =

rulers beyond all degree. The enemies of truth and righteousness were by this time

fully re solved to strike down him whose character and n rinistry were the living embodi-
ment of what they most hated. It was only a question of time and manner and
instrumentalities. All this Seas knew, and he knew that “his hour was come.” There
Was ho occasion now for reticence, and there was no longer any end to be subserved
by it. His speech was always plain and faithful, but now his denunciations were
unsparing, and his warnings terrible. On this Tuesday morning Gf his last week, our
Lord summed up in this parable of “the wicked husbandmen,” “the rebel vine-
dressers,” the ei history of Israel in the past, and the approaching doom of
Israel] in the future. It was in the temple precincts, and in the presence both of the
people and of the chief priests, that the great Teacher so boldly aserted his own special
mission and authority, and so emphatically foretold his own fate and the judgment
which should overtake the guilty nation. The immediate application of the parable is
clear enough. Israel was the vineyard planted in the election of Abraham, and hedged
about and provided with all things neediul, in the giving of the Law by Moses and in
the settlement in Canaan under Joshua. ThekE ernal, who had so favoured the chosen
people, had sent prophets in three periods—that of Samuel, that of Elijah and Elisha,
and that of Isaiah and Jeremiah—to summon Israel to a life of spirituality and obedience
corresponding with their privileges. The Jews had not fulfilled the Law of God, or
rendered to Heaven the fruits meet for repentance. And now he, the Son of God, was
amoug them, the final Embassy from the throne of the grea t King. It was but too
plain to all eyes that the unfruitfulness and rebellion of Isra % ‘eached the most awful
heizht just when their advantages were the greatest, and the mercy of the Eternal was
most conspicuous. ‘They, who had rejected and slain the prophets, were now plotting
against the very Son of God. ‘They were about to put him to death, because he told
them the truth and urged the rightful claims and demands of his Father. They might
think, and did think, that this would be the end; but such an expectation was delusive:
it was incompatible with the righteous government of God. And the Lord plainly
foretold them that, as surely as God reigned in heaven and on earth, so surely should
the rebellion of Israel be awfully and signally chastised, their special privileges come to
a perpetual end, and the blessings which they were rejecting be conferred by God’s
sovereign favour upon others, who should render the fruits in their seasons. Forty
years afterwards Jerusalem was destroyed, the Jews were scattered, and their national
life came to an end ; and the kinvdom of God was established amone the Gentiles,
The parable has lessons, not only for Israel, but for us; it embodies truth spiritual,
practical, and a

I, OUR EARTHLY OCCUPATION: TO TILL THE VINEYARD OF Gop. The figure sets forth
our vocation ed responsibility. It represents our life as one of f priuiiead It is nota
wilcerness, but a vineyard, which we are called to cultivate. God has done much for
us, In appointing for us the circumstances and opportunities of our existence. Our life
is oue of work. ‘The most favourable situation and the most fruitful soil avail little if
the plot be neglected; only faithful and diligent labour on our part can secure that the
purposes of the Divine Lord shall be fulfilled. It is for us to “ give diligence to make
our calling and election sure.” ‘The greater our privileges, the more need that we should
be diligent, laborious, and prayerful. Opportunities must be used, and not neglected
or abused.

II. 'Gop’s RIGHTEOUS EXPECTATION : THAT WE SHALL YIELD HIM FRUIT. What isthe

es
fe:
fre
fi:
ee
Be

ee160 THE GOSPEL ACCORDING TO ST. MARK. (cu. x11. 1—44,

 

 

crop, the produce, he desires to see ? Holiness and obedience, love and praise, as far as
he is concerned; and, as far as regards our fellow-men, justice and gentleness, benevo-
lence and helpfulness. He looks for repentance from the sinner, for faith from the hearer
of the gospel, for improvement in character and for usefulness in service from the
Christian. Why he does this is obvious enough. He has given us the means of know-
ledge and the opportunities of devotion, and looks for a return. “ What more,” he says,
“could I have done than 1 have done?” And this expectation is for our sake as well as
for hisown. Our fruitfulness is our welfare and our happiness; it brings its own reward.

III. Gonv’s REQUIREMENT AND DEMAND UPON MEN, BY HIS MESSENGERS AND BY HIS
Sox. Our Lord appeals to us both by the Law and by the gospel. ‘The teaching of
his Word brings before us his rightful claims, and shows us how much it is for our
highest advantage that we should not be unmindful of them. He summons us by the
lessons of his providence, and by the counsels of our Christian friends, to a religious
life. Yet there is no appeal so powerful, so persuasive, as that which God makes to us
by his own “ dear Son.” Christ comes to us with authority ; he comes to us with grace.
He comes from the Father, and he comes with the deepest interest in our condition,
anxious to overcome our rebelliousness, and to lead us to a holy and grateful obedience.
The gospel of Jesus Christ is the one great, Divine appeal to the hearts of men. It is
the method which infinite Wisdom and Mercy have devised of winning our confidence
and love, and securing our ready obedience and loyal service. Those who have rejected
other messengers of Heaven may justly be enjoined to receive with reverence the Son
of God.

TV. THE PENALTIES OF FRUITLESSNESS AND REBELLION.. These are described in this
passage in the most affecting terms. Privileges are removed from the unfaithful. The
negligent and rebellious are punished and cast out. The advantages which they have
spurned are transferred to others.

V. Tur REWARD OF FRUITFULNESS AND LoyALTY. 1, Christis glorified, even though
there may be those who reject and contemn him. Christ himself quotes a passage of
Scripture, in which this great truth is set forth, though by a change of figure. “ The
stone which the builders rejected is become the Head of the corner.” ‘Ihe purposes of
God are accomplished, and cannot be frustrated by the guilt of man. 2. Other hus-
bandmen are found who will deal more faithfully with the sacred trust. These shall
offer the fruits of obedience, which shall be acceptable to the Lord of the vineyard.
They shall be confirmed in their occupation, shall be blessed in their work, shall enjoy
the Master’s favour, and shall live in the light of their Master’s glory.

Vers. 13—17.—Cesar’s due. There could not have been a more decisive proof of the
duplicity and hypocrisy of the Jewish leaders than that furnished by this incident. It
is certain that they were opposed to the Roman sway, that they nursed in their hearts
hopes of Jewish independence, that they would have eagerly welcomed such a Messiah
as they looked for—one who should deliver them from the yoke of foreign bondage.
Yet, in their malignity, they were ready to denounce Jesus to the Roman governor
should he express an opinion adverse to the paying of tribute, just as they were ready
to deliver him up to the fury of the populace should he formally approve and sanction
the rights of the empire over the Jewish people. Thus—

L. A gust BUT INSINCERE COMPLIMENT VEILS A MALIGNANT DESIGN. It isan astounding
instance of duplicity, this method of approaching the Lord Jesus. These Pharisees
and Herodians make admissions; which they would never have made except as the
means to an evil end. They address the Master with the acknowledgment that he is
“true ”—in this a striking contrast to themselves; that he is impartial, caring not for
any one, nor regarding the person of men; that he taught the way of God. ‘This was
not empty, complimentary language; it was just. Whether in their hearts they believed
it to be so, we cannot say; but Christ’s enemies were often unintentional witnesses, both
to his virtues and to his Divine authority and mission. Their only aim was to con-
ciliate him, so that, in an unguarded moment, he might, with natural frankness, commit
himself to some judgment which they might use to his harm.

II. A cRAFTY ALTERNATIVE, AN INSIDIOUS SNARE, IS WISELY ELUDED. “ Isit lawful to
give tribute unto Cesar, or not?” <A categorical answer either way would have been
immediately and effectively used to his injury; he could not, after so answering, bothCH. XIn. I—44.] THE GOSPEL ACCORDING TO ST. MARK, 161

es a
pees Er

stand well with his countrymen and remain free from the imputation of disloyalty to
the then supreme power of Rome, The alternative was fairly evaded, and the snare
Was escaped, by the method in which Jesus dealt With the question propounded, There
was something picturesque and impressive to the popular mind in his asking for the
denarius, and pointing to the emperor’s image and superscription, There was manifest
reasonableness in Yielding to Crgar what was so obviously his Own; yet it was pointed
- that this might be loyally done Without detriment to the higher obligations of
eligion.

Ill. A prrivcrere op ACTION IN THE SEVERAT, DEPARTMENTS OF HUMAN LIFE IS ONCE
FOR ALL ASSERTED, 1, We have here a Tecognition that civil sovernment is of Divine
authority. It does not follow from this that every government deserves approval, or
even that under no circumstances is it lawful to resist constituted authority. But our
Lord teaches, and his apostles teach, as a general principle, that civil governors are to be
obeyed, that “ the powers that be are ordained of Gods 2 An implication that there
IS a province into which civi] sovernors may not intrude, that there are obligations which
take precedence even of the duties we owe to the earthly sovereign, There are claims
which the Divine Lord himself prefers, and which he regards as supreme, The apostles
clearly grasped this principle, and put it into practice when the rulers interfered with
their discharge of what they held to be their religious duties. When a conflict occurs
between the allegiance due to the civil ruler and that due to the supreme King, our
Lord’s words warrant the preference of the Divine to the human law. In times of
persecution especially, the principle of our Lord’s words has often guided the wavering
and sustained the feeble. « Whether it be right to obey God rather than man, judge
ye!” We may say that the modern privilege of religious liberty has grown out of this
incident in our Lord’s ministry, these words from our Lord’s lips. And to the same
source we may attribute the srowing tendency on the part of secular powers to with-
draw from the province of religion, and to allow free scope to the action of conscience
and full liberty for the profession and for the rites of religion. There IS a province into
which no earthly authority may intrude, and where the Creator reigns Supreme and
alone.

Vers. 18—27.— Sadducees confuted, Of all the subjects which awaken the specula-
tive curiosity and inquiry of men, none approaches, in dignity and importance, the
future life. he nobler spirits, in every civilized and cultured community, have either
held as an article of faith, or have cherished with fondest hope, the prospect of immor-
tality. Annihilation is a prospect which none but the degraded and sinful can consent
to accept without shuddering horror, It has often been observed ag very remarkable,
though not inexplicable, that the Pentateuch contains no express, explicit statement
regarding a future life, It appears that the revelation of immortality was progressive ;
for expectations regarding a conscious existence of happiness after death are certainly
found with growing frequency in the later books of the Old Testament. The psalmists
and prophets rejoiced in the hope of a heavenly rest and an imperishable fellowship with
the Father of spirits, At the time of our Lord’s ministry there was a division among
the religions authorities of the Jewish people upon this all-important subject; the
Pharisees holding to the doctrines of immortality and resurrection, and the Sadduceeg
denying and apparently ridiculing both, Amongst the Sadducees were many of the
most intellectual of the upper classes of society, hey also retained in their own lead-
ing families the office of high priest. Both our Lord Christ and his apostle Paul took
a very decided stand against the Sadducaic doctrine and party. During the last week
of our Lord’s ministry, when the conflict with his enemies was reaching its height, many
assaults were made from various quarters against Jesus and his claims and teaching,
This passage records the attack of the rationalistic party upon the Divine Master, and
his original and conclusive repulse of that attack,

I. THE REASONING OF THE SADDUCEES AGAINST THE TEACHING OF OUR Lorp vupoy
IMMORTALITY AND RESURRECTION, 1. It was indirect reasoning. Instead of attacking
the doctrine, they simply attacked a supposed inference from it, Viz. the continuance of
physical human relations in another life. 2. It was frivolous Teasoning. They must
have found it hard to state with serious faces a case so absurd. It would have been
childish had they supposed the woman to have married twice ; the supposition that she

MARK—II, MTHE GOSPEL ACCORDING TO ST. MARK. fou. xu. 1—44.
ee

should confront in the resurrection life the rival claims of seven husbands was ridiculous.
This is not the temper in which great problems regarding human destiny should be
discussed. 3. It was snconclusive; for no one of the alternative solutions of the
difficulty proposed would have been incompatible with a future life.

Il. THE GENERAL REPLY OF THE Lorp JESUS TO THIS REASONING. 1. He refutes the
argument, if it can be so called, which they had adduced. Marriage is an earthly
institution, and is especially adapted to a mortal race, providing that generation shall
succeed generation. Love is indeed imperishable, and shall be perfected in heaven ;
but marriage shall no longer be necessary when men shall be equal to the angels, and
shall sin and die no more. Therefore no reasoning founded upon the continuance of
this physical relationship has place with reference to the life beyond the grave. 2. He
pases the doctrine of the future life upon the power of God, which they strangely
overlooked. It is the reasoning which was repeated by St. Paul, “ Why should it
be thought a thing impossible with you that God should raise the dead?” The
omnipotence which first called human nature into being is surely able to revive the
spirit and perpetuate its consciousness and activity. This is an unanswerable
argument still against all dogmatic denial of the future life. It does not in itself
establish the doctrine, but it is conclusive against those who deny it. It removes the
presumption from the opponents to the upholders of immortality. 3. He refers to the
Scriptures for grounds for belief in a future life. ‘Those who admitted their authority
would find it hard to reconcile such admission with disbelief in the resurrection.

Ill. THE SPECIAL ARGUMENT BY WHICH THE Lorp JESUS ESTABLISHES FAITH IN
IMMORTALITY AND A FUTURE LIFE. 1. Jesus refers to an authority which the Sadducees
professed emphatically to revere—the Pentateuch. “The Law ” was their especial
pride, and they may have justified their scepticism by the absence of explicit teaching
upon this great doctrine from the books of Moses. 2. Jesus quotes a familiar passage,
in which he reads, or from which he deduces, a new and striking and convincing
argument. It is upon record that God declared himself to Moses as “the God of
Abraham, of Isaac, and of Jacob.2. Now, what did this imply? That God had been
their God, but that, they having ceased to exist, he was no longer? Or, that he was
the God of their mouldering or dispersed dust, which, upon the theory of annihilation,
was all that remained of them? Fither those who had been wont to read this passage
must have passed it over without reflection, or they must have been satisfied with an
interpretation crude andempty. Or else they must have drawn the inference which
the great Master now drew: “God is not the God of the dead, but of the living.”

Once he declares himself his people’s God, he remains such for ever; and they remain
his,—conscious recipients of his favour, and responsive partakers of his Divine and
Fatherly love. He isa covenant God; his promises are never broken, and his declara-
tions never fail. An immortal God involves the immortality of those whom he has
created in his image, redeemed by his grace, renewed by his Spirit. If he is what he
has revealed himself as being, if his people are what he has declared them to be, then

death has no power over them ; they are destined to “ glory, honour, and immortality.”
For “all live in him.”

162

 

Vers, 28—34.—The great’ commandments. This passage of the Gospel affords
common ground, upon which those who lay the greatest stress upon Christian doctrine
may meet with conciliation and harmony those who are wont to insist most upon
Christian morality. Here is a statement, upon the highest authority, as to what God
requires of man, as to what man owes to God and to his fellow-men. “Do this, and
thou shalt live!” It is a sublime view of the great purposes of our spiritual being.
Beyond this religion cannot go; for this is the end for which our nature was framed,
for which revelation was vouchsafed. Yet who can read these requirements of a holy
and benevolent Creator and Ruler without feeling that by himself they have not been
fulfilled 2? The man must be besotted by self-conceit, or must have silenced conscience,
who claims to have loved God with all his powers, or to have uniformly loved his
neighbour as himself. The purer, the more stringent the Law, the deeper the humilia-
tion and contrition of the transgressor. What, then, more fitted to induce sinners to
receive the gospel with faith and eratitude than these words of Jesus? What can
make so welcome the tidings of Divine forgiveness secured through the redemptionCH. XI, 1—44.) THR GOSPEL ACCORDING TO ST. MARK, 163

ete Se eer ene

 

wrought by the Saviour on the cross ? And, further, as we meditate upon this idea] of
a beautiful and acceptable moral life, how profoundly are we impressed with a Sense of
our own weakness! And surely this must lead us to seek and to accept the aid of the
Spirit of God, who is the Spirit at once of power and of love! Thus the inculcation
of Christian morality haturally suggests the doctrines upon which we build our hopes
for time and for cternity. On the other hand, in the presence of these inspiriting
words of the ] faster, how is it possible for the candid and the faithful to rest in that
view of the o spel which represents religion ag merely securing the forgiveness of sin,
and immunity from wrath and punishment ? Here is a summons to a spiritual, a self.
denying, anda benevolent life,

I. THE questioy A OF OSED TO JESUS. 1, In itself it was a worthy, a noble ques-
tion. Unlike the trifling and ridiculous riddle propounded by the Pharisees, it was an
inquiry be coming on the part of the scribe who urged it, and fit for the consideration
and judgment of the holy Master himself. It respected commandments, and thus
acknowledeed the rule of a just God, and the duty of man’s obedience and submission.
It concerned morality—the highest of all human interests, Tt evinced an evident
desire to do what was right, and to give precedence to what Should be acknowledged
best. There can be no nobler inquiry than this—What is the will of God? What
is the duty of man? What shall I do? 2. In its spirit and purport, the question
was commendable, The questioner observed that Jesus had answered well; that he
had solved with marvellous wisdom the difficult question of the Pharisees ; that he had
dealt skilfully and conclusively with the cavilling of the Sadducees, The limits of
civil submission are an interesting branch of Study ; the future life is of all Speculative
questions the most engrossing to the thoughtful ; but of even wider interest are the
foundation, the character, the means, of human goodness, The inquiry as to the first
of commandments was pntasa testing question, but in no captious Spirit ; it was the
expression of a desire to learn—to learn from the hichest authority, to learn the most
sacred principles of mora] life. And not to learn only, but doubtless to practise the
lesson acquired,

Il, THE answer or JESUS TO THE SCRIBE. There was no hesitation in the Master’s

reply to the question proposed; the challenge was at once taken up. And consummate
wisdom was shown in the reference to the Mosaic Law, the very words of which were
quoted. Thus the right-minded were conciliated, yet at no expense, but rather by
the manifestation, of truth, And the hostile Were silenced ; for who of the Jewish
rabbis could call in question the authority of their Own sacred books? When we look
into the substance of the response, several remarkable facts become apparent, l. Love is
represented as the sum of the Divine commandments. The Pentateuch contained the
injunctions our Lord repeated, but they were included in a vast body of precepts and
prohibitions, It could scarcely be said with justice that love was the most prominent
of the Mosaic commandments. Christ's independence, discernment, and legislative
authority were shown in his fixing upon the two requirements which occur in different
books and in diff

7
l
?
|

ferent connections, and in bringing them out into the light of day, and
exhibiting them as in his view of surpassing importance, and so promulgating them ag
the laws of his Spiritual kinedom through all time. God himself is love; Christ is
the expression and proof of the Divine love; and it is therefore natural and reason-
able that love should be the law of the Divine kingdom, the badge of the spiritual
family. 2. The Object of supreme love is God himself. The personality of God is
assumed, for we cannot love an abstraction, a power 3 only a living being, who thinks,
feels, and purposes. The unity of God is asserted ; for although, when Jesus lived on
earth, the Jews were no longer subject to the temptation to idolatry, such temptation
had beset them when the Law was originally given, and for a long period subsequently,
The relationsh ip between God and man is presumed—‘ thy God ;” for he is ours and
we are his. The claims of God are implied ; his character, his treatment of men, his
redeeming love in Christ, « We love him, because he first loved us.” 3. The
description and degree of love demanded are very fully stated in the text. The expres-
sion is a very strong one: “ With al] thy heart, soul, mind, and strength.” Attempts
have been made accurately to discriminate among these. But it seems sufficient to
say that the love required in such language is cordial and fervent ; cordial, as dis-
tinguished from mere profession, and fervent, as distinguished from lukewarmness and164 THE GOSPEL ACCORDING TO ST. MARK. (on. xu. 1—44.

 

indifference. The whole of our nature is expected to combine, so to speak, in this
exercise. Not only so, but God is to be regarded as the supreme Object of affection
and devotion. He demands the first place in our heart; and those whe see his grace
in Christ cannot find it hard to offer what he demands. 4. Love to man follows upon
love to God. It may, indeed, in order of time, in some measure precede and prepare
for it. But in the moral order, in the order of obligation, love to God comes first, and,
indeed, furnishes the one sound and safe basis for human love. The designation of the
objects of this love deserves notice ; they are our “ neighbours.” We must interpret
this term in the light of our Lord’s answer to an earlier question put to him by a cer-
tain lawyer: “ Who is my neighbour?” In the parable of the good Samaritan Jesus
then laid a broad foundation for human charity. Not our own family, or Church, or
nation, but all mankind, are to be regarded with good will, and treated, not only with
justice, but with kindness. Practically, those have a claim upon our kindly feeling
and good offices whom Providence brings into any contact with us in human society.
Remark the measure of this love: “As thyself.” It is, then, right to love self; but
in subordination to Divine love, and in accordance with love to neighbours. The test
is an effective one, and can always be applied; the Law is parallel with the golden rule,
“Do unto others as ye would they should do unto you.” The dependence of this law
upon the preceding is obvious. Christianity bases morality upon religion ; we love
our fellow-men as the children of God, because he loves them and for his sake. 5.
Love, to be acceptable, must display itself in practical forms. The love we cherish
toward God should lead to worship and to obedience—in a word, to a religious life.
The love we entertain to our fellow-men will reveal itself in the demeanour, the lan-
guage, and still more in the conduct. Helpfulness, self-denial, liberality, forbearance,
are all fruits of love; which is destructive of discord, malice, and envy, of jealousy,
hatred, and persecution. Here is the power to banish the vices, and the remedy to
heal the spiritual maladies which afflict mankind !

Ill. THE scRIBE’S APPROVING CONSENT TO CHRIstT’s REPLY. 1. He thus proved hig
independence of judgment. Others, when answered and silenced by Jesus, retired dis-

*  comfited, but unconvinced. This rabbi, with a mind candid and open to the truth,
receives the Lord’s saying as sufficient and decisive, and renders his own consent and
approbation in the words, “Thou hast well said.” 2. He shows his pleasure in the
grand utterances of inspiration by repeating the language which Jesus had quoted—
language evidently both familiar to him and congenial to his character. 38. His bold-
ness and spirituality are apparent in his stating, what Jesus had implied, the supe-
riority of the heart’s affection to all service of the hands.

IV. THE COMMENDATION EXPRESSED BY JEsuS. 1. The position of the lawyer was
very different from that of others. There were many who were “far” from God’s
kingdom. The Pharisees for the most part by their formality, the Sadducees by their
scepticism and arrogance, the publicans and sinners by their vices, the multitude by
their ignorance,—these were far from the kingdom. Amongst those who may justly be
so described are always some who are outwardly numbered among the religious, as
well as multitudes who are without God, and manifestly have no hope. 2. There
were several respects in which this scribe approached the spiritual kingdom of the
Saviour. (1) He was acquainted with God’s Word, and was interested in it; he explored
and studied it. He appreciated the grandeur and beauty of the Divine Law, and he
was bold and earnest in speaking of it. In all this he displayed sympathy with him
who came to magnify and to fulfil the Law, and who bade the people search the Scrip-
tures. (2) He thoroughly agreed with the dictum of the great Master, with regard
to the first and most binding and comprehensive ordinances of the inspired Word.
Whether or not he was prepared with this answer to the question he proposed, it is
evident that the answer commended itself to his judgment and conscience, and that
the Divine Respondent was regarded by him with reverential admiration. It is well to
find the truth; but it is also well, when others have found it, to recognize and to
accept it. (3) Grand indeed was this scribe’s confession, that love “is much more than
whole burnt offerings and sacrifices.” All religions—the true as well as the false—are
corrupted by a tendency in human nature to substitute the sacrificial, the ceremonial,
the verbal, for the real, the spiritual. Men think that to comply with directions,
instructive and profitable in themselves, but having reference only tosymbolical actions,oH, xu. 1—44.] THE GOSPEL ACCORDING TO ST. MARK, 165

 

 

 

is all important, and they give diligent attention to these, and neglect the weightier
matters of the Law. _It is presumed that bodily service is sufficient, in forzetfulness
of the fact that God is the Searcher of hearts, and that he will be worshipped in spirit
and in truth, ‘his is a lesson which still needs to be inculcated, even in days of Chris-
tian light and evangelical fervour. Never be it forgotten that character and conduct
are of supreme importance, and that the only sufficient, conclusive evidence that a man
has Teceived the benefits of redemption, and has felt the renewing power of the Spirit
of God, is to be found in the reign of love within his soul, and the manifestation of
love in his whole character and life.

V. THE RESERVATION AND QUALIFICATION IN OUR Lorpn’s APPROVAL. If there was so
much that was admirable in the spirit and the language of this student and expositor
of the Law, what was lacking? If he was near the kingdom, what separated him
irom it, and prevented him from entering in? This question we cannot answer with
certainty ; we can only surmise. There may have been an inadequate sense of sin;
his admiration of Jesus may have come short of true faith in him; and he may have
been unready to make a complete surrender of himself to the Lord Jesus. At all
events, we have no difficulty in enumerating various hindrances which, as a matter of
fact, do keep outside of the kingdom those who are very near its confines. Christ’s
dominion is one which cannot be entered except through the door of repentance and of
faith. True subjects come in sincere and childlike humility, and receive the welcome
promised ; by the new birth they enter the new life of the kingdom. The laws of the
kingdom are spiritual, and demand spiritual conformity. And the King is enthroned
in the heart as well as in society. You must become as little children in order that
you may enter the kingdom of God.

APPLICATION. 1. Let faith work by love in Christian natures ; and let those who
love Christ prove by their spirit and their actions the sincerity of their love. 2. Let

those who are near the kingdom, instead of resting in their nearness, regard this as a
reason why they should, without delay, enter the gates before which they stand,

Ver. 34.— Not far from the kingdom.” That this scribe should have shown so
deep an admiration for the Divine Law, so clear a perception of the superiority of the
spiritual to the ceremonial, so discerning an appreciation of the Divine Master,—all
this was to his credit, and awakened the approval and elicited the commendation of
our Lord. In the language Jesus addressed to him, a description is given of not a few
hearers of the gospel, who present in their character much that is admirable, but who
come short of true consecration to Christ, who are “ not far from the kingdom of God.”
Of this class we may ask—

I, How NEAR HAVE THEY COME TO THE KINGDOM? 1. They have been, in many
cases, brought near by the action of others, A Christian education and Christian
influence have moulded their habits and improved a naturally well-inclined disposi-
tion, 2, ‘hey are well acquainted with the truths of religion, have studied the Scrip-
tures, and have mastered the doctrines as well as the facts they contain. 3. They
assent to the revelation contained in the Bible, either unreflectingly or after inquiry
and doubt. 4. They admire Christ’s moral character and beneficent life, his pure
teaching, and his purposes of compassion towards mankind. 5. They conform to the
practices of Christian worship, and even make use of the language of praise and prayer.
6. They obey many of the laws of Christ, either from habit or from a conviction of their
justice and expediency. 7. They have had many desires, and may even have formed
resolutions, to go further than this—to yield all to the Saviour, Of such it may indeed
be said, they are “ not far from the kingdom of God.”

II. How FAR ARE THEY STILL FROM THE KINGDOM? Men may travel a long distance
in the right direction, and yet may leave untraversed the last and most important
stage of the journey. So is it with many hearers of the gospel. 1. They may yet
have to receive the gospel of Christ with their whole nature. ‘The assent of the under-
standing must be followed by the consent of the will. 2. They may yet have to sur-
render themselves and their all to Jesus. Men may give much, but withhold more.
The test which our Lord proposes is a readiness to offer the heart, and with it all
powers and possessions, unto himself. Less is not acceptable to him who claims, and
has a right to, all, 3. They may need to overcome much self-righteousness, self-confi-166 THE GOSPEL ACCORDING TO ST. MARK. [cu. xm. 144.

 

 

dence, self-seeking, before their state of mind is such as to enable them to accept the
terms of Heaven: “ Except ye become as little children,” etc. ee
III. How sHOULD THOSE SO SITUATED NOW ACT ? 1. They should reflect how vain is
ast progress except it lead to future consecration. 2. They should rejoice at the
thought that their approach to the kingdom makes it easier for them to enterin. All
their knowledge, good feelings, and partial obedience are so many steps upon the road,
leaving the fewer to be taken in order to salvation. 8, They should remind themselves
how unwise and dangerous and sinful it is to pause where they are. “It is the first
step which costs ;” and it is the last step which pays! Why should not that last step
be taken at once? ‘True repentance, sincere faith, cordial surrender, the new birth,—
such are the descriptions given of the change yet to pass over those who are not far
from the kingdom, in order that they may enter it, Illustrations: The builder rears
the arch of a bridge; the keystone has yet to be placed ; if that be left undone a storm
may rise, the river may swell, his work may be swept away, and all that has been done
may count for nothing. The traveller exploring a continent may endure many hard-
ships and perils, may come within a day’s march of the vast lake of which he hopes to
be the discoverer: shall he turn back? ‘The manslayer, pursued by the avenger of
blood, may be within sight of the city of refuge: to pause is to be slain; to summon
up all his strength and to bound forward is to find himself safely withim.the protecting
walls. The captain, the adventurous explorer, after a long voyage over unknown seas,
sichts the land of which he has dreamed: shall he give orders to put about the ship,
and abandon the glorious discovery within its reach, and all the honour, wealth, and
fame which now at length await him ?

Vers. 34, 37.— Various effects of Christ’s ministry. There was a vigour and directness,
an unsparing boldness and fidelity, peculiar to the ministry of our Lord in Jerusalem
during the last week of his life. This no doubt precipitated the crisis, enraging his
enemies at the same time that it silenced their reasonings. ‘Two remarks are made by
the evangelist which show us what was the effect of Christ’s discourses and conversa-
tions both upon his foes and upon the multitude.

I. His ENEMIES WERE SILENCED. ‘These included most of the members of the more
prominent classes, who occupied positions of influence and authority im Jerusalem. 1.
‘Their varied efforts to entrap Christ in his speech are recorded at length. The Phari-
sees, the Herodians, the Sadducees, and the scribes, all questioned Jesus and reasoned
with him, largely with the hope of either weakening his influence or taking some
advantage of his replies. ‘There was much craft in the way in which they sought thus
to injure him and his work. 2. Their uniform confutation by his wisdom and moral
authority. All their efforts, from whatever quarter, and however conducted, proved in
vain. None were able to withstand him. He either put them to shame, or convinced
them by the wisdom of his answers. The evangelist sums up the impression produced
by our Lord’s demeanour and language in these several interviews in the words, “‘ And
no man after that durst ask him any question.” Christ’s wisdom is flawless; Christ’s
authority is irresistible. Now, as then, it is true that none can dispute with him
except to be discomfited. ‘* Why do the heathen rage, and the people imagine a vain
thing ?”

ll. THE MULTITUDE WERE ATTRACTED AND DELIGHTED. Whilst the self-confident
and the self-righteous were put to shame and confusion, the common people, or rather
the multitude, “the people” (as we say), heard him gladly. There were several
sufficient reasons for this. 1. He spoke to them as one of themselves. Not froma
height of official distance and superiority, but in their own language, with illustrations
drawn from their own daily life, and as one who knew them and their ways. 2. His
personal interest and sympathy were very marked. He did not break the bruised
reed. Often brought into contact with the suffering, he pitied and healed them. Often
meeting with sinners contrite and penitent, he pardoned and cheered them. 38. His
fearless exposure and denunciation of the wickedness of the religious leaders of the
Jews. The selfishness and hypocrisy of Pharisees and lawyers were well known; but
such was the mental bondage of the people, that they dared not speak of the iniquities
of the rulers save with bated breath. Jesus, however, who regarded not the person of
any man, boldly upbraided the iniquitous rulers for their misdeeds. And those whocH. xu. 1—44.] THE GOSPEL ACCORDING TO ST. MARK. 167

 

suffered from the extortion and oppression which they endured, rejoiced in the Lord
Jesus as in a Champion of the down-trodden, and an Upholder of the right. 4. His
direct appeal to the conscience and heart of the people. It is thus, indeed, that masses
of men are ever to be moved. Whilst in the preaching of Jesus statement of Divine
truth and exhibitions of Divine love formed the substance of his addresses, he so spoke
as to reach the moral nature of his hearers, No raving, no exaggeration, no vulgarity ;
but simplicity, vigour, earnestness, moral authority, were manifest in all his utterances,
5. He brought the fatherly grace of God home to the erring and helpless. This was
what the religious leaders of the time did noé. The hearts of men responded to the
revelation of the heart of God. How could the people do otherwise than hear him
gladly, when he said, ‘Come unto me, all ye that labour and are heavy laden, and I
will give you rest’?

Vers. 35—40.—The scribes, The profession of scribes, which had existed among the
Jews ever since the Captivity, was in itself an honourable and useful profession. And
there were members of this learned body who came into contact with the Lord Jesus
who showed a candid disposition, a love of the truth, and who evinced respect and
admiration for the great Rabbi. Yet some of the most bitter and virulent of our Lord’s
enemies were of this class, Their superiority to the people was a snare as well as an
advantage. Many of them hid beneath the cloak of learning an evil heart, selfishness,
arrogance, and unspirituality. In the discourse of Jesus here recorded, we find a pro-
test against the general teaching, and a protest against the too common character, of
these adversaries of his ministry and doctrine.

I, CHRIST’S CORRECTION OF THE SCRIBES’ TEACHING REGARDING THE MessraH. 1.
What was this teaching? It was the simple statement, that the Messiah should be a
descendant of David. This was Scriptural truth, and the Gospels exhibit its applica-
tion to Jesus. But it was only part of the truth. 2. In what respects did Jesus add
to this conception of the Messiah ? He quoted from the Scriptures, and he attributed
their declarations to the inspiration of the Holy Spirit. And thus he transmuted the
bald doctrine of the scribes into a doctrine full of spiritual significance and dignity.
These points especially are brought out: (1) Pre-eminence is assigned to the Messiah
over even his illustrious ancestor, David. (2) The Messiah is represented as the Assessor
of the Most High himself. (3) The Messiah is depicted as the Conqueror of his foes. In
all these respects the truly Scriptural representation of the Christ is an immense
advance upon the customary teaching of the Jewish scribes. Thus Christ teaches con-
cerning himself,

II. CHRIST’Ss DENUNCIATION OF THE CHARACTER AND CONDUCT OF THE scrIBEs, 1.
Their loud professions of sanctity, and their ostentatious devotions, are censured.
Long prayers may sometimes be the outcome of deep feeling and many needs; they
may, as in the case of these scribes, be a cloak for sin. Long robes, like long
prayers, may be a profession with which nothing spiritual corresponds. Hypocrisy was
a crying evil of the times. There is no vice that is more hatefnl to God; and it may
be questioned whether it often imposes upon men. 2. Their love of pre-eminence is
blamed. Both in “Church and State” they loved to be supreme, and in all social rela-
tions they sought the honour which cometh from man. In the synagogues, in the
market-places, and at festive gatherings the scribes would fain be first. 8. Their cruel
rapacity is held up to obloquy. ‘The bereaved and the defenceless were their victims.
On some pretext or other they gained possession or management of the property of
widows, and were not satisfied until they appropriated the whole. ‘There are those in
our own days, and in Christian lands, who grow rich by similar practices, and whe
incur by such infamous cruelty “‘ the wrath of the Lamb.” 4. Christ predicts the con-
demnation of such sinners, and at the same time puts the people on their guard against
them. His threat of condemnation was authoritative; and his warning was one
which was needed and timely. Against the wrongs and cruelties, the assumptions
and the errors of such pretenders, the Good Shepherd would fain protect his feeble and
defenceless sheep.

Vers. 41—44.—The widow’s mite. The presence of this poor widow, among un-

spiritual and ostentatious worshippers and offerers, is as a sunbeam amidst the gloom,ad

eerie

 

168 THE GOSPEL ACCORDING TO ST. MARK, fox. xu. 1—44,

 

a rose in the wilderness. It is a touching picture, this of the lonely woman, who had
lost her husband, and whose heart was sad, whose means were scanty, and whose life
was obscure and cheerless. But she had found strength and consolation in waiting
upon God, And the temple, the appointed place for worship, with its Services, sO
helpful to devotion, and associated with holy gatherings, and with opportunities for
Divine communion, was dear to her heart. She could not be absent when the sacred
services were proceeding, nor could she withhold her little gift in passing the treasury,
as she left the scene of worship and of fellowship. And thus she was noticed by the
Master, and her memory was immortalized, and her action has become a model and an
inspiration to Christ’s people through all time. We may learn from this incident—

J. WHAT IN GIFTS AND ALMS Is, IN GOD’s SIGHT, INCONSIDERABLE. The view taken
by men is different. But we are, as Christians, bound by the judgment of our Lord,
who here teaches us that: 1. The actual amount is in itself of little moment. With
reference to the material ends to be obtained by money, this is of course not the case.
When a spacious, durable, and handsome church is to be built, when an expensive
missionary expedition to some distant land is to be undertaken, there is need of large
pecuniary contributions; and it is only where there is large wealth that such enter-
prises are possible. But as far as the spiritual value and acceptableness of alms and
benefactions are concerned, the mere pecuniary amount is unimportant. The mite of
the widow is as much approved by God as the gold of the wealthy. 2. The compara-
tive amount which is contributed is in this regard unimportant. The offering which
is less than that presented by a neighbour is not, therefore, necessarily bad ; nor is the
ollering which exceeds that of a neighbour, therefore, necessarily good. It is too
common among givers to askk—What is customary? What is the amount contributed
by others? The relative sum is disregarded by the Observer of all donations and the
Searcher of all hearts. If one gives largely from his superfluity, he may nevertheless
give less than his neighbour, who out of his poverty gives what seems a trifling sum.

II, WHAT IN GIFTS AND ALMS IS VALUABLE IN Gop’s sigut. 1. The relation they
bear to the giver’s means. his is brought out very effectively in this narrative. The
peor widow “of her want” gave “all that she had,” even “all her living,” @.e. perhaps
what she had in hand for that day’s sustenance. It has often been remarked that God
has regard, not merely to what a man gives, but to what he keeps. The gifts of the
opulent are acceptable, but “ dearer to God are the gifts of the poor.” 2, The purpose
and intent for which they are given. Money, which is bestowed merely with a view
to secure the good opinion of men, to attain a certain position socially or in the
religious community, is not regarded by the Omniscient as given to his cause. If
the motive be the relief of human suffering, the enlightenment of human ignorance, the
diffusion of religious knowledge and privileges, then doubtless gifts are acceptable,
even though there may be some deficiency in the worldly wisdom according to which
the means are directed to the ends in view. 3, The spirit in which they are given.
An unostentatious act of charity, an ungrudging devotion of property, a disposition to
forego some luxury, some personal comfort or pleasure, in order to do good, a pious
reference of the act of giving to him who gives alike the means and the inclination for
liberality,—these are qualities which render beneficence acceptable to the Lord and
Judge of all. ‘The Lord loveth a cheerful giver.” He who thus bestows his charity
shall indeed receive again from him who acknowledges all true service. A gift is
accepted according to what a man hath, and not according to what he hath not,

HOMILIES BY VARIOUS AUTHORS,

Vers. 1—12.—The parable of the vineyard. The imagery adopted would at once
address itself to the understanding of the hearers. Palestine pre-eminently a land of
the grape, The prophetic writings are full of symbols and figures from the vine,
Ihis was spoken in continuation of his dispute with the Sanhedrim, and in the presence
of all the people in the temple. The historical allusions to the prophets and the per-
sonal one to himself must have been only too clear, It was a detailed and crescent
indictment of the most solemn and awful character,cH. x1. 1—44,] THE GOSPEL ACCORDING TO ST. MARK, 169

I. Gop’s LOVING oN FOR THE SPIRITUAL INTERESTS OF HIS PEOPLE INVOLVED
CORRESPONDING OBLI tA TION,

Il. INSTEAD OF SERVING GoD, THE RELIGIOUS LEADERS oF IsRAEL SOUGHT THEIR
OWN ADVANTAGE.

III. SELFISHNESS AND UNBELIEF LED TO THE REJECTION OF THE PROPHETS, AND
EVEN OF THE SON OF GoD HIMSELF,

IV. SucH CONDUCT ENTAILS A JUDGMENT, WHICH, ALTHOUGH DELAYED, IS NEVER-
THELESS SURE AND TERRIBLE,

VY. THE LOVING PURPOSE OF GoD, ALTHOUGH HINDERED BY sUCH MEANS, WILL BE
ULTIMATELY AND GLORIOUSLY FULFILLED,—M,

Vers. 13—17.—The politics of Christianity. Christ, in his visits to the temple, met
with the various re presentatives of religious, ecclesiastical, and political opinion in
oe He is the centre and touchstone of all. ‘lheir very attacks and dishonest

\estions were so many confessions of his moral and intellectual supremacy. To Christ
do the different schools of thought and life amon: gst men still come, and the problems
they raise can never be satisfactorily settled until he solves them.

I. A TRAP LAID For Curist, 1, B y whom? Ult imately and originally by the Pha-
risees, ae aders of ultra-Judaism and advocates of a restored theocracy and national
independence. But that this view, having its root at first in profound spirituality of
aim and motive, had been subsidized by baser considerations, is only too evident.
Their hatred for ‘Christ on the present occasion led them to throw away all scruples
they might have felt, and to assume a disingenuous position of inquiry. But they
could do this the more effectively in concert with others, with whom, although some-
what disagreeing on the solution to be accepted of the theory of national independ-

ence, they yet agreed upon the general question itself. he Herodians were a recent
party, attached to the fortunes and politics of the Herods, and accepting their rule as a
satisfactory compromise of the difficulty arising from the theocratic views of the Jews
and the actual supremacy of the Roman empire. They are supposed to have origin-

1

ated with the Pharisees, with whom they still retained general relations, and with
whom they for the most part co-operated. Menahem the Essene, who was a Pharisee,
being captivate d, itis said, by the predicted ascendency of the house of Herod, attached
himself to Herod the Great, and brought over many of his co-religionists. ‘They
believed that in the monarchy of Herod the national aspirations of the Jews were
reasonably met, and at the same time the demands of Rome, whose creature he was.
They were as a party, as might be expected, less scrupulous than the original Phari-
sees. ‘The latter imagined, as many like them have done since, that by suborning
others to do a dishonourable action they avoided the disgrace of it themselves. 2. Jn
what did the snare consist? In an attempt to get Christ to commit himself to the
tenets of one or other of the political parties of the day. This was not with the view
of strengthening the influence of either, but simply to compromise him, according
to his answer, either with the Roman government on the one hand, or with the
national party of Judaism on the other. 38, How was it baited? With flattery: yet
flattery which unwillingly witnessed to the “openness” and uprightness of Christ’s
character, his Divine impartiality, his fearless truthfulness.

Ij. Tue TRAP EVADED. The simplicity of Christ, upon which they had calculated
for the success of their scheme, was the very cause of its failure. ‘ Wise as serpents,
but harmless as doves,” is a principle which has its root in the nature of the Divine life.
The inquiry is answered: 1. By an appeal to matter of fact. “ Show me a penny,” etc.
‘he existence of such a coin (the denarius, which was the standard silver coin of the
Romans, value about ei ightpence or ninepence), with its “image and superscription,”
proved beyond question the — condition of Palestine. The actual situation being,
therefore, what it was, and, so far as they could do anything, irreversible, it was not
right for them to ignore it, Ifthe privileges attending it were freely made use of, the
duties involved should also be discharged. 2. By enunciating a deeper and wider
principle than they recognized. As things were, the practice of their own religion was
freely permitted to the Jews, toleration being a principle of imperial policy. ‘here
was, therefore, no really spiritu: ul difficulty involved, Lhe political nostrums of Pharisee
and Herodian alike were, therefore, party cries and nothing more, They were thus con-170 THE GOSPEL ACCORDING TO ST. MARK. [cu xi. 1—44.

 

victed of unreality, of hypocrisy, or acting a part. It was not religion they cared for,
but their own personal or party ends. : Yet at the same time, for such as then or at
any future time might have their religious scruples affected by political conditions,
Christ laid down a general principle of action. When human government is not
opposed to Divine, submission may be conscientiously made to both. Only where
they differ is there any room for doubt ; but even such a doubt will be satisfactorily
dealt with by beginning from the Divine side of obligation. This principle, which
stands good for all times, is essentially a spiritual one. Under all circumstances, there-
fore, the duty of the Chrastian, or conscientious religionist, is shown to be fundamentally
a moral one, Actually existent authority imposes obligations which have to be recog-
nized in the spirit of submission and piety, when not conflicting with Divine preroga-
tives. Christianity has only indirectly a bearing on politics ; its direct and immediate
concern ts with morals.—M.

Ver. 15.—“ Bring mea penny.” JI. CHRIST WILL HAVE ACCOUNT OF THE SMALLEST
Tuinas. ‘The denarius was a small coin in common use, The spirit of Christ, sun-
like, discovers even the “motes.” In all things there is duty. Christ’s attitude to
the Law not only general but particular. ‘ Not one jot or tittle” was to pass away
unfulfilled because of the influence of Christianity. “Ye are my disciples, if ye do
whatsoever 1 have commanded you.” We shall have to give account of smallest
things at last—idle words, false shame, “the cup of cold water,” etc. The parable
of the pounds has for its moral, “‘ He that is faithful in that which is least,” ete.
‘There is no slurring over of little things because of a general disposition and amiable
intention.

IJ. SMALL THINGS OFTEN REPRESENT GREAT PRINCIPLES, AND. BECOME THE VEHICLES
OF GREAT DUTIES. Coins are often of value, apart from their intrinsic worth, in wit-
nessing to conquests, political influences, the progress of civilization, etc. ; and numis-
matists have made many important contributions to history through their testimony.
In this case the witness was even more pregnant and precious. It proved what actually
existed, and represented the claim of earthly powers. The duty to God was shown
thereby to be something quite distinct, and the general relation of the human and the
Divine in human obligations was thereby permanently settled and set forth. It is
equally so in regard to other things. “A straw will show which way the wind
blows, or the water flows.” Illustrated in such instances as the Massacre of St. Bar-
tholomew ; watchwords and flags of truce in time of war; the petty dealings of common
life; the ‘‘ minor moralities ” of the Christian, etc.

III. WE ARE ENCOURAGED AND COMMANDED TO BRING SMALL THINGS To CuRIST
Do not say he has no interest in them. See how he looks at that widow with her two
mites. Hear how he calls the little children. We need a more thorough Christianity,
and if we follow this rule of bringing our daily concerns, our griefs, our moral difficul-
ties, our sins, to the throne of grace, we shall become “ Israelites indeed, in whom is no
guile.” He will interpret the minutest uncertainty or perplexity, and show us the
great in the little. rasmus Darwin wrote (April 13, 1789): ‘I have just heard that
there are muzzles or gags made at Birmingham for the slaves in our islands. If this
be true, and such an instrument could be exhibited by a speaker in the House of
Commons, it might have a great effect. Could not one of their long whips or wire-
tails be also procured and exhibited? But an instrument of torture of our own manu-
facture would have a greater effect, I dare say ” (‘ Life,’ p. 46).—M.

Vers. 18—27.—The puzzle of the Sadducees. I. Toe cASE STATED. An extreme one ;
and probably a locus classicus in the works of the rabbins. It was supposed to be a
reductio ad absurdum of all theories of resurrection or immortality. ‘In the resur-
rection” is used apparently in a pregnant sense, as including the judgment, when all
questions would be decided, and the conditions of the future state settled. The case
as stated referred only to legal and external conditions, questions of sentiment or
spiritual attachment being ignored. The only case in Scripture of Christ coming into
direct collision with the Sadducees. That the questioners were not maliciously disposed
In presenting these difficulties may be inferred from the manner in which they are
answered : not indignantly, or with an epithet expressing moral condemnation; but incH. x11. 1—44,] THE GOSPEL ACCORDING TO ST. MARK. 17%

 

 

 

a straightforward, matter-of-fact way, although censure is also expressed—a kind of
censure peculiarly distasteful to such men, who generally pretend to great originality
and critical acumen. hey are accused of ignorance and spiritual inexperience.

I]. How Curist pisrosep or 1r. 1. By reference to the possibilities of Divine power.
‘In the resurrection state there will not be a repetition, pure and simple, of present
conditions; there will be advance of inward and outward development. Love will
continue ; but in the case of the holy it will be sublimed. “The power of God’ is
adequate, not only to the re-formative, but also to the transformative changes that may
be requisite; and his wisdom will see to it that they be in harmony with the perfecti-
bility of individual personality and the general procession of the ages. Even on earth
there are loftier loves than those that are merely marital ” (Morison). ‘They neither
marry, nor are given in marriage.” ‘ His words teach absolutely the absence from the
resurrection life of the definite relations on which marriage rests in this, and they
suggest an answer to the yearning questions which rise up in our minds as we ponder
the things behind the veil. . . . The old relations may subsist under new conditions.
Things that are incompatible here may there be found to coexist. The saintly wife
of two saintly husbands may love both with an angelic, and therefore a pure and unim-
paired, affection. The contrast between our Lord’s teaching and the sensual paradise of
Mahomet, or Swedenborg’s dream of the marriage state perpetuated under its earthly
conditions, is so obvious as hardly to call for notice” (Plumptre). ‘The present life
is but a partial revelation of the Divine power. All the relations of earthly families do
not continue in heaven” (Godwin). 2. By interpretation of Scripture. Not the letter
of Scripture is appealed to, but the underlying truth involved in the statement of Scrip-
ture, “ 1 am the God of Abraham, and the God of Isaac, and the God of Jacob. He its
not the God of the dead, but of the living.” ‘The copula connecting the first clause of
the quotation is not in the original, so that no argument can be founded upon it. Pro-
fessor Plumptre’s explanation—‘ The principle implied in the reasoning is, that the
union of the Divine Name with that of a man, as in ‘I am the God of Abraham,’
involved a relation existing, not in the past only, but when the words were uttered.
‘They meant something more than ‘I am the God whom Abraham worshipped in the
past ”—is, therefore, manifestly inadequate. ‘That of Dr. Morison is more explicit and
profound: “ It amounted to this: Jf there was at all a patriarchal dispensation, em-
bracing a Me sstante or rede moptive scheme, and th us involving a Divinely commissioned
Messiah or Red emer, who was to be in due time incarnated, then there must be a life to
come. But there was such a dispensation, tf it be the case that God became ‘ the God of
Abraham, and the God of Isaac, and the God of Jacob, in any distinctive sense whatever.
And then, moreover, as Abraham, Isaac, and Jacob took personal advantage of the
Messianic covenant into which God entered with them, they ‘live.’ They have ‘life,’
‘ everlasting life, in the intense acceptation of the term” (im loc.). Cf. Heb. xi. 13, 14,
16. A more direct proof might have been obtained in other portions of the Old Testa-
ment, but the skill of this argument lay in the reference to a book received by the
Sadducees, andin the unexpected interpretation of familiar words. Thus their literalism
and narrowness were rebuked, and the popular longing of the Jews confirmed. ‘I'he
line of evidence led by Christ not only meets the objection to resurrection, but includes
the proof of that of which resurrection is only a portion, viz. immortality. If such depth
of meaning lay in the words of an old pre-Christian revelation, what may not the
gospel itself unfold, when spiritually interpretated in the light of new conditions and
experiences ?—M.,

Ver. 24.— Sources of heresy. I. PRINCIPAL CAUSES OF RELIGIOUS ERROR. 1. Jynorance
of Holy Scripture. (1) Unaided human nature is prone to error. Rather might it be
said that of itself human nature cannot possibly know the truth. We have but to
remember the zdola of which philosophy warns us, to perceive how much there is in the
circumstances and very constitution of the human mind to interfere with the attain-
ment of intellectual truth. Difficulties of this nature, however, may be practically
overcome by diligence, candour, and careful study ; and the phenomena of the senses
will yield up the secret of their working to the educated thinker. But there are things
beyond sense concerning which the methods of intellectual research can give us no
information. ‘The agnosticism of science concerning these things is therefore, as a172 THE GOSPEL ACCORDING TO ST. MARK. [cu. xr, 1—44,

 

 

whole, to be accepted as real. Were it not that there are moral as well as purely intel-
lectual and constitutional causes for this ignorance, no fault need be found with it. But
any view of mental error which omitted consideration of the fact of human depravity
could not be considered adequate. The natural mind “loves darkness rather than
light.” (2) Scripture is intended to correct human error, ‘The entrance of thy words
giveth light ” (Ps. cxix.180). They reveal the existence, works, character, and purpose
of God. By so doing they solve the mysteries attaching to human life and duty. They
are the Word of God, anticipating and transcending the findings of the world’s experience.
This is done, not only by communicating what is above sensible perception, but by
affording a discipline to the spiritual nature. ‘For the Word of God is quick, and
powerful, and sharper than any two-edged sword, piercing even to the dividing asunder
of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and
intents of the heart” (Heb.iv. 12). ‘Every Scripture inspired of God is also profitable
for teaching, for reproof, for correction, for instruction which is in righteousness: that
the man of God may be complete, furnished completely unto every good work ” (2 Tira,
ili. 16). “Ye search the Scriptures, because ye think that in them ye have eternal life ;
and these are they which bear witness of me” (John vy. 39). 2. Lack of spiritual
experience. “ Nor the power of God.” This ignorance may consist partly in ignorance
of the facts of the Divine history of mankind as recorded in Scripture; but it is chiefly
due to absence of personal, experimental consciousness of God in the spiritual nature.
It is the “darkness of the heart” which exaggerates and intensifies the effects of
general ignorance. “The power of God” works its miracles in the inward as well as
the outward life; in conversion, sanctification, communion, and providential grace,

II. IN WHOM THESE MAY EXIST. The Sadducees were, according to the standards of
their day, educated men. With the letter of the books of Moses they were familiar
(ver. 26); and they were most careful to preserve them from addition or intermixture.
1. Highly educated men may err in Divine things. “Thou didst hide these things from
the wise and understanding, and didst reveal them unto babes” (Matt. xi. 25). Secular
culture has not furnished an atom of the transcendental knowledge upon which religion
is based; the Bible is not its product, nor can it be interpreted by it. Yet is not
literature, art, or science to be discarded as a secondary aid to the interpretation of
Scripture. If God does not require our knowledge, neither does he, as it has been
finely said, require our ignorance. 2. There are many wko know the letter of God’s
Word without knowing its spirit. Religious training may bestow an acquaintance with
Scriptural history and doctrine and the chief outlines of moral duty, but it cannot
ensure the inward knowledge of the heart. The interpretation of Scripture is only
possible to those who are spiritually enlightened. Knowing the Bible externally may
actually prove a hindrance to an inward knowledge of it, if it be made too much of, or
imagined sufficient in itself. Superficial acquaintance with Biblical literature, doctrine,
etc., “ puifeth up ;” and it requires the sternest and most frequent assaults ere its true
character is exposed to itself,

Ill. How THEY ARE TO BE REMovED. 1. The teaching of Christ ; awakening a sense
of inward need and repentance, and revealing the correspondence of the Word of God to the
expanding and maturing spiritual consciousness. 2. The gift of the Holy Spirit ; which
takes of the things of God and reveals them to us. “ Things which eye saw not, and
ear heard not, and which entered not into the heart of man, whatsoever things God
prepared for them that love him. But unto us God revealed them through the Spirit :
for the Spirit searcheth all things, yea, the deep things of God” (1 Cor. ii. 9). Not
ta ae enlightening influence of the Holy Ghost is due to the purification of the
jeart.—M.

Vers. 28—34,— The Law akin to the gospel, but inferior to it. I, Troup rexiatous
INQUIRY IS ENCOURAGED BY CANDOUR AND SPIRITUAL INSIGHT ON THE PART OF RELIGIOUS
TEACHERS. Matthew tells us that the Pharisees “came together to the same place,”
when they saw the discomfiture of the Sadducees; and “then one of them, a lawyer,
asked him a question, tempting him, and saying.” Mark introduces him as one of the
scribes. In the one Gospel the motive and encouragement are represented as experienced
by the Pharisaic party in general; in the other they are represented as individually felt
and acted upon. There were, therefore, elements of earnestness and spirituality amongstCH. xu. 1—44.] THE GOSPEL ACCORDING TO ST. MARK. 173

 

 

 

the Pharisees, and these were called forth by our Saviour’s teaching. They were now
in a more favourable attitude for receiving the truth than they had ever been before.
As to the idea expressed by “ tempting,” it need not be understood in a sinister sense,
but generally as proving, testing, etc. Our Lord did not crush the spirit of inquiry,
but courted it. They felt that there was more in him than they could explain, and that
his knowledge of Scripture was spiritual and profound, and therefore they wished to
discover what he could possibly have to tell them that was not already taught by Moses or
his prophetic exponents. He had all but converted his enemies and critics into his
disciples. He had infected them with his own spirit of religious earnestness. Of this
mood the “lawyer” was the mouthpiece. He pushes inquiry to its highest point, and
desires to know the chief duties of religion. |

I]. THE BEST MODE OF ANSWERING SUCH INQUIRY IS THAT WHICH PRESENTS THE SPIRIT
AND SUBSTANCE OF DUTY, OR TRUE RELIGION IN ITS UNITY AND UNIVERSALITY. ‘“ Deut.
vi. 4. This is not given as a part of the Law of Moses, but as the principle of all
service. Lev. xix. 18 contains a similar principle for all social duties” (Godwin).
Passing over all matters of mere ceremonial, and questions of less or more, he lays hold
of the spirit of the Law and presents it to his inquirer. It is out of the very heart of
the book of ceremonies (Leviticus) that the duty to neighbours is extracted. He declares
“the three unities of religion: (1) the one God; (2) the one faith ; (3) the one com-
mandment ” (Lange); and compels the agreement and admiration of his questioner.
“‘ Note also the real reverence shown in the form of address, ‘ Master,’ Z.e. ‘Teacher,
Rabbi.’ He recognized the speaker as one of his own order ” (Plumptre), All religion
issummed up by him in a “ great commandment,” viz. the dove of God, and that is
shown in its earthward aspect to involve loving our neighbour as ourselves. ‘That true
religion is not ceremonial but spiritual is thus demonstrated; and in quoting the highest
utterances of the prophets, the scribe but endorses and restates the same doctrine.
Teacher and inquirer are therefore theoretically one. But more is needed; and towards
the attainment of this the stimulus is given, “ Thou art not fur from the kingdom of
God.” This meant that—

III. Such INQUIRY CAN ONLY BE SATISFIED AND CROWNED BY ACTING UPON ITS HIGHEST
SPIRITUAL CONVICTIONS. ‘lhe words are significant as showing the unity of our Lord’s
teaching. Now, as when he spoke the sermon on the mount, the righteousness which
fulfils the Law is the condition of the entrance into the kingdom of God (Matt. v. 19, 20).
Even the recognition of that righteousness as consisting in the fulfilment of the two
commandments that were exceeding broad, brought a man as to the very threshold of
the kingdom. It is instructive to compare our Lord’s different method of dealing, in
Luke x. 25—37, with one who had the same theoretical knowledge, but who ob, iously,
consciously or unconsciously, minimized the force of the commandments by his narrowing
definitions ” (Plumptre). ‘The kingdom of heaven is, for the moment, pictorially
represented as localized, like the ordinary kingdoms of the world. The scribe, walking
in the way of conscientious inquiry, and thus making religious pilgrimage, had nearly
reached its borderland. He was bordering on the great reality of true religion, swbjec-
tion of spirit to the sovereign will of God” (Morison), This state can only be attained
to by conversion, the identification of the sinner through faith with the righteousness
of the Saviour, and the indwelling of the Spirit of God. It is thus scientific conviction
becomes moral, and we are able to carry into effect what we know to be true and
right.—M.,

Ver. 34.—" Not far from the kingdom of God.” I. THE HIGHEST INTERPRETATION
OF HUMAN DUTY APPROACHES THE GOSPEL, BUT FALLS SHORT OF IT.

II. THE CONDITIONS OF ENTRANCE INTO CHRIST’S KINGDOM ARE MORAL, AND NOT
MERELY INTELLECTUAL. Faith; obedience; love. ‘lhe heart, or central being.

Ill. No MAN OUGHT TO BE SATISFIED WITH MERELY BEING “ NOT FAR” FROM THE
KInGDoM. 1. To stop there is to stullify our highest spiritual instincts and tendencies.
2. Tu stop there is to fail of salvation. 3. To stup there ts to aygravate our misery and
sin,—M.

Vers. 35—37.—Great David’s greater Son. JI. UNSPIRITUAL INTERPRETERS OF
ScRIPTURE ARE INVOLVED IN INCONSISTENCY AND SELF-CONTRADICTION, 1, Jn the

OO NEE TE EE ES ITE IO174 THE GOSPEL ACCORDING TO ST. MARK. [cH. x11. 1—44,

 

present instance they proved to be so with respect to the most emportant truths. It is
only the spiritual mind that can harmonize the apparent discrepancies of revelation
(1 Cor. ii. 14; cf. Heb. v.12, seg.). 2. This results in their own loss and injury (1 Pet.
iii. 16). They failed to recognize the Messiah when he did come, because of their false
conceptions of what he was.

Il. Tae eLory oF THE MESSIAH IS SEEN FROM PROPHETIC SCRIPTURE TO BE MORE
THAN ROYAL—TO BE, IN FACT, Divine. The hundred and tenth psalm is rightly called
‘*a psalm of David.” Merely to apply it to David is to destroy its Messianic character.
“The psalm is not only quoted by our Lord as Messianic in the passages already referred
to (viz. this and Matt. xxii. 41—46); it is more frequently cited by the New Testa-
ment writers than any other single portion of the ancient Scriptures. (Comp., besides
these passages in the Gospels, Acts ii. 84, 35; 1 Cor. xv. 25 s Heb. i 132 ¥.6+ vii, 17,
21; x.13.) In later Jewish writings, in the Talmud and the rabbis, nearly every
verse of the psalm is quoted as referring to the Messiah ” (Perowne). “The majority of
ancient Jewish interpreters apply the psalm to the Messiah ” (Strauss, ‘ Leben Jesu,’ ii. 6,
79). If, then, it is David’s own composition, and is Messianic, the language used with
respect to the Royal One who is to come is only to be explained as involving divinity :
“ Jehovah said to my Lord.”

III. IN APPLYING THE PSALM TO HIMSELF, CHRIST SUGGESTED THE TRUE SOLUTION OF
THE APPARENT CONTRADICTION. ‘I'he psalm is deliberately and by implication adopted
by Christ. He testifies to the Divine inspiration of its author. His own person and
work are the key to its meaning. As he was Son of David on the human side, so was
he David’s Lord by virtue of his Divine Sonship.—M.

Ver. 87.—“ The common people heard him gladly.” I, Tur pERsoNns THUS AFFECTED.
The reference of the words “ common people ” misunderstood, Literally the expression
is, “the great multitude.” It was in the temple, and must have comprehended all
classes, especially the middle and upper; the very lowest being but sparsely repre-
sented. It was also nationally homogeneous—Jewish.

II. REASONS FOR THEIR BEING so. Not on account of eloquence, or so-called “ popu-
larity ” of address. That the highest qualities were exhibited ‘goes without saying.”
The full splendour and majesty of Messianic teaching were exhibited. The Man himself
was more, and felt to be more, than his words. ‘l'wo circumstances lent a passing
interest to his teaching: he exposed and defeated the religious pretenders of the day,
Pharisees, Sadducees, lawyers, whose true character the people’s instinct felt had been
revealed; and he appealed to the national religious spirit, in setting forth the true
doctrine of the Messiah.

IjI, THE MORAL VALUE OF THIS RECEPTION oF Curist. 1. It showed that the deepest
instincts of humanity are on the side of religion and Divine truth. 2. But it did not
involve discipleship. Admiration, intellectual assent, even some wonder at what was
truly Divine; but no moral conviction. There are many to whom the gospel is a
thing gladly heard, but soon dismissed from the thoughts. It is in obedience and faith
oe sae glad tidings” are practically and permanently experienced by the human

eart.—_M.,

Vers. 41—44.— The widow’s two mites. The treasury, “in front of the sanctuary,”
consisted of thirteen brazen chests, called “trumpets” from their peculiar shape,
“swelling out beneath, and tapering upward into a narrow mouth or opening, into
which the contributions were put.” ‘The contributions given were towards the sacrifice
fund, and they were voluntary. This incident has a deep, permanent interest for all
Christians.

I. CHRIsT’s OBSERVATION OF RELIGIOUS GIvING. He “ sat over against the
treasury, and beheld how the people cast money into the treasury.” This has been
felt to be typical of his eternal attitude: he still sits “over against the treasury” of his
Church. 1. Jt was deliberate. He did it as one who had purposed to do it; and he
was not in any hurry. ‘The position was chosen, and was well suited to carry out his
intention. 2. It was careful and discriminating. The different classes of people were
noted—rich and poor, ostentatious and retiring, mean and generous. He beheld how
the people cast in, 38, J¢ was comprehensive. No individual seems to have escapedcH. xl. 1—44.] THE GOSPEL ACCORDING TO ST. MARK. 175

 

his attention. Even the poor widow is observed. 4. Jé was his last act ere quitting
the temple for ever.

ii. Has KNOWLEDGE OF ITS MOTIVES AND CIRCUMSTANCES. 1. How penetrating !
The outward actions and bearing of the donors would doubtless reveal to his eye, who
“knew what was in man,” their real characters. Now he looks directly upon our
secret thoughts and feelings, and is acquainted with all the conditions of mind and
heart through which we pass. He knows the history of the gift, as well as its actual
bestowal. 2. How complete! The domestic circumstances of the widow were well
Known to him. No tax-surveyor could have reckoned the income of the people more accu-
rately. 3. How minute! The exact nature and number of the widow’s coins are noted.

Ill. His sup@MENT as To ITs worTH. His attitude now, as on the day when “he
looked round about upon all things,” was authoritative and judicial. He sat as one
who had a right to be there. It is from a supreme elevation of moral sentiment that
he looks, for already clearly visible to his spirit is his own great gift—of himself. 1.

Given from a spiritual point of view. Not the objective amount, but the motives and
feelings of the givers. The spirit of sacrifice, the religious enthusiasm of each, is
measured and declared. 2. The standard indicated is not how much is given, but from
how much it is given. They all cast in “of their abundance.” What they gave was,
therefore, a mere superfluity. Their comforts were not decreased, their luxuries still
abounded. The need—the absolute poverty—of the widow rendered her gift a sacri-
fice, and a heroic act of faith. It was prophetic of the Divine charities that were to
be awakened in the breasts of regenerate men, when his own great sacrifice should
have borne its fruit. The Macedonian Churches (and many a one since) gave not only
to their power, but beyond it, their deep poverty abounding to the riches of their
liberality (2 Cor. viii. 1,2). “ Now, many would have been ready to censure this poor
widow, and to think she did ill. Why should she give to others when she had little
enough for herself? . . . It is so rare a thing to find any that would not blame this
widow, that we cannot expect to find any that will imitate her! And yet our Saviour
commends her, and therefore we are sure that she did very well and wisely ” (Matthew
Henry).—M.,

Ver. 41.—Jesus lingering in the temple. This is one of the best-known incidents in
the life of our Lord. It is strange that it should be so. If we consider the greatness
of his work, we should hardly expect that room would be found in a brief record of it
for so trivial an event. It was an every-day occurrence for the worshippers who
entered the temple to cast their offerings into the treasury, and not a few widows
would be found among them. Yet an evangelist, who was inspired of God to select or
reject any of the multitudinous facts of Christ’s ministry, did not leave untold the
story of the widow’s mite; and it is repeated with equal emphasis by Luke. Evidently
God judges not as man does. We think much of a philanthropic scheme which
loudly asserts itself; but he probably estimates more highly the scheme of ‘some
obscure Christian worker, who gathers together the poor and wretched, telling them of
a nobler, purer life, and lifting them up towards the light of God’s love. In trivial
incidents great principles are found, and we should cig in them as for hid treasure.
Our Lord Jesus Christ is naturally the Centre of this scene, and we will see what we
may of his characteristics as exhibited in it.

I. THE GENTLENESS oF Curist. For the last time our Lord had appeared in the
temple as a public Teacher. Before crowds of people he had once more strongly
denounced the hypocrisy of the scribes and Pharisees, They were convicted by their
own consciences, and incapable of reply, so “ they answered not a word ;” but, in their
desperation and malignity, they resolved the more speedily to put him to death. He
knew it perfectly well. Yet, after speaking as the righteous Rebuker of sin, he gladly
turns aside to discover and commend a hidden act of goodness, Indeed, he seemed
eager to see something which would redeem his Father’s house from the wickedness
which dishonoured it. Hence “he sat over against the treasury,” and watched till
he saw one worshipper whose sacrifice he could rejoice over—that of a poor widow, who
cast in all the living that she had. That act of hers came to him like a streak of sun-
shine through the clouds. How tenderly and patiently does he still watch for any
glimmer of faith and love in human hearts!

EEE ITE LEE REIT iran - —

i
‘— eis

176 THE GOSPEL ACCORDING TO ST. MARK.  [cu. x1. 1—44.

 

 

il. Tue sERENITY OF CHRIST. His calmness was like the blue of the heavens,
unruffled and unchanged by storms that stir the lower atmosphere. An ordinary man,
after uttering a rebuke which enraged his foes to madness, would put himself out of
reach. He would not linger in their stronghold, which was full of perils to him. But
in patience Jesus Christ possessed his soul. He knew his hour had not yet come. He
would not hasten away. It might be that some of his hearers would repent, and
come to him, confessing and forsaking their sins. So, while many passed him whose
beetling brows were black with hatred, he in the court of the women quietly sat and
waited. Such serenity was habitual with him. When there was haste and agony
and terror in Bethany, Jesus abode three days in the same place where he was. When
the warning came, ‘‘ Depart hence, for Herod will kill thee,” he calmly continued his
works of mercy. When the armed band. followed him into Gethsemane, he confronted
them with a calmness that paralyzed them. When he conquered death and rose from
the grave, there was no sign of haste—the linen clothes were laid orderly, and the
napkin was folded in a place by itself. Too often our hearts are perturbed. We are
fussy, anxious, fretful; but, if we will but receive it, this is his legacy: “ Peace I leave
with you, my peace I give unto you: not as the world giveth, give Il unto you. Let
not your heart be troubled, neither let it be afraid.”

IlI. THE cONDESCENSION oF Curist. Our Lord was full of great thoughts, not only
respecting this world, but that other world from which he came, with its vivid realities
and awful mysteries. He looked on to the future of the work he had begun, and
which in a few days would be consummated on the cross—a work which would not
only stir Jerusalem, but shake the Roman empire, and go onward through distant ages
with growing force, till all nations would call him blessed. Yet here he was, watching
a few Jewish worshippers go into their temple; and he notices each one. He sees even
this poor widow, whom others brush past with haste or contempt. He knows her
struggle and sacrifice and single-heartedness, as she brings that tiny offering, with a
blush of shame that it is so little, and secretly lets it fall into the treasury of her God.
His condescension is still displayed to the meanest and the humblest worshippers, and
broken words, paltry gifts, and feeble efforts will not be without his notice and
recompense. May he see, in all Christian assemblies, not the outward formalism which
he must rebuke, but prayer and praise, gift and work, which loyal hearts are offering
to the Lord their God!—A. R.

Vers, 42—44,—The widow’s mite. If we get a single ray of light, decompose and
analyze it, we may argue from it to all the light that floods the world; to its nature,
its source, and its effects. So this act of generosity and devotion, simple and slight
though it is in itself, contains in it elements of truth which are world-wide in appli-
cation. Amongst the many lessons it teaches, we select the following :—

I. THat Gop’s PEOPLE ARE EXPECTED TO BE GIveRS. Many have a singular
objection to insistence upon that. They willingly listen to words of solace; they
rejoice in descriptions of heaven; they are not reluctant to hear the errors of their
theological antagonists exposed and rebuked: but the duty of Christian giving is
scarcely so popular with them. However, “it is enough for the servant that he be as
his Master;” and we find that he who taught in the temple also ‘‘ beheld how the
people cast money into the treasury.” ‘hat treasury was a Divine institution. In
spite of abuses, it was for many generations a witness of what God expects; as a
recognition of his claims, and of the claims of others, on the part of rich and poor. If
God is our Creator and Preserver, if every day we live and every power we have is his
gift, we must honour him “with our substance, and with the firstfruits of all our
increase.” If he has redeemed us by his Son, if “we are not our own, but bought
with a price,” any sacrifice we make in gift or work should be a source of ]03« - Ul wa
be members of one brotherhood, we are bound to have the same care one for another.
We are to do this, not in the way which is easiest to ourselves, most accordant with
our tastes, or most likely to bring us credit; but as those who are seeking to become
like him, who is kind to the unthankful and to the unworthy.

II, THAT SOME KINDS OF GIVING ARE OF HIGHER WORTH THAN oTuERS. Our Lord
did not blame or despise the gifts which the rich made when they cast in much. They
were doing what was right. Whether their offerings went to support the temple, or asCH. x1. 1—44.] THE GOSPEL, ACCORDING TO ST. MARK. 1
Soe

a substitute for sacrifices, or for distribution to the poor, they were given towards whut
was regarded as the work of God. But there was nothing in the offering of the rich
which called for the special praise bestowed on the widow, 1. J¢ ts to be observed here
that Christ commended what most people would blame. You would probably arcue
thus: “Two mites were of little importance to the treasury, but of creat importance
to her. If she had given one and kept the other, she would have showed not only

‘

 

 

piety, but good sense. As it was her gift was insignificant, and at the same time it
was rash and needless.” Yet, in the eyes of our Lord, the cift was right; and it was
commended for this very reason—that she had cast in all the living that she had. We
cannot but be reminded here of an incident in the house of Simon. When Mary
broke the alabaster box, and poured the spikenard on her Saviour’s head, the disciples
said that it was a foolish impulse—that if sold for three hundred pence, and given to
the poor, it would have been of real utility ; now a waste of the ointment had been
made. In reply, Jesus taught them that nothing given to God was wasted; that the
aroma of such an offering went beyond the world of sense. On both occasions our
Lord commended what others blamed. 2. Further, the reason Jor his commendation
was not what many would expect. It was not the value of the gift; for two mites was
a smaller sum than we could give if we tried to find our smallest coin. Nor was it
the object to which the money was given which Christ approved. He knew how
much there was of what was false under the glitter of the ceremonial worship of the
temple. He had just rebuked the very men who would manipulate these funds. He
looked on to the day when the temple would perish, and a nobler Church would arise
on its ruins. Hence, in commending the widow’s gift, which supported this ritual, he
condemned those who withhold their help till an organization is exactly what they
wish—who refuse to support what does not accord precisely with their tastes and
views. ‘Those who habitually do this crush in their hearts the germ from which gift
and sacrifice spring. or 4 "he widow’s gift was approved because it wus the off ring of a
simple heart, full of love to God. She wished to show gratitude, and to give a deli-
berate expression of her confidence in God: and therefore she gave up her living, and
threw herself on him who feeds the birds, and never forgets his children. 4. Mos¢ of all
the gift was valued because it represented self-sacrifice. They gave of their abund-
ance—she gave all her living; in other words, herself. ‘Too often we lose the highest
blessedness because we do not cross the border-line which lies between self-indulgence
and Christ-likeness, When we begin to feel that some service is a burden, and demands
a strain, we give it up to some one else to whom the effort would be less! Let us
seek the spirit of the poor widow, who knew that God could do without her gift, but
felt that her love could not be satisfied without her sacrifice.

IlJ. THatr-our Lorp QUIETLY WATCHES OUR GIFTS AND SERVICES. We may put
into the treasury wealth, talents, prayers, tears, etc. None are unnoticed by him,
And he looks in order to approve, not to condemn. His disciples might have said,
“She is imprudent to give her all; she is priest-ridden; she is supporting a formal
worship which is a barrier to the kingdom of Christ.” But the Lord looked beneath
the surface. He saw the pious intention, the pure purpose, and out of all the chaff on
that threshing-floor he found one grain of purity and reality, and rejoiced over it as
one finding great spoil.

IV. Tar our LorD APPROVES ALL THAT IS DONE IN A RIGHT sPinrt, He did not
praise her to her face, nor in her hearing. When the delicate flower of devotion is
taken in the hot hand of popular applause, it withers; but, left in the cool shadow of
secrecy, it lives. Hence the widow heard no flattery or approval, though she went
home with inward satisfaction because she had done what she could. It is a pleasure
to make a sacrifice for one we love. The young girl gives up her money, her position,
her future, herself, to the man she loves, and rejoices in doing it. The father will not
begrudge it when he looks at his children’s faces, though for their sakes he goes off in
a shabby coat to his daily duty. Love longs for sacrifice, and glories in making it.
Now, it is a sacrifice so inspired which our God approves and commends. In the day
when the secrets of all hearts shall be disclosed, when nothing will be overlooked,
services which the doer had forgotten, which the Church thought trivial and the
world laughs to scorn, will be recompensed, and even “a cup of cold water, given in
the name of a disciple, will not lose its reward,”—A, R,

ST. MARK—II. Nee iE

178 THE GOSPEL ACCORDING TO ST. MARK.  [cx. x11. 1—44.

 

Vers. 1—12.— The parable of the vineyard; or, unfaithfulness and tts reward. A
rude demand upon Jesus for his authority led him to ask in reply “one question ” which
awakened the consciences of his interrogators and threw them into confusion and
difficulty. They were hurrying him on to his final hour, and he must needs take
advantage of every opportunity of finishing the work given him to do. Therefore “in
parables” he spake both ‘‘unto them” and “against them,” which but roused their ire,
and sent them away to plot and plan for his destruction. No word was needed to
declare who was represented by the vineyard. ‘For the vineyard of the Lord of hosts
is the house of Israel.” And the details of the parable were minutely historic. How
often had ‘‘a servant” been sent “that he might receive of the fruits of the vineyard ”!
How often had he been “handled shamefully”! Now a last chance is offered. “ He
had yet one, a beloved son: he sent him last unto them.” ‘The rest is prophecy ready
to be fulfilled, and so soon to become history also. But the appeal, “ What therefore
will the lord of the vineyard do?” he does not leave them to answer, but supplies it
in simple words and in such manner as to make the reply an admonitory warning.
Alas! our eyes behold the precise fulfilment. And the rejected stone is now the
Foundation-stone, “the Head of the corner.” The parable reveals—

I. A GRACIOUS EXAMPLE OF THE DIVINE GOODNESS AND PATIENCE. It was a direct
dealing with Israel, but it was an indirect dealing with all men. The comment is
found in the historic development of the history of Israel.

II. A PAINFUL INSTANCE OF HUMAN UNFAITHFULNESS, This, as in all instances of
a want of fidelity to important trusts, was sadly disastrous. But not only to them to
whom the trust was committed, for all men expiate the sins of every unfaithful one. The
condition of society is lowered; good fruits are blighted and cannot be gathered; pains
and penalties are incurred which fall heavily upon all. Had every man been faithful
to his trust, what a paradise this hard earth would have presented! But the world
walks on a lower plane for every unholy life passed upon it. Had that vineyard
brought forth its due fruits, all nations would have been made partakers. Of the few
small patches which bore, the world has the fruit in those holy records which are as
the salt of the earth. But how much of the corn and the oil and the wine is wanting!
On this account is presented—

III. A SAD ILLUSTRATION OF THE DIVINE JUDGMENT. Israel is deposed. The sacred
trust is withdrawn. ‘The vineyard is in other hands. The unfaithful husbandmen, as
such, are destroyed. Alas for Israel! Her crown is in the dust, her harps upon the
willows. She does not with her voice sing the pleasant songs of Zion. She is not the
great spiritual power in the earth for which she was designed. Her calling and election
she did not make sure. ‘True, for the fathers’ sakes she remains a testimony in the
earth. But it is as a broken-off branch. ‘The world gains nothing by Israel’s rejection.
The Gentiles are wise to weep and mourn on her behalf; and, knowing that “ God is
able to graft them in again,” they are wise to pray earnestly for their recovery.
“ The receiving of them” would be “life from the dead.” So let every Gentile believer
pitifully behold the nation sitting in the dust, having become the uncircumcision in
the spirit: and at this time, alas! “separate from Christ” and really “alienated from
the commonwealth of” the true “Israel, strangers from the covenants of promise,
having no hope.” Nor can it be otherwise till they who now are “ far off are made
nigh in the blood of Christ.”—G.

Vers. 13—17.—The tribute money. Unable to take him with their wicked hands,
because they dared not, they send selected men from the Pharisees and the Herodians.
They have instructions to lay a trap with a view “to catch him in talk.” “In vain
is the net spread in the sight of any bird.” But these blind catchers thought him
to be blind also, In specious words they ply him with a question relating to an
oppressive tax. “If he held that payment should be refused, he would compromise
himself with the Romans; if he sanctioned it, he would embitter himself both with the
Herodians and the ultra-national party.” But he who “knew what was in man”
knew “their hypocrisy,” and in a word, and doubtless with a look, exposed it. “‘ Why
tempt ye me?” Then with the coin before their eyes, which was at once the symbol
of their unfaithfulness to God and their subjection to man, he threw back upon them
the onus of answering themselves in their own conscience and by their own deeds.CH. x1. 1—44.] THRE GOSPEL ACCORDING TO ST MARK, 179

 

Ah! “in the net which they hid is their own foot taken.” But Jesus does not only
evade the dilemma on which they had cast him; nor does he merely utter a word of
condemnation to them who had failed to “render unto God the things that are God’s,”
and who would be only too glad to escape rendering “to Ceasar the things that” were
* Caasar’s, But he, in high wisdom, teaches the great truth for all time, that fidelity to
the demands of God and fidelity to the constituted powers of earth need not clash. The
loyalty of the subject and the obedience of the saint are on the same plane. Soa just
distribution is made of things pertaining to Casar and of things pertaining to God, and
yet the true unity of the service rendered to both is declared; and, moreover, as God
Is above all, the duty to him includes the duty to Cesar. For our learning we may
see—

I. Tuat Curist BEars HIS TESTIMONY TO THE RIGHTEOUSNESS OF THE CLAIMS OF
EARTHLY AUTHORITY. The Christian need be under no apprehension of following this
principle out to its extremest limits. For if the earthly government be oppressive and
unjust, he knows full well that the King of kings has his own methods of deposing ; for
he believes that “he putteth down one and setteth up another.” He has learned to
submit even to oppression for conscience’ sake. But these questions respect the extreme,
the occasional, the exceptional conditions of political life. Fidelity to the constituted
head of authority would, according to Christian principles, secure the divinely appointed
Head.

II. Curist urrers us EVER-REITERATED DEMAND FOR FIDELITY T0 THE INALIENABLE
CLAIMS OF Gop. “Render unto God the things that are God’s.” Is anything not
God’s? If in truth all is first rendered to him in an honest consecration to his will,
then may that which he ordains for the neighbour be given to the neighbour ; that
which is for the poor to the poor; or that for the family, or for self even, SO given; and
therefore that which is for « the king, as supreme,” to the king may be rendered.

Il. Ler rae man HIMSELF, WHO TRULY IS Gop’s, BE RENDERED UNTO Gop. One has
beautifully taught thus: « That which bears Cxsgar’s image is, as belonging to Cesar,
to be given to him; but that which has God’s image belongs to God.” Had Israel been
faithful to “render ” themselves “to God” they would not in those late days have
been given up to the tomans, as in earlier days fidelity to God would have kept back
the armies of Nebuchadnezzar. he great principle to guide nations and individuals
alike is truly to be the Lord’s. Then, when he is the God of the nation, all other service and
all other obligations fall into their proper order and degree of importance. And he who
serves his God in humility will serve his king in fidelity. He who is obedient to the
Lord’s claims will know how to render the claims of masters, and lords, and rulers, and
sovereigns, Not more truly is the Law one, “ Thou shalt love the Lord thy God,” and
“Thou shalt love thy neighbour,” than is “Render unto Cesar the things that are
Casar’s, and to God the things that are God’s.”—G,

Vers. 18—27.— The resurrection From the dead. A new class of antagonists now
assail the great “Master” with a case of casuistry, designed evidently to bring the
doctrine of the resurrection into contempt. “In the resurrection whose wife shall she
be of them?” Was this one of the flimsy difficulties on which they relied for a
defence of their position, as so often men screen their scepticism behind a mere veil of
difficulty? And did they depend in any real degree upon an imaginary inconsistency
to warrant them in denying the crandest hopes of the human heart? ‘Be it so or not,
they gave opportunity for the most precious defence of the common faith. The Church
to-day is rich in an inheritance of defensive writing drawn from the pens of holy

>

apostles and righteous men, But though it is of unspeakable value to her to read
the inestimable words of the great Apostle to the Gentiles, yet to them who have
wholly committed themselves to Jesus, who truly own him as “ Master,” and no other,
it is most comforting to find him entering the lists against all Sadducean unbelief for
allages, It is enough: Jesus is the defender of the faith. Wewant no more. In one
sentence we read both an answer to the difficulty and a confirmation of the truth:
“For when they shall rise from the dead, they neither marry, nor are given in marriage ;
but are as angelsin heaven.” Thus is clearly revealed—(1) Lhe fact of the resurrection ;
and (2) the conditions of the resurrection life.

I. The first clear teaching is, tvs DEAD Live, That the dead are raised even Moses

ES FT CI Pa as —_180 THE GOSPEL ACCORDING TO ST. MARK. [cu. xu. 1—44.

 

 

 

showed ;” so little had these sons of Moses understood his words. And now Jesus
shows it more clearly, and points to the life as an immortal life: “ Neither can they die
any more: for they are equal unto the angels; and are sons of God, being sons of the
resurrection.” True, this is affirmed of them “that are accounted worthy to attain to
that world, and the resurrection from the dead.” But that “the dead”—that is, all
the dead—* are raised Moses showed, as touching the dead that they are raised.” Oh,
precious words ! Thanks be to God, life does not end ina tomb! Abraham and Isaac
and Jacob live; yea, “all live unto him,” if unto us they die, Jesus points to the
source of all error on this as on so many subjects: “‘ Ye know not the Scriptures, nor
the power of God.” On these two hang all the true faith of men. No one can read
“the Scriptures” and deny the resurrection. In Jesus’ view the old Scriptures
sufficiently affirmed the great truth. And he who in these days would defend himself
against the assaults of unbelief must sit at the feet of Jesus. No one can doubt his
belief in the resurrection. “And why is it judged incredible?” All difficulties vanish
in presence of “the power of God.” If the question of the “foolish one” be urged,
“ How ?—How are the dead raised?’ the only answer faith should vouchsafe is, “ The
power of God.” And if the further demand is pressed, but “ with what manner of body
do they come?” it must still be replied, “God giveth it a body.” Let the true believer
stand by the Word of God. The resurrection rests not for its certainty on a founda-
tion of human ratiocination or scientific deduction, neither is it by them to be over-
turned. The one impregnable wall of defence for this most precious article of humap
faith and this most precious condition of human life is in the combined words, “The
Scriptures: the power of God.”

Il. As to the CONDITION OF THE RESURRECTION LIFE. We wait to know this. One
only truth is enough to carry with us, an earnest of all—‘“as angels in heaven.” ‘The
truths are almost antiphonal: “Neither can they die any more; as angels in
heaven.” —G,

Vers. 28—34.— The great command. One more question ere it could be said, “ No
man after that durst ask him any question.” Alas! on the human side it, like the others,
is a mere quibble, or based on one. But though man asks in his folly Jesus never
answers according to it, but always according to his supreme wisdom, in a manner so
high, so far-reaching, so seriously. He trifled not with the perplexities of men. He
knew nations and tribes of men would feed on his words to the end of time, and he
gladly bore witness to all those truths against which the human errors in that erring
age stood out in humiliating contrast. The Christian teaching grows up out of the
Mosaic. The later development of the one system does not set aside a single moral
principle of the earlier. The solution of the difficulty which beset a few amidst the
many commandments for which priority was urged laid down a permanent principle for
all time, and took up into Christianity the essential teaching of Mosaism. We read—

I, THE SIMPLICITY OF THE CHRISTIAN TEACHING. One word embodies it—the word
“love.” ‘T'o this Christ gave the utmost prominence and the most beautiful illustra-
tion. This simple rule engages the devotion of the central energy of the entire life. It
describes the first effort of feeble infancy and the ripest experience of the mature
Christian age, It is at once the point from which all pure and active obedience takes
its departure, and it is the end towards which all spiritual growth and culture tends.
It is the alpha and the omega of the Christian spirit. ‘To love, to love God first and
supremely, and in that love to love the neighbour, is so complete a dedication of the
entire inner man to the service of the Most High, that all commands requiring the
details of that service are anticipated. From these branches hang all the rich, ripe
clusters of fruitful obedience.

_ IL. THe ELEVATING TENDENCY OF THAT TEACHING, WHICH SETS FORTH THE LOVE OF
THE INFINITE EXCELLENCE AS THE HIGHEST AND MOST OBLIGATORY OF ALL ITS REQUIRE-
MENTS, That holy system of spiritual morality first called Mosaism, or Judaism, and
now called Christianity, is for ever raised to the highest pitch of excellence and worthi-
ness by making this its central, its almost solitary, command. All that is good in
morals, all that is pure in aspiration, all that is beneficent in action, flows from this
fountain. The perpetual aim to reach to the most entire love of the most exalted
Object of human thought must insensibly raise the moral and spiritual character ofcH. xm. 1—44.] THE GOSPET, ACCORDING TO 8T. MARK. 181
a ere
every one who is controlled by so worthy an endeavour. It ensures the recognition
of the soul’s subjection to the authority of God; it makes the Divine excellences
objects of ceaseless contemplation: it subordinates all the aims and activities of life
to the holiest purposes: and, while Withdrawing the life from the degradations of
low and unworthy motives and pursuits, it regulates the whole by an ever-present,
powerful, and satisfying principle of life, at the same time preserving the simplicity and
moral cohesion—the unity—of the character, Never was a holier law uttered; never
were the feet of men directed to a purer, safer path; never was a firmer, truer basis
laid on which to found a kingdom of truth, of peace, and of well-being.

Ill, Tue pracricar CHARACTER OF THE CHRISTIAN TEACHING—“ Thou shalt love thy
neighbour.” To present rules for the government of every hour and the regulation of
every transaction of life would be far less effective than to seize upon a principle like
this, which underlies all conduct, It may be entrusted with the guidance of the life in
the absence of controlling regulations and minute details of obligatory observance, It
leaves the spirit free to act according to its own generous impulses or prudent caution.
Such a rule prevents the necessity for “Thou shalt not steal ;” “Thou shalt not kill.”
Love embraces all virtues; it fulfils all righteousness. The regulating principle, “as
thyself,” points to the due estimate of one’s own life; such a love for it as would pre-
vent its exposure to evil, and such a discernment of the true interests of life, and the
common participation in those interests, as would lead to right adjustment of the
relative claims of self and the apparently conflicting claims of others, Truly, “ there is
none other commandment greater than these.” This, indeed, is “ much more than al]
whole burnt offerings and sacrifices.’ And he who has come to appreciate the truth
and beauty of this is “not far from the kingdom of God;” while he who keeps this
commandment already dwells within the security and shares the blessedness of that

kinedom.—G,

 

 

 

 

Vers. 41—44,— The widow’s gift. How many lessons cluster around this unique
incident! The watchful eye which is ever over the treasury of the Lord’s temple; the
discernment between the gifts that come of «“ superfluity,” large perhaps in themselves,
but small in comparison with the abundance left untouched; and the gifts that betoken
the penury of the giver, but at the same time declare the entireness with which all his
living is devoted to the service of God ; and the great Master’s principle of judgment.
“Many that were rich cast in much ;” one that was “poor” cast in little; yet the
one “cast in more than all.” Let not our thoughts leave the Lord’s treasury, and
let that treasury denote to us whatever is employed for the right ordering of the Lord’s
worship in his own holy house; all that is expended in charitable works for the benefit
of men, whether in ministering to their spiritual or temporal necessities. The good
Lord has himself chosen to represent works of benevolence shown to the suffering and
poor to be works done unto himself, All that is thrown into their treasury is thrown
into his, ‘Inasmuch as ye did it unto one of these my brethren, even these least, ye
did it unto me.” So it comes to pass that both the Lord and the poor—the Lord in
heaven and the suffering and needy on earth—make their appeal to our charity for
such help as we may be able to render. In responding to this double appeal let us
measure our gifts: 1. By the claims of our Lord upon us. 2. By the necessities of
our neighbour. 3. By the measure of our sympathy with him and them.

I. If re cLarms or our Lorp guide us, what limit shall we put upon our “ gifts”?
To him we owe more than our all. To him we are indebted for life and breath, and all
things ; for the bright light of the morn and the cooling shades of eventide; for reason
and affection and friendship. The good and perfect gifts of righteousness, of holy hope,
of calm faith, of heavenly love, come down from him. All that is beauteous and bright
in life; all that raises us from degradation and need. Ah! the sands on the sea-shore
are as little likely to be numbered as the gifts of the Lord’s bounty, which lay us under
tribute from sheer thankfulness to him.

II. But OUR NEIGHBOUR’s NEED presents little less impressive claims upon us. How
multiplied! How various! How imperative! Christian charity needs little labour
to find out the suitable channels of its activity. How greatly has that charity grown
and multiplied since the Lord cast the first handful of seed into the warm heart of
man] Many ages have been characterized by large gifts for the comfort, the physical

— a ne182 THE GOSPEL ACCORDING TO ST. MARK. [cu. xu. 1—44.

 

need, the spiritual help of man. This present age is not a whit behind the chief in the
lareeness and variety of its gifts and efforts. ‘T'o the Lord be praise !

III. But the true spring of all charity and the true quality of it is to be found in
a PERFECT UNITY OF INTEREST WITH MEN, AND A PERFECT SYMPATHY WITH THE Lorp.
True charity is the outflow of the love of God and love of man. It is one of the highest
reaches of wisdom to discern the perfect community of interest which every man has
with every other. This the Lord saw: this, alas! is but little seen by us. He who
can once become possessed of the belief that he has no true and permanent interest
which is not identical with the highest interests of his race, has taken the first step
towards the attainment of a pure, a boundless, a Divine charity. And he who would
sustain this lofty sentiment must learn to see that all he has he holds by the will and
for the good pleasure of the Lord on high. He will learn that concerning himself his
utmost wisdom is, with St. Bernard, to say, “ Lord, I have but two mites, a body and
a soul; I give them both to thee.”—G.

Vers. 1—12.—The evil husbandmen. I. Farruuess To Gop; unsyust To MEN. If
men do not know God, neither can they know those who are sent of him. The
Pharisees were set against Jesus because he was the ouly living presentment of their
own neglected duties to God.

Il. VioLENCE FALLACIOUS TO THOSE WHO EMPLOY IT. The wicked husbandmen blindly
slay the emissary. It is of no avail. The Hrinys, the fury, the avenging spirit of the
dead man, will come back. The violence against Jesus brought about the removal of
his murderers from their place.

Ill. ABUSE OF GOOD MEANS ITS Loss. “ The vineyard given to others.” So do great
inheritances melt away from their possessors; and the industrious servant comes to the
seat of the dissipated lord. The very intelligence that is misused decays; and the
loss of influence means loss of moral life.

IV. THE scALES or DIVINE AND OF HUMAN ESTIMATION OFTEN DIFFER. A lesson
often suggested by Christ. ‘‘ Men are not what they seem.” In science, in literature,
in politics, the greatest men often rise up, untrained in the schools, to confute the von-
ventional judgment of the time about education. So in religion. It is difficult to
realize that the Saviour was once scoffed at as a rustic, illiterate teacher from Nazareth.
Yet so it was. There is a profound wonder in the turns of human life; and so long as
we have eyes for the hand and working of God, miracles in the truest sense will never
cease.—J.

Vers. 183—17.— The dialectic of Jesus. 1. DISHONEST SUBTLETY MATCHED BY CLEAR-
SIGHTED wiIspoM. We must be, if possible, “wise as serpents,” but, above all, honest
in purpose. It is the false tongue that stammers, and the fox-like cunning that entraps
itself.

ll. VERBAL TRUTH MAY CONCEAL HEART FALSEHOOD. ‘They spoke most truly to
Jesus about himself, and yet most untruly. So of all words designed to flatter and
deceive. There may be a divorce between the tongue and the heart.

ILI. ConDENSED ARGUMENT. In the use he made of the coin, Jesus suggested a whole
train of argument. The coin with its image was a symbol of earthly rule. The
kingdom of Jesus is ideal, and independent of the forms of this world (John xvili. 36).
The loyalty of the Christian to the kingdom which is righteousness, peace, and joy in
the Holy Ghost, teaches him how to act in relation to worldly governments. But
Christianity is not to be confounded with politics. “No earthly governments can
prevent the spiritual service of God. That should not be rendered to them which is
due to God only ” (Godwin).—J.

Vers. 18—27.—Sadducean error. I. DIFFICULTIES OF BELIEF ARE OFTEN IDLE
LUXURIES OF THE MIND. One cannot suppose that these men were really troubled
by such a question as they raised. It was sheer idleness, bred of useless school life.
And so with many theoretical questions pretended to be of serious importance :
pressing into what is inaccessible and kept in reserve by God. They are “solved by
ee Act—act rightly here and now, and the question will solve itself, or cease
O interest.cH. x. 1—44.] THE GOSPEL ACCORDING TO ST. MARK. 183

 

II. DIsINGENUOUS REASONING FALLS INTO STUPIDITY. What else but childish is
this confusion of earthly relations with the spiritual kingdom? Marriage, birth, and
death are time-changes; belong to the idea of earth and time, not to eternity. And
the least instructed mind feels that this is so. ‘There are enough mysteries in the
present life to engage our attention without prying into those beyond.

lil. Tue ray oF TRUTH. The one great historic Word, the basis of the national
consciousness, sheds its sufficient light upon the question. God does not claim dead
objects for his own. Souls that he calls his, “do of his own dear life partake,” and
“never will he them forsake.” It was a mystical interpretation of the ancient Word ;
and often there are times when we may take refuge in the mystical interpretation, and
eat is the deepest and the best. ‘Those who are now dead to men still live in

od.”"—J,

Vers. 283-—34.— The essence of religion. I. THE LEADING IDEA FOR THE INTELLIGENCE,
The unity of God, his personality, his supreme lovableness. ‘‘ All love is lost save
upon God alone.”

II. THE LEADING MAXIM FOR THE wILL. To love one’s neighbour as one’s self.
Kant said, trying to translate the gospel into his own dialect, “ Act so that the maxim
of thy will may be the principle of an universal legislation.”

IlJ. THE MORAL SURPASSES THE RITUAL IN RELIGION. Surpasses it by including it
with itself. Nothing can be offered to God dearer than a just and a loving life. Love,
in fact, is the measure of life’s worth. And he who believes and acts upon these
principles is recognized by Christ as being a Christian.—J.

Vers. 85—37.—David’s Son. JI. Davin’s PROPHETIC sPrIRIT. “ He was moved by the
spirit of truth when he foretold that his son would rule over all, and when he owned
him as Lord.” The psalm had originally another bearing. But as all true poesy
“smacks of something greater than it seems,” and has deeper meanings than meet the
eye, so did the words of the psalmist reach forth into remoter times and higher
relations.

II. Curist’s IDENTIFICATION. “ He declared that he was the Son of David, and that
his priesthood and kingdom were universal and everlasting.”—J.

Vers. 388—40.—Traits of the scribe. I. THE SEEMING GOOD OFTEN THRIVE AND ARE
HONOURED. Insight into character is rare; men are judged by the outside, and are
taken largely at their own valuation.

I]. PRETENSION EVER HIDES EMPTINESS, AND OFTEN GUILT. Fixed for ever for our
repugnance, hatred, and contempt is the character of the religious pretender in the
Gospel. Men need to be warned that there is more danger to the soul in pretending to
a piety we have not got, than in merely having none at all.—J.

Vers, 41—44.— The gift of poverty. I. THE MOTIVE MAKES THE ACTION SPIRITUAL,
It is mechanical, conventional, without relation to the spiritual sphere, otherwise.

Il. LOVE MAGNIFIES THE VALUE OF THE SMALLEST GIFT. ‘The flower to the sick
person, the penny in the plate, may be worth much. The condition of the world would
be intolerable without the multitude of such little deeds.

II, THE TRUE STANDARD OF WORTH IN LIFE SHOULD BE CLEARLY KEPT IN MIND,
We confuse mere giving and doing with that which springs from love too much.
Let us not despise little things: seeds of love which become great in their result of
blessing.—J.

Vers. 1—12. Parallel passages: Matt. xxi. 33—46; Luke xx. 9—19.—Parable of
the vineyard. I, 'lHe Lorp’s vineyarp. A vineyard is often used in Scripture as an
object of comparison. The heart is probably represented under this pleasing and
beautiful image in the Song of Solomon, where it is written, “ My mother’s children
were angry with me; they made me the keeper of the vineyards; but mine own vine-
yard have I not kept.” God’s ancient people are set forth under the same figure in the
eightieth psalm, to denote his care for and kindness to them: “Thou hast brought a
vine out of Egypt: thou hast cast out the heathen, and planted it.” And a few verses184 THE GOSPEL ACCORDING TO ST. MARK. [cu. xii. 1—44.

 

afterward we have the touching prayer, “ Return, we beseech thee, O God of Hosts:
look down from heaven, and behold, and visit this vine, and the vineyard which thy
right hand hath planted, and the branch which thou madest strong for thyself.” In the
fifth chapter of Isaiah we have the parable of a vineyard and its explanation, where we
are expressly told that the house of Israel is God’s vineyard; the men of Judah his
pleasant plants; the grapes which he looked for, judgment and righteousness ; the wild
erapes produced, wickedness and oppression ; so that instead of honesty in the dealings
of the people there was the cruelty of the oppressor, and instead of the strict administra-
tion of justice on the part of the magistrates there was the ery of the oppressed. Every
reader of the New Testament is familiar with our Lord’s representation of himself as
the true Vine, of disciples as the branches, of his Father as the Husbandman, and union
with himself as the secret of fruitfulness. ‘The parable in the passage before us is
recorded, with slight variation, by St. Matthew and St. Luke. This threefold occurrence
of the same parable proves its importance, shows its instructiveness, claims our attention
to it, and commands our interest in it.

Il. Gov’s CARE oF HIS CHURCH. 1. The culture of the vine laborious. The care neces-
sary for the proper culture of a vineyard is surprising, and to those unacquainted with
it almost incredible. It is so in the vineyards of the Rhine, for example, at the present
day. As you pass along the “ wide and winding” river, many a vine-clad hill presents
itself to view. Vineyard rises above vineyard, and terrace above terrace, from the
bottom to the top of the hill, in some instances to the height of a thousand feet. How
beautiful they look! How pleasant to work among them and keep them! you are apt
to suppose. If, however, you visit them and talk with the vine-dressers, you will find
your supposition a grave mistake. The duty of the vine-dresser is no sinecure. His
work is never over. It is continued throughout the year. Lvery season brings some-
thing for him to do. Planting, propping, pruning, plucking the useless leaves; weeding,
hoeing, and gathering the vintage occupy all his time. From year in till year out he
knows little or no relaxation; his care ceases not all the year round. How beautifully
this illustrates God’s care of and attention to his people! It was so also in ancient
times. ‘There is a fine didactic poem on husbandry by an old poet who flourished
nearly two thousand years ago, and whose works are read at school and college still.
He has left us a glowing and life-like description of the continuous toil and laborious
industry of the Italian vine-dressers in his day. He there tells us that it was indis-
pensable to plough the soil three or four times a year, to break the clods daily, to
unload the branches, and thin the leaves. Even in winter the vine, after being bared
of its leaves and fruit, has to be subjected to the pruning-knife, the ground to be dug,
the lopped branches burnt, and the props brought into the house. Besides, twice in the
year the luxuriant leaves, and twice the weeds and brambles, were to be removed.
Further, it remained to cut the reeds and willows that grew on the river’s bank, and
prickly shrubs in the woods, to bind the vines withal and fence them. In addition to
all this, the ripening grapes must needs be protected from hail, and rain, and rust, and
accidents of the weather. No wonder, then, he adds, that the husbandman’s care ran
in a circle, nor ending with the closing year, extended to the coming season. So great
is the attention in general needed by vineyards, whether in ancient or modern times ;
such and so great God’s care for the vineyard of the Church. But particular instances
are here enumerated. 2. The planting. He planted it. The vineyard soil needed to
be the choicest, and the best. Soil that would do very well for pasturage, or soil that
might be quite suitable for tillage, would not answer for a vineyard. Nothing but soil
of rich and generous mould would suit the planting of the vine. The situation required to
be carefully selected. A good deal depended on the aspect, and it needed to be sheltered
from the wintry wind, screened from the ungenial cold, and exposed as far as possible
to the bright beams of a warm Southern sun, like the sunny slopes of Zion, the sides of
Lebanon, or the vale of Esheol. Hence the prophet says, “ My well-beloved hath a
vineyard on a very fruitful hill.” It naturally followed that vineyards were the most
valuable of all property, at least in land. So the Church of God is very precious in his
sight. It is very costly, too, for he bought it with his blood; and hence the injunction,
“to feed the Church of God, which he hath purchased with his own blood.” It is a place
distinguished for fruitfulness and enriched with blessings; a place of precious privileges,
of numerous ordinances, of heavenly light, where the Sun of Righteousness sheds hiscH. xt. 1—44.] THE GOSPEL ACCORDING TO 8ST. MARK. 185

 

brightest beams, and spiritual life is cherished; a place where the Word of truth is

possessed, perused, and faithfully preached; where the gospel of his grace is proclaimed ;
where his Spirit is poured down; where gracious influences are at work and Divine power
felt; where the Divine presence is promised and enjoyed; and where every promised
blessing is sure to be bestowed and fully realized. The plants, moreover, are the most
precious—even the best of their kind. Man, in his original state, was made but a little
lower than the angels. God made man upright, and thus, when he proceeded from his
hands, he was stamped with the Creator’s image, possessed of uprightness, and invested
with dominion. And man, even in his fallen State, possesses noble endowments and
distinguished faculties. He has understanding capable of studying the works and ways
of God, affections to love and prize him, a will that can be moved by motives, tender
emotions, and far-reaching sympathies—high powers of head and heart. These powers,
it is true, are all weakened and misdirected in consequence of sin. Butoh! when they are
quickened by the Spirit of God and influenced by his grace; in other words, when the
sinner is united to the Saviour, when by faith he is engrafted into him and become a
living branch of the living Vine, a fruitful branch of the true Vine, he is then a plant
of the choicest kind, qualified for yielding spiritual fruit, and capable of showing forth
the praises of the Creator. Then does he correspond and come up in some measure to
his original condition as God himself describes it: “ Yet I had planted thee a noble vine,
wholly a right seed: how then art thou turned into the degenerate plant of a strange
vine unto me?” 3. The fencing. He set an hedge about it. The people of Israel
were hedged in, both politically and physically. The position of Palestine contributed
to this separation of its inhabitants. On the north were the slopes of Lebanon, on the
south the Idumezan desert, on the west the Great Sea, on the east the Jordan with its
lakes, and Persea beyond. But God’s spiritual vineyard was his Church, as existing first
among the Jewish people and then in Gentile lands. The direct reference is to the
Jewish Church as established under Moses, Joshua, the judges, and the theocracy ; the
great fence that hedged it in was the Law. But we may go back yet further; for God
set an hedge about his Church in Old Testament times, from the call of Abraham, by
the covenant of circumcision made with that patriarch, and by the whole written Law,
moral as well as ceremonial, given to his descendants. In this way he separated the
vineyard of the Church from the wide and wild common of the world. The Law
was “the middle wall of partition ” between Jew and Gentile. But in Christian
times, and among Gentile peoples also, the Church is fenced around. ‘There is still a
hedge between the communion of saints and the world of the ungodly. Profession of
the doctrines which Christ and his apostles taught, and the practice of the duties they
enjoined, compose that hedge. Faith in his promises and obedience to his precepts
draw the line of demarcation broad and wide between them. The exercise of whole-
some discipline keeps the hedge in order. And a Church that does not or cannot
exercise this salutary check on its members, saying who are and who are not worthy
of its membership, is so far forth powerless for good, or like salt that has lost its savour.
The vineyard of which the Prophet Isaiah (v. 5) speaks had a double fence—both a
hedge and a wall—as it is written, “I will take away the hedge thereof, ... and break
down the wall thereof.” We have frequently seen two hedges round a garden—the
outer one of thorn, the inner one of beech. ‘hus it is with the vineyard of the Lord.
A visible profession of Church membership is the outer hedge; an interest in Christ is
the inner one—and, it must be added, the essential one. All who have embraced the
mercy of God in Christ Jesus are within the enclosure of the Church in the true sense ;
all who have not are aliens to the commonwealth of Israel. “As many as received him,
to them gave he power to become the sons of God, even to them that believed on his
name.” ‘These are safe within the hedge. “He that believeth not shall not see life,
but the wrath of God abideth on him.” All such are outside the hedge. 4. Important
practical question. Inside this hedge or outside ie 2 his is the question—the creat
question. What, then, is our position individually ? | Out of Christ, we are without
God, for ‘no man cometh to the Father but by, him;” and without hope, for the hope
of the hypocrite will perish; and without happiness, the secret and source of which is
to “delight one’s self in God, and he gives thee thy heart’s desire; ” without life, for “this
is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast
sent;” and without heaven, for Christ is the way thither, as well as the door of186 “THE GOSPEL ACCORDING TO ST. MARK. [cu. xm, 1—44,

 

entrance. In Christ we are sheltered from the storm of coming wrath. The sunshine
of the Divine favour rests on us; the fruit of the Spirit is borne by us. We can then say,
‘There is now no condemnation to them who are in Christ Jesus, who walk not after
the flesh, but after the Spirit.” There is the hedge of Divine providence about the
Church, as we read, “In that day sing ye unto her, A vineyard of red wine. I the
Lord do keep it; I will water it every moment: lest any hurt it, I will Keep it night
and day.” We are invited to walk about Zion and consider her strong fortifications,
counting her towers, contemplating her bulwarks, and considering her palaces, so as to
convince ourselves that those defences, unscathed by the assaults of enemies in the past,
will remain as impregnable for the future.

“On the Rock of Ages founded,
What can shake thy sure repose ?
With salvation’s walls surrounded,
Thou may’st smile at all thy foes.”

5. Gospel ordinances. The wine-fat, or vat, was a large stone trough deposited in the
ground, to receive the juice of the grape squeezed out in the winepress placed over
it. The winepress thus consisted of two parts—a receiver for the grapes, and beneath
that a receptacle for the expressed juice. The press above, or upper trough, in which
the grapes were placed to be trodden out. by human feet,-amid songs and shouts of joy,
was called by the Latins torcular ; by the Greeks Anvds, the word used by St. Matthew ;
and by the Hebrews gath. Through a hole in the bottom of this the expressed juice
flowed into the vat beneath, or lower trough, which the Romans called lacus; the
Greeks troAnvioy, the word used by St. Mark in the passage before us; and the Hebrews
yekev, from a root meaning “to hollow out” or “deepen;” while both words occur
together in the Prophet Joel (iii. 13), “ The press (gath) is full, the vats (yekavim) over-=
flow.” ‘The winepress and wine-vat were sometimes made out of one block, and communi-
cated by an aperture; sometimes they were distinct stones connected by a tube. If, then,
we are to follow out the allegory explaining its particular parts, we may understand
by the winepress the ordinances of the gospel, namely, prayer, praise, the Word, and
sacraments ; though others understand thereby gospel fruits or graces, as charity,
thanksgiving, and devotion flowing like wine through it. If, then, we understand by
the winepress gospel ordinances, by the wine-vat we may understand the place where
the grace conveyed through these ordinances is received and enjoyed. God has
appointed certain means for the communication of wisdom, strength, consolation, and
every needful gift and grace. These means are the winepress; and the place where
these spiritual supplies are obtained and preserved is the wine-vat. Let us take as an
example, and in order to illustrate our meaning, the sacrament of the Supper. The
Saviour, when he made himself a sacrifice for sin, trod the winepress of God’s wrath
alone, while “of the people there was none with him.” The sacrament of the Supper is
a feast after and upon that sacrifice; the place where this feast is dispensed, and its
benefits to our spiritual nourishment and growth in grace partaken of, is the wine-vat.
‘The bread is a lively emblem of Christ’s body, and a striking symbol of the hidden
manna; the wine is a true token of his blood, and a sweet foretaste of that wine which
we shall drink new in the kingdom of our Father; the table of the Lord, round which
the faithful meet and share the feast, is symbolized by the wine-vat. In any case, even
if we may not attach a specific meaning to each particular detail, these details imply
generally God’s care of and provision for his Church. 6. Practical remarks. Mark,
then, the connection of the press and vat; they go together. So is it with the
ordinances, and the place of their administration ; the ordinances, and the benefits they
convey ; the ordinances, and the blessings God gives us to enjoy through them. If we
would glorify God, it must be in the manner he has appointed ; if we would enjoy him,
it must be in the use of the means he has provided ; if we would enjoy not only the
communion of saints, but also the communications of Divine grace, we must not
forsake the assembling of ourselves with the people of God; if we would promote at
once the glory of God and the growth of grace in our own hearts, we must “remember the
sabbath day to keep it holy,” and the sanctuary to frequent it duly and devoutly. In
a word, if we would be truly wise for both worlds, we shall ask wisdom of God, who
“giveth to all men liberally, and upbraideth not,” waiting at the posts of wisdom’scu. x1. 1—44.1 THE GOSPEL ACCORDING TO ST. MARK. 187

 

doors to hear what God the Lord will say to our souls. 7. Zhe tower. This wasa
place of safety and strength for the watching and guarding of the vineyard, and for
the protection of its fruits. The temple in the old economy was the tower, and the
priests that lodged around might be regarded as acting the part of the watchmen.
More usually, however, the prophets are spoken of as the watchmen. “I will stand
upon my watch, and set me upon the tower, and will watch to see what he will say unto
me, and what I shall answer when I am reproved.” The faithful preachers of the
gospel and pastors of the Christian Church are watchmen now, who watch as those
who must give account; while to both teachers and taught, pastors and people,
preachers and hearers, the words of the Lord, as addressed to the Prophet Ezekiel,
while he sat by the river of Chebar, are applicable still. In that instructive passage
we read, “‘Son of man, I have made thee a watchman unto the house of Israel: there-
fore hear the word at my mouth, and give them warning from me. WhenI say unto
the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest
to warn the wicked from his wicked way, to save his life; the same wicked man shall
die in his iniquity ; but his blood will I require at thine hand. Yet if thou warn the
wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in
his iniquity; but thou hast delivered thy soul.” In consideration of all these careful
arrangements, surely God might well say, as he did by the Prophet Isaiah, “ What
could have been done more to my vineyard, that I have not done in it ?”

Ill. Gop’s EXPECTATIONS FROM THE VINEYARD OF THE CHuRcH. 1. He sends his
servants to claim a portion of the fruit. ‘The parable shows in its immediate applica-
tion the privileges of the Jews, their perversion and abuse of those privileges, and the
consequent punishment. If, then, by the husbandmen we understand the ordinary
ministers of the Jews’ religion, as the priests and Levites; the servants sent were the
extraordinary messengers, the prophets raised up on special occasions and for special
purposes, and other eminent preachers of righteousness. The householder or owner
claimed a portion of the produce. The rent was thus payed in part of the fruit; it
was to be in kind, on the well-known metayer principle, long so prevalent and still
practised in parts of Europe; it was to consist of grapes, not gold. The occupiers
acknowledged the claim, but failed, or rather refused, to meet it, and were ruined in
consequence. God expects fruit; why should he not? Who ever planted a vineyard
that did not expect to eat of the fruit of it? Who, then, will venture to gainsay the
justness of God’s claims? He is no hard Master; he is no rack-rent Proprietor; he
does not “reap where he has not sown, nor gather where he has not strawn;” he
never requires impossibilities. 2. Correspondence between the fruit of the vineyard and
the owner’s expectations. The fruit of the spiritual vineyard should correspond with
the expectations of the great proprietor in three respects. (1) In quality this corre-
spondence should exist. He looks for grapes—good grapes off every vine which he has
planted in his spiritual vineyard, ‘here is heart-fruit, consisting of faith, hope,
charity, purity, the thoughts being purified by the inspiration of the Spirit; there is
the lip-fruit of prayer, praise, holy conversation, edifying discourse, and speech seasoned
with salt; life-fruit follows, and is manifested in works of faith, labours of love,
patience of hope, devotion of spirit, all holy living, and the hecessary sequel in holy
dying at the last. In a word, God looks for holiness in all his people. He looks for
those blessed and beautiful fruits of which St. Paul writes to the Philippians, when,
summing up the Christian graces, he says, “ Finally, brethren, whatsoever things are
true, whatsoever things are honourable, whatsoever things are just, whatsoever things
are pure, whatsoever things are lovely, whatsoever things are of good report; if there
be any virtue, and if there be any praise, think on [or take account of] these things.
He looks for those excellences of character, conduct, and conversation which St. Peter
recommends to the strangers scattered abroad, saying, “ Giving all diligence, add to
your faith virtue; and to virtue knowledge; and to knowledge temperance ; and to
temperance patience; and to patience godliness; and to godliness brotherly kindness ;
and to brotherly kindness charity. For if these things be in you, and abound, they
make you that ye shall neither be barren nor unfruitful in the knowledge of our
Lord Jesus Christ.” God the Father had these fruits in view when he planted the
vineyard, for he “ predestinated us to be conformed to the image of his Son :” God
the Son prepared for them when he gave up the ghost, for it was to “redeem us188 THE GOSPEL ACCORDING TO ST. MARK. fer. xr. == 4,

-OC

 

‘from all iniquity, and purify unto himself a peculiar people, zealous of good works ;”

God the Holy Spirit provided for them when he renewed us in the spirit of our
minds, making us new creatures in Christ Jesus, and so commenced our sanctifi-
cation. He is waiting and willing to produce them; for “the fruit of the Spirit
is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temper-
ance.” ‘The gospel calls us to holiness, and when embraced in sincerity and truth,
produces it in increasing measure from day to day, leading us to the higher Christian
life; for “the grace of God that bringeth salvation hath appeared to all men, teaching
us that, denying ungodliness and worldly lusts, we should live soberly, righteously,
and godly, in this present world.” (2) But the quantity of the fruit borne must be
directly proportionate to the grace bestowed. Jt must be in exact correspondence with
the talents God has given us, and the time those talents have been lent us; with the
mercies great and manifold which he has conferred upon us; with the privileges with
which we have been favoured, and the period of their possession ; in a word, with all
the opportunities of whatever kind and advantages of whatever sort, which we have
been permitted to enjoy. With every talent God is pleased to give us he says,
“Occupy till I come.” Every one of the blessings bestowed—and oh, how great the
number !—lays us under an additional obligation ; every mercy imposes increased
responsibility. Is it health or wealth? is it influence or example? or any other
means of receiving good for ourselves, or imparting it to others? Whatever it is, if
adds to our accountability, and, if abused, it will be sure to augment our guilt, and in
the end aggravate our condemnation. 38. We are reminded, further, that the fruit must
be in season; for “at the season,” that is, when the season for the fruit arrived, the
proprietor sent his servants for the stipulated portion. “ When the time of the fruit
drew near,” says St. Matthew; when sufficient time for growth and for reaching
maturity has been allowed, the time of fruit draws nigh. After opportunities of use-
fulness have been enjoyed, God comes to see how we have employed them. The
righteous man yieldeth the right fruit in right quantity, and at the right time. This
is his characteristic, as stated in the words of Scripture: “He shall be like a tree
planted by the rivers of water, that bringeth forth his fruit in his season.” In the
natural world, every season of the year has fruit peculiar to itself. Spring hag its
flowers, in addition to its buds and blossoms; summer has its plants, and tubers, and
waving fields of corn; autumn has its own abundant fruitfulness in golden grain,
matured fruits, and ripened grapes. So in the spiritual world and in the vineyard or
the Church ; in a season of prosperity God expects gratitude as well as gladness; in a
season of adversity he expects patient resignation to his will ; 1n a season of depression
and consequent privation, he expects dependence on his providence; in provocation he
expects meekness; in temptation, resistance by the help of God; in wintry days of
darkness, contentment with the Divine allotments ; in seasons of sunshine, humility ;
and in all seasons diligent seeking and faithful serving of God.

IV. Gov’s PUNISHMENT OF UNFAITHFULNESS. 1. Shameful treatment of God’s ser-
vants, ‘These wicked husbandmen went from bad to worse, They were determined
that God should get no fruit from his vineyard; and accordingly they maltreated, in
the most scandalous and barbarous manner, the servants sent by the proprietor to
demand his due portion of the produce. Their conduct shows a gradation of wicked-
ness—they beat,they wound, they kill. The word exeharalwoay, rendered “ wounded in
the head,” is peculiar, and for this, which appears to be its primary sense, there is no
classical parallel. Where it occurs, it is generally used in the secondary sense of bring-
ing under one head or sum: hence it has been variously rendered in accordance with
this signification, some explaining it to reckon with one in a summary manner, paying
with blows instead of fruit; others to deal with one summarily; and others, again, to
complete and bring to a head their maltreatment ; but the ordinary rendering of “ wound-
ing in the head” is confirmed by the Syriac and Vulgate, and is commonly accepted.
More important for us is the historical evidence which the Scriptures of the Old
Testament afford of this shameful treatment of God’s servants. They were threatened
with death, thrown into dungeons, actually slain, stoned, sawn asunder, as passages
that readily suggest themselves to any careful reader of God’s Word abundantly prove.
The special honour reserved for the Son marks his superior rank, and distinguishes him
from all others, whether designated servants or dignified with the name of sons of God.BN rn

cH. xm. 1—44.] THE GOSPEL ACCORDING TO ST. MARK. 189

a

 

He is the one Son—the well-beloved—claiming and entitled to peculiar reverence; the
rightful Heir, too, of the inheritance. Thus, as we read in the beginning of the Epistle
to the Hebrews, “God, having of old time spoken unto the fathers in the prophets by
divers portions and in divers manners, hath at the end of these days spoken unto us in
his Son, whom he appointed Heir of all things,” The Son took upon him “the form of
a servant” while sojourning in our world. 2, 4 supplementary parable, The parable
of the vineyard and the wicked husbandmen, with all its fulness of details, omitted—
necessarily omitted—one or rather two points, which are supplemented by a parabolic
statement from the hundred and eighteenth psalm. Whereas the son and heir is
left dead outside the vineyard, as Christ suffered, “‘ without the gate,” while the lord of
the vineyard himself avenges his death, and punishes the husbandmen for their dia-
bolical conduct ; it was necessary to complete the picture by his revival and return to
the place of dignity and power, as the Foundation and chief Corner-stone, upbearing
and binding together the two walls of the sacred edifice, And not only so; it behoved
to represent him as revenging in person his wrongs on those who slew him, according
to the one parable, or who rejected him according to the other; while this feature is
more fully exhibited by the first and third evangelists, who tell us that “ whosoever
shall fall on this stone”—that is, stumble and fall over this stumbling-stone of his
humiliation—“ shall be broken ”—-sorely bruised (cvv@Aacéhoera:)—and so receive ereat
hurt and grief: “ but on whomsoever it shall fall”—in wrath, because of their final
impenitence—“ it shall grind him to powder;” literally, winnow (Atucunoer) him, just as
the stone cut out of the mountains without hands was seen in prophetic vision to smite
and shatter the great world-image, and scatter its fragments like chaff before the
winds of the winter. 3. Improvement of the subject. The primary reference is to the
Jews as a Church and people. Their own conscience made application of it to them-
selves; hence their indignation, but not their improvement. ‘I'he transference of the
vineyard was not exactly frorn the Jews to the Gentiles, but to the faithful who should
be collected together out of both, and connected by the chief Corner-stone into one.
(1) The first lesson taught us here is of a national character. The Jews had great
privileges, but their misuse or abuse of those privileges subjected them at last to fear-
ful retribution. God had shown much forbearance, sending servant after servant to
call them to repentance and reformation, and last of all and greatest of all, his own Son ;
but in vain. They refused to return and repent, crowning their wickedness by crucifying
the Son of God. At length the cup of their iniquity was full and overflowing; and,
forty years after this climax of their enormities, Jerusalem was laid in ruins, the
beautiful house in which their fathers worshipped reduced to ashes, and themselves
scattered throughout the world. (2) We learn God’s mode of dealing with Churches
or nations that, like the Jews, are highly privileged, and have long enjoyed instructions
and ordinances and spiritual benefits. As he continues blessing after blessing, so he
sends call after call, and by his servants summons them to the improvement of those
blessings. If they refuse compliance—if they neglect to use those blessings in his
service and to his glory—ruin, and that without remedy, shall be, must be, the sad but
sure result. The destiny of the Jewish Church was repeated to some extent in that of
the Oriental Churches, and in that of the African Churches ; and by all these cases the
Churches of our own land and of every Christian people are solemnly warned against
the misuse of mercies, and the abuse of privileges, and the just judgments of God with
which apostate Churches and sinful nations are visited, (3) Individual units make up
the aggregate of a nation or the membership of a Church, so in our individual capacity
we add our quota to the general guilt on the one hand, or to the purity of a Church
and the righteousness of anation on the other. Therefore are we bound individually
to serve God “in holiness and righteousness before him all the days of our life,” and
to intercede for the practice and prevalence of that righteousness in all others, which
exalts a nation or a people, so that the mercies of God may be improved and his judg-
ments averted, 4. A practical and personal question. Are those fruits which God, as
we have seen, expects from us, ours? Are we duly meeting his claims upon us ? ; Are
we responding to them gratefully and faithfully e Have we, by the constraining
mercies of God, and by the constraining love of Christ, and for the love of the Spirit,
presented ourselves, body, soul, and spirit, “a living sacrifice, holy, acceptable unto God,
which is our reasonable service”? Do we appreciate as we ought all God’s care andTHE GOSPEL ACCORDING TO ST. MARK. [cn. x1. 1—44,

fox’
(es)
©

 

kindness, our privileges and means of instruction and improvement? Or, like certain
vines in the land of Palestine, which, as we read in Scripture, produced poisonous
berries, are we bearing fruit of similar poisonous quality? It may be that, instead
of grapes, good grapes and proper fruit, we may be bearing grapes—wild grapes, not
only inferior in quality, but poisonous in their nature. Our lips, instead of being
instruments of righteousness, may be polluted and polluting with falsehood and deceit
and evil-speaking; with corrupt communication, levity, and profanity. Our life,
instead of a living epistle, seen and legible to all, may be an exhibition of bitterness
and wrath and anger; of envy, pride, injustice, and uncharitableness ; of sensuality
and sinfulness, Our heart, which is the fountain-head and source of all; may, by
remaining unrenewed and unpurified, continue the wellspring of evil thoughts, vile
affections, and corrupt desires. If this be the case with any of us—which may Heaven
forfend!—how great must be the disappointment of the Lord of the vineyard! how
base our ingratitude! how awful the doom! how swiftly and suddenly destruction
may come! 5, Fatal error. Delay is not deliverance. Many flatter themselves, as
Agag, that the bitterness of death is past, at the very moment that vengeance is on
the road and ready to overtake them. Some regard warnings as words of course, and
consequently worthless. Others, like the Jews of old, treat shamefully the messengers
of Divine mercy; and neglect, or despise and make light of, or speak evil of, the
ministers of religion, forgetting the fact that whoso despiseth the messenger despiseth
the Master that sent him. Thank God but few reach this bad eminence in their enmity
to God, and the things of God, and the servants of God! We may neglect ordinances
and abuse privileges, but, in doing so, we treasure up for ourselves “wrath against the
day of wrath and revelation of the righteous judgment of God ;” we may despise the
terrors of the Lord, and turn a deaf ear to the voice of warning ; we may disappoint

 

1.
the reasonable expectations of ministers and members of the Church; we may defraud

the great Proprietor of the fruits which his grace was calculated to produce, and which
he had every reason to expect; and God may not take vengeance on our evil works
speedily ; yet that vengeance will be aggravated by delay, and more fearful when it
comes. ‘Those guilty of such sinful neglect and abuse of privileges shall in the day of
Divine vengeance be swept as with the besom of destruction, or thrown as into a
furnace seven times heated, and that for ever and ever. Let us beware of the pro-
gressive nature of sin; for if we forget instruction, that forgetfulness will cause us to
neglect it ; that neglect, again, will lead us to despise it ; that contempt for instruction
will beget dislike of our spiritual teachers who impart it; and this dislike will engender
hatred of the truth in general; and the end, the fearful end, will be destruction irreme-
diable and terrible from the presence of the Lord and the glory of his power. “ And
thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell.”—
FedoG,

Vers. 13—17. Parallel passages: Matt. xxii, 15—22 ; Luke xx. 20—36.— Question of
the tribute money. I. A SNARE LAID. This tribute money (kjvoos) was the poll or
capitation tax payable to the Roman Government, from the time Judxa became subject
to the Roman power. Judas of Galilee headed a revolt against this tax, but perished
with his followers. If our Lord allowed the lawfulness of paying tribute to Cesar, it
would have compromised him with the Jewish nationalists, who would not have been
slow to charge him with contempt of the Law of Moses for the words of Deut.
xvii. 15, “Thou mayest not set-a stranger over thee,” were explained by them as
forbidding the payment of tribute to a foreign power. If he acknowledged the unlaw-
fulness of such payment, he came into direct collision with the Roman authorities. In
the one case, he offended the Judean patriots and his own Galilean followers ; in the
other, he incensed the Herodian royalists who acquiesced in Roman rule. On the one
side, it was treachery to national and patriotic aspirations and Messianic prospects;
on the other, it was treason against the Roman Cexsar and Pilate his governor, Such
was the snare laid for him; such was the trap they set in order to catch him. Thus
they thought to entangle him, rather, ensnare (may8evowow) him, in his talk, as a fowler
ensnares a bird.

II. THE SUBTLETY WITH WHICH THE SNARE IS LAID. 1. They put the question in
such a categorical form as seemed to them to necessitate a simple “yea” or “nay; ” thus,

Re

SARE Sheet teil@
}

CH. x11. 1—44,] THE GOSPEL ACCORDING TO ST. MARK. 191

 

“Ts it lawful to give tribute, or not? Shall we give, or shall we not give?” The double
question is to emphasize their earnestness, and to invite a prompt reply, affirmative or
negative; though the first question may refer to the lawfulness of the payment, and
the second to its expediency or advisability. 2. The motive which actuated them to
interrogate our Lord go peremptorily was most sinister and insidious, The evangelists,
viewing their conduct from different standpoints, characterize it differently. This
difference, which we discover by comparing the parallel passages, is most instructive.
Their conduct in propounding this ensnaring interrogatory was wickedness (xovnpiav),
according to the first evangelist ; it was craftiness (navoupytay), according to the third ;
while, according to the second, it was hypocrisy (Sréxpiow). Their question had a
close connection with and combined all these three elements; it was conceived in
wickedness, cradled in craftiness, and cloaked by hypocrisy, Thus the interrogators
acted as spies, or “liers in wait” (eyxadérous), as St. Luke calls them, while they
feigned themselves just men. Our Lord tore off their mask, exposing them in their
true colours, and addressing them in their real character, when, according to St. Mat-
thew, he says, “ Why tempt ye me, ye hypocrites?” 3, The object they had in view
was to embroil the Saviour with the royalists, and so compass his destruction, For
this purpose it is plain they desired a negative answer, aS appears suggested by the
words, “ Thou regardest not the person of men,” implying such fearlessness ag would
enable him to reject foreion authority as inconsistent with acknowledging God as their
King. Their ulterior object, as stated by St. Luke, was “ that they might take hold of
his speech, so as to deliver him up to the power and to the authority of the governor ;”
in other words, to deliver him to the Roman power, rule, or magistracy (4px), and to
the lawful authority or jurisdiction (étovata) of Pilate, the Roman procurator. 4. Neces-
sity brings together strange companions. The Pharisees were as mean as they were
unprincipled, and as untruthful as they were unprincipled and mean. They proved
their want of principle by the unnatural coalition which they formed with the Hero-
dians—the patriots so called who opposed foreign dominion with the elastic politicians
who owned the Roman power; the foes with the friends of Cxsar; sticklers for the Law
with the supporters of an authority deemed inimical to the Law. Their meanness was
manifest in the fulsome flattery with which they addressed our Lord; while in their
base untruthfulness they pretended to approach him with a quasi-case of conscience,
though in reality they were carrying out the counsel for his destruction.

Il]. Tue Saviour’s repty. Had he replied in the affirmative, he would have for-
feited his popularity; had he answered in the negative, he would have forfeited his life.
The latter was the consummation wished for by the members of this unholy alliance of
superstition with political expediency. To give vividness to the transaction, our Lord
ordered the production of a Roman penny, or denarius, a small silver coin of the value
of sevenpence halfpenny, or eightpence halfpenny at most. On that coin was an image,
the head of the then reigning sovereign, Tiberius, while round it ran the usual superscrip-
tion or inscription, consisting of the name and titles of the emperor. Our Lord, as if in
surprise, asks, half in irony and half in indignation, what all this meant, and whose it
was? Their unavoidable answer was, “‘Casar’s;” and this very answer broke the
snare, and the bird escaped out of the net of the fowler. Then said our Lord—Give
back (dardédore) to Caesar what belongs to him; pay back to Ozsar what you acknow-
ledge to be his. The coinage proves the king, the currency affords evidence of his
property ; while, on the other hand, you render to God the things that are his,

IV. IMporTANT PRINCIPLE. This principle, so important and far-reaching, though
plain enough in its general bearing, has been differently understood. Some have
regarded the two parts of the answer as entirely distinct, as though belonging to dif-
ferent spheres, or placed on different planes, and so incapable of clashing or even
coming in contact; as though he said, “Pay your taxes, and perform your religious
duties, but keep the two things apart.” More usually they are understood as two
separate departments of human duty, coexisting and compatible; or as standing to
2ach other in the relation of the part to the whole. According to the second of these
three views, the payment of civil dues and the observance of reliyious duties stand
side by side together, and as equally obligatory ; that is, render to Caesar, as civil ruler,
the obedience that belongs to him, and to God, as spiritual Sovereign, the homage of
the soul stamped with the Divine image, and therefore his due; or, in a more literal192 THE GOSPEL ACCORDING TO ST. MARK. [cu. xn. 1—44.

 

and narrow sense, according to some, pay the civil taxes to the government of Cesar,
and the didrachma, or temple-tribute, for the support of the sanctuary and service of
God. We understand it in the larger sense of obedience to our earthly sovereign and
duty to our heavenly King, as co-ordinate and coexistent, perfectly compatible but not
competitive; or, according to the third view, the former may be regarded as part of the
latter. This great principle, properly understood and acted on, would have prevented
many an unseemly collision of Church and State, and many a sinful encroachment of
one on the domain of the other. It would have prevented the papal power from
trampling the crown of kings in the dust, as in the reign of John, and it would have
prevented, on the other hand, the persecution of the Church by the State, as in the days
of the Puritans. Our Lord intimated by his reply, that so long as the Jews were
allowed to worship God according to his own appointment, and enjoyed the protection
of the Roman power therein, they were under obligations to contribute to the taxes
that supported that power. But these obligations to civil government were not to
suspend, or set aside, or in any way interfere with the higher and holier obligations
which they owed to God. Duty to God must be the regulating principle of duty to
civil rulers; the latter is then part of, or rather part and parcel with, the former. Thus
our Lord clearly indicated the respective provinces of civil rulers and of religious
teachers—the relative positions of secular authority and spiritual power. ‘Thus he
solved the problem of two kings and two kingdoms in one realm; thus he taught
obedience to civil governors in temporal things, while in spiritual their duty to God
was paramount. No doubt many nice points may present themselves, and many
delicate questions may arise in practically carrying out the principle stated ; but we
are not without light from other parts of Scripture to guide us in the application of this
principle, even in cases of greatest difficulty.—J. J. G.

Vers. 18—27. Parallel passages: Matt. xxii. 23—33; Luke xx. 27—40.— Question
of the Sadducees touching the resurrection. I. ImpoRTANCE OF THE QUESTION. Though
the question propounded in this section was proposed for a captious purpose, and in
order to entangle, yet, divested of its technicalities, it is a most important one.
There is no subject more closely connected with the immortal hopes of man than that
to which the above section refers. The doctrine of the resurrection is implied, or
directly inculcated, in several passages of the Old Testament. In the New, in which
life and immortality are so clearly brought to light, we find many plain statements in
regard to it. ‘The whole subject is discussed at large, and fully elaborated in that
magnificent chapter, the fifteenth of the First Epistle to the Corinthians, while our
Lord, in the Scripture under consideration, puts the argument pithily and pointedly in
reply to a question from the Sadducees.

II, An assumption. In clearing away the rubbish, with which they overlaid the
difficulty whereby they thought to ensnare him, the Saviour charges them with
ignoring the mighty power of God, who quickeneth the dead and calleth the things
which be not as though they were. He taxes them with resting their reasoning on an
unwarrantable assumption, to the effect that the condition of life in heaven would be
the same as here on earth, while, on the contrary, the occupants of that spirit-world
areas the angels of God. Having, moreover, affirmed their ignorance of those Scrip-
tures which they themselves acknowledged, he proceeds to the proof of the doctrine
impugned.

Il]. IMorTALITY oF THE souL. By his quotation from the third chapter of
Exodus, he establishes the immortality of the soul. God is the God of the living, for
the relationship thus indicated is connected with the bestowal of benefits and blessings,
while the dead are beyond the reach of these: but the passage quoted affirms God to be
the God of Abraham, Isaac, and Jacob; therefore these patriarchal men, whose earthly
tabernacles, long dissolved, had mouldered and mingled with kindred dust, still lived in
some sense and state and place. Their souls lived in God’s sight and in God’s pre-
sence and to God’s praise. The immortality of the soul is thus a clear enough con-
clusion, but the proof is not so plain with regard to the resurrection of the body ; and
yet this is the very point in dispute. It is a well-known fact that several of the
heathen philosophers who believed in the immortality of the soul, seem never to have
dreamt of the resurrection of the body. How, then, does our Lord’s plain proof of theon, xi. 1—44.] THE GOSPEL ACCORDING TO ST. MARK. 193

Se ae eepaeetltsaasstetntiisednennscatsticaemeese.

ec

former doctrine serve the purpose of establishing the latter? This is the difficulty of
the passage. The following considerations wil] resolve it :—

IV. Grounp or Sappucers? DENIAL OF THE RESURRECTION. The chief reason of the
Sadducees denying the resurrection of the body was their disbelief in the immortality
of the soul. hey repudiated the last-named doctrine, and on this very ground
rejected the former, They said the soul does not exist apart from, or after, the dissolu-
tion of the body. « They gainsay the duration of the soul” is the testimony of
Josephus to their opinion on this point. From this they inferred that there is no
likelihood of, nor need for, the body to be raised up, as, according to this erroneous
opinion of theirs, there was no soul to reanimate, or reinhabit, or be reunited there-
with. Our Lord meets inference with inference. Having proved, as we have seen, the
immortality of the soul, he thus prepares the way for the corollary, that the body
would be raised from the dust of death, and that soul and body would be then and for
ever reunited. They insisted on the extinction of the soul at the death of the body, or
its non-existence as distinct from that body, and so wished it to be inferred therefrom
that the body would not be raised, and no reunion ever take place. The Saviour
proves the distinct and undying existence of the soul, and leaves the Sadducees to infer
the resurrection of the body and its reunion with that soul from which death had for
a time separated it. In this way he opposed the inferential part of his argument to
the inferential part of their doctrine, inasmuch as they did not, it would seem, employ
expanded argument or developed reasoning, Having demolished the main pillar of
their system, he left the frail] fabric erected thereon to fall of itself. Our Lord’s
reasoning, though concise, was nevertheless conclusive.

V. Confirmation. This view of the subject derives some confirmation from a
custom of the ancient Egyptians. They embalmed the bodies of their dead, and so
preserved them for centuries. Their object, as is with strong probability supposed,
was that the mummy corpse might be prepared for the reception of the returning soul,
and for reoccupancy by that former inhabitant, If such were their belief, it was
doubtless a ray of light derived from revelation, but distorted as usual in such cases,
While they anticipated the glorious fact of a reunion of soul and body, they added
thereto the fancy that the same body, unaltered and unimproved, would be its recep-
tacle. Revelation, however, confirms the one, but corrects the other; for these vile
bodies shall be raised spiritual bodies, and fashioned like unto Christ’s glorious body,

VI, OTHER EXPLANATIONS, Some, we are aware, understand by resurrection in this
passage merely a renewal of life, restricting that life to the soul. In this way they
remove to some extent the difficulty involved in the reasoning, but destroy at the same
time the proper meaning of the word, as might easily be shown from other Scriptures,
Paul, for example, speaks of the resurrection in the ordinary and usual sense when he
asks, “‘ How are the dead raised up? and with what body do they come?” Besides, it is
to be observed that, in our Lord’s quotation, God is not called the God of the souls of
the patriarchs, but of their compound being, consisting of both soul and body. The
reference to marriage in the verses preceding also points to the resurrection of the body
as well as to the life of the soul. Life is thus implied in relation to both the con-
stituent parts of man—present life for the soul, future life for the body. Others there
are who, understanding the argument to relate exclusively to those who die the death
of the righteous, elucidate it in this manner, The Scripture cited by our Lord, in
which God declares himself the God of Abraham, Isaac, and Jacob, involves the Father-
ship of God and the sonship of believers, as appears from such Scripture statements as
“I will be to him a God, and he shall be to me a son;” also, “I will be to you a Father,
and ye shall be to me sons and daughters.” Again, our adoption as children of God
includes the redemption of the body, and consequent recovery from the power of the
grave, as may be gathered from Rom. viii. 23, “We wait for the adoption, to wit, the
redemption of the body.” Now, though this explanation, it must be admitted, is
plausible, yet it appears too restricted, and not quite in harmony with our Lord’s own
words in John vy, 28, 29, “ The hour is coming, in the which all that are in the graves
shall hear his voice, and shall come forth; they that have done good, unto the resurrec-
tion of life; and they that have done evil, unto the resurrection of damnation.”

VII. Practica, opservations. 1. A few practical thoughts connect themselves
with this subject. We learn hence the value of an accurate acquaintance with the

ST. MARK—II, 0»

 

 

Se ee ae ag SS i a eR Ee Sy FL os SR he ae ES

194 THE GOSPEL ACCORDING TO ST. MARK. [cu. x11. 1—44.

pe Se

 

Scriptures of the Old as well as of the New Testament. Our Lord refuted his adver-
saries as he repelled Satan, by an appeal to the Law and to the testimony. He took
every opportunity of putting honour on, and claiming respect for, the Divine Word. It
is our safeguard against error. His quotation is from a portion of that Pentateuch
which has in recent times been the object of repeated and insidious attacks. 2. We
see how our Master meets his opponents on their own chosen ground, and reasons with
them after their own favourite mode. They put their objections inferentially ; our
Lord, who always adapted his discourse, whether sermon, or parable, or argument, to
his audience, adopts the selfsame method. The Sadducees believed, at least, the five
books of Moses; he quotes from an early portion of those books. He denounced their
error with mildness, and demonstrated it from the very Scriptures to the authority of
which they themselves deferred. He took the ground from under their feet by hard
arguments, not by hard words. Persuasiveness, not abusiveness, characterizes his
reasoning. 8. Let us seek grace that we may appreciate as we ought the comfort of
this doctrine. Our very dust is dear to God. The visible sky above us may pass
away, but no particle of this dust shall perish. Let us realize the duty of seeking a
part in the resurrection of the just. Let the doctrine have a practical effect upon our
lives. With this prospect in view, ‘what manner of persons ought we to be in all holy
conversation and godliness ” ?

“ Those bodies that corrupted fall
Shall incorrupted rise,
And mortal forms shall spring to life,
Immortal in the skies.”

Having this hope within us, let us purify ourselves, and by grace keep the bodily temple
undefiled.—J. J. G.

Vers. 28—34. Parallel passage: Matt. xxii. 34—40.— Question about the greatest
commandment. I, Purerrtuirres oF THE PHARISEES. ‘The Pharisees busied themselves
about the letter of the Law, but had little practical acquaintance with its true spirit.
The Jews generally divided the commandments of the Law into the preceptive and
prohibitory—the “ Do” and the “ Do not; ” nor was there anything amiss inthis, But
the Pharisees, we are told, counted the affirmative precepts, and found them as many
as the members of the body; they counted the negative, and reckoned them equarin
number to the days of the year, viz. three hundred and sixty-five ; they then added
them together, and found that the total made up the exact number of letters in the
Decalogue. They also divided the commandments into great and small—the more
important and the less important, or the heavy and the light; those of greater weight
being such commandments as related to the sabbath, circumcision, sacrifice, fringes,
and phylacteries. They did not stop with puerilities of this sort, but descended to
trifling minutie, which we have neither time nor wish to record. Some of their dis-
tinctions were of a more mischievous kind, such as preferring the ceremonial to the
moral Law, the oral to the written Law, and the trifles of the scribes to the teachings
of the prophets. They also taught that obedience to certain commandments atoned
for the neglect of others; in some measure like persons in much more recent times,
who

“ Compound for sins they are inclined to,
By damning those they have no mind to.”

Il. THe WHOLE DUTY OF MAN. Our Lord rebuked by his answer those miserable
trivialities of the Pharisees, who seemed disposed to bring him into conflict with one or
other of the contending parties, headed respectively by Hillel and Shammai. ‘The
subject of the question was one about which the schools of these great Jewish school-
men differed. If he decided in favour of the one, he necessarily offended and lost in
reputation as a public religious Teacher with the other; or perhaps they hoped to bring
him into contradiction with an answer to the same question which he had sanctioned
with his approval. Our Lord shoved aside their rabbinical quibbles, and passed by
their hair-splittings and contendings about such petty trifles, to the neglect at once
of the spirit and the really weightier matters of the Law. And as “ whosoever shallCH. x11, 1—44,; THE GOSPEI, ACCORDING TO ST. MARK. 195
ner net

keep the whole Law, and stumble in one point, he is become guilty of all,” our Lord,
instead of singling out or specifying any particular commandment of the Law, states
two comprehensive precepts which embrace the whole Law; and not only so—he not
only reduces the ten commandments of the Decalogue to these two precepts, but under-
lying these two precepts is one single principle into which they are both capable of
being resolved. He thus simplifies the statement of moral duty into a single principle,
and that principle itself expressed in the one word “ love ;” for “love is the fulfilling of
the Law.” 7

II. THE supREMACY oF Love, It has been conjectured that our Lord, when
quoting in reply the passage from Deut. vi. 4—9, one of the four Scriptures usually
inscribed on the parchment slips of the tephillin, or phylacteries, and called Shema,
“Hear,” from beginning with this word, pointed to the lawyer’s tephillin. This would
add to the pictorial or graphic nature of the reply ; but nothing could be added to the
beauty of the words quoted. He cites the pretace, teaching the unity of God in oppo-
sition to polytheism, and then proclaims the love of God as the source, and love to
man as similar and only second thereto. But whence comes this love? Not by nature, for
by nature we are hateful, and hating one another ; ” only, therefore, by the new birth,
when we partake of a new nature ; for “if any man be in Christ, he isa new creature,
old things having passed away, and all things having become new.” Once we love him
who first loved us, we are in the proper position for loving our Father in heaven and our
fellow-man on earth. The manifestation of this love to man is doing to others as we
wish others to do to us, and this exercise of the so-called, and properly so-called, golden
rule, is loving our fellow-man as a brother, and son of the same heavenly Father; while
our love to that Father is supreme, influencing the affections of the heart, the faculties
of the mind, the spiritual powers of the soul or life, and employing the whole strength
of all and each of these. God is worthy of all this—worthy of our best affections,
worthy of our earliest and strongest love, The practice of this principle would make
this earth a paradise, restoring it to all the freshness and happiness of its first and
early dawn; rather, would it make a heaven upon earth.—J. J. G.

 

 

Vers. 35—37. Parallel passages: Matt. xxii. 41—46; Luke xx. 41—44,— The counter-
question of our Lord. I. QuESTION or ouR Lorp In TuRN. Our Lord had by this time
been asked, and had triumphantly answered, the most perplexing, diflicult, and delicate
questions that the ingenuity of man could devise. His adversaries had been signally
confuted, and covered with shame. These questions were five in all. One concerned his
authority ; another was political, about the tribute money ; the third was doctrinal, about
the resurrection; the fourth speculative, about the greatest commandment; and the
fifth disciplinary, about the adulteress. sy his more than masterly reply to the first, he
defeated the Sanhedrim ; by his reply to the second, he surprised and silenced the Phari-
sees and Herodians; by his answer to the third, he confuted, if he did not convince, the
sceptical Sadducees; by his reply to the fourth, he satisfied the Pharisaic scribe, learned
in the Law; by his answer to the fifth, he settled, if not to the satisfaction of scribes
and Pharisees, at least to their shame, the question of discipline. It is now time that,
having passed this ordeal, he should retaliate.

II, OBJECT OF HIS COUNTER-QUESTION. Our Lord’s design was not so much to show
them their ignorance, and overwhelm them with confusion, as to instruct them with
respect to the true character and person of the Christ. Their low views were to be
elevated, their carnal notions were to be spiritualized, their blind eyes were to be
enlightened. ‘Their idea of the person of Messiah was that he would be just a man like
themselves ; of his position, that he would bea powerful temporal king; and of his reign,
that it would extend over a great earthly kingdom. By his question he let light in
upon their dark minds in reference to all these subjects. With the Scriptures in their
hands, and all their trifling about the minute things concerning the letter, they had no
right spiritual apprehension of their long-desired and much-respected Messiah. His
question proves to them that Messiah was not only human, but Divine; not only David’s
Son, but David’s Lord; that before his exaltation he must suffer humiliation. They
expected a triumphant Messiah, but were not prepared for his lowly condition as a
sufferer; they overleaped the cross, expecting all at once and from the first the crown.
Crucifixion before glorification was what they could not understand; a spiritual kingdom

f196 THE GOSPEL ACCORDING TO ST. MARK. (cn. xm. 1—37.

 

of righteousness and peace and joy they would not understand, “their wish being father
ieir thoughts.”

bo Ee oat USE OF THE QUESTION. “What think ye of Christ ?” was his question,
as recorded by St. Matthew. oy e repeat to ourselves and others the same question
What think we—“ What think ye of Christ ? s What think ye of his life—that sin-
less life, that surprising life, that life which believer and unbeliever alike so much
admire, and even rival each other in lauding and extolling ? What think ye of the
events of that life—its purity and yet its suffering, its power and yet its sorrows?
What think ye of his death—so wonderful in Many ways, so singular in all its aspects,
and go efficacious in all respects? What think ye of his resurrection? Are ye risen
with him, to seek the things above t Do ye look to him as the firstfruits of a glorious
harvest ? and are ye seeking a part in the resurrection of the just? What think ye of
his ascension? Are ye satisfied that he has ascended up on high, leading captivity
captive, and having received gifts, even for rebellious men? And have ye shared in these
gifts? What think ye of his intercession ? Do ye feel that he is interceding for you,
and are ye glad—right glad—of having an Advocate with the Father, even Jesus Christ
the righteous? By your answers to such questions ye may judge your state, and
entertain, we trust, “ good hope through grace.”—J. J. G.

Vers. 388—40. Parallel passages: Matt. xxiii, 13—39; Luke xx. 45—47.— Warning
against the scribes and Pharisees. He warns his disciples against (1) their ambition,
(2) against their avaricious greed, and (3) against their hypocrisy. We need daily to
pray for preservation from all these.—J. J. G.

Vers. 41—44. Parallel passage: Luke xxi. 1—4.—The widow’s mite. I. Tur
VALUE INDICATED, A mite (Aerréy) was something very small; our word to represent
it being from minute, through the French mite. The value of the two was three-fourths
of an English farthing. But it was her all, and showed her singular self-denial. Ac-
cordingly, our Lord measured the merit of her liberality not by the amount she gave,
but by the self-denial which the cift involved.

II. Curist sEES ALL THINGS. He saw this poor widow—what she gave and why she
gave. He sees all we do and all we think, for he knows what isin man. He sees us to
restrain the evil that we do, overrule it,and punish it; he sees us to approve of the good
we do, encourage in the present time and recompense it in the time to come.

III. TRUE STANDARD OF LIBERALITY. Christ on this occasion did not overlook the
large gifts of the rich ; but they could spare these out of their abundance, without stinting
themselves or really pitying the poor. He fixed attention on the widow’s mite, for it was
her all; and so she could ill spare it, and could only be considered as giving it from
sympathy with and compassion on the poor. Three things are to be taken into account
in our estimate of Christian liberality: (1) the motive of giving—it must be the glory
of God and the good of man; (2) the manner of giving—not by constraint, but of a
ready mind, and so God loves the cheerful giver; and (3) the measure, which should be
just in proportion as God has prospered us.—Jd. J. G.

EXPOSITION.

temple by the golden gate on the east,
fram whence the view of the temple would
Ver. 1.—And as he went forth out of the | be particularly striking. We learn from
temple, one of his disciples saith unto him, | St. Matthew (xxiy.) that our Lord had just
Master, behold, what manner of stones and | been predicting the fall of Jerusalem. It
what manner of buildings! This would be | was, therefore, natural for the disciples to
in the evening. According to St. Luke | call his attention at that moment to the
(xxi. 37), our Lord, during the early part of | grandeur and beauty of the building and its
this week, passed hisnights upon the Mount | surroundings. The temple at Jerusalem
of Olives, taking his food at Bethany with | was one of the wonders of the world.
Martha and Mary, and spending his days | Josephus says that it wanted nothing that
in the temple at Jerusalem, teaching the | the eye and the mind could admire. It
people. It is most probable that he left the | shone witha fiery splendour; so that when

CHAPTER XIII.en. x11. 1—37,]

the eye gazed upon it, it turned away as
from the rays of the sun. The size of the
foundation-stones was enormous. Josephus
speaks of some of the stones as forty-five
cubits in length, five in height, and six in
breadth. One of the foundation-stones,
measured in recent times, proved to be
nearly twenty-four feet in length, by four
feet in depth. But all this magnificence
had no effect upon our Lord, who only
repeated the sentence of its downfall.

Ver. 2.—There shall not be left here one
stone upon another, which shall not be thrown
down. The word de) “here” ig rightly
inserted; and the prophecy is justified
by scientific investigation. The expression
is not hyperbolic. Modern investigation
shows that the present wall has been rebuilt,
probably on the foundation of the older
one.

Ver, 3.—And as he sat on the mount of
Olives over against the temple, Peter and
James and John and Andrew asked him
privately, Tell us, when shall these things be?
St. Matthew and St. Luke only mention his
disciples generally. St. Mark, going more
into detail, gives the names of those who thus
asked him; namely, Peter and James and
John, already distinguished, and Andrew,
who enjoyed the distinction of having been
the first called. These men appear to have
been our Lord’s inner council; and they
asked him (xar’ (Slav) privat ly, or separate ly,
not only from the multitude, but from the
rest of the disciples. It was a dangerous
thing to speak of the destruction of the
temple, or even to inquire about such an
event, for fear of the and Phari-
It was this accusation that led to the
stoning of Stephen. It is evident from St.
Matthew (xxiv. 3) that the disciples closely
associated together the destruction of the
temple and his final coming at the end of
the world. They knew from our Lord’s
words that the destruction of Jerusalem was
near at hand, and therefore they thought
that the destruction of the world itself, and
the day of judgment, were also near at hand.
Hence their questions.

Vers. 5, 6.—Take heed that no man lead
you astray. The Greek word is TAaVhonN.
Their first temptation would be of this
kind—that many would come in Christ's
name, saying, “1 am he;” claiming, that is,
the title which belonged to him alone. Such
were Theudas (Acts y. 36) and Simon
Magus (Acts viii. 10), who, according to
Jerome, said, “Ego sum Sermo Dei, ego
speciosus, ego Paracletus, ego omnipotens,
ego omnia.” Such were Menander and
the Gnostics.

Ver. 7.—Wars and rumours of wars.
“Rumours of wars” are mentioned, because
they are often worse and more distressing

scribes
sees,

 

THE GOSPEL ACCORDING TO Si MARK,
ee

197

than wars themselves; according to the say-.
ing, “ Pejor est bello timor ipse belli.” Be
not troubled; be not troubled, that is, so as
to let go your faith in me, through fear of
the enemy, or through despair of any fruit
of your apostolic labours; but persevere
steadfastly to preach faith in me and in my
gospel. These things must needs come to
pass ; but the end is not yet. There would
be a succession of calamities, one leading on
to another. But they must take courage,
and prepare themselves for greater evils,
not hoping for lasting peace on earth, but
by patient endurance of evils here, reach
onwards to a blessed and eternal rest in
heaven. Our Lord, when his disciples asked
him, as in one breath, about the destruc-
tion of their city, replied obscurely and
ambiguously ; mingling together the two
events, in order that his disciples and the
faithful through all times might be pre-
pared, and never taken by surprise. Some
of our Lord’s predictions, however, clearly
refer to the generation then living on the
earth,

Ver. 10.—And the gospel must first be
preached unto all the nations. St. Matthew
(xxiv. 14) says it shall be preached “in the
whole world, for a testimony unto all the
nations” (ev éAn rH oikoumeryn, eis wapTvpiov).
This literally took place, as far as the in-
habited world was concerned at that time,
before the destruction of Jerusalem. St.
Paul (Rom. x. 18) reminds us that “their
sound is gone out into all lands, and their
words unto the ends of the world; ” and he
tells the Colossians (i. 6) that the gospel
was come unto them, and was bearing fruit
and increasing in all the world. But even
if we regard these expressions as somewhat
hyperbolic, it is unquestionable that before
the armies of Titus entered Jerusalem, the
gospel had been published through the
principal parts and provinces of the then
inhabited world (oixovuéevn). And it is cer-
tainly a wonderful fact that within fifty
years after the death of Christ, Christian
Churches had been planted in almost every
district of the earth as then known to the
Romans, But if we extend these pro-
phetical sayings so as to reach onwards to
the end of all things, we must then under-
stand the expression, ‘‘all the nations,” in
its most unrestricted sense; so that the
prophecy announces the universal proclama~
tion of the gospel over the whole inhabited
earth as an event which is to precede the
time of the end. It is interesting to observe
the difference in the amount of knowledge
possessed by us of this earth and its popula-
tion at the present time, as compared with
the knowledge which men had of it at the
time when our Lord delivered this predic-
tion, It was not until the beginning of the

eae198

sixteenth century, nearly fifteen hundred
years after Christ, that Christopher Colum-
bus and Amerigo Vespucci laid open that
other hemisphere which takes its name
from Amerigo; and there are few facts
more interesting to a philosophic mind than
the discovery of this new continent, now so

important to us in England as the chief
receptacle, together with Australia, of our

redundant population. But this new world,
as we call it, although there are material
evidences that portions of it at least were
occupied in very remote times by men of
high civilization, was present to the mind
of our Lord when he said that “ the gospel
must first be preached unto all the nations.”
So that the prophecy expands, as the ages
roll onwards and the population of this
earth increases; and it still demands its ful-
filment, embracing the vast multitudes now
dwelling on the face of the earth to the
number of about 1,450,000,000. Such a con-
sideration may well lead us to the inference
that we are now approaching sensibly nearer
t) the end of the world. There are no other
new worlds like America or Australia now
to be discovered. The whole face of the
earth is now laid open to us; and there is now
hardly any part of the world which has not
at some time or other received the message
of salvation.

Ver. 11.—And when they lead you to
judgment, and deliver you up, be not anxious
beforehand what ye shall speak. Our Lord
does not mean by this that they were not to
premeditate a prudent and wise answer.
But he means that they were not to be too
anxious about it. In St. Luke (xxi. 15) he
says, I will give you a mouth and wisdom,
which all your adversaries shall not be able
to withstand or to gainsay.” So here, it is
not ye that speak, but the Holy Ghost who
shall inspire you with wisdom and courage.
The words “neither do ye premeditate”
(undé wedeTare) are omitted in the Revised
Version, as not having sufficient authority.

Ver. 12.—Our Lord further warns his
disciples that they would have to suffer
persecution even from their own relations,
their brethren, and their fathers, who, forget-
ful of natural affection, would persecute the
faithful even unto death. It is related of
Woodman, a martyr in Sussex, in Queen
Mary’s time, that he was betrayed and
taken by his father and his brother, and
that he comforted himself with the thought
that this very text of Scripture was verified
in him. Bede says that our Lord predicted
these evils, in order that his disciples, by
a knowledge of them beforehand, might be
the better able to bear them when they
came.

Ver. 13.—And ye shall be hated of all men
for my name’s sake (imo mdvtwy). The faith

 

THE GOSPEL ACCORDING TO ST. MARK.

 

 

 

fou. x11. 1—387.

and preaching of a crucified Saviour was a
new thing. Hence everywhere, the Jews,
accustomed to their own Law, and the
Gentiles, to their own idols, set themselves
against the preachers of the gospel, and
against those who were converted to it.
“ All men” means great numbers, perhaps
the greater number. Just as, when we say,
“The majority are doing anything,” we say,
in popular language, ‘ Everybody does it.”
But he that endureth to the end, the same
shall be saved (6 5€ tmoueclvas els TéAos).
What is ‘‘the end” here referred to? Not, I
imagine, the end of the age, but the end of
the moral probation of the individual. The
Greek word for “endureth” is very signi-
ficant ; it implies ‘‘a bearing up, and per-
severing wnder great trials.” It is not
enough once and again or a third time to
have overcome, but, in order to obtain the
crown, it is necessary to endure and to
conquer, even to the end. “ Be thou faith-
ful unto death, and I will’ give thee a crown
of life.’ The crown of patience is per-
severance.

Ver. 14.—But when ye see the abomination
of desolation standing where he ought not.
In the Authorized Version, after the word
desolation,’ the words “spoken of by
Daniel the prophet,’ are introduced, but
without sufficient authority. They were
probably interpolated from St. Matthew,
where there is abundant authority for them;
and thus their omission by St. Mark does
not affect the argument drawn from them
in favour of the genuineness of the Book of
Daniel, against those, whether in earlier or
in later times, who reject this book, or ascribe

it to some mere recent authorship. The
“abomination of desolation” is a Hebrew
idiom, meaning “the abomination that

maketh desolate.” St. Luke (xxi. 20) does
not use the expression; it would have
sounded strange to his Gentile readers. He
says, “‘When ye see Jerusalem compassed
with armies, then know that her desolation
is at hand.” This reference to the Roman
armies by St. Luke has led some com-
mentators to suppose that “ the abomination
of desolation” meant the Roman eagles.
But this was a sign from without; whereas
“the abomination of desolation” was a sign
from within, connected with the ceasing of
the daily sacrifice of the temple. It is
alluded to by the Prophet Daniel in three
places, namely, Dan. ix. 27; xi. 31; xii. 11.
We must seek for its explanation in some-
thing within the temple, “ standing in the
holy place” (Matt. xxiv. 15)—some profana-
tion of the temple, on account of which
God’s judgments would fall on Jerusalem.
Now, Daniel’s prophecy had already received
one fulfilment (b.c. 168), when we read
(1 Macc. i. 54) that they set up “theOn, xr. 1-37.

 

abomination of desolation upon the altar.”
This was when Antiochus Epiphanes set up
the statue of Jupiter on the great altar of
burnt sacrifice. But that “ abomination of
desolation”? was the forerunner of another
and a worse profanation yet to come, which
our Lord, no doubt, had in his mind when
he called the attention of his disciples to
these predictions by Daniel. There is a
remarkable passage in Josephus (‘ Wars of
the Jews,’ iy. 6), in which he refers to an
ancient saying then current, that “ Jerusa-
lem would be taken, and the temple be
destroyed, when it had been defiled by the
hands of Jews themselves.” Now, this
literally took place. For while the Roman
armies were investing Jerusalem, the Jews
within the city were in fierce conflict
amongst themselves. And it would seem
most probable that our Lord had in his
mind, in connection with Daniel’s prophecy,
more especially that at ix. 27, the irruption
of the army of Zealots and Assassins into the
temple, filling the holy place with the dead
bodies of their own fellow-citizens. The
Jews had invited these marauders to defend
them against the army of the Romans; and
they, by their outrages against God, were
the special cause of the desolation of Jeru-
salem. ‘Thus, while St. Luke points to the
sign from without, namely, the Roman
forces surrounding the city, St. Matthew
and St. Mark refer to the more terrible sign
from within, the “‘abomination of desola-
tion ”’—the abomination that would fill up
the measure of their iniquities, and cause
the avenging power of Rome to come down
upon them and crush them. It was after
these two signs—the sign from within and
the sign from without—that Jerusalem was
laid prostrate. Therefore our Lord proceeds
to warn both Jews and Christians alike,
that when they saw these signs they should
flee unto the mountains—not to the mountains
of Judea, for these were already occupied
by the Roman army (Josephus, lib. iii. cap.
xii.), but those further off, beyond Juda. We
know from Eusebius (iii. 15) that the Chris-
tians fled to Pella, on the other side of the
Jordan. The Jews, on the other hand, as
they saw the Roman army approaching
nearer, betook themselves to Jerusalem, as
to an asylum, thinking that there they
would be under the special protection of
Jehovah; but there, alas, they were im-
prisoned and slain.

Ver. 15.—Let him that is on the house-
top (ém) tod 5éuaros) not go down, nor enter
in, to take anything out of his house. ‘The
roofs of the houses were flat, with frequently
a little “dome” (S@ua) in the centre. The
people lived very much ujon them; and the
stairs were outside, so that a person wishing
to enter the house must first descend by these

 

THE GOSPEL ACCORDING TO ST. MARK. Lee

 

outer stairs. The words, therefore, mean
that he must flee suddenly, if he would
Save his life, even though he might lose
his goods. He must escape, perhaps by
crossing over the parapet of his own house-
top, and so from house-top to house-top,
until he could find a convenient point for
flight into the hill country.

Ver. 16.—And let him that is in the field
not return back to take his cloke (7d fudruov
avtov)- This was the outer garment or
pallium. They who worked in the field
were accustomed to leave their cloak and
their tunic at home; so that, half-stripped,
they might be more free to labour. There-
fore our Lord warns them that in this im-
pending destruction, so suddenly would it
come, they must be ready to fly just as they
were. It was the direction given to Lot,
** scape for thy life; look not behind thee.”

Ver. 17.—But woe unto them that are with
child and to them that give suck in those
days! Women in this condition would be
specially objects of pity, for they would be
more exposed todanger. ‘I'he words, ‘ Woe
to them (ovai)!” are an exclamation of pity,
as though it was said, ‘ Alas! for them.”
Josephus (vii. 8) mentions that some
mothers, constrained by hunger during the
slege, devoured their own infants!

Ver. 18.—And pray ye that it be not inthe
winter. According to the best authorities,
“your flight” (7 muy} tue) is omitted, but
the meaning remains very much the same.
St. Matthew (xxiv. 20) adds, “ neither on a
sabbath.” But this would be comparatively
of little interest to those to whom St. Mark
was writing. Our Lord thus specifies the
winter, because at that season, on account
of the cold and snow, flight would be at-
tended with special difficulty and hardship,
and would be almost impossible for the aged
and infirm.

Ver. 19.—For those days shall be tribula-
tion, such as there hath not been the like
from the beginning of the creation. These
expressions are very remarkable. To begin
with, the tribulation would be so unexampled
and so severe that the days themselves
would be called “tribulation.” They would
be known ever after as “ the tribulation.”
There never had been anything like them,
and there never would be again. Neither
the Deluge, nor the destruction of the cities
of the plain, nor the drowning of Pharaoh
and his host in the Red Sea, nor the
slaughter of the Canaanites, nor the de-
struction of Nineveh, or of Babylon, or of
other great cities and nations, would be so
violent and dreadful as the overthrow of
Jerusalem by Titus. All this is confirmed by
Josephus, who says, speaking of this over-
throw, “I do not think that any state ever
suffered such things, or any nation within

f
’&

 

200 THE GOSPEL ACCORDING TO ST. MARK.

(cH. x11 1—387.

 

 

 

 

the memory of man.” St. Chrysostom
assigns the cause of all this to the base and
cruel treatment of the Son of God by the
Jews. The destruction of their city and
their temple, and their continued desolation
afterwards, were the lessons by which the
Jews were to be taught that the Christ had
indeed come, and that this was the Christ
whom they had crucified and slain.

Ver. 20.—And except the Lord had short-
ened the days, no flesh would have been
saved: but for the elect’s sake, whom he
chose, he shortened the days. St. Matthew’s
record (xxiv. 22) differs from that of St.
Mark in the omission of the words “ the
Lord,” and the clause “whom he chose.”
If the time of the siege of Jerusalem had
lasted much longer, not one of the nation
could have survived; all would have
perished by war, or famine, or pestilence.
The Romans raged against the Jews as an
obstinate and rebellious nation, and would
have exterminated them. But “ the Lord”
shortened the time of this frightful cata-
strophe, for the elect’s sake, that is, partly
for the sake of the Christians who could
not escape from Jerusalem, and partly for
that of the Jews, who, subdued by this
awful visitation, were converted to Christ
or would hereafter be converted to him.
We learn from hence how great is the love
of God towards his elect, and his care for
them. For their sakes he spared many
Jews. For their sakes he created and
preserves the whole world. Yea, for their
sakes, Christ the eternal Son was made
man, and became obedient unto death.
“ All things are yours, and ye are Christ’s,
and Christ is God’s.” It may be added
that a number of providential circumstances
combined to shorten these days of terror.
Titus was himself disposed to clemency, and
friendly towards Josephus. Moreover, he
was attached to Bernice, a Jewess, the
sister of Agrippa. All these and other
circumstances conspired in the providence
of God to “ shorten the days.”

Vers. 21, 22.—And then if any man shall
say unto you, Lo, here is the Christ; or, Lo,
there, believe it not; for there shall arise
false Christs and false prophets. Josephus
mentions one Simon of Gerasa, who, pre-
tending to be a deliverer of the people from
the Romans, gathered around him a crowd
of followers, and gained admission into
Jerusalem, and harassed the Jews. In like
manner, Eleazar and John, leaders of the
Zealots, gained admission into the holy
place, under pretence of defending the city,
but really that they might plunder it. But
it seems as though our Lord here looked
beyond the siege of Jerusalem to the end
of the world; and he warns us that as
the time of his second advent approaches,

 

deceivers will arise, to seduce, if it were
possible, even the elect. The word “to
seduce” (amomAavay) is more properly ren-
dered, as in the Revised Version, to lead
astray. Jivery age has produced its crop
of such deceivers; and it may be expected
that, as the time of the end draws nearer
and nearer, their number will increase.
Sometimes ,those idiosyncrasies in them
which show themselves in lying wonders,
are the result of self-delusion; but still
oftener they are deliberate attempts made
for the purpose of imposing on the unwary.
Sometimes they are a combination of both.
In the cases to which our Lord refers there
is evidently an intention to lead astray,
although it may have had its origin in self-
deceit. In our day there is a sad tendency
to lead men astray with regard to the great
fundamental verities of Christianity. And
the words of St. Jerome may well be remem-
bered here: “If any would persuade you
that Christ is to be found in the wilderness
of unbelief or sceptical philosophy, or in
the secret chambers of heresy, believe them
not.”

Ver. 23.—But take ye heed (iuets 5¢ Bag
mete). The “ye” is here emphatic. The
disciples were around him, hanging upon
his lips. But his admonition is meant for
Christians everywhere, even to the end of
the world.

Ver. 24.—But in those days, after that
tribulation, the sun shall be darkened, and
the moon shall not give her light. St.
Matthew (xxiv. 29) has the word ‘: imme-
diately,” before the words “ after that tribu-
lation.” If this word “ immediately ” is to
be understood literally, then the things
spoken of subsequently must be understood
in a figurative and spiritual sense. But it
would seem more natural to understand
“immediately ” according to the reckoning
of him with whom ‘a thousand years are
as one day.” Our Lord now passes away
from the events connected with the over-
throw of the Jewish polity, and proceeds to
speak of things connected with the new
dispensation. His mind is now turned to
‘thelast time’’—to the whole period between
his first and his second advent. ‘The things
towards which he was now looking belonged,
not to the end of the Jewish dispensation,
but to the end of the present age and the
present dispensation. Eighteen centuries
have passed since the destruction of Jeru-
salem; and more years, it may be, wili
come and go before the end. Nevertheless,
all this time, although it may seem long to
us who are confined within the narrow
limits of a short life, is nevertheless, when
compared with the eternity of God, but as
amoment. ‘*The sun shall be darkened.”
The signs here enumerated are mentionedOH. x1. 1—937.

elsewhere as the signs that would appear
before the second coming of Christ. (See
Joel ii. 31 and Luke xxi. 25, 26.) St.
Augustine (Ep. 80, ‘ Ad Hesychium’) says,
“ The light of truth shall be obscured: be-
cause in the great tribulation that shall
come on the world, many will fall from the
faith, who had seemed to be bright and
firm, like the sun and the stars.” “And
the moon,” that is, the Church, “shall not
give her light.”

Ver. 25.—And the stars shall be falling
from heaven (fcovra: ex Tod odpavod mimrorTes),
and the powers that are in the heavens shall
be shaken. In the great events of the crea-
tion recorded in Gen. i. the sun and the moon
and the stars did not show their light until
that period which is called the fourth day.
So in the end of the world, the sun and the
moon and the stars are represented as with-
drawing their light, perhaps figuratively,
but perhaps also literally, in the course of
some of the unknown physical changes
which shall accompany the winding up of
the present dispensation. To this agree
the next words, “ the powers that are in the
heavens shall be shaken.” The powers
may here mean those great unseen forces of
nature by which the universe is now held in
equipoise. When the Creator wills it, these
powers shall be shaken. (See Job xxvi. 11,
“The pillars of heaven tremble and are
astonished at his reproof;” see also Isa,
xxxiv. 4, “And all the host of
shall be dissolved, and the heavens shall
be rolled together as ascroll.”) As the end
of the world approaches, the elements will
quiver and tremble.

Ver. 26.—And then shall they see the Son
of man coming in clouds with great power
and glory. St. Matthew (xxiv. 30) intro-
duces here the words, “ And then shall
appear the sign of the Son of man in
heaven.” Many of the Fathers, as St.
Chrysostom, Jerome, Bede, and others, think
that this sign will be the cross. Josephus
(v. 3) says that shortly before the destruc-
tion of Jerusalem, a portent like a sword,
glittering asa star, appeared in the heavens.
But surely the sign of the Son of man at
the end of the world will be the Son of
man himself coming in clouds. The clouds,
covering the troubled heaven and now illu-
minated by the brightness of his coming,
will constitute “the sublime drapery of his
presence ” (Dr. Morison).

Ver. 27.—And then shall he send forth
the angels. This represents the great har-
vest at the end of the world, when the
angel-reapers shall be sent forth to separate
the wicked from the just. The elect will
be gathered from the four winds (€x tay
tecodpuay aveuwyv); literally, out of the four
winds—the winds representing figuratively

 

heaven -|

‘have been near to them.

THE GOSPEL ACCORDING TO ST. MARK, 201

 

every corner of the world; or, from the
uttermost part of the earth to the uttermost
part of heaven. At its extremities, in the
horizon, there appears to be the end alike
of earth and of heaven, as though earth
and heaven joined, and the heaven termi-
nated by melting into the earth and be-
coming one with it. The expression simply
means, “ from horizon to horizon,” or from
every part of the earth.

Vers. 28, 29.—Now from the fig tree learn
her parable; that is, her own particular
teaching. Our Lord makes frequent men-
tion and use of the fig tree, as we have seen
already. It is probable that a fig tree may
When her branch
is now become tender, and putteth forth its
leaves, ye know that the summer is nigh.
The branch («Addos) would be the young
shoot, now become tender under the quick-
ening influences of the spring; and this
was an evident sign that the summer was at
hand. The Asiatic fig tree requires a con-
siderable amount of warmth to enable it to
put forth Jeaves and fruit. Its rich flavour
requires a summer heat to mature it. Aris-
totle says that the fig is the choice food of
bees, from which they make their richest
honey. Then the fig tree does not flower
after the ordinary manner; but produces
flower and fruit at once from the tree, and
rapidly matures the fruit. The lesson,
therefore, from the fig tree is this—the speed
with which she ripens her fruit when she
feels the warmth of summer. In like man-
ner, as soon as the disciples perceived the
signs of Christ’s coming, they were to learn
that he was close at hand, as certainly as
the ripening fruit of the fig tree showed
that summer was at hand.

Ver. 30.—This generation shall not pass
away, until all these things be accomplished,
This is one of those prophecies which admit
of a growing fulfilment. If the word
“veneration” (yevea) be understood (as it
may undoubtedly be understood) to mean
the sum total of those living at any time on
the earth, the prediction would hold true
as far as the destruction of Jerusalem
was concerned. The destruction of Jeru-
salem took place within the limits of the
generation living in our Lord’s time; and
there might be some of those whom he was
then addressing who would live to see the
event. His prediction amounted, in fact,
to this, that the destruction of Jerusalem
would take place within forty years of the
time when he was speaking. But it may
have a wider meaning. It may mean the
Jewish people. Their city would be de-
stroyed—their power overthrown. ‘They
would be ‘‘ peeled and scattered.” But they
would still remain a distinct and separate
nation to the end of the world. And there202

 

THE GOSPEL ACCORDING TO ST. MARK.

(cH. x1. 1—37,

 

ee

are other prophecies which show that with
4heir national conversion to Christianity
will be associated all that is most glorious
in the future Church of God.

Ver. 3l.—Heaven and earth shall pass
away: but my words shall not pass away.
Here is a distinct prediction that the present
structure of the universe will pass away;
that is, that it will be changed, that it
will perish, as far as its present state and
condition are concerned; but only that
it may be refashioned in a more beauti-
ful form. ‘We look for new heavens and
a new earth, wherein dwelleth righteous-
ness” (2 Pet. iii. 13). With this declara-
tion of our blessed Lord all the discoveries
of science coincide, Astronomy and geo-
logy alike concur in the conclusion that
the whole system of the universe is moving
onwards to its change. Our blessed Lord
did but affirm that which is demonstrated
by science. But my words shall not pass
away; not merely the words which with
his full self-consciousness he had just
uttered respecting Jerusalem, but all his
other words—all the revelation of God, all
the words of him who is the Truth.

Ver. 32.—But of that day or that hour
knoweth no one, not even the angels in
heaven, neither the Son, but the Father. He
who from all eternity has decreed the time
when this day is to come, is pleased to hide it
in the hidden depths of his own counsels.
But the eternal Son, and the Holy Spirit,
both alike one with the Father, are of his
counsels. They are not excluded from this
knowledge; they, equally with the Father,
know the day and the hour of the end, since
they are of the same substance, power, and
majesty. Why, then, does St. Mark here
add, “neither the Son”? The answer is
surely to be found in the great truth of the

 

hypostatic union. The eternal Son, as
God, by his omniscience, and as man, by
knowledge imparted to him, knows per-
fectly the day and the hour of the future
judgment. But Christ as man, and as the
Messenger from God to men, did not so
know it as to be able to reveal it to men.
The ambassador, if he is asked concerning
the secret counsels of his sovereign, may
truly answer that he knows them not so as
to communicate them to others. For as an
ambassador he only communicates those
things which are committed to him by his
sovereign to deliver, and not those things
which he is bidden to keep secret.

Vers. 33—37.—T hese exhortations, which
gather up in a succinct form the practical
bearing of the parallel passages and parables
in St. Matthew, must not be understood as
implying that our Lord’s coming in judg-
ment would be during the lifetime of his
disciples. The preceding words would
teach them plainly enough that the actual
time of this coming was hidden from them.
But the intention was that, while by the
certainty of the event their faith and hope
would be quickened, by the uncertainty of
the time they might be left in a continual
state of watchfulness and prayer. Accord-
ing to the Jewish reckoning, there were
only three watches—namely, the first watch,
from sunset to 10 p.m.; the second watch,
from 10 p.m. to 2 a.m.; and the third watch,
from 2 a.m. to sunrise. But after the es-
tablishment of the Roman power in Judea,
these watches were divided into four; and
were either described as the first, second,
third, and fourth respectively; or, as here,
by the terms even, beginning at six and
ending at nine; midnight, endingat twelve ;
cockcrowing, ending at three; and morning,
ending at six.

HOMILETICS.

Vers. 1, 2.—The downfall of the temple.
Within those precincts he had taught the teachable, he had rebuked the

now over.

Our Lord’s ministry in the temple was

 

selfish and profane, he had received the homage of the children, he had healed. the
afflicted, and he had denounced and warned the unfaithful and the hypocritical. How
strange the contrast between the early days, when Jesus had taken his place in the
midst of the rabbis, “ both hearing them, and asking them questions,” and these
later days, when the same edifice witnessed his keen and truceless conflicts with the
leaders of the nation, whose errors he exposed and whose vengeance he incurred! It
was as Jesus left the gorgeous and consecrated building that his disciples, with national
pride and affection, pointed out to his eyes the magnificence of the temple, the
stupendous stones of which it was composed, and the costly gifts with which it was
adorned. Upon this suggestion, Jesus uttered the prediction, which he could not have
uttered without emotions of disappointment and distress, “ Seest thou these great
buildings? there shall not be left here one stone upon another, which shall not be
thrown down.”

I, NorHIna EARTHLY AND HUMAN, HOWEVER STATELY AND SACRED, IS IMPERISITABLE,cn. x11. 1—37.] THE GOSPEL ACCORDING TO SY.-MARK. 203

 

It was, no doubt, a splendid spectacle to which his disciples directed the gaze of
Jesus. ‘They stopped to cast upon it one last lingering gaze, and one of them was
eager to call his attention to its goodly stones and splendid offerings—those nine gates
overlaid with gold and silver, and the one of solid Corinthian brass yet more precious ;
those graceful and towering porches; those bevelled blocks of marble, forty cubits
long and ten cubits high, testifying to the toil and munificence of so many generations;
those double cloisters and stately pillars; that lavish adornment of sculpture and
arabesque ; those alternate blocks of red and white marble, recalling the crest and
hollow of the sea-waves; those vast clusters of golden grapes, each cluster as large as
a man, which twined their splendid luxuriance over the golden doors. They would
have him gaze with them on the rising terraces of courts—the court of the Gentiles, with
its monolithic columns and rich mosaic; above this, the flight of fourteen steps which
led to the court of the women; then the flight of fifteen steps which led up to the
court of the priests; then, once more, the twelve steps which led to the final platform,
crowned by the actual holy, and holy of holies, which the rabbis fondly compared
for its shape to a couchant lion, and which, with its marble whiteness and gilded roofs,
looked like a glorious mountain whose snowy summit was gilded by the sun” (Farrar).
Majestic, however, as was the edifice, sacred as were its purposes, ennobling as were its
associations, the temple at Jerusalem was not indestructible. All things finding their
foundation upon this changing earth, all things reared and fashioned by human hands,
are transitory and perishing. Nothing continueth in one stay. “The solemn temples,”
like “the great globe itself,’ are destined to decay and destruction. The material
perishes, and that which is spiritual alone abides.

Il. AN UNFAITHFUL NATION’S GLORY IS, IN THE PROVIDENCE OF GOD, MADE THE
SYMBOL OF ITS SHAME. ‘There was nothing which the Jews so valued and reverenced
as their temple and all the paraphernalia of the temple-worship. The national life
seemed to flow from that sacred spot as from a beating heart. Not only was it, in its
situation, its structure, its services, priesthoods, and sacrifices, itself most majestic and
imposing ; but to the Hebrew mind it was the expression of the peculiar interest and
favour of the Supreme. How could the Israelite think, without a shudder of horror
and dismay, of the time when the noble building should be laid in the dust; when
the chants should be silenced, the altars be overturned, the priests be slain, and the
services and offerings be no more? Yet this was the doom which the last and greatest
Prophet now foretold—a doom which they might have averted by timely repentance
and by cordial faith, but which their rejection of the Christ of God made certain and
‘rrevocable. Thus was Israel smitten in the most vulnerable, the most sensitive point ;
thus was the rule of the righteous Lord awfully and sublimely vindicated ; thus was
a lesson of Divine government and human subjection thereto published for the benefit
of all generations to come.

Ill. ALL THAT IS MATERIAL IN RELIGION IS DESTINED TO VANISH AND DISAPPEAR,
The temple at Jerusalem was the temple of the Lord ; yet it served a temporary
purpose, and when this purpose was accomplished it was superseded by the temple of
the Lord’s Body, and by the imperishable temple constituted by consecrated spiritual
natures, and inhabited by the Holy Spirit of God. Human nature is such that men
are prone to lay stress upon the outward, the visible, the tangible, the material.
Even the truly religious are in danger of regarding the vestment of religion rather
than the form it clothes, of hallowing places, observances, offices, and institutions,
But Christ’s whole teaching is a protest against this natural error and folly. ‘The
temple of Jerusalem disappeared; but its disappearance, so far from ruining the
prospects and crippling the power ot religion, was, In reality, the occasion of placing
religion upon a sounder basis, and giving to religion a world-wide and an everlasting
sway. Let not men cling too closely to the form; it is the spirit which quickeneth; it
is the spirit which endures.

IV. SPIRITUAL TEMPLES ALONE ENDURE For EVER. Even the destruction of Jeru-
salem and its sacred buildings did not involve a universal ruin. What was good in
Judaism, what was vital and hopeful in Israel, still survived. There were truths
which outlasted the forms in which they had been embodied. There were pure and
faithful souls which outlived the institutions amidst which and by means of which
they had been called to virtue, to piety, to God. A new Israel arose, as it were, out of

ag Sg am

So 7 ~
AOE Naligagae fs

dill

nena gee

,
2
4Ole

204 THE GOSPEL ACCORDING TO ST. MARK. [cu. x11. 1—37

 

 

 

the ashes of the old. A temple statelier and sublimer, based upon a more enduring
foundation, and rising to loftier spiritual heights, sprang into glorious being, as the
armies of Titus levelled the glory of Moriah with the ground. The living stones of
which this heaven-born fabric is composed can never crumble, and the services of this
sanctuary shall never cease. ‘Time and space are spurned ; earthly forces are power-
Lee gus temple srowerl aon temple unto the Lord.” It is imperishable, because
it is spiritual; it is eternal, because it is Divine,

Vers. 3—13.—The witness of the persecuted. It was natural enough that the disciples,
when the Lord foretold the destruction of the temple, should wish to know when an
event so stupendous and awful should occur. On their way to Bethany at eventide,
the little party, composed of Jesus and his four most intimate friends, paused upon
the crown of Olivet, and looked back upon the glorious but guilty city, and upon that
edifice which was its proudest ornament and boast. The anxious, awed disciples took
this opportunity of asking at what time the disaster foretold by the Lord should take
place, and by what signs they might be led to expect its approach. Jesus did not
state the exact date of the impending catastrophe, but he did mention certain signs by
which his disciples might be forewarned; and he took occasion to forearm them against
the troubles which were at hand. His words may not have gratified their curiosity,
but they must have established their confidence in their Master, and they must have
prepared them for the tribulation and the trial now so near. The great lesson is that
Jesus would have his people prepared, especially in times and amid circumstances of
affliction and probation, to bear a firm and faithful witness to himself. Our Lord, in
this language, enjoins upon his disciples—

I. FIDELITY AMID TEMPTATION AND APOSTASY. Days of trial were at hand;
impostors should appear, professing that the Messiah had only now arrived; and by
such deceits and pretences many should be led astray from their allegiance to Jesus.
‘Then should the faithfulness of the disciples be tested. It is always so. Rivals come
forward at all periods in history, asserting claims which they cannot substantiate,
but by which they impose upon the excitable and unstable. Teachers, leaders,
systems; philosophies, are ever seeking to displace the Divine Christ from the throne
of the human heart, of human society. Let every Christian, when exposed to such
assaults, when staggered by the success with which these are too often directed against
the professed followers of Jesus, be upon his guard, and listen to the voice of the
rightful and authoritative Lord sounding across the ages, “Let no man lead you
astray!”

Il. PEACH OF MIND AMID WARS AND CALAMITIES. The troubles and conflicts which
befell the nations during the period which elapsed between the crucifixion of Christ and
the fall of Jerusalem, are well known from the records of history. It could have been
no easy thing for the Christians to have preserved a quiet mind amidst such constant
alarms ; nor can we suppose that our Lord intended to forbid or blame the natural and
proper sympathy and solicitude which such circumstances must have induced. But he
warned them that these events must precede the end, and must not be allowed to fill the
mind with dismay, to weaken faith in Divine providence, or to deter from the fulfilment
of an appointed ministry. In every age there occur events which, taken and considered
alone, might appal the stoutest, bravest heart. But it is for the follower of Christ to
bear in mind that light and darkness will contend until the victory of the Redeemer is
complete, that the Lord reigneth, and that the convulsions of the nations are the birth-
throes of the kingdom of the Christ. It is he who admonishes us, “ Be not troubled! ”

II. STEADFASTNESS AMID THE HOSTILITY OF FOES. The first followers of Christ
were forewarned that they should incur the enmity of authorities, both civil and
ecclesiastical. Before councils and in Synagogues, at the bar of governors and in the
presence of kings, they should be arraigned upon charges true or false, but always
with a temper of enmity and with purposes of malice. How were they to demean
themselves in circumstances of peril? They were to remember that they were but
treated as their Master had been treated before them, that they were honoured by
being summoned to act as his witnesses, that they were the spokesmen, so to speak, of
the very Spirit of God. Amidst trials so severe, they were directed to take heed how
they comported themselyes—never to yield to fear, to dismiss all anxiety, and to trustcy, xu. 1—37.] THE GOSPEL ACCORDING TO ST. MARK,

no
Ou

 

to a heavenly inspiration for their defence. And there is no age in which servants of
Christ are not exposed to some of the attacks of the foe, and in which there is not
need tor watchfulness, fortitude, and courage. Let the persecuted remember that the
eye of the Divine Lord js upon them; and let them bear themselves as those who
would honour their Leader and maintain his cause—quit them like men, and be strong.

IV. ENDURANCE AMID THE TREACHERY AND DESERTION OF FRIENDS. The great
Prophet foretold that discords should reveal themselves among families and social
communities ; that one should rise up against another. In this way was fulfilled his
saying, “I am not come to send peace, but a sword.” To most hearts, treason within
the camp is more painful and more trying than hostility without. Yet even against
this our Lord would have us proof. It is a trial to which most faithful and consistent
servants of the Lord Jesus are at some time exposed ; it is a trial which shakes the
faith and damps the zeal of not a few. Christ calls his people, when so tried, to
exercise the grace of perseverance. Whoever forsake Jesus, let their desertion only
drive us closer to him we love!

V. NorwirustTANpDING OPPOSITION, THE GOSPEL MUST BE PREACHED. It is not
enough to be steadfast ourselves; we have to think of and to care for others, The
glad tidings the followers of Jesus have themselves freely received, it is for them
freely to communicate to their neighbours. How devotedly and valiantly the first
disciples fulfilled this trust we well know. Not only the twelve, but even more
notably others who were raised up in the first age, preached the gospel to all nations
whom they were able by any toil and hardship to reach. The light streamed upon
many a dark, benighted land, and brought hope and peace, joy and life, to many a
wretched heart. The labour of the apostles and their companions was not in vain in
the Lord. Far from being deterred by opposition, this seemed to act as a stimulus to
new exertions and to new daring. Nor is this function of the Church peculiar to the
first age. So long as there are nations unvisited by the news of salvation, so long is
there a summons to engage in missionary enterprise. If this can only be done in
certain cases at the risk of safety, liberty, and life, so much the more do present
circumstances correspond with the predictions of our Lord. “The more danger, the
more honour.” ‘There is a crown to be gained by following Christ and his apostles in
the perils of the holy war,

VI. PATIENCE UNTO SALVATION. It is well known that, whilst multitudes of Jews
perished in the siege and the destruction of Jerusalem, the Christians escaped. Faithful
to the instructions of their Lord, they were delivered from the ruin and the death
which were the fate of their fellow-countrymen. Enduring in constancy and obedience
to the end, they were saved. And their exemption from disaster and death was a
symbol of the salvation of all those who retain their faith and allegiance amidst the
temptations and the trials of this earthly life. Endure! endure unto the end! and
the unfailing promise of your Divine Lord shall be fulfilled in your experience. You
shall be saved !

Vers. 14—23.— Warnings. Very clearly did our Lord foresee, and very plainly did
he foretell, the consequences which the Jews were bringing upon themselves by their
rejection of God’s Messiah. The language here recorded is in itself sufficient to convince
a candid mind of the justice of the claims of the Lord Jesus to be the Prophet and the
Son of the Most High. He sets us an example here of the propriety of uttering truthful
warnings, even though they may be painful to the speaker and unwelcome to the
hearer.

I, AFFLICTIONS ARE FORETOLD. The severity and variety of these afflictions render
this prediction one of the most awful to be met with in the whole compass of Scripture.
1, National disaster, It was upon the whole nation, and especially upon the inhabitants of
Jerusalem, the upper and ruling classes, that the retribution fell. 2. Temple desecration.
This is probably what is designated “ the abomination of desolation.” The fanatical
pollution of the temple by the Zealots was doubtless one of the most distressing
accompaniments of the awful siege. 38. Leligious imposture. In times of general
excitement, enthusiastic pretenders are sure to make their appearance. It was so
during the uttermost calamity of Israel. And there is no age when the warnings
of vers, 21, 22, are not timely and appropriate, 4, Individual sufferings. Several

Ce Meee se
acceuninmenpeines lite os

Seen
eae

aaTs

;
Ms
4206 THE GOSPEL ACCORDING TO ST. MARK. [cu. xi. 1—37,

~

 

 

 

 

circumstances here predicted, especially the distress in which miserable mothers should
be involved (ver. 17), serve to deepen and darken the tone of this picture of calamity.

II, CouNsELS ARE IMPARTED. Christ was not a mere Prophet of evil. He exhibited
the approaching dangers, but he provided for the safety and deliverance of those who,
amidst general unfaithfulness, should be faithful to him. 1. He directed flight from
the scene of distress). As Noah had been sent into the ark, as Lot had been hurried
out of Sodom, so the primitive Christians were directed, when Jerusalem should be
besieged, to forsake the guilty city and to take refuge in the mountains. There are
times when flight is prudence, when life may be preserved for future service. 2. He
advised disregard of impostors. To hold to Christ is a sufficient motive for rejecting
antichrist. It is condemnation enough of any pretender that he professes to be what
we know the Son of God alone can be. 38. He counselled general preparation and
watchfulness. “Take ye heed!” Christians are to use their own powers of observation,
to exercise vigilance, to meet all circumstances with preparation and discretion. No
piety, no attachment to the Saviour, can absolve us from the duty of using our own
faculties, of being upon the alert. ‘‘ Watch and pray!” These are admonitions which
are never obsolete; for the need of them is never, whilst we are upon earth, left
behind.

Vers, 24—32.—The second coming. It is very difficult exactly to discriminate
between some words of Christ which refer to the destruction of Jerusalem, and others
which refer to our Lord’s coming to judge all mankind. ‘here seems to bea designed
blending of the references to these events. We are thus taught to remember that
we are called to be as men that wait for their Lord.

I. THE CERTAINTY OF CuHRIST’s comina. If his words are to be accepted, this great
event of the future is not to be denied or questioned. In the fulfilment of the special
prediction regarding the downfall of Jerusalem in the lifetime of the generation then
living, we have the pledge of the ultimate accomplishment of the larger prophecy. At
his trial Jesus repeated the assurance; and his inspired apostles have foretold that he
shall come again the “ second time without sin unto salvation,”

I]. THE UNCERTAINTY OF THE TIME OF CuRIst’s coMING. The words in ver. 32
are very distinct. ‘The date of our Lord’s return is known only to the Father. If
neither the angels nor the Son himself could communicate this knowledge, how
ridiculous and presumptuous is the conduct of those who, treating the Scriptures“as a
riddle, profess to have discovered the secret, and put forth their own fancies and follies
as the declarations of the oracles of God! It is wisely hidden from us, and we show
our wisdom by contented acquiescence in ignorance.

III. Tue signs or Curist’s cominc. Changes on earth and in heaven are indica-
tions of the approaching day. As the leaves of the fig tree tell that summer is nigh, so
events will occur which to the understanding mind will herald the Lord’s return. Yet
even these events do not tell us when our Saviour shall. appear ; but, since they remind
us that he is at hand, they answer the purpose, for they put us upon our guard, and
admonish us to be prepared.

IV. THe PREPARATION FoR Curist’s comine. 1. Heedfulness and observation.
2. Watchfulness. 38. Prayer,

Vers. 833—37,— Watch!” There can be no doubt as to the impression made by these
and similar instructions and admonitions, uttered by the Lord Jesus towards the close
of his ministry. It was understood by all his disciples that the Master, in leaving the
world, retained his hold upon the world’s heart and conscience. It was currently
believed in the early Church, as it has been believed ever since by all Christians, that
the Lord will come again, and will take account of his servants, and especially will
iuquire into the way in which they have acted as his representatives and ministers
among men. Hence the stress which has always been laid upon the duty to watch.
‘The apostles not only obeyed, they repeated the commandment of their Lord. Peter
admonished his readers, “ Be ye therefore sober, and watch unto prayer; ” John said,
“ Blessed is he that watcheth ;” and Paul exhorted thus, “ Watch ye, stand fast in
your faith, be strong!” The very names which the early Christians gave to themselves
and their children may be taken as an indication of the prevailing tone of feeling.cn. x1. 1—37.] THE GOSPEL ACCORDING TO ST. MARK. 207

 

 

 

Gregory among the Greeks, and Vigilantius among the Latins, both signify simply
**'l'he Watcher,”

I. WatcH! FoR THIS IS THE CHARGE OF CHRIST IN THE PAsT. 1. We are to
consider from whom this charge proceeds. It is the word of the All-wise, and of One
of unique authority. Coming from Christ, this is not counsel, it is command, The
general has the right to station a guard, a sentry, and to expect vigilance and fidelity.
2. ‘The occasion of the charge gives it a peculiar power and sacredness. It was when
the Lord Jesus was leaving his house—to use the figurative language of the text—to
sojourn in another country. “While I was with them,” were his words in prayer,
“I kept them in Thy Name. . . . Now come I to Thee.” How can we do otherwise
than attach an especial force of obligation to what our Master said when he was about
to leave this world, for the salvation of whose inhabitants he had lived, and was about
to die? 3. Look into the charge itself. He gives to each one his work. All his
people are his servants; all have a task to accomplish, a service to render, an office to
fill, And every one has his own work, for which he is individually qualified, and which
is committed to him and to no other. It is a practical, an elevating view of the
Christian life, this which is here unfolded to us. All whom Jesus saves and redeems,
he commissions and consecrates. And so long as we live here we have a trust to
fulfil, a work to do. He invests each one with authority. There must be in every
community a source of power, a ruling mind; the father ina family, the magistrate or the
king in a state. In the Church of the Lord Jesus, he himselfis the Head, the Lawgiver,
the Fountain of honour, the Judge. Yet he gives authority; not making an order of
men lords over his heritage, but authorizing every servant to fulfil his own special
duties. The bishop rules, the teacher teaches, the evangelist preaches the gospel, nay,
every member of every congregation fulfils his duties, at the bidding and by the
authority of the Lord. This conviction should give dignity and devotedness to our
daily toil. We are where the Lord has placed us; we are doing what he commands.
And he requires each one to watch. Working and watching go together; for Christians
are like the Jews in the time of Nehemiah, who built the walls of Jerusalem, whilst
they were armed and on their guard against the foe. Our Master has left us in the
midst of dangers, not to d press our courage, but to quicken our vigilance. This duty
devolves especially upon the porter, the janitor. The house contains precious treasures,
and it must not be allowed to every stranger to enter, lest the Master’s property should
be stolen, and the careless keepers dispossessed, and the house occupied by foes. All
must watch, that at the Lord’s return it may appear that his charge has been kept, and
his possessions have been faithfully guarded.

Il. Watco! FoR THERE IS A PROSPECT OF CHRIST’S REVELATION IN THE FUTURE.
Whilst we look back to the Lord’s departure, and his solemn injunctions and his
sacred trust, we look forward to his return, according to his promise. 1. This is an
assured fact. Our Lord’s second coming has been declared by him under many figures,
each having its own shade of spiritual meaning and practical profit. He is a House-
holder, who will come to take account of his servants; a Proprietor, who will come to
learn how his agents have traded and what they have gained; a King, who will come
to make inquiry into the conduct of his citizens and great officers of state; a Judge,
who will come to summon the people before his tribunal. 2, At the same time, the
period of the Lord’s return is hidden from us, and we are informed that to the unpre-
pared it will be sudden and unexpected. Men have been presumptuous enough to
foretell, with foolish confidence, what neither the angels nor the very Son of God would
communicate. And again and again, in the course of history, there have been out-
breaks of millennial fanaticism. But it is easy to see why the close of the age should
be reserved as a secret in the Father’s mind. Had the Church been told that the
advent was near, Christians would have been unfitted for the sober discharge of the
duties of life; had the Church been assured that it was remote, such an assurance
would have prompted sloth and negligence. 3. Yet we may all live undera sense of
the nearness of the Lord’s return. ‘The personal interest to us of that return lies in
the glory of Christ’s kingdom, and in the acknowledgment of our own faithfulness.
This life we know is short, and the day of our account is not far off. And Christ
would have us live as though he had but gone from us for a season, and were about

again to come to us,

F
IpecamAccacsupbasemmanes : ap Te

“ = = actuate ‘ “ 2 ee
= Peter Eo nn ‘a EE A aa i a a iam ee -
$7 SSP . 3 —— ee a

   

208 THE GOSPEL ACCORDING TO ST. MARK. [on. x11. 1—87.

 

 

* And well I know
That unto him who works, and feels he works,
This same grand year is ever at the doors.”

III. WatcH! FOR THIS IS THE PLAIN DUTY OF THE PRESENT. We have spoken
of the past and of the future; of the charge given by our Lord whilst yet on earth,
and of the prospect of our Lord’s return from heaven. But both these aspects of our
religion bear upon the life and duty of to-day.

“Trust no future, howe’er pleasant;
Let the dead past bury its dead :
Think, act, in the living present—
Heart within, and God o’erhead |”

1. Work! “ Whatsoever thy hand findeth to do, do it with thy might.” Now, whilst
strength of body and mind are continued, labour for the Lord who lived and died for
you. Now, whilst you have control of your property, use it as stewards for God.
Now, whilst you have influence over your domestic and social circle, use that influence
for Christ. Ministers of the gospel, parents and teachers of youth, officers of congre-
gations, followers of Jesus in every position of life,—be it yours to work for the Lord
you love and honour! ‘To-day is yours; to-morrow may be too late. 2. Pray!
This you will do, if you realize your dependence for spiritual impulse and power upon
the great Source of spiritual grace and blessing. So far from there being any incon-
sisteney between work and prayer, the two blend in perfect harmony. Prayer without
work is mockery, and work without prayer is mechanical and powerless. 38. Watch!
That is, keep guard over yourself and your trust; cherish an attitude of expectation
and a feeling of responsibility. Oh for grace to live “as ever in the great Taskmaster’s
eye”! “Ye know not when the time is.” Watch! “ lest coming suddenly he find you
sleeping!”
“ Watch, for the night is long ;
: Watch, for the foe is strong ;
Watch, for the treasure’s dear;
Watch, for the Lord is near |”

“‘ Happy is that servant, whom his Lord when he cometh shall find so doing!”

HOMILIES BY VARIOUS AUTHORS.

Vers. 1, 2.— Temple admiration. In the case of the Jews a natural and venial fault,
if not carried to excess. Esteemed the type and pattern of architectural excellence, and
one of the wonders of the world. Herod’s rebuilding was on a scale of magnificence
unknown to their ancestors. The essential features of the temple of Solomon were
restored, but these were ‘surrounded by an inner enclosure of great strength and mag-
nificence, measuring, as nearly as can be made out, one hundred and eighty cubits by
two hundred and forty, and adorned by porches and ten gateways of great magnificence :
and beyond this, again, was an outer enclosure, measuring externally four hundred
cubits each way, which was adorned with porticoes of greater splendour than any we
know of attached to any temple of the ancient world ; all showing how strongly Roman
influence was at work in enveloping with heathen magnificence the simple templar
arrangements of a Shemitic people” (Smith’s ‘ Dictionary of the Bible’), Josephus, in
his ‘ Antiquities,’ xv. 11, 8, speaks of stones “each in length twenty-five cubits, in
height eight, in breadth about twelve ;” and in the ‘ Wars,’ v. 5, 6, of “some of the
stones as forty-five cubits in length, five in height, and six in breadth.” Many of these
were of sculptured marble. The reply of Jesus may be read either affirmatively or
interrogatively, or with a mixture of both assertion and question. The apodosis is,
“There shall not be left here stone upon stone,” etc. Thus their lingering gaze is
quietly but grandly rebuked, and their thoughts directed with solemn, practical

earnestness to the Divine future in which all that pomp of masonry and decoration
was to have no place.CH. x11, 1—37.] THE GOSPEL, ACCORDING TO ST. MARK. 209
SC ee eee

 

 

I, THE NATURAL MIND IS most IMPRESSED BY WHAT IS GREAT AND BEAUTIFUL IN
OUTWARD APPEARANCE. The simple Galilean peasants were carried away with enthu-
slastic admiration of the princely buildings, go unparalleled in their experience, To
such an extent was this the case that they were in danger of being ensnared. 1. Sensuous
admiration ts easily confounded with spiritual attachment. The mind, in order to
correct this error, must dwell on the spiritual truths of which external objects are but
the symbols, and realize that, whilst the latter shall pass away, the former must endure
for ever. 2. The world, in tts sensuous totality, ts similarly pregnant with temptation
to the soul that has not learnt to look th, rough the visible into the invisible and eternal,

Il. THAtT wuicu Farts oF rts Driving IDEA, OR OPPOSES THE DIVINE PURPOSE, SHALL
BE DESTROYED, ‘The splendid building upon which they were gazing had ceased to
minister to the higher spiritual life of the people, and had, through its officers and
representatives, rejected the Son of God. It had thereby sealed the warrant of its own
extinction: not one stone should stand upon another. So is it with the individual,
institution, or nation which fails to realize its chief end. 1, This vs penal. There was
no process of natural decay, no growing beautiful with age—the sensuous slowly
merging into the spiritual; no succession of normal changes ensuring expansion, adap-
tation, and continuity; but sudden, awful destruction, accompanied by unheard-of
misery. God must witness to his righteousness even in judgment. ‘The soul that sings
shall die. 2. It is in order to give place to @ worthier realization of the Divine will.
‘he “house not made with hands” was nearer when this external sanctuary, which
had been defiled, was removed. “The hour cometh, when neither in this mountain,
nor in Jerusalem, shall ye worship the Father. ... God is a Spirit: and they that
worship him must worship in spirit and truth” (John iv. 21—24). Not until the
temple had been destroyed would the temple’s Lord make advent to the world.
Judgment must begin at the house of God (1 Pet. iv. 17). “But on all these points
the first and great question is not what is to be done, but who is to do it. Is the
reform of the Church to be consigned entirely to politicians and economists, who only
look at the goodly stones and gifts of the temple, some with an anxious, others with a
greedy eye, and care nothing about the service of the sanctuary nor the edification of
the worshippers ¢ Or will any part of the work be put into the hands of sincere and
zealous and enlightened lovers of the Church? In the latter case we may securely
hope for the best. In the other, it is to be feared that, if beneficial changes ever take
place, they will have been purchased by great losses and a disastrous experience ”
(Thirlwall, ‘ Letters,’ vol. i. p. 107),—M,

Vers. 83—5 (and the rest of the chapter generally).— The signs of the coming of the
Son of man. I. THERE IS A CURIOSITY CONCERNING THE FUTURE WHICH IS NATURAL
AND LEGITIMATE. ‘The disciples were not rebuked when they came with their inquiry.
It was not so when Peter asked, “ Lord, and what shall this man do?” (John xxi. 21),
Some inquiries concerning the future are therefore lawful, others not. How are we to
distinguish between them? We may ask concerning things the knowledge of which
is necessary to the rational direction of spiritual aims and efforts. God has chosen to
make known the general scheme of redemption in rts evolution in the world’s history.
The prophecies of Scripture ought, therefore, to be studied in the light of con-
temporary events. ‘The teaching of Christ on this occasion was manifestly the germ
of the Apocalypse.

IJ, THIs CURIOSITY IS GRATIFIED BY OUR SAVIOUR FOR MORAL AND SPIRITUAL ENDS.
(Vers. 5, 7, 9,13, 23, 34—37.) The great discipline of the disciples was to take place
after their Master’s death, and before the general inauguration of his kingdom. The
three general directions of Christ are: (1) Take heed unto yourselves; (2) beware ;
(3) watch, “It does not behove us to know time and hour, but to observe the signs
antecedent to the judgment of God” (Starke). The Holy Spirit is promised, amid all
trials and difficulties, to them who truly believe. The gospel itself was to receive
universal proclamation, notwithstanding the perils and evils that were to take place.
So that the disciples were assured, whatever might occur in the external life of the
world, of ultimate glorious realization of all the spiritual ends of God’s kingdom.

Ill, MANY TEMPORARY EVILS WERE TO FORESHADOW, AND TO PREPARE FOR, A PER-
MANENT Divine coop, 1. The catalogue of woes is long, detailed, and specific : spiritual

ST, MARK—II, =

a

Lac, cin An ee IF
A RON Sa ~

ee
me

es

|

§
i
Jners ee eae = ee
a os SS ee SS a ee Ho rr sree ie pea
=e SS SS

210 THE GOSPEL ACCORDING TO ST. MARK. [cn. xm. 1—37.

 

 

delusions; wars, earthquakes, and famines; persecutions; pollution and destruction of
the temple; political and cosmical revolutions. 2. These are all to pass, in their
process tempered and modified by Divine mercy and guidance. 3. And they were to
result in the advent of the Divine kingdom. ‘The gospel was to be proclaimed and the
universal communion of saints to be realized. The political and natural troubles were
to be justified by their being made instrumental of moral and spiritual benefits. So in
the general experience of Christians “all things work together for good.”—-M.

Vers. 30, 81.—The fulfilments of the kingdom of God an evidence of the truth of
Christianity. I. THE WHOLE SOCIAL, POLITICAL, AND NATURAL CONSTITUTION OF
THINGS WAS INFLUENCED BY, AND MADE SUBSERVIENT TO, ITS ACCOMPLISHMENT. Com-
pare the history of the world from the death of Christ to a.p. 70. <A period of
destruction, calamity, and revolution. Judaism deposed from its spiritual leadership,
robbed of its prestige, discredited, stunted, and stultified by the very circumstance
which awakened and intensified the spirit of Christianity, and Gn the Roman empire)
led to its world-wide diffusion. ‘The suffering, uncertainty, and newly discovered
solidarity of the race tended to prepare mankind for a more spiritual and universal
religion. Through the Spirit of Christ the Jewish Christians conquered their con-
querors and overcame the world. Witness the testimony of Tertullian as to the
number of Christians in the Roman empire in his time.

Il. THIs WAS FORETOLD By JEsuS CuRist. It was a marvellous insight and foresight
which could look through such a series of evils and destructions to the ultimate success
of his kingdom. And it had not a little to do with the bringing about of the effect
anticipated. ‘The period can only be adequately explained from the standpoint of
universal history or the philosophy of history, as one of spiritual evolution conditioned
and determined by the peculiar doctrines of Christianity.

III. THe VERIFICATION WAS COMPRISED WITHIN THE LIMITS OF INDIVIDUAL EXPE-
RIENCE. “ This generation shall not pass away, until all these things be accomplished.”
If the destruction of Jerusalem be the terminal point of the various series of events
foretold in this chapter, then “ this generation ” must be literally understood as referring
to the persons alive at the time Christ spoke. And, allowing for poetic hyperbole (as
in the figurative expressions, “ heaven and earth,” “‘ sun,” “ moon,” and “ stars,” ** earth-
quakes,” etc.) and the general style of prophetic imagery, the careful student must
believe that in the destruction of Jerusalem the great, imminent coming of the Son of
man was actually effected, as history proves that circumstances that might fittingly
be described by the words of Christ took place and in the order he announced.—M., a

Ver. 31.—The words of Christ and the world-revolution with which they were
associated. J. A PREDICTION oF IT. ‘The date of these utterances and their authorship
beyond all reasonable question. A daring forecast, identifying the fortunes of Chris-
tianity with vast cosmical movements. Insight such as this more than human:
dependent upon perception of unseen principles and absolute faith in God. The
immediate effect of the changes predicted is acknowledged to be adverse to the outward
circumstances of his followers; yet inwardly and ultimately the result is regarded as
beyond question, and declared with unfaltering authority. This predictive element in
the gospel not accidental, but essential; its entire credibility as a word of God to
man being made to depend upon its fulfilment as a prophecy.

I]. A SUSTAINING PRINCIPLE THROUGH IT. The faith of Christians is fostered: 1. By
the fact that all things were foretold: “I have told you all things beforehand.”
2. By their intelligent perception of the signs, the method, and the outline of God’s
working. 3. By their experience of special Divine grace—(1) in guidance and indwelling
of the Holy Ghost; (2) in experience of special Divine favours, e.g. the shortening of
the days of tribulation; and (8) in the inward spiritual comfort and edification of the
precepts and promises of the gospel.

III, A cause or rr, As representing the eternal moral principles which underlie
and determine the historic evolution of the race. An exciting cause of the hatred to
Divine things which was the motive of so much that was done. A directive influence
in shaping the destinies of the new institutions and movements which were evolved
from the chaos of the old world,CH. x1. i—37.] THE GOSPEI, ACCORDING TO ST. MARK. 211

 

 

 

 

 

 

IV. A suRvIvaL From 17. Not one has passed away. The great doctrines of
Christendom have slowly but surely formulated themselves in sympathetic relation to
the experience and progress with which they have been associated. As & system
of truth, they can be more comprehensively grasped now than at any previous time,
The fulfilment of its predictions did not exhaust the moral fulness and depth of Chris-
tian truth, or its applicability to the extant problems of future ages. he gospel is
thus seen to be, not only for a time, but for all time, the central principle of progress
and destiny for the human race,—M,

Vers. 32—37.— The element of uncertainty in the Christian revelation. I. To wHar
IT RELATES. “That day or that hour.” Proximately and very evidently these words
refer to the precise date of the inauguration of Christ’s kingdom, through the destruc-
tion of Jerusalem (A.D. 70), about forty years subsequent to their utterance, Through
that period it was possible for any of those addressed to continue alive, and conse-
quently they were all admonished with Tespect to it. But, secondarily, the absolute,
final coming of the Son of man is referred to adumbratively, and so also all inter-
mediate advents connective of these two terms of the progress of his coming. That the
attention of the hearers was specially or particularly addressed to this secondary coming
does not appear. There were other words which more clearly indicated it.

IY. Waom iT arrectep. That it should affect believers could be understood,
although at first to them it must have been an occasion of perplexity ; that angels
should not know might be explicable on the ground that it was an earthly evolution of
events, and that although in a state of blessedness and Spiritual illumination their
nature is finite; but that the “Son” should be ignorant is a great mystery. Yet there
are considerations which throw some light even upon this. “The Father’s absolute
omniscience, and his consequent absolute prescience, is assumed by the Saviour, even
although the object of the prescience is chronologically conditional on millions of inter-
vening free acts on the part of millions of free agents. When absolute prescience,
however, is denied by the Son on the part of himself, he is, of course, referring to him-
self as Son, begotten on a certain day (Ps. ii. 7; Acts xiii. 33) in the Virgin’s womb
(Luke i. 85). He is, in other words, referring to himself, as he was self-realized in his
finite nature, to be for ever distinguished from that infinite essence in which he made
the worlds (John i. 3), sustains them (Col. i. 17), sees the end from the beginning
(John vi. 64), and ‘ knows all things’ (John xxi. 17). . .. It is only when we proceed
on a “monophysist’ hypothesis, and assume that our Saviour’s divinity was his only
mind, and the soul of his humanity, that overwhelming difficulty is encountered ”
(Morison). Apart from this, although intimately connected with it, there were moral
reasons for Christ’s remaining ignorant. As “Christ’s not knowing rests upon his
knowing rightly (in a natural manner), or upon the holy extension of his range of
Vision” (Lange), it follows that this ignorance, referring to a subject of such tran-
scendent consequence in relation to his own work amongst men, must have formed an
important element and condition of his moral and spiritual subjection to the Father,
He rose through weakness, limitation of knowledge of Divine counsels (although not of
Divine principles), and finitude of nature, to the full comprehension of the mind of God,
and realization of the perfection of the Divine-human personality, beyond the cross. To
the spiritual and perfect Christ, therefore, belongs all power; for he was made perfect
through suffering and subjection. His obedience was perfect, and his gradual moral
development in act and consciousness because of this limitation of knowledge.

IIt. How iv Is T0 BE REGARDED BY BELIEVERS. The parabolic form of Christ’s
teaching here is very beautiful and striking. Vers. 34, 35 should be translated thus :
““As a man away from home, having (or, who has) left his house, and given the
authority to his servants, and to each his work, also commanded the porter to watch—
‘Watch, therefore’ (i.e. so say I, ‘ Watch,’ etc.), ¢ for ye know not when the Master. of
the house cometh,’” ete. (1) With watchfulness ; that is, sleepless vigilance, which
comprehends and leads to (2) prayer and (3) diligence. And these duties are of
universal obligation (ver. 87),—M.

Ver, 34.—“ To every man his work.” The circumstances under which these words
vere uttered imparted to them peculiar solemnity. Our Lord had left the temple for

— . ea scalieeied
ee ne é
Rk comes -

~ aa

q
i
|

ace

—————

a

we a212 THE GOSPEL ACCORDING TO ST. MARK. [on. xm. 1—87.

 

the last time, and in the waning light was walking home to Bethany, when he sat
himself down to gaze with lingering love on Jerusalem, The evening sun was still
clorifying her palaces; but the light was fading, darkness was coming; and he talked
with his disciples of darker shadows about to fall, which would leave her bereft of the
light of God. But he looked beyond that—to the time when he would return from the
“far country,” and, gathering his servants around him, would give each one recompense
according as his work should be. During his absence he has given ‘‘to every man his
work.” This clause suggests several thoughts concerning Christian service.

J. THE UNIVERSALITY OF CHRISTIAN SERVICE. It is appointed for “every man ” who
is in the Lord’s household. God works in us in order that we may will and do of his
good pleasure. He gives us love to others, and understanding of his Word, an expe-
rience of his faithfulness, mental and spiritual faculties, in order to fit us for serving him.
Science teaches us that natural agents are so closely related that they are mutually
convertible. Motion passes into heat, heat into electricity, electricity into magnetism,
magnetism into animal force, and so on in an endless circle. In the sphere of nature
God arouses no force which does not arouse another; and though the primal energy
passes on into many manifestations, it does not return to him void. So is it in the
spiritual realm. He excites in your heart love to Christ, and that arouses thought
about him, speech concerning him, activity for him; and these go forth like advancing
waves of influence into the lives of others, and none can foresee the end. The Church
is not meant to be like the phantom ship of which the poet sings, manned by a dead
crew; but is likened to a living “ household,” in which all the servants are eager,
watchful, and diligent ; for their Lord has given ‘‘ to every man his work.” (Show the
variety of capacities distributed amongst the old and young, the rich and poor, and the
diverse forms of Christian service to which these point.)

II. QUALIFICATIONS FOR CHRISTIAN SERVICE. 1. Harnestness. ‘Too often this is
fitful, It passes from us uselessly when in contact with the worldly, just as electricity
passes off when insulation has been neglected. We want insulation of spiritual force.
A modern Christian, surrounded by symbols of idolatry, would not always have “ his
spirit stirred ” within him as Paul did at Athens, The present age is enlightened
rather than enthusiastic; self-complacent rather than self-sacrificing. 2, Love to Christ
and love to souls is the true inspiration of successful Christian service. It is gained at
the foot of the cross.

“ A life of self-renouncing love
Is a life of liberty.”

3. Constancy. Such as Paul had, who, amid temptations to indolence, and amid perse-
cutions which might have made him falter, pressed forward steadfastly. “This one
thing I do” was the motto of his life. Is it ours? 4, Watchfulness, A special exhorta-
tion to this lies in the passage before us. Let us watch (1) for opportunities of service
(2) for results of work, and (8) for the coming of the Lord, ;

III, THE RECOMPENSE OF CHRISTIAN SERVICE. 1. There 7s blessing to be found in
doing it. On the inactive mind and irresolute will doubts will gather, as limpets do on a
motionless rock, Powers fairly exercised, whether they be physical, mental, or spiritual
develop by use, 2, There ts blessing awaiting us when we have done it. It was not
without reason that our Lord spoke (ver. 28) of the signs of his coming as being like the
indications that “ summer is nigh.” His advent will be to his people not a winter but
a summer, from which gloom and death will be banished, and in which there will be
fruit-gathering after toil, and manifestation of beauty and glory arising from the disci-
pline of the past. That summer is nigh! The world is ripening for it. Our work is
preparing for it. Then shall the faithful reap fruit unto life eternal.—A. R.

Vers, 1—37.— Watching. This chapter relates almost exclusively to the inhabitants
of Jerusalem, Yet in its testimony to the Divine power of foretelling future events, it
has its evidential value to all students of the person of our Lord ; while its central and
simple lesson, “ Watch! the day of your Lord’s coming ye know not,” may be Dros
fitably reiterated with frequency in the ears of all. One of the disciples, on race
of the temple, drew the attention of the Master to the massiveness and grandeur of its
building. How great! how stable! how wondrous! In this, as In so many instances,cH. x1. 1—37.] THE GOSPEL ACCORDING TO ST. MARK. 21
a

9
Vv

 

he saw what they saw not; and his thoughts were not as theirs. It must have becn to
their great surprise that he declared, “‘There shall not be left one stone upon another,
that shall not be thrown down,” Sad and doleful words follow, as strikingly in contrast
to the expectations of his questioners as were the former. The eager desire to know

when shall these things be,” was met by threats of deception, war, earthquakes, and
famines, the mere presages of trouble, to be followed by personal afflictions, persecutions,
hatreds, and deaths, mingled with the uttermost national and religious confusion. The
dire symbols were, “the sun shall be darkened,” “the moon shall not give her light,”

the stars shall be falling from heaven.” We who read these words with the picture of
Jerusalem’s destruction before us, and in the light of modern Jewish history, see a
depth of meaning in them which, the words being words of prophecy, the disciples
failed to see. Pitifully do our hearts move towards Israel according to the flesh, and
pray for the lifting up of the veil that is upon their eyes, that they in a true sense
may “‘see and believe.” The lesson is founded upon this prediction of judgment. In
interpreting it in its application to ourselves we must see that it teaches—

I, THE EXTREME PERILOUSNESS OF HINDERING THE DEVELOPMENT OF THE KINGDOM
OF HEAVEN BY UNFAITHFULNESS. The Jew was favoured as was no other nation under
heaven. Fidelity to the great trust reposed in that people would have been attended
with unmeasured Divine blessing ; while unfaithfulness resulted in the direst calamity
and judgment. Who shall describe the bitterness to Israel of those dread days? A
free and wider diffusion of the spiritual kingdom followed. But Israel, in giving birth
to a gospel of blessing to the nations, suffered throes of travail “such as there hath not
been the like from the beginning of the creation which God created until now, and,”
happily, “never shall be.”

II. IN OUR IGNORANCE OF THE TIMES OF GREAT AND SUDDEN CHANGES IN THE
DEVELOPMENT OF THE KINGDOM OF HEAVEN, OUR HIGHEST WISDOM IS A DILIGENT
ATTENTION TO THE DUTY OF THE HOUR. ‘The hour is always uncertain when the Lord
cometh to judgment. The indolent spirit that is deluded into neglect because there is
no sign of his coming, will be inevitably found “sleeping.” How often has the Church
been lulled thus to slumber! How often have the most responsible trusts been
unfaithfully held! Times of judgment awake the sleepers often to find their work
neglected or undone. ‘The watching spirit that momentarily devotes itself to the
doing of the Lord’s will is the only safe spirit. Such a spirit is never surprised, never
taken unawares. It matters not when “the lord of the house cometh,” whether “at
even, or at midnight, or at cockcrowing, or in the morning.” The watching servant
hails and rejoices in his lord’s approach.

IlI, Tue ceErTAINTY OF THE FINAL RECOGNITION OF HUMBLE, FAITHFUL, CONTINUOUS
SERVICE. 1. The gracious words of warning stimulate to effort. 2. The help of the
Divine Spirit is comfortingly promised to the suffering. “It is not ye that speak, but
the Holy Ghost.” 38. The perseveringly patient one shall reap in due time. “He that
endureth to the end, the same shall be saved.” 4, The scattered ones whom cruel
persecution has driven into all lands shall finally be restored, and the felicities of the
heavenly life compensate for the sufferings of earth. “He shall gather together his
elect from the four winds, from the uttermost part of the earth to the uttermost part of
heaven.” The Lord’s one command, holding all within itself, is “‘ Watch!” Blessed
is that servant, whom his lord when he cometh shall find so doing.”—G.

Vers. 1—13.—Prophetic adumbrations. I. ‘MATERIAL TEMPLES, POLLUTED BY
MEN’S SINS, MUST PERISH.”

Il. “THE TEMPLE OF HUMAN MINDS, PURIFIED BY THE Divine SPIRIT, WILL ABIDE
FOR EVER” (Godwin), ;

II]. THE EDUCATION OF ILLUSIONS. (See F, W. Robertson’s sermon on ‘ The Illusive-
ness of Life!’)) God in history is God in discuise, To detect his presence is not
always easy. Surface and show are constantly taken for truth and reality.

IV. VAGUE TROUBLES PRECEDE GREAT CHANGES, We live in restless times, “ Some-
thing isin the air.” We know not what is meant; but something is meant. The
beginning of a process must not be mistaken for the end.

Y. A MORAL PRINCIPLE AND PURPOSE LIES IN ALL CHANGE. ‘This is the secret leaven
which occasions all the ferment. Deep was the truth expressed by the philosopher214 THE GOSPEL ACCORDING TO ST. MARK. [ou. xin, 1—37.

 

when he said, ‘‘ War is the father of all things.” Or in the myth, conflict and love are
close companions. In convulsed times, be sure Divine love is profoundly working.
Persecution represents the expiring struggles of error and its fellow, passion.

VI. Tur CONSTANT HEART NEED FEAR NO EviL. Nothing can bring us peace but
loyalty to principle. Nothing can exempt us from unmanning fears but the sense that
truth is on our side. ‘The only secret of eloquence lies here. There is no salvation for
the coward, the untrue, and the disloyal. Jor the true heart there is salvation from
every possible danger.—d.

Vers. 14—31.—Dark sayings. I. SAcRED LITERATURE, LIKE NATURE, IS FULL OF
HINTED TRUTH. ‘Truths in nature darkly join.” So in Scripture. The mystic ele-
ment in Daniel and Scripture generally was fully recognized by Christ.

II. PRUDENCE IN MEN IS THE REFLECTION OF PROVIDENCE IN Gop. It is the light
within us. In unsettled times we must be more than usually on our guard. Keen love
of truth will make the mind critical and sceptical of the talk that goes on. Let us not
have to say, surprised by calamity, “ We might have known this before.”

III. THERE IS A METHOD AND A SELECTION IN THE WAYS OF PROVIDENCE. When the
observer of physical nature finds a principle of “natural selection,” he finds only
the visible counterpart of a law in the kingdom of God. God, through all changes,
*‘oathers his chosen ” from the end of the land to the end of the sky.

IV. CHANGES IN THE SPIRITUAL KINGDOM ARE NATURAL, AND THOSE THAT ARE
NATURAL HAVE A SPIRITUAL SIGNIFICANCE. Changes in plants visibly show forth
changes in institutions. Below both is truth, is life. And as Christ is one with
life and truth, his words abide. There is a moral conservation of force through all
evyolutions.—J.

Vers. 82—37.—Indejfinable truth. I. AN ELEMENT OF UNCERTAINTY MINGLES WITH
ALL THAT IS MOST CERTAIN. We know that certain things must happen, certain forces
exert themselves, certain laws be executed in the course of things. But where, when,
how? “The rest is silence.” And this is spiritually profitable. Imagination and
faith live and thrive in the clear-obscure of thought.

IJ. THERE WERE THINGS UNKNOWABLE EVEN To JEsus. It is but a small portion of
truth that can be rendered into definite conceptions and expressed in words. “ Truth
in closest words must fail.” But Jesus “received from the Father all desirable know-
ledge ” (Godwin).

Il]. THe MOOD AND HABIT OF MIND IS MORE IMPORTANT THAN DEFINITE KNOW-
Lep@E. Living is better than any theory of life. Being ready for any emergency is
better than being certain about when this or that emergency will arise. ‘ We should
be ready every day for what may come any day.”

IV. A BRIGHT AND QUICK INTELLIGENCE IS ABOVE ALL NECESSARY FOR THE CONDUCT
oF Lire. We must not dare to “ fall behind the times.” We must be punctual. It
was said of one that he was always “a day too late.” Sleepy men and institutions
will certainly be shocked out of their lethargy. Christ’s warning has been unheeded.
Kcclesiastical Christianity has always been a day too late; has risen later than science,
than business energy, than private zeal. We lean on one another too much. It is as if
cach sentinel should go to sleep, trusting to the vigilance of his comrade. Every
Christian worker and watcher should act as if the fate of the host depended on him
alone.—J.

Vers. 1—18. Parallel passages: Matt. xxiv. 1—14; Luke xxi. 5—19.—Unewpected
events. I. Propuecies. 1. Distribution of prophetic intimations. Great diversity of
opinion prevails in regard to the predictions contained in this chapter. About one part of
it, however, there is unanimity ; the early portion contains, as all admit, a prophecy about
the destruction of the temple which was literally and actually fulfilled within forty years
after it had been uttered. The remainder of the chapter is understood by the majority
of interpreters to refer to the destruction of Jerusalem, and the end of the world or
present dispensation, In relation to this second part there are many divergent theories,
but these in the main are reducible to two: (1) that which regards these two subjects
as separately and successively exhibited ; and (2) that which maintains their coexist-5

cH. xi, 1—37.] THE GOSPEL ACCORDING TO ST. MARK. 215

 

 

ence throughout, and according to which they, are so blended and intermingled that
separation is all but impossible. 2. Practical observations. There is (1) the duty of
diligently studying prophecy, as a very important and deeply interesting portion of the
Divine Word; thus St. Peter says, “ We have the Word of prophecy made more sure;
whereunto ye do well that ye take heed, as unto a lamp shining ina dark place ” (Revised
Version). But while the study of prophecy isa pleasing duty, we may not forget that it is
attended with special difficulties arising from the very nature of the subject. It is evident
that the design of prophecy would be frustrated if it were fully understood beforehand ;
in such a case men would be found desirous, some of antedating, others of defeating, the
predicted events. (2) In the study of prophecy we must not strive to be wise above
what is written, nor lean too much to our own understanding. We are to have in
recollection that “the secret things belong unto the Lord: but those things which are
revealed belong unto us and our children for ever.’ In our attempts at the interpreta-
tion of unfulfilled prophecy, in addition to diligent comparison of Scripture under the
teaching of the Holy Spirit, we are to pursue the study as far as possible along the
lines of prophecies already fulfilled. (3) Two uses of fulfilled prophecy are obvious.
One is the corroboration of the truth of God’s Word, and so a strong confirmation of
our faith in that Word; the second is a guarantee for the future from the past. The
predictions which have been already and actually fulfilled warrant the expectation
that such as still wait for fulfilment shall one day be most certainly accomplished ;
and then shall the light shed by Divine providence shine so brightly on those portions
of the Divine Word now mysterious, that they shall appear plain and clear as noonday.
3. Character of the disciples’ observation. The object which the disciples had in view,
when they called the attention of their Master to the great stones of the temple, is not
quite clear. We may consider their rematk a casual one, called forth by the sight of
such huge structures—such immense stones, measuring, according to Josephus, some of
them twenty-five cubits in length, eight in height, and twelve in breadth; others
forty-five cubits in length, five in height, and six in breadth. Or perhaps the numerals in
case of the cubits, in both the passages of Josephus, should be the same, namely, twenty-
five. ‘The sight of stones of such vast dimensions, of enormous marble blocks, of the
gorgeousness and grandeur of the buildings, would justify their remark ; still the sight
of all these would not vindicate it from being somewhat superficial and commonplace,
natural enough to Galilean peasants, and such as might be made by very unsophisti-
cated persons. We may perhaps be warranted, therefore, in reading a deeper meaning
into their observation. Might it not be that the thought occurred to them that an
edifice of such splendour and magnificence would be no way unsuitable to, nor
unworthy of, Messiah’s reign and of the temporal kingdom which they still clung to?
4. Lhe point of time at which the observation was made, Jesus was leaving the temple,
and leaving it for the last time. What solemn thoughts must have occupied his mind
as he bade farewell to that beautiful sanctuary! How different they must have been
from those of his disciples, in whatever way their words are to be understood! He ig
now turning his back for ever on the national temple, long the centre of Jewish
worship, with its august shrine, where the Shechinah clory had appeared above the
cherubim, where the Divine presence in visible symbol had been manifested, where
the most solemn acts of religious service had been performed, and where the one living
and true God had been worshipped, while polytheism had prevailed in the nations all
around. Now, however, the spirit of the theocracy was gone, Judaism had fallen into
decrepitude, the national temple still stood in all its splendour; but the great
Inhabitant was about to take his departure. ‘The Messenger of the covenant had come
suddenly to his temple; but with his rejection and death already determined on, life
and light and liberty were on the eve of departing for ever, and the kingdom about to
pass into other and more worthy hands. ‘The disciples, who, like other Jews, still
indulged the daydream of a worldly kingdom and political independence in connection
with Messiah, must have been more than surprised by our Lord’s reply. T heir pleasant
fancies are dispelled; to their fondest aspirations a rude shock is given. They are
startled, stunned, and silenced. Stone not left upon stone that shall not be loosened
from its place and thrown to the ground! and all this affirmed with the utmost
positiveness of assertion! What can it mean? They roll the matter over in oe
thoughts; they reflect, but cannot persuade themselves that the words are to be under-216 THE GOSPEL ACCORDING TO ST. MARK. fon. xm. 1—37.

 

stood in their strict, unfigurative sense. The statement is past their comprehension.
5. Their inquiry. And now they have left the temple courts, descended the side of
Moriah, crossed the Kedron, and are seated on a slope of Olivet. What a lovely pros-
pect is there presented to their gaze! Right opposite and full in view was the temple,
with its white marble, its roof and pinnacles overlaid with gold, the prodigious stone
substructures already the objects of such admiration, all sparkling in the clear light of
an Eastern sky. Here was a sight of such surpassing splendour that it was esteemed
equal to one of the wonders of the world; a spectacle of such beauty that once seen it
remained ever after a part of sight. Here was a prospect corresponding to the eloquent
and withal exact words of Milman, when he says, “ At a distance the whole temple
looked literally like a mount of snow, fretted with golden pinnacles.” And was the
glory of all this, like ordinary mundane things, to pass so soon away! The disciples
naturally desire more information on this stupendous subject ; they have by this time
recovered somewhat from their surprise, ‘hey break silence by trying to ascertain with
certainty and preciseness some particulars in regard to the wonderful event predicted,
and its consequences, immediate and remote, implied in the expression, “these things”
—an expression erroneously referred by some to the world itself, and by others to the
buildings of the temple. ‘They are at once curious and anxious to be informed of the
time when what was foretold would be fulfilled; of the sign of the Saviour’s coming
for the performance of what he had thus predicted ; and further, as we are informed by
St. Matthew, of the end of the world. 6. Minuteness in details. As usual, St. Mark
is most minute in his record of particulars, such as an eye-witness, or one writing the
words of an eye-witness, would be most likely to take note of. He tells us here the
exact position of our Lord and his disciples—on a knoll of Olivet, right over against
(xatévayti, the xara being intensive) the temple. He also informs us that the disciples
who were closest to our Saviour on the occasion, or who were most earnest and urgent
in their inquiries which they probably repeated (érnpérwy, imperfect), were Peter and
James and John and Andrew. ‘These were the persons who spoke in their own name
and that of their brethren—acting at once for themselves and the other disciples.
There was in this an evident appropriateness. These four disciples, consisting of two
pairs of brothers, were the first who had enrolled themselves in the list of discipleship ;
they were the first of the apostolic band. They had been longest with our Lord, and,
it would seem, on the most familiar terms with him; and now they are nearest to him
in position, and, on the ground of their close intimacy, venture to put questions from
which perhaps the others shrank. Three of these, moreover, had been specially privi-
leged—already on two, as subsequently on another and third occasion—to accompany
our Lord. Long attendance on the Master, as the consequence of early and faithful
discipleship, would thus appear to have peculiar advantages, and to elevate, not by
merit but by grace, to higher privileges. How important, then, for the young to join
themselves early to the ranks of Christ’s disciples, remembering their Creator in the
days of their youth, and coming in early childhood to the Saviour! 7. Peculiarity
in and fulfilment of the prophecy. We may not overlook, or lose sight of, the
prediction that led to the inquiries of the disciples, and of these special favourites
who represented the wishes of their brethren, as well as their own, on this occasion.
The prediction in question is one of the most remarkable on record, if we consider
all the circumstances. There was scarcely anything more unlikely at that time
than the overthrow of such a stable fabric, where the buildings and substructures
were so massive that Titus himself attributed his triumph to the hand of God. The
original temple had been built by Solomon, and having stood for four centuries,
was destroyed, after the lapse of that period, by Nebuzaradan, commander-in-chief of
the forces of Nebuchadnezzar, King of Babylon. It was rebuilt by Zerubbabel, at the
head of the restored Jews, somewhat more than five centuries before Christ. This was
the second temple; and though it was renewed by Herod the Great, and had several
magnificent additions made to it by that king, such as a porch with white marble slabs,
towers, and so on, it was still known, not as the third, but second temple. The work of
renovation commenced by Herod had continued six and forty years, as we learn from
the Fourth Gospel (ii. 20), where we read, “ Then said the Jews, Forty and six years was
this temple in building.” It was still much more improbable even if, contrary to all
expectation and all reasonable calculation of chances, it should be destroyed, that thatcH. xu. 1—37.] THE GOSPEL ACCORDING TO ST. MARK, 217

 

 

destruction would be carried to such an extreme of demolition that no ruins should be
left—no, not so much as one stone upon another, Other temples have been destroyed
by hostile attack, or fallen into decay and yielded to the corroding tooth of time; but
their ruins at least remain, while the magnificence of those ruins attracts the visitor,
and excites his admiration or astonishment. Witness the far-famed Parthenon or
temple of Minerva at Athens, or the temple of Baalbek, or Karnak, or Luxor. But though
the Roman general did his utmost to save the temple, it was destroyed by fire; and sub-
sequently the work of demolition was carried out so thoroughly by the tenth legion,
under Terentius Rufus, that the temple area and precincts were dug up. The great
peculiarity of the prophecy was its uncommon clearness, distinctness, and definiteness
at a time when all the probabilities were against it; while the exactness of its fulfil-
ment has so puzzled infidels, that they have tried to make themselves and others
believe that the prediction was post eventum; and, finding that impossible and
incredible, others have resorted to such miserable shifts as coincidences, lucky guesses,
or skilful prognostications. All in vain; for it remains, and must remain, an irrefra-
gable testimony to the truth of God. There was, besides, the fulfilment of an older
prophecy by Micah: “ Zion shall be ploughed like a field, and Jerusalem shall become
heaps.” 8. The perspective of prophecy. There is avery general agreement that in
the predictions contained in this chapter of St. Mark and the corresponding chapters of
the other synoptists, the two events of Christ’s coming at the fall of Jerusalem, and of
his coming at the end of the world or present dispensation, are combined. While
some explain this according to the theory of two applications, one primary and another
secondary; and others by the typical theory, one event being typical of another,
so that the one description covers both; others again prefer that theory of prophecy
according to which it exhibits events without regard to the periods of time or portions
of space that intervene between them and separate them from each other; just as in
the landscape hill rises above hill, while to the spectator at a distance the valleys
that lie between, or the interspaces that separate them, are not seen nor observed, and
it is only when the summit of each hill is reached that the interval between it and
the next is discernible. So we may conceive it to be with respect to the close of the
ci#y which was marked by the fall of Jerusalem, and the completion, or réaos, of the
present dispensation or current age. oe

IJ. THE SIGNS SPECIFIED. 1. Lnumeration. There is some slight difference in the
enumeration of the signs; they are also divided by some into negative and positive.
We prefer dividing them into the immediate and more remote, and enumerate them as
follows :—(1) False prophets or pretended Messiahs ; (2) wars and rumours of wars, that is,
wars actually declared or commenced, and wars threatened or reported as imminent. St.
Luke employs, instead of “rumours,” the somewhat different expression of “commotions,”
or “unsettlements” (aroxaracractas); these are the more remote premonitions, for it is
added by St. Matthew and St. Mark, “ The end is not yet,” while St. Luke has, “ The end
is not immediately.” (8) Wars ona larger scale, implied in nation rising against nation
and kingdom against kingdom. After these political agitations come physical, as (4)
earthquakes ; then other providential events, as (5) famines, and troubles, the latter
word being omitted in some manuscripts and in the Revised Version; also (6) pesti-
lences. ‘That all these signs preceded the fall of Jerusalem at a greater or less distance
from that event, and that, on a still wider area and a still grander scale, they shall
precede the winding up of the present dispensation, appears to be the teaching of this
portion of Scripture. The intermingling of the predictions relating to the two great
events may in some measure be accounted for by the circumstance that the Jews
would regard the overthrow of the Jewish state as the signal of, and coincident with,
the end of all present things, Other signs of a less general and niore personal kind are
subjoined, so that we have (7) persecutions befalling the disciples both in and outside
of Judea; and (8) sad apostasies and the evils consequent on such defections, as we
learn from the first evangelist; also (9) the proclamation of the gospel proceeding from
Jerusalem and Judzxa, and its diffusion among all nations, as a witness everywhere to
Christ and his salvation. 2. Verification. Scripture itself bears witness to the fulfil-
ment of the first sign; for St. John says, “ Even now are there many antichrists,
whereby we know that it is the last time ;” while Josephus acquaints us with the fact
that “the land was overrun with magicians, seducers, and impostors, who drew the

i

i
} ;
f

ee
Polebayy.ket anf218 THE GOSPEL ACCORDING TO ST. MARK. fou. xur, 1—87.

 

people after them in multitudes into solitudes and deserts, to see the signs and
miracles which they promised to show by the power of God.” Several names, more-
over, are expressly mentioned, of such persons as Dositheus, Simon Magus, Theudas,
Barchochab; but it is objected that some of these were too early, and others too late,
in point of time. In like manner it may be objected to the statement of the Apostle
John, that, while it is so distinct in relation to the fact, it is indefinite with respect to
the element of time. But if some were too early and others too late, it is not likely
that the intervening period had the good fortune of being freed from their presence ;
while, from the statements of St. John on the one hand and Josephus on the other, we
may rightly conclude a succession of pretenders, and quite a number of them all along,
as true coin is seldom for long without its counterfeits, The second sign had its
verification in the violent deaths of no less than four Roman emperors—Nero, Galba,
Otho, and Vitellius—within a year and a half, and the scenes of tumult and bloodshed
consequent thereon ; while the Jews were assailed with three threats of wars by Cali-
gula, Claudius, and Nero respectively. There were other rumours of wars, in consequence
of Bardanes, and subsequently Volageses, declaring, but not carrying out, war against
the Jews; as also by Vitellius, Governor of Syria, declaring war against the Arabian
king, Aretas. ‘These two signs were among the more remote, for, as we have seen, it
is added, “ ‘he end is not yet;” that is, the end of the Jewish polity at the destruction
of Jerusalem was not to follow immediately. This caution was subjoined to prevent
that state of excitement and alarm which the Apostle Paul, at a subsequent period,
found it necessary to allay among the Thessalonians. The third sign may be illustrated
by the general character of the period, which the Roman historian Tacitus describes as
“rich in calamities, horrible with battles, rent with seditions, savage even in peace
itself ;” as also by particular catastrophes, as the conflict between the Syrians and Jews
at Caesarea, in which twenty thousand of the latter perished; another at Seleucia, in which
fifty thousand Jews lost their lives; with others similar at Joppa, Scythopolis, Ascalon,
and ‘Tyre, recorded by Josephus in his ‘ Wars of the Jews,’ a title of itself significant
of the state of the times; while Philo makes mention of a serious outbreak between
Jews and Greeks in Alexandria, though at a much earlier period. The fourth sign
consisted of tremors of the earth, by which towns and cities were often shakWn and
ruined. ‘These earthquakes were to occur in divers places. Never perhaps, in an equal
period of time in the history of our earth, did so many of these fearful convulsions occur,
as in the interval between the Crucifixion and fall of Jerusalem. Seneca, in a some-
what rhetorical passage in one of his Epistles, mentions a surprising number of such
casualties having occurred in many different quarters, and with the usual disastrous
results; in his list of places where earthquakes had taken place are proconsular Asia,
Achaia, Syria, Macedonia, Cyprus, and Paphus, Tacitus makes mention of several in
different localities—in Crete; in Italy, one at Rome and another in Campania; in
Phrygia, at Apamea, and Laodicca. Josephus speaks of one in Judxa; and several
others are recorded about the same time. Of the jifth sign, or famines, we have the
record in the Acts (xi. 28), where Agabus foretold “that there should be great dearth
throughout all the world: which came to pass in the days of Claudius Cesar ;” and
the testimony of Tacitus, Suetonius, and Josephus to similar effect. ‘The whole time
of the reign of Claudius appears to have been one of scarcity ; that in the ninth year of
his reign appears to have been particularly severe. Three other famines occurred in
his reign, During this period, Rome, Syria, and Greece suffered most painfully. From
the famines we might naturally infer the existence of the sath sign, or pestilences, even
if we had no historical record of their occurrence, according to the old proverb, that
“after famine comes pestilence,” so neatly expressed in the Greek MeTa Arwdy Aods,
And yet disasters of this kind are recorded—one in Babylonia, by Josephus; one in
Rome, which swept away thirty thousand persons in one autumn, by Tacitus and
Suetonius. The New Testament itself furnishes proof enough, and more than enough,
of the persecutions which were the seventh sign. In Acts iv. 3—7 we read of the
Apostles Peter and John being arrested, thrown into prison, and brought before the
Sanhedrim ; in Acts v.18 we read that they “laid their hands on the apostles, and put
them in the common prison,” and at the twenty-seventh verse of the same chapter that
they “brought them and set them before the council ;” in Acts xvi. 23, 24, that they
“laid many stripes upon them [Paul and Silas], and cast them into prison,” where theCH. XIII, 1—37.] THE GOSPEL ACCORDING TO ST. MARK. 219

 

 

jailor Rs thrust them into the inner prison, and made their feet fast in the stocks; ”in Acts
xvi. 12 of Paul being brought to the judgment, and in xxiii. 1 of his appearing before
the council and being smitten on the mouth, by command of the high priest Ananias.
One of the duties of the Chazzan, a minister of the synagogue, was to exercise discipline,
and of this Paul had his share, when, as he tells us, “Of the Jews five times received I forty
stripes save one; ” and again, “Thrice was I beaten with rods.” The e’s before “ syna-
Sogues "1s pregnant, implying that they were previously brought into the synagogues and
then beaten therein. The distinction that makes e?s refer to the persons present before
whose eyes the punishment was inflicted, while éy only indicates the place, is more
than doubtful. Again, St. Paul affords an exemplification of the succeeding statement
that they should “be brought before rulers and kings,” having appeared before Felix,
Festus, and Agrippa in succession, as recorded in Acts XXiv.—xxvi.; also before Nero,
as we may infer from 2 Tim. iv. 16, 17, where he speaks of his first answer, and of being
delivered out of the mouth of the lion. Of apostasies, the etghth sign, we have both
direct and indirect evidence. The latter is found in the many and earnest warnings
Which the Epistle to the Hebrews contains against such, while evidence of the former
Kind is supplied by the heathen historian Tacitus. The rapid progress which the
preaching of the gospel had made, notwithstanding all the opposition and hindrances,
and cruel persecutions, and sad apostasies, is perhaps the most surprising fact of all;
while of this we have such incidental notices as the following :—“ Your faith is spoken
of throughout the whole world,” writes St. Paul to the Romans; to the Galatians he
writes of his own circuit to Arabia, back to Damascus, and then to the head-quarters in
Jerusalem; to the Colossians he says of “the Word of the truth of the gospel, which is
come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in
you;” and again, in the same chapter (Col. i. 23), he speaks of the hope of the sospel,
and adds, “which ye have heard, and which was preached to every creature which is
under heaven.” Thus was verified the ninth sign.

III. THE MORAL LESSONS INTERSPERSED. 1. Practical directions. With the impor-
tant predictions of this section, and indeed of the whole chapter, practical directions of
greatest consequence are blended, Similarly, in the writings of the apostles, we usually
find along with exposition of doctrine the enforcement of duty. The principal practical
directions of our Lord in this portion of Scripture are mostly of the nature of moral
lessons, and are the following :—Heedfulness, which is several times repeated in the
course of the chapter; needfulness of perseverance; prayerfulness ; and watchfulness.
Other lessons of great practical importance, though expressed rather as categorical
statements or predictions than in the form of directions, like those enumerated, are
contained init. 2, Zhe first of these great moral lessons. The first of these lessons
occurs in the fifth verse, in the words, “ Take heed lest any man deceive you.” The
same, though slightly altered, and in a somewhat different connection, occurs in the
ninth verse, in the words, “ But take heed to yourselves;” again, in the twenty-third
verse, we read, “ But take ye heed; ” and once more, in the thirty-third verse, it is set as
a preface or introduction to other duties: “Take ye heed, watch and pray.” In its first
occurrence, it warns the disciples against being deceived by others; in the second, it
cautions them in reference to their own deportment; in its third occurrence, it calls on
them to do their duty, as the Saviour had done his by them in full predictions and
directions; while, in its last occurrence in the chapter, its repetition seems designed to
add emphasis to the injunctions immediately coming after. ‘This first lesson is as
elastic in its application as practical in its nature, which is manifest from the varying
context with which it is connected. In its first context in this chapter, it puts us on
our guard against deception. As originally applied, it warned the disciples against pre-
tenders to Messiahship—competitive claimants to that dignity, or rather personators of
Christ himself, alleging they were himself returned again, according to the promise of
his second advent. But in principle and spirit it applies to ourselves, and is needed by
Christians at all times. In a world like this, where so many things are not what they
seem, we are required to be upon our guard. Satan is watching to impose on us with
his lies, and deceive us to our destruction ; we must beware of him. Sinners are waiting
to deceive us by their enticement; we must beware of them, and when they entice us
not yield consent. Sin itself contains the very essence of deception. It promises plea-
sures; but the pleasures ofsin last only fora season, and that season is a short one, while——<—

AS

 

220 THE GOSPEL ACCORDING TO ST. MARK. fou. xn. 1—37.

 

during that season, short as it is, they donot satisfy. Often instead of pleasure it brings
us pain; and it is always pain in the end. In the second of 1ts occurrences, as above
specified, the warning related to the deportment of the disciples themselves, in the
extremely trying circumstances in which they would often find themselves placed.
Other perils and other unsettling circumstances were of a general nature; their attention
is now claimed for those more imminent and more immediately affecting themselves.
When arraigned before councils or shamefully maltreated in synagogues, when scourged
or scorned, amid indignities and insults and injuries, it behoved them, after their Master’s
example, to bear themselves bravely; when they suffered, to forbear threatening ;
when evil entreated, to bear up with patience and meekness as well as fortitude. When
brought before rulers and kings, magistrates of the lowest and hichest rank, they are
reminded of the duty then especially incumbent on them—to be valiant for the truth.
They were to take heed to themselves, that no unfaithfulness on their part should mar
their message which they had for men, high or low, rich or poor, foes or friends, or
induce them to keep back aught of the testimony they had to bear. Nay, more,
they were to take heed to themselves lest they should esteem Christ’s yoke a weariness,
or duty to him a drudgery ; but, on the-contrary, to consider it a privilege to have an
opportunity to testify to his cause and claims, however perilous or painful the position.
In like manner, whenever opportunity is fairly afforded us to present Christ’s claims, or
plead his cause, or testify to the truth of his religion, it is incumbent on us joyfully to
avail ourselves of it, faithfully to declare the whole counsel of God, to stand up bravely
for the truth, and to “ contend earnestly for the faith once delivered to the saints.” 3.
The second great moral lesson. The second of these lessons is, as already intimated,
the necessity of perseverance. “He that shall endure unto the end, the same shall be
saved.” This, in the first instance, was applicable to the apostles, and peculiarly appro-
priate in their case; but it has a wider scope and more general bearing. It warns against
that jickleness which enters on the path of duty with eagerness and seeming earnest-
ness, it may be, but speedily turns aside, as did the Galatians, of whom the apostle had
reason to complain, “ Ye did run well, but something hindered you.” It cautions us
against putting our hand to the plough and then turning back, as many do when they
realize the arduous nature of the work, or when some discouragement comes in their
way, or some formidable obstacle has to be encountered. It urges us to endurance
amid the toils, the trials, the troubles, the many perplexities, the sore sufferings, and
manifold afflictions which the Christian has to endure during this mortal life and strife.
It exhorts us to patience, withal; we are to endure patiently, that is to say, unmur-
muringly. Some endure, indeed, but their endurance loses half its virtue through the
complaining and frettings that accompany it. Further, it encourages us to perseverance
——a manful holding out to the last, and to a brave persistence in the way and work of
God, however arduous our task may be, and however difficult or dangerous the path we
have to travel. In a word, we are to “stand fast in the faith, quit us like men, and be
strong.” The path of duty here, as elsewhere and often, shall prove the way of safety.
If we suffer with him, we shall reign with him ; if we bear the cross, we shall wear the
crown,
“Then steadfast let us still remain,
Though dangers rise around,
And in the work prescribed by God
Yet more and more abound;
Assured that, though we labour now,
We labour not in vain;
But, through the grace of heaven’s great Lord,
Th’ eternal crown shall gain.”

J.J. G.

Vers. 14—23. Parallel passages: Matt. xxiv. 15—28; Luke xxi. 20—24,— The
end imminent. I, IMMEDIATELY PROXIMATE sIGNs. Hitherto we have had the signs,
more or less remote, of Christ’s coming at the fall of Jerusalem, and so an answer to the
second part of the question contained in ver, 4. Here, however, we have the imme-
diately proximate sign, or rather an answer to the first part of the question of that
same verse, namely, “ When shall these things be?” Along with the sign here
intimated, we have instructions about the ways and means of escape. But withCH. X11, 1—37,.] THE GOSPEI, ACCORDING TO gT. MARK, 221
ee ee

respect to the immediately proximate sign or time of the destruction of Jerusalem, we
read that it is “the abomination of desolation ” foretold by Daniel. The expression ig
regarded as relating to the Roman army, that brought desolation on the holy city; but
whether the actual reference be to the besieging host itself, or to their Standards, the
eagles, as objects of idolatry, or to the outrages of the Zealots in the sacred courts, is
not so certain. The parallel expression in Luke xxi. 20,“ When ye shall see Jerusalem
compassed with armies, then know that the desolation thereof is nigh,” is deemed by
Some conclusive for the reference being to the Roman armies; most commentators
understand the expression of the Roman eagles planted in q holy place, that 1S;
round .Jerusalem, first by Cestius Gallus a.p. 66, then by Vespasian two years after,
and two years later still by Titus; while‘ a third explanation refers the sign to the
atrocities of the Zealots at this time. In this way the sign was twofold—internal and
external; the latter consisting of the Roman legions now drawn round the city, the
former of the abominations of the Zealots, causing the cup of Jewish iniquity to over-
flow, and thus directly leading to the desolation that immediately ensued. Two
circumstances seem to favour this last view of the matter: the holy place is properly
referable to the temple, and the sign of the Roman eagles would be rather indefinite, as
they had been seen in Palestine for a considerable period previously. Inward desecration
caused by sin in some way issued in outward desolation,

II, PRECAUTIONS sUGGESTED. It is not the duty of Christians more than of non-
Christians to rush unnecessarily into peril any more than into temptation ; we are not
to endanger life and limb recklessly and negligently. Our first duty is self-preservation
when no principle is compromised and no matter of spiritual moment is at stake; we
are required to use all legitimate means for the preservation of our own lives and the
lives of others, Confessors, indeed, have taken joyfully the spoiling of their goods, and
martyrs have cheerfully shed their blood, rather than surrender a jot of truth or
renounce their allegiance to the Saviour; but there are special occasions and particular
circumstances when our duty is to escape from, not court, danger. The disciples, when
persecuted in one city, were to flee to another, Our Lord himself, passing through the
midst of the wicked Nazarenes, went his way, when they had led him to the brow of
the hill whereon their city was built, and would have cast him down headlong. And
now he gives directions beforehand for his followers not to imperil their lives needlessly
and uselessly, when, by signs of which he forewarns them, they should know that the
ruin of Jerusalem was imminent and inevitable, and when the wrath of God was about
to be poured out on their unbelieving countrymen, The methods of escape were
various. Those who found themselves in Judea were to flee to the mountains. These,
with caves and rocky fastnesses, were favourite places of refuge in time of danger in the
land of Palestine; thus, Lot was urgently pressed by the angel to flee to the mountain :
“ Escape for thy life; look not behind thee, neither stay thou in all the plain; escape
to the mountain, lest thou be consumed ;” David was hunted by Saul as “a partridge
in the mountains.” Such as were already on the house-top, or could readily reach it
by the steps outside, were not to return into the house to carry off with them any
article of property, however prized or valuable, but to hasten their flight with all speed
along the flat roofs of the houses til] they reached the city walls, and thence make good
their escape. Persons engaged in field labour, at which the outer garment ({udriov) was
usually stripped off and laid aside, were not to act so indiscreetly as to run the risk Of life
itself by returning for the sake of Saving an article of raiment probably of no great value,

I. Tue rurep GREAT MORAL LESSON. ‘l'his, as we have already stated, is prayer-
fulness. Our Lord, after the particular directions enumerated, bethought himself of
other cases to which those directions were inapplicable owing to the inability of the
persons concerned to comply with them. With tender females in such circumstances
of delicacy as precluded the possibility of flight, and with nursing mothers whose
womanly affections forbade the thought of abandoning their offspring —with persons
thus unfitted for flight, so encumbered as to retard 1t except through an Impossible
sacrifice—our Lord expresses the deepest sympathy and tenderest compassion. 1%;
however, we may trace the sequence of thought in the mind of the Saviour as in the
human mind in general, the thought of weakness by the law of contrast suggests
a power which the weakest can wield and the strongest cannot dispense with, and
which in the most untoward circumstances commands success, “And pray ye,” says

 

 

&
=
=
eae
‘=
=

Titre
dip btel i i222 THE GOSPEL ACCORDING TO ST. MARK. fon. xu, 1—37.

 

 

our blessed Lord, “ that your flight be not in the winter. ” St. Matthew adds, “ neither
on the sabbath day.” ‘The same God who has appointed the end has appointed the
means that conduce to that end. One great means is prayer. The end and means are
connected as links of the same chain. Other means of escape had been prescribed, and
even urged on such as could employ those means; some there would be who, from
circumstances already indicated, would be precluded from availing themselves of those
means; besides, both these classes must, in the dark outlook into the future, anticipate
circumstances over which they could have no possible control, such as the season of the
year, or the day of the week when the predicted calamities might suddenly burst over
them. What, then, was the course to be pursued? Where means were available,
prayer was a leverage which imparted to the means a potency multiplied manifold ;
where the means were not available, prayer was the only element of power that could
be employed; while in both cases there were certain obstacles which human power
could not overcome, and certain circumstances with which it was incompetent to
orapple. It was only by prayer that difficulties of this sort could be vanquished. The
subject-matter of the prayers our Lord craciously condescends to suggest. They were
to pray for the avoidance of the winter, when its cold and inclemency would greatly
ageravate the general distress, or when its heavy rains, swollen streams, and winter
torrents might render flight or escape impossible. ‘They were to pray that they might
not be necessitated to infringe the sanctity of the sabbath, on which a lawful journey
did not exceed a mile; and when, the city gates being closed, would either shut them
in or shut them out, and in either case cut them off from a place of safety; or when
they might expose themselves to punishment from the cruelty of fanatics for a breach
of the sabbath law. Our Lord suggested to them such topics of supplication, putting
desires into their hearts and words on their lips.

IV. Gov’s GoopNEss To HIS cHOSEN. “or the elect’s sake, whom he hath chosen,
he hath shortened the days.” His elect are his chosen—chosen to salvation through
sanctification of the Spirit and belief of the truth, chosen in Christ before the foundation
of the world, chosen of God and precious, a chosen generation, called, chosen, and
faithful. The privileges of God’s people are very many and very great. God avenges
his own elect; nothing shall be laid to the charge of God’s elect; he will gather them at
last from the four winds; while here we learn that those days of direst disasters and
unspeakable horrors were shortened for their sake. How great the blessedness of being
children of God! ‘he psalmist had aflirmed the blessedness of such centuries before ;
he had affirmed it on the highest authority and for the best of reasons. “ Blessed,” he
said, “is the man whom thou choosest, and causest to approach unto thee, that he may
dwell in thy courts. ... By terrible things in righteousness wilt thou answer us, O
God of our salvation.”

V. Gov’s PROVIDENTIAL DEALINGS WITH HIS PEOPLE. ‘The dispensations of God’s
providence prove, while they illustrate, his goodness to his people. In the present
instance the Saviour warned his followers; this was the first link in the chain of his
love. Acting on this warning, they fled ; and God, in his mercy, favoured their flight
and facilitated it. In answer to the petitions previously taught them and presented,
we may be sure, by them, their flight was not in winter, or at least needed not to be
so, for the siege commenced in the October of 66 a.p.; the final siege began in the
April or May of the year of our Lord 70. Thus they had the opportunity of flight
before or at the beginning of the siege, and consequently before the rigours of winter
had set in; or, if perchance any delayed their flight and lingered on till near the
concluding catastrophe, they in like manner avoided the winter. ‘The consequence
was that the Christian Jews effected their escape to Pella, now Tabathat Lakkil, near
the northern border of Persea, among the hills of Gilead, on the other side of Jordan,
and a hundred miles from the besieged city. The merciful dealings of Divine providence
were also manifested by the curtadlment (ékord8woe) of the period of distress. In the
midst of wrath he remembered mercy, and for his elect’s sake he so overruled matters
that the siege was brought to a speedy termination. So terrible was the time that, in
the words of the evangelist, “‘ except the Lord had shortened the days, no flesh would
have been saved.” The Scripture statement is fully confirmed by the historical details
of Josephus, who makes it abundantly evident that the wretchedness of men and the
wickedness of men had then culminated. Unprecedented before, they have remainedCH. XIII, 1—37.] THE GOSPRY, ACCORDING TO ST. MARK. 223

 

without parallel since, It was Passover time, and multitudes thronged the city. What
from this state of matters inside the city and the siege outside, famine ensued ; its usual
attendant, pestilence, followed, Men and women seemed to have divested themselves
of the instincts of humanity; nameless barbarities were perpetrated, The city was torn
by sedition within—three factions being in constant conflict with each other; war raged
without, hundreds of Jewish prisoners being crucified in sight of their friends. More
than a million Jews perished in the siege, and ninety-seven thousand were taken
captive—some of them sold into Slavery, some sent to Egyptian mines, and others
reserved for the gladiatorial games, “'l'hose days shall be affliction,” according to the
correct rendering; and never was prediction fulfilled with more terrible literality. But
two circumstances, under Providence, abridged this reign of terrors : one was the terrible
energy of the besieger, who pressed the siege and at last stormed the city; and the
other was the fearful infatuation of the besieged. The city, which had withstood
Nebuchadnezzar more than a year and a quarter, fell before the power of the Roman
general in less than five months, Had things continued much longer, Judea itself
would have been desolated, and its inhabitants, including, no doubt, many sincere
Christians, would have perished. But God, for his people’s sake, shortened those days
of shocking suffering and unspeakable sadness. The Saviour again, and for the third
time, repeats his exhortation to heedfulness against those who at such a crisis deceived,
either consciously or unconsciously, themselves, and who should deceive others by
holding forth hopes of deliverance by the coming of the Christ.—J. J, G.

 

Vers. 24—81. Parallel passages: Matt. xxiv. 29-35; Luke XX1, 25—33.—The
second advent. I. Tur GREATNESS OF THE EVENT, Whether our Lord’s coming shall
be pre-millennial or post-millennial we stay not to inquire. The great importance
attaches to the fact of the second coming of the Son of man, which this section
describes and which al] Christians believe, The future coming of the Son of man
naturally leads us back in thought to his first coming. The world had waited long for
that blessed day. Patriarchs had looked forward to it, but it was in faith ; prophets
saw it, but it was in vision; saints sighed for its approach, but it was still a creat
way off—they hoped for its arrival, but they died before the promise was fulfilled ;
servants of God longed for its coming, and when it at length arrived they felt so
satisfied that there seemed nothing further for them to desire—the language of Simeon
expressed their thoughts, “Now, Lord, lettest thou thy servant depart in peace,
according to thy word: for mine eyes have seen thy salvation.” Angels celebrated
it on the plains of Bethlehem, and sang in heavenly carol, “ Glory to God in the
highest, peace on earth, and good will to men.” ‘The people of God look forward with
equal longing and equal eagerness to the day of Christ’s second coming. ‘They look
and long for it as the period of complete redemption ; they expect it as the time of
home-gathering of all their brethren in the Lord ; in anticipation of that great deliver-
ance and of that blessed reunion they cry, “ Even so, Lord Jesus, come quickly.”

II. THE GLory oF His comine. He will come, we are taught to believe, personally,
visibly, and gloriously. He will come ‘fin the clouds.” The clouds of heaven serve
many important purposes; they screen from the heat of the sun by day, and moderate
the radiation of the earth by night. Sometimes they supply from their contents
moisture to plants, and bring gladness to the thirsty ground ; sometimes they pour
down the water that originates springs or swells rivers; sometimes they cover with
snow the polar regions. Those cloud-masses, as they float in the atmosphere, now
approach within a mile of the earth, again ascend to the distance of five or six miles
above its surface. Sometimes they curl in thin, parallel, silvery streaks ; sometimes
they form dense conical or convex heaps; sometimes, at the approach of night, they
spread out in wide low-lying horizontal sheets ; sometimes, fraught with storm, they
move like a dark canopy overhead; again they unite and form various combinations,
At all times they claim our attention, and commend themselves to our admiration by
their fantastic forms, their changing colours, their varying density, and their strange
combinations. The views of a kaleidoscope are nothing compared with the manifold
aspects of the clouds. | The clouds of heaven, then, are objects: of great beauty,
grandeur, and glory. The ancient heathens hada Just oes of the magnificence
of the clouds, and accordingly associated them ‘with their highest conceptions of

4oat ey
JOOP an a ee a ee

ES Wee aS ee
Se Rt

 

 

seni antes sans
eaaenicceerenae Senet

224 THE GOSPEL ACCORDING TO ST. MARK. [cH. x1. 1—37.

 

majesty. They represented their deities as clothed with clouds, or seated on clouds, or
surrounded with clouds, as if to hide from mortal gaze their excessive splendour. In
Scripture, also, the true God is represented as making the clouds his chariot, and
walking upon the wings of the wind; and, again, we read that “his pavilion round
about him were dark waters, and thick clouds of the skies.” When Isaiah predicts
the destruction of Egypt and the confusion of its idols from the hand of the Lord, he
uses the sublime representation, “ Behold, the Lord rideth upon a swift cloud, and shall
come into Egypt.” Daniel employs similar language in relation to the Son of man:
“Behold, one like the Son of man came with the clouds of heaven, and came to the
Ancient of days, and they brought him near before him. And there was given him
dominion, and glory, and a kingdom, that all people, nations, and languages, should
serve him.” The representation before us here is in accordance also with our Lord’s
reply, when, in answer to his question about his Messiahship, he directed their attention
from the humility of his first to the honour of his second coming, saying, “Ye shall
see the Son of man sitting on the right hand of power, and coming in the clouds of
heaven.” So also, when he was going to part from his disciples, when he was going to
leave our world, when his feet last stood on Olivet, when he was about to ascend to his
Father and our Father, to his God and our God, the cloud became his vehicle, and
coming wnder him received (iréxaBev) him out of the disciples’ sight; and in that
car of cloud he rose onward, and mounted upward to the right hand of the Father
everlasting. Thence he shall come again with glorious majesty, according to the
promise, “This same Jesus, which is taken up from you into heaven, shall so come 1n
like manner as ye have seen him go into heaven.” Further, in the Apocalypse, the
Apostle John’s representation of Christ’s coming with clouds is designed and calcu-
lated to signify the grandeur and the glory, the solemnity and the sublimity of his
second advent: ‘Behold, he cometh with clouds; and every eye shall see him, and
they also which pierced him: and all kindreds of the earth shall wail because of him.
Even so, Amen.”

Tll. Tue GLORY AND POWER WITH WHICH HE COMES. Every manifestation of glory
shall attend him ; every symbol of unspeakable splendour shall accompany him ; every
token of dignity shall signalize him; every adjunct of might and magnificence shall
mark his advent. The Son of man shall come with great power and glory; all the
holy angels shall swell his train. The dead in Christ shall rise first, and swell that
assemblage; they that are still alive, and remain till chat dread day, shall be caught
up together with them in the clouds to meet the Lord in the air. Can anything be
erander than this? Can anything be more august ? Can anything be more solemn ?
Can anything be more awe-inspiring? Is there anything more calculated to over-
whelm with consternation the wicked? Is there anything more fitted to create deep
and universal alarm among the ungodly? What, on the other hand, can be more
inspiriting to the believer? What more encouraging and comforting to the child of
God? What more suitable to nerve to high effort and holy purpose than the prospect
of being presented faultless in that day, and amid that assembly, and before the
presence of his glory, with exceeding joy ?

“ A hope so great and so Divine
May trials well endure,
And purge the soul from sense and sin,
As Christ himself is pure.”

IV. Tus opsect oF HIS comina. We may now reflect for a moment on the great
purposes for which Christ shall come the second time. At first he came in weakness,
but at his next coming he will take to him his great power and reign. At first he
came in dishonour, born in a stable, cradled in a manger, being “ despised and rejected
of men;” but then he shall come in dignity, and so that ‘ every eye shall see him,”
every tongue confess him, and every knee bow before him, At first he came in a
servile, suffering state; but then in awful majesty and glory everlasting—in his own
clory, and in the glory of his Father. At first he came to call sinners to repentance ;
but then to summon each to his reward, be it recompense or retribution, and “to give
every man according as his work shall be.” It is true that the coming of the Son of
man described in the verses immediately before us has for its specific object the grand

SA Ea eng TET ata i eae =
‘ < z x “— ie = = Sgt a ey eee Oy,
se! ci al ea it RR OEE LOOSE RA A OI ak Berio aoe = ae me aa ee Sere a)wn <tr. 1—37.] THE GOSPEL ACCORDING TO ST. MARK. 205
Se ee oe

 

 

 

assemblage of his saints to mect him ; the accessories of the resurrection, the trans-
formation of the living, and the general judgment are left ont of sight. From the
tribulation connected with the fall of Jerusalem the Saviour had looked far forward into
other days, when great changes, whether literal and cosmical, or figurative and political,
shall precede and serve ag precursors of the second coming of the Son of man. If the
language is understood figuratively, the darkening of the sun may denote the eclipse of
ecclesiastical authority ; that of the moon, the collapse of civil polit 7; while the stars
or potentates shall be falling or waning (the form of the future made up of substantive
verb and participle, implying a more durable effect than the simple future). In the
parable of the fig tree, however, he reverts to the precursors of the dissolution of the
Jewish state and the destruction of its capital; and affirms that, as the tender leaf-buds
of the fig tree signified the near approach of harvest-time (6épos), so the signs already
Specified in an early part of this chapter indicated the fast-approaching destruction of
the sanctuary and city of Jerusalem. If, then, the statement of ver, 30, “that this
generation shall not pass, till all these things be done,” be referred to the end of the
Jewish state, the word yeved retains its ordinary sense of generation or contemporary
race, which some insist on. If, on the other hand, the end of the age or world be
referred to, whether the coming of the Son of man be for the purpose of ushering in the
millennium, that is, pre-millennial, or for the fina] winding up of all things, the word
yevea must be understood as equivalent to yévos, race, that is, the people or nation of
the Jews, or, according to some, the race of men in general, more especially the
generation of the faithful.

V. THE DIFFERENT FEELINGS WITH WHICH HIS COMING IS REGARDED. The visit of
some distinguished person to our neighbourhood or to our habitation may, according
to circumstances, awaken emotions of a very different or even diverse character. Our
feelings in view of the expected visit will be either pleasant or painful, according to
the character of the visitor or the object of his coming. If he comes as a friend to
further our interests, to favour our fondly cherished hopes, and to confer on us certain
benefits, we naturaily hail his coming with delight and rejoice at the prospect of his
speedy advent. If, on the contrary, we have reason to believe that his intentions are
hostile, that he means to Oppose our plans, that he has some unpleasant measure to
enforce or some punishment to inflict, we just as naturally dread his arrival and recoil
from his approach. With similarly opposite views and feelings, saints and sinners,
believers and unbelievers, look forward to the coming of him to whom this passage

refers.—J. J. G.

Vers. 32—37, Parallel passages: Matt. xxiv. 36—51; Luke xxi. 34—36,—Pye-
paration for Christ’s coming, I. TRANSITION FROM THE DESTRUCTION OF JERUSALEM
TO THE DAY OF JUDGMENT. Again our Lord passes from the typical event to the anti-
typical consummation of all things—from the destruction of the holy city to the
dissolution of things visible. The limitation of our Lord’s knowledge with respect to
“that day and that hour” must be understood of his human nature as the Son of man,
in which he was subject to such other sinless conditions of humanity as increasing in
wisdom, growing in stature, feeling hunger, thirst, lassitude, and the like; or it did
not come within the sphere of his prophetic office to reveal it, as it belonged to “the
times or the seasons which the Father hath set within his own authority.” Our Lord,
according to Meyer, knew this kara xrfjow, we. with respect to possession, of which,
however, in his humiliation he had divested himself; not «ara yphow, in regard to
use, viz. for revelation.

II, THE GREAT EVENTS CONSEQUENT ON HIS COMING, One of these events shall be
the resurrection of the dead. ‘ Now,” says the apostle, “is Christ risen from the
dead, and become the firstfruits of them that slept;” but then shall be this world S
great harvest-day. Then shall a shout be heard, so loud, so piercing, that it will r ach
the dull, cold ear of death ; the voice of the archangel shall re-echo through the dismal
recesses of the tomb, and call to life the buried dead : the trump of God shall resound
through the caverns of earth and the caves of ocean, till arth and sea shall give up
the dead that are in them. Then shall be fulfilled the saying of our Lord elsewhere
recorded, that “the hour is coming, in the which all that are in their graves ot
hear the voice of the Son of God, and come forth; they that have done good, to the,

ST, MARK—IL, QeT re ere a ee ee
> 2 ~ ~ . =

 

226 THE GOSPEL ACCORDING TO ST. MARK. [cu. xi. 1—o7.

 

 

 

resurrection of life; and they that have done evil, to the resurrection of condemnation.”
Further, on his coming at the day or hour here spoken of, the Son of man shall judge
the world in righteousness. The dead, small and great, shall stand before him; the
judgment shall be set, and the books opened. All nations, and kindreds, and tongues,
and peoples shall be assembled at that bar of God; “‘ we must all appear before that
judgment-seat of Christ, to give an account of the deeds done in the body, whether
they be good or evil.” The decisions of that day shall be final, allowing no alteration,
no appeal, and no reversal. Not only so; based on the unvarying principles of justice
and equity, righteousness and truth, they shall commend themselves to the consciences
of all concerned. The condemned and justified alike shall acquiesce in them ; sinners
shall assent to them as just; saints shall approve of them as gracious; angels shall
applaud them as worthy of the Judge; and all intelligences shall acknowledge them
to be as impartial as irreversible.

Ill. THE FOURTH PRACTICAL DIRECTION. The fourth great moral lesson of the
chapter is watchfulness. This lesson our Lord insists on, repeating it with great
earnestness, and conjoining with it the duty of prayerfulness: ‘‘Take ye heed,
watch and pray ;” “ Watch ye therefore ;” and again, “ Watch.” The two duties of
watchfulness and prayerfulness are frequently associated ; thus, “ Watch and pray, lest
ye enter into temptation.” Both together represent Divine and human strength in
co-operation with each other. If we watch without prayer, we depend on human strength,
and dispense with Divine aid; if we pray without watching, we depend on Divine
strength alone, and despise the human means of help which God himself has commanded
us to employ. They are the two strong arms of defence against the evil one; and we
may not, we cannot, without serious dereliction of duty and gravest danger, part with
either of them. This duty of watchfulness is enforced by a beautiful parabolic illustra-
tion; though it is not a formal parable, as the words supplied in the Common Version
make it. Those words, “For the Son of man is,” should be struck out; equally
unnatural is it to supply the words, “‘ The kingdom of heaven is;” neither is Kuinoel’s
mode of supplying the ellipsis by o.@ any better; while Huthymius, who seems to refer
the words to Christ and to understand the future of the substantive verb, as though it
were, “I shall be as a man setting out on a far journey,” is even less satisfactory. In
addition to this, arédyuos, said of one “ already abroad, or an absentee from his people,”
is confounded with aroSyuéy, which signifies “ going abroad.” Fritzsche rightly explains
as follows :—“ Res ita habet ut—die Sache verhilt sich so wie,” and compares therewith
the Horatian use of wt sz in the words, “ Ut tibi si sit opus liquidi non amplius urna.”
So also the Revised Version, correcting both the errors of the Common Version, renders
correctly : “ J¢7s as when a man, sojourning in another country, having left his house,
and given authority to his servants, to each one his work, commanded also the porter to
watch.” This translation helps us much in the right understanding of the illustration.
The man is already abroad ; but before he went abroad, he, as a matter of course, left his
house, having previously to leaving given authority to his servants in general to manage
matters for him in his absence, and having appointed to each in particular his special
work; and when on the threshold, as it were, he gave a charge to the porter also to
watch, and so be prepared for his return.

1V. REASONS FOR THE WATCHFULNESS ENJOINED. Though there is no express appli-
cation of the illustration, a circumstance which adds much to the ease and grace of
the narrative, we are at no loss for, and find no difficulty in making, that application.
The Master of the house is our Lord; his disciples, in the first place, are the domestics
whom he entrusted with the management of the household when he himself took his
departure to the goodly land afar off, appointing each believer his own sphere of
labour and the special duty he was bound to perform, and leaving a strict charge of
watchfulness with the porter who kept the door; that is, either the ministry in general,
who are watchmen on the walls of Zion, or Peter in particular, to whom had been
entrusted the power of the keys in opening the door of faith to Jew and Gentile. Nor
do we thereby concede anything to the Romanist in reference to Peter’s supremacy—
a rank which the apostle himself never claimed. Be this as it may, however, the duty
of watchfulness is enjoined on all, (1) because the time of the Master’s coming back is
unknown. We know neither the day nor the hour of our Lord’s return. No fellow-
creature can tell us; no minister nor man can inform us; no angel can give us anybo
=~I

CH. x11. 1—37.] THE GOSPEL ACCORDING TO ST. MARK.

intimation ; no messenger from either world can bring us word. “Of that day and of
that hour knoweth no man, no, not the angels of God.” Now, though the coming of
the Son of man is not to be confounded with death—for the two events are quite
distinct—yet for all practical purposes, and as far as our personal interests are concerned,
death is the coming of the Son of man to us individually ; for whether he come to us or
he call us to him, it is virtually the same thing for us, as then our destiny is finally
and for ever fixed. We are urged to watchfulness (2) because this event, which, though
not the coming of the Son of man to the Church in its universality, is tantamount
to his coming to the Christian in his individuality, is uncertain as to time. This great
event may be near at hand while we least expect it. This day may beour last on earth,
and our first in the Spirit-world; on this very night the soul may be required. This
very day our lamp may lose its oil and go out in darkness; this very day our taber-
uacle may totter and tumble into dust; this very day our wondrous harp, with its
thousand strings, may go out of tune and lose its melody. ‘ What is your life? It is
even a vapour, that appeareth for a little time, and then vanisheth away.” What is
your lease of life? It is the breath in your nostrils, and at any moment that breath
may be withdrawn. In any case—
“‘ Determined are the days that fly
Successive o’er thy head:
The number’d hour is on the wing
That lays thee with the dead.”

Further, watchfulness is indispensable, because (3) at his coming he will deal with us
separately and singly. We shall be assembled in the aggregate, but dealt with in
detail. The great fact is as prominently stated, as it is positively sure, that we must
each stand in his lot at the end of the days. You, reader, and I and all must soon
give an account of our stewardship—must soon be reckoned with for the talents,
whether ten, or five, or one, that God gave us; whether we have buried them in the earth,
or brought them forth employed, improved, and augmented ; whether we have wasted our
Lord’s goods, or used them in his service and for his glory; whether we have occupied
till the time of his coming, or loitered out our day of life. We are required to be
watchful, for (4) in the last great day each and all—the oneand the many—shall stand
face to face with the Judge of all the earth. If we pause and ponder the vastness of
‘that crowd, we are almost overwhelmed by the thought. Let us think of all the people
of a single nation being brought together; what a crowd they would make! [et us
think of all the subjects of a great empire being assembled at one place and at one
time; what an assembly that would be! Let us then think of all the inhabitants of
one of the quarters of the globe being congregated; what an immense mass-meeting
would be thus formed! Yet the thought of the great congregation at the coming of the
Son of man far outgoes all that. The assemblage which it implies, and which shall one
day take place, shall consist, not only of the inhabitants of a province, or a nation, or
an empire, or even a quarter of the globe, but shall comprehend the inhabitants of all
provinces, nations, empires, and quarters of the globe, down along the ages and throughout
all the centuries of time. And yet not one in all that crowd shall be hidden from the eye
of him that cometh in that day; not one shall be able to evade his presence, not one
escape his sentence, not one shall be so remote as to be unable to catch a glance of him,
not one on whom his eye shall not rest. “ Every eye shall see him!”—the eye that con-
templated his goodness and his grace; the eye the t * beheld his glory, as of ue oe
begotten of the Father, full of grace and truth ;” the eye that mde and longe ee his
appearing; the eye, on the contrary, that looked only on the objects of sense an Sins
the pomps and vanities of the world, and the follies of life; the eye that never gazed
upon the cross, or never cast more than a passing glance thereat, and then turned away
in coldness or carelessness, or perhaps contempt; the eye of friend and follower; the
eye of foe and false professor. Oh, what a sight to the unpardoned sinner, to the god-
less transgressor, to the swearer, to the sabbath-breaker, to the slanderer, to the
adulterer, to the murderer, to the drunkard, to the liar, to the lewd and licentious, to
the unholy and the unjust, to the impure and impenitent! Gladly would the iat
shut their eyes on that sight; gladly would they sink into the ne of the eart oy
the depths of ocean to escape the glance of that searching eye! Earnestly will t ey228 THE GOSPEL ACCORDING TO ST. MARK. [cu. xi. 1—37.

 

pray, who never prayed before, for the mountains and rocks to fall on them and hide
them from the face of the Judge. But no, that cannot be; for it is added in another
Scripture, “ They also that pierced him.” Weall, whether ministers or members of the
Church of Christ, are bound to watchfulness—“ What I say unto you I say unto all,
Watch! ”—and that lest (5) we should be found among those that pierced him. This
refers to his actual murderers in the first instance—the Jews that condemned him, the
Romans that crucified him, the scribes and Pharisees that plotted against him, the
priests and people that persecuted him, the passers-by that wagged the head, the men
that scoffed him, and those that scourged him, and they that spat upon him; the fierce
mob that cried, “ Away with him! away with him!” the judge that condemned him,
the disciple that betrayed him—all that imbrued their hands in his precious blood
or had aught to do with his death. But we may not stop here. Others have pierced
him, too; for we read of those who “crucify Christ afresh, and put him to an open
shame.” Ah! is there any of ourselves included in that number? Is there any of us
who have pierced his heart by our sin, by our disobedience, by our ingratitude, by our
backsliding, by our coldness, and by our carelessness? Ah! is there none of us to
whom he can say, “See, here are the wounds with which I was wounded in the house
of my friends”? ‘ Watch ye therefore!” is repeated once and again and a third time.
While one of the terms used signifies to keep awake and remain sleepless, the other
means to awake or arouse from sleepiness; and thus the sense seems to be, if the
distinction is admitted, to guard against sleep overtaking us at the post of duty; or, if
unhappily we have been overtaken by drowsiness, to rouse ourselves at once from our
slumber and repent of our sinful somnolence. And all the more as we are left in such
entire uncertainty and ignorance of the hour when the Master shall come and reckon
with us in our individual capacity, and, if we are found culpable, condemn us with
the wicked. That hour may be at any of the four watches of the night—nine o’clock,
or twelve, or three, or six in the morning. So important is this lesson that our Lord,
in. St. Matthew’s Gospel, enforces it by two parables—that of the virgins and that of
the talents; the former inculcating watchfulness over the spirit, and probably implied
in ver. 36 of the present chapter; the latter quickening faithfulness in duty, and
seemingly epitomized in the two preceding verses of this same chapter.

V. OTHER LESSONS OF THE CHAPTER. 1. The truth of Scripture. Besides the
lessons already noticed, there are others to which we can only advert. The lessons
scattered through this chapter are like flowers in a summer field. Another of these is
the truth of Scripture. ‘‘ Heaven and earth shall pass away.” The frame of nature,
stable as it now seems, has in it the elements of change. There are changes in the
geological strata of the earth beneath us, in the sky above us, in the natural world
around us. Great changes have already taken place in earth and sea and sky; great
physical changes are daily going on; still greater changes may be expected to occur in
time to come. The surest inductions of science point to such changes and collapses.
“But my words,” said our Lord, “shall not pass away.” His words have passed into
the spiritual fibre of his people, living in their lives, exhibited in their conduct, illus-
trated by their character, and consoling them in the hour of dissolution. Statesmen
have been guided by them, lawgivers have framed laws by them, philosophers have
made more use of them in building up their systems than they have been willing to
acknowledge to others, or have even been conscious of, themselves. The words of
Christ have for eighteen hundred years or more blended with the inspirations of the
poet; they have almost moved in the marble of the statuary, and spoken from the
canvas of the painter. Time has not exhausted their fulness; no taint has touched
their freshness, nor has aught of their fragrance decayed. Further, the inspiration of
Scripture is safely inferred from the statement in ver. 11, “It is not ye that speak, but
the Holy Ghost,” compared with St. Luke’s parallel statement, “I will give you a
mouth,” the expression, “ and wisdom,” the matter to be expressed. 2. Zhe publication
of the gospel among all nations. The gospel must first be published. Here was the
great end to be attained. We have seen how this was virtually accomplished before
the fall of Jerusalem; but the world has widened its boundaries since then. Con-
tinents and islands have been added to it; navigation and travel have enlarged
geography, and geography has added to the dimensions of the globe, or at least has
revealed those before unknown. And still the gospel is preached, and shall be,CH. XIV. 1—72.] THE GOSPEL ACCORDING TO ST. MARK. 229
es cS

* Jesus shall reign where’er the sun
Doth his successive journeys run;
His kinedom stretch from shore to shore,
Till moons ghal] wax and wane no more.”

3. Watchfulness the lesson of the ages. Scenes similar to those that preceded Christ’s
coming at the fall of Jerusalem may be repeated, and repeated over a wider area and
on a grander scale. Then, as before, there may be wars—~some actual, others rumoured—
great international conflicts, and fata] internecine Strife; then, as before, there may be
physical catastrophes, providential visitations, as the travail-throes of greater events—
the travail-pangs in the genesis of the new order of things; then, as before, there may
be persecutions, prolonged and repeated, and the severance of the nearest ties of
kinship, with universal hatred for the Saviour’s sake. Yet, through all, men must
possess their souls in patience, or rather, according to the correcter reading, gain their
souls, their real life, by patience—patient endurance, not violent resistance. Men may
be worn with Watching, pining for peace, and aweary for rest: still the same lesson has
to be repeated, the same duty practised: “What I Say unto you I say unto all
Watch!” Watchfulness is still the duty of the Church and of the Christian.

3

“ Yet saints their watch are keeping;
Their cry goes up, ‘ How long?’
And soon the nicht of weeping
Shall be the morn of song.”

J.J. G,

EXPOSITION.

worshipped him as a Prophet; and the
CHAPTER XIV. rulers of the people feared lest these should
Ver. 1.—Now after two days was the feast | rise in hig defence. Their first intention,
of the passover and the unleavened bread; | therefore, was not to destroy him until after
literally, the passover and the unleav: ned (rd | the close of the Paschal feast; but they
mdoxa Kad Ta &Cuua). It was one and the | were overruled by the course of events, all
same festival. The killing of the Paschal | ordered by God’s never-failing providence.
Jamb took place on the first of the seven | The sudden betrayal of our Lord by Judas
days during which the festival lasted, and | led them to change their minds. For when
during the whole of which they used un- they found that he was actually in their
leavened bread. Josephus describes it as hands, they resolyed to crucify him forth-
“the festival of the unleavened, called | with, And thus the Divine purpose was
Phaska by the Jews.” The chief priests and fulfilled that Christ should suffer at that
the scribes. St. Matthew (xxvi. 3) says, “The particular time, and so the type be satisfied.
chief priests and the elders of the people.” | For the lamb slain at the Passover wag a
The two classes in the Sanhedrim who type of the very Paschal Lamb to be sacri-
actually combined to put our Lord to death | ficed at that particular time, in the pre-
were those here mentioned by St. Mark. mee nets hoe ae
They might take him with up upon the cross for the redempti
eae ee Sal him. It is, | world. St. Matthew (xxvi. 3) tells us that
literally, they were see king (€(hrovy). The | they were gathered together “ unto the court
verb with its tense implies continuous and | of the high priest, who was called Caiaphas.
eager desire. They used subtlety, because | It was necessary to state his name, because
they feared lest he should escape out of their | the high priests were now frequently
hands. Moreover they feared the people, changed by the Roman power.
lest they should fight for him, and not Ver. 3.—And while he was in Bethany, in
suffer him to be taken. the house of Simon the leper, as he sat at
Ver. 2.—For they said (%Aeyoy y2p)— | meat, there came & woman having an ala-
literally, for they were saying—Not during | baster cruse ee eee an a
the feast, lest haply there shall be a tumult baster; as we Bay, “a glass,” o & vesse
of the people. The same cause induced made of glass—of ointment of spikenard
them to avoid the time of the feast. The very costly (udpov vapdSov morixhs ile
feast brought a great multitude of Jews to Teods) ; and she brake the cruse, and poure
Jerusalem, amongst whom would be many | it over his head. Thig ee of one
who had received bodily or spiritual benefits | Lord appears to have a place a“ He
from Christ, and who therefore, at least, Saturday before Palm Sun ay (see John

sa eeuasiageesenbanee230 THE GOSPEL ACCORDING TO ST. MARK. [cu. xrv. 1—72.

 

 

 

xii. 1). The anointing mentioned by St.
Luke (vii. 36) evidently has reference to
some previous occasion. The narrative here
and in St. Matthew and St. John would
lead us to the conclusion that this was a
feast given by Simon—perhaps in grateful
acknowledgment of the miracle which had
been wrought upon Lazarus. He is called
‘Simon the leper,” probably because he had
been a leper, and had been healed by Christ,
although he still retained the name of

 

 

“leper,” to distinguish him from others
named Simon, or Simeon, a common name
amongst the Jews. There came a woman.
This woman, we learn from St. John (xii.
2, 3), was Mary, the sister of Martha and
Lazarus. The vessel, or cruse, which she
had with her was made of alabaster, a kind
of soft, smooth marble, which could easily
be scooped out so as to form a receptacle for
ointment, which, according to Pliny (‘ Nat.
Hist.,’ xiii. 3), was best preserved in vessels
made of alabaster. The vessel would pro-
bably be formed with a long narrow neck,
which could easily be broken, or crushed
(the word in the original is cvytpijaca) 80
as to allow of a free escape for the unguent.
The ointment was made of spikenard (vdpdou
miotikhs). The Vulgate has nardi spicatt.
1f this is the true interpretation of the
word motifs, it would mean that this oint-
ment was made from a bearded plant men-
tioned by Pliny (‘ Nat. Hist.,’ xii. 12), who
says that the ointment made from this plant
was most precious. The plant was called.
by Galen “nardi spica.” Hence morixiy
would mean “ genuine” ointment—ointment
made from the flowers of the choicest kind
of plant. Pliny (‘ Nat. Hist.,’ xii. 26) says
that there was an inferior article in circula-
tion, which he calls “* pseudo-nard.” The
Syriac Peshito Version uses an expression
which means the principal, or best kind of
ointment. The anointing of the head would
be the more usual mark of honour. It
would seem most probable that Mary first
wiped the feet of Jesus, wetting them with
her tears, and then wiping off the dust, and
then anointing them; and that she then
proceeded to break the neck of the cruse,
and to pour its whole contents on his head.
Ver. 4.—But there were some that had
indignation—the word in the original is
ayavaxtoovtes, ached with vexation—among
themselves. St. Mark says, “there were
some ;” avoiding any more particular men-
tion of them. St. Matthew (xxvi. 8) says
that the disciples generally had indigna-
tion. The murmuring seems to have been
general. At length it found a definite ex-
pression in Judas Iscariot (see John xii. 4).
Ver. 5.—For this ointment might have
been sold for above three hundred pence, and
given to the poor. Three hundred pence

would amount to about £10 12s. 6d. of Eng-
lish money. It appears from St. John (xiii.
29) that the wants of the poor were carefully
attended to by our Lord and his disciples.
And they murmured against her (eveBpiuavto
avth); another very expressive verb in the
original, they growled at her; rebuked her
vehemently.

Ver. 6.—It appears from St. John (xii. 7)
that our Lord here addressed himself
pointedly to Judas in the words, Let her
alone;... she hath wrought a good work on
me, a work worthy of all praise and honour.
“What,” says Cornelius a Lapide, “ what
more noble, than to anoint the feet of him
who is both God and man? Who would not
count himself happy, if it were permitted to
him to touch the feet of Jesus and to kiss
them?”

Ver, 7.—For ye have the poor always with
you, and whensoever ye will ye can (Svvacde)
do them good; but me ye have not always.
The little clause, ‘“‘ whensoever ye will ye
can do them good,” occurs only in St. Mark.
It is as though our Lord said, ‘The world
always abounds with poor; therefore you
always have it in your power to help them ;
but within a week I shall have gone from
you, after which you will be unable to per-
form any service like this for me; yea, no
more to see, to hear, to touch me. Suffer,
then, this woman to perform this ministry
now for me, which after six days she will
| have no other opportunity of doing.”
| Ver. 8.—She hath done what she could.
| She seized the opportunity, which might
not oecur again, of doing honour to her
Lord by anointing him with her very best.
Our Lord might have excused this action,
and haye praised it as a practical evidence
of her gratitude, her humility, and her love
for him. But instead of dwelling on these
things, he said, She hath anointed my body
aforehand for the burying. Our Lord here,
of course, alludes to the spices and oint-
ments with which the Jews wrapped up the
bodies of their dead before their burial.
Not that this was what Mary intended.
She could hardly have dreamed of his death
and burial so near at hand. But she was
moved by the Holy Spirit to do this, at this
particular time, as though in anticipation of
his death and burial.

Ver. 9.—Wheresoever the gospel shall be
preached throughout the whole world, that
also which this woman hath done shall be
spoken of for a memorial of her (cis uvnudov-
vov avTjs). ‘ Mnemosyné was the mother
of the Muses, and so called because, before
the invention of writing, a retentive memory
was of the utmost value in every effort of
literary genius ” (Dr. Morison on St. Mark).
When our Lord delivered this prediction,
none of the Gospels had been written ; nora SSO TT

cH. xIv. 1—72.] THE GOSPEL ACCORDING TO ST. MARK. 201

 

 

 

 

 

had the gospel been preached at this time
throughout the then known world. Now it
has been published for more than eighteen
centuries ; and wherever it is proclaimed,
this deed of Mary’s is published with it, in
continual memory of her, and to her last-
ing honour,

Ver. 10,—And Judas Iscariot, he that was
one of the twelve (6 cfs tay dwdexa), Went
away unto the chief priests, that he might
deliver him unto them. The betrayal fol-
lows immediately after the anointing by
Mary. We may suppose that the other dis-
ciples who had murmured on account of this
waste of the ointment, were brought to their
senses by our Lord’s rebuke, and felt its
force. But with Judas the case was very
different. The rebuke, which had a salu-
tary effect on them, only served to harden
him. He had lost one opportunity of gain;
he would seek another. In his cupidity and
wickedness he resolves to betray his Master,
and sell him to the Jews. So while the
chief priests were plotting how they might
destroy him, they found an apt and unex-
pected instrument for their purpose in one
of his own disciples. Judas came to them,
and the vile and hateful bargain was con-
cluded. It marks the tremendous iniquity
of the transaction that it was “one of the
twelve” who betrayed him—not one of the
seventy, but one of those who were in the
closest intimacy and nearness to him.

Ver. 11.—And they, when they heard it,
were glad, and promised to give him money.
And he sought (€(jre:)—he was seeking ;
he made it his business to arrange how the
infamous plot might be managed—how he
might conveniently deliver him unto them
(mas evKalpws avtby mapad@); literally, how
at a conventent season he might betray him.
And they, when they heard it, were glad; glad,
because they saw the prospect of the ac-
complishment of their wishes; glad, because
it was ‘‘one of the twelve ” who covenanted
to betray him. They promised to give him
money. St. Matthew (xxvi. 15) tells us the
amount, namely, thirty pieces of silver, ac-
cording to the prophecy of Zechariah (xi.
12), to which St. Matthew evidently refers.
These pieces of silver were shekels of the
sanctuary, worth about three shillings each.
This would make the whole amount about
£4 10s. of our money; less than half the
value of the precious ointment with which
Mary had anointed him. Some commen-
tators, however, think that this was only an
instalment of what they promised him if
he completed his treasonable design. How
he might conveniently deliver him unto them.
St. Luke (xxii. 6) explains this by saying,
“in the absence of the multitude;” that
is, when the people were not about him,
aud when he was in private with his dis-

ciples. And so he betrayed him at night,
when he was alone with his disciples in the
Garden of Gethsemane.

Ver. 12.—And on the first day of un-
leavened bread, when they sacrificed tho
passover, his disciples said unto him, Where
wilt thou that we go and make ready that
thou mayest eat the passover? The first day
of unleavened bread would begin on the
evening of the Thursday (the 14th day of
the month Nisan). Where wilt thou that we
prepare? They do not inquire in what city
or town. The Passover could not be sacri-
ficed anywhere but in Jerusalem. The
question was in what house it was to be

 

prepared.
Ver. 13.—And he sendeth two of his dis-
ciples. St. Luke (xxii. 8) informs us that

these two were Peter and John. It is cha-
racteristic of St. Mark’s Gospel throughout
that Peter is never mentioned oftener than
is necessary. Go into the city, and there
shall meet you a man bearing a pitcher
of water. The bearing of the pitcher of
water was not without its meaning. It was
a solemn religious act preparatory to the
Passover. This man bearing a pitcher of
water was not the master or owner of the
house. The owner is distinguished after-
wards by the name oixodécmorys, or “ good-
man of the house.” The owner must, there-
fore, have been a man of some substance,
and probably a friend if not a disciple of
our Lord. ‘Tradition says that this was the
house of John whose surname was Mark:
and that it was in this house that the dis-
ciples were assembled on the evening of
our Lord’s resurrection, and where, also,
they received the miraculous gifts of the
Holy Spirit, on the day of Pentecost. It
was to this house that Peter betook himself
when he was delivered by the angel out of
prison. Hence it was known, as one of the
earliest places of Christian worship, by the
name of * Coenaculum Sion; ” and here was
built a church, called the Church of Sion.
It was the oldest church in Jerusalem, and
was called by St. Cyril, “the upper church
of the apostles.” (See Joseph Mede, p. 322.)

Ver. 14.—The Master saith, Where is my
guest-chamber (karvAuua pov); literally, my
lodging.

Ver. 15.—And he will himself show you
a large upper room furnished and ready. He
himself, that is, the goodman of the house ;
perhaps John Mark. ‘This upper room was
furnished and ready (éoTpwpévoy Eromor) ;
furnished, that is, with table and couches
and tapestry, and in all respects ready for
the purpose.

Ver. 16.—And they made ready the pass-
over. This would consist in obtaining the
Paschal lamb, and taking it to the temple
to be sacrificed by the priests. It wouldbb
Oo
bo

  

THE GOSPEL ACCORDING TO ST. MARK. [cu. x1v. 1—72.

 

then be brought to the house to be cooked ;
and the unleavened bread, the bitter herbs,
and the wine would have to be provided, and
the water for purification. After all these
preparations had been made, the two dis-
ciples would return to their Master.

Ver. 17.—And when it was evening he
cometh with the twelve. It was in the
evening that the lamb was to be eaten.
Peter and John having returned from their
preparation, the twelve (ncluding Judas
Iscariot) all went back with their Master to
Jerusalem.

Ver. 18.—Verily I say unto you, One of
you shall betray me, even he that eateth
with me (6 éc@iwy wer’ éuod). Much had
doubtless happened before our Lord said
this; but St. Mark only records the im-
portant circumstances. ‘These words of our
Lord were uttered with great solemnity.
The presence of the traitor was a burden
upon his spirit, and cast a gloom over this
usually joyous festival. A question here
arises whether Judas remained to partake
of the Holy Communion when our Lord
instituted it. The greater number of the
Fathers, and amongst them Origen, St. Cyril,
St. Chrysostom, St. Augustine, and Bede,
consider that he was present; and Diony-
slus says that our Lord’s words to him,
“'That thou doest, do quickly,” were intended
to separate him from the rest of the twelve
as one who had partaken unworthily ; and
that then it was that Satan entered into
him, and impelled him onwards to this
terrible sin.

Ver. 19.—They began to be sorrowful, and
to say unto him one by one, Isit I? The
disciples were naturally disposed to be joy-
ful at this great festival. But their Master’s
sorrow and his words, and the solemnity
with which they were uttered, cast a shadow
over the whole company; and the disciples
began to be sorrowful. The words, “ And
another said, Is it I?” are omitted by the
best authorities.

Ver. 20.—And he said unto them, It is one
of the twelve, he that dippeth with me in
the dish. St. Mark here uses the present
participle (6 éeuBarrduevos), bringing the
action close to the time when he was speak-
ing. St. Matthew (xxvi. 23) has (6 éuBdwas)
“he that dipped his hand,” using the aorist
form. St. Mark’s form is the more graphic.
The dish probably contained a sauce called
charoseth, into which they dipped their food
before eating it. The following appears to
have been the order of the events :—First,
our Lord, before he instituted the Holy
Sacrament of the Eucharist, foretold that he
would be betrayed by one of his disciples ;
but only in general terms. Then came the
eager question from them, “Is itI?” Then
Christ answered that the traitor was he who

|

 

 

should dip his hand together with him in
the dish. But this did not bring it home
to the individual, because several who sat
near to him were able to dip with him in
the dish. So that our Lord had as yet only
obscurely and indefinitely pointed out the
traitor. Then he proceeded to institute
‘‘the Lord’s Supper ;” after which he again
intimated (Luke xxii. 21) that “the hand of
him that betrayed him was with him on the
table.” Upon this, St. Peter hinted to St.
John, who was “reclining in Jesus’ bosom,”
that he should ask him to say definitely
and by name who it was that should betray
him. Our Lord then said to St. John, “ He
it is, for whom I shall dip the sop, and give
it him” (John xiii. 26). Our Lord then
dipped the sop, and gave it to Judas Iscariot.
Then it was that our Lord said to Judas,
“That thou doest, do quickly” (6 zoue?s,
molnoov Tax.ov) (John xiii. 27). Then Judas
went straightway to the house of Caiaphas,
and procured the band of men and officers
for the completion of his horrible design.

Ver. 21.—For the Son of man goeth
(érayer)—goeth, departeth from this mortal
scene: the reference is, of course, to his
death—even as it is written of him; as, for
example, in Ps. xxii. and Isa. xli. It was
foreordained by God that he was to suffer
as a victim for the sins of the whole world.
But this predestined purpose of God did
not make the guilt any the less of those
who brought the Saviour to his cross.
Good were it for that man if he had not
been born. The Greek is caddy jy abté, ei
ovk éyevvnOn 6 e&vOpwros éxeivos: literally,
good were it for him, tf that man had not
been born. Better not to have lived at all
than to have lived and died ill. Existence
is no blessing, but a curse, to him who con-
sciously and wilfully defeats the purpose of
his existence. St. Matthew (xxvi. 25) here
introduces Judas as asking the question,
“Ts it I, Rabbi?” And our Lord answers
him affirmatively, “ Thou hast said.” This
was probably said in a low voice. Had it
been said so as to be heard by others, such
as Peter and John, they might have risen at
once to inflict summary vengeance upon the
apostate traitor.

Ver. 22.—The last clause of this verse
should be read thus: Take ye: this is my body
(AdBete’ tovTd éott Td cHud pod). The in-
stitution of this Holy Sacrament took place
at the close of the Paschal supper, but while
they were yetat the table. The bread which
our Lord took would most likely be un-
leavened bread. But this does not surely
constitute a reason why unleavened bread
should be used ordinarily in the celebration
of the Holy Communion. The direction of
the Prayer-book of the English Church is
wise and practical, “It shall suffice that thecH. XIV. 1—72.] THE GOSPEL ACCORDING TO ST. MARK. 233

Bread be such as is usual to be eaten.”
This is my body ; that is, sacramentally. St.
Augustine (‘ Setmo.,’ 272) says, “* How is the
bread his body? and the cup, or that which
the cup contains, how is that his blood ?
These are, therefore, called sacraments, be-
cause in them one thing is seen while
another thing is understood” (quoted by Dr.
Morison, p. 392),

Ver. 23.—And he took a cup. There ig
no definite article either here or in St.
Matthew.

Ver. 24.—This is my blood of the cove-
nant. There is not sufficient authority for
the retaining of the word “new” (Kawijs)
in the text.

Ver. 25.—I will no more drink (ovdKére
ov uh mw) of the fruit of the vine, until that
day when I drink it new in the kingdom
of God. It is observable that our Lord
here calls the wine “the fruit (yervnua) of
the vine,” after he has spoken of it as
sacramentally his blood. Our Lord here
refers to the time of the regeneration of all
things, when the heavenly kingdom shall
appear in the fulness of its glory; and when
his disciples, who now feed upon him sacra-
mentally and by faith, shall then eat at his
table in his kingdom, and drink of the
river of his pleasures for ever.

Ver. 26.—And when they had sung a
hymn, they went out unto the mount of
Olives. Some suppose that this was one
particular hymn out of the Jewish service-
books appointed for use at the close of the
Paschal supper. The word in the Greek ig
simply burhoavtes. What they sang was
more probably the Hallel, consisting of six
psalms, from Ps. exiii. to Ps. exyiii, in-
clusive. They went out unto the Mount of
Olives. It was our Lord’s custom, in these
last days of his earthly life, to go daily to
Jerusalem, and teach in the temple, and in
the evening to return to Bethany and sup;
and then after supper to retire to the Mount
of Olives, and there to spend the night in
prayer (Luke xxi. 37). But on this occa-
sion he did not return to Bethany. He had
supped in Jerusalem. Besides, he knew
that his hour was come. So he voluntarily
put himself into the way of the traitor
(John xvili. 2).

Ver. 27.—All ye shall be offended. The
words which follow in the Authorized Ver-
sion, “ because of me this night,” are not to
be found in the best manuscripts and ver-
sions. ‘They appear to have been imported
from St. Matthew. Shall be offended (crar-
daricOjoecbe); literally, shall be caused to
stumble. Our Lord was to prove “a stone
of stumbling” to many, not excluding his
own disciples. Even they, under the in-
fluence of terror, would for a time lose con-
fidence and hope in him. For it is written,

 

 

I will smite the shepherd, and the sheep
shall be scattered abroad. This is a quota-
tion from Zechariah (xiii. 7), “ Awake, O
sword, against my Shepherd, and against
the man that is my Fellow, saith the Lord of
hosts: smite the Shepherd.” This passage
brings out in a remarkable manner the
Divine agency in the death of Christ. The
sheep shall be scattered abroad. The dis-
ciples all forsook him and fled, when they
saw him actually in the hands of his enemies.
They felt doubtful for the moment whether
he was indeed the Son of God. * They
trusted that it was he who should redeem
Israel;” but now their hopes gave way to
fear and doubt. They fied hither ‘and
thither like frightened sheep. But God
gathered them together again, so that when
our Lord rose from the dead, he found them
all in the same place; and then he revived
their faith and courage. Our Lord and his
disciples had no settled home or friends in
Jerusalem; so they had no other place to
flee to than that upper chamber, where, not
long before, Christ had kept the Passover
with them. The owner of that house was
a friend; so thither they went, and there
Christ appeared to them after his resurrec-
tion.

Ver. 28.—Howhbeit, after I am raised up,
I will go before you into Galilee. his our
Lord said to reassure them. Galilee was
more like home to them than Jerusalem, and
they would there be less afraid of the un-
believing Jews.

Ver. 29.—But Peter said unto him, Al-
though all shall be offended, yet will not I.
Our Lord had just distinctly stated that
they would all be offended, and therefore
these words of St. Peter were very pre-
sumptuous. Conscious of his own infirmi-
ties, he ought to have said, “I know that
through my own infirmity this may easily
happen. Nevertheless, I trust to thy mercy
and goodness to saye me.” Just such is the
Christian’s daily experience. We often think
that we are strong in the faith, strong in
purity, strong in patience. But when temp-
tation arises, we falter and fall. The true
remedy against temptation is the conscious-
ness of our own weakness, and supplication
for Divine strength.

Ver. 30.—Verily I say unto thee, that thou
to-day, even this night, before the cock crow
twice, shalt deny me thrice. The day had
begun. It began at six in the evening. It
was already advanced, This second crowing
of the cock is mentioned by St. Mark only ;
and it forms an additional aggravation of
Peter’s sin. The “cockcrowing” was a
term used for one of the divisions of the
night (see ch. xiii. 35). But it appears that
there were three times at which the cock-
crowing might be expected—namely, (1)Zt

THE GOSPEL ACCORDING TO ST. MARK.

 

 

[cu. xiv. 1—7?.

 

early in the night, between eleven and
twelve; (2) between one and two; and (3)
between five and six. ‘The two cockcrow-
ings here referred to would be the two last
of the three here mentioned. It would
probably be about 2 am., when the first
trial of our Lord took place in the house of
Caiaphas.

Ver. 31.—But he spake exceeding vehe-
mently (éxmepicoa@s ¢€AdAet), If I must die
with thee (édy we den), I will not deny thee.
The right reading (€AdAe1, imperfect) im-
plies that he kept asserting over and over
again. He was, no doubt, sincere in all this,
but he had yet to learn his own weakness.
St. Hilary says on this, “ Peter was so.
carried away by the fervour of his zeal and
love for Christ, that he regarded neither the
weakness of his own flesh nor the truth of
his Master’s word.”

Ver. 32.—And they come (€pyovra:)—here
again St. Mark’s present gives force to the
narrative—unto a place which was named
Gethsemane. <A place (xwptoy) is, literally,
an enclosed piece of ground, generally with
a cottage upon it. Josephus tells us that
these gardens were numerous in the suburbs
of Jerusalem. St. Jerome says that “ Geth-
semane was at the foot of the Mount of
Olives.” St. John (xviii. 1) calls it a
garden, or orchard (xjos). ‘The word
“Gethsemane” means literally “the place
of the oltve-press,” whither the olives which
abounded on the slopes of the mountain
were brought, in order that the oil contained
in them might be pressed out. The exact
position of Gethsemane is not known;
although there is an enclosed spot at the
foot of the western slope of the Mount of
Olives which is called to this day Hl Jes-
mdntye. The real Gethsemane cannot be
far from this spot. Our Lord resorted to
this place for retirement and prayer, not as
desiring to escape the death that awaited
him. It was well known to be his favourite
resort; so that he went there, as though to
put himself in the way of Judas, who would
naturally seek him there. Sit ye here,
while I pray. St. Matthew (xxvi. 36) says,
**While I go yonder and pray.”

Ver. 33.—It appears that our Lord sepa-
rated himself from all the disciples except
Peter and James and John, and then the
bitter agony began. He began to be greatly
amazed, and sore troubled (é€x@auBeto@a kal
adnuovety). ‘These two Greek verbs are as
adequately expressed above asseems possible.
The first implies “utter, extreme amaze-
ment;” if the second has for its root
&dyuos, “not at home,” it implies the
anguish of the soul struggling to free itself
from the body under the pressure of intense
mental distress. The three chosen disciples
were allowed to be witnesses of this awful

 

anguish. They had been fortified to en-
dure the sight by the glories of the trans-
figuration. It would have been too much for
the faith of the rest. But these three wit-
nessed it, that they might learn themselves,
and be able to teach others, that the way to
glory is by suffering.

Ver. 34.—None but he who bore those
sorrows can know what they were. It was
not the apprehension of the bodily torments
and the bitter death that awaited him, all
foreknown by him. It was the inconceiy-
able agony of the weight of the sins of
men. The Lord was thus laying “ upon
him the iniquity of us all.” This, and this
alone, can explain it. My soul is exceeding
sorrowful even unto death. Every word
carries the emphasis of an overwhelming
grief. It was then that “the deep waters
came in,” even unto his soul. ‘ What,’’
says Cornelius & Lapide, “must have been
the voice, the countenance, the expression,
as he uttered those awful words!”

Ver. 35.—Our Lord now separated him-
self, though apparently, as St. Luke (xxii.
41) says, only ‘‘about a stone’s cast” from
the three disciples, and threw himself on
the ground in mortal agony, and prayed
that this hour of his supreme mental
anguish might, if possible, pass from him.

Ver. 36.—And he said, Abba, Father.
Some commentators suppose that our Lord
only used the Hebrew or Aramaic word
*“ Abba,” and that St. Mark adds the Greek
and Latin synonym (marip) for the benefit
of those to whom he was writing. But it is
far more natural to conclude that St. Mark
is here taking his narrative from an eye
and ear witness, St. Peter; and that both the
words were uttered by him; so that he thus,
in his agony, cried to God in the name of the
whole human family, the Jew first, and also
the Gentile. We can quite understand why
St. Matthew, writing to Jews, gives only
the Hebrew word. All things are possible
unto thee. Speaking absolutely, with God
nothing is impossible. But the Deity is
himself bound by his own laws; and hence
this was impossible, consistently with his
purposes of mercy for the redemption of
the world. The Lord himself knew this.
Therefore he does not ask for anything con-
trary to the will of his Father. But it was
the natural craving of his humanity, which,
subject to the supreme will of God, desired
to be delivered from this terrible load.
Remove this cup fromme, The “cup,” both
in Holy Scripture and in profane writers, is
taken to signify that lot or portion, whether
good or evil, which is appointed for us by
God. Hence St. John is frequently repre-
sented asholdingacup. Howbeit, not what
I will, but what thou wilt. Our Lord has
no sooner offered his conditional prayer ihancll. xIv. 1—72.

 

 

 

THE GOSPEL ACCORDING TO ST. MARK. 235

st

 

he subordinates it to the will of God. St.
Luke (xxii. 42) here says, ‘“ Nevertheless
not my will, but thine, be done.” Hence it
appears that there was not, as the Monothe-
lites taught, one will, partly humanand partly
Divine, in Christ; but there were two dis-
tinct wills, one human and the other Divine,
both residing in the one Christ; and it was
by the subjecting of his human will to the
Divine that he wrought out our redemption.

Ver. 37.—And he cometh, and findeth
them sleeping, and saith unto Peter, Simon,
sleepest thou? Couldest thou not watch one
hour? St. Luke says (xxii. 45) that they
were “sleeping for sorrow.” So on the
Mount of Transfiguration he says (ix. 32)
that they were “ heavy with sleep.” ‘This
rebuke, which St. Mark tells us here was
pointedly addressed to Peter, seems to
glance at his earnest protestations of fidelity
made not long before. And our Lord calls
him by his old name of Simon. In St.
Matthew (xxvi. 40) it is less pointed; for
there, while our Lord looks at Peter, he
addresses them all. ‘“ He saith unto Peter,
What, could not ye watch with me one
hour?” This is just one of those graphic
little incidents which we may suppose St.
Mark to have received directly from St.
Peter.

Ver. 38.—Watch and pray, that ye enter
not into temptation. The great temptation
of the disciples at that moment was to deny
Christ under the influence of fear. And so
our Lord gives here the true remedy against
temptation of every kind; namely, watch-
fulness and prayer—watchfulness, against
the craft and subtlety of the devil or man;
and prayer, for the Divine help to over-
come. The spirit indeed is willing, but the
flesh is weak. Here our Lord graciously
finds excuses for them. It is as though he
said, “I know that in heart and mind you
are ready to cleave to me, even though the
Jews should threaten you with death. But
I know also that your flesh is weak. Pray,
then, that the weakness of the flesh may not
overcome the strength of the spirit.” St.
Jerome says, ‘In whatever degree we trust
to the ardour of the spirit, in the same
degree ought we to fear because of the
infirmity of the flesh.”

Ver. 39.—Saying the same words. The
repetition of the same words shows his fixed
determination to submit to the will of his
heavenly Father. Although the human
nature at first asserted itself in the prayer
that the cup might pass from him; yet ulti-
mately the human will yielded to the
Divine. He desired to drink this cup of
bitterness appointed for him by the will of
God; for his supreme desire was that the
will of God might be done.

Ver. 40.—And again he came, and found

 

them sleeping, for their eyes were very heavy
(xaraBapvyduevor); literally, weighed down.
They had not deliberately yielded them-
selves to sleep; but an oppressive languor,
the effect of great sorrow, had come over
them, so that they could not watch as they
desired to do; but by an involuntary action
they ever and anon slumbered. They wist
not what to answer him. They had no
excuse, save that which he himself had
found for them.

Ver. 41.—And he cometh the third time,
and saith unto them, Sleep on now, and take
your rest: it is enough (da7éye:); the hour is
come. Some have thought that our Lord
here uses the language of irony. But it is
far more consistent. with his usual con-
siderate words to suppose that, sympa-
thizing with the infirmity of his disciples,
he simply advised them, now that his bitter
agony was over, to take some rest during
the brief interval that remained. J¢ is
enough. Some commentators have thought
that the somewhat difficult Greek verb
(aréxer) would be better rendered, he ts at
a distance ; as though our Lord meant to
say, ‘‘ There is yet time for you to take some
rest. The betrayer is some distance off.”
Such an interpretation would require a full
stop between the clause now rendered, “ it
is enough,” and the clause, “the hour is
come;”’ so that the passage would read,
“Sleep on now, and take your rest; he
(that is, Judas) is yet a good way off.”
Then there would be an interval; and then
our Lord would rouse them up with the
words, ‘* The hour is come; behold, the Son
of man is betrayed into the hands of sin-
ners.” This interpretation all hangs upon
the true rendering of the word aréxe, which,
although it might be taken to mean “ he,”
or “it is distant,’ is nevertheless quite
capable of the ordinary interpretation, “ it
sufficeth.” According to the high authority
of Hesychius, who explains it by the words
anxédxpn and ééapke?, it seems safer on the
whole to accept the ordinary meaning, “ It
is enough.”

Ver. 43.—And straightway, while he yet
spake, cometh Judas, one of the twelve.
How the stupendous crime is here marked!
It was so startling a fact that “one of the
twelve” should be the betrayer of our Lord,
that this designation of Judas became
linked with his name: ‘Judas, one of the
twelve.” He comes not only as a thief and
a robber, but also as a traitor; the leader of
those who were thirsting for Christ’s blood.
St. Luke (xxii. 47) says that Judas “ went
before them,” in his eagerness to accomplish
his hateful errand. And with him a multi-
tude (not a great multitude; the word oats
has not sufficient authority). But though
not a great multitude, they would be a con-. = : : eo
pastes Seale oe He TS eae : Spain 7.
ees 2 panna ns NO Ore ES a _~ =e

Spoee ne ee aaa
= — ScPo $a Se eee Piatt eee oes a
. — SS a a a a Sat marae on ee Rr
; z . : ms ae = - coe re dettnsy GOrg ee go eee a aarti
Ss ne oe a i re Se rete Roper ae soa

236 THE GOSPEL ACCORDING TO ST. MARK. [on. xiv. 1—72.

 

 

siderable number. There would be a band

Christ in his serene majesty overpowered
of soldiers ; and there would be civil officers

them. There was something in his looks and

  

sent by the Sanhedrim. Thus Gentiles and
Jews were united in the daring act of
arresting the Son of God. St. John (xviii.
3) says that they had “lanterns and
torches;” although the moon was at the
full. ees
Ver. 44.—Now he that betrayed him had
given them a token, saying, Whomsoever I
shall kiss, that is he; take him, and lead him
away safely. Why was Judas so anxious
that Christ should be secured? Perhaps
because he feared a rescue, or because he
feared lest our Lord should hide himself
by an exercise of his miraculous power;
and so Judas might lose the thirty pieces
of silver.

Ver. 45.—And when he was come,
straightway he came to him, and saith,
Rabbi; and kissed him (xarepiancey avT dv) ;
literally, kissed him much. The kiss was
an ancient mode of salutation amongst the
Jews, the Romans, and other nations. It is
possible that this was the usual mode with
which the disciples greeted Christ when
they returned to him after any absence.
But Judas abused this token of friendship,
using it for a base and treacherous purpose.
St. Chrysostom says that he felt assured by
the gentleness of Christ that he would not
repel him, or that, ifhe did, the treacherous
action would have answered its purpose.

Ver. 47.—But a certain one of them that
stood by drew his sword, and smote the ser-
vant of the high priest, and struck off his
ear (apetrAev adtov To@tiov). We learn from
St. John (xviii. 10) that this was Peter.
St. John also is the only evangelist who
mentions the name (Malchus) of the high
priest’s servant. Malchus would probably
be prominent amongst them. St. Luke
(xxil. 51) is the only evangelist who men-
tions the healing of the wound by our Lord.

Ver. 48.—We learn from St. Matthew
(xxvi. 52) that our Lord rebuked his dis-
ciples for their resistance; after which he
proceeded to rebuke those who were bent
upon apprehending him. Are ye come out,
as against a robber (as én) Anorhy), with
swords and staves to seize me? The order
of events in the betrayal appears to have
been this: First, the kiss of the traitor
Judas, by which he indicated to those who
were with him which was Jesus. Then
follows that remarkable incident mentioned
only by St. John (xviii. 4—6), “Jesus...
went forth, and saith unto them, Whom seek
ye? They answered him, Jesus of Nazareth.
Jesus saith unto them, I am he. And
Judas also, which betrayed him, was stand-
ing with them. When therefore he said
unto them, I am he, they went backward,
and fell to the ground.” The presence of

 

 

manner, as he repeated these words, “I am
he,” words often used before by him, that
caused them to retreat backwards, and to
prostrate themselves. It was no external
force that produced this result. The Divine
majesty flashed from his countenance and
overawed them, at least for the moment.
At all events, it was an emphatic evidence,
both to his own disciples and to this crowd,
that it was by his own will that he yielded
himself up to them. Perhaps this incident
fired the courage of St. Peter: and SO, as
they approached to take our Lord, he drew
his sword and struck off the ear of Malchus,
Then our Lord healed him. And then he
turned to the multitude and said, “ Are ye
come out as against a robber, with swords
and staves, to seize me?”

Ver. 49.—But this is done that the Scrip-
tures might be fulfilled. This, as it stands
in the original, is an incomplete sentence ;
in St. Matthew (xxvi. 56) the sentence occurs
in its complete form. In both cases it has
been questioned whether the words are those
of our Lord, or whether they are the com-
ment of the evangelist. On the whole, it
would seem more probable that they are our
Lord’s words, which seem almost required
to conclude what he had said before.

Ver. 50.—And they all left him, and fled.
But soon afterwards two of them, Peter and
John, took courage, and followed him to
the house of the high priest.

Ver. 51.—And a certain young man fol-
lowed with him, having a linen cloth cast
about him, over his naked body : and they lay
hold on him, St. Mark is the only evangelist
who mentions this incident; and there seems
good reason for supposing that he here de-
scribes what happened to himself. Such is
the mode in which St. John refers to himself
in his Gospel, and where there can be no
doubt that he is speaking of himself, If
the conclusion in an earlier part of this com-
mentary be correct, that it was at the house
to which John Mark belonged that our Lord
celebrated the Passover, and from whence
he went out to the Mount of Olives; what
more probable than that Mark had been with
him on that occasion, and had perhaps a
presentiment that something was about to
happen tohim? What more likely than that
the crowd who took Jesus may have passed
by this house, and that Mark may have been
roused from his bed (it was now a late hour)
by the tumult. Having a linen cloth (owddva)
cast about his naked body. The sindon was
a fine linen cloth, indicating that he belonged
to a family in good circumstances. It is an
unusual word. In every other place of the
New Testament where it is used it refers

' to the garment or shroud used to cover tliecH. xIv. 1—72.] THE GOSPEL ACCORDING TO ST. MARK. 237

 

bodies of the dead. The stndon is supposed
to take its name from Sidon, where the
particular kind of linen was manufactured
of which the garment was made. It was a
kind of light cloak fre quently worn in hot
weather.

Ver. 52.—But he left the linen cloth, and
fled naked. This somewhat ignominious
flight is characteristic of what we know of
St. Mark. It shows how great was the panic
in reference to Christ, and how great was the
hatred of the Jews against him, that they
endeavoured to seize a young man who was
merely following with him. It shows also
how readily our Lord’s enemies would have
seized his own disciples if they had not taken
refuge in flight.

Ver. 53.—And they led Jesus away to the
high priest. This high priest was Caiaphas.
But we learn from St. John (xviii. 13) that
our Lord was first brought before Annas, the
father-in-law of Caiphas. Annas and his
five sons held the high priesthood in succes-
sion, Caiaphas, his son-in-law, stepping in
between the first and the second son, and
holding the office for twelve years. It is
supposed that it was in the house of Annas
that the price of the betrayal was paid to
Judas. Annas, though not then high priest,
must have had considerable influence in the
counsels of the Sanhedrim; and this will

robably explain the fact of our Lord having
bah first taken to him.

Ver. 54.—And Peter had followed him afar
off, even within, into the court(els ry abAhy)
of the high priest. This court was the place
where the guards and servants of the high
priest were assembled. Our Lord was within,
in a large room, being arraigned before the
council. St. John informs us (xviii. 15)
that he himself, being known to the high
priest, had gone in with Jesus into the court
of the high priest ; and that he had been the
means of bringing in Peter, who had been
standing outside at the door leading into
the court. We now see Peter among the
servants, crouching over the fire. The
weather was cold, for it was early spring-
time ; and it was nowafter midnight. Peter
Was warming himself in the light of the fire
(rpds Td pHs), and so his features were clearly
seen in the glow of the brightly burning
charcoal.

Ver. 55.—Now the chief priests and the
whole council sought witness against Jesus
to put him to death, and found it not. Their
supreme object was to put him to death;
but they wished to accomplish their object
in a@ manner consistent with their own
honour, so as not to appear to have put him
to death without reason. So they sought for
false witnesses against him, that they might
deliver the Author of life and the Saviour
of the world to death. For in real truth,

although they knew it not, and were the
instruments in his hands, he had determined
by the death of Christ to bestow on us both
present and eternal life.

Ver. 56.—For many bare false witness
against him, and their witness agreed not
together. Whatever things these witnesses
brought forward were either false, or self-
contradictory, or beside the purpose.

Vers. 57, 58,—And there stood up certain,
and bare false witness against him, saying,
We heard him say, I will destroy this temple
that is made with hands, and in three days
I will build another made without hands,
St. Matthew (xxvi. 60) says that they were
two. What our Lord had really said was
this—we read it in St. John (ii. 19)—* De-
stroy this temple; and in three days I will
raise it up.” These words the false wit-
nesses perverted ; for they assigned to Jesus
the work of destruction which he lett to the
Jews. Hedid not say, “ I will destroy ;” but
“Do ye destroy, and I will rebuild.’ Nor
did he say, “I will build another; ” but ‘I
will raise it up,” that is, from the dead; for
St. John tells us that “he spake of the temple
of his body,” in which, as in a temple, there
dwelt the fulness of the Godhead. He
might have said plainly, “I will rise from
the dead;” but he chose to speak as in a
parable, According to their witness, how-
ever, our Lord’s words would appear as little
more than an empty boast, certainly not as
anything on account of which such a charge
as they desired could be brought against
him.

Vers. 60, 61—And the high priest stood
up in the midst, and asked Jesus, saying,
Answerest thou nothing? ... But he held
his peace, and answered nothing. The high
priest would naturally be seated at the top
of the semicircle, with the members of the
Sanhedrim on either side of him, and the
Accused in front of him. Now he rises from
his seat, and comes forward into the midst
(eis Td wéoov), and demands an answer. But
Jesus answered nothing. It would have
been a long and tedious business to answer
such a charge, which involved a garbled and
inaccurate statement of what he had said.
It would have answered no good purpose to
reply to an accusation so vague and inac-
curate. Our Lord knew that, whatever his
answer was, it would be twisted so as to make
against him. Silence was therefore the most
dignified treatment of such an accusation.
Besides, he knew that his hour was come.
The high priest now asks him plainly, Art
thou the Christ, the son of the Blessed? Here
he touches the point of the whole matter,
Christ had frequently declared himself to
be such. Caiaphas, therefore, now asks the
question, not because he needed the in-
formation, but that he might condemn him.Seas SSS a,

tv = Fae itn Sesaeea reap
wane Seah ane ete See
ies Sent

 

THE GOSPEL ACCORDING TO ST. MARK.

fou. x1v. 1—72.

 

Ver. 62.—To this question our Lord re-
turns a plain and candid answer, out of
reverence for the Divine Name which, as St.
Maithew and St. Luke tell us, had been
invoked by the high priest, and also out of
respect for the office of the high priest, by
whom he had been put upon his oath. St.
Chrysostom says that our Lord answered
thus that he might leave without excuse all
those who listened to him, who would not
hereafter be able to plead in the day of
judgment that, when our Lord was solemnly
asked in the council whether he was the
Son of God, he had either refused to answer,
or had answered evasively. This answer of
our Lord is full of majesty and sublimity.
He is arraigned as a criminal, standing in
the midst of the chief priests and scribes, his
bitter enemies ; and it is as though he said,
“You, O Caiaphas, and you the chief priests
and elders of the Jews, are now unjustly
condemning me as a false prophet and a
false Christ; but the day is at hand when I,
who am now a prisoner at your judgment
seat, shall sit on the throne of glory as the
Judge of you and of all mankind. Youare
now about to condemn me to the death of
the cross; but I shall then sit in judgment
upon you, and condemn you for this terrible
guilt of slaying me, who am the true God
and the Judge of the world.”

Ver. 63.—And the high priest rent his
clothes (S:apphtas robs xitGvas); literally, his
tunics ; St. Matthew (xxvi. 65) has ra iudria,
literally, his garments. None but people of
rauk wore two tunics. The Greek verb
here rendered “ rent” implies violent dra-
matic action. The Jewish tunic was open
under the chin, and large enough to receive
the head, so that it could easily be placed
over the shoulders, by inserting the head.
When the wearer wished to give this sien
of indignation or grief, he would seize the
garment at this opening with both hands,
and violently tear it asunder down to the
waist. But it was unlawful for the high
priest to do this in a private grief (Lev. x. 6).
Some of the Fathers think that by this action
Caiaphas involuntarily typified the rending
of the priesthood from himself and from the
Jewish nation.

Ver. 64.—They all condemned him to be
worthy of death (voxov @avdrov). There
were, therefore, none there but those who
were known to be opposed to our Lord. It
will be remembered that all these proceed-
ings were illegal.

Ver. 65.—And some began to spit on him.
St. Matthew (xxvi. 67) says, “Then did they
spit in his face.” That Divine face, to be
reverenced and adored by every creature,

 

was exposed to this vile contumely; and he
bore it patiently. ‘TI hid not my face from
shame and spitting” (Isa. 1.61). And the
officers received him with blows of their hands
(of danpéra partouaci adtdy ZraBov).

Ver. 66.—And as Peter was beneath in the
court. The room in which the Sanhedrim
were assembled was an upper chamber.

Ver. 67.—And seeing (id0i0c) Peter warm-
ing himself, she looked upon him (éuBaAdbaca
avTé). She looked upon him, in the light of
the fire, so as to see his features distinctly.
This was one of the menial servants who
attended to the outer door of the court, and
perhaps had been the one to let in Peter;
so that she could say with some confidence,
Thou wast also with the Nazarene, even
Josus.

Ver. 68.—But he denied, saying, I neither
know, nor understand what thou sayest.
“This shows the great terror of Peter,” says
St. Chrysostom, ‘“ who, intimidated by the
question of a poor servant-girl, denied his
Lord; and who yet afterwards, when he had
received the Holy Spirit, could say, ‘We
ought to obey God rather than man.’” JI
neither know, nor understand what thou sayest.
Every word here is emphatic. It amounts
to this: “So little do I know who this Jesus
is, that I know not what you say or what
you ask concerning him. I know not who
or what he is or anything about him. A
question has been raised as to the number
of times that Peter denied our Lord. The
narratives are best explained by the con-
sideration that all the denials took place in
the house of Caiaphas. Furthermore, the
accounts of the evangelists may be reconciled
thus: First, Peter denied the Lord in the
court of the high priest, when he was first
asked by the maidservant, as he sat over
the fire (Matt. xxiv. 69); secondly, he
denied him with an oath; thirdly, when
urged still more, he denied him with many
oaths and execrations. The cock crew the
first time after the first denial, when we read
(Matt. xxvi. 71) that he went out into the
porch (rpoavaAvv). This crowing would be
about one or two inthe morning. The second
crowing would not be until five or six. This
shows us the length of time that the pro-
ceedings lasted. It was doubtless as Jesus
passed through the court that he gave Peter
that look of unutterable pain and grief which
moved him at once to repentance.

Ver. 72.—And when he thought thereon,
he wept (kal élBaddy, %cAae, not exAause).
The word implies a long and continued
weeping.

This concludes the preliminary trial, the
whole proceedings of which were illegal.cH. XIv. 1—72.] THE GOSPEI, ACCORDING TO ST. MARK. 239
So ee
HOMILETICS,

Vers. 1, 2.— The plot. The apprehension and death of Jésus were brought about by
a combination between his foes and a professed friend, The avowed enemies employed
the necessary force, and secured the authority of the Roman governor for his cruci-
fixion ; and the disciple suggested the occasion, the place and time of the capture, and
delivered his Master into the hands of the malignant persecutors. The events of the
first three days of this Passion week had been such as to enrage the Pharisees and
scribes beyond all bounds. The only way in which it seemed possible for them to
retain their threatened influence, necessarily diminished and discredited by their
repeated public confutation, seemed to be this—to strike an immediate and decisive
blow at the Prophet whom they were unable to withstand upon the ground of
argument and reason,

I. THE ENEMIES WHO PLOTTED AGAINST CHRIST, These seem to have included all
classes among the higher orders of society in Jerusalem, who, whatever their distinc-
tions, rivalries, and enmities, concurred in hatred of the Holy One and the Just. The
chief priests, who were largely Sadducees, the scribes, and the Pharisees, who were the
most honoured leaders of the people in religion, all joined in plotting against him who
attacked their various errors with equal impartiality, and whose success with the
people was undermining the power of them all.

Il. THE CRAFT AND CAUTION oF CuHRIST’s ENEMIES. It was in accordance with the
nature of such men that they should have recourse to stratagem. Open violence was
scarcely after their manner, and was out of the question in this case; for many of the
people honoured the Prophet of Nazareth, and would probably have interfered to pro-
tect or to rescue him from the onset of his enemies. Upon days of great popular
festivals the people thronged every public place, where Jesus might be found teaching
those who resorted to him ; and those who delighted to listen to Jesus would certainly
resist his capture. The opposition of Christ’s enemies to his teaching had been
captious, and it is not surprising to find that their plot for his destruction was cunning
and secret.

Ill. THE PuRPOSE oF CuRIST’s ENEMIES—HIS DESTRUCTION. This had, indeed, been
foreseen and foretold by himself; but this does not lessen the crime of those who com-
passed his death. The resolution to slay Jesus seems to have been taken be ause of the
popular impression produced by the raising of Lazarus, and because of the discussions
which had only just now taken place between him and the Jewish leaders, whom he
had overcome in argument and put to silence. Thus, he had come up to the metro-
polis with the intention of so conducting his ministry as he was well aware would
bring down upon him the wrath of his bitter foes,

1V. THE SEASON AND OCCASION OF THIS PLOT. It was at the time of the Passover
assemblies and solemnities that these deliberations took place. In this there was a
coincidence which was not unintended, and which did not escape the observation of
the Church. “Christ our Passover ”’—our Paschal Lamb and Sacrifice—* was slain
for us.” The Lamb of God came to take away the sin of the world. His death has
become the life of humanity ; his sacrifice has wrought the emancipation of a sinful race.

Vers. 83—9.— Tribute of grateful love. A singular interest attaches to this simple
incident in Christ’s private life. Proud and foolish men have tried to turn it into
ridicule, as unworthy of the memory of a great prophet. But they have not succeeded,
Our Lord’s own estimate of Mary’s conduct is accepted, and the world-wide and lasting
renown promised by Jesus has been secured. The record of the graceful act of the
friend of Jesus is instructive, touching, and beautiful. And the commendation which
the Master pronounced is an evidence of his human and sympathizing appreciation of
devotion and of love.

I. THE ACCEPTABLE MOTIVE TO CHRISTIAN SERVICE IS HERE REVEALED. Mary was
prompted, not by vanity and ostentation, but by grateful love. This had been
awakened both by his friendship and teaching, and by his compassionate kindness in
raising her brother from the dead. What Jesus appreciated was Mary’s love. Services
and cifts are valuable in Christ’s view, not for themselves, for he needs them not, buteae

a ee ta ee

ee poi
| a i nee ne ee
eee ee Se ese

  

 

 

 

240 THE GOSPEL ACCORDING TO ST. MARK. [cu. xiv. 1—72.

ya

 

as an expression of his people’s deepest feelings. Let Christians consider what they
owe to their Saviour—salvation, life eternal. ‘They may well exclaim, “ We love him,
because he first loved us.” Acceptable obedience does not come first, for in such case
it would be a form only; but if love prompts our deeds and services, they become
valuable even before Heaven.

II. THE NATURAL MODES OF CHRISTIAN SERVICE. These are severally exemplified in
this incident. 1. Personal ministry. Mary did not send a servant; she came herself
to minister to Jesus. There is some work for Christ which most Christians must do
by deputy ; but there is much work which may and should be done personally. In
the home, in the school, in the Church, in the hospital, we may individually, according
to opportunity and ability, serve the Lord Christ. What is done for his “little ones”
he takes as done for himself. 2. Substance. Mary gave costly perfume, estimated to
have cost upwards of ten pounds of our money. She had property, and therefore gave.
All we have is his, who, when he purchased us with his blood, purchased all our powers
and possessions. It is a precious privilege to offer him his own. “It is accepted
according to what a man hath.” 3. Public witness. Mary anointed the Master’s feet
in the presence of the company, and thus declared before all those assembled her devo-
tion to him. It is good for ourselves that we should witness to our Saviour, and it
is good for others who may receive our testimony. It is a disgrace to professing
Christians when they are ashamed of the Lord who redeemed them.

Ill, THe TRUE MEASURE OF CHRISTIAN SERVICE. She did, it is recorded, what she
could; she gave what she had to give. This is an example worthy of universal
imitation. We are reminded, as it were paradoxically, of two apparently opposed
characteristics of Christian action and liberality. 1. How much devoted friends of
Christ may do! Men may do much for harm and evil; and, on the other hand,
what good even one person has sometimes accomplished in private life! What can be
done should be done. 2. Yet, how limited are men’s powers! If Christians could do
more than they do, how vast a field of labour stretches around them! We are limited
in our powers for usefulness. Our means may be small, our circle of influence restricted.
Our powers of body and of mind are often a restraint upon us; our life is brief, even at
the longest. ‘The sister of Bethany could not do what others might; nevertheless,
what she could do she did. And we are never to rest in inactivity and indolence,
because the claims are so many, and our powers are so small, and our opportunities
so few.

1V. THE APPROVAL AND ACCEPTANCE OF CHRISTIAN SERVICE. 1. The Lord accepts
what his friends bring to him, as the expression of their love, in proportion to their
means and powers. He is not influenced by men’s regards. Good men as well as bad
men often disapprove wise and benevolent actions. He judgeth not as man judgeth.
2. The Lord rewards the grateful and devoted friends who minister unto him. He
enlarges their opportunities of usefulness and service here. “To him that hath shall be
given.” And he will hereafter recompense them in the resurrection of the just, when
he shall say, “ Enter thou into the joy of thy Lord.”

AppiicatTion. 1. Let Christians give love its way, and follow where it leads. There
is no danger of our loving our Saviour too ardently, or of our serving him too zealously.
2. If your means of showing devotion be but few, fret not ; only let it be said, “ They
have done what they could.”

Vers. 10, 11.—The traitur. That there should be a traitor in the camp of our Lord’s
followers and professed friends, may be regarded as an instance of the Divine forbear-
ance, which tolerated one so unworthy, and also asa fulfilment of the predictions of
Scripture. The fact is, however, one which is fraught with instruction and warning to
every disciple of the Lord.

I. THE AGGRAVATIONS OF THE TRAITOR’S @uIuT. These are to be recognized in two
circumstances which have been recorded regarding Judas Iscariot. 1. He was not
only a disciple and follower of Jesus; he was actually one of the twelve. ‘These were
admitted to an especial intimacy with Jesus; they knew his movements, they shared
his privacy, they heard his language of friendship and partook his counsels. All this
made the treachery of one of this select band the more guilty and reprehensible.
2. He was entrusted with office in the little society to which he belonged. ‘The treasurerwi ATV. I—72.) TAR GOSPEL ACCORDING T0 ST. MARK, 241

oe Ge eS

of the twelve—althouch, doubtless, their means were always small—-Judag bare the bag,
and made the purchases necessary for the wants of the companions, and even gave
from the general poverty for the relief of those poorer than they. He was accordingly
a trusted official, who abused the confidence reposed in him.

I]. THe mottves 109 THE TRAITOR’S GUILT. These were probably two. 1, Judas
Was dissatisfied with his Master’s methods, Doubtless hig expectations were of a
carnal character ; he wished Jesus to declare himself a King, and to assign to his twelve
friends posts honourable and lucrative in this new kingdom, It may have been to
hasten on this Catastrophe that the Iscariot acted as he did. 2. Judas Was covetous,
and was prompted in his treason by the love of money. He secured from the chief
priests the thirty shekels Which formed the customary price of a slave—« the price of
him that was valued !” Surely it is a warning against avarice and covetousness, to
find a professed friend of Jesus misled by these degrading vices !

Itl, Tux ovrcome or THE TRAITOR’s GuILT, 1. Tf might have been difficult for our
Lord’s enemies to have seized him had they not been in the confidence of one of his
companions. There were obvious reasons Why the arrest could not have taken place
at Bethany or in Jerusalem. It was the duplicity and treachery of Judas that sug-
gested the garden of Prayer as the scene of this disgraceful apprehension. 2, 'T'o Judas
the consequences were terrific. In remorse and despair he afterwards took his life,
3. Yet how was all this overruled for wise and gracious ends! The treachery of the
Iscariot was the occasion of the crucifixion of Jesus, and this was the means of the
salvation of the world !

Vers. 12—26.— The Paschal supper. The Lord’s Supper is a distinctively Christian
ordinance. Yet this record Shows us that it was our Lord’s design that it should be
linked on to an observance with which his disciples were already familiar, He thus
took advantage of a principle in human hature, and connected the associations and recol-
lections which to the Hebrew mind were most sacred, with what was to be one of the
holiest and most pathetic engagements of his people throughout all time,

I. THE occasion anp CIRCUMSTANCES OF THE INSTITUTION oF THE Lorp’s Suppgr, 1,
The place in which this festival was first celebrated was provided by Willing friendship.
The circumstantial narrative points to the high probability that some wealthy friend
of the Lord Jesus placed the guest-chamber of his house at J rusalem at the disposal
of the Master whom he honoured. There was something very appropriate in the con-
secration in this manner of the offices of human love, 2. The time is very instructive
and pathetic. It was evening ; it was the last evening of rest and peace our Lord
should enjoy; it was the evening which preceded the day of his sacrifice, 3. The
company consisted of the twelve favoured Companions of Jesus. Judas was at the
meal, but retired before the institution of the Kucharist. How sacred and congenial a
gathering! How sweet and touching this calm which came before the bursting of the
storm! 4, The occasion was the observance of the Paschal meal. Thus the licht of
the Hebrew Passover was shed upon the Christian sacrament and Eucharist. Thus it
Was suggested to the apostle that « Christ our Passover was slain for us.”

Il. THE Trovsie WHICH SADDENED THE SuppgEr, Evidently this made a deep impres-
sion upon all who took part in the meal, They saw that their Master was distressed,
and they felt with him the touching sorrow. The treachery of Judas was known to
him who needed not to be told what was in man. The grief which weighed down the
heart of the Lord was communicated by him to all the sympathizing members of the
group. The sin which was bringing Jesus to the cross was gathered up and made
visible and palpable in the conduct of the traitor. And the sensitive hature of our
High Priest was affected and oppressed by it. :

il, Tue sprrirvan rmport OF THE SUPPER. 1. It was a commemoration of the
Lord’s sufferings and death, The broken bread was intended to keep In perpetual
memory the body which was broken; the wine poured out to recall to Christian hearts
throughout all time the blood which was shed, 4. ‘It was a symbol. _ Here is the
explanation of the Lord’s own words concerning eating the flesh and drinking the blood
of the Son of man. Thus are we taught and helped to feed on him by faith who is the
sread of life.

e S Tae PROPHECY AND PROMISE OF THE Suprer. It hada first chief bearing upon
MARK—I, RTHE GOSPEL ACCORDING TO ST. MARK. [cH. x1v. 1—72,

 

ed on to the future; it prefigured the marriage supper of the
Lamb. In the kingdom of God the heavenly wine should be quaffed; in the upper
temple the plaintive hymn of the sacrament should be exchanged for the triumphal

anthem of the clorified, immortal host and choir.
AppiicaTion. 1. The blood was shed for many ; have we shown our consciousness
5? 2, Let every communicant tremble lest he betray the Lord,

that it was shed for u
and ask with concern and contrition, “ Lord, is it Lex

the past, yet it point

Vers, 27—31.—Anticipation. Long before had our Lord clearly realized what would
be the end of his ministry of benevolence and self-denial. ‘The prospect of ungrateful
violence leading to a cruel death had not deterred him from efforts for the good of those
whom he loved and pitied. And now that the blow was just about to fall upon him,
his mind was no less steadfast, although his heart was saddened.

I, JESUS ANTICIPATES HIS OWN SUFFERINGS, AND THE RESURRECTION WHICH SHOULD
FOLLOW HIS DEATH. 1. He foresaw that, as the Good Shepherd, he should be smitten.
He was to lay down his life for the sheep, that they might be saved and live. 2. He
foretold that he should rise, and should be found in Galilee in an appointed place.
This assurance gives us an insight into the considerate kindness of the Redeemer, who
not only resolved to triumph for mankind, but took care for his own friends that their

solicitude might be relieved, and that his intimacy with them might be renewed.
Il. Jesus ANTICIPATES THE CONFUSION AND UNFAITHFULNESS OF HIS DISCIPLES.

Sorely as this prospect must have distressed his heart, he was not by it to be deterred
from his purpose. about to act, that they

He foretold to his friends how they were
might learn a lesson of their own frailty and dependence upon unseen aid. 1. Offence
and scattering were foretold concerning all. ‘This, as the record informs us, came to
pass; for in the hour of his apprehension “they all forsook him, and fled.” 2. The denial
of the foremost and the boldest of the twelve was also foretold. Peter loved Christ,
had displayed a remarkable insight into Christ’s nature, and now professed, in the
ardour of his attachment, a readiness to

die for his Lord. It was as though nothing
that could distress the Divine Saviour should be wanting to his sufferings and sacrifice ;
he consented even to be denied by the foremost of the select and beloved band. 0.
Jesus knew the hearts of his disciples better than they knew their own. They vehe-
mently asserted their attachment, their devotedness, their unswerving fidelity. But
he knew the underlying natu

re which afforded at present no foundation for their resolu-
tions and protestations. And he was ev

idently prepared for what actually happened ;
it did not take him by surprise. Only after his ascension, and the baptism with the
Spirit, could the apostles withstand the onset of the foe, the rage of the persecutor.
PRACTICAL LESSONS.

1. Learn the frailty and feebleness of human nature. 2. Learn
the steadfastness and the love of the Saviour. 3. Learn the necessity of dependence
upon Divine grace to keep from falling.

Vers. 32—42.—Gethsemane. How pathetic is this scene! Here we are in the
presence of the sorrow of the Son of man; and there is no sorrow like this sorrow.
Here we see Christ bearing our oriefs, carrying our sorrows—a load beneath which
even he almost sinks! It is not to usa spectacle merely of human anguish; we are
deeply and personally snterested in the agony of the Son of God. It was for our sake
that the Father spared not his own Son. It was for our sake that Jesus, our High
Priest, offered up prayers and supplications with strong crying and tears unto God, and”
learned obedience by the things which he suffered. The last quiet evening of fellow-
ship has been passed in the upper room at J erusalem by Jesus and the twelve. ‘The
last. discourse—how full of encouragement and consolation!—has been delivered.
The last, the most wonderful and precious, prayer has been offered by the Master for
his disciples. Instead _of returning, as on the earlier evenings of the week, to the
seclusion of hospitable Bethany, the little company proceed to a spot where Jesus was
wont to retire, from the excitement of the city ministry, for meditation and for prayer.
By the light of the Paschal moon they pass through the open gate, and, leaving the
city walls behind them, descend into the valley of the Kedron. very heart is full of
the sacred words which have just been spoken, and silence falls upon the pensive
croup. On the slope of Olivet they halt at an enclosure, where aged olive trees cast acu. XIv.1—72.] THE GOSPEL ACCORDING To gT. MARK, 243

sombre shade, and the rocks offer in their recesses a meet scene for lonely prayers. It
is the garden of the olive-press, well known to every member of the band. Leaving
the rest behind him, Jesus takes with him the favoured three, who are witnesses to
the awe and deadly sorrow that come upon him. He entreats their Sympathy and
watchfulness, and then Withdraws to a spot where in solitude he pours out all his soul
in prayer. The hour indeed hag come, ‘I'he ministry of toil is over, and the ministry
ot suffering and of sacrifice only now remains. He is straitened until the last baptism
be accomplished. The shadow of the cross has often before darkened his holy path; the
cross itself is just upon him now. Hitherto his soul has been almost cloudlessly serene ;
in this hour the tempest of sorrow and of fear Sweeps over him and lays him low.
There is no resource gave in prayer. Earth rejects him, man despises him. So he turns
to heaven ; he cries to the Father, He is feeling the pressure of the world’s sin; he
IS facing the death which that sin, not his, has merited. It is too much, even for
Christ, in his humanity, and he implores relief. “Oh that this cup may pass untasted ! ”
Yet, even with this utterance of natural feeling, there is blended a purpose of submis-
Sion: “ Not my will, O my Father, but thine, be done!” It is the crisis of agony,
unexampled, never to be repeated! An agony of grief, an agony of prayer, an agony
that finds its vent in every pore. Angelic succour Strengthens the fainting and ex-
hausted frame. Is there human sympathy with the Sufferer? Surely the dear friends
and scholars—they are praying with and for him! His craving heart draws him to the
spot, to find them neither watching nor praying, but asleep! He treads the wine-
press alone! It is an added drop of bitterness in the bitter cup. “ What, could ye
not—not even Peter—watch with me—not for one short hour?” Alas! how feeble is
the flesh, even though the spirit be alert and active! The prayer of Jesus, repeated
with intensest fervour, gains in perfectness of submission. Thrice he retires to renew
his supplication, with a growing acquiescence in the Father’s will; thrice he approaches
his chosen friends, each time to be disappointed by their apathy. But now the victory
has been won. Jesus has wrestled in the garden that he may conquer on the cross.
He leaves his tears and cries behind. For the eleven there is no further opportunity
for sympathy ; for the Master there is no more hesitation, no more outpouring of per-
sonal distress. He loses himself in his work. With the cross before him, a former
exclamation seems to arise from the depths of his spirit: “For this cause came I unto
this hour.” He goes forward to meet the betrayer and his band, « tise up, let us
; behold, he is near who betrays me!”

I. Our Saviour’s suFFERINGS IN HIS OWN SOUL. It is noticeable that, up to this
point in his earthly career, Jesus had maintained singular tranquillity of soul and com-
posure of demeanour. He had been tempted by the devil; he had been calumniated
by his enemies; he had been disappointed in professed friends; but his calm seems to
have been unrufiled. And it is also noticeable that, after his agony in the garden, he
Tecovered his equanimity; and both in the presence of the high priest and of the
governor, and (generally speaking) when enduring the agonies of crucifixion, showed
the self-possession, the dignity, the uncomplaining resignation, which have been the
occasion of world-wide and enduring admiration. But this hour in Gethsemane was
the hour of our Lord’s bitter grief and anguish, when his true humanity revealed itself
in cries and tears, in prayers and prostration, in agony and bloody sweat. How is this
to bé accounted for? That his nature was pre-eminently sensitive we cannot doubt.
Never was a heart so susceptible to profound emotion as the heart of the High Priest
who is touched with the feeling of our infirmities, because he had been in all points
tried and tempted even as we are, though without sin. But what occasioned, in this
hour, feeling so deep, anguish so poignant? ‘Toa certain extent we can clearly under-
stand his sorrows, but there is a point here at which our finite understanding and our
imperfect human sympathies necessarily fail us. It is clear that Jesus foresaw what
was approaching. He was not ignorant of the hostility of the Jewish leaders, of the
treachery of Judas, of the fickleness of the populace, of the timidity of his own disciples,
And, by his Divine foresight, he knew what the next few, awful hours were to bring
him. There awaited him bodily pain, scourging, and crucifixion ; mental distress in
the endurance of the insults of his foes, the desertion of hig friends, the ingratitude of
the people for whom he had laboured and whom he had benefited. All this Wwe can
understand ; but what careful reader of the narrative can deem even all this a sufficient

TO
Oo244
oe ee ee

oe unparalleled? 1b is, indeed, true that the sufferings and death of

explanation for w od ? (
Jesus were undeserved; but this fact, and his own consciousness of innocence, might
rather relieve than aggravate his distress. The fact 1s that, when we read of his being

amazed and appalled—‘‘exceeding sorrowful unto death,” and asking that if possible he
might be spared the approaching experience of shame and anguish—we are compelled
to regard our Saviour in the light of our Representative and Substitute. His mind was,
in a way we cannot understand, burdened with the world’s sin, and his body was
about to endure death which he did not deserve, but which he consented to pass
through that he might be made perfect through sufferings, and that he might give his

life a ransom for many. In the garden of the olive-press the Redeemer endured the

unprecedented pressure of human sin and human woe!
TI. Our SAVIOUR’S PRAYER TO THE Farner. The words of Jesus are reported some-
what differently by the several evangelists, from which we may learn that it is not so
much the language as the meaning which is important for us. 1. Observe the address :
« Abba, Father!” It is clear that our Lord was conscious of the personal favour and

approval of him to whom he was rendering obedience, never So acceptable as in the

closing scenes of the earthly ministry. 2. The petition 18 very remarkable: it was

that the hour might pass, and that the cup might be taken away untasted. We are

admitted here to witness the workings of Christ’s human nature. He shrank, as we

should do, from pain and insult, from slander and cruelty. Although he had forewarned

his disciples that there was a baptism for him to endure, a bitter cup for him to drink,

now that the time approached, the trial was so severe, the experience so distressing,

that had he been guided by his individual feelings he would fain have avoided a doom

so unjust and so overwhelming, 3. The qualification added explains what would
otherwise be inexplicable. Jesus did not absolutely ask for release ; his condition was,
“Tf it be possible,” and his conclusion, “ Not my will, but thine, be done!” ‘There was
no resistance to the Father’s appointment; on the contrary, there was perfect submis-
sion. Not that the Father took pleasure in the Son’s sufferings, but the Father
appointed that the ransom should be paid, that the sacrifice should be offered.

III. Our SAVIOUR’S CLINGING TO HIS DISCIPLES. Very touching is our Lord’s attach-
ment to the eleven; “he loved them unto the end;” he took them with him to the
garden. And very touching is his craving for human sympathy. Although his
anguish could be best endured alone, he would have the little band not far off, and the
favoured three he would have close by him. If they would watch with him one hour,
the one only, the one last remaining hour of fellowship—if they would pray for them-

selves, perhaps for him—it would be a solace to his tender soul; to be assured of their
sympathy, to be assured that, even on earth, he was not alone; that there was, even
now, some gratitude, some love, some sympathizing sorrow, left on earth. Why Jesus
should have gone thrice to see whether his three nearest friends were watching with him
in the hour of his bitter woe, scems only to be explained by considering his true
humanity, his heart yearning for sympathy. Even his prayers, fervent though they
were, were interrupted for this purpose! ‘There is a tone of reproach in his final per-
mission, “ Sleep on now ! ”—now that the glimmering of the torches is seen through the
olive boughs as their bearers cross the deep ravine, now that the step of the traitor
falls upon the ear of the betrayed. A sad reminder of “the irreparable past; ” an ever-
lasting expostulation, again and again in coming years to ring in the ear of each
slumberous, unsympathizing disciple, and rouse to diligence, to watchfulness, to prayer.

IV. Our SAVIOUR’S RESIGNATION AND ACCEPTANCE OF THE FUTURE BEFORE HIM. His
bodily weakness was supported by angelic succour. His spirit was calmed by prayer,
and by the final assurance that from the cross there was no release, except at the cost
of the abandonment of his work of redemption. From the moment that the conflict
was over, and his mind was fully and finally made up to accept the Divine appoint-
ment—from that moment his demeanour was changed. Instead of seeking sympathy
from his disciples, he spoke words of authority and encouragement to them, in their
weakness and their panic. Instead of falling upon his knees or upon his face, in agony
and tears, he went forward to meet his betrayers. Instead of seeking release from the
impending fate, he offered himself to his foes. He put forth his hand to take the cup from
which he had so lately shrunk. He boldly met the hour which, in the prospect, had
scemed almost too awful to encounter. He had now no will but his Father’s, no aim~

CH. XIV. 1—72.] THE: GOSPEL ACCORDING TO ST, MARK. 245

 

as our salvation. Even now he saw ‘of the travail of his soul, and was satisfied.”

For the joy that was set before him, he endured the cross, despising the shame!” The
unity of the Saviour’s sacrifice is thus apparent. He was obedient unto death; and
the triumph of the spirit in Gethsemane Was part of his filial and perfect obedience.
Indeed, it would seem that the price of our redemption was paid, spiritually, in the
garden; and, in the body, upon the cross!

APPLICATION, 1. This representation of our Saviour’s character is peculiarly fitted
to awaken our reverence, gratitude, and faith. As we trace our Saviour’s career of
active benevolence, our minds are constantly impressed with his unselfishness and pity,
his willingness and power to relieve the wants, heal the disorders, pardon the sins, of
men. But when we behold him in suffering and anguish, and remember that he con-
sented to this experience for our sake, for our salvation, how can our hearts remain
untouched ? The innocent suffers in the place, and for the benefit of, the guilty. If
we are the persons benefited, how sincere should be our thanksgiving, how lowly our
adoration, how ardent our faith, how complete our devotion! 2. In the demeanour of
our Saviour in the garden there is much which we shall do well to imitate, His patient
endurance of grief and trouble encountered in the path divinely appointed, the absence
of any hatred or vindictiveness towards his foes, his forbearance with his unsympathizing
friends, and, above all, his submissive prayer offered to the Father,—all these are an
-xample which all his followers should ponder and ‘copy. Whilst we cannot suffer as
he did for the benefit of the whole human race, our patience under trouble, our per-
severance in resignation, and consecration to the Will of God, are qualities which
will not only prove serviceable to ourselves, but helpful and advantageous to some at
least over whom our influence may extend. 3. Nothing is more fitted to deepen our
sense of the enormity of human sin, nothing is more fitted to bring our sinful hearts
to penitence, than the contemplation of the dread scenes of Gethsemane. Jesus was
oppressed by a burden of sin—the sin of others, which we may take as an example of
the sins of mankind, and ourselves—all of which he then bore, The coldness and
callousness of the eleven, the treachery of Judas, the cowardice of Peter, the malice of
the priests, the fickleness of the multitude, the injustice of the Roman governor, the
unspiritual and unfeeling insolence of the rulers,—all these in this awful hour pressed
heavily upon the soul of Jesus. But these were only samples of the sins of humanity at
large, of the sins of each individual in particular. He took all upon his own creat heart,
and bore them, and suffered for them, and on the cross submitted to that death which
was their due penalty. In what spirit should we contemplate these sufferings of our
Redeemer? Surely, if anything is adapted to bring us in lowly contrition before the
feet of God, this scene is pre-eminently so adapted. Not indeed in abject, hopeless,
terror, but with humble repentance and confidence. For the same scene that reminds
us Of our sins, reminds us of Divine mercy, and of the Being through whose sacrifice
that mercy is freely extended to every contrite and believing suppliant. This is the
language of every Christian who is a spectator of these unparalleled woes: “ He loved
me, and gave himself forme!” 4, And what more fitted to awaken Within the breast
of every hearer of the gospel a conviction of the greatness and sufficiency of the
salvation which is by Christ unto all who believe? There is no extenuation of the
seriousness, the almost desperateness, of the sinner’s case; for sin evidently needed, if
this record be true, a great Saviour and a great salvation. The means used were not
trivial to bring sinners to a sense of their sin and need, to make it consistent with the
Divine character to pardon and accept the contrite sinner. “ Ye were redeemed , ue
with the precious blood of Christ!” Therefore, without hesitation or misgiving, receive
Jesus as your Redeemer; “ be ye reconciled to God !”

Vers. 48—52.— Betrayal and arrest. The agony and the betrayal are most closely
related. Neither can be understood apart from the other, Why did Jesus so suffer in
the garden, and endure sorrow such that there was none like it? Doubtless it was
because he was anticipating the approaching apprehension, and all the awful events
Which it involved. His soul was darkened by the knowledge that the Son of man was
about to be betrayed into the hands of sinners. And how came Jesus, when the crisis
arrived, to meet his foes so fearlessly, and to bear his pain and ignominy with patience
so inimitable, so Divine? It was because he had prepared himself in solitude, bytees

a a aS ee ~ = Se et Senate amet

Sagpeeve! amano

~ ‘

246 THE GOSPEL ACCORDING TO ST. MARK. [cu, xrv, 1—72,

 

 

 

 

 

 

 

meditation, prayer, and resolution; so that, upon the approach of his foes, his attitude
was one of meekness and of fortitude. We observe here—

T. AN EXHIBITION OF HUMAN SIN. It seems as if the iniquity of mankind reached
its height at the very time when the Saviour bore it in his own body, in his own soul,
Ags the awful and sacred hour approached when the Good Shepherd should lay down
his life, sin appeared almost omnipotent; the Lord confessed as much when, upon his
apprehension, he said to his captors, “ This is your hour, and the power of darkness.”
Observe the combination of the various forms of sin manifested on this occasion.
1. The malignity of the conspirators is almost incredible. The chief priests, scribes,
and elders had long been plotting the death of the Prophet of Nazareth. It had all
along been the case that his truthful and dignified assertion of his just and lofty
claims, and the performance of his best deeds, excited their worst feelings. ‘They had
especially been angered by his miracles of healing and help; both because they led the
people to regard him with favour, and because they were a rebuke to their own
indifference to the people’s welfare. And it was probably the raising of Lazarus
which determined them, at all hazards, to attempt the destruction of the Holy One and
Just. Their own deeds were evil, and they hated the light. Hence their hateful and
cruel conspiracy. 2. The baseness of the authorities, ‘The Sanhedrim leagued itself
with the Roman governor. With the temple servitors and officers were conjoined the
band from Antonia. Discreditable to the Roman authorities, and disgraceful to the
Jewish, was this leaguing together for a purpose so unjustifiable. Ecclesiastical and
civil authorities concurred in reversing the true canon : they were a praise to evil-doers,
and a terror to those who did well. 3. The treachery of the betrayer. Whatever
may have been the motive of Judas, his action was traitorous and flagitious. Pre-
tending still to be Jesus’ friend, he conspired with his enemies against him, took their
money to betray him, and even used to his disadvantage the knowledge his intimacy
gave him of his Master’s habits of devotion. Unparalleled was the baseness with which
the traitor betrayed the Son of man with the kiss of the seeming friend. In suffering
all this, our Lord showed his readiness to submit for our sake to the uttermost humilia-
tion, to the keenest anguish of soul. 4. Lhe cowardice apparent in the time, place,
and manner of the Lord’s apprehension. His indignation with these circumstances the
Lord did not conceal. Why did not his enemies seize him in the temple, instead of
in the garden ? when teaching in public, instead of when praying in private ? by day,
instead of in the partial darkness of the night? Why did they come armed as against
a robber, when they knew him to be peaceable and unresisting ? If all this shows some
consciousness of our Lord’s majesty and authority, it certainly reveals the depth and
degradation of the iniquity which could work deeds at once so foul and so cowardly.
5. The timidity and desertion of the disciples. Shall we call this excusable weak-
ness? If so, it is because we feel that we might have acted as,they acted had we been
in their place. But, in truth, it was sin. They could not watch with him when he
prayed, and they could not stand by him when he was in danger and encompassed by
his foes. There is something infinitely pathetic in the simple statement, ‘They all
left him, and fled.” Even Peter, who had protested so lately his readiness to die with
him; even John, who had so lately reclined upon Jesus’ breast ; even the young man
(was it Mark himself ?) whose affectionate curiosity led him to join the sad procession,
as it passed through the still streets of Jerusalem !

Il. A REVELATION OF CHRIST’S DIVINELY PERFECT CHARACTER. Circumstances of
trial prove what isin men. When the sea is smooth and the windis still, the unsound
vessel seems as stout and as safe as that which is seaworthy; the tempest soon makes
the difference manifest. Even our sinless, holy Lord shines out more cloriously in his
adversity, when the storm breaks upon his head. 1. We recognize in him a calm and
dignified demeanour. He had been disturbed and distressed in his solitude, and his
feelings had then found vent in strong crying and tears. But his agitation has passed
away, and his spirit is untroubled, He meets his enemies with unquailing boldness
of heart and serenity of mien. 2. We are impressed with his ready, wncomplaining
submission to his fate. THe acknowledges himself to be the One whom the high priests’
myrmidons are seeking ; he offers no resistance, and forbids resistance on the part of
his followers; he acts as One who knows that his hour has come. ‘There is a marked
contrast between the action of our Lord on this and on previous occasions, Before, he

 

Alors ES. : Sec 2 i ee —_ - Say SSeS : : ae ce eae recH. XIv, 1—72.] THE GOSPEL ACCORDING TO ST, MARK. 247

 

 

 

 

had eluded his foes, and escaped from their hands; now, he yields himself up. -His
conduct is an illustration of his own word: “Noone taketh my life away from me; but
I lay it down of myself.” 3. We remark his compassion exercised towards one of his
captors. ‘I'he impetuous Peter aims a blow at one of the attendant and armed bonds-
men; but Jesus rebukes his friend, and mercifully heals his foe. How like himself,
and how unlike all beside! 4, We admire his willingness to Sulfil the Scriptures and
the will of God. It wasa moment when, in the case of an ordinary man, self would
have asserted its claims, and the purposes of Heaven would probably have been lost
sight of. It was not so with Jesus. The word of the Father, the will of the
Hather,—these were pre-eminent in their authority.

II, A step TowArpDs CuRIsT’s SACRIFICE AND MAN’S REDEMPTION. If the whole of
our Saviour’s career was part of his mediatorial work, the closing stages were emphati-
cally the sacrifice. And it was in Gethsemane that the last scene opened ; now was the
beginning of the end. 1. We discern here conspicuous self-devotion. Jesus appears as
One baring his breast for the blow. From this moment he has to suffer, and of this he
is evidently clearly conscious, and for this prepared. 2. His action is evidently in
obedience to the Father; he treads the path the Father marks out, and drinks the cup
the Father presents to his lips. 3. He already stands tn our place. The innocent and
holy One submits to be treated as a guilty offender; the most benevolent and self-
denying of all beings allows himself to share the contumely and the doom of the
criminal, He is “numbered with the transgressors.” Unmerited sufferings and insults
are endured for our sake by the very Son of God. 4. Thus he prepares for death. ‘*‘He
is led as a lamb to the slaughter.” He is bound as a victim, to be laid upon the altar.
His sensitive nature tastes, in anticipation, the agonies of the cross. Already he is
taking to himself, that he may bear it and bear it away, the sin of the world.

Application. How deserving is such a Saviour as this narrative portrays of the
faith of every sinner, and of the love and devotion of every believer! His forbearance,
patience, and compassion show the tenderness of his heart, and the firmness of his
purpose to save, ‘his may well justify the confidence of every poor, sinful, helpless
heart. His love, his sacrifice, demand our grateful trust. And to such a Saviour what

adequate offering can be presented by those who know his power and feel his grace ?

Vers, 58—65.—The trial before Cacaphas. Surely this is the most amazing scene in
the long history of humanity! The Redeemer of mankind upon his trial; the Saviour
at the bar of those he came to save ;—there is in this something monstrous and almost
incredible. But the case is even worse than this. The Lord and Judge of man stands
at the tribunal of those who must one day appear before his judgment-seat. They
judge him in time whom he must judge in eternity. It is a spectacle the most affect-
ing and the most awful this earth has ever witnessed.

1. Tue rrwunan, Jesus has already been led before the crafty and unrighteous
Annas. He is now led into the presence of the high priest, the Caiaphas (son-in-law to
Annas) who has declared that it was good that one man should perish for the people;
which meant, that it was better that the innocent Jesus should die, rather than that the
ruler’s influence with the people should be imperilled by the prevalence of the spiritual
teaching of the Prophet of Nazareth. With Caiaphas are associated, first informally,
and then in something like legal fashion, the chief priests, elders, and scribes. | It
appears that these are mainly of the Sadducees, of the party who aimed at political
power. The tribunal before which Jesus is arraigned is composed of the Sanhedrim,
so far as it may be said to exist at this time. It is observable, accordingly, that the
accusers of Jesus are his judges, These are the men who sent down spies into Galilee,
to lay in wait and tempt Jesus, and catch him in his speech. ‘These are the men who
instigated the cavillers who, in the public places of Jerusalem, opposed the teaching of
the Lord with foolish questions, uncandid criticisms, unfounded calumnies, hese are
the men who, after the raising of Lazarus, plotted against the mighty One, and resolved
that they would have his life. These are the men who themselves sent out the band
that apprehended Jesus in the garden. He appears, therefore, at the bar of those who
have watched and pursued him with eager malice, who have persecuted him with
unscrupulous hatred, and who have now got him within their toils, Such was the court
before which Jesus appeared, From a tribunal like this there was no prospect, noSet Ser
= ; rani eatin asl ee ee

 

 

248 - HE GOSPEL ACCORDING TO ST. MARK. [en. xrv, 1—72.

 

 

expectation, no possibility, of justice. This Jesus had long foreseen, and for the conse-
quences Jesus was perfectly prepared. a

Il. Tue EvipeNcr. When the judges condescend to become the accusers, it is no
wonder that they seek evidence against the accused. In such circumstances Jesus must
be obviously, undeniably innocent, if no charge can be substantiated against him.
False witnesses appear; but so flagrantly inconsistent are their unfounded accusations,
that even such a court, so prejudiced, cannot condemn upon testimony so mutually
destructive. At length, however, false witnesses stand up, who distort a memorable
saying of Christ into what may be construed as a disparagement of the national temple
which all Jews regard with pride. Jesus, speaking of the temple of his body, had
said, “ Destroy this temple, and in three days I will rear it again.” This saying is
misrepresented, and made to appear the utterance of an intention to destroy the sacred
and noble edifice. ven so, however, the witnesses agree not. If this is the worst
charge that can be brought against Jesus, and if even this cannot be substantiated ; if
no remembered words can be twisted so as to give some colour for condemnation before
a tribunal so constituted and so prejudiced; then this is certain, that the ministry of
Jesus must have been discharged with amazing wisdom and discretion. At the same
time, the sin of the Lord’s enemies appears the more enormous and the more inexcusable.
Jesus was not condemned upon any evidence, any testimony, against him.

III. THE APPEAL AND ADJURATION. 1. The president of the court, stung with dis-
appointment, springs from his seat, indignant at the silence and calmness of the accused ;
and, with most unjudicial unfairness, interposes, and endeavours to provoke Jesus into
language which may inculpate himself. But he is met with a dignified demeanour and
with continued silence. 2. This effort being in vain, the high priest adjures the
accused, and requires him to say whether or not he persists in the claims which he has
made in the course of his ministry to be the Messiah, and the Son of the Blessed. Let
him say ‘‘ No,” and he is for ever discredited and powerless ; let him say “ Yes,” and then
his admission may be construed into a claim which may be represented to the Roman
procurator as a treasonable assumption of royal power. The intention of the judge in
this proceeding was evil; but an opportunity was thus given for the great Accused
publicly to put himself right with the court and with the world.

IV. Tue ACKNOWLEDGMENT AND DECLARATION. Our Lord does not think it worth
while to refute witnesses who have refuted themselves and one another. But now that
the ruler of the people puts him upon his oath, and requires of him a plain answer to a
plain question, Jesus breaks his silence. 1. He acknowledges what he has often asserted
before, that no claim can be too high for him to make with truth. If he is to die—-
and upon that he has resolved—Jesus will die, witnessing to the truth and for the
truth. He is the foretold Deliverer, the anointed King, the only Son of the Blessed and
Eternal. ‘Chis he will not conceal; from this avowal nought shall make him shrink.
2. He adds that his high position and glorious office shall be one day witnessed by his
yersecutors and judges, as well as by all mankind. There is true sublimity in such an
avowal, made in such circumstances and before such an assembly. To the view of
man Jesus is the culprit, powerless before the malice and the injustice of the mighty,
and in danger of a cruel and violent death. But in truth the case is otherwise. He is
the Divine King, the Divine Judge. His glory is concealed now, but it shall shine
forth in due time and ere long. Men on earth shall bow in his Name, receive his laws,
and place themselves beneath his protecting care. The world shall witness his majesty,
and all nations shall be summoned to his bar, and heaven shall crown him “ Lord of
all? What striking harmony there is between this profession and expectation of
Christ on the one hand, and on the other that wonderful statement of an apostle, “ For
the joy that was set before him, he endured the cross, despising the shame”

V. THe sentence. 1. The avowal is treated as a confession. No witnesses are now
needed. From his own mouth he is judged. The charge, which Jesus’ own language
is held to justify and substantiate, is one of blasphemy. And, if Christ were a mere
man, this charge was just. 2. The whole court concurs in the judgment. The president
is eager to condemn, but not more eager than his assessors. One mind moves them all—
a mind of malice and hatred, a mind rejoicing in iniquity, grasping at the fulfilment
of base hopes. 3. The sentence is death. It was a foregone conclusion. The destruc-
tion of Jesus had been resolved upon long since. Death for the Lord of life; death forCH. XIv. 1—72.] THE GOSPEL ACCORDING TO ST, MARK, 249

————.

 

 

 

the Benefactor of mankind; death for the innocent but willing Victim of human ferocity
andehuman sin !

VI. THE insuurs, Acain and again, in the course of that awful night, that awful
morning, was the Lord of glory treated with derision, ignominy, and contempt. The
record is almost too distressing to be read. We can read of the agony in the garden, of
the anguish of the cross, but we scarcely know how to read of the treatment our Saviour
met with from our fellow-men, from those he came to save and bless. The spitting, the
buffeting, the mockery, the blows,—those will not bear to be thought upon. We may
believe, we cannot realize, the record!

APPLICATION. 1. Here we behold sin at its height, raging and seemingly triumphant,
Whether we look at the witnesses who maligned Jesus, the court which condemned him,
or the officers who abused him, we are confronted with appalling proofs of the flagitious-
ness of human sin. 2. Here we behold innocence in its peerless perfection. No fault
is found in Jesus. Even his demeanour, amidst all this injustice, is consummate moral
beauty. His unrufiled calm, his Divine dignity, his immovable patience,—all command
the profoundest reverence of our heart, 3. Here we behold a willing Sacrifice. Jesus is
“obedient unto death, even the death of the cross.” With these stripes we are healed.
These are a part of the suffering Jesus bore for us. That we may be freed from condem-
nation, he is condemned; that we may live, he is delivered unto death. 4. A clorious
example is here presented for our imitation. “ Christ also suffered for you, leaving you
an example, that ye should follow in his steps . . . who, when he was reviled, reviled
not again ; when he suffered, threatened not; but committed himself to him that judgeth
righteously.”

Vers. 66—72.—Peter’s denial, The story of our Saviour’s humiliation and suffering
is a story not only of the malice and the injustice of his enemies, but of the frailty and
unfaithfulness of his professed friends. It is true that the priests and elders apprehended
him with violence and condemned him with unrighteousness ; and that the Roman
governor, against his own convictions, and influenced by his weakness and his selfish
interests, condemned him to a cruel death. But it is also true, that of the twelve
chosen and intimate associates one betrayed him and another denied him.

I, ‘THIS CONDUCT WAS AT VARIANCE WITH PETER’S USUAL PRINCIPLES AND HABITS,
No candid reader of the Gospel narrative can doubt either the faith or the love of this
leader among the twelve. His confidence in the Master and his attachment to him
were thoroughly appreciated by Christ himself. Had not Jesus named him the Rock ?
Had he not, upon the occasion of his memorable confession that Jesus was the Son of
God, warmly exclaimed, “ Blessed art thou,” etc.? A warm and eager nature had found
a Being deserving of all trust, affection, and devotion ; and the Lord knew that in Peter
he had a friend, ardent, attached, and true. He admitted the son of Jonas into the
inner circle of three; he was one of the elect among the elect.

I]. THIs CONDUCT WAS AT VARIANCE WITH PETER’s PREVIOUS INTENTION AND
PROFESSION. When the seizure and capture were approaching, the Lord warned his
servant that he would be found unfaithful. Peter’s declaration’ had been, “I am
ready to go with thee, both into prison, and to death ;’ “If I must die with thee, I
will not deny thee.” And he was no doubt sincere in this bold and confident declara-
tion. But sincerity is not enough ; there must be stability as well. The professions
of the ardent, experience teaches, must not always be taken with implicit trust.
Time tries all; and endurance in trial is the true test of character. Peter’s fall is
a lesson of caution to the confident and the ardent.

II. Turis coNDUCT WAS FORESEEN AND FORETOLD BY THE LorpD Jzsus, ‘The
Master knew his servant better than he knew himself. In warning him of his impend-
ing fall, Christ had assured Peter that only his prayers should secure him from moral
destruction.

IV, THIS CONDUCT MUST BE EXPLAINED BY THE COMBINATION IN PETER’S MIND OF
LOVE AND FEAR. It was his affection for Jesus which led this apostle to enter the
court, and to remain in the neighbourhood of the Lord during his mock-trial. The
others had forsaken their Master, and had fled; John only, being known, and Peter,
being introduced by his friend, clung thus to the scene of their Minster s woe.
Peter, like John, felt unable to desert his Lord, Strange that he should feel able toTHE GOSPEL ACCORDING TO ST. MARK. | [ce. xtv. 1-72.

250

a

 

 

——

deny him. He felt for his Master, but he feared for himself. Cowardice for the time
overpowered the courage which first brought him to the spot and then deserted him.
VY. Tis CONDUCT IS AN INSTANCE OF THE TENDENCY OF SIN TO REPEAT ITSELF.
A single falsehood often brings on others in its train. To get it believed, the liar lies
again, and confirms his falschood with oaths. Peter found himself in a position in
which he must either repeatedly deny his Lord, or else expose his own falseness, and run
into the very danger which he had sinned to escape. Ah ! how slippery are the paths
o and how difficult to recover the right way! Who

of sin! How easy it is to go wrong,
knows, when once he lies, or cheats, or sins in any way, where, if ever, he shall stop ?

How needful the prayer, “Hold up my eoings in thy paths, that my footsteps
slip not”!

VI. THIS CONDUCT COULD NOT ENDURE THE REBUKE OF CONSCIENCE AND THE
REPROACH OF Curist. There was inconsistency between what Peter felt in his inmost
heart, between the prayers which he was wont to offer, and what in this night he did
and said. ‘The falsehood and the fear were on the outside of his nature; below, there
wag a sensitive conscience and a loving heart. It was the look of the Master, as he
was led through the open court, and met his faithless servant’s eye, which melted
Peter’s heart, recalling in a moment the warning which had been disregarded and the
profession which had been belied. If there had not been a heart, a conscience, responsive
to the appeal and the reproach conveyed in that look, those eyes would have met in
vain, All Christ’s servants are liable to temptation, and it is possible that any one
among them may be betrayed into faithlessness towards Christ; but it is only where
there is true love that there is susceptibility to the Saviour’s tender expostulation
and affectionate rebuke. It is thus that the Lord makes manifest who are his ; he
shames them because of their own weakness and cowardice, and awakens what is best
within them to a sense of personal unworthiness, and to a desire of reconciliation and
renewal.

VII. THIs cONDUCT WAS THE OCCASION OF SHAME AND contrition. ‘When he
thought thereon, he wept.” Thought, reflection, especially upon the words of Jesus,
are fitted to bring the misguided soul to ‘tself. It is the haste and hurry of men’s lives
which often hinder true repentance and reformation. “They that lack time to mourn
lack time to mend.” ‘These tears were the turning-point, and the earnest and the
beginning of better things. Another evangelist relates to us at length the restoration
of Peter to favour, and his new commission of service. But the simple words with
which this narrative closes furnish the key to what follows, to the rest of Peter’s life.
Judas’s sin led him to remorse; Peter’s sin led him to repentance. The root of the
difference lay in the two men’s distinct and opposed characters. Judas’s principle wa
love of self; Peter’s was love of Christ. The recovery, which was possible for the one,
was therefore morally impossible for the other.

Appiication. 1. A warning against self-confidence. 2. A suggestion as to the
spirit in which to encounter temptation: Watch and pray ; look to Jesus! 3, An

encouragement to true penitents.

HOMILIES BY VARIOUS AUTHORS.

Vers, 3—9.—The precious spikenard ; or, the impulse of the absolute. The house of
Simon the leper was a familiar resort to Jesus. It is Mary the sister of Lazarus who
now approaches him as he reclines at meat. Let us look at—

I. Her acr or pevorion. The nard or spikenard was an unguent of the Hast.
It was “ genuine” and costly. Probably it had been kept against that day. She now
entered, probably at first unperceived, and, breaking the neck of the alabaster cruse,
poured the precious nard upon the Saviour’s person (John says his feet; Matthew and
Mark, his head; probably both received the anointing). John adds, ‘ And wiped his
fect with her hair; and the house was filled with the odour of the ointment.” The
offering was: 1. Sudden. It was given ere any one could interfere. The breaking of
the cruse may also have pointed to the quick, spontaneous impulse which prompted.
The woman who had come forward so unexpectedly, at once retired again before the
tumult and anger her act had occasioned. 2, Zé sprang from secret sources of reverencecu. xtv. 1—72.] THE GOSPEL ACCORDING TO ST. MARK, 251

 

 

 

and love. The disciples could not comprehend it. They were not consulted. It
expressed her own feeling unshared with any other. 3. Zé was oblivious of cost. The
price put upon it by the disciples—three hundred denarii—was about ten pounds of
our money, but of greater actual value at that time. Mary belonged to a respectable
family, and could probably afford the gift, although its purchase would tax her personal
means. Of that she does not think. It is freely given, poured out without care or
stint upon him for whom it had been designed,

I]. Tne criricisMm ro WHICH IT EXPosED, The disciples ‘‘had indignation among’
themselves.” It presently broke forth in reproaches and murmurs, The action was
stigmatized as purposeless “waste.” Another use it might have served, viz. the relief
of the poor, was mentioned, ‘This judgment was partly honest, partly knavish; wholly
ignorant and wrong. “ What is not outwardly useful may be highly proper; ” and men
ought to be very careful in pronouncing upon religious offerings. A higher platform of
principle is often affected by those who are really less spiritual.

III. Curist’s VINDICATION, “Why trouble ye her?” They had no business to
interfere. 1. The act was commended. “A good [noble, beautiful] work.’ He saw
the inward character of it. In his sight alone was it justified, 2. Zé was defended as
more opportune and urgent than almsgiving. “Ye have the poor always with you,
- . . but me ye have not always. She hath done what she could: she hath anointed
my body aforehand for the burying.” Many and mingled feelings prompted the
offering—gratitude for the restoration of Lazarus, adoration of the character of Jesus,
recognition of him as “ the Way, the Truth, and the Life,” as the Lord of life and death,
ete.; but may not the foremost motive have been the reverent one which sought to do
honour to One about todie? She who sat at the feet of Jesus divined his teaching more
deeply than his professed followers. How are we to characterize this emotion which over-
came her? It was deep, pure, unselfish, overwhelming, May it not fitly be termed “ the
impulse of the absolute”? It is the essence of religion. Thus the devout soul responds
to the infinite sacrifice. Martyrs, apostles, missionaries, have felt its power. It obeyed
a higher reason than the rudimentary religious experience of the apostles could compre-
hend. When the “ length, and breadth, and depth, and height” of the passion of Jesus
are perceived, no gift can fully express the sense of worship and obligation that arises.
‘The highest sentiments of human nature are appealed to, and all the resources of our
life are at his service, at the same time that we are profoundly conscious how far short
they fall of his deserts or the claim he has upon us. It isa transaction, when it takes
place, which others cannot judge ; it is between the soul and its Lord.—M,

Vers. 4, 5.—The spirtt that betrays. I. SELFISHNESS. An exaggeration of the
natural principle of self-love. Judas, as chief representative of this spirit, shows the
virtues of his great vice, and naturally enough becomes keeper of the bag, containing
the earthward dependence of the band. He looks at everything from this point of
view. Already his thrift or prudence has degenerated into avarice, the more quickly
owing to the grace which he resisted. The money value of the offering is at once
appraised, the spiritual worth being wholly discounted.

I]. 'THIs IS REPRESENTED (by St. Matthew and St. Mark) as NOT CONFINED TO
ONE INDIVIDUAL. In truth, every disciple had a share of it, although in a few it was
more strongly manifest, and in one it may be said to have become incarnate. St. John,
who is more given to this personalization of principles, speaks only of Judas. This,
then, is a general danger to which the Church is liable, and requires the most careful
self-examination. It can only be washed out of the soul by frequent and copious
baptisms of Divine purity ; it can only be consumed by the constant fire of the Divine
love.

1If. Here IT IS CALLED INTO GREATER STRENGTH BY THE PRESENCE OF THE SPIRIT
OF SACRIFICE. It is provoked by the display of self-forgetful affection. a hy so?
1. Because tt fails to discern the imminence and significance of the Dine event
spiritually revealed to the soul of Mary. 2. Because, in resisting that spirit, us own evil
is exaggerated and confirmed. It seeks, therefore, to discredit the special manifestation
of the spirit of devotion taking place. The indirect form of Divine charity, viz. alms,
is declared preferable to the direct, viz. self-sacrificing devotion to God in Christ. . How
often is this exchange actually made in the history of the Church; almsgiving (with all

SS
Ta til nO ee EE, = c .
2k Chee OAMRREREBSTIE Sovgumanc

er

—Rie . Ss.
Socrates

tay
sa

 

SBN inne ee a _ ae
SSeS “: =

 

SSRI

252 THE GOSPEL ACCORDING TO ST. MARK. [cn. xiv, 1—72

 

 

its attendant corruptions) taking the place of the soul’s immediate allegiance to Jehovah!
But on this occasion it is only a cloak for a deeper depth of selfishness, perhaps
hardly confessed to himself by the chief culprit. He would by-and-by have stolen the
worth of the gift, diverting it thus wholly from its rightful destination. Soon this
self-seeking will declare itself in selling the Christ himself for money; a lesser sum
(thirty pieces of silver, the price of a slave) being temptation enough,—M.

Vers. 10, 1l.—Volunteering to betray. The “and” connects this with the pre-
ceding paragraph, not only historically but psychologically. His present action was
(immediately) determined by the gift of Mary and the mild rebuke of the Master.

I. THE CRIME CONTEMPLATED. ‘To deliver up Christ to his enemies. Whether he
fully realized how much was involved as a result of this step is uncertain. He might
imagine that not death, but the checking of his Master upon the career he had marked
out, would ensue. But there is recklessness as to any consequences, provided he
himself should be no loser. In robbing the alms from the bag, he was guilty of a
breach of trust; in this new development of his master passion the unfaithfulness
culminated. It is manifest that the spiritual side of Christ’s ministry had for him no
value. It was only the earthly rewards that might attend on discipleship that made
it attractive to him. Was it to force the hand of the ideal, unpractical Christ that he
sought to deliver him up? A miracle of deliverance might then result in a realization
creater than his most brilliant hopes could depict, and thus his (passing) act of villainy
be condoned. Or was it in sheer disgust and desperation respecting the course affairs
seemed to be taking that he conceived of his deed? We cannot tell. Ina mind like
that of Judas there are depths beyond depths.

Il. Tue motive. That selfishness was at the root we may be sure. <Avarice is the
direction it took. He proposed money, and asked how much (Matt. xxvi. 15). Thirty
pieces of silver a smallsum? Yes, but he might be at that moment in real or fancied
need, or the amount might be looked upon asa mere instalment of further reward,
when he might have made himself useful, perhaps necessary, to the rulers. fear of
consequences, if he foilowed Christ further in the direction in which he was moving, may
also have influenced his mind. And there can be no question as to the immediate
impulse of wounded feeling, through baffled dishonesty and the sense that Christ saw
through him. Falling short of the higher illumination and power of the Spirit, he was
at the mercy of his own base, earthly nature.

III. Consprrine circumsTaNcEs. The background to all this mental and spiritual
movement on the part of Judas is the attitude of the chief priests and scribes, “ seeking
how they might take” Christ. But for opportunity afforded the treachery of Judas
might have remained an aimless mood or a latent disposition, instead of becoming a
definite purpose. In this consists the danger of unspiritual states of mind: they
subject those in whom they are indulged to the tyranny of passing influences and
circumstances.—M.

Vers. 12—16.—Preparing for the Passover. The festival of “ unleavened cakes,” or
“ unleavened bread,” commenced on the night of the 14th of Abib or Nisan (Exod. xii. 16)
after sunset; that day, corresponding to our 16th of March, was therefore popularly called
the first of the festival, because it was the preparation day for it. ‘This preparation of
the Passover, z.e. the killing of the lamb, etc., had to take place between three and
six o’clock, the ninth and twelfth hours of the solar day. “Sacrificed,” or “ killed,”
has the force of ‘‘accustomed to sacrifice or kill.” The room was to be “ furnished,”
literally “strewn,” 7.e. the tables and couches were to be laid; and it was to be ready,
i.e. cleansed, etc., in conformity with ceremonial purifications. A considerable amount
of work had to be carefully gone through ere all things would be ready. The lamb,
unleavened bread, bitter herbs, wine, and “conserve of sweet fruits,’ had to be
purchased ; the lamb had to be slain by the officiating priest in the temple; and then
it had to be roasted with the herbs. From the circumstances connected with this
preparation in the case of Christ and his disciples we see—

I, THE REPRESENTATIVE HEADSHIP OF CuristT. The disciples looked to him for
direction. They spoke of kim, and not themselves severally, as being about to observe
the Passover, which indicated, not that they themselves were not going to observe it,cH, XIv. 1—72.] THE GOSPEL ACCORDING TO ST. MARK, 253

 

 

 

 

 

 

but that they ranged themselves under him as constituting, so to speak, his household.
"hat they should have to seek his direction at the last was no proof of carelessness,
but only of habitual dependence upon him; and it pathetic: lly suggested how closely
their circumstances corresponded with the typical character of the first celebrants,
who as Strangers and sojourners partook of the hasty feast. Fittingly enough, he
who sought at birth the shelter of an inn, goes to such a place to observe the Passover
with his disciples, in a separate and distinct capacity from that of any other household
in Israel. They were to ask, “ Where is my guest-chamber?” it was he who was to
entertain,

II. His REGARD FOR THE OBSERVANCES AND INSTITUTIONS OF THE Law. ‘his is
shown in the careful attention he gave to the details of the feast. Whether the
arrangements made were due to the exercise of supernatural foresight, or merely to
the natural forethought and human care of Christ, it is impossible to determine. In the
former case, the “man bearing a pitcher of water,” who was to meet them, would be
indicated as a Divine token; in the latter, the man would be simply arranged for with
the master or “goodman” of the hostelry. Hither way, the feast was really prepared
for by Christ, and no regulation was neglected. When the poverty, homelessness, and
personal danger of the Saviour are remembered, his observance of the Passover will be
seen to possess an emphasis and intention quite special.

III. Tae conriINvITY IN WHIcH THE “ LorD’s SuprER” STANDS. It was a “moment”
or stage of the Paschal feast, and therefore a portion of the same celebration. Doubt-
less the feast would be protracted, or at any rate the actual eating of the lamb would
be distinguished in time from the partaking of the bread and wine, which came a
little later, as a new commencement after Judas had withdrawn at the bidding of the
Master. In this way the retrospective character of the eating and drinking is quite
natural, The two great feasts of Judaism and Christianity are thus vitally connected,
the new celebration being a survival of the old one, and a perpetuation of its spiritual
meaning. In such instances do we see the continuity of essential ideas, observances,
and institutions throughout the varying phases and progressive stages of religious
development.

IV. THE SPIRITUAL PREPARATION oF CHRIST FOR THAT WHICH THE PASSOVER
SYMBOLIZED. It is just in the attention to these minute details, paid by One to whom
in general the “ spirit” was ever of so much more consequence than the “ letter,” that
the inward preparedness of the Saviour is suggested for his great sacrifice. The whole
typology of the sacred festival had been spiritually realized by him, and its connection
with his own death. In Matthew’s Gospel this foreboding consciousness of doom,
elevated into a higher mood by spiritual willinghood, is expressed : “* The Master saith,
My time is at hand,” etc.—M,

Vers. 17—21.— The betrayer denounced, I. Tue SHADOW AT THE FEAST, Not fear,
as of a criminal under sting of conscience; nor ovei-anaxiety, the spectre that sits with
the worldling at his board; but moral repugnance expressing itself in sympathetic
sorrow, An inward sense of interrupted sympathy and fellowship.

If. T'HE BETRAYER INDICATED, It is necessary to declare what it is which prevents
the full communion of the household of Christ. “This is done in order: 1. To awaken
the spirit of self-examination and self-distrust. “Is it 1?” Therefore the indication
given is general and anonymous. 2. Yo characterize and accentuate the moral hideous-
ness of the crime. It was shown to be an evil foretold from afar. The betrayal is to
take place, “that the Scripture [Ps. xli. 9] may be fulfilled, He that eateth my bread
[or his bread with me] lifted up his heel against me” (John xiii. 18). And so, antici-
patively, a new evidence is furnished by which to identify Jesus as the Messiah (John
xiii, 19). As done by one enjoying the benefits of the Christian household, and
reclining in pretended communion with the Lord, it is declared to be an act of the
basest treachery and ingratitude. 38. As a personal discovery determining the further
action of the guilty one. The special sign given was perceived by Judas alone, although
explicitly mentioned. In answer to John’s inquiry (the question of spiritual love), the
partaking, which is here spoken of as a general thing, is specialized in a definite way
with respect to the individual meant (John xiii. 26), The further command is given,
not to do the deed, but, as he is determined even then to do it, to do it quickly— a
SS SSS

 

   

 

 

    
 
 
  
 
  
  
 
   
  
  
  
 
  
 
 
  
 
  
 
  
 
  
  
 
 
  
 
  
  
 
  
  
 
 
 
  
 
 
 
 
 
  
  
 
  
 
  
  
 
 
 
 
 
 
 
  

pa ee a

254 THE GOSPEL ACCORDING TO ST. MARK. [on. xtv. 1-72.

 

(John xiii. 27, 30). Thus the foulest crime against the Son of God is determined and
accelerated amidst communion and sacred celebration—a psychological truth. 4. As
an occasion for solemn lamentation over the miserable destiny of Judas. The “woe”
is not spoken so much as a denunciation, but rather in commiseration. All the good
of life is spoken of as forfeited—and more than forfeited. ‘The apophthegm is rather
remarkable when microscopically examined, for, strictly speaking, nothing would be
good to a man who never existed. But our Saviour’s meaning is not microscopic, but
obvious, and most solemn. A man’s existence ts turned into a curse tohim when he
inverts the grand moral purpose contemplated in its Divine origination” (Morison).
At the feast of love there is ever a sense of mingled reprobation and sympathy with
respect to sinners.

Ill, THE PRINCIPLE OF THE INTERDEPENDENCE OF GOOD AND EVIL STATED. Dhe
Son of man goeth,” etc. Evil is overruled and made the occasion of good. Not that
it is thereby necessitated : it is still the product of the free-will of the creature. Yet
is it foreseen, and the operation of good is modified so as to produce the greater good.
That Christ should die was foreordained; it was the expression of an eternal deter-
mination of the Divine nature; but the particular circumstances affecting the external
character of his death were not foreordained. And, therefore, as freely committed,
evil is not altered in its moral character by the result flowing from its being divinely
overruled. Judas was a criminal awfully and uniquely wicked, and his “ woe” is
wailed forth by Infinite Love himself!—M.

Vers. 22—25.— The Lord’s Supper. A good title, as it was an evening meal; and it
was appropriated to a new and special purpose by our Lord, in connection with whom
its significance is received. He is the Host, while his disciples are the guests. Con-
sider it—

L. Ix RELATION To THE Passover. The general meaning of the Passover was per-

petuated in a spiritual sense. There was: 1. A transfer. Not of the whole Passover,
but of a portion. It was during the progress of that meal, ‘as they were eating,”
that this particular occurrence took place. “ He took bread [or a loaf],” thus adopting
that, and the cup which was passing round, as something distinct from the main
portion of the Passover meal, viz. the eating of the lamb itself. ‘The cup was usually
passed round three times, the bread frequently. We can conceive Christ’s manner
unusually solemn and impressive, as he raised these otherwise subordinate elements of
the Paschal feast into prominent distinctness. 2. dn interpretation. He took the
brittle cake of unleavened bread and broke it, saying, “This is my body ;” and the
cup, saying, “ This is my blood.” The doctrines of transubstantiation and consubstan-
tiation are philosophical refinements upon the simple meaning of the phrases, and lea
inevitably to contradiction and absurdity. Christ was alive before them, and using
his body, as he spoke. It must, therefore, have been distinct from the bread. “ When
our Lord said that the bread which he took in his hands was his body, and that the
wine which he held in the cup was his blood, he used a simple figure of speech, such
as he often employed. He called himself bread, a door, a vine; meaning that these
objects resembled and so represented him, The words are understood figuratively by
all, and must be so. Controversies merely concern the nature of the figure... . The
Romanist interpretation is figurative. It supposes a figure without a precedent, a
miracle without a parallel; and it attributes the salvation of men, not to the actual
death of Christ, but to what he did with the bread and wine., As the Passover was
simply a symbolical service, the addition to it would be regarded as similar” (Godwin).
“ Note that, according to our Saviour himself, the liquid contained in the cup was not
literal blood, but the fruit of the vine” (Morison).

Il. Ix rrsenr. 1. A covenant or testament. It was “a disposition of things,” by
virtue of which the good to be obtained through the obedience and sacrifice of Christ
is secured to those who believingly partake. It is a “ testament,” inasmuch as it was
to have effect after Christ’s death, and through the fact and manner of that death
believers were to become heirs of the blessings it secured. ‘This “agreement,” which
is contained in the covenant-idea, is a mutual affair, and involves mutual obligations,
It also, after the precedent of ancient Israel, constitutes the true recipients God’s
people and him their God. The thing handed over is not the body and blood, butCH. XIv. 1—72.] THE GOSPEL, ACCORDING TO ST, MARK, 255

that life and grace which they represented. 2. .4 communion. “Take Ver © He
gave to them: and they all drank of it,” It is only as a communion that the cove-
nant has effect. To those who have received the life and spirit of Christ there is for-
giveness and peace. Their sins are blotted out, and they are passed over in the mercy
of God. And so the act of communion js a spiritual one, and involves fresh realization
of the meaning of the great facts of atonement, and the duties of the reconciled
children of God. 3. An anticipation. There is to be another feast, when the Saviour
comes to his people, and his people enter with him into the scene of the ** marriage
Supper of the Lamb.” It was Christ’s last earthly Passover: he looked thence con-
fidently forth to the final victory over sin and death, and the consummation of all
things. 4, A thanksgiving. “Eucharist.” In view of all the blessings to be
conferred through Christ’s death, and as acknowledging the mercy and love of God
in common viands and (as symbolized by them) in the benefits of salvation.—M.

Vers, 22—25.— The Lord’s Supper a celebration of death. It is elsewhere spoken of
as a “memorial,” ze. a funeral feast for the Saviour, Not merely a vain regret, an
indulgence of disconsolate affection, but—

I. A CELEBRATION OF DEATH AS COMPLETED SELF-SACRIFICE. 1. Therefore all that
was most precious in the life was secured, in the h ighest degree and the best WAY, US &
blessing for others. The early disciples were not handling mangled, useless remains,
but touching a living spirit, pregnant with grace and power and inspiration. The
“body” and “blood” of Christ, kept from moral corruption and death, were a
spiritual fruit “rich and rare.” 2. And believers are made partakers of the spiritual ful-
ness of Christ’s perfected nature, in receiving the “ elements” of his “ body” and “ blood.”

II. A CELEBRATION OF DEATH AS THE REVELATION AND AVENUE OF IMMORTALITY.
This ‘funeral feast” is full of hopeful, confident anticipation, because in the death
that is celebrated: 1. The higher spiritual life is seen as the result of the sacrifice of the
earthly nature. It is in the voluntary and obedient laying down of this earthly life
that Christ set free his Spirit as an influence to savingly affect mankind, and satisfied
and commended that perfect righteousness which is the ground of acceptance and
union with God, the true life of the Spirit. 2. A foretaste ts given of the final
victory of righteousness over sin and death. The Captain of salvation, about to enter
into final conflict with the powers of darkness, confidently looks forward, and invites
his followers to look forward with him, “to glory, and honour, and immortality.” In
prospect of the final feast of victory and joy that was set before him, he was ready
to go down into the gloom and shadow of death.—M.,

Vers. 27-—31,—Peter’s denial foretold. Christ’s thoughts dwelt constantly upon the

prophecies that foretold the sufferings and death of the Son of man. They were
passing through his spiritual consciousness, voluntarily adopted as the expression of
his own inward life, and consequently wrought out in external actions. He now quotes
Zech, xiii. 7. It taught him how absolutely solitary his position would be in judg-
ment and death, as other passages had done; and suggested to him the reason for it.

I. THE UNIVERSAL DEFECTION OF THE DISCIPLES BEFORE Crrist’s DEATH WAS A
SPIRITUAL NECESSITY. ‘They could not understand or allow it. It seemed so unnatural
and unlikely. But their Master felt, by gauging his own spirit, how much would be
required to enable them to be steadfast, and how wanting they were in the higher
principles of spiritual life. He accepted the situation, and sought beforehand to
prepare his disciples for the revelation of their own weakness, that when it took place
it might not destroy all hope or desire to return to their fidelity. It was, then, at once
in expression of his own inward Messianic consciousness, and in order to their warning
and instruction, that he quoted the prophecy. How was this desertion of their Master
a necessary experience? Because the realization of absolute oneness with Christ in
the spirit of self-denial, or rather of love, would only be possible after his own
sacrifice, as its ground or condition. They were, meanwhile, still in a state of pupilage
or infancy. ‘They could not understand the reason of his strange path, so unlike what
they had anticipated. Had they been able to stand by the Lord when he was delivered
up, they might have been their own saviours, and his work would not have been
requisite,256 THE GOSPEL ACCORDING TO Sf. WARK (GH. XIV. [ors

 

 

Il. SELF-CONFIDENCE IN ASSERTING ITS SUPERIORITY TO THIS LAW WOULD ONLY
THE MORE SIGNALLY ILLUSTRATE IT. Peter, the representative of theoretic faith, was
strong in his contradiction to this statement. It was he who had said, “ Lord to
wwhom can we go?” etc.,and who had heard the approving response, “Blessed art thou,
Simon Bar-Jona: for flesh and blood hath not revealed 7¢ unto thee, but my Father
which is in heaven” (Matt. xvi. 17); and who had been called the rock. He there-
fore goes forward in the strength of his own convictions, and courts the disaster he
sought to avoid, and that in an exaggerated form. (The seeming discrepancy between
the evangelists as to the crowing and crowing twice is easily explained.) ‘That very
day, nay, that night, ere the dawning, he should deny his Lord thrice, «.e. absolutely
and utterly; and, that he might test his Master’s faithfulness and his own failure, the
sign was givea—“ before the cock crow twice.” His bold self-confidence and resolute
endeavour to be with Christ were shown in his penetrating the hall of justice, and
ningling in the very crowd amidst which the Saviour stood. But this only provoked
the challenge before which all his manhood quailed. The others did not orally deny
Christ, because they had fled beforehand.

Ill. Bur WITH THE WARNING A WORD OF HOPE AND COMFORT WAS UTTERED. The
Shepherd would reassemble his scattered flock, when he went before them into Galilee.
But they could not receive the saying upon which that depended—* after I am raised
up.” It was to be lodged in their consciousness, nevertheless, to be recalled again when
its fulfilment took place, and to be put on record as another evidence of the faith.
Then they would no longer be told, “ Whither I go ye cannot come,” as he would
give his Spirit to them.—M.

Vers. 32—42.—The agony in the garden. I. Its sorrow. 1. The manner in which
it was experienced. ‘There were premonitions. All through life there ran a thread of
similar emotions, which were now gathering themselves into one overwhelming sense
of grief, fear, and desolation: it was crescent and cumulative. He did not artificially
ereate or stimulate the emotion, but entered into it naturally and gradually. Geth-
semane was sought, not from a sense of esthetic or dramatic fitness, but through
charm of long association with his midnight prayer, or simply as his wonted place of
retirement in the days of his insecurity. As a good Israelite observing the Passover,
he may net leave the limits of the sacred city, yet will he choose the spot best
adapted for security and retirement. 2. At first awakening conflicting vmpulses. He
craved at once for sympathy and for solitude. ‘The general company of disciples were
brought to the verge of the garden, and informed of his purpose; the three nearest to
him in spiritual sympathies and susceptibilities were taken into the recesses of the
carden, into nearer proximity and communion. And yet ultimately he must needs be
alone. All this is perfectly natural, and, considering the nature of his emotion, expli-
cable upon deep human principles: “ Sympathy and solitude are both desirable in
severe trials” (Godwin). There was a sort of oscillation between these two poles.
8 To be attributed to the influence of supernatural insight upon his human sympathy
and feeling. What it was he saw and felt cannot be adequately conceived by us, but
that it was not emotion occasioned by ordinary earthly interests or attachments we
may assure ourselves. ‘The exegesis which sees in “exceeding sorrowful to die” a
reason for concluding that it was the idea of dying which so overwhelmed our Saviour,
may be safely left to its own reflections. The “cup” he felt he had to drink to its
dregs he had already alluded to (ch.x. 88). It had “ in it ingredients which were never
mingled by the hand of his Father, such as the treachery of Judas, the desertion of
his disciples, denial on the part of Peter, the trial in the Sanhedrim, the trial before
Pilate, the scourging, the mockery of the soldiery, the crucifixion, etc.” (Mori-
son). “He began to be sore amazed [dismayed, sorrowful], and to be very heavy
[oppressed, distressed],” are terms which are left purposely vague. He saw the depths
of iniquity, he felt the overwhelming burden of human sinfulness. 4. He betook
himself to prayer as the only relief for his surcharged feeling. ‘The safest and highest
way of recovering spiritual equilibrium. Well will it be for a man when his grief
a him to God! There is no sorrow we cannot take to him, whether it be great or
small.

Il. Tun sourrupe. . 1. Symbolized by his physical apartness from the three disciples.— i | PO Mr : a
se ety. 1—12.| THE GOSPEL, ACCORDING TO ST. MARK, 2
(SS Se
cc. a me i TON ; Q> 7 ;
; : there any ee like unto my sorrow?” We may not intrude. God only can
athom its depths and appreciate its purity : intensity.© 9: Saanes oahye
and ¢ S purity and intensity. 2. Suqgested 2 their failure

to watch.” : . IY J J

III, id HE CONFLICT. The physical effects of this are given by St. Luke. His prayer
Was a “wrestling,” not go much with his Father as with himself. But the strugole
rT‘ Qliv es ida ~ rT Ae 33° . i a 9D
gradually subsides to submission and rest. J his shows itself in his detachment from
his own emotions and attention to the condition of his disciples, and soon in his move-
ment towards the appr aching band of the betrayer. There is a complete “ grammar ”
of emotion gone through, however, ere that spiritual result is attained. Uncertainty,
1. ya oe . : : : : wn
dread, the weakness of human nature, are Overcome by the resolute contemplation of

. oom . coal . 2 2 -s . . = . . 1 s

the Divine will. His own will is deliberately and solemnly submitted to his Father S,
and the latter calmly and protoundly acquiesced in as best and most blessed for all it
concerns.—M,

Dt

 

ap

 

eee nr EL

_ Vers. 48—50,.— The betrayal. It involved in its very conception a rude, profane
Intrusion upon our Lord’s devotions. At the head of the band was Judas, and with
him the Roman goldiers with their swords, and the servants of the chief priests with
staves (cudgels, thick Sticks), Having met the temptations of the soul in the solitude
of prayer, the Lord js now the better able to meet the external trials of which the
garden is also the scene.

I. THE PRETENDED FRIENDS oF CHRIST ARE HIS WORST ENEMIES. Only a disciple can
betray as Judas did. The kiss and salutation of respect, “ Rabbi!” have become
classical.

(I. Nor THE sK1Lu or Force OF HIS CAPTORS, BUT HIS OWN MEEKNESS AND MERCIFUL
PURPOSE, RENDERED THEIR SCHEME EFFE\ rUAL. ‘here was no surprise, for the Victim
of the treachery was fully aware of it, and, indeed, warned his disciples of the
approach of the band (ver. 42). Asa stratagem, the midnight expedition was therefore
a failure. And there is something unspeakably ludicrous in the portentous weapons
which were thoucht hecessary, and the large number of men. ‘l'his is the sting of
many a carefully hatched villainy, viz. that eventually it loses even the merit. of
originality or cleverness, The wisdom of this world is in any case no match for the
wisdom of God.

Ill. Tue inrerEsts or Curistranrry ARE NOT SERVED BY FORCE OR VIOLENCE. It
was Peter whose impulsiveness had betrayed him into the thoughtless act. Hidden
probably by the darkness, he was not detected, save by the eye of the Master. Had it
even been expedient to oppose force with force in the general conflict of Christ with the
world-power, on that occasion the odds were tremendous (cf. Matt. xxvi. 52).

IV. THE Son OF MAN HAD TO MEET THE ONSET OF EVIL ALONE. His prediction was
fulfilled (ver. 27).—M.,

Vers. 483—50.—The b trayal, J, A TRANSCENDENT CRIME. Because of: 1. The
character of Jesus. 2. The be ‘rayer’s relations to him. Ingratitude. Callous selfish-
ness. Breach of trust, 3. Circumstances of the act. Intrusion upon holy retirement,
Simulation of highest regard and purest sentiment. The spiritual interests of humanity
trifled with.

Il, A SUPREME FOLLY AND FAILURE. Overdone. Foreseen, Ending in contempt
and misery.—M,

Vers, 53—65.—Jesus at the bar of Judaism. I. Tux CHARACTER OF THE EVIDENCE
AGAINST HIM, Lk; Not tn support of any cle ar and dejinite indictment. “. Encouraged
by a desire on the part of the judges to incriminate. “They sought witness.” The
death of the Prisoner a foregone conclusion. 3. The accusutions unreliable and con-
flicting.

IJ. His RepLY To HIS accusers. Silence: (1) Because of their character, and (2) his
own. ‘The impressive dignity ef this attitude. He would not justify himself before
an earthly tribunal.

III. His ANSWER TO THE HIGH PRIEST’S QUESTION. He declared himself the Messiah
and the Judge of all the earth. This was done out of Tespect to the representative
character of the high priest, and in order to assure and inform faithful Jews,

MARK—II, 8—

3s —————_— ERT iy
re
ae Se a

 

 

   

as

258 THE GOSPEL ACCORDING TO ST. MARK. [cu. xv. 1—72.

 

TV. How THIS WAS CONSTRUED. As blasphemy: either (1) on the ground of imagi-
nary, Or feloniously represented, resemblance of the words, ‘“‘I am,” to Jehovah’s
Name; or (2) because the claim was a priort assumed to be false.

V. He WAS REJECTED AND DISHONOURED BY THOSE HE CAME TO SAVE, OUT OF SHEER
WANTONNESS AND UNBELIEF.—M.

Vers. 54, 66—72.—Peter denying Christ. The seeming discrepancies of the accounts
by the evangelists of Peter’s threefold denial are explained.on the ground of their
independency of one another, and their making prominent various portions of a
lengthened and complex series of actions. “Three denials are mentioned by all the
evangelists, and three occasions are distinguished ; but on some of these there was more
than one speaker, and probably more than one answer.” ‘This circumstance was—

I. AN EVIDENCE OF THE POWER OF EVIL IN GOOD MEN, This is the great lesson of
the sins of the saints. There ought to be continual watchfulness, and living and
walking in the Spirit. 1. It is not well to expose one’s self to temptation unless from the
highest motives. Curiosity seems to have been the ruling principle in Peter’s mind.
He was following the highest good, but not as perceiving it to be so, or truly desiring
it—a perilous state of things. There are many unworthy followings of Christ, which
have the “greater condemnation.” Duty and self-sacrifice will, on the other hand,
carry men safely through the most terrible trials. 2. Low views of Christ's character
and office tend to unworthy conduct. ‘The whole spiritual state of Peter was such as to
expose him to the perpetration of the worst actions, and this arose from prevalence of
false conceptions of Christ’s person and work. His attitude and occupation imme-
diately beforehand (“afar off;” “ warming himself”) have been regarded by many as
symbolical of his spiritual position with regard to his Master. Scepticism and mental
confusion on religious subjects, if not corrected or neutralized by close fellowship with
Christ, or loyalty to the highest truth one knows, have sad moral results. Peter was
still clinging against hope to his idea of a worldly Messiah. 8. Evil words and
actions, if once indulged in, are the more easily repeated and aggravated. He proceeds
from an equivocation—“I neither know nor understand what thou sayest”—to a stronger
and more direct negative, and then to oaths and profanities.

TI. AN EVIDENCE OF THE NECESSITY AND POWER OF CHRIST’S ATONEMENT. Even
good men like Peter, if left to themselves, will grievously err and sin. How are men
in such a position to be recovered? 1. There must therefore be a saving principle
outside, and independent of, ourselves. It is by virtue of his completed sacrifice in
spirit that Christ by a look recalls his fallen disciple, and thus shows: 2. The power of
his Spirit to redeem. In connection with such a power over spirit and conscience the
greatest sins may be made the turning-points of repentance. Memory was appealed to,
and the outward signs predicted by the Saviour served as a spiritual index or clock of
conscience. The cockcrowing has also an element of hope in it; it marked the
dawning of a new day of penitence and enlightenment.—M.

Ver. 6.— She hath wrought a good work on me.” Describe the feast in the house
of Simon the leper, and distinguish the incident from that which is recorded in
Luke vii. Indicate Mary’s reasons for loving the Lord, with all her heart and soul and
strength, and show that this act of exquisite self-abandonment was the natural
expression of her love. Learn from the subject the following lessons :—

1. THAT AN ACT WHICH IS PLEASING TO OUR LORD MAY BE MISCONSTRUED AND CON-
DEMNED BY HIS DIscreLESs. All the disciples were guilty of murmuring against Mary,
but John points out that Judas Iscariot began it. Entrusted with the bag in which
the common fund was kept, he had carried on for some time past a system of petty
thievery. It has been suggested that, as our Lord knew his besetting sin of avarice,
st would have been kinder not to have put this temptation in his way. There is,
however, another aspect of this question, Evil habits are sometimes conquered by
a tacit appeal to honour and generosity. An outward habit may be got rid of by
removal of temptation, but absence of temptation does not root out the sin. In effect
our Lord said to Judas, “I know your sin, but yet I put this money in your charge; for
surely you would not rob the poor, defraud your brethren, and dishonour me!” This
appeal might have saved Judas; but he yielded to his sin till it damned him. SuchaCH. XIV. 1—72.] THE GOSPET, ACCORDING TO ST. MARK, 239

ae ES

 

 

man would be likely to feel aggrieved at this generous act of Mary’s. He felt as if he
had been personally defrauded. He knew that if this Spikenard, which had vanished
in a few minutes of refreshing fragrance, had been sold he would have had the manipu-
lation of the proceeds, Therefore he was angry with Mary, and angry with the Lord,
who had not rejected her offering, We can easily understand the feeling of Judas,
But how was it the disciples re-echoed his complaint? They sided with him, although
they certainly were not actuated by his base motive. Well, we all know that if a word
of censure be uttered in the Church it swiftly spreads, and is like leaven, which soon
leavens the whole lump. Suspicion and slander find easier access to men’s hearts than
stories of heroism and generosity. Weeds seed themselves more rapidly than flowers.
The disciples had more to justify their fault-finding than we sometimes have. They
were plain peasants, who had never known the profusion of modern life, and they were
aghast at the idea of such a prodigality of luxury as this. From all they knew of their
Lord they supposed that he would have preferred the relief of the poor to any indulgence
for himself, and that he himself would have been disposed to say, “To what purpose is
this waste ?” Many now imagine that they can infallibly decide what will please or

>
1

displease their Lord, yet in their condemnation of others they are often mistaken.
lary, no doubt, was discouraged and disappointed. Her gift had been the subject of
thought and prayer, and now that her opportunity had come for presenting it she eagerly
Seized it. She was prepared for the sneers of the Pharisees; but surely the disciples
would be glad to see their Lord honoured. At their rebuke her heart was troubled ; her
eyes filled with tears. as she thought, “ Perhaps they are right. I ought to have sold
it.” Then Jesus looked on her with loving approval, and threw over her the shield of
his defence.

Il. THAT ANY SERVICE WHICH Is THE OFFSPRING OF LOVE TO THE LorD Is ACCEPTABLE
TO HIM. He perfectly understood and approved her motive, and therefore was pleased
with her offering. Whether it came in the fragrance of this ointment, or in the form
of three hundred pence, was of comparatively little consequence. It meant, “I love
thee supremely,” and therefore he was glad. Naturally so. When a child brings you
the relic of some feast which you would rather not have, yet because it has been saved
from love to you, you eat it with as much gusto as if it were nectar from Olympus.

|

Why? Because you judge of the gift from the love it expresses; and this, in an
infinitely higher sphere, our Lord also does, Unlike us, he always knows what the
motive is, and about many an act condemned by his disciples he says, “She hath
wrought a good work on me.” Kaddéy, translated “ good,” means something beautiful,
noble, or lovely. Mary’s act was not ordered by the Law, nor dictated by precedent,
nor suitable to everybody; but for her, as an expression of her love, it was the most
beautiful thing possible. She poured her heart’s love on Jesus when she poured the
spikenard from the broken cruse.

Il. THAT A GIFT OR ACT PROMPTED BY LOVE TO THE LORD MAY HAVE FAR MORE
EFFECT THAN WE DESIGN. ‘She is come aforehand to anoint my body to the burying.”
Some argue from this that Mary knew Jesus was about to be crucified, and would rise
again from the dead, so that this would be the only time for such anointing. I doubt
that. Probably she had no distinct, ulterior desion when she simply did what her love
prompted. But in commending her Jesus in effect said, “In this act she has done
more than you think—more than she herself imagines; for she is anointing me for my
burial.” In God’s Word we find that we are credited for the good or for the evil latent
in our actions, by Divine justice or in Divine generosity. We read of some standing
before the Judge of quick and dead who are amazed at the issues of their half-forgotten
acts for or against the Saviour. “When saw we thee an hungred or athirst?” etc.
This was the principle on which Christ attributed to Mary’s act a result she could not
have foreseen.

ConcLusion. This is true of evil as of good. There is not a sin you commit but it
may beget other sins, and in effect as well as in memory the words are true, “The evil
that men do lives after them.” For the far-reaching effects of sinful words and deeds,
of which he may know nothing till the day of judgment, the sinner is responsible to
God. What an encouragement is here to steadfast continuance in well-doing! That
which has the smallest immediate result may have the greatest ultimately. The story
of Mary’s inexpressible love has had far greater effect in blessing the world than theSe
. ST ST

   
  
  
  
 
 
 
  
  
  
  
  
  
 
 
   
   
  
   
  
 
  
  
 
 
 
 
 
   
  
 
 
 
  
 
 
 
  
  
 
  
  
 
  
  
 
 
 
   
 
  
 
 
  
 
 
 
 
 
 
 
  
  
  
  
  
 
  

 

2¢0 THE GOSPEL ACCORDING TO ST MARK. fica. xiv. 1—Te.

ae

 

 

distribution of three hundred pence among the poor, which human judgment might

have preferred.—A. R.

The Passover was by far the most important of the Jewish
feasts. ‘The disciples of our Lord were sure that he, who ever fulfilled the righteous-
ness of the Law, would not fail to observe it. Their reminder of what they supposed
he had forgotten, but which really was the subject of far profounder thought with him
than they could fathom, immediately led to the remarkable incidents which are here
recorded-—the strange provision of the feast by a secret disciple, and the spiritual insti-
tution which Christ founded on the ancient rite. There were truths set forth by the
Mosaic festival of which the Jews were never to lose sight, and which are full of signill-
cance to us. A few of these we will recall.

I. THE PASSOVER REQUIRED A SPOTLESS VICTIM. In this, as in many other Jewish

ordinances, the spiritual was represented by the visible. The victim might be chosen
from the goats or from the sheep. (Kids were offered as late as Josiah’s reign (2 Chron.
xxxy. 7), although in our Lord’s time only lambs were sacrificed.) This was of less
consequence than the rule that the victim chosen should be ‘without blemish.” Not
deformed, sickly, or injured. 1. Doubtless this taught the worshippers to offer their
best, and do so cheerfully, with humble acknowledgment of the Divine right. ‘lhe Jews
learnt the lesson. Their religion cost them something, and they nobly responded to its
claims, as we see when the tabernacle was erected and when the temple was built.
Christians, in their gifts and in services, too often act as the Israelites would have done
had they chosen their blemished and sickly lambs for sacrifice. 2. Besides, this pro-
vision was significant of the sacred purpose to which the victim was devoted, and sym-
bolical of the moral integrity of the person it represented. The male of the first year,
in the fulness of its life, stood for the firstborn sons of Israel, who were spared, while it
died. 8. Nor does this exhaust the meaning. The spotless lamb points to him of whom
John Baptist said, “ Behold the Lamb of God!” to him who “ offered up himself; ” to
him of whom we read, “ Ye are not redeemed with corruptible things . . . but with the
precious blood of Christ, as of a lamb without blemish, and without spot.”

II. THe PASSOVER REQUIRED PERSONAL PARTICIPATION, It might have seemed to
human wisdom hardly reasonable that deliverance from a pestilence should be the result
of sprinkling the blood of a slaughtered lamb on the two side posts and lintel of the
door; but he would have suffered the penalty of his rashness who hadrun the risk of
his incredulity. Every saved household had its own lamb, and every saved one in that
household was compelled to remain, for his safety, in the blood-sprinkled house. This
arrangement, on the basis of family relationship, was not made so much for con-
venience as it was to sanction and sanctify home life, and to teach all who were
united by earthly love to find their centre in the Paschal lamb. The Israelites were
not saved because they were descended from Abraham, but because of the blood
sprinkled in faith and obedience.

Ill. Tue PassovER WAS TO BE ACCOMPANIED BY PENITENCE AND sincerity. 1. The
use of unleavened bread was ordained. Leaven, the presence of which was strictly
forbidden, was a symbol of moral corruption, which the people were to put away fron
their hearts. Christ Jesus warned his disciples against “the leaven of the Pharisees,
which is hypocrisy.” St. Paul 7 Cor. v. 7, 8), referring to evil in the Church, said,
“ Christ our Passover is sacrificed for us: therefore let us keep the feast, not with old
leaven, neither with the leaven of malice and wickedness, but with the unleavened
bread of sincerity and truth.” More than anything else our Lord rebuked insincerity.
As the King of truth he still says, “ He that is of the truth heareth my voice.” 2, Bitter
herbs were also to be eaten at the Passover. Not because ahey would give flavour to
sweeter food, nor as a mere accompaniment to it, but as an essential part of the feast.
The bitter bondage of Egypt was thereby represented, which was overpowered by the
sweetness of the lamb. It may symbolize the bitter sorrow with which we should
mourn our guilt.

IV. Tue PassovER WAS A SOURCE OF PEACE, AND A PLEDGE or procress. 1. The
Israelites in Egypt knew that judgment was falling around them, and in that ominous
dreadful night the peace of each one was proportioned to his trust in the ap-
pointed means of deliverance. 2. Those who partook of the feast were prepared

Ver. 12.—Zhe Passover.ed
CH. xIv. 1—72.] THE GOSPRETI, ACCORDING TO Sai. MARK, 261
ee ee Soe Se wee eee

tor the march through the Red Sea and the wilderness, until Canaan was reached and
won.—A., Ki,

 

Vers. 22—24.— The Lords Supper. The Lord’s Supper was the natural outgrowth
of the Passover. The broken bread, which was made a symbol of our Lord’s broken
body, had been seen and partaken of for generations by the Jews, who had regarded it
as “ the bread of affliction ” which their fathers once ate in Egypt. The cup of
blessing,” transformed into « the communion of the blood of Christ,” was the third cup
in the feast, which followed on the distribution of the Paschal lamb, and preceded the
Singing of the Hallel. The whole Passover was a symbolical festival of remembrance,
and this we believe the Lord’s Supper was intended to be. It was not to be a repeated
sacrifice, as Gregory the Great was the first to suggest, but was a feast to be eaten in
remembrance of the Saviour, No symbols could be more appropriate. The bread
represented the Bread of life; the broken bread that it was broken for us. The wine was
~ the blood of the grape” (Gen, xlix. 11), poured out from the true Vine (John xv. 1),
which was its Source. The expression, “ ‘This 7s my body,” surely could not have been
taken in any literal sense by the disciples, who had their Lord in his physical presence
visible amongst them when he spoke. It was equivalent to “This represents my
body ;” just as elsewhere we read, “The field ts the world;” “Iam the true Vine;?
“Leaven ... which is hypocrisy ” (see also Gal. iv. 24; Heb. x. 20). What, then,
are some of the advantages of this commemwrative feast ?

I, Iv REPRESENTS THE PROPITIATORY CHARACTER or CHRIsT’s DEATH. His blood was
shed for many, for the remission of sins. His death was not merely a martyrdom ; it
was an atonement. He gave his life for thesheep. The prophets foretold this (Isa. Hur}:

he apostles declared it (Rom. v.); the redeemed praise the Lamb who was slain,
because he washed t] lood,

hem from their sins in his own 1}
II. Ir REMINDS US OF THE NECESSITY FOR PERSONALLY PARTAKING OF Curist. “ Take,
: this is my body.” What we eat and drink becomes a part of ourselves. Once our
Lord said, “ Except ye eat the flesh of the Son of man, and drink his blood, ye have no
life in you.” Food is useless unless we partake of it. Christ came to us in vain unless
we trust him as our own Saviour and Lord,

III. Iv Is IN ITSELF A MEANS OF GRACE. This is to be proved in experience rather
than by Scripture. Just as a word which we can see or hear conveys a thought which
we cannot s r hear, so the bread and the wine convey thoughts of Christ, of his
sacrifice, of his claims, of his love, which refresh and str ngthen our inmost life.

IV. Ir Is A PROCLAMATION OF FELLOWSHIP. 1 Cor. x. 16, etc., “ For we being

2

of
Cal

© OF

many are one bread, and one body: for we are all partakers of that one breac on be
“communion ” is that of which we are common partakers, and St. Paul argues that by
eating and drinking together thus we proclaim our unity; just as the Israelites in

Kgypt, on the night of the Exodus, met in families, each finding its centre of thought
and safety in the Paschal lamb. It is the idea of the family, and not of the priesthood,
that God makes the germ of the Christian Church. Those in it are to “ bear one another’s
burdens, and so fulfil the Law of Christ.” By the extension of the Church will come
about the true brotherhood, for which the world still sighs.

V. Iv Is A PLEDGE OF FIDELITY. The “sacramentum” was the oath taken by the
Roman soldier that he would never desert the standard, never turn his back on the foe,
and never be disloyal to his commander. By our presence at the sacrament we pledge
each other, before God, that with his help we will be true men, more courageous, more
pure, more victorious, than before.

VI. Iv Is A SIGN OF SEPARATION, The Egyptians had no part in the Passover. The
scribes and Pharisees were not invited to the upper room. Judas, so far as we can
judge, left before the new rite was instituted. St. Paul spoke of the duty devolving on
the Church at Corinth to remove the immoral from fellowship. Yet all true disciples,
though they may doubt as Thomas did, or deny their Lord like Peter, are invited to

eat and drink with each other, and with their Lord.—A. Rh.

Vers. 82—35.—Gethsemane. The Mediator between God and man experienced all
the vicissitudes of human life. From the loftiest height of joy he plunged into the
deepest depths of distress. Because of the fulness of his nature he surpassed us in theseTHE GOSPEL ACCORDING TO ST. MARK. [cu. xiv. 1—73.

262

 

——_— >

 

 

 

experiences, alike in the glory of the Transfiguration and in the agony of Gethsemane.
Therefore we are never beyond the range of his sympathy. Weare all familiar with the
outward circumstances of this incident, but the wisest of us knows but little of the
depths of its mystery. Indeed, although our interest in the scene is intense, although
we feel it is fraught with the destiny of our race, we shrink with hesitation from speak-
ing much of it. A sense of intrusiveness overpowers those who are conscious of ignor-
ance and sin, when they would gaze on that sinless agony of grief. It seems as if our
Lord still said to his disciples, “Sit ye dere, while I shall pray.” The place whereon
we stand is holy ground.

L Tue surrertne Saviour. 1. There is mystery about his agony. Our recognition
of the proper deity and humanity of our Lord leads us to expect seeming contradictions
in him. ‘They appear in his intercessory prayer. In one breath he speaks as the Son
of God, in another he wrestles as a weak man might do. Sometimes he pleads as a
Mediator, and sometimes he expresses himself with Divine majesty and authority. It
is so with our Lord’s agony, which must ever be a stone of stumbling to all who refuse
to recognize that they only know in part and prophesy in part. ‘Thus some assert that
this experience contradicts the composure and resolution with which our Lord had
previously announced his sufferings ; and that his prayer is in antagonism with his
omniscience as the Son of God. - Here is the Prince of peace seemingly destitute of
peace; the world’s Redeemer wanting deliverance; the Comforter himself needing con-
solation. As the old myth reminds us, we sometimes come across a fact which appears
like a glittering ring which a child could lift when we walk around it and talk about
it; but, when we try to lift it, we find it is no isolated ring, but a link in a chain which
we can hardly stir, for it girdles the earth and reaches heaven and hell! ‘Behold,
God is great, and we know him not; and darkness is under his feet.” 2. There ws u
meaning in this agony. We gain some little insight into it when we remember the
vicarious nature of Christ’s sufferings; that “the Lord hath laid upon him the iniquities
of us all.” If Jesus Christ were only a great Prophet, who came to enlighten the world,
he might now seem to have lost his courage. If he were only an Exemplar of uncon-
ditional resignation or heroic endurance, he was surpassed by others. All points to the
conclusion that his sufferings were not like those of Job, or Jeremiah, or Paul, or
Stephen, but were unique in the world’s history. He, the sinless One, was the Repre-
sentative and Substitute of the sinful world.

Il. Tue TROUBLED BELIEVER may find instruction and comfort in this experience of
his Lord, especially in the consciousness of his sympathy. 1. Sympathy was longed for
even by our Lord. He wanted to have near him those who could best understand him,
so that in the thought of their affection and prayer he might find comfort. It failed
him. They were overpowered by sleep, and when aroused, they fell back into the old
drowsiness. It was another pang in his anguish. He trod the winepress alone. How
tenderly he feels for lonely sufferers! 2. Absence of sympathy intensified prayer. When
our trouble is very heavy it has a tendency to paralyze prayer, and makes the heart
stony; but we should rather follow him who, being in an agony, prayed the more
earnestly. If, in answer to prayer, the cup is not taken away, still the prayer is not
useless. Paul thrice besought the Lord in vain to remove the thorn in the flesh; but
he had an answer, “ My grace is sufficient for thee.” And our Lord came forth from
the place of prayer as one who had already gained the victory. 38. Harnestness in
prayer led to absolute submission. When we pray we realize with growing intensity
that there is another will besides ours and above ours firm and wise and good. If God
sees further than we see; if he knows what would harm and what would bless us, when
we do not; if he looks not only to this little life, but to the eternity to which it leads ;
let us seek in prayer to know what his will is, and then say, even though it be with
tears, “ Nevertheless not what I will, but what thou wilt.”—A. R.

Ver. 36.—The cup of experience. The mystery of our Lord's suffering is beyond our
power of accurate analysis. We cannot fathom the depths of sin and grief which he
experienced. We must not suppose that, because we are so familiar with this narrative,
we know all its significance. At the most we have only felt one wave of the sea of
sorrow which sobbed and swelled in his infinite heart. Only one phase of this many-
sided subject will engage our attention, Leaving the atoning nature of the sufferingsCH. XIv. 1—72.] THE GOSPEL ACCORDING TO. ST. MARK. 253

 

of our Lord, we will now regard him as the Representative of his people, their Fore-
runner in this as in all things. The « cup” is a figure familiar enough to all students
of Scripture.

I. THE CUP OF EXPERIENCE may be represented by the cup which was the symbol of
the mockery and shame and grief the Saviour suffered, 1. The phrase reminds us
that our joys and griefs are measured. A cup is not illimitable. Full to the brim, it
can only hold its own measure. (1) Our joys are limited by what is in us, and by
what ts in them. Ifa man prospers in the world, his wealth brings him not only
comfort, but care, anxiety, and responsibility, so that he may occasionally wish himself
back in his former lowlier lot. And family joys bring their anxieties to every home
which has them. No one drinks here of an ocean of bliss but he thanks God fora
“cup” of it, measured by One who knows what will be best for character. This is
true even of spiritual joys. The time of ecstasy is followed by a season of depression.
The Valley of Humiliation is passed, as well as the Delectable Mountains, by Christian
in his pilgrimage. Nowhere on earth can we say, ‘‘I am satisfied; ” but many, like
the psalmist, can exclaim, “I shall be satisfied.” (2) Our griefs are limited also.
They are proportioned to our strength, adapted for our improvement. Even in the
saddest bereavement there is much to moderate our grief if we will but receive it:
sratitude for all our dear one was and did; gladness over all the testimonies of love
and esteem in which he was held; hope that by-and-by there shall be the reunion,
where there shall be no more sorrow and sighing, and where “ God shall wipe away all
tears from our eyes.” God does not let an ocean of sadness surge up and overwhelm
us, but gives us a cup, which we may drink in fellowship with Christ in his sufferings.
2. The phrase in our teat suggests not only measurement, but loving control. Our Lord
recognized, as we may humbly do, that the cup was filled and proffered by him whom
he addressed as “ Abba, Father.” In one sense the events in Gethsemane and on
Calvary were the results of natural causes. Integrity and sinlessness called forth the
antagonism of those whose sins were thereby rebuked. Plain-spoken denunciations of
the ecclesiastical leaders aroused their undying hate, and no hatred is more malignant
than that of irreligious theologians, Judas, disappointed and abashed, was a ready
instrument for evil work. Yet, behind all this, One unseen was carrying out his eternal
purpose, fulfilling his promise, ‘The seed of the woman shall bruise the serpent’s head.”
Hence Jesus speaks not of the plot accomplished by his foes, but of the cup given him
by the Father. We are at an infinite remove from him, yet, as the same law which
controls worlds controls insects, so the truth which held good with the Son of man
holds good also with us. We may recognize God’s overruling in man’s working, and
accept every measure of experience as provided and proffered by our Father’s hand.

I]. ‘THE PURPOSE OF ITS APPOINTMENT. ‘That it comes from our “ Father” shows that
it has a purpose, and that it is one of love, not of cruelty. It is not like the cup of
hemlock Socrates received from his foes, but like that potion you give your child that
he may be refreshed, or strengthened, or cured. 1. Sometimes the purpose respects our-
selves. Even of Jesus Christ, the sinless One, itis said he was “ made perfect through
sufferings ;” that as our Brother he might feel for us, and as our High Priest might
sympathize, being *‘ touched with the feeling of our infirmities.” Much more is the
experience of life a blessing to us who are imperfect and sinful ; correcting our world-
liness, and destroying our self-confidence. 2. Sometimes the purpose respects others.
It was so with our Lord pre-eminently. He “ came not to be ministered unto, but to
minister, and to give his life a ransom for many.” ‘“ None of us liveth unto himself.”
If our cup of blessing runs over, its overflowings, whether of wealth, or strength, or
spiritual joy, are for the good of those around us. If our lot be one of suffering, we
may in it witness for our Lord, and from it learn to console others with the comfort
wherewith we ourselves have been comforted of God.—A. R.

Vers. 839 —43.—Sorrow, sleep, and sin. When a dear friend is in trouble our foot-
fall is quiet and our voice hushed. Even children are awed to silence when they see
the face they love stained with tears and pale with anguish. How much more does
stillness of soul become us when we enter into the Garden of Gethsemane and see the
Lord we love in his agony! Christ completed the cycle of human temptations in
Gethsemane. In the wilderness he had been tempted to desire what was forbidden, to264 THE GOSPEL ACCORDING TO ST. MARK. (cu. xiv. 1—72.

 

obtain provision in a wrong way, to manifest Divine power in an act of presumption,
to gain the kingdom by force and fraud. Now he was tempted to avoid what was
ordained. And to do what we ought not, not to do what we ought, sums up all temp-
tations. He “was in all points tempted like as we are, yet without sin.” In this
mysterious scene we discern a concentration of human history.

I. Tue SIN-FoRGETTING CHURCH is represented by the disciples who failed their
Lord. 1. They did not understand the necessity and dreadfulness of Christ’s struggle
with the powers of darkness. They allowed natural weariness to overcome them, so that
they had no share in the conflict endured near them and for them. As little does the
Church share the purpose of Christ in the redemption of the world from sin; nor does
she see the need for being in an “agony” about it. Is there the feeling about sin, even
about our own sin, that there should be? Are we not too often like those who, under
the shadow of Christ’s sorrow, slept, though he himself had said, “‘Tarry ye here, and
watch”? 2. Nor did these disciples reach the source of power that night. It was
impossible to find victory through human passion, as Peter discovered after he had
drawn and used his sword. Indiscriminate zeal, which will attack heretics and sceptics
with bitter words and penalties, is sure to fail. Power to overcome is found in obe-
dience to the command, “Watch and pray.” To watch without praying is presumption;
to pray without watching is fanaticism. The difference between our Lord and his
disciples was this: they refreshed themselves by natural means, and he by spiritual ;
they fell back on sleep, and he on prayer—just as too often we rely on human agencies,
and not on Divine. 38. Their confusion and indecision increased as they diverged from
their Lord. He became more calm, and more sure of victory. They became more
heavy with sleep, more cowardly and unprepared, till they all forsook him and fled.
Only when they assembled again in his Name to pray in the upper room were they
endued with power from on high. “Let us not sleep as do others, but let us watch
and be sober,” lest again he should say, “Sleep on now, and take your rest. . . . Behold,
the Son of man is betrayed.”

Il. THE sIN-cOMMITTING WoRLD. (Ver.48.) 1. While the disciples slept, the hostile
world was alert. This vigilance was a rebuke to their sloth. Still it isso. Frequenters
of haunts of pleasure are often more eager than members of Christ’s Church to invite
their companions to join them. 2. Those who assail the cause of Christ are animated
by different motives. Some are malignant, as the priests were; others join in the
popular cry, though it be “ Crucify him!” The mob in Jerusalem had little idea what
they were doing—casting out of the world the Son of God, who had come to be their
Saviour and Friend. Men’s acts have more in them than appears ; and some who are
simply careless will be amazed to find themselves reckoned amongst his foes! The
world had no power over Christ except through the traitor Judas. ‘The weakness of
the Church, the inconsistency or apostasy of Christians, ever lead to the most successful
attacks. Judas knew where Jesus resorted, and betrayed him by a kiss. The fall of
one sentinel may prove the destruction of the camp.

Ill. THe sIN-BEARING Saviour. It is no figment of theological imagination that he
himself took our infirmities, that “he was wounded for our transgressions, and bruised
for our iniquities.” He made atonement for us, as well as learnt sympathy with us.
He took the cup of bitterness that we might receive the cup of blessing.—A. R.

Ver. 54.—Following afar off. The story of Peter’s denial is not omitted by any of
the evangelists. They were more anxious for truth than for reputation. They set
before us the strongest disciple at his weakest moment without a word of wonder, of
blame, or of excuse. Our text indicates the state of mind which led to his fall. He
was just beginning his descent to the depths of shame. Because he “ followed afar off ”
he found the door of the house shut against him, cutting him off from John and from
his Lord. Outside, alone, in the dark, he became more despondent as he reflected that
Jesus was in the power of his foes, and that any attempt at rescue had been rebuked
by himself; so by the time John came out he had given up hope, and still stood afar
off from his Lord, amidst his foes. ‘Then and there occurred this moral tragedy in
Church history. Let us consider—

I, SoME MOTIVES WHICH SHOULD HAVE INDUCED PETER TO FOLLOW CLOSELY. 1. The
remembrance of his own professions, When Jesus had asked, “ Will ye also go away?”Ci. Xtv. 1—72.] THE GOSPEL ACCC RDING TO ST. MARK, 265
enconnnneeNe Dh iy ea |

Peter had made a noble response; and when an earnest warning had been uttered a
few hours hetfore this, he had exclaimed, “ Though all shall be offended, yet will not I.”
He meant his promises, and to abide by them; but though the spirit was willing, the
fesh was weak. The world is fair ip expecting more from those who are professed
followers of Christ, Flight is more discraceful to a soldier in uniform than to a camp-
follower, 2. Peter’s recognized leaders, ip of his brethren was another reason for close
following. The Lord indicated that Peter would be their leader from the first, and the
disciples acquiesced in this, always making way for him to speak and act on their
behalf. His responsibility was the heavier. If he had continued to watch, they would
have done so; if he had followed closely, they might have rallied. The failure of one
was the failure of all. Each one is responsibie to God for the talent, position, or force
of character which constitutes him a leader of men. To whom much is given, from
him much is required. 3. The loneliness of the Lord ought to have appealed to
Peter’s heroism and generosity. We can hardly understand how, with his noble im-
pulses, he could have left Jesus alone amongst his foes. Yet how often do Chris-
tians now fail to stand forth like men to rebuke wrong-doing at any risk! The
fact that they alone represent their Lord amid evil companions, is an appeal to all that
is chivalrous in them to speak. 4. The remembrance of Christ’s personal love to him
might have drawn him nearer. Jesus had dealt gently and generously with Peter,
He had chosen him, with two of his brethren, to see his glory on the Mount of Trans-
figuration, and to see something of his dire agony in the garden. He had been faith-
fully warned of danger, and assured of the intercession of his Lord. Yet all seemed
lorgotten, and he only “ followed afar off.’ It is when we realize the words, ‘ He loved
me, and gave himself for me,” that we can say, “‘ My soul followeth hard after God.”

II. SoME EXCUSES WHICH PETER MIGHT HAVE URGED FOR HIs coNnDUCT. 1. Jt seemed
as Uf he could do no good to his Lord. He had tried in his own way to defend him, but
had been rebuked, and no other way seemed open. He forgot that, though his Master
had refused the use of physical force, he would have gladly welcomed human sym-
pathy. John had deeper insight. Amid the sea of |]

 

 

hatred which surged around him,
our Lord saw at least one face which expressed love and sympathy. Utilitarianism
sometimes keeps us from beautiful and graceful acts, because we do not see immediate,
practical good in them. We should probably not have poured out the spikenard as
Mary did, but should have joined with those who asked, “ ‘lo what purpose is this
waste?” Let us never follow afar off because we do not see the practical advantage of
valking closely with our Lord. Heaven’s best blessings are too subtle to be tabulated.
2. It seemed as if evil would befall himself if he stood close beside his Master. On
entering the palace amongst this excited rabble, he might fear personal violence, espe-
cially if he were recognized as the assailant of Malchus. He wished, therefore, to con-
duct himself as one of the miscellaneous crowd. In doing so he put his soul in danger,
instead of his body. “He that saveth his life shall lose it,” his Lord had said, and
Peter learnt the meaning soon. This mingling of courage and cowardice puts many a
man in danger. May God give us the whole-hearted fidelity which even Peter failed
that night to show!—A, R.

Ver. 70.—A detected disciple. This chapter is crowded with contrasts. 1. The
unmeasured love of Mary of Bethany shines radiantly beside the unexampled treachery
of Judas Iscariot. 2. Contrasts occur also in the experience of our Lord. He passes
from the fellowship of the upper room to the solitude of Gethsemane ; from the secrecy
of prayer to the publicity of a mock-trial before his foes. 3, There are also great
changes visible in the spiritual condition of certain disciples. Judas appears amongst
the chosen disciples, listening to the Master’s words and eating at the same table with
him; and a few hours after he is seen at the head of a band of ruffians, betraying his
Lord with a traitorous kiss. Peter, in the garden, starts forth as a hero in defence of
his Master; but in the palace of the hich priest, with trembling heart, denies all
knowledge of him. ‘To this last scene our text points us. (Describe it.)

J. THAT THERE ARE CIRCUMSTANCES IN WHICH THE CAUSE OF CHRIST AROUSES UNCOM-
PROMISING HOSTILITY. Peter was experiencing this in the palace of Caiaphas. bes
Paganism was instinctively hostile to Christ’s teaching. Far-seeing men amongst
Gentiles soon saw its drift. They spoke of the apostles, not inaptly, as men who woulc266 THE GOSPEL ACCORDING TO ST. MEAS. [lous xIve li.

 

turn the world upside down. Christ’s doctrine of brotherhood would be the destroyer of
slavery. His inculcation of purity and righteousness threatened licentious pleasures
and tyrannous exactions. Men who could win high positions by force or fraud, and
immoral people, who loved brutal or sensual amusements, would unite in antagonism
to the Christian faith. Some would hate it the more intensely because their worldly
snterests were associated with the continuance of paganism. Many a Demetrius saw
that his craft was in danger, and priests, with their crowds of attendants, would contend
zealously for the idolatry which gave them their living. They would have granted
Christ Jesus a niche in their Pantheon ; but his followers claimed that he should reign
supreme and alone. 2. The Jews, however, were the first instigators of opposition.
Christianity threatened to destroy their national supremacy by inviting the Gentiles to
all the privileges of the kingdom of God. They hated a Messiah who came not to
deliver them from political bondage, but from their own prejudices and sins. 3.
Heathenism in our own day, whether at home or abroad, is at enmity with Christ. The
vicious, who live to gratify their passions, the worldly, who would make this life their
all, as well as the idolaters in distant lands, hate the teachings of our Lord. 4. Hven in
nominally Ohristian society there is sometimes seen an ill-suppressed dislike to earnest
fidelity to Christ’s cause.

Il. THAT A DISCIPLE OF CHRIST, IN THESE CIRCUMSTANCES, MEETS WITH A TEST OF
HIS MORAL COURAGE. We all appreciate the heroism of the apostles, who, with their
lives in their hands, witnessed for their Lord before Jews and pagans, rejoicing that they
were counted worthy to suffer for his sake. Equal courage is occasionally exhibited in
lives which are unromantic and prosaic, which endure each day the bitterness of scorn
and shame. 1. Sometimes a Christian shows heroism by speech. Profanity is thus
rebuked, slander is silenced, impurity 1s indignantly reproved, and the cause of Christ
defended against mockery. It is well when this can be done without any sign of a
Pharisaic spirit or of a censorious temper; so that from the tone of the defence the
godless are compelled to say, “ These men have been with Jesus, and have learnt of
him.” 2. Silence may also be on occasion the display of courage. If one, by reason of
youth or sex, cannot speak, witness may be borne by quitting the scene where Christ
is dishonoured. ‘The responsibility for witness-bearing is the heavier in proportion to
the weight of our influence. The effect of Peter’s denial was the greater because he
was like a standard-bearer in the army of Christ. Even although his testimony might
not have changed the opinion of one in the crowd around him, he was none the less
bound to give it; and our Lord was grieved because he withheld it.

Ill. THAT VERY TRIVIAL THINGS MAY SOMETIMES REVEAL ASSOCIATION WITH JESUS
Curist. Peter had no expectation of being discovered. He was a stranger ; the crowd
was large, and the excitement great; it was dark, and attention seemed centred in
Christ Jesus, to the exclusion of all beside. A question unexpectedly put necessitated
an answer, and his rough Galilean brogue increased the suspicion to a certainty that he
was a peasant who had come up with Jesus from Galilee, and was intimate enough
with him to know of his secret and sudden arrest. 1. Even the nominal connection
with Christ which we all have as Englishmen is betrayed by speech in foreign parts ;
and how often is the work of our missionaries hindered there by dishonest traders,
or profligate sailors and soldiers, who are supposed to be “ Christians,” but who by
word and act deny the Lord! 2. Others, who have been under direct Christian
influences in their homes, are sometimes tempted, at school or in business, to keep that
fact secret, as if it were something to be ashamed of. But when some small phrase or
act unexpectedly betrays the truth, and one of those standing by says, “ Surely thou
art one of them, . . . thy speech agreeth thereto,” then comes the crisis, the turning-
point, on which the whole future will hinge. Happy is it if then they are saved from
Peter’s fall! 3. Occasionally those who are devout disciples wish, like Nicodemus, to
remain secretly so. They wish to avoid all responsibility, and therefore make no pro-
fession of their love. Little do they suspect how many are discouraged by their failure
to avow their loyalty to their Lord. Let all our influence everywhere be consecrated
to him.

Conctuston. The hall of judgment is still standing. Christ Jesus is being examined
and questioned now by men who resent his claims. Still we hear the cry, “‘ Prophesy !
who is it that smote thee? ‘'ell us something new. Work some miracle now, that wecu. xtv. 1—72.] THE GOSPEL ACCORDING TO ST. MARK. 267

 

 

may believe thee.” And to it all Jesus answers nothing. His Church is keeping close
beside him, as John did, and is glad to share his reproach, But many are like Peter ;
they have followed afar off, so that the world should not notice them. They would not
be so near as they are, but that others have led them, as John led his brother apostle.
Yet, alter all their friends have done, they are still outside, in the courtyard, among the
foes of their Lord. They hope that all will end well : they dare not help in the conflict
so they keep far enough away to retain their popularity, and yet to see the end. As
the light of the fire revealed Peter, as his speech further betrayed him, so something
has called attention to these, and companions begin to say, “ Surely thou art one of
them.” What shall the answer be? Shall it be, “I know him not;” or shall it be
“Lord, thou knowest all things; thou knowest that I love thee” ?—A. R,

Vers, 1—9.— The alabaster cruse. A scene of great interest and beauty is described
in these words and in the supplement supplied by St. Matthew and St. John. On the
last sabbath eve before his crucifixion, Jesus came to Bethany. In the house of Simon
the leper a feast was made in his honour. The disciples were there, and, of necessity,
Martha and her sister Mary, and Lazarus. What a representative group! Simon, the
type of suffering, healed, and restored human nature. Lazarus, a living testimony to
the Lord’s power over life and death—a blossom from the tree of life plucked in that
early spring-time, promising a final fruitfulness in richness and b cauty. Martha, who
in her true character served, type of all faithful, diligent, practical, hardworking
disciples. Mary, who also served in her way, with her heart full of meditative love ;
the incarnation of pure, rapt, fervent devotion, and the sanctity of deep thought. And
the disciples were there. ‘Those wonderful men, who have led and will continue to lead
the world, as the pillar of cloud of old time led the hosts of God through the desert.
And the Master was there, sanctifying all life, as he was the Spring of all. Jesus was
there, about whom we cannot say too much. They had met in his honour, for he
received honour and hospitality from lowly men. They were met in his Name, and he
was “in the midst.” Around, outside, were the assailants, the Pharisees and the multi-
tude, the powers of the world, surrounding as with a black drapery ; while all within was
pure and white and heavenly, save the stream of hot breath from one earthly spirit,
himself set on fire of hell. Judas was there. Our thouchts must fix themselves, first,
on the silent deed of Mary; then on the open word of Judas ; then we must hear the
words of Jesus, who, on this occasion at least, made himself a Judge and a Divider
over them.

I. ‘Tue peep or Mary, (Ver. 8.) No reason for the act is assigned. Is one needed ?
Was it the offering of gratitude, or duty, or love? Was there goodness enough in that
heart to lead it to do a kind action spontaneously, without respect to any previous per-

sonal obligation? Was there a sufficiently clear discernment of the true character of
the distinguished Guest to compel her to offer her best gifts? We know not. One
thing we know—Lazarus was there, “ whom Jesus raised from the dead.” Then upon
that head so hot, and upon those feet so weary, she pours her costly perfume ; pours it
freely, so “ that the house was filled with the odour.”

I]. Could any one have suspected a spot couid be found in this almost heavenly feast ?
Alas! so is it with all things and all times of earth. Though all the college of the
apostles was there; though there was one who had been raised from the dead, and one
whose body had been purified and made anew ; though all had seen the miracles which
he did; though there were renewed and chastened spirits present, types of perfect love
and faithful service; and though the Master himself was in the midst, on that sweet last
sabbath eve ;—yet even in this Eden of blessing was the trail of the serpent to be seen.
Hearken (vers. 4—6), poor human nature! Though Heaven itself come down to us, we
tarnish it with some earthly foul breath.

III, Jesus, by his words, passes judgment on Mary’s deed and on Judas’s pronounce-
ment upon it. He appears for her defence. “ Why trouble ye her?” (vers. 6, 8, 9).
He may have been troubled, but in self-forgetfulness he thinks of her as she did of
him. ‘The work was a good one. “She hath anointed my body aforehand for the
burying.” Did she really know the meaning of her act? Did she really know that he
would so soon be taken away? ‘Then, to her quick apprehensive grief, he was dead
already. Did she unconsciously predict his burial, or was love quick-witted here? We

5ay

See ee SSSSaeae: watt os : ss ee ’ : sce heetientnnceeaeneeete me = Ls
SSR ea SS Se art es SN SE Se Se ee oe ; ar ee

SSS eS Se ee ee

 

8 THE GOSPEL ACCORDING TO ST. MARK. [en. xrv. 1—72.

KS
Ga

 

know not; but who can tell what she learnt at his feet? Probably she knew not on this
quiet sabbath evening that on the next he would be in the tomb, or her heart would have
been broken as well as her alabaster box. But if her gift of grateful love meant more
than she supposed, it was only as all gifts of love do. They go beyond the discernments
of intellect and judgment ; they reach further; they mean more. So is it with all works
done to Jesus. When we comfort the sorrowful, or minister to the sick or destitute, or
do any “good work” in him and for him, he makes them symbolize himself. They
show forth his praise. They reveal his spirit. As to the poor and our help of them,
who, to our disgrace, are always with us. Let us see how Jesus honours even their lot
by placing himself in the position of a receiver of doles of charity and human kindness.
And let us, undeterred by the misuse which some make of our gifts, still break our
alabaster boxes. Let us pour over the world the fragrance of a godly life, the sweetness
of our Christian temper, the labour of our Christian zeal, the gifts of our Christian

love—G.

Vers. 10, 11, 17—21, 43—52.— Betrayal. We now approach the darkest of all the
dark hours through which our Redeemer passed in this world, so overcast with clouds.
“The Son of man is betrayed into the hands of men.” It was by “one of the twelve,”
and “ unto the chief priests,” and for “ money ”!

I. What lessons on THE FRAILTY OF THE POOR HUMAN HEART! The hand that
received “ the sop,” that dipped into the same dish with Jesus, received into its hardened
palm the miserable pittance—a slave’s price. Ah! even in the presence of the holy
One could he plot and scheme for his delivery. Let us, when we decry the deed, bow
our heads lowly, remembering that we share the same frail nature. How barefaced the
lie—walking, reclining, talking with the little band, carrying their common purse, and
so trusted by them all, yet stealing away in the darkness to meet his enemies and
plot with them how, “in the absence of the multitude,” he could deliver him unto
them! And going so far as to choose the symbol of brotherly affection—a kiss—to be
the sign by which in the darkness they should distinguish him! “ Woe unto that man
through whom the Son of man is betrayed! good were it for that man if he had not
been born.” ‘Truly so; for what theory or process of restoration could prevent the
name Judas from being for ever the symbol of treachery and base desertion and
sordid misery. ‘‘ Woe,” indeed! “And he went away and hanged himself.” It is
impossible to contemplate the heights from which men have fallen into deep abysses,

’ without a feeling of shame and humiliation. But it would be wrong to think of
them without being warned by them of the sad possibilities to which we are all
exposed.

II. THE INSUFFICIENCY OF OFFICE TO SECURE ITS RIGHTFUL srirIT. The parallel of
Judas’s infamy is found in the men who stood as the head and representatives of the
very religion it was Jesus’ high mission to fulfil and perfect. How deplorable is the
contrast between the sanctity of the position held by these officials and the spirit
in which they held it! It was theirs to be the leaders of religious thought, and the
embodiment of the religious spirit. But the sad testimony is borne to the insufficiency
of official relationship to secure the true spirit of office. ‘Truly may the Shepherd say,
“ T was wounded in the house of my friends;” and the poor one, “yea, mine own
familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel
against me.”

IJ. Tue powER oF coveTousNEss. And this was all for money! Well might it be
written, “ For the love of money is a root of all kinds of evil.” But it is needful to return
to the preceding incident to find the hidden clue to such a deed of darkness. St. John
has left the sad record, ‘‘ He was a thief, and having the bag took away what was put
therein.” So, yielding little by little to the love of pelf, this chosen one, who harboured
the demon of covetousness within the folds of his dress, had lost all strength of virtue,
and being overcome of evil, and under the influence of a master-passion, sold his
Master for thirty pieces of silver—‘ the price of him that was priced, whom certain of
the children of Israel did price.” But our thoughts should rest less upon the faithless
disciple or the more faithless priests than upon the patient, submissive One who drank
so deeply of our cup. He who descended to that lowest condition of human shame
was found, like the slaves in the market, “priced” and sold. Revolting from thatcu. xtv. 1—"2.] THE GOSPEL ACCORDING TO ST MARK, 269

a

unfaithfulness which could sell a friend for gain, from that love of pelf which could
crush all the fine and noble and generous feelings of the heart, even closing it to the
Sweet, winning voice of him who spake as never man spake—revolting equally from that
deceitfulness which could occupy holy office without the slightest apprehension of the
sanctity of demeanour, or the slichtest possession of the purity of Spirit due to such a
position—let us mark and imitate the lowly, patient, self-possessed, forgiving, trustful
spirit of him who endured all that the Scriptures of the prophets might be fulfilled
that the will of the Father might be done, that the redemption of the lost might be

etiected.—,

4 = ers. oo 22—2 i, = The Lord’s Supp r, During the process of the betrayal, the
. irst day of unleavened bread came round, and ‘the Master,” with “his disciples” in

a large upper room furnished and ready,” sat and together partook of the Passover. I¢
was the last time. The long series of observances begun in Egypt had now come to
anend. Before the next year should bring round the time of the Passover, it would be
“fulfilled in the kingdom of God.” A deeper and wider meaning would be given to it,
Another Lamb would be slain, whose blood, sprinkled by faith, would cleanse the “con-
science from dead works.” New symbols would supplant the old, by means of which
the Lord’s death should be showed forth until his coming again. The simplicity of the
newly appointed ordinance stands in marked contrast to all the elaborate rites of the
earlier service, and to the scarcely less elaborate forms of the extreme schools of
the Christian Church.

I. Tae ELemMeNts. Taking up the common articles of their daily food, he made
them symbolize himself. The “bread ” his “ body ;” the “ wine ” his “ blood.” Any-
thing more simple could not have been conceived, anything more ready-at-hand, more
truly universal. At the same time, he glorified that food by making it to represent,
to memorialize, himself—his body given and his blood shed, through which spiritual
life and nourishment were secured for them. Thus materials and spirituals are united ;
and a portion of our daily food may be taken in remembrance of him who gives life to
the world, and “ feeds the strength of every saint.”

IJ. THE REPRESENTATION. ‘I'o the simple “ This is my body ” of St. Mark, St. Luke
adds, “ which is given for you”’—given up unto death on your behalf. He who “gave
himself ”—his entire personality—for our sins, gave his body “unto death, yea, the
death of the cross.” This is the sacrifice offered “‘once for all,” “when he offered up
himself.” The blood represents, he says, “my blood of the covenant ;” or, in St. Luke’s
words, “ This cup is the new covenant in my blood, even that which is poured out for
you.” It is “shed for many unto remission of sins.” Both are to be taken with the
impressive and tenderly touching words, “This do in remembrance of me,”

Ill. THE commanp. “Take ye;” “ Take, eat ;” “ Drink ye all of it;” “ This do in
remembrance of me; ” “ This do, as oft as ye drink it, in remembrance of me.” With
these words our Lord enjoins on his disciples the observance of this simple, central
Christian rite; and they form the warrant for the observance of the Lora’s Supper.
Gathering together the several words of direct and indirect reference to this Christian
service, we see how it is the centre from which radiate many lines of relation to the
entire circle of the Christian life. 1. It is an affectionate memorial service, bringing
to remembrance the entire self-devotion of the Redeemer—“in remembrance of me.”
It calls up all that the one word me represents, with an especial allusion to the supreme
act of self-immolation, “I lay down my life.” 2. It is @ covenant service. He who
drinks of the cup places himself ueder the bonds of the new covenant, and receives af
the same time the seal of the certain inheritance of all covenant blessings (see Heb. Vill.
6—12). 3. It is @ service of communion. It symbolizes Our Joint participation with
the whole body of Christ (1 Cor. x. 14—17). It declares the periect oneness of the
Church of Christ: “ We, who are many are one bread, one body ;” and it affirms our
perfect community of interest: we “all eat the same spiritual meat ;” we “all drink the
same spiritual drink.” 4, It is at once a service of lowly confession and humble faith,
of exulting hope—* As often as ye eat this bread, and drink the cup, ye proclaim the
Lord’s death till he come’”’—of brotherly love. It is to the believer the pledge of all
blessing and help; while from him it is the pledge of all obedience. : And the Eucha-
ristic song speaks of the life, the fellowship, and the joy of heaven.—G,270 THE GOSPEL ACCORDING TO ST. MARK. fou. xiv. 1—72.

es
ole 66—72.—Peter’s fall. The painful declaration that the words of

the prophet, “‘T will smite the shepherd, and the sheep shall be scattered abroad,”

would find their fulfilment in them, and in “ All ye shall be offended,” roused Peter’s

spirit, and with a bold but mistaken estimate of his own courage and devotion, he

fearlessly, even presumptuously, affirmed, “ Although all shall be offended, yet will not

1” St. Luke has preserved for us words which throw much light upon the incident of

Peter’s fall, and upon the position which Peter held amongst the disciples: “ Simon,

Simon, behold, Satan asked to have you, that he might sift you as wheat: but I made

supplication for thee, that thy faith fail not: and do thou, when once thou hast turned

again, stablish thy brethren.” So Satan, the enemy of man, the agent for testing his

religious character, has made demand to put all the disciples into his sieve. Men sift

wheat to reveal and separate the useless from among the valuable—the bad from the

good. Such is the good end of temptation. Brought to bear upon the great Master

himself, it was powerless. He could say, “The prince of the world cometh: and he

hath nothing in me.” ‘There was no chaff mingled with that pure grain. Assailing

Judas—alas! how little of any thing but husk! In Peter how strange a mixture! In

each of us? Peter, warned by the first prophetic admonition, by the parabolic words

of Jesus, and by the yet more definite assurance that ere “ the cock crow twice thou

shalt deny me thrice,” repeats his boast of fidelity with an emphasis, “ If I must die

with thee, I will not deny thee.” The sieve is ready. Peter is accosted by a woman,

‘one of the maids of the high priest.” “ Thou also wast with the Nazarene, even
Jesus.” The story is well known, and needs not to be repeated. ‘The word of Jesus
found its exact fulfilment. ‘ Thrice” did he deny, “and straightway the second time
the cock crew.” “And the Lord turned, and looked upon Peter.” It was enough;
with broken heart he “ went out, and wept bitterly.”

Let us learn: 1. Our constant liability to be tempted to evil. Go where we will,
temptation assails us. Amidst the blessedness of Eden or the sanctities of the temple,
the tempter hides. The felicities of home, the marts of trade, the seclusions of contem-
plation, are all as open to the evil presence as to the air of heaven. Our steps are
dogged, our life assailed. Surely for this—for such an exposure of the precious life—
a sufficient justification can be adduced. 2. One end of temptation is to search out
existing evil for its exposure and destruction. On the elevated plateau, over the
hardened and smooth floor, the wheat is shaken from the sieve. The gentle winds blow
aside the chaff, for which the consuming fire is prepared, and the pure grain falls to the
ground. Peter little knew that cowardice and fear lay lurking beneath the folds of his
dress; but temptation revealed them. As men pass the magnet“through the metal
dust to discover and separate the particles of iron from more precious metals, and those
particles respond, leaping up to the attractive force; and as men test the strength of
iron beams by means of heavy weights or blows ; so the wily temptation tests the
purity of our hearts and the strength of our principles, and draws forth the lurking
evil, that, being exposed, it may be separated ere it ruins the whole life. 3. If by
temptation a weakness or flaw is discovered, our wisdom is, by penitence and contrition,
to return for recovery and healing. We may be sadder and humbler, but we shall be
wiser. Happy for us if we have strength so to do, and not, Judas-like, in blank self-
despair and self-disgust, sink to rise no more. 4, Buta further lessonis to guard against
those evils which are the especial cause of danger to our spiritual life. Hach has his
own especial liability. Peter’s was not covetousness ; Judas was not in danger from
pride of power. Our danger is always:as the amount of alloy in our character—the
amount of chaff amongst the wheat. 5. Again, let us seek the removal of our own
peculiar faults by the winnowing fan and purging fire of the Spirit, that we may not
be exposed to the destructive surprises of sudden temptation. 6. An additional lesson
is so to guard our spiritual life that the current of our thoughts be pure. How often a
coloured stream, or one holding earthy salts in solution, gives its own tint to the banks,
or determines the growths on either side! Well also is it for us to separate from those
habits of life which are condemned by any conviction of right. 7. The great lesson, on
the surface of this incident, is the necessity for humility—that we boast not of our
religion, that we presume not on our power ; but, in lowly dependence on the strength
of Divine grace, walk warily, watching lest we enter into temptation. —G.

 

Vers.CH. XIv..1—72.] THE GOSPRI, ACCORDING TO ST. MARK. 27
et ee

Vers. 32—42.— Gethsemane, With reverent steps and bent head must we approach
this scene. It would be improper to intrude upon the privacy of the Saviour’s suf-
fering had not the Spirit of truth seen fit to “declare” this also unto us, The disciples,
with the three exceptions, were excluded by the words, “ Sit ye here, while I pray.”
And even from the favoured three “ he went forward a little,” “about a stone’s cast.”
Then, “sore troubled,” and with a « soul exceeding sorrowful even unto death,” he
“fell on the ground,” kneeling, with his face to the earth, Then, from that spirit so
sorely wrung, the cry escaped, which. has ever been the cry from the uttermost suf-
fering, “If it be possible, let this cup pass from me.” Thrice the holy cry was heard,
and in so great “an agony” that ‘his sweat became as it were great drops of blood
falling down upon the ground,” though strengthened by “an angel from heaven.”
Thrice the words of uttermost submission, “Thy will be done!” completed his act of
entire surrender and self-devotion. “ The will of the Father,” which had been his law
through life, was no less his one law in death. For all ages and for all sufferers Geth-
semane is the symbol of the uttermost suffering, and of the supremest act of devotion
to the will of the Father on high. Its depth of suffering is hidden in its own dark-
ness. ‘he bearing of this hour upon the great work of redemption, as well as the
precise references of the Redeemer in bis words, and many other solemn questions
that this scene suggests, deserve the most careful thought. But we turn, as in duty
bound, to consider its instruction tous. By him, who taught us to pray, we have been
led to desire the accomplishment of the Divine will. By him, who is ever for us the
Example of righteous obedience, we have been constrained to seek to bring our life into
conformity with that will. And by him, from whom our richest consolations have
descended, we have been led to submission and lowly trust in the times of our deepest
sufferings. We would that his example should gently lead us to keep the sacred words
upon our lips, “ Thy will be done!” If we would use them in the supreme exigencies
of our life, we must learn to use them as the habitual law of our life. Therefore, let
us so use them that they may express: 1. Lhe abiding desire of our heart. 2. The
habit of our life. 3. The uppermost sentiment in the hour of our trial and suffering.
The former steps lead to the latter. We cannot desire the will of the Lord to be
done by our suffering unless we have first learnt to submit to it as the law of our
activity.

I. “Tuy wWILt BE DoNE!” 1g To BE THE ABIDING DESIRE OF OUR HEARTS, The habitual
contemplation of the Divine will is likely to lead us to desire its fulfilment. We shall
see, if faintly, the wisdom, the goodness, the pure purpose, which that will expresses,
It is a desire for the Divine Father to do and carry out his own will in his own house
on earth, “as it is in heaven,” Seeing God in all things, and having entire confidence
in the unsullied wisdom and unfailing goodness of the Father on high, it desires both
that he should do his own will in all things, and that by all that will should be sought
as the supreme law. It knows no good outside of the operation of that will. Within
its sphere all is life, and health, and truth, and goodness ; without is darkness and the
region of the shadow of death.

IL. As our prayer becomes the true expression of our desire, we shall seek to embody
it in our daily conduct. It will then become THE HABIT OF OUR LIFE. Our great Exemplar
said, “ My meat is to do the will of him that sent me;” “I seek not mine own will,
but the will of him that sent me;” “I am come down from heaven, not to do mine
own will, but the will of him that sent me.” And the spirit of his obedience is uttered
in one word: “I delight to do thy will, O my God: yea, thy Law is within my heart.
How blessed to have a “ will of the Lord” to turn to for our guidance ! How holy a
Law is it! The truest greatness of life is to hold it in subjection to a great principle,
There can be no higher one than “the will of the Lord.” Devotion to a great principle
transfigures the whole life; it makes the very raiment white and glistering,

III. But there are exigencies in life when the crush of sorrow comes upon us, | He
who has habitually sought to know and observe the will of the Lord in his daily
activity will easily recognize the Divine will in his sufferings ; and to bow to that will
in health will prepare him to acquiesce in it in sickness. To say, “Thy will be done!
when health and friends and possessions all are gone, needs the training of days in
which all the desires of the heart have been brought into subjection, Many things
transpire which are contrary to the Divine will; but obedient faith will rest in the

‘“s 2 ee

 
 

<< —

 

 

 

 

 

 

 

272 THE GOSPEL ACCORDING WO sie WeAke cu. xiv. 1p:

 

Sar oS ee =

Divine purpose, which can work itself out by the least promising means. Though held
in “the hands of wicked men,” it will cry, “If it be possible, let this cup pass from
me: nevertheless not my will, but thine, be done.” —G.

Vers, 58—65; ch. xv. 1—5.—Heaven’s righteous King at earth’s unrighteous judg-
ment-seat. “They led Jesus away to the high priest.” So he appears before that
ecclesiastical tribunal, whose duty it was to see that his own laws were obeyed. He
who is the true Judge is arraigned before one who will prove himself to be the real
culprit. But an accusation must be brought, even though the court is an unjust one.
Yo this end “the chief priests and the whole council sought witness against Jesus.”
Their efforts were vain, for though “many bare false witness against him,” yet
“their witness agreed not together.” Then, with directness, the high priest questioned
him, asking the all-important question, “ Art thou the Christ, the Son of the Blessed ?”
Jesus, who knew how to maintain a dignified silence when suborned men bare false
witness, and who knew equally how to reply with withering and confusing words when
foolish men presented quibbling questions, boldly and promptly replied to the demands
with an authoritative “I am.” And then, in lowly humility, he bore further witness
to the truth, saying, “Hereafter ye shall see the Son of man sitting on the right hand of
power, and coming in the clouds of heaven.” With rage and indignation the high
priest tears his clothes, and declares his words to be “blasphemy,” which could only
be true on the supposition that he was bearing false witness. He appeals for judgment,
and the universal testimony is, “He is worthy of death.” The ecclesiastical court
bas condemned him. “Straightway in the morning,” after due consultation on the
part of “the whole council,” they “ bound Jesus, and carried him away, and delivered
him up to Pilate’ He is now arraigned before the civil tribunal. Pilate’s direct
inquiry, “ Art thou the King of the Jews?” The reply, “Thou sayest,” is an

affirmative. Pilate has no idea of a spiritual kingship. In each court Jesus is tried,
and found guilty. Pilate could have no fear that the calm Prisoner before him, who
confessed his kingdom to be “not of this world,” would be able to establish his claim,
and having his interest in him excited by various circumstances, is disposed to release
him. But the instant assertion, “ If thou let this man go, thou art not Casar’s friend,”
and his desire “to content the multitude,” and lest there should be an uproar,
“ delivered Jesus, when he had scourged him, to be crucified.” Underneath all this show
of human judgment we must see other forces at work. In “the determinate counsel
and foreknowledge of God” we must find the roots of this delivering up. The Lamb
was slain from the foundation of the world. Nor must we lose sight of that voluntary
consecration of himself to the will of the Father which guided Jesus when he laid
down his life that he might take it again. Other aspects of this remarkable incident
come into our view, when we hear Jesus refusing to make the appeal which could
bring to his help “more than twelve legions of angels,” and that because he would
that “the Scriptures of the prophets might be fulfilled.” It is needful to group
together the various details given by the several writers, each throwing into promi-
nence one or other important feature of the scene, and it is equally needful to read the
records in the light of various portions of the epistolary writings of Paul and others,
especially that to the Hebrews. There we see the end it was desigued should be
answered by his appearing “as a lamb before her shearers—dumb.” But the judgment

of Jesus is really the judgment of his accusers ; of them at whose bar he is arraigned,
and by whom his sentence is pronounced. We see in it the most humiliating condem-
nation of itself by its unwarranted condemnation passed by the Jewish nation upon
‘ts innocent Victim. Even Pilate declared he found no fault in him; nor would he
have delivered him up had he not been hounded on by zealots, whose sensibilities he
feared in his weakness to excite, and whose tool he lent himself to be. This repudia-
tion of the truth, this despisal of holiness—holiness as exhibited in the life of One
who has become the world’s type of righteousness—and this revolt from the will of
the Father as declared in the writings of the acknowledged prophets, condemns them
as children of error, of unholiness, and of wicked disobedience.—G.

Vers, 1, 2.—Approach of the end, I. “ A TIME OF SILENCE AND SOLITUDE PROPERLY
PRECEDES THE DAY OF DEATH,”eH. XIV¥e 1-—72.] THE GOSPET, ACCORDING TO ST. MARK. 273

<2 7 ee ee ee

Il. “Wirn vues HIGHEST ECCLESIASTICAL, AUTHORITY, AND MUCH WORLDLY PRU-=
DENCE, THERE MAY BE GREAT WICKEDNEss ” (Godwin).—J,

Vers. 3—9.— Anointing for martyrdom. I. Purr LOVE RISES ABOVE THE con-
SIDERATIONS OF THRIFT. Logic must give place to love. The full heart disdains the
question of money expense. Habitual extravagance is one thing, the redundancy of
grateful affection is another. We are never safe, in conduct or in thought, except
when we follow the heart’s lead.

Il. Symparuy preserves THE JUDGMENT FROM ERROR. The disciples did not
understand the woman’s act. Christ lifted it into the light of truth. There is a
harrow scale of judgment—of those who stand too close to the act, and see only its
immediate bearings. To see truly we must see far. There is a perspective of acts,
This Christ points out. The acts of instinctive faith and love, of obedience and
loyalty, are worth more than those based upon prudence and calculation,

Ill. Tax pears or Curis MEASURES THE WORTH OF acts. This act will go
down in history inseparable from his death, It Was a forecast and a memento. The
loving self-devotion of the Saviour attracts the like from those who surround him and
who know him.

IV. THE TRUEST REWARD OF GOODNESS IS TO BE HELD IN THE LOVING RECOLLECTION
OF OTHERS. “The righteous shall be had in everlasting remembrance.” One great
man prays, “ Lord, keep my memory green!” A poet turns the wish into song, that

he may be “only remembered by what he has done.”—J,

Vers. 10, 11.—Black conspiracy. I, “THE BEST INFLUENOKs FOR GOOD MAY BE
RESISTED AND BECOME VAIN,” :
Il. “Hypocrisy PREPARES For DISHONESTY AND ALL WICKEDNESs ” (Godwin).—J,

Vers, 12—21.—The Paschal supper. I. THE DUTIFUL MIND Is THE CLEAR-SEEING
AND THE PREPARED MIND. What struck the evangelists was the calm foresight and
method of Jesus. It was like the Strategy of a general; the presence of mind of one
who holds the clue to events, because he knows the moral Sequence, On another
occasion “Jesus himself knew what he would do.” Here the disciples “ found even
as he told them.” So generally, “ everything will be found as Jesus has declared.”

II. THE PUREST SOCIETY IS NOT FREE FROM AN IMPURE LEAVEN. A Judas among
the twelve; and an incipient Judas in the conscience of the rest. Better for us, instead
of looking round for the J udas, to look into the heart to discover how much of Judas
is there.

Ill. THERE MAY BE A COINCIDENCE OF DIVINE APPOINTMENT AND HUMAN GUILT IN
THE SAME ACT. It is in the law of things that the good should suffer from human
violence. But it is notin the law of things that any man should take part in that
violence. We may not be able to seize the secret unity of principle behind the
seeming contradiction of the knowledge of God and the responsibility of man. But
the latter is our fact, clear and definite. The former is of the « secret things that
belong to the Lord our God.”—J.

i
3
Hi

|

|
=

Vers. 22—25.—Fucharistic service. I. THE SYMBOLIC BREAD AND WINE. Eating
and drinking are the most significant physical acts of life. For they are the foundation
of life. Hence the act is appropriate as a symbol of the foundation of spiritual life. Ihe
appropriation of Christ by the intelligence and will is analogous to the appropriation
of food in the process of digestion. my

II. THE SERVICE IS THE VISIBLE SEAL OF A NEW COVENANT. Which is a con-
tinuation, an enlargement or evolution of the old; founded on better promises,
Objectively, the grace of God is more clearly revealed and abundantly poured forth in
the New Testament than in the Old. Subjectively, the conditions of blessing are purer
and simpler. The spiritual act of faith includes them all, including the man as a whole,

IIT. Iv 1s DESIGNED AS MEMORIAL. The form, the words, the spirit of the loving
and suffering Saviour, appear and reappear at each celebration. It is the memorial of
devotion for our sakes, and the reminder to us of the duty to live not for ourselves,
but for the spiritual ideal contained.in him.

WARK—1i. Iom aa — n
cree pce eee
: Ps Se gS A ag ee Te ee

S zs ee ME Peenman no. a
ore ren sa Se Sa =e ae

 

=e LS-

274 THE GOSPEL ACCORDING TO ST. MARK. [on. xrv. 1—72.

 

LV, Iv 1s pesigNep To BE PRoPpHETIC. “Until that day!” Our purest earthly
joys are the buds of celestial flowers. ‘The reunion of the family on feast-days speaks
of the reunion in heaven. All our best earthly joys are promises of better joys in
heaven. ‘he scene of the Lord’s Supper lifts us out of the commonplace associations of
life, We realize in it prophetically the truth of our personal and social existence.—J.

Vers. 26—31.— Warnings. I. HUMAN NATURE IS NOT TO BE DEPENDED ON. The
most loyal hearts are not fear-proof. Men act much like sheep; are gregarious both
in good and inevil. Often they will follow a leader through the greatest dangers;
remove the leader, and throw them upon themselves, and courage vanishes, and we
know how frail a thing our nature is. Jesus foreknew all this.

Il, Yer DrvrmNE LOVE TRUSTS OUR NATURE. Jesus knew that he should return
and again gather these scattered sheep. If our salvation depended on ourselves, all
were lost. It is the power and the wisdom greater than ourselves which deliver us
from ourselves; and there is no worse enemy to be found than the treacherous heart
within our breast.

Ill. Ipte REsotves. “Sincere purposes are not sufficient to ensure steadfastness.”
Good men have said that the more resolves they make, the more sins they find they
commit. This may not be strictly so. Still, to add to the original fault the fault of a
broken resolve, does hurt.to the soul. All experience teaches us our frailty. And the
practical lesson is—not to indulge in offensive protestations of humility before our
fellow-men, but to see ourselves as we are, and seek strength, not in self-dependence,
but in God-dependence.—J.

Vers, 32-—42.—Gethsemane. JI. THE SPIRIT’S NEED OF OCCASIONAL SOLITUDE. We
need to collect and concentrate ourselves. ‘We must go alone. We must put our-
selves in communication with the internal ocean, not go abroad to beg a cup of water
of the urns of other men. I like the silent church before the service begins better than
any preaching. How far-off, how cool, how chaste the persons look, begirt each one
with a precinct or sanctuary! So let us always sit” (Emerson).

Il. Its NEED TO THROW ITSELF oN Gop. We ask advice of others too much, and
depend on human sympathy when we ought only to depend on God. But God does
not speak his deepest messages to men amidst a mob, but in the desert, when they are
alone with him. Amidst the confusion of opinion and conjecture, his will becomes
clear to us. In solitude it shines, the pole-star of our night. His will is ever wisest
and best. It is ever possible to follow :—

*“ When duty whispers low, ‘Thou must,’
The soul replies, ‘1 can!’ ”
It is ever safest :—
‘Tis man’s perdition to be safe
When for the truth he ought to die.”

Ill. THE NEED OF WATCHFULNESS AND PRAYER. Porphyry says, in his affecting
life of the great philosopher Plotinus, that the latter, though full of suffering, never
relaxed his attention to the inner life; and that this constant watchfulness over his
spirit lessened his hours of sleep. And he was rewarded by an intimate union with,
or absorption in, the Divinity. He was ever interrogating his soul, lest it should be
yielding to fallacy and error. This was the great man of whom his disciple again
says, that he was ashamed of having a body. Even in ascetic extremes, there are
lessons for us. “The spirit indeed is forward, but the body is feeble.”—J.

Vers. 48 —52.— Violence and meekness. J. THE INFLUENCE OF SELF-COMMAND. How
majestic does the Saviour appear in this refusal to employ force against force! Moral
grandeur is illustrated against the background of brute violence. It is but the show
of violence that can ever be opposed to the majesty of truth. The Divine and the
spiritual is conscious that it cannot be hurt. Evil, having no real substance nor person-
ality, flees from it.

II. IN THE PROVIDENCE OF GoD IS OUR SURE REFUGE AMIDST THE PREVALENCE OFCu. XIv. 1—72.] THE GOSPEL ACCORDING TO §T. MARK. 275

on a

Evin. “Thus it is, and thus it must be.” Chance is an unmeaning word, when the
soul is botind up in God’s will. ;
“This is he men miscall Fate,
Threading dark Ways, arriving late;
But ever coming in time to crown
The truth, and hurl wrong-doers down.”

J.

Vers. 583—65.—First trial of Jesus. I. Jupicray INJUSTICE, Optimi corruptio
pessima. The judge who should Tepresent on earth the equal dealing of God, may
turn the name of justice into a mockery. Names will not influence men to right if
the heart be not richt. Under the name and garb of judge, men have sometimes
Concealed the worst passions, the most arbitrary instincts. So do extremes meet in
human life. Only in God do names and realities perfectly correspond.

Ul. TRUTH ITSELF MAY BE REPRESENTED AS IMPOSTURE. The Saviour is here made
to appear an impostor. It is the triumph of party-spirit. Misrepresentation within
every one’s power. Insight into character is rare, We ought to take no second-hand
estimate of character, The Wrong we do to others by false construction is great; still
greater may be the wrong we do ourselves.

Til. Yer Iv THE END TRUTH Is ELICITED BY OPPOSITION. The majesty of the Saviour
is enhanced in proportion as he is assailed. God is revealed in him and upon him, and
his glory is reflected from human falsehood and villainy,

** Though rolling clouds around his breast are spread,
Eternal sunshine settles on his head.”

IV. THE TEMPORARY succEss AND ETERNAL FAILURE OF CONSPIRACIES, Here the
noble and mean combined to dishonour the Christ of God, to treat him as if he had
been the offscouring of the earth, So later were his disciples treated. But where are
those conspiracies and conspirators now? For a small moment they triumphed ;
everlastingly they are branded with shame and defeat. What feeble folly were those
blows aimed at the head of the meek and unsuffering kingdom !

o
“This is he who, fell’d by foes,
Sprung harmless up, repulsed by blows;
He to captivity was sold,
But him no prison-bars would hold;
Though they seal’d him in a x ek,
Mountain chains he did unlock.”

J.

Vers. 66—72.— Extremes meet tn character. I. SELF-CONFIDENCE AND WEAKNESS,
What is a man without self-reliance ? Yet it seems to fail, and offers no security in
temptation. In a true self-reliance is contained dependence and trust. Confidence in
our thought is right, if we recognize that our true views are revealed to us ; that it
is not we who think, but God who thinks in us. Separated from our root in God,
whether in thought or will, we become mere individuals. Once isolate the picture
of yourself and your powers and activities from the Divine whole to which it belongs,
and it will soon be found that you are in a false position,

II. IMPETUOSITY AND DELIBERATION. We admire the generous eagerness of Peter,
but it topples over into precipitous haste. And the hasty falsehood ig followed by the
deliberate persistence in it, Brazening it out one moment, the next he breaks into a
flood of remorseful tears. “ Who can understand his errors ?” Kasy to criticize Peter,
not easy to act better. Let us humbly own that he represents us all, in greater or
less degree. . Our life oscillates between extremes. God can make profitable to us the
experience of our sins and errors. The chemistry of his love can bring our tragic
scenes to a happy ending.—J,

Vers. 1—11, 18—21, 43—50.  Paralle] passages: Matt. xxvi. 1—16, 21—25,

47—56; Luke xxii. 1—6, <1—23, 47—d3; John xviii. 2—12 5 xiii, 21—35.—- TheSeo an oR ie es
. Se Se

 

 

 

a ati Se oe
:

276 THE GOSPEL ACCORDING TO ST. MARK. [cu. x1v.1—72.

 

 

betrayal by Judas, 1. INTRODUCTION TO Jupas. The individuality of Judas comes
prominently before us in this chapter. We make his acquaintance in the house of
Simon the leper in Bethany. We are introduced to him in connection with the
alabaster box of ointment of spikenard very precious; for though not mentioned here
by name, we know from the other evangelists that he was among those who felt
indignant at the supposed waste of the ointment, and who expressed that indignation
by murmuring against the worthy woman who had poured it on the Saviour’s head.
Kither Judas had muttered dissatisfaction, and others of the disciples, in their simplicity,
concurred, or Judas was spokesman of others who, accustomed to scant ways and
means, were surprised at what naturally enough appeared to such men extravagant
expenditure. “ When his disciples saw it, they had indignation,” according to St.
Matthew’s narrative; “There were some that had indignation within themselves,” is
the record of St. Mark; “Then saith one of his disciples, Judas Iscariot, Simon’s son,
which should betray him, Why was not this ointment sold for three hundred pence,
and given to the poor?” is the explicit account furnished by St. John. There was
only the one single point of contact between Judas and those of the other disciples who
agreed with him about the matter of waste. Their motive differed from his; their
thoughts were not his thoughts. The large-hearted liberality of this loving woman
was, however, rightly comprehended by the Master himself, and justly commended by
him. Our curiosity is not gratified by any particulars of information about Simon.
Whether he was a brother of Lazarus, or a brother-in-law, being Mary’s husband, or
some other relative, or only a friend, we neither know nor need to know. The meaning
of the epithet morixfjs is also little more than a matter of conjecture. Some of the Greek
and Latin interpreters understand it to mean genuine or pure, and connect it with
morés, faithful; others hold the meaning to be potable or liquid, from alyw; while
Augustine derives it from the name of the place whence it came, that is, Pistic nard.
‘he Vulgate and Latin versions render it spicati; and similar, too, is our English
spikenard, as the name of a fragrant oil extracted from the spike-shaped blossoms of
the Indian nardus, or nard-grass. The costliness of this unguent was well known
among the ancients; hence Horace promised Virgil a nine-gallon cask of wine for a
small onyx box of this nard ; while the evangelist informs us that the value of Mary’s
alabaster box of ointment was upwards of three hundred pence, that is, of Roman
coinage, each denarius being equivalent to sevenpence halfpenny or eightpence half-
penny of English currency. ‘The amount would thus be about ten guineas.

Il. Mary’s tiperaurry. This liberality of Mary had its origin in deep devotedness
to our Lord, but her devotedness was the outcome of enlightened faith. She had a
correct understanding of his character and claims. A believer in his Divine commission
and in his kingly authority, she did not stumble as many at the prospect of his death.
She knew he was to die, and hence she anticipated that sad event by the exceedingly
expensive preparation in question. The custom of employing perfumes on such an
occasion has an illustration in the record of King Asa in the sixteenth chapter of the
Second Book of Chronicles, where we read, “They laid him in the bed which was filled
with sweet odours and divers kinds of spices prepared by the apothecaries’ art.” The
disciples of Christ surpassed the generality of their nation in the knowledge of, and belief
in, his person as Messiah; but though they had full faith in his Messiahship, they still
clung to the notion of a temporal kingdom, with all its high honours and earthly dis-
tinctions. From this arose the difficulty which they had in reconciling themselves to
his death, or rather the stumbling-block which his death placed in the way of their
faith, as the two disciples to whom Jesus joined himself on the way to Emmaus, after
speaking of his death and crucifixion, added, “ But we trusted that it had been he
which should have redeemed Israel.” Mary’s faith excelled theirs as much as theirs
excelled that of the Jews in general. Her faith did not fail in prospect of Messiah
being cut off, her love was not chilled by the coming coldness of his death, nor did her
hope go out like a taper in the darkness of his sepulchre. She believed that as Messiah
Jesus would die and revive and rise and reign. She believed, and her faith worked by
love. She believed, and therefore she poured the precious ointment ungrudgingly on
her Saviour’s person.

IlJ. THE BESETTING SIN OF THE TRAITOR. Judas is usually held up as a monster
of iniquity, and his sin regarded as something diabolical, While we would notcH. XIV. 1—72.] THE GOSPEL ACCORDING TO st. MARK, 277

ee ee

diminish by one iota the heinousness of his sin, nor Say one word in extenuation or
mitigation of his guilt, we feel that, Owing to certain exaggerated representations of his
criminality, the lessons to be learnt from his character and conduct are to a large extent
lost. On the contrary, if we carefully analyze his character and examine his career,
we shall find much to learn, at least by way of warning, from the sad lesson of his life,
Of course, by placing him outside the pale of humanity altogether, and regarding him
more as a fiend than a man, we leave ourselves without any common measure whereb
it is possible to compare his career with that of ordinary mortals, Now, we hold that
he was just in roll with common men, though by his sin in its results he rose at last to
such an exceptionally bad eminence. He Was, as is admitted on al] hands, a bad man,
a wicked man, and a man as wretched as he was wicked. All the elements of evil in his
character, h wever, may be resolved into one besetting sin, and that sin was avarice, His
greed of gain was insatiable, and he loved gold much more than God. This inordinate
love of money was the root of the evil in his nature. This love of money is a growing
Sin, for, as the old proverb has it, the love of money increases as much as the money
itself increases—nay, it usually increases much faster. He was naturally avaricious,
and he gave full Swing to his natural disposition. Here we learn a lesson of the
greatest utility and of very general application. In the Epistle to the Hebrews we
read of “the sin which doth so easily beset us.” The case of Judas exemplifies the
baneful tendency and the fatal result of such a single besetting sin. Most people have
some propensity in excess, some strong passion, some evil principle in their nature more
likely to overpower them than any other. It is of vital importance to ascertain what
the weak point is, in what direction it lies, and where the risk of entanglement is
greatest, A physician is careful in the very first instance to discover the seat of the
patient’s disease, and its nature. So we should look carefully into our heart and out
upon our life till we find out the source of weakness; and once it is discovered—nor
can the discovery be a matter of any difficulty to the honest Inquirer—we must be
ever on our guard against it, and use every available means to fortify ourselves in that
particular quarter. However strong our character may be otherwise and in other
respects, one besetting sin, unless resisted and shunned, will ruin all. One weak link
will spoil the strongest chain, and no chain is Stronger than its weakest link ; one
small] opening in a dam will flood a district, or even a province,

IV. OFrician DIGNITY, OFFICIAL DANGER. It often happens that a man is placed
exactly in that situation in life which, owing to his peculiar disposition, ig fraught with
greatest danger to him. Thus, for good and wise ends, God in his providence is pleased
to try us, as gold is tried, that we may be proved and purified and Strengthened. When
so situated we need to seek daily increase of faith that we may be kept from falling,
and constant supplies of grace that it may be suf

 

Heient for us. Judas had been clever
at finance, and in consequence became bursar of the little society. This situation of
purse-bearer was one of extreme danger to a man like Judas ; his hand was too often
in the purse, his fingers were too frequently on the coins it contained, With such an
opportunity without and such a disposition within, what, in the absence of restraining
grace, could be expected? His greedy disposition, combined with the temptation of his
office, was too much for him ; his covetousness developed into thievishness, He failed
to check the evil propensity ; he did not resist the strong temptation. Ihe first act of
pilfering was committed, ‘he Rubicon was crossed ; the line of demarcation between
honesty and dishonesty became fainter and fainter, and was gradually effaced. Other
acts of | etty pilfering succeeded ; and though we have little reason to Suppose that the
disciples’ purse had ever been a deep or heavy one, or that it ever contained more than
supplied the bare necessaries of daily life, yet we have much reason to believe that the
paltry peculations of the purse-bearer were a constant drain upon it. “ He was a thief,
our Lord tells us plainly, “and carried the bag.” Here we have a second lesson, which
is the absolute necessity of resisting the first temptation to evil; for as the habit grows
by indulgence, the power of temptation diminishes by resistance,

VY. DISAPPOINTED AMBITION. The chief attraction to Judas had probably been the
prospect of a temporal king and earthly kingdom ; and thus of some lucrative position
or highly remunerative office in the service of that king and in the attairs of that
kingdom. Others of his fellow-disciples had been looking forward to posts of honour—
to sit on thrones in the future Messianic kingdom, Judas cared less for honour thana « —
Sana Se es eS ae =
are eR af 2

a <> 7 ng aes agg re
So ae ee = ——— is oe
ose bena Renae taneous ae es ae ae emesis

“SET SS Se - cae

 

218 THE GOSPEL ACCORDING 'TO ST. MARK. (ca. xiv. 1—72;

z ea, sare

 

for profit, and however he may have esteemed such honour, it was mainly as the way
to wealth. But now our Lord had referred in terms unmistakable, once and again, to his
death and burial, this gave a rude shock to the hopes of the traitor, and seemed to cut
off at once and for ever the prospect of worldly gain. This was a bitter disappointment
to the greedy spirit of Judas; the cup of plenty was rudely dashed away as he was
about to raise it to his lips; the time of discipleship he looked upon as a dead loss; his
profits had been small at best, but the prospect of improving his circumstances is now
blighted; and his occupation is gone. ‘Tantalizing, and even torturing, as all this must
have been to him, another disappointment, though of a minor sort, is added. A sum of
three hundred denarii, or more, that is to say, upwards of ten guineas, had been profusely
Javished in a way and for an object with which he had not the least possible sympathy,
jay, in a manner as he thought highly reprehensible. It was sheer waste, and worse,
for no one gained anything; the poor were not benefited—“ not that he cared for the
poor,” except as a matter of hypocritical pretence; he himself missed the disbursement
of a sum from which he could have appropriated a percentage that might have been a
crumb of. comfort in present disastrous times and during the dull days he must now
look forward to. But there was even more than this; he must have felt himself by
this time an object of suspicion ; conscience must have made him aware of this; he
must have known that the Master, at all events, saw through the thin disguises that
concealed his real character from ordinary eyes. He did not feel at home with the
brotherhood; and, his occupation being gone, a spirit of recklessness was creeping over
him. Besides, he was stung into hostility by the severe but well-deserved reproof
which our Lord now saw right to administer to him. “The poor always ye have with
you,” said our Lord ; and it was thus hinted that it was his duty—part of his office—
to look after them, and that opportunity was never wanting for that purpose. ‘Thus
wrought on, Judas bethought himself that it was high time to look to his own
interests; and, having failed in one direction, to try the opposite.

VI. WaRNINGS WASTED. It is truly astonishing what effect the continued indul-
gence of a single sin has in hardening the heart, searing the conscience as with a hot
iron, blinding the mind, and banishing for a time at least all feelings of shame and
even of common humanity. The black crime soon to be committed had cast its
shadow before. More than one hint had been given, more than one warning note had
been sounded; but all to no purpose. The first intimation appears to have been after
our Lord had washed the disciples’ feet, impressing by that expressive symbolic action
the great lesson of humility on all his followers. On that occasion he said, “ Now ye
are clean, but not all” (John xiii, 10). In the second section of this chapter, where
the traitor is again referred to, words of warning still more distinct are uttered: “ One
of you which eateth with me shall betray me;” and while all of them, “one by
one,” as St. Mark particularly mentions, deprecated with surprise and sorrow such an
impeachment, asking, “Ts it 12” or literally, “It is not 1, is it?” Judas had the
amazing effrontery to pretend innocence, and ask with the rest, “Is it 1?” ‘The inti-
mation about the betrayer being “one of the twelve, he that dippeth with me in the
dish,” and the individual who should receive the sop, may have been whispered into the
ear of the beloved John, and through him to Peter; but the final fearful warning was
uttered aloud and in the hearing of all. And yet that terrible sentence, “‘ Woe to that
man by whom the Son of man is betrayed! good were it for that man if he had never
been born,” had no effect on him; at all events, it failed to shake his diabolical purpose.
It is possible that during the first shower of questions—each asking, “Is it 1? ”__ Judas
had sat silent, either sullenly through contempt, or conscious-stricken ; that subse-
quently, with an air of careless coldness, and in order to conceal the confusion of the
moment, he asked not, “ Lord, is it 12” but “ Rabbi, is it 1?” when he received the
answer, “‘I'hou hast said,” in the affirmative, unheard perhaps except by the disciples
John and Peter, who sat close by. The expression, too, which: our Lord added, namely,
“¢ What thou doest, do quickly,” though heard by all, was misunderstood, and referred
by them to directions about the purchase of requisites for to-morrow’s feast, or making
distribution to the poor; but it must have been perfectly comprehended by the traitor
himself. At all events, on receiving the sop, he went out immediately, and, in spite of
all, pursued his foul and fiendish purpose. All these checks, all these warnings, were
utterly ineffectual. His besetting sin, srowing like the mountain snowball, andcH. XIv. 1—72.] THE GOSPEL ACCORDING TO ST. MARK. 279
cite

 

 

gathering within its compass other elements, ag disappointment, resentment, ingrati-
tude, and envy, had now become too powerful to be overcome. The sin that might
have been checked effectually at the first had now become uncontrollable ; the evil
one, who might have been successfully resisted at the commencement, had now gained
complete mastery over this wretched man. '’o such a fearful extent was this the case,
that the evangelist informs us that « Satan entered into him.” In no other way, as it
seems, could the enormity of his crime be accounted for. No wonder it is added, “And
it was night.” It was night with earth and sky—nicht with all its darkness, night
with that dark heart of the traitor, night in every sense with that unhappy man! How
all this inculcates, as another and a third lesson, the importance of cultivating prayer-
fulness of spirit, and enforces the hecessity of praying frequently and praying fervently,
** Lead us not into temptation, but deliver us from the evil one”!

VIL. ANoTHER scENE IN THE TRAITOR’S LIFE. We now open another chapter in
his history. The bargain is struck, the sum weighed and delivered, and in the paltry
Sum thus realized we have another proof of the grovelling spirit of this unspeakably
mean and mercenary man. He has secured the thirty pieces of silver, or thirty
shekels—some £3 15s. of British money. Both parties seem satisfied with the bargain,
The chief priests are glad of the promised Opportunity of arresting in private him
whom the dread of popular tumult or probable rescue prevented them arresting in
public. Public opinion was still so favourable to the Prophet from Galilee, and had
such force, that, hostile as the Jewish authorities were, they dreaded, and with good
reason, the risk of a public apprehension, Judas, too, is content with his pieces of
silver. We almost fancy we see him, like Milton’s picture of Mammon in the nether
world, eyeing with furtive, downcast glance the proceeds of his bargain. But the
satisfaction of the wicked seldom lasts long. We scarcely think that Judas at first
realized the consequences of his wickedness ; we cannot believe that be at all antici-
pated the sequel of his crime. Perhaps he thought that he who had wrought so many
miracles would work one in self-defence, and not allow himself to be apprehended ; or
perhaps he thought that, if arrested, he would escape out of the hands of those who
came to apprehend him; or it may be he thought Jesus would now be forced to set up
the expected kingdom. All his calculations are at fault.

VIL. THe acTUAL BETRAYAL AND APPREHENSION. Some two hours have elapsed
from the revelation of the traitor and his di parture from that upper room, when a
motley multitude of men, armed with swords and staves—some of them Levitical
euards from the temple, others Roman soldiers from the tower of Antonia, together
with priests and elders—is marching down the hillside from Jerusalem to the valley
of the Kidron. Already they have crossed the brook and reached the carden. But
what mean those lanterns, for the Paschal moon is at the full? Perhaps the moon was

?
obscured by clouds, or shining dimly that night; or the deep shadows of the hills
and rocks and trees made the licht of the lanterns necessary. ‘The concerted signal was
not really needed, owing to our Lord’s forwardness to meet his fate. Had he pleased,
he might have frustrated the attempt, as by a word he felled them to the earth
(John xviii. 6); he might have ordered to his help twelve legions of angels, had he
been unwilling to suffer. And yet, willing as he was to suffer, he is equally willing to
save; his sufferings were in our stead, and for our sake. His ready willinghood to
undertake for us and die for us assures us of equal willinghood to have the benefit of
those sufferings transferred to us. The traitor’s kiss, which was a fervent one
(kareplAnoev), was the signal for arrest. From this we learn the terms of familiarity
and friendship that existed between Christ and his disciples, Nor 1s he changed, or
become colder in his friendship for his true followers; he is as cordial as ever, and
still bends on earth a Brother’s eye. His address to Judas, however, is too strongly
expressed in the Common Version. The term ‘friends . (pido) he reserves for his
true disciples; the word addressed to Judas is eraipe, which signifies “companion” or
“acquaintance,” and does not necessarily imply either respect or affection.

IX. THE COWARDICE OF SIN. Cowardice is generally associated with sin, so true it
is that ‘‘sinful heart makes feeble hand.” Our first parents, after their sin against
God, hid themselves among the trees of the garden, The chief priests and elders,
with the captains, are here charged by our Lord with cowardice. ‘* Be ye come out,
he asks, “as against a brigand or bandit (Anorfv), with swords and staves?” Had heSie nin eee eer : a eas ay eee segnieny —
Sena Eee a act ein == ror roe ns: =e 2S Sy eee

 

 

 

 

 

280 THE GOSPEL ACCORDING TO ST. MARK. [cu. xiv. 1—72.

 

 

been an evil-doer, why did they not apprehend him publicly in the broad light of day
as he taught in the temple? Poor, sinful souls! their cowardly spirits shrank from
this; the power of public opinion, or the dread of a rescue, or the danger of a riot,
they could not brave; but now skulkingly, secretly, stealthily, at the dead hour of
night, they came upon the Saviour by surprise, with a strong posse of men well armed.
Their sin was seen in their cowardice. Our Lord is now in the hands of his enemies. He
had healed the servant’s ear—the right ear (St. Luke and 8t. John)—having asked
freedom to stretch forth his arm to touch and heal the wounded ear, saying, “ Suffer
ye thus far;” if the words do not mean—Excuse resistance to this extent. Judas has
betrayed him; all the disciples—eyen John the beloved and Peter the brave—have
forsaken him and fled!—J. J. G.

Vers, 12—17, 22—25. Parallel passages: Matt. xxvi. 17—19, 26—29; Luke xxii.
7—13, 19, 20; 1 Cor. xi. 23—34.—The old dispensation merging in the new.—l, THE
PASSOVER AND THE INSTITUTION OF THE Suprer. 1. Comparison of the records. The
memorial Passover differed from the Egyptian or original Passover in several points. A
still greater change isnow made. The substance now takes the place of the symbol. The
antitype supersedes the type. The true Paschal Lamb—Christ our Passover, about to
be sacrificed for us—being come, the Jewish Paschal lamb disappears. The unleavened
cakes and wine, formerly only secondary and subordinate, now become the primary
and principal elements of the feast, as representing the body and blood of the Lamb to
be slain. The idea of Christ’s sacrificial death, previously intimated with more or less
clearness, is now fully exhibited. In the fact of the particulars being foretold there is a
close resemblance to that prediction which preceded the triumphal entry. The record of
the Lord’s Supper is fourfold. It is recorded by three evangelists and by one apostle.
These are the evangelists Matthew, Mark, and Luke; with Paul, the apostle of the
Gentiles. Some points are brought out more fully or distinctly in one, and some in
another, of these; accordingly, a brief comparison of their respective records with each
other helps to a better understanding of the whole. (1) Instead of “blessed,” used by
St. Matthew and St. Mark, St. Luke and St. Paul employ the expression, “ gave
thanks.” (2) In addition to the statement of “ This is my body,” found in St. Mat-
thew and St. Mark, St. Luke and St. Paul give an explanation, the former adding,
‘which is given for you;” the latter, “ which is broken for you;” while both enforce
it by the suitable exhortation, “This do in remembrance of me.” (8) St. Luke and
St. Paul append a note of time— after supper,” or “when he had supped.” (4)
Whereas (a) St. Matthew and St. Mark say simply, “This is my blood of the new
testament, St. Luke and St. Paul introduce the word “cup,” and alter the arrange-
ment of the sentence, in this way rendering the whole clause clearer and more explicit;
thus, ‘‘ This cup is the new testament [more correctly ‘covenant,’ Revised Version] in
my blood.” Mark alone (b) supplements the accounts of the other evangelists by
stating the fact, “ They all drank of it.” (5) St. Matthew and St. Mark have, “shed
for many,” using the preposition ep! equivalent to in behalf of, or for the benefit of ;
but St. Luke has ‘‘shed for you,” employing érép which, from the idea of superposi-
tion, covering, defence, or protection, may mean in the stead, or place, or room of, and so
conveying the idea of substitution, though not so distinctly and definitely as ayr/. (6)
St. Matthew alone points out the purpose in the expressive words “ for the remission of
sins.” (7) It is also to be noted that the original word for “shed” is éxxuvdpevoy, a
present participle passive, and so signifying literally being shed, as though the suffer-
ings were already begun, the passion entered on, and the sacrifice commenced. ‘These
four records of the inspired penmen, each writing from his own standpoint, but all
under the direction of the Holy Spirit, furnish a full exhibition of this ordinance in
its different aspects; while they impress us with its solemnity and sacredness, deepen-
ing the interest we should take in it and the importance to be attached to it. Besides,
there is usually this difference between the record of the same fact or truth when
presented in a Gospel and then in an Epistle, that the record of the former is historical,
that of the latter doctrinal; the former contains the plain narrative, the latter its
practical application; the concise enunciation of the former finds its complete develop-
ment in the latter; the direct statement of the Gospel is commented on or treated
somewhat controversially in the Epistle. 2. The Author of this ordinance. The Lord

I nn
FnA
\ =
CH. XIV. 1—72.] THE GOSPEI, ACCORDING TO ST. MARK, 281

 

Jesus Christ is the Author of this solemn institution; both evangelist and apostle refer
1ts appointment to him. He is sole King and Head of hig Church. His kingship is
the result of a Divine decree, “I have set my King,” says Jehovah, “on my holy
hill of Zion.” The government, both legislative and executive, is in his hand, as the
prophet had foretold, “ and the government shall be upon his shoulders. He is also
“ Head over all things to the Church.” Not only so; this ordinance in particular is his
special appointment, for it is the memoria] of his death, and keeps the memory of his
dying love green in the Christian’s soul. ‘l'o him, therefore, we owe its institution, the
manner of its observance, the time of its continuance, and the persons admissible to
its enjoyment. Nor is there any ordinance more closely identified with the Saviour
than this ordinance of the Supper. He is its “all in all,” its Alpha and Omega. The
words are his, and speak of him; the symbols are his, and point to him; the blessings
embodied are his, being the purchase of his blood ; the praise is his, for unto him that
loved us, and washed us from our sins in his own blood, ... to him be glory and dominion
for ever and ever.” The new covenant, with all its benefits, present and prospective, is
his, for he ratified it. 3. Abuses. Little more than a quarter of a century had elapsed
when human abuses were beginning to overlay this holy ordinance in the Church of
Corinth, so common is it for man to leave an impure print on all his hand doth touch,
A reformation of the holy rite had become necessary, and a republication followed.
‘I'he abuses removed, and the ordinance restored to its original simplicity and sanctity,
St. Paul received it by revelation, and republished it in his First Epistle to the Corin-
thian Church, as he says, ‘‘ For I have received of the Lord that which also I delivered
unto you.” With this fresh publication of it, we have a fuller exposition of its nature,
and increased obligation for its observance: while it is restamped, as it were, with the
seal, and resanctioned by the signature of the Church’s Head. 4. The time of its
appointment. The time of its appointment was “the same nicht in which he was
betrayed.” This of itself, apart from all other evidence. is proof positive that Jesus
was more than man. It was the nicht when the Jewish Sanhedrim concerted measures
for his apprehension; when chief priests and scribes and rulers were planning his
condemnation and plotting his death; the night when one of his own disciples played the
part of traitor and betrayed him into the hands of his deadliest foes ; when another
disciple denied him, and all forsook him; the night when he was to be delivered to
his persecutors—to their malice and mockery and the worst tortures that their
malevolence could devise.

“°*T was on that night, when doom’d to know
The eager rave of every foe,

That night in which he was betray’d,

The Saviour of the world took bread.”

It was the eve of his crucifixion; nor were the events of the coming morrow unknown
tohim. From the unrelenting hatred. of his enemies, and the steady purpose of their
persecuting fury, he might have anticipated them; he might, without much risk of error,
have forecast them. But with him it was no forecasting of probabilities; he clearly
foresaw all, and consequently in a measure foretasted all. Had he been a weak mortal
and nothing more, the certainly approaching danger and disaster must have occupied
his thoughts and oppressed him with grief. In this case he would have been insensible
to the wants, and incapable of administering to the comforts, of others; he would have
been too much occupied with himself and his own position to spare any thought for
the concerns, or make any provision for the consolation, of his friends, On the contrary,
instead of concentrating his thoughts on himself and the crisis just at hand, his
thoughts were engrossed with his followers then, thenceforth, and onward for ages yet
to come. All his thoughts, all his feelings, all his sympathies, were enlisted on the
side of his disciples, and exercised for their benefit. The self-abnegation that had
characterized the whole course of his life became yet more conspicuous, if that were
possible, at the period when he came within measurable distance of death and dissolu-
tion. Self was absolutely lost sight of, the interests of his people bulked SO largely
that they occupied the whole field of vision. 5, A comparison. A comparison has
frequently been instituted between the life and teaching of the Saviour and Socrates—
between the Prince of peace and the prince of pagan philosophers. Their respective—

SNe ea

 

 

283 THE GOSPEL ACCORDING TO ST. MARK. [cu. xrv. 1—72,

 

sentiments on the eve of execution may for a moment be compared, or rather con-
trasted, here. On the part of Socrates we find a sort of posthumous ambition, present
doubt, and practical indifference. There was posthumous ambition; for he allowed
his vanity to be flattered by reckoning on the praises of posterity, and referred, with a

feeling half of self-gratulation and half akin to revenge, to the false position in which his
death would be sure to place his enemies, and especially his accusers. There was present
doubt; for beautifully as he reasoned on the subject of immortality and a future state
on previous occasions, now, in the presence of the great change, he doubted whether
he himself or his friend Crito, who was to survive him, were likely to fare better.
There was practical indifference; for the interests of his family and the upbringing of
his children appear to have cost him little or no concern. With our Lord, on the
other hand, there was no borrowing of comfort from the praises of posterity; his chief
concern was for the well-being of posterity. There was no shadow of a cloud upon
futurity ; all was bright and blissful there. There was, instead of indifference, the
deepest and most absorbing concern for the spiritual well-being and everlasting welfare
of his friends and followers through all coming time. Far be it from us to undervalue

the sage of Athens—he was one of the lights of heathendom; but we find him to the
) last human, intensely human; while Jesus was both Divine and human—unmistak-

ably Divine, and yet truly human. 6. Use of monuments. Monuments draw attention
, to the facts of history and to the incidents of biography. How many thousands
, there are who would never have heard of Nelson, or Wilberforce, or Wellington; or

who would have remained ignorant of their great achievements, and of the stirring
times in which they lived, were it not for the monuments erected to their memory!
How many have had their minds directed by some monument or other memorial to
the life and times of men of whom otherwise they would never have heard even the
names, or studied the history, or reflected on the lives however eventful! Thus it
is, in a higher sense, with the institution of the Supper; it is a monument to Christ,
and helps to keep up the remembrance of him, which would else have been more or less
forgotten. It reminds men of his death, and shall continue to do so till he come again;
it reminds us of the debt of obedience we owe to his dying command, “Do this in
remembrance of me ;” it reminds us, too, of a day when he will come “to be glorified

in his saints, and admired in all them that believe.”
II. THE NATURE OF THE ORDINANCE. A sacrament, not a sacrifice. The Lord’s
Supper is a sacrament, not a sacrifice. We reject and reprobate the teaching of those
who regard the bread and wine in the Lord’s Supper as a sacrifice—the so-called sacri-
fice of the Mass or the offering up of the bread and wine converted into the flesh and
blood of Christ; and who represent it as a bloodless, yet true, proper, and propitiatory
sacrifice for both the living and the dead. Nothing could be more contrary to or con-
tradictory of the Word of God. In forming a correct notion of this ordinance, of which
the passage before us contains the institution, it may be helpful to clear away the
rubbish which, in the course of time, accumulated round it. In doing so it may be
well to state what 7 zs not, and then what 7¢ 7s—to exhibit the negative side of this
sacrament, and then the positive. 1. In the first place, then, we reject the doctrine
of transubstantiation held by the Latin Church. ‘This doctrine, first formulated by
the Abbot of Corbey, Paschasius Radbert, in the beginning of the ninth century, first
denominated transubstantiation by Hildebert of Tours in the beginning of the twelfth
century, and made an article of faith by the Lateran Council in the beginning of the
thirteenth century, means the conversion or change of the elements of bread and wine
into the real body and blood of our Lord. We repudiate this dogma (1) as opposed to
Scripture ; for St. Paul calls the elements after blessing by the same name as before,
saying, “ For as often as ye eat this bread, and drink this cup;” thus they are still
bread and wine as much and the same as ever. It is (2) contradicted by the evidence
of the senses; for handle them, and they remain the same; taste them, they are the
same; smell them, they are the same; they are still bread and Wine, with all their
sensible qualities or accidents, as they are called, unchanged. Now, the testimony of
the senses ranks the highest—the testimony of the most credible witnesses cannot over-
throw it, and to refuse the information of the senses overturns the certainty of all
knowledge; while one of the acknowledged tests of Scripture miracles is an appeal to
the senses. It may fairly be admitted that one single sense may, under certain circum-cH. xIv.1—i2.] THE GOSPEL ACCORDING TO ST. MARK. 283

 

 

 

stances, err, but it can be corrected by the others; whereas all the senses together cannot
and do noterr. It is (3) repugnant to reason, which convinces us that the material
body of Christ cannot possibly be in heaven and on earth at the same moment; that is,
at the right hand of the Majesty on high and on thousands of earthly altars at the same
time. In this case the flesh and blood of Christ would be present, while their sensible
qualities are absent; on the contrary, the sensible qualities of bread and wine would be
present, while those substances themselves are absent. Thus we should have the subject
without the accidents in the one case, and the accidents without the substance in the other.
But this is palpably absurd, for substances are known by their qualities, and qualities do
not exist apart from their substances, Once more, (4) this dogma is derogatory to the
sacrifice of Christ—that great sacrifice offered once for all and for ever, because it repre-
Sents it as needing continuous repetition in the so-called sacrifice of the altar. More-
over, (5) it destroys the very nature of a sacrament, for every sacrament necessarily
consists of two parts, a sign and a thing signified—“an outward and visible sign of an
inward and spiritual grace;” in other words, a sensible object and certain spiritual
blessings set forth and sealed by that object. But transubstantiation does away with
the sign altogether, and puts the thing signified in its place. We reject the doctrine
of transubstantiation, then, because of the absurdities it involves, as also because of the
superstitions connected with it, and the idolatrous practices engrafted on it. 2. In the
second place, we reject the Lutheran doctrine of consubstantiation, which teaches that
though the substance of the elements is not changed, yet the body and blood of Christ
are mysteriously but really and corporeally present in, with, and under the elements,
and are received corporeally with the mouth by communicants along with the symbols.
Though this opinion is rather speculative than otherwise, though it does not convert
the sacrament into a sacrifice, though it does not lead to the adoration of the elements,
and though it does not impart to the sacrament a physical virtue apart from the dispo-
sitions of the recipient, yet it involves several grave difficulties. It necessitates a
literal interpretation of the words of institution, and so a substantial presence of the
body and blood of Christ in this sacrament. The Lutherans are at pains to define this
presence. It was not a change of one substance into another (ueTovala), nor the mixing
of one substance with another (cvvovela), nor the inclusion of one substance in another
(€vovota), nor the absence of substance (azrovala) ; but the real COEXIStEnce or ae
(mapovola) of the one substance with the other, that is, the earthly with the heavenly. For
this purpose, however, a communication of properties is requisite, so that the humanity
of Christ shares the omnipresence of his divinity. The Lutheran doctrine, it is true, makes
the ubiquitous presence of the body of Christ unique and peculiar to the Li rd’s Supper.
It is further alleged that the humanity of Christ is at the right hand of God, and that
the right hand of God is everywhere; therefore Christ, as to his humanity, is every where
present. It is plain, however, that this omnipresence of the flesh and blood of Christ
in the sacrament of the Supper is contrary to the nature of a body, and thus self-con-
tradictory. Besides, this omnipresence of the body and blood of our Lord would imply
their presence in every ordinary meal as well as in the Lord’s Supper. Neither is it a
sufficient or at all satisfactory answer to this to say, as Lutherans do, that omnipresence
in this case means no more than accessibility, that is, the fact of being everywhere
given, for the body and blood, if thus given and received everywhere, would be every-
where operative. 3. In the third place, we do not agree with the Zwinglians, including
Zwingle himself, Carlstadt, Myconius, Bucer, Bullinger, and the reformers of Zurich,
who went to the opposite extreme from the Lutherans, They regarded the elements
as signs or symbols, and nothing else and nothing more ; these they held to be memorials
of the absent body of our Lord. The tendency of the Awinglian doctrine was to lessen
the efficacy and lower the character of this sacrament. Looking upon the elements as
mere signs, viewing them as memorials and not means of grace, denying the special
presence of the Saviour, they made the sacrament of the Supper little, if any thing, more
than a bare act of commemoration or a mere badge of profession, And so it happens
that the doctrine of the Supper, as set forth by Zwingle himself, is that still held by
Remonstrants and Socinians to the present day. Here We are reminded of the memor-
able conference that once took place on this subject. For a full account of the dis-
cussion, the district where it was held, and the disputants on the occasion, we must
refer the reader to the description by D’Aubigne, which, as usual, is at once picturesque284 THE GOSPEL ACCORDING TO ST. MARK. (cu. x1v. 1—72.

 

and instructive, We can only notice the fact in its bearing on the subject of the Supper.
On an eminence overlooking the city of Marburg stands an ancient castle. Away in the
distance sweeps the lovely valley of the Lahn. Further still, the mountain-tops rise
one above another till they are lost in the clouds or disappear in the remote horizon.
In that old castle was an antique chamber, with vaulted roof and Gothic arches. - It
was called the Knight’s Hall. There, more than three centuries and a half ago, & con-
flict took place, not with carnal weapons, but intellectual and spiritual. Princes,
nobles, deputies, and theologians were there. The combatants were the mighty Luther
and the mild Melancthon on the one side, with the magnanimous 4wingle and the meek
Cicolampadius on the other. It was this very subject that formed the ground of debate.
Luther held by the literal sense, dogmatically repeating “This is my body,” while his
opponents urged the necessity of taking the words figuratively, And here, in passing, it
may be observed that much as both Romanists and Lutherans insist on the literal sense
of the words, they are figurative even according to their interpretation. As used by
the Romanists they are an instance of the figure synechdoche, as used by Lutherans
they area metonymy, while as used by Protestants in general they are admitted to be
metaphorical, 4. Now, in the fourth place, and in opposition to all these, we give in
our adhesion to the creed of the great majority of the Reformed Churches on this
doctrine. Here it is necessary to bear in mind that, among the Reformed themselves,
Zwingle occupied one pole, Calvin held the opposite, while the form of the doctrine
ultimately agreed on and acquiesced in by the great body of Reformed communions was
intermediate. Zwingle’s view, as already seen, made the sacrament of the Supper
symbolical and commemorative, reducing it to a mere sign; Calvin, on the other hand,
held that believers receive an emanation or supernatural influence from the glorified
body of Christ in heaven. The illustration he employed made his meaning plain: it
was to this effect, that the sun is absent and distant from us in the heavens, but his
light and heat are present with us and enjoyed by us on earth. The Reformed, how-
ever, maintained that believers received the sacrificial virtue of Christ’s atoning death.
Eventually the Consensus Ligurinus (1549 a.p.) was drawn up by Calvin. The imme-
diate object was to harmonise the Zwinglians and Calvinists; but it accomplished
much more than this. It embodies the doctrine of the Supper which is held by all the
Reformed Churches. The various Reformed Confessions are in harmony with it. The
second Helvetic Confession and the Heidelberg Catechism, which constitute the
doctrinal standards of the Reformed Churches of the Continent ; the Thirty-nine
Articles of the Church of England ; the Westminster Confession of Faith and Catechisms,
are in full accord with it. ‘he doctrine of these Churches and Confessions may be
expressed in, or rather compressed into, the following brief statement, slightly modified
from the Westminster Confession :—“ The body and blood of Christ are as really but
spiritually present to the faith of believers in this ordinance as the elements themselves
are to their outward senses.” Hence it comes to pass that while we outwardly and
visibly partake of the sensible signs, which are bread and wine, we inwardly and faith-
fully receive Christ and him crucified with all the benefits of his death. The real
presence of Christ is enjoyed by his people in this sacrament; but that presence is not
bodily, it is spiritual. His body broken and blood shed are present, not materially, but
virtually ; by this we mean that the beneficial effects of his sacrificial death upon the
cross are conveyed to the faithful recipient. These benefits are received, not by the
mouth, but by faith. The whole is made effectual by the Holy Spirit to our spiritual
nourishment and growth in grace.

Ill, THE DOCTRINES MADE VISIBLE BY THE SuppER. Nature of a@ sermon. A
Sermon is intended to explain some doctrine, or enforce some duty, or both. The great
object to be attained is the glory of God in Christ and the Christian’s good. The sacra-
ment of the Supper has often been compared to a sermon; but it is a sermon to the eye
—a, visible sermon, if the expression be allowed. It isa sermon, too, that thus visibly
sets forth several of the leading doctrines of our holy religion. 1. The first doctrine
visibly exhibited in the Lord’s Supper is the Incarnation. The Incarnation, or Christ’s
coming in the flesh, was the great event of the ages ; for “ when the fulness of the time
was come, God sent forth his Son, made of a woman.” “The everlasting Son of the
Father,” when he took upon him to deliver man, “did not abhor the Virgin’s womb =
and so, in the language of one of the Church’s creeds, he “ was incarnate by the Holybo
CO
Ou

CH. XIV. 1—/2.] THE GOSPET, ACCORDING TO ST. MARK.

Ghost of the Virgin Mary.” Now, the bread symbolizing the body, and the wine the
blood, both together set forth the body of flesh with the living fluid that circulates through
it; and thus the elements of bread and wine teach the ‘doctrine of the Incarnation,
speaking to us the same language as the Evancelist John, when, in the first chapter of
his Gospel, he tells us, at the first verse, that “In the beginning was the Word, and the
W ord was with God, and the Word was God;” and then adds, at the fourteenth verse,

And the Word was made flesh, and dwelt among us.” The bread and wine, therefore,
inculcate the same sacred truth as the inspired writer of the Kpistle to the Hebrews,
when he says, “ Forasmuch then as the children are partakers of flesh and blood, he
also himself likewise took part of the same.” 2. The second doctrine visibly taught
in the Supper is that of the Atonement, or the setting-at-one of persons alienated. The
parties in this case are God and men, the latter alienated, and enemies in their
minds by wicked works, the carnal mind being enmity against God; while “the wrath
of God is revealed from heaven against all ungodliness and unrighteousness of men.”
This setting-at-one is the work of reconciliation, from which, however, atonement only
differs as being the more comprehensive term, and including not only the reconciliation
itself, but the means by which reconciliation is effected. The atonement, then, or
those sufferings of the Saviour by which reconciliation is accomplished, in other words,
the bruising and breaking of Christ’s body and the shedding of his blood, are set forth
visibly by breaking the bread and pouring owt the wine in the Lord’s Supper,

 

 

“ Bread of the world, in mercy broken,
Wine of the soul, in mercy shed,
By whom the words of life were spoken,
And in whose death our sins are dead ;

“Look on the heart by sorrow broken,
Look on the tears by sinners shed;
And be thy feast to us the token
That by thy grace our souls are fed.”

3. The third doctrine presented to the eye in the sacrament of the Supper is that of
Faith, by which we feed on Christ to our spiritual nourishment and growth in grace.
The exercise of faith on the Son of God is symbolized by our eating the bread and
drinking the wine. These same acts of eatine and drinking are employed by our Lord
in the sixth chapter of John to symbolize and signify the exercise of faith. Thus he
Says in the chapter cited, “ Except ye eat the flesh of the Son of man, and drink his
blood, ye have no life in you;” and again, ‘* Whoso eateth my flesh, and drinketh my
blood, hath eternal life; and I will raise him up at the last day;” still further it is
added, “ He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.”
Lhus the most intimate fellowship with Christ, the closest union and communion with
him, life spiritual here and everlasting hereafter, together with part in the resurrec-
tion of the just, are conditioned by and connected with that faith of which eating
and drinking are the symbols,
“Sweet feast of love Divine:
"Tis grace that makes us free
To feed upon this bread and wine,
In memory, Lord, of thee.

““ Here conscience ends its strife,
And faith delights to prove

The sweetness of the bread of life,
The fulness of thy love.”

4. The fourth doctrine thus visibly taught in the Lord’s Supper is the Communion of
saints. The word “ communion ” implies our discharging some duty together (munus)—
doing something in common. At the Lord’s table we partake of bread in common
and of wine in common—the same bread and the same cup; and this common par-
ticipation is a visible manifestation of the doctrine of the communion of saints, Hence
the apostle says, “The cup of blessing which we bless, is it not the communion of the
blood of Christ? The bread which we break, is it not the communion of the body of

A eat a erDO

36 THE GOSPEL ACCORDING TO ST. MARK. [on. x1v. 1—72.

 

 

 

Christ? For we being many are one bread, and one body: for we are all partakers
of that one bread.” ‘This communion of saints is based on union to Christ. As
branches, we are grafted into the living Vine, and thence draw life and strength and
nourishment; as living stones, we are built up into a spiritual temple, the foundation
being apostles and prophets, with Jesus Christ as the chief Corner-stone; as members
of his mystical body, we are knit by joints and bands to him as the living Head. By
virtue of this union of all true Christians with Christ, they have communion each with
the other. We have common privileges, common benefits, common blessings, and
common duties. We have hopes and fears in common, joys and sorrows in common,
trials and triumphs in common; and all these not merely in connection with the same
congregation or the same Christian communion, but to some extent “with all that in every
place call upon the name of Jesus Christ our Lord, both theirs and ours.” Oh that
Christians realized this more in their own souls, and exhibited it more in their lives,
and manifested it more to the ungodly world around! Oh, when shall the great inter-
cessory prayer be fulfilled: “That they all may be one; as thou, Father, art in me, and
I in thee, that they also may be one in us: that the world may believe that thou hast
sent me”! Oh, when will that proof of the divinity of our Lord’s mission be given to
an unbelieving world and a misbelieving age! Oh, when shall the holy Church cease
to be rent asunder by schisms, distressed by heresies, and oppressed by the scornful !

* Klect from every nation,

Yet one o’er all the earth,

Her charter of salvation
One Lord, one faith, one birth;

One holy Name she blesses,
Partakes one holy food,

And to one hope she presses
With every grace endued.”

5. The fifth doctrine is that of the glorious second Advent—that advent which the
Church is looking for and hasting to. But this doctrine is presented in the communion,
not visibly, but orally ; not te the eye, but to the ear, in the words, “ Ye do show the
Lord’s death till he come.”

IV. THE SACRAMENTAL SIGNS; THEIR SIGNIFICANCE. 1. The sacramental elements.
These are two in number—bread for nourishment and wine for refreshment. One of
these might serve the purpose; then why are two employed? ‘'wo are employed
instead of one (1) for assurance. Thus we read in relation to Pharaoh’s dream, “ The
dream is doubled to Pharaoh twice, because the thing is established by God, and God
will shortly bring it to pass.” In like manner the two signs show the certainty of the
covenant and strengthen our faith in its provisions. Like the everlasting covenant
made with David, well ordered in all things and sure, the promised blessings of the
New Testament are firmly established, being ‘‘ Yea and Amen in Christ Jesus.” Their
bestowal on the specified conditions is sure, soon, and certainly coming to pass. Again,
they are (2) for apprehension; that is, in order that they may be rightly and more
readily apprehended. ‘Thus two signs were granted to Moses, as it is written, “If they
will not believe nor hearken to the voice of the first sign, they will believe the voice of
the latter sign ;” the reason assigned being the character of the Israelites, stiffnecked
and hardhearted as they were. So-God, because of our slowness of apprehension and
hardness of heart, has added sign unto sign, mercifully accommodating himself to us,
the frail and fallen children of men. But (8) they imply abundance. While they
quicken our faith and help us to a clearer view of Christ, they exhibit the plenitude of
his resources, for “it pleased the Father that in him should all fulness dwell,” and
“in him are hid all the treasures of wisdom and knowledge,” the ample supplies he
has in store for our necessities, the full forgiveness and plenteous redemption that are
found in him, the rich abundance of all needfui gifts and necessary graces, as also the
sufficient nourishment he bestows on us. 2. The sacramental actions. Some of these
are performed by the administrator, others by the recipient. On the part of the former
they are taking, blessing, breaking, and giving. The taking symbolizes the assumption
of our nature, “‘the mystery of the holy incarnation.” ‘The blessing signifies separation
from a common to a special purpose, from an ordinary to a sacred use, as also thanks-CH. XIv. l—72.] THE GOSPEL, ACCORDING TO ST. MARK. 287
a Eee i eet ly eee

giving to God for the unspeakable gift of his Son, for the means of salvation thus made
available, and for this solemn ordinance itself as a sign and seal of the benefits bestowed
—1n a word, for all the mercies of his covenant, for all his love to our souls, for all his
faithfulness to his promises, for all he has done, is doing, and has promised to do. The
breaking is expressive of the breaking and bruising of his body ; that is, the painful
death OR the cross, the pouring out of his life unto death, the making of his soul an
offering for sin to satisfy Divine justice, to pacify Divine wrath, and purchase salvation
for us. The giving denotes the gift of the Father, who “go loved the world, that he
gave his only begotten Son, that whosoever believeth in him should not perish, but
have everlasting life; ” the gilt of the Son, of whom the believer can say, “He loved
me, and gave himself for me ;” every needful gift, for “he that spared not his own Son,
but delivered him up for usall, shall he not with him also freely give us all things ?”—
the gift of all things, for “all things are yours, because ye are Christ’s, and Christ is
God's.” The Christian’s inventory is as follows :—<* Paul, or Apr los, or Cephas, or the
world, or life, or death, or things present, or things to come;” all are yours, because
Christ is yours—Christ, in the glory of his Godhead, in the dignity of his person, in the
suitability of his offices, in the perfection of his work, in the sufficiency of his atone-
ment, in the power of his resurrection, in the prevalency of his intercession, in the
preciousness of his promises, in all the blessedness of his benefits ; no benefit kept back,
no blessing withheld, and no promise excepted. Thus he is “made of God to us
Wisdom, and righteousness, and Sanctification, and redemption ;” and thus we are
“complete in him.” There are also sacramental actions on the part of the recipients—
taking, eating and drinking, dividing. These also are significant. Our taking implies
intelligent acceptance of Christ and cordial reception of him. We embrace him fully
as he is offered freely. We take him in all the capacities pertaining to his person or
identified with his work. We take him as our Teacher, to be taught to know and believe
and do the truth; as our Sin-bearer, who bore our sins in his own body, suffering, the
Just for the unjust, to bring us to God; as our King, to rule in us and over us and for
us. We take him as our Saviour and Redeemer, the mighty One of Jacob, that we may
be saved from the guilt and filth of sin, from the pollution and power of sin, from the
defilement and dominion of sin; we take him as “the Lord our Righteousness” and
Strength; as the Beloved of our soul—the chief among ten thousand in our esteem,
We take his laws for our direction, his love for our consolation, his precepts to guide
us, his promises to gladden us; his cross in time, his crown in eternity ; for if we bear
the cross now, we shall wear the crown hereafter. Thus St, Paul says, “God forbid
that I should glory, save in the cross of our Lord Jesus Christ ;” and again, ** Henceforth
is laid up for me a crown of glory, which the Lord, the righteous Judge, will give
me at that day.” By eating and drinking we understand the necessary application,
Bread must be eaten in order to nourish, and wine drunk that it may refresh. The
elements thus entering our bodies incorporate with our system and become part of our
frame. As the application of Christ by faith unites us with Christ, so by this symbolic
application of his body and blood that union becomes still closer. By such sacramental
action, too, we profess publicly our union with Christ, and proclaim to the Church and
to the world that Christ is one with us and we with him—Christ formed in our heart
the hope of glory, and our life hid with Christ in God. By eating and drinking we say
in action what Thomas said in words, “ My Lord and my God ;” we claim sacramentally
that mutual relationship which the Spouse in Canticles claims verbally when she says,
“My Beloved is mine, and I am his.” The dividing, according to the direction in St,
Luke, “Take this and divide it among yourselves,” is expressive of practical communion
with each other in the charities and amenities of life ; consequently of hallowed fellow-
ship, Christian affection, and brotherly love; of the widest, yet tenderest, sympathies
with all followers of our common Lord, with all fellow-travellers to the heavenly home,
and with all fellow-heirs of the future glory in our Father’s house above, 3. The
sacramental words. These comprise an injunction, an explanation, and an obligation.
Lhe injunction or command is comprehended in the following terms :—* Take, eat ; ”
“This do in remembrance of me ;” “Drink ye all of it;” “This do ye, as oft as ye
drink it, in remembrance of me,” The explanation consists of the two following
sentences :—“ ‘This is my body, which is broken for you;” “This cup is the new
covenant in my blood, which is shed for many for the remission of sins.” Here there

   

tt ara288 THE GOSPEL ACCORDING; @O Sil MARI. [cu. x1v.1—iz,

 

is an obvious reference to the words of Moses, ‘Behold the blood of the covenant,
which the Lord hath made with you” (Exod. xxiv. 8). ‘The obligation or enforcement
applies to the whole, and is contained in the single sentence, “ For as often as ye eat
this bread, and drink this cup, ye do show [‘ ye proclaim,’ Revised Version] the Lord’s
death till he come.” 4. Concluding observations. The Lord’s Supper is thus not a
sacrifice, but a feast after a ‘sacrifice, and a feast upon a sacrifice. It is-a wellspring
in the wilderness, a green spot in the desert, a feast to refresh us on our pilgrimage,
and a foreshadowing of that feast above, where “many shall come from the east, and
west, and north, and south, and sit down [recline] with Abraham, Isaac, and Jacob in
the kingdom of heaven.” We are constrained, somewhat reluctantly, to pass over
several interesting topics in this connection—the reasons for partaking of this sacra-
ment, the wses to be made of it, the benefits to be derived from it, as also the qualifica-
tions for worthily observing it. Here we may just notice in regard to the latter
(1) that a man must prove himself, and so partake; (2) discern or discriminate the
Lord’s body by faithful apprehension and spiritual appreciation ; and (3) discern or
discriminate himself and his relation to his Lord. Failing these he incurs judgment,
viz. judicial visitation. Yet mercy mingles with such judgment, for it is the chastening
of our heavenly Father for our good, and to prevent our final condemnation with the
ungodly world—J. J. G.

Vers, 26-—42. Parallel passages: Matt. xxvi. 30—46; Luke xxii. 89—46; John
xviii. 1.—The agony in Gethsemane. I. SCENE AND SEVERAL CIRCUMSTANCES CON-
NECTED WITH THE AGONY. 1. Anticipation. From the entrance of our Saviour upon
his public ministry his life was one of continued trial. All along symptoms of the
approaching crisis appeared, all along the bitter cup was steadily filling, all along the
clouds were gradually gathering. At length, towards the close of his career, the storm-
clouds in all their fury burst upon him. After his last entrance into Jerusalem the
bitter cup became brimful, and he was now to drink and even drain it to its very dregs.
The anticipation of those sufferings he was to undergo had made a deep impression on
his mind; forebodings of them had frequently disturbed his repose, dread of them over-
whelmed his spirit. He foresaw all, he anticipated all, he in a measure foretasted all ;
accordingly, several days before his passion, he cried out, “ Now am I troubled; and what
shall Isay? Father, save me from this hour: but for this cause came I to this hours
or, as some erroneously read it, ‘‘ What shall I say? Shall I say this, Father, save me
from this hour?” 2. Preceding circumstances. On examining the circumstances that
precede the agony, we find that the Wednesday and the Thursday before the Passover
our Lord himself spent at Bethany, while on the latter day his disciples went to
Jerusalem to engage an apartment and prepare a lamb for the coming solemnity.
When the evening of the day was come, Jesus also repaired to Jerusalem. Having
there joined the disciples, he sat down with them to the sacred feast which had been
prepared, and which he purposed to render still more sacred by engrafting thereon
(as we have seen) the new festival to be observed in remembrance of himself, as a
memorial of his death, and in exhibition of his body broken and blood shed for many
for the remission of sins. Such were the order and connection of events. ‘lhe Passover
had been observed—that Passover which he had desired so earnestly to eat with his
disciples. The sacrament of the Supper had been instituted by our Lord, and kept for the
first time in company with his faithful followers. Subsequently he had delivered that
touching and pathetic, yet most consolatory and truly sublime discourse recorded in the
fourteenth, fifteenth, and sixteenth chapters of the Gospel of St. John. He had poured
forth, out of the fulness of his heart, that fervent and beautiful prayer contained in the
seventeenth chapter of the same Gospel. He had warned the disciples against deserting
him in the hour of temptation. He had selected three of them specially to attend him in
his sorrows. Then, late at night, after delivering the discourse and praying the prayer
and making the arrangements referred to, he left the city for the scene of his agony.
8. The scene. The place where this occurred was a spot often frequented by our Lord
and his disciples. On this account St. Luke does not designate the place by name; he
merely says, “ When he was at the place.” St. John accounts for the traitor’s know-
ledge of the place from its being a frequent resort of the Saviour: “Judas also,” he
says, “knew the place: for Jesus ofttimes resorted thither with his disciples.” TheCH. XIv. 1—72.] THE GOSPEL, ACCORDING TO gr. MARK, 285

 

 

 

 

place was a garden, little more than half a mile from the city of Jerusalem, and only a
stone’s throw from the brook Kidron, situated on the western slope and near the foot
of the Mount of Olives. That garden had not been laid out for the production of
herbs, but as an olive plantation. The name of that garden, as given by St. Matthew
and St. Mark, was Gethsemane, so called from two words meaning “ oil-press.” Ag just
intimated, it appears to have been a frequent and favourite resort of our Lord and his
disciples. To that spot he often went as a meeting-place with his disciples scattered
through the city during the day, according to the meaning assigned by some to
the term cuviy6n, rendezvoused. Thither the Saviour often retired from the world,
and to be alone with God. Thither he often repaired for prayer and meditation.
There he often Spent the night in intercourse with Heaven. There, amid the deep
gloom of that solitary plantation, was the place of the memorable and most affecting
Scene to which this section refers. That garden, if tradition has rightly marked the
site, remains to the present day. That enclosure stil] stands, surrounded by a wall
formerly of loose stones but now plastered and whitened, and contains eight large and
venerable olive trees, Up to the present time it is a gloomy and forsaken place, yet
from its associations it must ever be to the Christian a Sweet and sacred Spot. To this
day itisa peculiarly sombre as well as solitary place, with that rude stone wall enclosure
and those grey old olive trees, It was here an event took place the full purport of which
eternity perhaps can alone reveal. At all events, for suffering and sorrow it ranks next
to the Crucifixion itself. But sad and sorrowful as are the memories associated with
Gethsemane, it is invested with a sacredness that makeg it unspeakably dear to every
Christian heart,
“ Gethsemane ean I forect.
And there thine ancuish see,
Thine agony and bloody sweat,
And not remember thee ?”

Let us imagine ourselves, then, in that sombre and solemn enclosure on the eve of
man’s redemption, in company with our Lord and along with Peter and James and
John. The same three had been spectators of the Transfiguration. The same three
had stood by while their Master restored to life the ruler of the Synagogue’s daughter,
The same three are now privileged to be witnesses of that fearful struggle of the
Redeemer’s soul, called in this passage his agony. And as we stand in that society
and on that Spot, eastward rises high above us the lofty summit of Olivet. Westward
we are overshadowed, or at least our view is shut in, by the gigantic walls of the holy
city. Below us lies the valley of the Kidron, with the little freshet from which ite
takes its name. Yonder at a distance, amid the gloom of the overhanging olive trees,
is seen the Saviour’s person dimly revealed by the pale light of the silvery moon. It
is a chilly night, but chilly as is the night-air, the warm perspiration bursts forth
from every pore, moistens every limb, and -falls like big drops of blood down to the
eround.

IL. Tur srrvcae AND ITS SEVERITY, 1, Meaning of the term: The word “agony ”
is due to St. Luke, and employed by him only in the record of this transaction ; While the
use of this word helps considerably to the right understanding of the Whole. The idea
of pain so usually associated with agony is not the exact sense of the word. It rather
means conflict or struggle. It was a word which the Greeks applied to their games,
Thus the runner in the race, the pugilist in the combat, and the wrestler in the contest,
were properly said to agonize. Pain connected itself with the word only as a secondary
and subordinate notion. But what was the nature of this struggle ? It could not be
with sin, for he had no‘sin; he was “holy, harmless, undefiled, and separate from
sinners.” It was not with the development of any unholy tendency or the uprising of
any evil passion; from all such his humanity was exempt. Nor yet are we without a
hint respecting the source whence the struggle proceeded. If we compare an expression
at the close of the temptation with another in the narrative of the agony we may arrive
at a tolerably safe conclusion. In the first-named passage Satan 1s said to have left
our Lord for a season, or rather wntil a convenient season ; while in this passage the
subject of prayer, which he suggests to his disciples, was the avoidance of temptation,
Putting these two things together, we have good ground to believe that pa eniralle290 THE GOSPEL ACCORDING TO ST. MARK. (cu. x1v.1—72.

SS

 

season for another onslaught of the evil one had arrived; that the attack was renewed ;
that Satan had returned; that the tempter, though foiled once and again before, had
resumed with increased facilities, or from a vantage-ground, or at a more favourable
opportunity, the terrific triale A passage in the Epistle to the Colossians favours this
view. It is there (Col, ii. 15) said that he stripped off or put away from himself the
hostile principalities or powers that clung to him like a deadly Nessus-robe. The
thrice-repeated assaults of Satan in the wilderness had been repelled, and the tempter
defeated, but only fora time. The attack was renewed in Peter’s effort to dissuade the
Saviour from suffering; and unconscious as the apostle was of the source whence the
suggestion sprang, it was none the less a device of the great enemy, as we may infer
from the sternness of our Lord’s rebuke when he said, “Get thee behind me, Satan.”
But the tempter was again baffled and beaten. Once more, however, the prince of this
world mustered all his forces for the last and fiercest onslaught. This was the hour
and power of darkness, beginning with the agony and ending with the Crucifixion.
And now Satan and the powers in league with him are not only vanquished, but Jesus
« made a show of them openly, triumphing over them,” as we read in that passage of
Colossians; that is, they-were boldly exhibited as trophies by the Victor, and led in
triumph as captives bound to the Conqueror’s car. 2. Point of attack. Still curiosity
would desire information with respect to the particulars of the present trial, or the
character of the struggle in which the Saviour is now engaged. What was its turning-
point? Was he pressed to repudiate the responsibility he had assumed for sinners,
and did the struggle consist in resisting such pressure? Was he tempted to renounce
the great work of man’s redemption? Was there a shrinking of the flesh from the
terrible ordeal that was fast approaching, while the spirit drew in the opposite direction ?
It can be no matter of surprise that the pure humanity of our Lord should recoil from
what was coming in the near future, for he foresaw it all—the sneer, the scorn, the
spitting, and smiting; the robe of mockery, and the thorn crown, together with the
scourging and suspension on the cursed tree. We cannot wonder that the anticipation
of all this, and vastly more, should produce a struggle of no ordinary kind in the breast
of the Son of God. But whatever the exact nature of the struggle was, from whatever
cause he agonized, one thing is perfectly plain, and that is the extreme intensity of the
agony. 8. Hvidence of its intensity. So unspeakably intense was its severity, that he
sweat as it were great drops or clots (@péu801) of blood which ran down to the ground.
With reference to this proof of its severity, several similar instances of sweating blood
have been adduced. Ancient authors and modern writers alike record cases of it.
Diodorus of Sicily mentions bloody sweat as resulting from the bite of Indian serpents.
Aristotle speaks of it as caused by a diseased state of the blood. Some recent medical
authorities reckon it among the consequences of excessive terror or extreme exhaustion.
But by far the most striking case of all is one narrated by the infidel Voltaire. In his
essay on the civil wars of France, he says that the king, Charles IX., soon after the
Bartholomew Massacre, was attacked by a strange malady, which carried him off at the
end of two years. His blood was always oozing out, forcing its way through the pores
of the skin—an incomprehensible malady, against which the art and skill of the
physicians were unavailing. This, he adds, was regarded as an effect of the Divine
vengeance; but elsewhere he attributes it to excessive fear or violent agitation, or toa
feverish and melancholy temperament, admitting that other cases of the same have
occurred.

Ill. Tur Savrour’s sorrow AND ITs source. 1. The description of his sorrow.
There is a climax in this description. He began to be sorrowful ; his sowd was sorrowful,
exceeding sorrowful, even unto death. He was amazed, and very heavy. One of the
words here employed is peculiar. It denotes, according to one derivation, satiety, but
according to another a state and consequent feeling of strangership—a sort of home-
sickness. How applicable to the Saviour’s sorrow! He must have been more than
satiated with earth, and homesick, if we may use the expression, for heaven. But, looking
deeper down, we find three words descriptive of the Redeemer’s sorrow, which require
closer and more careful consideration. The original word for being sorrowful (Aumeioéat)
is in this narrative peculiar to St. Matthew; that for being sore amazed or stunned
(x@auBetc@a) is only used by St. Mark ; while those equivalent to very heavy (adnpovety),
and to the soul being eaceeding sorrowful (wepiAvmos) even unto death, are common topuna? cane A PSEA Nase ek age

CH. XIv. 1—72.] THE GOSPET, ACCORDING TO ST. MARK. 291

ee ee

toth. The first expression is one of frequent Occurrence, but is here intensified by a
subsequent compound and several adjuncts, further, while the seat of this sorrow is
the soul, the sorrow itself IS exceeding and overwhelming, and enwraps the soul, the
soul being distressed all round—erieved on every side (wegi). Nor is that all; it is so
excessive that soul and body seem ready to part, or actually to part, under the pressure
and the death-pane to be anticipated. If it be not the fulfilment of, it is at least in
correspondence with, the words of the psalmist—

 

“The pains of hell took hold on me,
I grief and trouble found.”

The next term, that peculiar to Mark, imports a complex state of feeling made up
of horror and amazement, or extreme alarm and consternation, approaching to xtupe-
faction or being stunned, while here, again, an augmenting particle increases the notion to
the highest degree. Once more, the former of the two words employed by St. Matthew
and St. Mark in common, whatever origin is assigned to it, is used to denote a
State of distress that combines at once dejection of mind and disquietude of spirit, or
anxiety and anguish. 2. The cause of this sorrow, Now, those words and phrases
employed in describing the Saviour’s Sorrow, weighty as they are in themselves
Separately, when taken together represent an extreme of sorrow and a weight of woe
Which no utterances of human speech appear adequate fully to express. To this SOrrow
may be applied the words of the prophet, “Is it nothing to you, all ye that pass by ?
behold, and sce if there be any sorrow like unto my sorrow, which is done unto me,
wherewith Jehovah hath afflicted me in the day of his fierce anger.” It is now time to
inquire into the cause or causes from which such sorrow sprang. To what must we
attribute this s rrowfulness, this sore amazement, this extreme heaviness and exceeding
sorrowfulness of soul even unto death? We may answer (1) negatively. To attribute
it to fear of death would be a glaring outrage on all probability, and the gravest libel on
the Son of God. Who has not heard of that Athenian sage who philosophized go calmly
and conversed so pleasantly with his friends till the poison-cup did its work ? Many a
soldier, both in ancient days and modern times, has faced death fearlessly and unshrink-
ingly. Many a soldier of the cross has displayed equal, and in cases not a few still
greater, heroism. Not only men, but delicate matrons and tender maidens, have heroically
braved the persecutor’s rage, and bidden him do his worst. In the days of the martyrs,
many courageously and cheerfully encountered death in 1ts most ghastly form. Some
endured the most cruel tortures without complaint. Some were torn to pieces by wild
beasts. Some were left to look at the ocean’s tide as it approached nearer and nearer,
rising higher and higher till they sank in the gurgling wave. Some were sawn asunder,
Some were crucified with the head downwards. Some went upward from the stake in
a chariot of fiery flame. And is it possible that the Founder of our faith had less
fortitude in the near prospect of death than many of his weakest followers ? Many,
supported by a good cause and a good conscience, have despised death, and surrendered
life unhesitatingly and unfalteringly. Many, of different ranks and different ages and of
both sexes, have submitted to a death of cruellest torture, undaunted and undismayed,
Hundreds have in their last moments illustrated the words of the poet—

“ Resting in the glorious hope
To be at last restored,
Yield we now our bodies up
To earthquake, fire, and sword.”

Is it, then, for a moment supposable that the servant should so far ste his ee
and the disciple his Lord, that what caused the Jatter such agony ani Megs:
matter of exultation and triumph to the former Bs W e answer (2) affin matively, nee
then, was the cause of the Saviour’s sorrow ? Was his case different from any a of
those referred to? Yes, most certainly; they were wide as the poles Fa eee
illustrious heathens, those great and good men, those noble martyrs, OBS deat: 1-C ef} ing
followers of the Saviour, stood each in his own lot in the end of the days. Not a the
lls Was a representative capacity ; he was the second Adam—his people’s federal
e@ a ransom for many, to bear the sin of many, and to be
ace of the guilty, and to stand

Saviour: ] tati
Head. He came to give his lit eae
nuinbered with the transgressors. He came to take the Pp292 THE GOSPEL ACCORDING TO ST. MARK. [cu. x1v. 1—72.

 

 

 

 

sn the stead of millions. Then the sword of justice was to be unsheathed against the
Shepherd, the man that was God’s Fellow. The Shepherd must lay down his life for the
sheep, else they must perish, and perish entirely, and perish everlastingly ; “ for the wages
of sin is death,” and “all have sinned, and come short of the glory of God.”

“ Die man, or justice must
Except some other as able and as willing pay
The rigid satisfaction—death for death.”

The exact relation of the Saviour’s sufferings to the penalty incurred we need not dwell
on here. Whether it is a relation of diversity (aliud pro quo), as Grotius maintained ;
or of equivalence (tantundem), according to others; or of wdentity (idem), in accordance
with the view of a third class, we shall not attempt to determine further than to reject
the first, and express our preference for the second rather than for the third. Further,
as his life had been stainless, his death must be sinless. Holy and harmless as that
life had been, his death must be equally free from sin and separate from sinners. But
now came the severest test and sorest trial. If the awful sufferings in near prospect
should weaken his purpose ; if, foreseeing the shame and pain and torture, his resolu-
tion should ‘give way; or if, what would equally defeat his undertaking, his heart
should conceive or cherish any, feeling of revenge; or if the burning sense of wrong
should provoke complaint, or any word of impatient murmuring should escape his
lips; if, in a word, any sin were to mingle with thought or feeling, or find utterance
in speech, his life-work would miscarry and the whole would end in irreparable
failure. No wonder, then, that, in view of all this mighty burden which he bore—
in view of the dread responsibility laid upon him, in view of that mountain-load of sin
he was to transfer to himself and bear away, in view of that great sacrifice which he
was to offer, in view of the great satisfaction he was to make, in view of that great
salvation he was to effect, the Saviour’s humanity began to shrink. If we turn to the
fifty-third chapter of Isaiah, a passage written more than seven hundred years before
the time of our Lord’s agony, we find at once a comment on that agony and a key to its
cause: “The Lord hath laid on him the iniquity of us all,” or, more literally rendered,
“he Lord hath made the iniquities of us all to meet or fall on him,” or, more
strictly still, “The Lord hath made the iniquities of us all to rush on him.” In those
words thus understood our sins are figuratively represented as beasts of prey, and Jesus
is their Victim; or as cruel enemies, and Jesus is the Object on which their vengeance
vents itself, Like bulls of Bashan, they beset him round. Like ravening and roaring
lions, they gaped upon him with their mouths. ‘ther adversaries, less powerful but
more vexing, compassed him like dogs. It was as though fiercest foes of every kind and
on every hand assailed him.

IV. ‘THE SUPPLICATION AND THE STRENGTH THEREBY SECURED. 1. The meaning of
this cup. No wonder he prayed, “ Let this cup pass from me.” The meaning of “cup a
here is obviously suffering and sorrow—a bitter mixture to be drunk. Thus Isaiah (i. Lt)
says, ‘“©O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury ;
thou hast drunken the dregs of the cup of trembling, and wrung them out;” while in
the seventy-fifth Psalm we read that “in the hand of the Lord there is a cup, and the
wine is red; it is full of mixture; and he poureth out of the same: but the dregs
thereof, all the wicked of the earth shall wring them out, and drink them.” A similar
figure is found in Homeric poetry (‘ Iliad,’ xxiv. 528)—

“Two urns by Jove’s high throne have ever stool;
The source of evil one, and one of good.
From thence the cup of mortal man he fills;
Blessings to these, to those distributes ills.
To most he mingles both: the wretch decreed
To taste the bad unmix’d, is cursed indeed.”

But while the ficure itself is clear, the fact underlying it is not so clearly or easily
understood. 2. The mixture in this cup. What elements mingled in this cup? What
were the bitter ingredients in the mixture it contained? It was not, as already. seen,
the mere shrinking of our Lord’s humanity from death, however painful and shameful,
though we do not by any means exclude this element. Neither was it an apparition ofDa pe oak BENOIT ERE Te ETT, ie é

Che 21%, 1—(2.| THR GOSPET, ACCORDING TO ST. MARK. 293
Wr
the evil one.in some form specially dreadful and terrible, as some have conjectured,
There was something worse than all this—something more and bitterer still. There can
be little doubt, though some seem to think otherwise, that the assaults of the Prince of
darkness were peculiarly powerful at this juncture, and went to make up part of the
bitterness of this cup, Of this we are not without some intimation from our Lord him-
self, for before entering Gethsemane he says, “'T'he prince of this world cometh,” and
before leaving the Scene of the agony he adds, “ This is your hour, and power of dark-
ness.” From all this, and from the circumstance already adverted to, that Satan had
relinquished his attempt only until another and more suitable season arrived, we have
reason to conclude that Satan was again at work during the agony, that he was
renewing with redoubled energy his fiery darts, deterring from the work that was being
done, and at the same time in every way depreciating its worth. The conflict foretold
in the garden of Eden was to be fought out in Gethsemane; the heel of the Seed of the
woman was to be bruised, and the head of the old serpent to be crushed. It was not
strange, then, that the Serpent should hiss most horridly, while his head was thus being
crushed. It were Strange indeed if, when the spoiler was to be spoiled, the captor
deprived of his prey, and captivity led captive, Satan should not rouse himself to one
fearful, final effort to retain at once his power and his prey. His temptation then
mingled in and embittered the draught which the Saviour was to drink and drain to
its dregs. Whatever the nature of Satan’s suggestion may have been, whether resist-
ance to the Divine will, or refusal of the destined draught, or desertion of the post
assigned, or something yet more shocking, it is needless to inquire. It is enough to
know that when our Lord tasted the cup he turned aside, so exceeding bitter was that
mixture; a dark cloud passed over the serene spirit of the Son of God ; his inward
vision was obscured ; the Father’s will became invested in mystery, and the cross in
blackness. 38. Other ingredients in the cup. Another ingredient in that cup was the
withdrawal of the Divine presence—the hiding of his heavenly Father’s face. Sin shut
man out of Paradise; sin excludes man from the favour of God. The Saviour took our
sin upon him; he became our Substitute; he acted as our Surety ; he stood in our
stead, and eventually offered himself a Sacrifice for us. He thus exposed himself to
the temporary withdrawment of the light of the Divine countenance, Nor can any-
thing be more trying or more painful to a child of God than the loss of the Divine
fellowship for a season. When deprived of the sensible enjoyment of Divine com-
munion, he is comfortless. It was thus with Job(xxiii.): “ Behold, I go forward, but he
is not there; and backward, but I cannot perceive him: on the left hand, where he doth
work, but I cannot behold him: he hideth himself on the right hand, that I cannot see
him.” Similar is the complaint of the psalmist in the eighty-eighth psalm: “ Lord,
why castest thou off my soul? why hidest thou thy face from me? I am afflicted
and ready to die from my youth up: while I suffer thy terrors I am distracted, Thy
fierce wrath goeth over me ; thy terrors have cut me off.” If a child of God, a sinner
saved by grace, feel so acutely the hiding of God's countenance, how unspeakably more
the sinless Son of God! This withdrawal of God’s presence—favourable presence—is one
element, perhaps a main element, in the misery of the world of woe, and forms no
small part in the punishment of the lost. But this part of the Saviour’s distress had a
positive as well as a negative side. Not only was there deprivation of the joys of
Divine favour and fellowship, the overclouding of his heavenly Father’s face; there
was in all probability some actual infliction of chastisement, as may fairly be inferred
from the strong language of the prophet, when he says, “ It pleased the Lord to bruise
him; he hath put him to grief.” But of all the bitter ingredients in the cup of the
Saviour’s suffering, nothing would pain him more than the sense of our sins being laid
upon him, that he might be made sin for us; and the sight of that accursed thing, so
abhorrent .to his pure nature, as the burden he was to bear; together with the con-
sciousness of the close eonnection of sin and death and hell. It was then that sorrow
arose on every side; sufferings, with concentrated bitterness, overwhelmed him. _The
hatefulness of sin, God’s indignation against it, that loathsome load of human guilt he
was to bear, the work he was to go through in order to remove it, the wrath of Heaven
manifvsted against it,—all these ingredients mixed together in that bitter cup. 4, His
supplication. It was then he prayed, “O my } ather, if ib be possible, let this cup pass
from me: nevertheless not as I will, but as thou wilt. Here we find, side by side

 

en294 THE GOSPEL ACCORDING TO ST. MARK: [cu. x1v. 1—72.

with the deepest suffering, the meekest submission. The prayer is conditioned by
possibilities. If justice can be satisfied, if redemption can be effected, if the government
of God can be upheld, if, consistently with all this, sinners can be saved without such
excess of sorrow, so let it be! ‘The prayer was prayed three times. He went away
and prayed; he kneeled down and prayed; he fell on his face or on the ground and
prayed. ‘Thus he offered up prayers and supplications, with strong crying and tears. His
prayer was heard and answered, and yet the cup did not pass away. He was “heard in
that he feared” (“for his godly fear,” Revised Version); or, according to another rendering
of the words, “he was heard, and delivered from the fear of death.” Though the cup
was not removed, the dread of death was thus taken away; at all events, strength was
imparted. 5. The strength secured by his supplication. ‘There appeared an angel unto
him, strengthening him ;” literally, infusing strength (évicxtwy avtéy). The immediate
consequence of this increased or renewed strength was more earnest and energized
supplication: “He prayed more earnestly (exrevéorepov).” Strictly speaking, he con-
tinued praying (poonixero), and that more intensely ; the tense (imperfect) of the
verb and the qualifying adverb imply prayer sustained and intensified, But intensely
earnest as his supplication for the removal of the cup had been, it was equalled by the
entire surrender of his own will to that of his heavenly Father. He had said, “ O my
Father, if it be possible, let this cup pass from me: nevertheless not as I will, but
as thou wilt” (so St. Matthew); he had said, “ Father, if thou be willing, remove this
cup from me: nevertheless not my will, but thine, be done” (so St. Luke); while here,
according to the record of St. Mark, he says, “Abba, Father, all things are possible unto
thee; take away this cup from me: nevertheless not what 1 will, but what thou wilt.”
And once more, as we read in the Gospel of St. Matthew, he said, “O my Father, if
this cup may not pass away from me, except I drink it, thy will be done.” As though
he had said,—I feel it may not be; I know I must drink it; and as I must Twill. Not
as I will, but as thou wilt. Thy will be done. 6. His example. He was in all things
an Example for us. We may pray, and with perfect propriety, for deliverance from
danger, or disease, or difficulty, or distress of any kind. If the answer come directly
and as desired, it is well; if not, succour of some sort will be brought us, strength
suitable and grace sufficient will be given us; in either case, our duty is submission to
a will that is wiser than our own, and a full surrender of ourselves into the hands of
our heavenly Father, who, in disposing all things to his own glory, disposes them at the
same time for our good. The address, as reported by St. Mark, repeats the word for
“Father;” thus “Abba” is the Aramaic for “Father,” and to it is added the Greek word
of the same signification. It may be that (1) St. Mark, as frequently, explains the ver-
nacular Syriac of Palestine in our Lord’s day by the equivalent Greek word; or (2) the
repetition may imply intensity of feeling and strong emotion, just as the thrice-prayed
prayer imports intense earnestness of spirit ; or (3) it may be that by this conjunction of
two terms, Oriental and Occidental—the one used by the Jew, the other by the Greek—
our Lord meant to express his interest on behalf of both Jew and Greek. Further, it
has been questioned whether the shrinking of our Lord’s humanity on this occasion
was in view of all the sufferings as a whole which, in the capacity of our Surety, he was
to endure, or only of those apparently incidental and possibly unessential sufferings,
occasioned, for example, by the treachery of one disciple, the denial by another, the
desertion of them all, the Jewish trial and the Roman trial, the scourging, spitting,
scoffing, and such like. We can hardly thus separate the essential from the unes-
sential, the indispensable from ‘the incidental, in our Lord’s sufferings. As a man, he
shrank from the wrath of God; but his ultimate submission to that sorest of all trials
showed triumphantly his obedience to his heavenly Father’s will. Thus, in order to
save his people, his endurance was complete and his example perfect.

V. THE SLEEPINESS OF THE DISCIPLES AND THE SADNESS THAT CAUSED IT. 1. Object
of the disciples’ watching. ‘The Saviour had selected three disciples, as already seen, to
be with him. No doubt one object, perhaps the primary object, in view was that they
might be eye-witnesses of his agony, and bear testimony thereof to his Church, But
another object, and one little if at all less in importance, was that they might be near
him for sympathy and support. It was with this view, no doubt, he had said, “ Tarry

ye here, and watch with me.” But even of this human succour he was deprived, for ever
as he came to them—once and again and a third time in the interval of prayer-—he foundcH. xIv. 1—72.] THE GOSPEL ACCORDING TO ST. MARK.

Sc ——__ soot inane pee ae

nS
C3
or

 

them asleep ; so Jesus was left alone in his agony. 2, Nuture and cause of their sleepi-
mess. And yet it was nota sleep of stupidity, or insensibility, or want of sympathy, in
any sense. ‘The cause was the very opposite. And here it is noteworthy that while
the other evangelists record the fact, Luke, the beloved physician, alone assigns the
cause. How characteristic of his profession! From his skill in physiology he here tells
us that “ he found them sleeping for sorrow >” just as afterwards, from his knowledge of
psychology, he accounts for disbelief from joy where he says, “ While they yet believed
not for joy.” And so it was from very sorrow that they slept. It is not an unusual
experience that sorrow acts the part of a narcotic, and sadness causes sleep; thus the
psalmist says, “ Reproach hath broken my heart, and Iam full of heaviness,” And a
merciful arrangement it is that men under such circumstances can sleep fora season and
forget their sorrows. 3. Different explanations. The words which Jesus addresses
to his drowsy disciples have been variously understood. Some take them (1) interro-
gatively,—Do ye sleep now and take your rest? This seems favoured by the parallel
in St. Luke, “ Why sleepye?” As though he said,—Is it a time for indifference or indul-
gence of this sort? Is a time of present distress and approaching danger a suitable
season for sleep? Others take them (2) asa sort of sorrowful irony, as if he said,—Sleep
on now if ye can, andif that be possible, in such perilous circumstances. But (3) many
prefer taking them as a permission slightly tempered with reproof, viz.,—Sleep for the
interval that remains. I can now calmly watch and wait alone; the season of needful
sympathy is past. He thus implies, moreover, according to Chrysostom, that he has no
need of their help, and that he must by all means be betrayed. We may suppose that
between this and the following verse some interval of time elapsed, and that then Judas
and the band approached when Jesus roused the disciples with the words, “ Rise, let us
be going.” The whole is thus, no doubt, perfectly consistent and clearly intelligible.
Intermediately, however, occurs another difficult expression, amréxe, which in the active
voice refers sometimes to local distance, and sometimes signifies to have back, or cet
again, or receive in full, and so to be satisfied. According to the first signification, the
word is here rendered by some personally and with reference to Judas—(a) he is far off ;
or (6) in relation to the crisis of the agony—vt is past; while (c) the great majority
of interpreters, in accordance with the second meaning of the word, translate it imper-
sonally—it is sufficient, or enouch. Thus understood, if taken in close connection with
what precedes, the sense is,—Sleep On now and take your rest: it is enough ; your
watching is no longer required; but, if connected with what succeeds, it signifies,—It is
enough: you have had sufficient sleep ; the hour is come. By combining (3) and (c) we
get what on the wl

hole is most in agreement with both text and context; thatis to say,—
Sleep during the rest of the interval that may be allowed you, and take your rest; I
require you to watch no longer. Then, after the lapse of a short interval, or even as an
after-thought occasioned by the sight or sound of the enemy’s approach, he checks
himself in the additional words, “'The hour is come . . . rise up, let us go,”

Vi. THE CHIEF OBJECT OF THE AGONY. 1. Preparation. One great object of the
agony Was, as we conceive, preparation for the final, fearful struggle near at hand. The
Saviour was to brace himself for the conflict, Hence the difference between the agony
and crucifixion was this: The agony was, if we may so say, the prelude, the crucifixion
the performance ; the one was—with reverence be it spoken—the rehearsal, the other the
reality ; the one was the anticipation, the other the accomplishment; the one was the
will, the other the work. The language of the one is,—I am willing—I am going to
suffer, and so put an end to sin; that of the other is,—I have already and actually
suffered, and so put away sin for ever. The grand issue of Gethsemane was preparedness

for future and final suffering, and, if put in words, it would be,—I am ready, and in
no way reluctant to suffer; while from Calvary proceeds a shout of triumph over
suffering endured to the uttermost and attainment of finality as expressed in the words,
“Tt is finished.” In the agony we see the sinless human nature of our Lord shuddering
in sight of sin, and on the brink of fearful suffering because of sin, though not his own;
in the crucifixion we see the same nature Sustaining the load of human Sin, and
succumbing under the consequent suffering and sorrow, yet victorious even when
vanquished, and conquering by being slain. The agony was a forecasting of the final
struggle; it was going over all beforehand—going over all in mind, in spirit, and in body
too; the crucifixion was the successful realization of the same. Once the agony was296 THE GOSPEL ACCORDING TO ST. MARK. [cu. x1v. 1—72

 

over, the bitterness of death was to some extent past. 2. The loneliness of our Lord in
his sufferings. In all this the Saviour was alone—as much alone in the garden as on
the cross, in his agony as in his crucifixion. Sleep on now, he said; you have let the
opportunity of sympathizing with and sustaining me pass by. Such, at least, is one not
unnatural interpretation of the words. Miserable comforters ye have been, yet I blame
you pot; the spirit was willing, but the flesh was weak. Sleep on now—it matters
not; for the struggle is over, and over without your co-operation; of the people
there was none with me. I have trodden the winepress alone, from first to last. They
had been saddened by the prospect of losing their Lord and Master, by his pathetic
discourses, by his touching intercession, and by his present supplication, and in
consequence they slept. 3. Summary. In summing up the lessons to be learnt from
this subject, we are taught (1) the terrible nature and fearful evil of sin. It was the
cause of our Lord’s agony—of the intense struggle, the overwhelming sorrow, the
bloody sweat. The three chief ingredients in that bitter cup were, first, the unspeakable
and indescribable load of human guilt; for though guilt in its moral demerit is not
transferable, yet in liability to punishment it is. On the Lamb of God was laid the
sin of the world, and he took it away ; on our great High Priest were laid the iniquities
of us all; the pressure of our transgressions rested on his head, as the sins of Israel on
the head of the scapegoat. But another element entering into the cause of his agony
was the temptation of Satan. The hour of darkness had come, the powers of darkness
were doing their worst, the hosts of darkness rushed to the conflict. What fiendish
power they exerted, what fiery trial they occasioned, what foul temptations they
sugcested, what fearful struggle they engaged in, we cannot even conjecture. <A third
element, and the worst of all probably, was the hiding of his heavenly Father’s face ; it
commenced in the agony, continued during the crucifixion, and culminated in those words
of awful import, “ My God, my God, why hast thou forsaken me?” But (2) the next
great lesson is connected with prayer. And here we find several important particulars
suggested by the prayer of our Lord in his agony—the matter of prayer, the manuer
of it, the posture in it, the spirit of it, the intensity of it, andthe success of it. From
the matter of the Saviour’s prayer we learn the allowableness of supplicating relief from
circumstances of distress or disaster, as far as is consistent with God’s will and expedient
for us. The manner sanctions not vain repetition, but only such repetition as great
earnestness frequently employs. The posture was kneeling, then prostration even on the
cold and clammy ground, The spirit was that of perfect submission to the Divine will,
with devout and holy resignation to his Father in heaven: “ If it be possible, let this cup
pass from me.” The itensity included increasing earnestness; it was the outpouring
of the heart with continued importunity and augmented fervour. ‘The success consisted
not in the removal of the cup but of the fear, and in communicated strength and
encouragement fortifying for the coming ordeal. Again, (38) there is an affecting
contrast. While all within was storm, all without was calm, Nature all around was
tranquil ; the moon was shedding her mild radiance over the top of Olivet, the Garden of
Gethsemane, and the valley of the Kidron; no wind was blowing, no leaf was stirring,
aud no ripple moving. All was hushed in silent awe and wrapt in profound astonish-
ment at the bloody baptism with which Jesus was baptized that night.—J. J. G.

Vers. 53—72. Parallel passazes: Matt. xxvi. 57—75; Luke xxii. 54—62; John
xviii. 13—27.— The denial by Peter. I, THE CAUSES THAT LED TO PETER’s sin. 1.
The first cause of Peter’s sin. ‘The first cause,as we may infer from this very chapter,
was self-confidence. Our Lord foretold the smiting of the Shepherd, as predicted long
before in ancient prophecy—of himself the good Shepherd, appropriating the title; and
along with the smiting of the Shepherd, he foretold, as a consequence, the scattering of
the sheep. Peter, yielding to the impulses of his own ardent and impetuous nature,
repudiated the notion of desertion thus implied. He did so in a manner that involved
an invidious comparison of himself with others, and an overweening opinion of his own
strength of will and purpose of fidelity. ‘‘ Although ” (kal ef, equivalent to “even if,”
viz.a supposed case not likely to exist; «¢ kat read by Tregelles, equivalent to “although,”
viz. a case really existing) “all shall be offended, yet will not I,” were his somewhat
boastful or egotistical words. ‘The smiting of the Shepherd may be a stumbling-block
to others—to all of them, but not tome; the others may fall over it, yet will not I;nae as Lpeeicaa cae a ee ee ay owen = 9 eee: sak

cH. XIv. 1—72.] THE GOSPEL ACCORDING TO ST. MARK.
eee ’

the rest may act the coward]
feeble sheep soon as the wolf

bo
a

 

y, unmanly part indicated, breaking and scattering like
eabie 8] { Is Seen to approach, but not I. I will prove myself the
rock-man, and Stand my ground in face of all danger, and in spite of all enemies.
Thus Peter exalted himself at the expense of others: he also presumed too much on
his own strength, and took too much credit for his own courage. Peter possessed
physical courage, we have good reason to believe, but he lacked moral courage; nor do
these two qualities always go hand in hand. ‘here may be great physical courage
wate but little moral courage, and much moral courage where physical courage is
detective, Peter was courageous enough—or rash enough, some might be disposed to
Say—to cut off the ear of a manservant of the high priest; but he was cowardly
enough to quail before the glance of one of the maids of the high priest. He had
physical courage enough to do the deed of violence, but not moral courage enough to
tell the truth to an inquisitive, intermeddling, though perhaps light-hearted, thought-
less girl, If we contrast the conduct and character of two comrade apostles, John and
Peter, we shall find a confirmation of our view. As compared with Peter, John had iess
physical courage, for on a subsequent occasion, as we read, “ Peter therefore went forth,
and that other disciple, and came to the sepulchre, So they ran both together: and
the other disciple did outrun Peter, and came first to the sepulchre. . . . Yet went he
notin. Then cometh Simon Peter following him, and went into the sepulchre.” ‘his
1s a very interesting and instructive statement. They both ran, in their eagerness and
expectancy, to the rifled sepulchre; but John, being the younger and therefore swifter
man, outran Peter, and reached the sepulchre before him. But there he paused ; he
had not the physical courage to enter that gloomy abode; a sudden awe arrested him.
At length Peter came up, and as soon as he arrived at the place, without fear, or dread,
or hesitancy, without stop, or stay, or a moment’s pause, he dashed in. “Then went
in also that other disciple which came first to the se pulchre.” On this occasion Peter
proved himself the physically bold, courageous man: while John, though younger and
stronger probably, was the physically timid and hesitating. The scene shifts to the
palace of the high priest; and these two apostolic men change places. John is now
the bold, courageous man—morally so, for he “went in with Jesus into the palace of
the high priest; but Peter stood at the door without”. John was known to the high
priest, and known to him as a disciple of Jesus, and yet he went boldly into the
palace, neither ashamed nor afraid to acknowledge his discipleship. Not only so, he
spoke to the portress, and got Peter admitted. But now came Peter’s turn and time
of weakness. Though John, a man of much less physical courage, had gone in boldly,
and then gained admission for his companion, yet Peter, with far less moral courage, is
frightened into sinful denial of his discipleship in the first instance by the brusque
boldness of a somewhat pert maid, And yet, notwithstanding all this, a certain cause,
or at least somewhat of an excuse, may be found for Peter’s moral cowardice, as com-
pared with the moral courage of John at this juncture. Peter was conscious of a
crime with which John had no complicity or connection—a crime that might shape
itself into a constructive charge of an attempt at rescue. He had cut off the ear of
Malchus, and so he may have dreaded the consequence of that act, or the more serious
charge of interfering with the officers in the discharge of their appointed ‘duty, in
order to prevent the capture of his Master. ‘These considerations may have increased
the apprehensions of Peter, and added to the supposed danger of his position. The
fact of discipleship of itself did not involve peril of any kind, and so Jobn breathed
more freely and moved about at large in the palace of the high priest without dread of
danger. 2. A second cause lewling to Peter’s sin. A second cause leading to Peter’s
sin was unwatchfulness and neglect of prayer. When our Lord, in the Garden of
Gethsemane, found the three disciples sleeping, he addressed himself specially to Peter,
with the words, ‘‘ Simon, sleepest thou? couldest not thou watch one hour?” and then
he spake words of warning to all: “ Watch ye and pray, lest ye enter into temptation.”
A curious incident, in a certain respect the converse of this, though generally over-
looked, deserves well, we think, to be noticed in this connection. In the warning just
referred to, our Lord passed from the particular to the general, from the singular to the
plural—from Simon to the associated apostles. In the warning recorded by St. Luke
(xxii. 31, 82), and which introduces the passage of that Gospel parallel to ch. xiv.
di, 38, of the Gospel before us, our Lord passes in reverse order from the plural to theeee

298 Mai. GOSPEL ACCORDING WO si, MARK for. xiv.1=-72:

 

singular—from the whole of the apostles to Peter; thus: “The Lord said, Simon, Simon,
behold, Satan asked [or ‘demanded’] to have you, that he might sift you as wheat :
but I made supplication for thee, that thy faith fail not,” where it is remarkable that
Satan’s demand comprehended all the apostles—the rest as well as Peter, as seems
clearly implied in the plural duas, while our Lord’s supplication embraced him in
particular, as must be inferred from the singular cod, Just as Satan had demanded all
the apostles, including Peter, so our Lord prayed for all the apostles, but for Peter in
particular. It was not without reason that our Lord thus individualized in his
supplication for Peter, for he it was that stood in greatest peril. The most confident
of them all was the most imperilled of them all. Some, like Judas, were soon to be
blown away, or had already been blown away, as chaff, and had been separated from
the good grain; but the word “ wheat” applied to the remainder had in it both comfort
and encouragement, while the Saviour’s great intercessory prayer was a guarantee of
safety. ‘The fact, moreover, that he prayed for Peter specially and individually,
affords strong consolation to all the children of God in every age and clime. Not one
of all is forgotten by him who ever lives to intercede ; not one of all is forsaken by the
all-prevailing Intercessor. No doubt some may be disposed to object, and say that
after all, and notwithstanding all, Peter fell. How is this reconcilable with the
prevalence of the Saviour’s prayer? He fell, but he rose again; he fell, and fell far,
but did not fall away; he fell sadly for a time, but he did not fall finally and for ever.
And this is the very thing implied in the form of the word rendered “ fail;” for it is
not the simple verb, but éxdAef, or, according to the critical editors, é«Atmn, which
signifies to fail owt and out, utterly, or finally. Thus this utter and final failure
was exactly the thing prevented by the Saviour’s intercession, But, reverting to
Peter’s want of watchfulness, we can find no hint nor indication of any kind in all
this chapter, or in the parallel sections of the other Gospels, that would lead us to
believe that Peter paid proper, or indeed any, attention to the warning of our Lord.
We search in vain for proof that he watched against going into the place of tempta-
tion, or that he watched against the company where he might expect to be assailed
with temptation. ‘There is no evidence whatever that he either watched against the
approach of temptation, or that he prayed for grace to resist the tempter or strength
to overcome his temptations. He seems, in fact, to have had no idea whatever of the
danger that was drawing near him so stealthily and so suddenly, and no suspicion of
the snares which Satan was so subtly drawing round him; neither does he seem to
have used the means which his Master had urged on him as necessary for safety and
defence. He appears to have let the warning entirely slip, or for a time to have let it
sink into oblivion. Accordingly, we find that, when years afterwards he called to mind
his fearful neglect and its well-nigh fatal consequences, he addresses to others a most
solemn warning, in words that echo his own mistakes, and the means he should have
taken to avoid it; forin his First Epistle (v. 8) he writes, ‘Be sober, be watchful: your
adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.”
3. A third cause of Peter’s sin. A third cause of Peter’s sin was his following Christ
afar off. ‘This, of course, refers literally to the fact that Peter followed our Lord at a
distance, keeping considerably aloof. He followed him, but at a long interval between ;
he followed him, but not close or near at hand. Instead of walking side by side, or
close behind him, he kept away and afar off. It was, doubtless, the fear of man that
kept Peter at this distance; it was the fear of man that thus unnerved him; it was
the fear of man that prevented him coming immediately after his Master, as he should
have done. He wished to be near his Master, but his heart failed him. He wished,
we are sure, to be with his Master, but he lacked moral courage to share the reproach
of Jesus of Galilee. It was not the personal risk so much as the ridicule he shrank
from. ‘This physical distance was a sign of moral distance, and a symbol of the
condition of others as well as Peter, when they follow Christ afar off. Peter’s duty
was to have been at his Lord’s side, or close behind him, or in some Way near at hand.
So with ourselves. Instead of following Christ afar off, we are bound by privilege as
well as duty to follow him closely; instead of following him afar off, we must follow
him faithfully ; instead of following him fitfully, we are to follow him fully ; instead of
following him sneakingly, we are to follow him fearlessly ; instead of following him
by constraint, we are to follow him freely and of a ready mind ; instead of followingBFW oA ek eee

cH. XIv. 1—i2.] THE GOSPEL ACCORDING TO ST. MARK. 299

 

 

 

him for a short space of time, we are to follow him all our life, and so always. From
Peter’s disastrous fall and foul denial of his Master, we learn the important lesson of
following Christ freely, fully, fearlessly, faithfully, and for ever. Distance from Christ
is real danger, nearness to him is true safety. Distance from the Sun of Righteousness
is coldness, darkness, and spiritual death; nearness to him is love, light, and life.
In Canticles the question is asked, “ Who is this that cometh up from the wilderness,
leaning upon her Beloved?” If this refer to the Church, as we are of opinion it does,
it is a picture of her true attitude. The world is the wilderness through which the
Christian is passing, and from which he is ascending to a better aud promised land;
while it is on the arm of Christ that he leans. ‘lhus leaning on Christ, looking to
Christ, and living by the faith of Christ, we journey safely from the wilderness
of earth to the promised land of heaven. Away from his presence, away from his
power, we are every moment in greatest peril; away from the range of his protec-
tion and the guidance of his providence, we expose ourselves to the temptations of the
evil one, and speedily become his easy prey. 4. The fourth cause of Peter’s sin. The
fourth cause of Peter’s sin was bad company. “He sat,” we read, “ with the ser-
vants” of the high priest, “and warmed himself at the fire.’ What was this but
going into the company of his Master’s enemies? This was mixing, and without
necessity, with the enemies of the Saviour. He thus went with his eyes open into
the place of peril, among the attendants of the high priest and the adversaries of his
Lord and Master. Here there is every reason to believe he would hear little good of
any kind spoken; while he would be sure to hear his Master’s name vilified, his
character slandered, and his cause reproached. In all this contempt and reproach
there is too much cause to believe Peter must for the time have concurred. Possibly
he not only agreed with them, but acted as they did, the better to conceal his real
connection with Christ. It is shocking even for a moment to suppose that Peter was
so weak and so wicked, during the short space he consorted with such company, as to
join them in reviling his Master. Suspecting him, as they did, of being Christ’s
disciple, and finding him thus readily uniting with them in heaping scorn upon his
Master, what must they have thought of that Master? What estimate could they
form of either disciple or Teacher? Must they not have concluded that Christ’s
discipleship was neither happy nor honourable? Must they not have inferred, and
inferred with reason, that the disciple of such a Master was knave, or fool, or villain ?
When, on the other hand, we consider what Peter should have done and what he
might have done at the time of his Master’s difficulty and danger, we almost blush
for the name of disciple so degraded and disgraced! Had he been true to his con-
fession of the Christ, had he been staunch in his adherence to his Master, he would
either have kept out of the company which he knew consisted of bis Master’s bitter
enemies, or, if he found it necessary to stand by or sit among them, he would have
defended him at whatever risk.

II. THE AGGRAVATIONS OF PETER’s sin. 1. Ingratitude. Peter had been on the
most familiar terms with his Master, and had been highly favoured by him. Of the
chosen, he was one of the choicest; of the elected, he was one of the élite. With
James and John he shared the Saviour’s closest intimacy. Like them, he was with
him on the Mount of Transfiguration, and was privileged to witness that wondrous
scene and see that glorious sight. Like them, he was admitted to the solemnities of
the death-chamber, and was present at the restoration to life of the daughter of Jairus.
Like them, he had been invited to accompany his Lord in the Garden of Gethsemane,
and to watch with him during the agony and bloody sweat. Still more, our Lord had
commended his good confession of the Christ the Son of God, and traced it to heavenly
revelation ; he had bestowed on him the honourable surname of “Rock-man,” in acknow-
ledgment of his firmness and the foundation he should help to la 7; besides, he had
promised him a high position and also distinguished privileges in his kingdom, Peter
had walked to him on the water, and been kept from sinking by his Master’s hand. Yet
now, for all these special marks of friendship and favour that had been lavished on him,
he shows himself utterly and basely ungrateful. He turned his back on his best and
kindest Friend, denying all knowledge of him. Now, when a return of friendship was
most needed, he not only failed to act the part of a friend in need, and reciprocate the
kindness he had received, but actually consorted with his bitterest enemies. 2. Malse-300 THE GOSPEL ACCORDING TO ST. MARK. [cH. xiv. 1—72.

 

hood. When our Lord stood in most need of sympathy, Peter, as we have seen, stood
aloof or ranged himself on the side of his enemies. When he might have given
valuable testimony in favour- of his Master, silence sealed his lips, and he refused to
acknowledge him. Nor was this all; he falsified to the most fearful extent and in the
foulest manner. He denied all or any knowledge of Jesus ; he repeated the denial in
the most positive way; he backed his repeated falsehood with an oath. When chal-
lenged the third time, he “began to curse and swear, saying, I know not the man.”
Surely one falsehoud of the kind indicated would have been bad enough and wicked
enough, but its repetition once, again, a third time, greatly aggravated the sin and
augmented Peter’s guilt. The violence of language which was prompted by, and which
gave expression to, his virulence of feeling is difficult to account for. There was fear of
detection and imagined danger, but there must have been rage as well, to explain his
violent and passionate language. Several of the bystanders recognize him; a kinsman
of Malchus is there who had seen him in the garden; his Galilean dialect bewrays
him ; accusations crowd upon him; proofs multiply against him. Peter gets irritated, and
completely loses his temper and self-control. At the supposed discrepancy, or at least
difficulty, in Peter’s denial of his Master we can only glance. The place of the first
denial was by the fire in the high priest’s hall, or quadrangular court under the open
air (ava), while that of the third is not specified. ‘The place of the second was in the
mpoavAioy according to St. Mark, and the mvaéva according to St. Matthew; while
St. John tells us that he was standing and warming himself. Now, the fire was in the
open court (avan), the passage from this to the street was mpoavAroy, and the portal or
entrance door of this passage was mvaéy. He had removed to a short distance from the
fire, but not so far as to lose the influence of its heat or warmth. With respect to
the persons, the first question that called forth his denial was put by the portress.
On the occasion of the second denial the same maid addressed the bystanders, who
echoed her words, so that several persons (male erepos) and (female #AAm) another maid
different from the portress—all (efor, plural) assailed Peter with their inconvenient and
unwelcome questions. In replying to or repelling these, Peter kept denying (Hpveiro,
imperfect). At the third denial more of the bystanders (of éoréres of St. Matthew, and
oi mapertéres of St. Mark), with some other different person (GAdos tis Of St. Luke) as
ringleader, drew attention to his being a Galilean; while the relative of Malchus
confirmed this by alleging that he had seen him in the garden. There is thus neither
real difficulty nor discrepancy of any kind. 8. Profanity and perjury. By this time
Peter is excited and enrazed. Goaded to madness, he breaks out into language of shocking
profaneness. ‘Ihe falsehood already repeated he backs by an imprecation. He also
swears the lie, invoking the name of Jehovah and calling the omniscient One to witness
his reiterated untruth, and thus lays foul perjury on his soul. He began, we read, to
anathematize, that is to say, he used a formula of imprecation such as “God do go
to me and more also,” thus cursing himself if what he said was untrue ; but, besides
this, he employed the customary formula of an oath, invoking God as witness of his
words, false as he knew them to be. Naturally impetuous and passionate, and in youth,
or before his discipleship, perhaps addicted to profane swearing, he relapsed into his old
sin in order to corroborate his statements and to force credence on the incredulous.
One sin leads to another; one lie especially needs another to support it. The by-
standers must have known little of Jesus’ character and teaching, or Peter’s profanity
of itself would have convinced them that he knew not that Leacher—nothing, at least,
of his spirit and doctrine. Could it be possible that Peter, in the madness of his rage
and fear, meant by his profanity to leave this impression on his questioners, and that
there was thus a method in his madness? At all events, he spoke as one who was
a stranger to the fear of God and the ordinary dictates of religion, not to speak of
discipleship to a ‘l'eacher who said, “Swear not at all . . . but let your communication
be, Yea, yea; Nay, nay.” 4. Other aggravating circumstances. There were several
other circumstances of aggravation which we can only indicate, and may not dwell on,
among them the following :—The faithful and frequent warnings he had received, and
had received so recently ; his own vehement protestations of loyalty and fidelity to his
Master—that if all others should be offended he would not, that if he should die with
him he would not deny him in any wise. There were also other considerations connected
With the denial that greatly added to the sin: there were the circumstances and time—

y

aCH. XIv. 1--72.] THE GOSPEL ACCORDING IO Si SARK: 301
ee ee le

our Lord being now deserted, delivered into the hands of cruel enemies, and dragged
before inexorable judges; there were the persons to whom the denial was addressed,
namely, servants and other humble officials, with little influence and less power, not
magistrates or functionaries invested with authority; there were the flagrant breaches
of Peter’s own positive and repeated promises, All are forgotten or falsified ! Alas,
what isman! At the strongest but weakness, and at the best but imperfection !

II. Perer’s REPENTANCE. 1. E12 tenuating circumstances. We may just notice,
very briefly, in connection with Peter’s repentance, certain extenuations of his sin. His
sin, largely the outcome of his own impulsive nature, came on him with the suddenness
and strength of an unexpected impulse. There had been no premeditation, no deliberate
plan, and no deceitful design, as in the case of Judas, His plans and purposes had all
been of the very opposite character; his determination and resolutions had all tended
in the very contrary direction. He did not remain in his sin, nor ever afterwards
repeat it. The sin was exceeding great and the guilt enormous, but it would have been
still more so had he continued it, or persevered in it, or subsequently returned to it.
Satan took him by surprise, as though asleep or off his guard; but once roused from
the lethargy into which he had fallen, or brought back to the post which he had
abandoned, he never again wandered from the path of duty or sank in sin. 2. How he
was recalled to duty. ‘Two circumstances were the means externally, or the occasions
of reminding Peter of his sin and recalling him to duty. But, while all the evangelists
record Peter’s sin, St. Mark alone records the second crowing of the cock, which was
one of the two circumstances referred to; and St. Luke alone records our Lord’s look
at Peter, saying, “ And the Lord turned, and looked upon Peter.” The first crowing
of the cock had passed unheeded. St. Mark, who gives us such an exact transcript of
Peter’s fall and feelings, probably from Peter’s own lips, informs us that it was not till
the second or recular morning cockcrow that Peter was brought to the recollection
of his Lord’s warning and his own sin. It was then he awoke as from a troubled
dream or terrible nightmare; while much about the same time our Lord, either from
the open front of the chamber in which the trial had been proceeding, or as he passed
across the courtyard from the apartments of Annas to the palace of Caiaphas, turned
towards Peter and looked him into repentance. 3. His repentance. ‘The same evidence
of repentance is found in the words, “He went out, and wept bitterly ” (Zaase, he
continued weeping aloud; not éddepve, he shed tears). The participle (érPaadv)
attached to this verb is variously rendered. The most usual and probable meaning
assigned to it is that of our version, “ When he thought thereon,” that is, cast (his mind)
on it. Some explain it, “ He began to weep,” as in the margin of the Revised Version, ag
well as of the Authorized Version ; others, “ He flung his mantle over his head ; ” others,
again, “ He flung himself forth [7.e. on the ground]and wept.” Further, it is understood
by others in the sense of abundantly, that is, “ He wept abundantly,” also in the margin
of Authorized Version ; while a more interesting explanation, if well founded, is, “ He
cast his eyes on him and wept,” as if Peter reciprocated his Lord’s look, and consequent
compunction of soul vented itself, not in a transient outburst, but in a long-continued,
copious flood of tears, ‘Thus, while the Evangelist Luke records the look of Christ on
Peter, the Evangelist Mark, if this rendering be at all tenable, records the corresponding
look of Peter on Christ; so that, when eye met eye, Peter was overpowered by strong
emotion, and gave way to his deep grief by bitter (ampas, St. Matthew and St. Luke)
weeping. 4. Real repentance distinguished from remorse. It is very important to
distinguish true repentance from mere regret or remorse; while a contrast of the case
of Peter with that of Judas will materially help us to see and clearly comprehend the
difference. Certain elements are common to both, and these we must eliminate before
we can rightly distinguish them. On the part of Judas there was sorrow of the
intensest kind—remorse of the most distressing nature; there was the fullest and
most ingenuously candid confession; there was also the strongest possible desire to
make any and all the reparation that was possible. All these elements are found in
true repentance; but as they are found also in the remorse of Judas, they are common
alike to genuine repentance and mere remorse, The first material point of difference is
that the sorrow of the true penitent is caused by the sight of sin in vtself, apart alto-
gether from its consequences; the sorrow of remorse is occasioned chiefly, if not entirely,
by those consequences, Judas did not foresee the terrible consequences of his sin; heTHE GOSPEL ACCORDING TO ST. MARK. [cn. xiv. 1—72.

 

 

little dreamt, perhaps, that it would lead to Jesus being evil entreated, condemned, and
crucified. When he pocketed the reward of iniquity, he felt satisfied with the bargain
and sure that the Master would find some way of escape. Had this been the case;
had no ill consequences resulted from his treachery ; had nothing beyond the arrest of
Jesus taken place, and no worse results followed ;—Judas, there is reason to believe,
would have felt neither sorrow nor shame at what he had done; nay, he would have
had a feeling of satisfaction rather than asense of sin. He would scarcely have shrunk
from the society of the apostles; he would have been able to find some pretext or
frame some excuse for all that had happened. But the consequences of his treachery—
the terrible consequences—made all the difference. Greedy as Judas was, and mean as
he was, and treacherous as he was, he was by no means a cruel man or a man of blood.
When, however, contrary to his expectation, the most appalling consequences were
certain to ensue; when a judicial murder and a cruel death awaited the Master whom
he had betrayed; then Judas for the first time saw his sin in its consequences, and was
overwhelmed with the sight. It was quite different with Peter. His sin, heinous as it
was, did not produce any such fearful effects as the sin of Judas. His denial of his
Master did not lead to his apprehension; it had nothing to do with his condemnation ;
it did not cause his death. Peter saw it not in any such consequences, but in its own
baseness and sinfulness. He saw the iniquity of his sin as committed against his loving
Lord, asa sin against truth and righteousness, as a sin against goodness and justice, as
a sin by which he wronged conscience and hurt his own soul. ‘he sight filled his heart
with sorrow and shame, while his eyes brimmed over again and again with salt and bitter
tears. The next point of difference is that the true penitent seeks mercy, but the subject
of remorse sinks in despair. Of this also we have a striking illustration in Judas and
Peter respectively. The former confessed his guilt, acknowledged the innocence of his
Master and the injury he had done him; not only so, in self-abhorrence and loathing
he flung back the price of blood. But all this sorrow and remorse fell short of
repentance; true penitence was as far off as ever. He had no heart to pray; no heart
to seek God’s face and favour free; no heart to sue for mercy. His heart was hardened,
not softened, by sin; the blackness of despair enveloped him; blank ruin stared him in
the face. Not so Peter: he sorrowed, but after a godly sort; instead of giving himself
up to despair, he sought mercy. He was humbled, not hardened; the tears he shed
washed his eyes, and his spiritual vision became clearer; he saw the blackness of his
sin, but he saw also the benignity of the Saviour. That look of his Master had
pierced his heart with a feeling of his guilt, but brought withal a sense of Divine
grace; he was fully alive to the misery of sin, as also to the mercy of the Saviour.
After the terrible storm which had swept across the horizon of his soul, the rainbow of
hope remained upon the cloud, reflecting the sunshine of heaven on the tears of sorrow
shed by the penitent. He saw his iniquity to be very great, yet he sued for pardon.
He looked not away from, but to, the Saviour whose heart his sin had pierced, and
mourned in bitterness.

IV. Practica Lessons. 1. A picture. Our Lord and his apostles are often seen
grouped together in a picture; the Gospels exhibit a moral picture of the group. In
this picture there is much dark shading; but this dark shading helps to bring out more
clearly the bright and brilliant colours of the picture and to enhance its beauty. If
there were no dark shading in it, it would represent angelic life in heaven rather than
human life on earth; in that case, the very perfection of the figures would diminish its
fitness for our warning or comfort. 2. Good educed from evil. Peter, when restored
(émotpépas), was better fitted to help others. His own weakness became by grace a source
of strength to others. When he had turned again, and been restored (as those referred to
in éreotpddyre, 1 Pet. 11. 25) to the Shepherd and Bishop of souls, he was better able
from his own experience to keep other sheep from straying, or restore them from their
wanderings. 3. A lesson never forgotten. The circumstances connected with Peter’s
Sin were so engraven on the tablet of his memory as never to be forgotten, as is evident
from several passages of his Epistles and his speech as recorded in Acts. When
he would warn men against one of those mistakes which caused his sin, he says
(1 Pet. v. 8), “ Be vigilant,” or “ watchful” (Revised Version). When he charged the
Jews with the foulest crime, he expresses that charge in words that echo his own dark
deed: “Ye dented the Holy One and the Just ;” ‘Ye denied him in the presence ofSe ee — rt rs ih pass Ble 0
cH. xv. 1—47.] THE GOSPEL ACCORDING LO. Si. MARK, 803

Pilate,” as we read in Peter’s speech (Acts iii.
) |

3,14). When he pictured the highest

state of spiritual prosperity, he describes it as freedom from falling : “If ye do these

things, ye shall never fall ” (2 Pet.
yealso...fallf
in Peter after the «
we find him possessed of moral

i, 10),

1 .

St. Mark, see Introduction. 2.

rom your own steadfastness ”

His most solemn warning is, “* Beware lest
(2 Pet. iii. 17). The change that was effected
lescent of the Holy Spirit is wonderful, for in the early part of Acts
courage equal to his natural physical courage, and on
all occasions acting a bold, manly, and courageous as well as
grace we need, we are thus encouraged to seek the

V. ‘THE OMITTED PORTIONS OF THIS CHAPTER,

; prominent part. Whatever
Spirit to supply.

1. For section vers, 51, 52, peculiar to

For secti rers. 55—G5 tainine tl} 40 i .
or sectlon vers, 00-65, containing the account in part of

the Jewish trial, see beginning of next chapter, where that trial is concluded.—J. J. Gi

EXPOSITION.

CHAPTER XV.

Ver. 1.—And straightway in the morning
the chief priests with the elders and scribes,
and the whole council, held a consultation,
and bound Jesus, and carried him away, and
delivered him up to Pilate. Straightway in
the morning (ev0éws zpwt). The proceedings
recorded in the last chapter terminated
probably between five and six; the cock-
crowing helps to fix the time. Now came
the more formal trial. The whole San-
hedrim united in consultation, All the
proceedings hitherto had been irrecular
and illegal. Now, for form’s sake, they tried
him afresh. But there was another law
which was also violated. It was now
Friday. In capital cases, sentence of con-
demnation might not legally be pronounced
on the day of the trial. Yet our Lord was
tried, condemned, and crucified on the same
day. They “bound him,” that he might
be impeded in any attempt to escape. They
“carried him away ” (drfveyxay), with the
semblance of force; although we know
that he went “as a lamb to the slaughter.”
How truly might it be said of these chief
priests and elders, “ Their feet are swift to
shed blood!” And delivered him up to
Pilate. Judea now was added to the pro-
vince of Syria, and governed by procurators,
of whom Pontius Pilate was the fifth. It
was necessary for the Jews to deliver Christ
over to the Roman power; because the
power of life and death had been taken
from them since they became subject to the
Romans. “It is not lawful for us,” they
say (John xyiii. 31) “to put any man to
death ;” that is to say, they could not put
to death without the authority of the
governor. Our Lord predicted of himself,
* They shall deliver him to the Gentiles.”

Ver. 2.—Art thou the King of the Jews?
It appears from St. Luke (xxiii. 1—5) that
when Pilate demanded particularly what
the charges against Jesus were, on account
of which the Jews urged that he should be
crucified, they alleged these three things:

(1) that he perverted the nation; (2) that
he forbade to give tribute to Cesar ; (3)
that he said that he was Christ, a King.
Whereupon Pilate, who had heard by many
of the blameless life, the pure doctrine, and
the famous miracles of Jesus, goes at once
to the point, and asks him, “ Art thou the
King of the Jews? ’—a question which, of
course, affected the position of Ceasar, Our
Lord’s answer, Thou sayest (ob Ayers), Was
in the affirmative, amounting to this—
‘* Thou sayest that which is true.”

Ver. 3.—And the chief priests accused
him of many things. The words in tho
Authorized Version, * but he answered
nothing,” are not to be found here in any of
the best manuscripts or versions. But they
are to be found in St. Matthew (xxvii. La):
and Pilate’s question in the next verse
confirms St. Matthew’s Statement, and
makes the sentence unnecessary here. Our
Lord answered nothing, because all that
they had to say against him was manifestly
false or frivolous, and unworthy of any
reply. St. Augustine says on this, “ The
Saviour, who is the Wisdom of God, knew
how to overcome by keeping silence.”

Ver. 4.—It would seem that Pilate had
led Jesus out of his palace, into which the
Jewish priests could not enter (John
Xvili. 28), lest they should be defiled by
entering a house from which all leaven
had not been scrupulously removed. This
would have been a violation of their re-
ligious scruples; and therefore he went
out into the open court, and there heard
the accusations of the chief priests. It is
supposed that the building occupied by
Pilate was the palace built or rebuilt by
Herod near the gate of Jaffa, north-west of
Mount Zion. It was doubtless occasionally
occupied by Pilate, and it was conveniently
situated, being near to Herod’s palace—tho
old palace of the Asmoneans, between it
and the temple.

Ver. 5.—Pilate marvelled. He marvelled
that the innocent Saviour, wise and eloquent,
standing before him in peril of his life,THE GOSPEL ACCORDING TO ST. MARK. [cu. xv. 1—47.

 

should remain silent when thus vehemently
accused by the leading men of the Jews,
Pilate marvelled at his forbearance, his
calmness, his contempt of death; from all
of which he argued his absolute innocence
and holiness, and resolved to do everything
in his power to deliver him. The silence
of a blameless life pleads more powerfully
than any defence, however elaborate.

Ver. 6.—St. Mark omits here what took
place next in the order of events, namely,
the sending of our Lord by Pilate to
Herod (Luke xxiii. 5). This was Herod
Antipas, ruler of Galilee; and Pilate,
apparently convinced of our Lord’s inno-
cence, hoped to escape the responsibility of
condemning an innocent man, by handing
him over to Herod; for Pilate had heard
that our Lord was a Galilean. Moreover, he
hoped to accomplish another good result,
namely, to recover the favour of Herod,
which was desirable on political grounds.
The first intention failed; for Herod sent
our Lord back to Pilate in mockery, “ array-
ing him in gorgeous apparel” (mepiBaddy
€007Ta Acumpav). But the second succeeded:
“ Herod and Pilate became friends with
each other that very day ” (Luke xxiii. 12).
There was now, however, another resource.
At the feast (kara éopriy)—literally, at feast-
time—he used to release unto them one
prisoner, whom they asked of him (dyzep
ntovyto). In St. John (xviii. 89) we read
that Pilate said, “ Ye have a custom, that
I should release unto you one at the
Passover.”

Ver. 7—And there was one called
Barabbas, lying bound with them that
had made insurrection, men who in the insur-
rection had committed murder. Pilate
appears to have thought of Barabbas, not
doubting but that, by limiting their choice
between him and Jesus, he would secure
the liberation of our Lord. But Pilate
little knew the temper of the chief priests
and scribes, and their bitter hostility to

Christ. The word “Barabbas,” better
written ‘“ Bar-Abbas,” means ‘son of
father.”

Ver. 8.—And the multitude went up and
began to ask him to do as he was wont to
do unto them. Went up (avaBas). This is
the reading to be preferred to the old
reading, “ crying aloud” (avaBofoas). The
reading ava8as is supported by the Sinaitic,
the Vatican, and the Cambridge manu-
scripts; also by the Old Italic, the Gothie,
and other versions. The Aithiopic Version
combines the two, “ going up and erying
aloud.” The geographical position of
Pilate’s residence quite justifies the use
of the term dvaBas.

Ver. 9.—Pilate doubtless

hoped that
they would ask for Jesus.

He knew that

 

the chief priests had delivered our Lord for
envy. That he could not help observing,
as a shrewd. Roman judge, from their
gestures and manner. And then he knew
also, at least by report, of the purity of
Jesus, and of the holy freedom with which
he rebuked their vices. So he thought,
reasonably enough, that if the chief priests
wished to destroy him for envy, the people,
who had experienced so many kindnesses
from him, would desire that he should live.

Ver. 10.—Envy was the low passion that
influenced the chief priests. They saw
that Jesus was gaining a great and in-
creasing influence over the people by the
sublime beauty of his character, by the
fame of his miracles, and the constraining
power of his words. And hence they con-
cluded that, unless he was arrested in his
course, and put out of the way, their own
influence would soon be gone. The whole
world was going after him. Therefore he
must be destroyed.

Ver. 11.—But the chief priests stirred up
the multitude (avéceicay toy bxAov), that
he should rather release Barabbas unto
them. St. Matthew (xxvii. 20) says, “ They
persuaded the multitudes” (@recay robs
dxAous). St. Mark’s word (avéceicay) im-
plies a rousing of their bad passions; agitat-
ing them to a blind zeal for his crucifixion.

Ver. 12.—And Pilate again answered and
said unto them, What then shall I do unto him
whom ye call the King of the Jews? The word
“again” has the support of three great
uncials, and the best of the cursives. Pilate
did not give way without many an inward
struggle. And now at last he puts the
matter, so to speak, in their own power; so
that it might be an act of their clemency, and
that they might have the honour of saving
our Lord’s life. But it was all in vain. For
the chief priests had resolved to press for
his crucifixion, little dreaming that they
were doing what ‘‘God’s hand and God’s
counsel had before determined to be done.”
Pilate puts the question before them with
much shrewdness and tact. He speaks of
our Lord as one whom “ they called the
King of the Jews.” He appeals to their
national pride and their national hopes.
Would they degrade themselves, and ex-
tinguish their hopes, by giving up to the
most ignominious of deaths one who had
established such claims upon their reverence
and their love?

Ver. 13.—And they cried out again, Crucify
him. These words might seem at first to
justify the old reading in ver. 8, adopted
in the Authorized Version, crying aloud.”
But there the word was dvaBonoas, here it
is €xpatay. Moreover, in ver. 14, it is not
(mepiooorépws) “ the more exceedingly,” but
(wepiooas) “ they cried exceedingly.”GH... Xv. 1—47,]

Ver. 15.—And Pilate, Wishing (BovAduevos)
to content the multitude, released unto them
Barabbas, and delivered Jesus, when he had
scourged him, to be crucified, St. Luke and
St. John are more full] in details here.
From their narratives it appears that when
Pilate found that his attempt to rescue our
Lord, by putting Barabbas in contrast with
him, had failed, he next hoped to move the
multitude to pity by the terrible punish-
ment of scourgine, after Which he trusted
that they would relent. Scourging was a
vile punishment, inflicted on slaves. But
it was also inflicted upon those who were
condemned to death, even though freemen.
This scourging, which was a part of the
punishment of crucifixion, wag of frightful
severity. Horace (Sat.’ i. 3, 119) speaks
of it as “horribile flagellum.” “But it
appears from St. John (xix. 1) that the
scourging of Jesus took place before his
formal condemnation to be crucified; we
may therefore suppose that it was not a part
of the ordinary punishment of crucifixion.
At all events, there is nothing, upon a eare-
ful comparison of the narratives. to lead us
to the conclusion that our blessed Lord was
scourged twice. In fact, Pilate anticipated
the time of the scourging, in the vain hope
that he might by this means save our Lord
from the capital punishment. A comparison
of the narratives of St. Matthew and St.
Mark with that of St. John will make this
clear; for they all three refer to one and
the same scourgine, Recent investigations
at Je rusalem have disclosed what may pro-
bably have been the place of the punish-
ment. In a subterranean chamber, discovered
by Captain Warren, on what Mr. Fergusson
holds to be the site of Antonia, Pilate’s
preetorium, stands a truncated column, no
part of the structure itself, but Just such a
dwarf pillar as criminals would be tied to
to be scourged. The chamber cannot be
later than the time of Herod (see Professor
Westcott on St. John XIX);

Ver. 16.—And the soldiers led him away
within the court, which is the Pretorium ;
and they call together the whole band.
This was the principal court of the palace,
where a large number of soldiers were
always quartered. “The whole band ”
would be the “ cohors preetoria” of Cicero:
Pilate’s body-cuard.

Vers. 17, 18.—And they clothe him with
purple, and plaiting a crown of thorns, they
put it on him; and they began to salute him,
Hail, King of the Jews! They clothe him
with purple (évitiovew abtoy Toppupay). _So
also says St. John (xix. 2, iuMattov moppupodr).
St. Matthew Says (XXvll. 28), “ They put on
him a searlet robe (repleOnnay aiTe xAautda
Purple and scarlet are not such

J 9
OKKLYYV ).
KOKKLY)} ) 1 5 le ig ¢ royal
| impie 18 a ’

very dissimilar colours.
MARK—IL.

THE GOSPEL ACCORDING TO ST. MARK,

Ce eee ee 9s a

 

a a a Sais omaetaretnniennneeestee aide tn S55

colour; and the chlamys of St. Matthew was
a short military cloak of scarlet, intended
to be a kind of royal livery. St, Cyril says
that the purple cloak symbolized the king-
dom of the whole world, which Christ was
about to receiy >, and which he was to obtain
by the shedding of his most precious blood.
It was designed in mockery of his claim to
be a King, and it probably had a reference
to his supposed insurrection against Ozesar.
All this was permitted by Pilate, in order
that he might the more easily, after this
ignominious treatment, deliver Christ from
the extreme sentence. And platting a crown
of thorns, they put it on him. The crown of
thorns was in all probability woven from
the Zizyphus spina Christi (the ndbk of the
Arabs), which grows abundantly in Pales-
tine, fringing the banks of the Jordan.
This plant would be very suitable for the
purpose, having flexible branches, with
leaves very much resembling the ivy leaf
in their colour, and with many sharp thorns,
The pain arising from the pressure of these
sharp thorns upon the head must have been
excruciating, And they began to salute him,
Hail, King of the Jews! (Xatpe, Baoired tay
‘Iovdaiwv). his word. X%ips, Was an ancient
form of salutation: here used by the gol-
diers in bitter mockery of his elaim to bea
king,

Ver. 19.—And they smote his head With a
reed—the same reed. according to St. Mat-
thew (xxvii. 29, 30), which they had first
put into his right hand as a sceptre, to com-
plete the mocking symbolism—and did Spit
upon him (évérrvoy avT@). The verb ig in
the imperfect; they did it again and again,

Ver. 20.—And when they had mocked hin,
they took off from him the purple, and put
on him his garments. The silence of our
blessed Lord during these wauton and
aggravated insults is very remarkable, and
also the total absence of any legal grounds
for his condemnation. And they lead him
out to crucify him. Assuming the palace
of Pilate to have been near the gate of Jaffa.
north-west of Mount Zion, and the place of
crucifixion that now assigned to it, within
the Church of the Holy Sepulchre,—the dis-
tance would be about one-third of a mile,

Ver, 21.—And they compel one passing by,
Simon of Cyrene, coming from the country,
the father of Alexander and Rufus, to go
with them, that he might bear his crogs,
It seems from St. Matthew (Xxvli. 32) that
our Saviour bore his own cross from the
palace to the gate of the city. The tablet,
with the inscription afterwards attached to
the cross, would be carried before him ;
and a certain number of soldiers would be
appointed to go with him to the place of
execution, and to see the sentence carried
out. Having passed out through the gate

aa506 THE GOSPEL ACCORDING TO ST. MARK.  [cu. xv. 1—47.

 

 

of the city, they met one Simon of Cyrene,
coming from the country, and they compel
him (éyyapevoust) ; literally, they tmpress
him. The Cyrenians had a synagogue in
Jerusalem (Acts vi. 9), and this Simon may
probably have been one of those who had
come up to keep the Passover. He must
have been a Hellenistic Jew, a native of
Cyrene, on the north coast of Africa. Alex-
ander and Rufus, his sons, were no doubt,
at the time when St. Mark wrote his Gospel,
well-known disciples of our Lord. St. Paul,
writing to the Romans (xvi. 13), sends a
special salutation to Rufus, “ chosen in
the Lord, and his mother, and mine;” a
delicate recognition by St. Paul of some-
thing like maternal care bestowed upon him
by the mother of Rufus. It is probable
that his father Simon, and perhaps _his
brother Alexander, may have been dead by
this time. Rufus is also honourably men-
tioned by Polyearp in his Epistle to the
Philippians. There is a tradition, men-
tioned by Cornelius a Lapide, that Rufus
became a bishop in Spain, and that Alex-
ander suffered martyrdom. To go with them,
that he might bear his cross. St. Luke
(xxiii. 26) adds the touching words, “to bear
it after Jesus (pépew bmiabev Tov "Inoov).”
Ver. 22..And they bring him (#é¢povory
avrov); literally, they bear him. At ver. 20
another word has been used (éfdyovcw),
‘¢they lead him out.” It seems as though,
when they had reached the gate of the city,
they saw symptoms that our Lord was
fainting under his burden; and so they
pressed Simon into the service, that he
might be ready to assist. At first our Lord
carried his own cross. ‘Tradition says
(Cornelius » Lapide) that the cross was
fifteen feet long, the transverse limb being
eight feet; and that he so carried it that
the upper portion rested on his shoulder,
while the foot of the cross trailed on the
ground. When they saw that he was break-
ing down under the weight of the cross,
they laid it on Simon, that they might the
more quickly reach the place of crucifixion.
The place Golgotha, which is, being in-
terpreted, The place of a skull. “Golgotha”
is a Hebrew, or rather Chaldaic, word, ap-
plied to the skull on account of its round-
ness, that being the idea which lies in the
root of the word. The Greek equivalent
to the word is Kpavloy; and this is rendered
in the Vulgate, Calvaria, a skull, from calva,
bald. St. Luke is the only evangelist in
whose Gospel (xxiii. 33) this word (Kpaviov)
is rendered “Calvary.” In the Revised
Version it is rendered “the skull.” The
place was so called, either from its haying
been the spot where executions ordinarily
took place (though in this case we might
have expected to find it called tomos kpayiwy

 

|

rather than xpavloy); or, more probably, it
was derived from the configuration of the
place itself, perhaps a round-like mound,
or knoll, sufficiently elevated to be seen at
a little distance and by a large number.
As to the actual site of Golgotha, recent
researches seem to have done much to con-
firm the ancient tradition. The Bordeaux
pilgrim, A.D. 333, says, “On the left side
of the original Church of the Holy Se-
pulchre is the hillock (monticulus) Golgotha,
where the Lord was crucified. Hence,
about a stone’s throw distant, is the crypt
where his body was deposited.” St. Cyril
of Jerusalem alludes to the spot frequently,
and there was no doubt about it in the time
of Eusebius, a.p. 315. Professor Willis
says that the rock of Calvary still stands
up, some fifteen feet above the pavement.
“Tt appears likely,” he says, “that in its
original state this rock was part of a little
swell of the ground that jutted out from
the slope of Sepulchre Street, and probably
always formed a somewhat abrupt view on
the west and south sides” (see ‘Speaker’s
Commentary’ on St. Matthew). Captain
Conder (Palestine Exploration Fund, Quar-
terly Statement July, 1882) thinks that
he shall be able to show that the traditional
Golgotha is the site of the original temple
of Ashtoreth, and that this temple was the
Jebusite sanctuary before David took Jeru-
salem, and round which the sepulchres of
the kings were hewn after the worship
of Jehovah had consecrated the temple
hill.

Ver. 23.—And they offered him wine
mingled with myrrh: but he received it not.
There were two occasions on which drink
was offered to our Lord during the agonies
of his crucifixion. The first occasion is that
mentioned by St. Matthew (xxvii. 34), when
they offered him wine mingled with gall.
This was a kind of stupefying liquor, a
strong narcotic, made of the sour wine of
the country, mingled with bitter herbs, and
mercifully administered to dull the sense
of pain. This was offered before the actual
crucifixion took place. It is to this first
occasion that St. Mark here refers. The
words in the original are (kal ed{douv avTe
éouupvicpevoy olvoy), “they were giving,
they offered him.” But he received wt not.
He would not seek alleviation of the agonies
of ‘the crucifixion by any drugged potion
which might render him insensible. He
would bear the full burden consciously.
The second occasion on which drink was
offered to him was after he had been some
hours on his cross, and when the end was
drawing near; and it was then given in
answer to his exclamation, “I thirst.” This
drink does not appear to have been mingled
with any stupefying drug; and we do notcH. xv. 1—47.]

NN

THE GOSPEL ACCORDING TO ST. MARK.

307

 

read that he refused it. St. Mark does not
record this second occasion.

Ver, 24.—And they crucify him (a) crav-
povow avtTdv). Such is the most approved
reading. The evangelist states the fact
without staying to dwell on the painful cir-
cumstances connected with the act of nailing
him to the cross; and passes on to the men-
tion of other things. They part his garments
among them, casting lots upon them, what
each should take. The outer robe and the
tuitic would have been removed previously
to the crucifixion. St. John (xix. 23) here
goes into details. “ They took his garments,
and made four parts, to every soldier a part ;
and also the coat: now the coat was with-
out seam, woven from the top through-
out.” His garments (r& fudria). This
would be the loose, flowing outer dress with
girdle. The tunic (yitdéy) was a close-
fitting dress, worn underneath the fudruioy.

There were four soldiers employed for
each crucifixion. St. Cyril refers to the
clothes of criminals as the perquisite of

the executioners. Here was another inere-
dient of bitterness in our Lord’s cup, that he
saw before his eyes his garments torn by the
soldiery, and his tunic divided to them by
lot. But he divested himself of these ecar-
ments of mortality, that he might clothe us
with life and immortality.

Ver. 25.—And it was the third hour, and

they crucified him. The third hour would

literally be nine o’clock. But we gather
from ver. 33 that our Lord was on his
cross, and still alive, at the sixth hour, that

is, at twelve o’clock. The simplest mode of
solving the chronological difficulty seems to
be this: The Jews divided their day into
four parts, which they called hours, namely,
the first, from six to nine; the third, from
nine to twelve; the sixth, from twelve to
three ; and the ninth, from three to six. It
was, then, within the third hour, that is,
between nine and twelve, that they crucified
him; and it was from the sixth to the ninth
hour that he was actually upon his cross.
St. John employs the Asiatic mode of com-
puting time.

Ver. 26.—And the superscription of his
accusation was written over, THE KING OF
THE JEWS. ‘This would probably be the
shortest form of inscription, and in Latin,
** Rex Judeorum.” Allthe evangelists men-
tion the inscription; but no two of them in
precisely the same words. It appears by a
comparison of them that the whole title was,
‘This is Jesus of Nazareth, the King of the
Jews.” In the case of remarkable prisoners
the accusation was written on a white tablet,
and carried before them as they went to the
place of execution. It was then placed over
their heads when the cross was erected. St.
John tells us that our Lord’s title was

written in three lancuages—Hebrew, Latin,
and Greek. Such appears to be the proper
order of the words, namely, the national, the
official, and the common dialect. St. Mark,
writing at Rome, would naturally mention
the Latin title. It is quite possible that the
superscription may have varied in the dif-
ferent renderings in which it was given. It
is evident from St. John (xix. 19—22) that
the title was much canvassed by the Jews
and the chief priests. Bede says that this
title was fitly placed over his head, because,
although he was crucified in weakness for
us, yet he shone with the majesty of a King
above his cross. The title proclaimed that
he was after all a King; and that from
henceforth he began to reign from his
cross over the Jews. And therefore Pilate
was divinely restrained from making any
alteration in the title, so that it should mean
anything less than this.

Ver. 27.—And with him they crucify two
robbers (Anoral)—not “thieves” (KAérrar);
St. Luke (xxiii. 32) shows that these two
robbers formed a part of the procession to
Calvary; but they were crucified after our
Lord—one on his right hand, and one on his
left. We know from St. Luke (xxiii. 40)
that one of these malefactors was saved;
while it would appear that the other died in
And thus Christ upon his cross,
between these two men, and with the title
of King over his head, presented a striking
and awful picture of the final judgment.
Such is the view of St. Ambrose on St. Luke
Xxii., and of St. Augustine, who says, ‘ This
cross, if you mark it well, was a judgment-
seat. For the Judge being placed in the
midst, the one who believed was set free;
the other who reviled him was condemned ;
and thus he signified what he will do with
the quick and thedead. Some he will place
on his right hand, and some on his left”
(Augustine, Tract. 51 in 8. Johan.).

Ver. 28.—-This verse is omitted in the
oldest manuscripts. It is supposed to have
been taken from St. Luke (xxii. 37).

Vers, 29, 30.—And they that passed by
railed on him, wagging their heads. Here
was another fulfilment of prophecy, and an-
other aggravation of the misery of Christ.
“ All they that see me laugh me to scorn:
they shoot out the lip, they shake the head,
saying, He trusted on the Lord that he would
deliver him; let him deliver him, seeing he
delighteth in him” (Ps. xxii. 7, 8). The tor-
ment of crucifixion itself was terrible; but it
was a still greater torment to the Crucified to
be insulted in hisagony. Our Lord may well
have had these words in his mind, “* They
persecute him whom thou hast smitten,
and they tell of the sorrow of those whom
thou hast wounded” (Ps. xix. 26). They that
passed by. Calvary was probably near to

liz —
Nils s1ns,008 THE GOSPEL ACCORDING TO ST. MARK. [c#. xv. 1—47%.

 

one of the thoroughfares leading to the city ;
so that there would be a continual stream of
persons passing to and fro; more especially
at this time, when Jerusalem was thronged
with visitors. And no doubt the words of
the accusation against him in its incorrect
form would pass freely from mouth to mouth,
Ha! thou that destroyest the temple, and
buildest it in three days, save thyself. If
you could make such a boast as this, show
your power by coming down from the cross.

Ver. 31.—The chief priests and the scribes
are more bitter than the people. In fact,
they had all along endeavoured to rouse the
bad passions of the people against our Lord.
And now they take advantage of this his
present degraded condition to renew the old
charge that his miracles of healing had been
wrought by Beelzebub, because, if they had
been wrought by God, God would have
interposed in this his sore extremity and
have set him free. He saved others. They
cannot deny this fact. But they now try to
turn this fact against him, by alleging that
he who pretended to work miracles upon
others, wrought them, not by the finger of
God, but by Beelzebub, seeing that, if they
had been wrought by a Divine power, the
same power would now be exercised for his
deliverance. They desired to take advantage
of this public opportunity of exposing him
as an impostor, and so they hoped to get rid
of him, and at the same time to blot the
very name of Christianity from out of the
earth.

Ver. 32.—Christ might have come down
from the cross; but he would not, because
it was his Father’s will that he should die
upon the cross to redeem us from death.
So he despised the taunts of the wicked,
that he might teach us by his example to do
the same. If he had chosen to descend from
the cross, he would not have ascended. He
knew that the death upon the cross was
necessary for the salvation of men; and
therefore he would go through the whole.
He withheld the exercise of his power. His
omnipotence restrained the natural longings
of his suffering humanity to escape from
these unutterable torments. So he would
not come down from the cross, although
within three days he would rise from the
grave. And yet there was no word of indig-
nation against his tormentors. On the con-
trary, he proclaimed mercy; for as he hung
on his cross he said, “‘ Father, forgive them;
for they know not what they do.”

Ver, 33.—And when the sixth hour was
come. This would be midday, twelve
o'clock; and the darkness continued until
the ninth hour, that is, three o’clock. This
supernatural darkness came when the day
is wont to be at its brightest. The moon
was now at the full, so thatit could not have

been caused by what we call an eclipse, for
when it is full moon the moon cannot in-
tervene between the earth and the sun.
This darkness was doubtless produced by
the immediate interference of God. An
account of it is given by Phlegon of 'Tralles,
a freedman of the Emperor Adrian. [Huse-
bius, in his records of the year A.D. 33,
quotes at length from Phlegon, who says
that, in the fourth year of the 202nd Olym-
piad, there was a great and remarkable
eclipse of the sun, above any that had
happened before. At the sixth hour the
day was turned into the darkness of night,
so that stars were seen in the heaven; and
there was a great earthquake in Bithynia,
which overthrew many houses in the city of
Nicea. Phlegon attributes the darkness
which he describes to an eclipse, which was
natural enough for him to do. The know-
ledge of astronomy was then very imperfect.
Phlegon also mentions an earthquake. This
brings his account into very close corre-
spondence with the sacred narrative. There
was darkness over the whole land (éed’ 6Any
Thy ynv). “Land” is a better rendering
than “earth”’ We are not informed pre-
cisely how far the darkness extended.
Dionysius says that he saw this phenome-
non at Heliopolis, in Egypt, and he is
reported to have exclaimed, “ Hither the
God of nature, the Creator, is suffering, or
the universe is dissolving.” St. Cyprian says,
‘“The sun was constrained to withdraw his
rays, and close his eyes, that he might not
be compelled to look upon this crime of the
Jews.” To the same purpose St. Chrysostom,
“The creature could not bear the wrong done
to its Creator. Therefore the sun withdrew
his rays, that he might not behold the deeds
of the wicked.”

Ver. 34.—Eloi, Eloi, lama sabacthani? St.
Mark here uses the Aramaic form EAg?.
St. Matthew refers to the original Hebrew.
St. Mark in all probability took his form
from St. Peter. It seems from hence that our
Lord was in the habit of using the vernacular
speech. Why hast thou forsaken me? (eis ti
me eyxatéAumes ;). This might be rendered,
Why didst thou forsake me? It is generally
supposed that our blessed Lord, continually
praying upon his cross, and offering himself a
sacrifice for the sins of the whole world, re-
cited the whole of the psalm (xxii.) of which
these are the first words, that he might show
himself to be the very Being to whom the
words refer; so that the Jewish scribes and
people might examine and see the cause
why he would not descend from the cross;
namely, because this very psalm showed
that it was appointed that he should suffer
these things.

Ver. 35.—Notwithstanding the  super-
natural darkness, there were those whoH. xv. 1—47.]

THE GOSPEL ACCORDING TO ST. MARK.

309

 

 

lingered about the cross. Indeed, the dark-
ness would add greatly to the awfulness of
the place. It was out of that darkness that
the voice of Jesus was heard; and inasmuch
as Elias, or Elijah, was believed to hold
some relation to the Messiah, it was natural
for some of those who stood by to under-
stand the words to mean that our Lord was
actually calling for Elias.

Ver. 36.—There is a slight difference here
in the narratives. St. Matthew (xxvii. 49)
says, ‘And the rest said, Let be; let us see
whether Elijah cometh to save him.” Here
in St. Mark the words are recorded as haying
been spoken by him alone who offered our
Lord the vinegar. According to St. John
(xix. 28), the offering of the vinegar followed
immediately upon the words of our Lord,
“I thirst.’ This drink was not the stupe-
fying potion given to criminals before their
crucifixion, to lull the sense of pain, but the
sour wine, the ordinary drink of the soldiers,
called posea. ‘The reed was most probably
the long stalk of the hyssop plant. Dr. J.
Forbes Royle, in an elaborate article on the
subject, quoted in Smith’s ‘ Dictionary of the
Bible’ (vol. i. p. 846), arrives at the conclu-
sion that the hyssop is none other than the
caper plant, the Arabic name of which, asuf,
bears a strong resemblance to the Hebrew.
The plant is the Capparis spinosa of Linnzeus.
The apparent difference lee the nar-
ratives of St. Matthew and St. Mark may be
reconciled by weaving in the narrative of
St. John with those of the synoptists—the
“Tet be” of the soldiers in the one case
being intended to restrain the individual
from offering the wine; and the “ Let be”’ of
the individual, corresponding to our “ Wait
a moment,” while he answered our Saviour’s
ery, “I thirst.”

Ver. 37,—And Jesus uttered a loud voice,
and gave up the ghost. ‘The three synop-
tists all mention this ery, which appears to
have been something different from the
words which he uttered at or about the time
of his death. It was evidently something
supernatural, and was so regarded by the
centurion who stood by; and who had
no doubt been accustomed to scenes like
these. Usually the voice fails the dying,
more especially when the natural forces have
been weakened by long agony, as in the
case of our Lord. It seems, therefore, the
right conclusion that he cried out, just
before he expired, by that supernatural
power which his Godhead supplied to him;
and thus he showed that, although he had
gone through all the pains which were
sufficient in ordinary cases to produce death,
yet that at length he did not die of neces-
sity, but voluntarily, in accordance with
what he had himself said, ‘* No one taketh
my life from me, ... I have power to lay

| it down, and I have power to take it again”

(John x. 18). Victor Antiochanus, in com-
menting upon this chapter, says, “ By this
action the Lord Jesus proved that he had
his whole life, and his death, in his own
free power.”

Ver. 38.—And the veil of the temple was
rent in twain from the top to the bottom.
There were two veils—one before the holy
place, and the other before the holy of holies.
Lhe holy place wotld correspond to what
we call the nave of the church, in which the
priests were continually present; the holy of
holies would correspond to our chancel choir
—the holiest part of the building. This was
always kept closed; nor might any one entet
it but the high priest, and that only once in
the year, on the day of expiation. The veil
which was rent at our Lord’s death was that
which was placed before the holy of holies ;
it was called the xataréracua. The outer veil
vas called kdAvuua. It was the duty of the
officiating priest, on the evening of the day
of preparation, at the hour of evening prayer,
which would correspond to the time of our
Lord’s death, to enter into the holy place,
where he would of course be between the
two curtains, or veils, the outer veil, or
kaAvuua, and the inner veil, or cararéracua.
It would then be his business to roll back
the kadAvuua, or outer veil, thus exposing
the holy place to the people, who would be
in the outer court. And then and there
they would see, to their amazement, the
Kkataméragya, the inner veil, rent asunder
from the top to the bottom. These veils or
curtains, according to Josephus, were each
forty cubits in height and ten in breadth,
of great substance, very massive, and richly
embroidered with gold and purple. Now, this
rending of the veil signified (1) that the
whole of the Jewish dispensation, with its
rites and ceremonies, was now unfolded by
Christ; and that thenceforth the middle wall
of partition was broken down, so that now, not
the Jews only, but the Gentiles also might
draw nigh by the blood of Christ. But (2)
it further signified that the way to heaven
was laid open by our Lord’sdeath. ‘ When
thou hadst overcome the sharpness of death,
thou didst open the kingdom of heaven to
all believers.” The veil signified that
heaven was closed to all, until Christ by his
death rent this veil in twain, and laid open
the way.

Ver. 39.—And when the centurion, which
stood by over against him (6 mapeornkws et
évaytTias avTov) saw that he so gave up the
ghost. The words, ‘so cried out,” are not in
the most important authorities. It was the
business of the centurion to watch all that
took place, and to see that the sentence was
executed. He must have been standing
close under the cross; and there was that in* SES: a ae ee etn ae a SP ee
310 THE GOSPEL ACCORDING TO ST. MARK.  [cu. xv. 1—47.

 

 

 

ihe whole demeanour of the dying Sufferer,
so different from anything that he had ever
witnessed before, that it drew from him the
involuntary exclamation, Truly this man was
the Son of God. He had observed him
through those weary hours; he had noticed
the meekness and the dignity of the Sufferer;
he had heard those words, so deeply im-
pressed upon the faith and reverence of
Christians, which fell from him from time
to time as he hung there; and then at last
he heard the piercing cry, so startling, so
unexpected, which escaped him just before
he yielded up his spirit; and he could come
to no other conclusion than this, that he
vas in very deed God’s Son. It has been
supposed by some that this centurion was
Longinus, who was led by the miracles
which accompanied the death of Christ, to
acknowledge him to be the Son of God, and
to be a herald of his resurrection, and was
ultimately himself put to death for the sake
of Christ in Cappadocia. St. Chrysostom
repeats the common report, that on account
of his faith he was at last crowned with
martyrdom.

Ver. 40.—And there were also women be-
holding from afar (ard paxpodey dewpovoat).
St. Matthew (xxvii. 55) says that there were
many. Amongst them were Mary Magdalene,
and Mary the wife of Clopas, or Alpheus,
and mother of James the less and of Joses,
called brethren of our Lord, and the mother
of Zebedee’s children, that is, Salome. The
mother of our Lord had been there until the
time when, having with St. John crept as
near the cross of Jesus as she might venture,
she was consigned by our Lord to St. John’s
care, and taken away by him. St. Mark
mentions this to show the faith and love of
these holy women, because in the very pre-
sence of the enemies of Christ they dared
to stand by his cross, and shrank not from
testifying their piety and devotion. St. John
says that they stood near. He must have
known; for at one time at least he was stand-
ing near. St. Matthew and St. Mark speak
of themas at a distance. They were at a
distance, no doubt, for the most part, as
compared with the soldiers, whose duty it
was to be in close attendance and to keep
the people off. But these devoted women
came as near as they could, so as to see
and hear their Lord. Perhaps they were
sometimes further off and sometimes nearer,
as they saw opportunity, or as the humour
of the officials suffered them.

Ver. 41.—From this verse we learn that
these women followed him, and ministere
unto him when he was in Galilee; and that
many other women came up with him unto
Jerusalem. The sublime beauty of his
character, and the spiritual influence which
he wielded, attracted them; and they were

able to minister to the various needs of his
humanity.

Ver. 42.—And when even was now come.
The sabbath commenced on the Friday
evening at six o’clock. The evening com-
menced at three o’clock. Our Lord must
be buried before six o’clock.

Ver. 43.— Joseph of Arimathea. St.
Jerome says that this city was called
Ramathaim-Zophim (the lofty place), where
dwelt Elkanah and Hannah of old, and
where Samuel was born. Joseph was most
probably a native of Arimathza; but he
was now a citizen and counsellor of Jeru-
salem. He was an honourable counsellor
(cdoxhuwv Bovdeuths), a councillor of honour-
able estate (Revised Version). St. Matthew
says he wasa rich man. It is evident that
he regarded himsclf as a settled inhabitant
of Jerusalem, since he had thus provided
himself with a place of sepulture. He was
waiting for (rpocdexduevos )—literally, look-
ing for—the kingdom of God. St. Matthew
(xxvii. 57) says that he was a disciple of
Jesus. These circumstances explain his
desire to bury our Lord. He boldly went in
(roAuhoas eiojAGe)—literally, he took cowrage
and went in—unto Pilate, and asked for the
body of Jesus. A poor man would not have
dared to approach Pilate for such a purpose
as this. St. Chrysostom says, “ The courage
of Joseph is greatly to be admired, in that,
for the love of Christ, he exposed himself
to the danger of death.” The fact that he
was “looking for the kingdom of God”
explains his conduct. It shows that he
believed in Christ, and through his grace
hoped for everlasting salvation ; and in this
hope he thought little of showing his rever-
ence for Christ, and so ‘‘ boldly went in unto
Pilate, and asked for the body of Jesus.”

Ver. 44.—And Pilate marvelled if he were
already dead: and calling unto him the
centurion, he asked him whether he had
been any while dead. It must have been
somewhat early in the afternoon, probably
not long after three o’clock, when Joseph
went. The day being the Preparation, the
Jews were anxious to satisfy the letter of
the Law (Deut. xxi. 13), and that, more
especially, because the coming sabbath was
a “high day.’ So they had gone early to
Pilate to obtain permission to accelerate
the deaths of the sufferers by the terrible
additional punishment called ocxeAoxkoria.
This violence was not inflicted upon our
Lord, because he was already dead; and so
another Scripture was fulfilled, “A bone
of him shall not be broken.” But it was
necessary that Pilate should be assured of
the fact that death had taken place before
he gave up the body; and thus, in the pro-
vidence of God, another evidence was given
of the reality of Christ’s death. Josephcn. xv. 1—47.] THE GOSPEL

ACCORDING

TO Sr- MARK. oll

 

asked for the body (céua). Then Pilate
asked the centurion “whether he had been
any while dead.” The verb here is in the
aorist, and the adverb means “ formerly ”
(ei madar are@ave); literally, 7f he died some
time ago.

Ver. 45.—And when he learned it of the
centurion, he granted (€d5wphcato) the corpse
(7d tTGua) to Joseph.

Ver. 46.—And he bought a linen cloth
(owddva). ‘This was a fine linen garment, or
shroud, something like that in which the
young man fled the night before (ch. xiv.
ol, 52). And taking him down (xadeAov
avtov). It appears from these words that
Joseph himself, assisted probably by
Nicodemus and others, actually took the
body of our Lord down from the cross,
wrapped the sindon round him, and laid
him in his own new tomb, which had been
hewn out of the rock. The word rendered
‘tomb” is uvnuetov, as being intended to be

a memorial of the departed. And he rolled
a stone against the door of the tomb. The
door here means “the opening,” or “ en-
trance.” Thus, while our Lord died with
the wicked, he was with the rich in his
death (Isa. liii. 9).

Ver. 47.—And Mary Magdalene and Mary
the mother of Joses beheld where he was laid
(€0edpovy mov TiBeTat); literally, were behold-
ing where he was laid. ‘These women were
two of the group mentioned at ver. 40. They
remained, after the body of our Lord had been
deposited, in sad and silent contemplation.
The women appear to have broken up into
two groups. One group went alone to
purchase spices and ointments, which it was
necessary for them to do before six o’clock,
when the sabbath commenced; in readi-
ness for the embalming. Mary Magdalene
and Mary the mother of Joses and Salcme
appear to have bought them after six
o'clock on the Saturday night.

HOMILETICS.

Vers. 1—15.— The trial before Pilate. How true it is that ‘ God spared not his own

Son, but delivered him up for us all”!
before (

Jesus was first examined by Annas, then tried
‘aiaphas, the high priest, then formally condemned by the Sanhedrim. But

these mock-trials, with all their injustice and their indignities, were not enough to exhaust

the appointed humiliation and suffering.

Christ must needs be brought before the

Roman governor, who had come up from Cxsarea to Jerusalem to attend the Feast of

] )» . - i
he Passover.

In order that he might endure the curse attaching to every one that

hangeth on a tree, in order that he might fulfil his own prediction that he should die

by crucifixion, he must needs be sentenced, not merely

Roman tribunal.

priests had delivered him up.”

by a Hebrew, but also by a

The passage before us exhibits the several agencies by which the

condemnation of Christ was brought about.
I. THE MALICE AND ENVY OF THE PRIESTS.

They both hated the spiritual teaching of the Prophet

Pilate “ perceived that for envy the chief

of Nazareth, so much at variance with their own ; and they were jealous of the influence
which he had acquired over the people, not only in Galilee, but in Judea. The hatred
and envy of the priests, Pharisees, Sadducees, and scribes, had been abundantly shown by
their treatment of Jesus for some time past, but was made more apparent by the events

f the past night.

f
before the high priest, had been flagitiously malicious and unjust.

Their apprehension of him in the garden, their treatment of him

And now their

charee against him at the bar of Pilate—a charge virtually of political treason against
the authority of the Roman empire—was a proof of the length to which their hatred

and hypocrisy could proceed.

They brought this charge, simply because they thought

that this would tell most against him in the estimation of the procurator.

Il. THE FICKLENESS AND THE UNPRINCIPLED CHOICE OF THE MULTITUDE.

But a few

days ago the crowds in the streets of Jerusalem had welcomed the Prophet of Nazareth

with the cry,
name of the Lord.”
probably the greater part were Galileans.

“Hosanna to the Son of David; blessed is he that cometh in the

=

Of those who thus hailed the triumphal entry of the Nazarene,
And the apprehension of Jesus had been

offected at nicht: the trial of Jesus had been hurried on before the day, probably with
this intent, that the pilgrims from the north of Palestine, who were so largely adherents
of Jesus, might be prevented from taking any steps to rescue the Prisoner, or at all

events from making a demonstration on his behalf.
sojourning in the city cannot be acquitted of
priesthood, no doubt, led the way, and raise¢ |
Jesus, The multitude were instigated by the sacerdotal party

proverbial fickleness.
1 the first shouts of popular outcry against

Yet the populace inhabiting and
The minions of the

and their adherents tobent Aner mp

 

312 THE GOSPEL ACCORDING TO ST. MARK.  [cn, xv. 1—47.

 

this position of hostility, this ferocious howl for the blood of the Innocent. The infamous
choice of the populace, who preferred Barabbas to Jesus, is one of the most distressing
incidents of the awful martydom. A rioter and murderer was apparently represented as
a champion of national independence, whilst “ the Holy One and the Just” was charged
with being the enemy of the temple and its services and solemnities. In this way the
people were wrought upon to demand the death of the precious and the liberation of
the vile.

Ill. THE WEAKNESS, SELFISHNESS, AND FEAR OF THE RoMAN GOVERNOR. After all,
the responsibility of capital punishment lay with Pilate. Had he stood firm for justice
and right against lawlessness and violence, Jesus would have been saved. But so it was
not to be. ‘The governor’s own conviction of the innocence and excellence of the
accused are evident, both from his language, ‘‘ Why, what evil hath he done?” “TI
find no fault in him,” and also from his repeated though unsuccessful, because irresolute,
efforts to save his life. It is clear that Pilate admired and respected the Prisoner,
whilst he despised the accusers and the mob. Yet he yielded to the savage outcry,
from a desire to content the Jews, with whom it was his interest to stand well, and
from fear lest, if he acquitted the Prisoner, his conduct might be misrepresented to the
emperor to his disadvantage, and so might prove the occasion of his ruin. Desire of
popularity, fear of the tyrant’s frown,—these were the two motives which, in the mind
of the cynical and selfish procurator, outweighed all considerations of righteousness and
humanity. So it came to pass that Jesus “ suffered under Pontius Pilate.”

IY. ‘HE CONFESSION AND THE DEMEANOUR OF CHRIST HIMSELF. The demeanour of
Jesus was dignified and honourable, but far from fitted to procure his release. Silence,
when false witnesses testified against him, only infuriated his foes. Before the Jewish
tribunal he acknowledged that he was the Messiah and the Son of God. Before Pilate
he confessed himself a King—a confession which, however explained as a claim to
spiritual dominion, was an embarrassment to his well-wisher and judge. And his
reminder that there was a higher, because a Divine, authority, to which all earthly
authority is subordinate, was itself irritating to a proud and absolute ruler. ‘I’here was
a marvellous mingling of boldness and meekness in the conduct of the innocent and
holy Prisoner. Morally, this demeanour exculpated him ; but legally it was to his dis-
advantage. And his confession of royalty became his sentence of condemnation;
written upon his cross for the apparent vindication, but for the real and eternal
censure, of those who accused and of him who sentenced him. ‘I'hus did Jesus “ witness
a good confession before Pontius Pilate.”

APPLICATION. 1. Observe the force and virulence of sin taking possession of human
nature, and corrupting and degrading it. The malice, bigotry, and falsehood of the
priests, the fickleness and unreasoning fury of the mob, the selfishness and cowardice
of the governor,—all illustrate the length to which sin can go. The innocence and
benevolence of the Victim render more conspicuous the enormity of his foes. 2. Observe
the faultless and beautiful spirit displayed by the Sufferer, the absence of all resentment
or complaint, the meek submission to all that he needs must suffer. A Being so morally
perfect demands our admiration and jour worship, invites our confidence and our love.
3. Consider the price of our redemption. Jesus bore all this injustice, these insults,
for man. He was condemned that we might be acquitted; he was slain that we
might live.

Vers. 16—20.—Christ mocked. During this awful night and morning our Lord
thrice underwent the suffering and indignity of public and vulgar derision, First
before the high priest, at the hands of the officers and servants of Caiaphas ; then
again when he was set at nought and mocked by the brutal soldiery of Herod Antipas ;
and now yet once more, when Pilate delivered him into the keeping of the Roman
soldiers, a company of whom were about to lead him forth to crucifixion.
added to insult, and his bitter cup ran over.

I, THe MockErs. The whole band or cohort are said to have joined in the ribald
sport in the Pretorium. What they did, it must be remembered, they did largely in
ignorance. ‘These Roman legionaries knew nothing of a Messiah, and were probably
utterly unacquainted with the character and career of him whom Pilate had delivered
over to them. ‘Their insensibility to human suffering was equal to their indifference to

Insult wascH. xv, 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 313

human innocence and virtue. All they knew was that their master, though professedly
convinced of Jesus’ blamelessness, was yet content to give him up into their hands to
ill treat and to put to a shameful death. We cannot, therefore, wonder at their insolence
and cruelty. Yet we cannot read the sad story without feelings of shame and of sorrow,
as we remember that persons belonging to our race, and sharing our nature, should have

inflicted such indignities upon “the Holy One and the Just,” upon the world’s Friend
and Saviour.

Il. THE MOCKERIES.

These were many, base, and repeated. 1. Jesus was invested
with a purple robe.

Probably this was a military cloak, whose crimson hue might
render it an emblem of the imperial purple. 2. He was crowned with a circlet of thorns,
another symbol of royalty, doubtless roughly woven from the stem of a prickly shrub.
3. He was addressed as “ King.’ Utterly incapable of understanding a moral sovereignty,
a spiritual sway, these coarse soldiers, to whom force was all, insulted the meek and
unresisting Sufferer by the use of a title which from their lips could be only derisive. 4.
He was saluted with the semblance of honour and homage; they “ bowed the knee, and
worshipped him.” 5, They smote his sacred head with the sceptre-reed. How affecting
this treatment! The very fact which should have been Christ’s claim to respect, con-
fidence, and adoration—his royal authority over the conscience and heart of humanity—
was turned into a ground of reproach and a matter of reviling, Thus men treated their
Divine and rightful King.

III. THE STERN REALITY TO WHICH THE MOCKERY WAS A PRELUDE AND A CONTRAST,
Knowing what was before the Condemned, decency and humanity should have led them
to spare him these insults. But when they were over, there was worse to come. The
purple was stripped from his form; his own garments were placed on him; the beam
of the cross was laid upon his shoulders; he was thrust into his place in the rude pro-
cession; and then was led away to crucifixion.

APPLICATION. 1. Admire the meekness of him “ who, when reviled, reviled not again ;
when he suffered, threatened not.’’ Never was sorrow like his sorrow, and never patience
like his patience. 2. Recognize the true royalty which a spiritual judgment may
discern underlying the mockery and derision here recorded. See in Jesus a King, though
crowned with thorns. 38, Learn to confide in a Saviour whose purpose to save was so
resolute and so benevolent, as is apparent here. A salvation procured at such a cost is
a salvation of which none should hear unmoved, and which none who needs it should
hesitate or delay to accept.

Vers. 21—32.— The crucifixion. The bigots and the mob have gained their end, and
now have their own way with “the Holy One and the Just.” The power of Rome is brought
into the service of Jewish fanaticism and malice. All evil influences have conspired
together. Now is their hour and the power of darkness. The world’s sin has culminated
in the rejection of the world’s Saviour. All happens as has been foreseen in the counsels
of God, and foretold by inspired prophets and by the Son of man himself, The Christ
of God is crucified.

I. I'HE PREPARATIONS FOR THE CRUCIFIXION. The story is very simply told; there
is no endeavour to excite feeling by any other means than by the clear and artless
relation of the facts. But this is enough to awaken the sympathy of every mind capable
of realizing the injustice of Christ’s enemies, and the meekness, compassion, and forti-
tude of the Sufferer. 1. The bearing of the cross. That Jesus, exhausted by the events
of the past night and of this morning, by the wakeful hours, the scourging and the
insults he had endured, should now be incapable of carrying the instrument of his final
sufferings, is natural enough. ‘The soldiers, indisposed themselves to bear the burden,
beneath which they see the Sufferer sinking, impress into the service a OCyrenian
Israelite, who has come to the Passover now celebrating at Jerusalem, and who has
been sleeping in one of the villages near the city, but is on his way to the scene of the
sacred solemnities. What seems to the soldiers and to the mob a degradation, is to
become an honourable and happy memory to Simon, whose family is destined in after
years to hold a high place in the regard of the Christian community, and whose name
is henceforth to be linked with that of the Redeemer by this sacred and touching asso-
ciation. 2. The approach to Golgotha, Imagination has filled the void wisely left by
the evangelists; and the via dolorosa has been marked by “ stations,” each of which has——s a Ee RE PE Be GES de pie elles ahah Be aco ON rg a aes Ae A

ec < ~ en aoe Fe eS a ea - ey ———

314 THE GOSPEL ACCORDING TO ST. MARK. [en. xv. 1—47-

é

been signalized by some episode of suffering, mercy, or Sympathy. The spot where the
execution of the iniquitous sentence took place may have been to the north-west of the
city, and the name—“the place of a skull”—may have been derived from its form,
rounded and bare. It needs no fanciful legends to endear a spot so memorable to the
heart of Christendom; the pathos of the plain fact is enough. Calvary—“ lovely,
mournful Calvary ”—was the scene of Immanuel’s passion. 3. The offering of myrrh-=
; mingled wine. The compassion of the ladies of Jerusalem is said to have provided a
soporific, stupefying, narcotic draught, to be administered in humanity to the criminals
who were condemned to die a painful and lingering death. It seems to have been in
conformity with custom and from motives of sympathy that the draught was offered
to Jesus,
ij “ Fill high the bowl, and spice it well, and pour
The dews oblivious: for the cross is sharp ;
The cross is sharp, and he
Ts tenderer than a lamb.”

 

His refusal was owing to his determination to accept to the full the lot of unde-
served pain and anguish appointed for him. “Thou wilt feel all, that thou may’st
pity all.” He had already exclaimed, ‘‘'The cup which my Father hath given me,
shall I not drink it?” and it would seem that this cup of woe could not be drunk
except by the retention of his faculties to the very last. 4. The parting of his garments.
These were the perquisite of the executioners, who divided amongst themselves some
of his raiment, and who cast lots for the seamless robe. This was not only the fulfil-
ment of a prediction, but it was an element in the humiliation and self-sacrifice of the
, Son of man.

IJ. THE CRUCIFIXION AND ITS ACCOMPANYING CIRCUMSTANCES, “ They crucified
him ;” such is the brief notification of the most stupendous crime committed in the
history of mankind. Every circumstance recorded in such a connection is worthy of
attention. 1. There is a note of time. It was the third hour, @.e. nine o’clock in the
forenoon. From this we infer how hurried had been the proceedings since the break of
day, and how prolonged were those sufferings, which did not close until three in the
afternoon. 2. There is a memorandum of the superscription. ‘his was the accusation,

upon which, unproved and misrepresented, Pilate had been induced to sanction this
legal murder. A King crucified, and crucified by his subjects; no wonder that such a
crime should be disowned, or rather such a stigma resented, by the priests and elders.
\ When Pilate persisted that the inscription should remain, he bore witness uncon-
sciously alike to the spiritual royalty of Jesus and to the flagitious rebellion of the
leaders of the Jewish nation. The cross was in truth Christ’s earthly throne, the
symbol of a world-wide empire. He had said, “I, if I be lifted up from the earth,
will draw all men unto me.” 3. There is an account of hizs companions upon the
cross. If anything could possibly add to the ignominy of our Saviour’s death, it was
the society in which he suffered. Barabbas had, indeed, been released; but there
were two robbers condemned to death, and awaiting the execution of their sentence,
Accordingly, advantage was taken of the opportunity to carry out the sentence against
the Christ and the criminals upon the same occasion. Thus was he “numbered with
the transgressors,” and an additional stigma attached to him by his association with the
vilest of the vile. No wonder that the ignorant and unspiritual made this a ground
of reviling against Jesus, and of reproach against his followers.

Il]. THE MOCKERY THAT FOLLOWED THE CRUCIFIXION. To add to the insults, the
jeering, the scoffing, which Jesus had endured during his trials, it was permitted that
his dying hours should be disturbed, and his dying agonies intensified, by the mockery
of various classes of his foes. 1. The passers-by railed on him. With the customary
contempt for the fallen and deserted, those passing in and out of the city insulted the
Crucified, with gestures of derision and tones of contempt, recalling the language in

which he had asserted his authority, and contrasting it with his pitiable condition,
| terrible sufferings, and apparent helplessness. 2. The chief priests and scribes, who
had been foremost ‘in effecting his downfall, were prominent in glorying over the
work of their hands, and in scoffing at him upon whom they had wreaked their
vengeance, from their lips came the lancuage which, intended to be a reproach, wascH, xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 315

 

really, and has ever been deemed, one of the most glorious tributes ever paid to the
Redeemer: “He saved others; himself he cannot save!” When they asked that he
should come down from the cross upon which their malice had raised him, and pro-
fessed their willingness upon such evidence to believe in him, we cannot doubt that
their words were hollow, vulgar mockery. 38. That no element of misery might be
wanting in the Saviour’s anguish, it was permitted that the very thieves should join in
the raillery with which Jesus was encompassed and tortured. ‘This, indeed, only gives
an additional touch of pathos to the story of the penitent thief which St. Luke tells
so exquisitely, and shows, in the brighter colours of contrast, the powerful gentleness
and unselfish pity of the dying Saviour,

ApPpLicATION. 1. Admire the submission and meekness of Christ’s demeanour. 2.
Consider with gratitude the redemptive purpose which animated and sustained the

Sufferer, 3. Learn to glory in that cross, which, from an emblem of shame, has by
Christ been transformed into a symbol of salvation.

Vers. 833—41.—The death of Jesus. Jesus had, in the course of his ministry, raised
the dead to life. Three such instances are recorded in the Gospels ; and it is intimated
that there were other cases which have not been circumstantially related. And now
the time came for himself to die, to accomplish at Jerusalem the decease he had fore-
seen and foretold. ‘That he might have avoided this fate is obvious; and he had
himself declared that no man took his life from him. The time, however, had arrived
for him to lay down that life of himself, in submitting to be, “by wicked hands,
crucified and slain.”

[. The evangelist relates CIRCUMSTANCES PRECEDING Curisi’s DEATH. 1. The dark-
ness which brooded over the city, and over the whole land, for the Space of three hours
(from 12 until 3 p.m.), was apparently supernatural, and has usually been regarded
as a manifest token of Nature’s sympathy with her Lord. It was an appropriate
accompaniment to the sad and awful event that was transpiring. 2. The utterance of
desertion and of woe. The dying Saviour’s cry has ever been regarded as affording a
clance into the innermost, the sacred, the unfathomable mysteries of his soul. Explain
it we cannot: disrezard it we dare not. Surely, this cannot be regarded as a mere
exclamation of distress! Surely, it cannot have been wrung from the Redeemer by
he severity of bodily pain and anguish! It has been well said that the sufferings of
‘is soul were the soul of his sufferings. The only explanation of the cry, “ My God,

why hast thou forsaken me?” is that furnished by the mental agonies which the
world’s Redeemer was enduring, which clouded his sense of the Father’s favour. On
the one hand, we cannot suppose this language to have been a mere cry of distress ;
on the other hand, we cannot conceive that the Father had withdrawn his favour from
his well-beloved Son, who was now proving himself to be obedient unto death, even
the death of the cross. The fact is that the burden of the world’s sins and sorrows
pressed like a dense cloud upon his soul, and obscured from his view the shining of
the Father’s face. 3. The ministry of pity. Although at the commencement of the
crucifixion Jesus had refused the stupefying draught which had been offered him, now
that he had hung six hours upon the cross he was consumed with an intolerable thirst.
The expression of his distressing sensation seems to have followed upon the cry of
desertion. A bystander, doubtless in pity, offered him a sponge filled with the sour
vine which was the soldiers’ ordinary drink, and it would seem that he did not now
refuse the alleviation offered. It is not easy to understand who could have so misap-
prehended his cry as to suppose the dying Sufferer to invoke the ministry of Elijah ;
thouch it is easy to believe that some would jeeringly propose to wait for the pro-
phetic intervention. 4. The dying cry. Mark gives no words; but from the other
Gospels we learn that, immediately before his expiring, Jesus uttered aloud two ever-
memorable sayings: viz. “It is finished!” and “ Father, into thy hands I commend
my spirit!” ‘It is clear, therefore, that the cry was not an inarticulate utterance of
pain. ‘There was an expression of his conviction that his ministry of humiliation was
ended, that the purpose of his incarnation was completed, that nothing more remained
for him to do on earth. And in addition to this utterance, which was ministerial, was
another, which was personal. As he had said “ My God,” so now he says “ Father,”
.n address which proved his possession of the assurance of his Father’s undiminished

]
Ix

516 THE GOSPEL ACCORDING TO ST, MARK. [coH. xv. 1—47,

 

and undimmed approval. The hour of agony and dissolution was thus an hour of
triumph: Christ’s work was completed, his obedience was perfected, his acceptance
was assured, his victory was achieved.

If, The evangelist records THE FAcT oF CurisT’s DEATH, How simply is it
related !—“ He gave up his spirit.” In one word is recorded, without exaggeration,
without a word to heighten the effect, without a comment of any kind, the most
stupendous, pathetic, and momentous event which this world has witnessed. The
Being who was “the Life” bowed his head in death. He who, whilst his hour was
not yet come, had eluded his foes, now submitted to the felon’s doom. The Lord of
immortality, who was to hold the keys of death and of the unseen world, saw and
tasted dissolution, though not corruption. He knew, though the spectators, friends
and foes alike, were ignorant of the fact, that his death was destined to be the life of
the world. He had foretold that, when lifted up from the earth, he should draw all
men unto himself; that the grain of wheat should fall into the earth and die, and
should bring forth much fruit. And the events which have followed have verified the
Saviour’s words. Even those who have no disposition to regard Christ’s character and
work as supernatural cannot be blind to the fact that the cross has proved a tree
whose fruits have been for the satisfaction, and whose leaves have been for the healing,
of the nations. But, to us Christians, the death of Christ was the redemption of our
souls, :

* Oh, never, never canst thou know
What then for thee the Saviour bore,
The pangs of that mysterious woe
Which wrung his bosom’s inmost core.

“ Yes, man for man perchance may brave
The horrors of the yawning graye;
And friend for friend, or son for sire,
Undaunted and unmoved expire,

From love, or piety, or pride;
But who can die as Jesus died?”

III. The evangelist puts upon record CERTAIN CIRCUMSTANCES FOLLOWING UPON
CHRIST’S DEATH. 1. One incident occurs which is typical of the influence of our
Saviour’s death upon the elder, the Jewish, dispensation: the rending of the temple
veil. This curtain screened off the holiest place, which was representative of the
Divine indwelling, and at the same time of the necessity of a mediatorial scheme by
which God can admit men to his fellowship and favour. And when this veil was
rent, it was signified that by the death of Jesus, the true High Priest, the way was
made open into the presence of a holy God. The distinction between Jews and
Gentiles was abolished, and a Divine mediation was declared available for all mankind.
2. The witness of the centurion was an earnest of the world’s witness to the crucified
tedeemer. It was the manner of Jesus’ death—the demeanour and the language of
the innocent, uncomplaining, forgiving Sufferer, the darkness and the general awe—
which together produced upon the mind of this Roman officer the impression that this
was, not merely no criminal, but no ordinary mortal; that he had been superintending
the crucifixion of a Son—the Son—of God. It is significant that, in his death, our
Lord effected the conversion of a sinful fellow-sufferer, and the enlightenment, to say
the least, of one so little likely to be prepossessed in his favour as this Roman officer.
3. Mention is made of the gaze of some of those who had been, and still were, the
faithful friends of Jesus. The mother of the Lord had been led away from the painful
scene by the disciple to whose care she had been entrusted by her dying Son. But
Mary of Magdala, Mary the mother of James and Joses, and Salome the wife of Zebedee,
are mentioned as, with others, lingering at some distance from the cross, and yet within
sight of it, to behold the end. Whilst their services could be of use to him, they had
attended his steps and supplied his wants; and now that they could do no more for
their beloved and revered Master, they remained near his dying form, to watch with
him, to sympathize with him to the last, to hear his dying words, to keep him in sight
until the lifeless body should be disposed of, and hidden from them in the earth. Sweet
is the thought that, when his disciples forsook Jesus and fled, when he had to endureieee ee Bal te vale
cH. xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 317

 

the anguish caused by the treachery of one, the denial of a second, and the desertion of
others, there were devout and attached women who would not leave the sacred spot,
or take their eyes from off the hallowed form. Even by human devotion and love
Jesus was not utterly forsaken, was not left utterly alone. Some there were who had
proved his kindness, tested his wisdom, profited by his authority during his ministry,
whose hearts changed not towards him in the hour of his darkness, anguish, and woe,
Memorable is the ministry of those holy and affectionate women, who are recorded to
have been “ last at the cross, and earliest at the tomb.”

APPLICATION. Christ’s death is: 1. To sinners the means of salvation. The Lord
paid on the cross the ransom-price of the souls of sinful men; he bore our sins; he
redeemed us with his precious blood. Here is pardon, healing, and life, for those who
receive the good tidings with sincere faith. 2. To suppliants the assurance of the
gracious answer of Heaven to their prayers. ‘“‘If God spared not his own Son, but
delivered him up for us all, will he not with him also freely give us all things?” 3.
To struggling souls the inspiration of resistance and endurance, the earnest and pledge
of victory. ‘‘Our old nature is crucified with him;” “ Reckon ye yourselves dead
unto sin.” 4, To Christian teachers and preachers the theme of their ministry. In
this Paul is an example to us all, who exclaimed, “ We preach Christ crucified ;”
“ God forbid that I should glory, save in the cross of our Lord Jesus Christ.”

Vers. 42--47.—The burial of Christ. The reality of the death of our Lord Jesus has
been questioned, at various times and upon various grounds, Some have denied the
possibility of a resurrection from the dead, and have absurdly supposed that Jesus only
fainted or swooned, and that his recovery from a swoon was reputed among his followers
to be a resurrection. Against all such unreasonable and incredible assumptions the
record of the evangelists, who relate his burial, and that in the most minute and circum-
stantial manner, ought to be regarded as definitely and certainly conclusive.

I. THe appuicant. Of Joseph of Arimathewxa we know only what is recorded in
connection with Christ’s interment. In circumstances he was rich. His rank was that
of a member of the Sanhedrim; his character is described in the words, “a good man
and a just;” his religious position may be inferred from the two facts, that he waited
for the kingdom of God and that he was a disciple of Jesus, though secretly, from fear
of the Jews, whilst his view of what had taken place with respect to Jesus is expressly
put upon record in the statement that he had not consented to the counsel and deed of
the priests and elders, His coming forward on this occasion is an instance of the way
in which circumstances may bring out virtues, such as courage and fidelity to convic-
tion, which have long been latent.

Il. Tue apprication. The boldness with which Joseph asked for the body is
mentioned as something to his credit, for such a step would certainly not commend him
to his fellow-citizens and fellow-councillors. As the Jews approved of the burial of the
dead in every case, and as it was not considered decent that the bodies of the crucified
should be exposed upon the coming sabbath of Paschal solemnities, there was the more
obvious ground for this appeal. And it was seemly and honourable in Joseph to wish
to rescue his Master’s corpse from the indignity of a criminal’s interment. ‘The pro-
curator had no ill will to Jesus, and perhaps took a pleasure in what would offend the
priests. At all events, he was amenable to bribery. His surprise was excited by the
tidings that Jesus had already expired, concerning which he required to be satisfied by
an official report. Whether or not he received money from Joseph, he readily gave
permission to him to take possession of the b dy. In the case of Joseph, who begged
the body of Jesus, and of Nicodemus, who purchased the spices and aided in the
interment, we see a remarkable instance of the power of the cross—otl the death and
love of Jesus—to overcome the fears excited by a regard to the world’s opinion, and by a
wish to stand well with the world. The cross brings out latent love and undeveloped
courage, and leads to boldness and confession.

Ill. Tus ENrompMENT. In preparation for this the body was taken down from the
cross, was wound in linen bought for the purpose, being enfolded in fragrant myrrh and
aloes. Joseph was the owner of a garden near to Calvary, where in the solid rock was
hewn a tomb, destined probably for the reception of his own remains—what we might
torm a family vault. In this suitable and peaceful sepulchre Joseph, aided (as John318 THE GOSPEL ACCORDING TO ST. MARK. fom, xv. 147,

 

 

 

 

tells us) by Nicodemus, laid the sacred form in which the Lord of life and glory had
laboured and suffered for mankind. Against the entrance of the grave a huge stone
was rolled, to secure the resting-place from intrusion, Thus, as in a garden Christ had
endured his agony, in a garden he rested in the repose of death. Howcherished in the
memory and heart of Christendom were and are these sad and sacred scenes, none can
be ignorant. Christ’s “ precious death and burial” have been celebrated in Christian
hymns, commemorated in Christian ordinances, embalmed in Christian liturgies of
prayer and intercession. The crucifixion, the descent from the cross, the mourning
of the faithful women (the pieta), the entombment of the Saviour,—all these have
been favourite and congenial. themes with Christian painters, And of all subjects of
Christian preaching, none are so pathetic, so melting, so fitted to awaken contrition for
sin, so fitted to produce contempt for the world, as the topics suggested by these
mournful incidents. It is solemnly affecting to think of this earth as being, during
those sacred hours, the sepulchre of the Son of God,

IV. THE WITNESSES oF CHRIST’s BURIAL. It is observable that the holy and faithful
women, who had ministered to Jesus in his public career, who had stood in the neigh-
bourhood of the cross, and who had seen him die they who were to be the first witnesses
of his resurrection,—these were present at the entombment, as loth to part from the
Lord whom they honoured and loved, as lingering for the last look upon the form of
him to whose words they had so often listened with Joy, and at whose hands they had
received blessings priceless and immortal.

APPLICATION. 1. The moment when sin seems triumphant is the moment when
Divine Providence is preparing for its confusion and destruction. To Christ’s enemies
his death appeared simply the end of his holy ministry, and when his lifeless form was
committed to the grave they deemed his influence for ever at an end. Yet, in truth,
now was about to commence the reign of him who tasted death for every man, but was
about to ascend to the throne of spiritual empire. 2. The burial of our Saviour is to
us the token of his love and of the completeness of his mediatorial work. That he did
not shrink from even the ignominy and the weakness of the grave should be to us an
assurance of his perfect humanity, his complete sympathy, and a pledge that the
salvation which he did and suffered so much to secure shall be thorough and complete,
shall be sure and everlasting. 3. The burial of Christ is to be, in a spiritual sense,
shared by all his believing and renewed people. We are one with Christ, in his death
and in his resurrection. And, as if to show how thoroughly we participate in our
Saviour’s death unto sin, we are represented as even buried with him. By baptism or
consecration unto his death we are said to enter, as it were, his tomb; that, dying unto
sin, We may rise again and live unto righteousness, holiness, and God. 4. The inter-
ment of our Lord seems to cast most precious and consolatory light upon our own and
our friends’ mortality. That there is naturally a repulsiveness in the grave and in dis-
solution is not denied. Yet to know that our gracious Lord deigned to taste death for
every man, and to be laid to rest in a cave of the earth, is to be fortified against the
unpleasing and distressing associations which are al] that unbelievers connect with
dissolution. When the lifeless form of a good man is borne to the grave, let us think
of such an event in close connection with the burial of him who was and is the Lord of
life. 5. Secret disciples should take encouragement from the conduct of Joseph and
Nicodemus. Remember this, that whilst you have less excuse than they had for con-
cealing your faith and disguising your attachment to Jesus, you have more reasons and
stronger inducements to open confession. The Lord Jesus has not hidden his love for
you; he has expressed it in words, and proved it by sufferings as well as actions. And
he expects that you should boldly avow yourselves his, that you should confess him
before men. ‘Then he will not be ashamed of you before his Father and the holy
angels,

 

HOMILIES BY VARIOUS AUTHORS.

Vers. 1—5,—Jesus at the bar of the Roman power. In its officers and agents repre-
sentative of the whole Gentile world; so that the whole human race is involved in hig
condemnation and death.

I, 'THE PURPOSE OF THE FURTHER REFERENCE, ‘T’o obtain authority for carrying outcia gta lca oa eb Di Sc cats ea ra
H. xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 819

 

the death-sentence. This would not be allowed to a simple Jewish tribunal. The step
taken was, therefore, a practical abdication of their theocratic pretensions. Hatred
drives men into inconsistency and hypocrisy.

Pi, ‘THe CHARGE MADE. Not the same as that upon which they themselves con-
demned him, but such an interpretation of it as would most readily render him liable
to the judgment of the Roman government.

il, His rerty to Prnare. An idiomatic equivalent for “ Yes,” “I am so.” The
question is understood as an assertion put interrogatively, “Thou art the King of the
Jews?” “'The rationale of the idiom is that when the interrogative form is withdrawn
from the class of interrogations referred to, the saying that remains is the reality ”
(Morison). A similar purpose to that which animated the reply to the high priest is
here apparent. The Roman world was certified as to the dignity of Christ. In John’s
Gospel (xviii, 836—88) the true interpretation of this title as a moral and spiritual one
is recorded as having been given by Christ to Pilate. It involved no treason, therefore,
against the Roman power.

[V. Tr GENERAL DEMEANOUR OF CHRIST TOWARDS HIS ACCUSERS. Silence. 1. A
marvel. ‘lhe calmness of the Prisoner was unlike the behaviour of prisoners generally,
and appeared supernatural. 2. Jé was equivalent to an appeal to a higher tribunal.
3d. An impressive moral victory.—M.

Vers, 6—15.—Christ or Barabbas. I, A REVELATION OF THE HATRED OF THE
NATURAL MIND FOR TRUTH AND GOODNESS. Several ancient authorities are in favour of
readings here and elsewhere which would give us, “ Jesus Barabbas” (7.e. son of a father
or rabbi), as the full name of the “ robber” who was here the favourite of the populace.
If this be so, there would be two of the name Jesus, and the choice would thus be
strikingly emphasized. ‘The character of Barabbas as a rioter and murderer is glossed
over by the semblance of patriotism, as he is said to have been engaged in the insur-
rection caused by Pilate’s appropriation of the corban of the temple for building an
aqueduct. In any case the personal character is utterly subordinated, and motives of policy
prevail, ‘The season of the Passover recalled the historic sparing of Israel’s firstborn and
the destruction of Egypt’s. The positions seemed now to be reversed, or Israel delibe-
rately assumed the character of Egypt, preferring that the guilty should be set free. We
have here the self-conviction of: 1. Perverted religious instincts. In the case of the
chief priests and people of the Jews. Their whole religious training ought to have
prepared them to receive Christ. 2. Popular opinion unguided by the Spirit of God.
A prey to unscrupulous influences, to false sentiment, and to passing excitements.
3. Spiritual indifference. In the person of Pilate, in whom it lent itself readily to
unprincipled diplomacy and the surrender of innocence.

II. A PARABLE OF THE CHOICE EVERY MAN IS CALLED UPON TO MAKE. 1. Jn daily
life. Minute occurrences in which the contrasts may not seem so striking, or the
choice so final. heir ultimate influence in the determination of character and destiny.
2. In the great crises of religious decision. It is well at such times to consider carefully
the respective ends of the courses of conduct that present themselves.

Il]. A syMBOoL OF THE CENTRAL MYSTERY OF REDEMPTION. In the gospel the method
of salvation is that the innocent shall suffer for the guilty. Jesus the Christ thus
became the substitute of Barabbas the robber. ‘The latter only gained the prolongation
of his earthly life thereby ; a questionable benefit. But those who believe in Christ
as the vicarious Sacrifice and voluntary Self-sacrificer for sinners will receive eternal
salyation.—M.

Vers. 16—20, 29—32.—The mockery of Jesus. The scene, the courtyard of the
covernor’s residence ; the actors, the Roman soldiery and the Son of God; and the
awful fate that awaited the Sufferer, render this mockery one of the most impressive
incidents in human history. It was deliberate, brutal, and inhuman.

I, WHAT IT WAS IN HIM THAT WAS MOCKED. The crown and the purple and the
sham homage are interpreted by the cry, “ Hail, King of the Jews!” 1, Tt was his
kingly pretensions they ridiculed. So the Jews had laughed to scorn his prophetic
office. ‘Tio those Roman soldiers, impressed with the grandeur of the power they them-
selves represented, the claim to be king of a small and subject land like Palestine was320 THE GOSPEL ACCORDING TO ST. MARK.  [ca. xv. 1—47,

 

very petty. hey could afford, so they thought, to laugh at it; even as Pilate was
not afraid to have released him who preferred it. 2. But even more did they despise
his title as a theocratic King. How far these citizens of the empire of law were from
realizing the true character of the kingdom of righteousness! Had he even been
recognized by the Jews themselves as their ruler, the nation was too small, too insigni-
ficant in a political or military point of view, to be of any consequence. There was no
suspicion in their minds of danger to the Roman empire, or of the influence which his
moral and ‘Spiritual character was to wield in the new ages of the world. It is,
although they knew it not then, by virtue of this same moral majesty and power that
he, in turn, has become the Conqueror of mankind, and is maintaining and extending his
sway in regions where mouldering ruins and obsolete statutes are all that remain to witness
to Rome’s vanished greatness. It is the mockers themselves that are now ridiculous.

II. How MEN MAY MocK HIM sTILL. There is a feeling of human tenderness that is
outraged as we imagine the meek Sufferer amidst the brutal throng. But the true
sentiment that ought to be awakened is that which concerns the principles of righteous-
ness and truth, of which he was the embodiment and representative. It is for them
he would have us solicitous even to jealousy. Men still wound and mock Christ:
1. When they render to him a merely nominal homage. ‘ When we pervert the truth
of the Word for our own evil ends, we scourge the Son of man; when to justify our
evils we fabricate a system of ingenious error, and thus exalt our own wisdom above
the wisdom of Jesus, we plait a crown of thorns and put it on his head; when we
substitute our own righteousness for the righteousness of Christ, we clothe him with a
purple robe ; when we are inwardly worshippers of self and outwardly worshippers of
the Lord, our worship of him*is a mocking salutation of ‘ Hail, King of the Jews!’
while every presumptuous sin we commit is a stroke inflicted on the Son of man”
(W. Bruce). 2. When they ignore the moral nature of his power, relying on material
and external means instead of spiritual. When they use the methods of business in a
business spirit, or even the arts of diplomacy, to advance his kingdom. So men clothe
Christ in the insignia of Herod. ‘The kingliest King was crowned with thorns!”
3. When they would accept the advantages of his kingdom without observing its con-
ditions. As when persons profess to enjoy the preaching and ordinances of the gospel,
but do not carry its doctrines into practice; or when they are “‘ straightway offended ”
at the tribulations and privations which true discipleship involves.—M.

Vers. 31, 82.— The Saviour’s helplessness. A paradox. The situation as regarded by
those who surrounded the cross was manifestly in contradiction with the pretensions of
Jesus. This prima facie impression was not accidentally produced, but belonged, so
to speak, to the very essence of the gospel as a “mystery;” and it had its ends to
serve in the inscrutable wisdom of God. That it tended at first to conceal the true
character of the Saviour’s sufferings there can be no doubt; but as certainly it prepared
the way for subsequent spiritual revelation. It served—

I. To EXCITE ATTENTION. This apparent self-contradiction in the career of Jesus was
a matter of public notoriety. Had it been overlooked by any, the enemies of the truth
were eager to point it out. There is something piquant to the curiosity and specula-
tion of men in a matter which wears such an aspect.

IJ, AS A MEANS OF AVENGING THE TRUTH UPON ITS ADVERSARIES. How quick they
were to seize upon it and turn it to the best advantage! For a little while they had it
all their own way. So infatuated were they, that they put the seeming contradiction
in the strongest possible form; the antithesis is all but perfect. Not quite so, how-
ever. They had to confess that he had ‘saved others.” The monuments of his work
remained, and facts are hard to discredit. There was something in the very sound
which would recall histories of gracious sympathy and help; miracles of saving power.
It was precisely this element of stubborn matter of fact which could not be accounted
for on the theory of mere pretension, and which in turn vitiated their argument. A
thousand presumptions will not disprove, but must yield to, a single fact. Now, the
fact of Christ’s miraculous works is certified to us by those who sought to discredit and
disprove them. Out of their own mouths are they condemned. They are self-sentenced
to a vicious mill-round of mere logic, The natural man cannot understand the heavenly
mystery.- . ‘i ea Be 7 padi; ; ay : a =
cH. xv. 1—47.] THE GOSPEL ACCORDING TO 8T. MARK, 321

 

 

III. As A MEANS OF DISCIPLINING AND REWARDING FAITH. 1, That the disciples
themselves did not comprehend it at first is evident from the Gospel narrative. It must
have been hard for them to see what appeared the falsification of their hopes ; harder
still to be taunted by those who had so cruelly slain their Master. What part may it
not have had in the “cup” the Saviour himself had to drink? 2. But by this very
discipline it prepared them for the inner and spiritual “ discerning of the Lord’s body.”
Their spiritual susceptibilities were awakened, and they began to realize the meaning
xf the mystery. Gradually they were to emerge from the bewilderment and perplexity.
Peter and the rest of the disciples travelled far ere they reached Pentecost, but each
step in the journey of their faith was a revelation of the secret of Jesus. It was not to
human force he had submitted, but to his Father’s will. The necessity that bound
him to the cross was a spiritual one. It was because he wished to save others abso-
lutely that he would and could not save himself,—M.

Vers. 40, 41.— Women watch ing the cross. The prominence of women in the Gospel
narrative suggests the fact that Christianity has done more to awaken the spiritual
nature of women, and to furnish them with a sphere for the exercise of their special
gilts and graces, than any other religion. For the first time the gospel gave to woman
dignity and recognized position in spiritual things, In the gospel, the feminine as well
as the masculine aspects and phases of morality are represented. Why were they at
the cross ?

I. A PROOF OF THEIR ATTACHMENT To Curist. 1. They had already shown this.
They were, some of them, of good social standing, and had command of considerable
means. This advantage they had employed in the interests of Christ and his work—
“they ministered unto him ” when he was in Galilee. And the service they rendered
involved a certain inconvenience and trouble, for they had to follow him almost as
much as his apostles. 2. Now they gave even more signal evidence. Modestly retiring
to the outskirts of the rabble, they persistently watched him. They might have been
excused by ordinary scruples from witnessing the horrible scene, but they could not
allow themselves to go aw ay. He still represented their highest spiritual interest, and
they were willing to brave anything for his sake.

Il. A TRIAL OF THEIR LOVE. It rose into heroic resolution and sacrifice. 1. How
typi al their exp v1: have had to go through aD all
ages! ‘They stood by helpless, unable to render any further service. It was not for
them to attempt a rescue when brave men had forsaken him and fled. But they could
show the virtue of passive endurance. They could prove to the Sufferer that their love
was unabated, their faith forlorn, but not dead. So many a noble wife, sister, or
mother has had to stand by when loved ones have been done to death, or ruined by
sreat concerns in which they might not interfere. They have been able only to trust
and wait and pray, to comfort when they could not deliver. One consolation remained

to them—they had done what they could. 2. To so try it was the grandest recognition

of tis genuineness. ‘They were accounted worthy to suffer with Christ. Their affec-

tion was to pass through the fires seven times refined. Peter might be faithless, and

the rest of the disciples sadly fail, but they could watch with the Saviour as his spirit
aa AN

sank beneath its accumulated woe.—M.

+
L
}
L

f
t

os Fee cay ke Ss
ence was of that wWiltcl, ther, sisters /?

Vers. 42—47.— The burial of the Crucified. I. ProvipEep ror BY Gop. There are
several striking proofs of providential arrangement in the burying of the Saviour. He
never stipulated as to where or how he should be buried; his mind was too much occupied
as to how he should die. Yet were great things to turn upon the manner, the time, and
the place of his burial. He whose angels hid the grave of Moses, was equally careful
to make known the place where his Son lay. The sepulchre was new, and in the
midst of a garden, therefore isolated from other graves. The identity of the risen One
is thus secured agaiust all possibility of mistake. In inspiring the agents through
whom the burial was effected, God fulfilled his own eternal appointment. The death,
hastened by the unusual delicacy of the Sufferer, and the intervention of the sabbath,
secured on the one hand that ‘not a bone should be broken,” and, on the other, that he
should be buried on the day before the sabbath, his rest in the grave coinciding with
the sabbatic rest of the Creator, fulfilling the week, so to speak, of the old economy,

MARK—Il, x522 THE GOSPEL ACCORDING TO ST. MARK.  [cu. xv. 1—47.

 

 

and ending with the beginning of the first day of the next week, thus ushering in a
new economy, a new creation. The garden-tomb of Joseph a fit resting-place for him
who was to be the Firstfruits of the resurrection. If the cross was shameful, the tomb
was honourable. ‘They had appointed him a grave with the despised ; and among
the honoured (did he obtain it) in his death ” (Isa. liii. 9, Lange’s translation).

TI, VOLUNTARILY EFFECTED BY MEN. 1. A victory of faith. A “councillor of
honourable estate” is moved by an inward impulse to make this his own special con-
cern. The tragic circumstances of the last few hours had touched his heart and kindled
his enthusiasm ; and he and his friend Nicodemus—“ the same who came to Jesus by
night ”—casting off all secrecy or fear of man, vied with one another in paying the last
tribute of respect to the illustrious Dead. His simple request was an act of faith; the
boldness which rendered it so effectual was a victory of faith. Already the power of
the cross was being felt. The centurion, the governor, Joseph, and Nicodemus alike
confess to its influence. 2. A tribute of love. How careful are the two in their prepara-
tions! The linen cloth and the spices are the offering of affection, which follows its
object even to the tomb. As in Mary’s spikenard, the question of expense is put wholly
out of sight. The richest and best that they may offer are brought forth for the occa-
sion. 8. In token of undying hope. The spices arrested the process of corruption, and
witnessed to the expectation of the resurrection.—M.

Vers. 11, 12.—The foes of Jesus. It is remarkable that the evangelists speak of their
Lord’s enemies with such unruffled calmness. If our dearest friend had been subjected
to inhuman treatment, ending in his death, we should have held up the names of his
oppressors to the execration of the world. But in the Gospels we look in vain for a
strong epithet, or a burst of indignant declamation. ‘This was not because the evange-
lists were deficient in love to their Lord, but because they had caught something of the
spirit of him ‘‘ who, when he was reviled, reviled not again,” and because they had
learnt that amid these strange, sad scenes the Divine purpose was being fulfilled, and
that he who was the Victim of sinners was the Sacrifice for sin. Hostility to the Lord
Jesus Christ is the irrefragable proof of man’s antagonism to goodness and truth. The
cross of Calvary, stained by his blood, is a witness at once to the depravity of man and
the infinite love of God. Hatred to goodness was never more pronounced and desperate,
for goodness was now both incarnate and aggressive. It was no longer an abstraction,
but a Person ; no longer inert, but active. The Jews were generally left unmolested,
because they were content to dwell as a peculiar and separate people, without assailing
idolatry in others. But our Lord and his disciples endeavoured to make the truth
known and felt. Moses said in effect, “‘ Keep yourselves from surrounding peoples, lest
ye be defiled.” Christ said, ‘Go ye into all the world, and preach the gospel to every
creature.” The old economy was represented by the temple, which was compact,
perfect, kept free from the defiling tread of the heathen; the new was represented by
the mustard seed, which would grow under the open sky till it became a tree, and
many nations found rest under its shadow. It was partly because Jesus Christ was
ageressive in his work that the world rose in arms against him. Let us study the
characteristics of some of his foes, and discover their motives, that we may be on our
guard against becoming their modern representatives. In the two verses we have
chosen we have glimpses of the priests, of the people, and of Pontius Pilate.

I, THE PRIESTS WERE HOSTILE TO OUR LoRD FROM PRIDE. ‘They should have been
the first to welcome him. As Jews they were familiar with the utterances of the
prophets, and as priests they should have known the meaning of the sacrifices they
offered. They had heard the preaching of John when he announced Messiah, and
they had again and again had evidence respecting the work and teaching of Jesus.
But pride summoned prejudice to build up an obstacle impervious to all assaults. Their
social dignity refused to recognize this peasant Teacher; their intellectual culture
spurned the utterances of the Prophet of Nazareth; and their ecclesiastical prestige
held it to be incredible that a carpenter’s Son should be “the Light of the world.” In
our day, too, pride has such disastrous influence. Many admit that Jesus Christ was
a pattern of benevolence and of moral purity; but when he declares himself to be an
infallible Teacher of Divine truth, when he claims superhuman power, when he
demands submission to his will, they rise against him, as those did who once exclaimed,cH. xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 023

 

“For good works we stone thee not, but for blasphemy; because thou, being a man
makest thyself God.” : A :
ee PILATE WAS HOSTILE To OUR LorD From Ponicy. He saw ata glance the vindic-
tiveness of the priests, and the innocence of him they accused; and, after a few
minutes’ conversation, frankly said, “I find in him no fault at all.” But this was
followed by a pitiful struggle and fall. He tried to rid himself of responsibility by
sending the Galilean to Herod; he offered to release him, not on the eround of inno-
cence, but as an act of grace, usual at the Passover; he cruelly scourged him, in the
hope that this would satisfy the bloodthirsty mob, But when these devices failed, and
the people threatened Pilate himself, asa traitor to the emperor, he delivered Jesus
to be crucified. He fell through moral cowardice, brought about by former crimes,
fearing lest he should lose office and honour unless he fell in with the demands of this
brutal crowd. ‘Things seen rule the man who has no faith in things unseen. Personal
interests seemed more to him than the life or death of one poor Prisoner. He yielded
to clamour; and though at the time he knew it not, he crucified the Christ.

III, THE PEOPLE WERE HOSTILE TO ouR Lorp From passion. “ The chief priests
moved the people.” ‘They would urge that Jesus had been condemned by their own
orthodox court, and that it was the duty of every patriot to induce the Romans to
support its decisions; and they would further urge that Barabbas, the leader of an
insurrection, was a friend of the people and a champion of their liberties, so that he
was to be preferred to Jesus of Nazareth. The mass of the people were not intelligently
hostile to our Lord. Some knew little of him, and thought that the Sanhedrim was
best able to judge of such questions; and others went with the popular current,
whether it led them to shout “ Hosanna!,” or “ Crucify him!” Hence they were
included with the soldiers in the prayer of our Lord, “ Father, forgive them; for they
know not what they do,”—A, R.

Ver. 33.—Darkness around the cross. When we remember who he was who was
dying amidst the mockery of the world he came to save, we are no longer incredulous

7

about this statement. ‘The ‘‘ Light of the world” was in darkness, the Saviour was
refusing to save himself, the King of glory was wearing thorns as his crown, and had
ascended the cross as his throne. The event referred to in our text is one of many
examples of the deep and secret connection existing between the kingdoms of nature
and of grace. We believe that the Invisible created the visible, and still acts upon
it, producing now and again transmutations of its energies, though never making
a break in their continuity, and that when Christ Jesus came forth from the invisible
world there was manifested in him a peculiar communication between these two realms.
In him was seen the connection which had so often been indicated in the Divine
economy, ¢.g.a curse had accompanied man’s spiritual fall. Promises of temporal good
vere associated with moral worth. Images drawn from the ‘‘ desert” and the ‘‘ trees”
and “rivers” by the prophets found their justification in the truth uttered afterwards
by St. Paul, “The whole creation groaneth and travaileth in pain together until
now,” etc. ‘The darkening of the sun was the testimony of Nature to her dying Lord;
a hint that creation is dependent on him, that Nature is supported by unseen spiritual
powers, and that the fate of the earth is involved in the kingdom of God. It is no
meaningless portent described here, but an event which had its teaching both
immediate and remote. Consider—

I. THE EFFECTS OF THIS DARKNESS ON THOSE AROUND THE oROSS. 1. This super-
natural gloom would increase the solemnity of the event. As the darkness grew denser,
silence would fall on the gibing tongues and every noisy laugh would be stilled; and
as the gloom deepened into unearthly night over the busy streets, the open fields, and
the sacred temple, many would ask themselves, “ What meaneth this?” Carelessness
and flippant scepticism are always out of place in view of the cross. If the narrative
be mythical, it should at least be rejected intelligently and seriously ; for, if it be true,
it involves stupendous issues to us all. 2. lé hid his agony from the onlookers.
Faithful friends and, above all, the loving mother stood there till they could bear no
more; and God would not suffer them to be tried above bearing, so darkness shrouded
the Sufferer. And the foes of our Lord were shut out from a scene too sacred for them to
witness. Beyond what was necessary, the well-beloved Son should not be exposed toO24 THE GOSPEL ACCORDING TO ST. MARK. [cu. xv. 1—47.

 

their brutal jeers. 3. I¢ was an admonition to our Lord’s foes. They were readers
of Old Testament Scriptures, and knew well how their fathers had been dealt with.
They remembered that in the day of their national deliverance darkness had fallen on
Jehovah’s foes, and had proved the precursor of heavier plagues, and therefore we do
not wonder that some went home “ beating their breasts,” and saying, “ What next?”
Would that they had turned even then!

I]. THE SUGGESTIONS OF THIS DARKNESS TO THE worLD. 1. I¢ indicated the going
out of the world’s Light. Jesus had plainly declared, “I am the Light of the world; ”
“Walk while ye have the light, lest darkness come upon you.” ‘To some, at least,
such words would come back with new meaning and power. ‘To reject Christ is to
shut off light from the soul, and become ready for the outer darkness, A Christless
world was set forth when the sun was darkened. 2. It suggested the ignorance of the
Gentiles and the malignity of the Jews. The soldiers were brutal, yet knew not what
they did. Pilate, in political scheming, had lost all sense of righteousness and truth,
and so in ignorance delivered Jesus to be crucified. ‘* Darkness covered the earth, and
gross darkness the people.” On the other hand, the Jews had in themselves the fulfil-
ment of the words, “The god of this world hath blinded the minds of them that
believe not.” 38. It reminded the Church of the mystery of the Atonement. The death
of the Lord Jesus had a Godward as well as a worldward aspect. It was to attract
human love, but at the same time to reveal Divine love. When the darkness passed
away, and the sun shone upon the cross, the returning light was like the bow of
promise aiter the Flood—a sign of peace between man and God, and a pledge of “the
rainbow round about the throne,” in the land where all give thanks to God and to the
Lamb that was slain.—A. R.

Ver. 43.—Joseph of Arimathcea. In comparison with the leading apostles of our Lord
Joseph of Arimathza was not distinguished. He had not the spirituality of St. John,
nor the prominence of St. Peter, nor the world-wide influence of St. Paul. We are
consciously turning from the generals of Christ’s army to contemplate one of the
ordinary soldiers; but it was he who, when his natural leaders had fallen, stepped to
the front and proved himself a hero. We know but little of Joseph beyond such facts
as these: he was a rich man, respected by his countrymen as one who was “good and
just; a member of the Sanhedrim, who refused his consent to the resolution passed
‘hat Jesus should be put to death; and a resident in Jerusalem, who, having prepared
(or himself a new grave, dedicated it to his crucified Lord. We may learn valuable
lessons from his courage and fidelity, the more so if we blend together all the references
made to him by the evangelists.

I, THAT WE OUGHT TO REFUSE OUR CONSENT TO A WRONG, EVEN THOUGH OUR REFUSAL
WILL NOT PREVENT ITS ACCOMPLISHMENT. Except for Nicodemus, Joseph stood alone in
protesting against the action resolved on by the council against Jesus. He was, no
doubt, strongly urged to yield to the majority, so that the council might appear united
in the endeavour to put down One who had disregarded its authority. But although
his protest was seemingly powerless, he resolutely persisted in it, and to the last he
“did not consent to the counsel and deed of them.” He was an example in this to all
who conscientiously object to habits and practices which obtain in their own sphere of
activity, be they politicians, men of business, or boys and girls at school. But let all
such be sure thata real principle is at stake, not a prejudice, and that they are not
moved by self-assertion, obstinacy, or pride.

IJ, THAT BY BRAVELY DOING WHAT WE BELIEVE TO BE RIGHT WE EMBOLDEN AND
HELP OTHERS. Joseph required courage on the council, and still more now when he
went in to Pilate to beg the body of Jesus. So terrible was the hatred felt against
Jesus by the chief priests that the procurator himself had trembled before it, and Peter,
with his fellow-disciples, had forsaken the Lord. Yet Joseph stepped to the front as a
friend of the crucified One, and Nicodemus followed him. All men of decided convic-
tions thus influence others. Thousands thanked God secretly for the stand which
Iilijah made on Carmel. Multitudes wait to be led aright by those whose character and
ability bring responsibility.

Ill, THAT IF WE GO RIGHT ONWARD IN THE PATH OF DUTY WE SHALL SUCCEED
BETTER THAN WE EXPECT. When Joseph undertook his mission he knew that heeS \

cu. xv. 1—47.] THE GOSPEL ACCORDING TO ST, MARK. 395

 

might risk his life, or at least his reputation; that he might be called on to pay a heavy
and prohibitory ransom as a bribe to the governor; or that he might be refused with
scorn and insult. Yet, when he went in boldly to Pilate, to his own amazement, his
request was freely granted! Many have had a similar experience: e.g. the Israelites
when they obeyed the command, “ Go forward,” and saw the sea divide before their
advancing footsteps ; and Peter, who followed the angel and found the great gate of the
prison open of its own accord. Apply this to typical experiences in a Christian’s life.

IY, ''HAT A CRISIS COMES IN THE HISTORY OF MEN WHICH DETERMINES THEIR WHOLE
FuTURE. The crucifixion of Jesus constituted a crisis to Joseph. Under the influence
of sorrow and indignation he was prompted to this step, and the future destiny of this
secret disciple depended upon his taking it. Such times come to us all. Our spiritual
life has not always the same even flow. Occasionally we are strangely, strongly
moved to resolve, to speak, or to act, and tremendous issues depend upon our obedience
to God-given impulse. If the vessel aground on the harbour bar is not set free when
the tide is highest, she will be wrecked in the coming storm.

Y. THAT THE MOVING CAUSE OF DECISION FOR GoD IS THE CROSS OF THE LoRD JESUS
Curist. Joseph had listened to the teaching of Jesus, and witnessed his superhuman
works, but till now had been a disciple “secretly,” for fear of the Jews. That position
vas a false one, and so long as he was in it he was deficient in gratitude and courage.
But when he saw Jesus on the cross he felt as the centurion did when he cried, “‘ Truly
this was the Son of God;” and henceforth he was known as the Lord’s disciple and
servant. Christ’s death has been to millions the beginning of new life.

VI. THat Gop WILL FULFIL HIS PURPOSES WHETHER HIS AVOWED SERVANTS ARE
LOYAL TO HIM OR NoT. ‘The twelve were scattered and the Church seemed destroyed,
when suddenly there came forth from their former obscurity two secret disciples, who
took upon themselves the work which others had left. And in all ages God has his
faithful ones who are sometimes unrecognized by the Church ; yet, filled with his Spirit,
they shall aid in establishing the kingdom of the crucified, and now risen, Christ.

—A., kh,

Vers. 6—15.—Barabbas ; or, the evil choice. A strange custom prevailed. ‘To
appease the anger of the rabble, and to curry favour with them, Pilate was wont, on
the recurrence of certain feasts, to release a prisoner, giving the mob permission to
choose who should be the favoured one. At this feast “the multitude went up and
began to ask him to do as he was wont to do unto them.” Knowing that “for envy

the chief priests had delivered him up,” he tested the feeling of the multitude by
asking them if he should release “the King of the Jews,” thus giving them the oppor-
tunity of repudiating the deed of the priests. The question hangs as in a balance. ‘The
voice of a rabble is called upon to decide the fate of “the Son of man. On that voice
hinges (apparently) the course of the work of the world’s redemption. The die is cast.
The multitude make their election. The choice is proclaimed in a wild, uproarious cry,
“ Not this man, but Barabbas.” So the besotted rabble declare their spirit, their low
moral condition, their attitude towards truth and righteousness. Barabbas, we learn, was
“a robber,” and he was cast into prison “ for a certain insurrection made in the city, and
for murder.” Thus they “denied the holy and righteous One, and asked for a murderer
to be granted unto” them. Nothing could more clearly declare the spirit they were
of. Sadly and in silence many pure hearts mourned while the rabble gave vent to
their evilness, pouring forth the uttermost malignity as a flood to sweep away “ the
Prince of life.” The insensate tools of a corrupt, self-condemned priesthood, they, by
yielding all too readily to them who should have guided them into the right way,
become identified with “the chief priests” in a choice which for ever brands them
with the utmost vileness. ‘The spirit of the people must be judged by their attitude
towards Jesus on the one hand, and towards Barabbas on the other; and a word
is sufficient to declare it. In the one we behold the Teacher of righteousness,
who had endeavoured to enforce the laws of God. He represented truth. To it he
bore witness. He denounced evil in thought, in word, in deed. He opened to the feet
of the people the path of virtue ; he pointed to the gates of the eternal city, and gave
men assurance of immortality. Never had the world looked upon so perfect an embodi-
ment of pure goodness; never will it look upon his like until he himself appear again326 THE GOSPEL ACCORDING TO ST. MARK. [cu. xv. 1—47.

 

and every eye beholds him. The other is the embodiment of evil. His name is the
synonym of it. ‘The one name men dare not assume from its loftiness; the other they
would not from its lowness. But this rabble-host chooses the evil one, and so declares
its spirit is in accord with his. It is self-condemned. How painfully we read: 1. The
perilous influence which unscrupulous leaders may exert over an undisciplined, untutored
mob. 2. How possible it is for the human heart so to deceive itself that the highest
} representatives of the purest system of truth and morals may be debased into an
alliance with the most corrupt and degraded, and may prostitute the holiest functions
to the most evil ends. High priests of God may lead men to the service of the devil.
3. The sad consequences of (1) a blinded intelligence, (2) an undisciplined moral
nature, (3) a corrupt prejudice. High priests and people have their way. “Their
Lt voices prevailed.” And Pilate, moved with fear, and evidently against his convictions
of right, “to content the multitude,” “released him . . . whom they asked for; but
Jesus he delivered up to their will.’ Thus the world to-day demands its Barabbag
and rejects Jesus. ‘Truth, goodness, charity, patience, heavenly mindedness—all that
is pure and good—is sacrificed, and by “ the multitude” still evil is preferred, and they,
alas! are “content.”—G,

Vers. 16—32.—The crucifixion: the human deed. To the contemplation of that
supreme fact in history, around which the thoughts, the hearts, of men gather more
and more, we are directed by the few sad, solemn words, “ Pilate . . . delivered Jesus,
when he had scourged him, to be crucified.” The preliminary incidents are minutely
related, ‘They describe the most solemn mockery ever perpetrated. The scourging

j first. He is stripped to the waist, his hands tied behind him; his bent back is beaten
with leathern thongs weighted at the ends with bits of lead or sharpened bone. Bleeding,
' : he is led within the court, “the Preetorium,” where the whole cohort of soldiers vent their

ingenuity in exposing their Victim to ridicule. They cast a purple-dyed military cloak

over him; with their hard hands they twist twigs of ndbk, with its long, hard, sharp

spikes or thorns, into a mock-crown, and press it down upon his fever-heated brow. In his

yielding hand they thrust a reed, and bow their knees in mock submission and homage,

and with coarse gibes hail him “ King of the Jews.” Snatching the reed from his hand,

they beat him with it on his bleeding head; they strike him with their fists or with
rods; and in the direst indignity spit upon him. Then, “ wearing the crown of thorns
and the purple robe,” he is led out. To this uncomplaining Sufferer—this smitten and

\ forsaken One—Pilate calls the attention of the multitude with words which, like those
he wrote, float on through the ages, bearing their different message as the listening ears

differed—* Ecce homo!” The echoing cry from the mingled voices of “ the chief priests

and the officers” arose above all others, “Crucify, crucify!” A miserable squabble between

Pilate and the Jews ends in his “ Behold your King!” and their reply, “ Away with him,

away with him, crucify him! . . . We have no king but Cesar.” In the temple Judas

is casting down “ the thirty pieces of silver,” making confession, in a repentance all

too late, “I have sinned in that I betrayed innocent blood,” and his agonized spirit

seeks a vain relief in a hasty destruction of a life he cannot support. Jesus, “ bearing the

cross,” is led away to be crucified, when, sinking, exhausted with suffering, beneath its

weight, he is relieved by its being laid on “one Simon of Cyrene”—the first in a long

line of lowly cross-bearers who endure the shame for Jesus’ sake. “ And they bring

him unto the place Golgotha.” One only spark of humanity isleft. “They offered him

wine mingled with myrrh.” Then upon a cross—symbol of the uttermost degradation

and shame, and more than a symbol of the uttermost suffering—they stretched his sacred,

quivering limbs, piercing his hands and his feet with rough nails. Thus “ they cruci-

fied him.” Then from out of the most indescribable agony of body broke forth the gentle

murmur of a loving heart in modest prayer, “ Father, forgive them; for they know

not what they do.” Ah! they crushed, they broke that heart; but it sent forth only

the sweet fragrance of its love, as a crushed flower its perfume. But he is not alone.

{ “With him they crucify two robbers, one on his right hand and one on his left.” Thus
is he “numbered with the transgressors.” “Racked by the extremest pain, and covered

with every shame which men were wont to heap on the greatest criminals; forsaken

and denied by his disciples; no sigh escaped his lips, no cry of agony, no bitter or

faltering word; only a prayer for the forgiveness of his enemies, They had acted incH, xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 27

Qo

blindness, under the influence of religious and political fanaticism ; for, to use St. Paul’s
words, had they known it they would not have crucified the Lord of glory.” Surely
they could not know, or it would not have to be recorded in one sentence: ‘ And they
crucify him, and part his garments among them, casting lots upon them, what each should
take.” §So hard, so insensible! In presence of the central fact in the world’s history,
men gamble!

Here we must find our lessons, in the contrasted intensity of interest in human salva-
tion which is shown from above, and that careless, blind indifference which marks
men ‘“ before whose eyes Jesus Christ [is] openly set forth crucified.” The world must
see itself represented in- the actors on that dread evening ; and each of us may see
himself in one or other of the many surrounding “ the Man” on that day of darkness,
doom, and death. Let each bring himself into presence of that cross—the true
judgment-seat—of Christ, and there test his heart, and try and prove his life. And
further, let each one learn how his hand is not wanting among those rude hands that
smote that tender flesh; nor his words from those that fell on that quick ear; nor his
sins from those that burdened that too heavy-weighted heart.

“Our sins of spite were part of those that day,
Whose cruel whips and thorns did make him smart;
Our lusts were those that tired him in the way ;
Our want of love was that which pierced his heart:
And still when we forget or slight his pain,
We crucify and torture him again.”

G.

Vers. 33—41.—The crucifixion: the Divine words. Seven words are counted by
them who now treasure his sayings, as spoken by Jesus on the cross. Each evangelist
contributes his portion towards the little perfect stock.

I. The first was A WORD OF PRAYER FOR FORGIVENESS, itselfa forgiveness. “ I forgive
them: do thou, O Father, forgive.” It was a word of excuse for them who did it
isnorantly and in unbelief. ‘They see only a malefactor: open their eyes that they
may see and know.” If the prayer may be offered for them who, with wicked hands,
crucified the Lord of glory, because they did it ignorantly, learn we that such a prayer
may be offered, and surely will be heard, for all ignorant, blinded ones who, in sinning
acainst the Lord, are sinners against their own souls. In proportion as we sin wilfully,
having knowledge of the truth and of what we do, we put ourselves further and further
away from the possibility of forgiveness. How true is it that men to-day sin, not knowing
what they do! This prayer covers all sin, for no one knows truly and fully what he
does when he sins against Christ.

Il. he second word is A WORD OF PROMISE IN RESPONSE TO PRAYER AND CONFESSION.
The time was brief; the last moments of the twelfth hour were hurrying past, In the
heart of one of the malefactors some early teaching remained to quicken the conscience
into life; and the punishment of crime was working its right effect. “We indeed justly
_. . we receive the due reward of our deeds.” The word which passed the sacred lips,
unmoistened with the stupefying wine, were words of life and healing and promise in
response to the prayer, “Jesus, remember me when thou comest in thy kingdom.”
What faith is here! Faith in the kingdom, in the coming, in the readiness to hear!
“ Jesus” may not have had the same meaning to himit hastous. The reply toa dying,
penitent thief has been a fountain of lifetomany. “ Verily I say unto thee, To-day shalt
thou be with me in Paradise.”

III. A third word was A WORD OF TENDER, FILIAL Love. The languid, bloodshot,
half-closed eyes turned, and “Jesus . . . saw his mother, and the disciple standing by,
whom he loved.” The fountain of love was not stayed; the holy heart was well-nigh
breaking, yet it beat truly in all filial affection. From out of his great suffering he
thinks of her, and thinks with fervent love. “Hail, thou that art highly favoured !
He is still her Son, henceforth to be represented in the “son” who is now to regard her as
“mother.” But he makes provision for her future. Ere those lips which spoke so often
to the disciple “ whom he loved” were closed, he uttered one last word to him, revealing
the deep thought of the Sufferer’s heart, and committing to him a sacred charge he
would entrust only to one “ whom he loved”—“ Behold thy mother.” It is all beauti-328 THE GOSPEL ACCORDING TO ST. MARK. [cH. xv. 1—47.

 

fully human ; but as all human deeds, when they are true and beautiful, approach the
Divine, so was this beautifully Divine. It was enough. A wish from that heart and
those dried lips was sacred. “From that hour the disciple took her unto his own
home ”—took her with the sword piercing through her soul.

IY. A fourth word is FROM THE VERY ABYSS OF SUFFERING—perhaps from a greater
depth than any word arose that ever escaped from the lips of man. Darkness was over
the land ; darkness was over the pure Sufferer’s soul. The words present the deepest
of mysteries ; we cannot open it. Was it, as has been suggested, the effect of the com-
bination of profound mental anguish with the well-nigh intolerable pangs of dissolution,
rendered all the more natural and inevitable in the case of One whose feelings were so
deep, tender, and real; whose moral consciousness was so pure, and whose love was so
intense? Had his abiding conviction of fellowship with God for the moment given way
under the pressure of extreme bodily and mental suffering? Was it a mere passing
feeling, as though he were no longer sustained by the power of the Divine life? Surely
more than this. Ah! who can know? It is only as we descend to these depths that
we can understand how dark, how cold, how sad they are. Mere words can never
convey an idea of suffering. The bitterness of this cup he only knows who drinks it.
What is the forsaking by the God to whom he still clings—* My God, my God ”—and
“why ” is he forsaken, remain for us depths into whose darkness we may peer but
cannot fathom.

Y. A fifth word is FROM THE POOR FEVERED FRAME. Fainting from loss of blood,
from acute pain, from unrelieved suffering. “I thirst.” ‘Truly he may say, “ My strength
is dried up like a potsherd, and my tongue cleaveth to my jaws.” ‘lhe former cry
ascended to heaven; this sinks upon the earth. A moistened sponge on a hyssop rod
brought him temporary relief, and brought him strength sufficient to utter—

VI. A sixth word, uttered with “aloud” (was it a triumphant ?) “voice,” declaring,
“Tt is finished.” Yea, all is finished, notwithstanding the efforts of wicked men to
prevent it. They unconsciously wrought out that which the Divine “ hand and counsel
foreordained to come to pass.” “ It is finished ;” yea, Jesus’ work is finished. The great
end is reached. The last supreme act, or consummation of the continnous act of that
life which was “ one offering of himself,” is now in process of completion. So far as relates
to the toil, and service, and sacrifice, and suffering of earth, all is finished; and the last
act of the conscious life, the last breath of the living frame, the last word of the lips
of truth, seal the whole past.

VII. And in a seventh word, with one supreme effort to that Father from whom he
seemed momentarily separated, he yields up himself—« gave up his spirit.” Now are
the words fulfilled, “I lay down my life, that I may take it again. No one taketh it
away from me, but I lay it down of myself. I have power to lay it down, and I have
power to take it again, This commandment have I received from my Father.”—@,

Vers, 42—47.—The entombment. The sabbath hurried on—the day of rest. Joseph
of Arimatheza, “a councillor of honourable estate, who also himself was looking for the
kingdom of God,” begged permission of Pilate to have the body of Jesus for interment.
Pilate, being satisfied of the death of Jesus, “ granted the corpse to Joseph.” Then with
tender hands he wrapped the body in alinen cloth and laid it ina tomb; “and he rolled
a stone against the door of the tomb.” Now the work is complete. The human rage is
satisfied. The voice of the accuser is silent. The Divine condescension is perfect. It
could descend no lower, The grave is the goal of human weakness. It is the lowest
step; then begins the upward ascent. The humiliation being complete, the exaltation
begins, The grave is really the pathway to glory and honour, Jesus, who has sancti-
fied every path of life, now sanctifies the grave. He has withdrawn the sting from death ;
he dissipates the darkness from the tomb. And though we cannot desire the grave, yet
it is no longer the repulsive, loathsome place it had ever been, Christ in the tomb of
earth plainly speaks to us many lessons.

I. Concerning him, it teaches us that No DESCENT WAS TOO GREAT FOR HIM TO MAKE
IN HIS LOVING SERVICE TO THE CHILDREN OF MEN. He whostooped so lowas to be born
in a manger, sharing his first bed with lowing oxen, stoops lower still in making ready
for the children of men their last sleeping-place. He who washed the feet of his
disciples shared the grave with guilty men, Forasmuch as they whom he was not\ a p :
ie Sas is hea or A eR PS Be

oH. xv. 1—47.1 THE GOSPEL ACCORDING TO ST. MARK, 329

 

ashamed to call brethren must needs die and be buried, “he also himself in like
manner partook of the same;” as “it behoved him in all things to be made like
unto his brethren,” he refused not this.

II. Concerning the grave, it is A SANCTIFICATION oF Ir. We need not be ashamed
to descend into this valley of humiliation, for our “ Head” has gone before. If we can
endure the sufferings of our cross, we can despise the shame of ourtomb. We need not
fear to die, for he hath brought “to nought him that had the power of death, that is
the devil; ”’ nor need we fear to lie down in the tomb, for Jesus lay there.

*?Tis now a cell, where angels use
To come and go with heavenly news,
And in the ears of mourners say,
‘Come, see the place where Jesus lay.’ ”

It is not the final goal of the human feet, as we shall soon learn. Its bolts can be with-
drawn ; its seal can be broken; its stone can be rolled away. The grave may be the
pathway to the throne,

III. But it brings home to our hearts CuRist’s CLAIM UPON US FOR OUR UNDYING
GRATITUDE. Never shall we repay that debt. Even the bitterest cup he will drink for
us; the most laborious service he will undertake for us ; the uttermost humiliation he
will endure for us. We owe all to him in the constitution of our life and its surrounding
conditions; we owe no less the entire redemption of our life from all evils; we owe
the smoothing of the rough places of life, our uplifting above the pains of life, and we
owe the sanctification and perfecting of life. Truly we owe all. Only by reverent faith,
by lowly service, by growing love, can we acknowledge our deep-abiding debt. This we
may perfect by a calm and trustful yielding up our life to our Father on high, both in
the daily dying to self and in a final committal of all to him, breathing out our life into
his hands.

“So, buried with our Lord, we’ll close our eyes
To the decaying world, till angels bid us rise.”

G.

Vers, 1—20.—The second trial. I. Iv ELICITED THE INNOCENCE oF JEsus. Charges
were made that he had excited sedition through the country, had prohibited the Roman
tribute, and had claimed royalty. The last only had any show of plausibility in it.
Jesus admitted his kingship, but declared it in immortal words to be the sovereignty
of truth over the consciences of men. Reading the narratives of the other evangelists,
we gain a clear impression of the innocence of Jesus, as it was exhibited to all who
looked on, and defied the inventions of malice. Especially is that innocence reflected
from the bearing of Pilate. To him our Lord replied when he asked for information ;
but met the accusations of the priests with a silence equally significant. And Pilate
was struck dumb with conviction. Character is self-sufficiency. It is “centrality ;
the impossibility of being displaced or overset.” Words will not prove innocence ; it
speaks louder in silence. Passion and unreason illustrate It. We are generally more
anxious to avoid misconstruction than to act as we think right. Jesus teaches us to
be servants of the truth, and to be indifferent to the constructions of our enemies.
God and the angels are the true spectators of our actions; and the judgment of pos-
terity will reflect the judgment of God.

Il. Iv ELICITED HIS PERFECT LOYALTY. ‘There must come a time when the truths
we have professed will demand to be sealed by our action. Christ had taught men
to “seck tirst the kingdom of God; ” to postpone everything to duty ; to take heed to
the light within; to esteem the soul of greater worth than the whole world, His
conduct now falls into harmony with his words; and perfect music flows through

the world from both, He preferred the fuldlment of duty to the preservation of

life
ille. : ae :
Ill. Iv ELICITED HUMAN INJUSTICE AND VICE. Socrates told his judges at Athens
. 4 ti LY 4 ~ . . x . Se x , swe F a
that it was they who were really on their trial. So it was the Sanhedrim, and also
UILC v hs = . . 7 m 2 “ - ie - mee
Pilate, who were on this occasion tried and condemned. The ages have since been
reverberating their damnation. Expediency and worldly favour were in one scale;
ers iz : aa ap nah a Aes Feldiy.- ee ae
right, innocence, truth, in the other. The former dipped. Worldly authority was

Se

ee330 THE GOSPEL ACCORDING TO ST. MARK. [on. xv. 1—47.

 

opposed to spiritual majesty; the former struck a blow at the latter, which recoiled
with Divine effect. ‘The condemnation of Christ was an outrage upon the conscience
of the world, both Jewish and pagan. Pilate’s illustrious countryman, Cicero, had
taught with enthusiasm that the useful and the right form a unity; that the useful
can never be put before the right without defeating the social good (‘ De Officiis, iii.), An
action can never be useful unless it is first right. Here was a great reversal of that
order. That Jesus should die is expedient, said the Sanhedrim; but not right, said
their conscience. On other grounds, Pilate took the same position; while his wife,
like a second conscience, would have restrained him. In similar crises of personal
experience, let us remember that to subordinate right to expediency is to condemn the
Lord of life afresh.

IV. If ILLUSTRATES THE METHODS OF PRovIDENCE. When innocence suffers and
violence prevails, the foundations of moral order seem to be shaken, and the righteous
exclaim, “‘ What shall we do?” The face of Providence seems obscured. But God is
One who hideth himself. What we call the evil in nature may be the disguise of his
wisdom; and not less does he conceal himself behind the evil of men. Here the
greatest evil on their part gave occasion for the greatest good.

Y. If ILLUSTRATES THE ILLUSIVENESS OF APPEARANCES. Jesus is insulted by Roman
soldiers; himself the spiritual Emperor of mankind. He is mocked with a semblance
of royalty ; the mocking expresses an eternal fact. “ Ridicule is the test of truth,”
Beware of mockery and insolence; we may be defying the Spirit of God. Seek below
the praise and the blame of men, their applause and their abuse, for the eternal fact.
Judge not of Christianity by what men say of it, but by itself. Estimate not its
divinity by the worldly honour that attaches to it; but rather by the dishonour of
the many, and the loyalty and life of the few. Truth and meekness, truth and spiritual
force,—these are mightier than all falsehood and scorn.—J.

Vers. 21—32.—The Crucifiwion. I. THERE MAY BE A BLESSING IN ENFORCED
SERVICE. Simon the Cyrenian is raised into the light of history ; perhaps to teach us
this. No nobler honour for the Christian than to reflect, “I have been called to bear
the cross.” And for some to reflect, “I was forced into carrying the cross I would have
refused, or left on the ground.” So with that other Simon, surnamed Peter.

II. PAIN Is RATHER TO BE STRUGGLED WITH THAN ARTIFICIALLY SUPPRESSED, We
seek anodynes for our troubles. Jesus teaches us to react against them by the force of
faith. In the hour of duty we are to seek presence, not absence, of mind; to collect our
faculties, not to distract them.

Ill, WHAT IS PHYSICALLY POSSIBLE MAY BE MORALLY IMPOSSIBLE. Christ could
have come down from the cross in the former sense, could not in the latter. He pre-
sents the ideal of suffering service for us, and the revelation of God’s ways. ‘There may
be things which God cannot do, in our way of speaking, because he knows they are not
well to be done. We, at least, cannot save ourselves at the expense of duty, and must
be content to appear foolish or impotent to many. Suffering and salvation are facts
eternally wedded and at one.—-J.

 

Vers. 33—39.—Death of Jesus. I, THERE MAY FOR A TIME BE AN ECLIPSE FOR
THE FAITHFUL. ‘No light!” There is an extremity of trial in these words. No
hope! The very sun of life seems extinguished, and all worth of existence vanished,
Reason can find no foothold in this darkness.

IJ. YET THERE IS NO ABSOLUTE DARKNESS. Out of it comes the cry of faith. The
first words of a long-remembered psalm break from the lips of Jesus; a psalm that rises
out of the minor into the major key, from the darkness into the blaze of prophetic
vision. Doubtless in that moment the soul of Jesus passed swiftly through the whole
scale of that psalmist’s experience, and rose into joy upon the wings of thanksgiving.

Ill. May THE TERMINUS OF LIFE AND OF SERVICE BE IDENTICAL! We may breathe
this prayer before the cross of Christ. Our work finished, what need have we to tarry ?
Pericles, in his oration over those who fell for Athens’ good, says that, devoting their
lives which had been usefully passed in peace on the field, their happiness and their life
ended at the same moment. As Christians, our ideal is service, terminable only with
life, “'Too busy with the crowded hour to fear to live or die.” May wecu, xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK.

qo
Co
_—

“ Obey the voice at eve obey’d at prime ;
Lowly faithful, banish fear,
Right onward drive unarm’d;
The port, well worth the cruise, is near,
And every wave is charm’d.”

1V. Frxis coronar opus. ‘Many signs showed that he who died upon the cross
was the Son of Goc ” “Regard the end.” It reflects its light upon the whole course
from its beginning. What deep conviction of sin, of righteousness, of judgment; of
the frailty of man, the power and wisdom and the love of God, roots itself in the
cross of Jesus! It is an end which is a beginning.—J.

Vers. 40 —47.—The burial. I. Farr Turives In sorrow. Remoter disciples draw
near, and secret disciples come forth, in the hour of humiliation and defeat. The sun
sets, but not their hope; and the stars rise, but their faith is earlier up.

TI. Love SURVIVES ALL Loss, Its burning ray, like that of a hidden gem, flashes
out in the gloom. The nobleness of Christ had taught them to master selfishness and
despair. His form was enshrined in the “ amber of memory.” They who had been
all eye when he was present, were all recollection now that he was gone.

II[. GRreFs ARE CERTAIN, JOYS COME BY SURPRISE. It was certain that Jesus was
dead; and none expected his resurrection. There is change, not loss, in the kingdom
of the spirit. God takes away a good to restore it in a new form. Disappointment
vacates the heart for higher blessings. His revelation is in light and shadow.—J.

Vers. 1—15. Parallel passages: Matt. xxvii. 1, 2, 11—26; Luke xxiii. 1—7, 12—
24: John xviii. 28; xix. 16.—Judicial processes. I. JESUS SENT FROM THE SAN-
NEDRIM TO PILATE—FROM THE JEWISH TRIAL TO THE RoMAN TRIAL. 1. The first
stage of the Jewish trial, After the arrest at Gethsemane, our Lord was conducted
back to the city, across the Kidron to the palace of the ex-high priest Annas, the
father-in-law of Caiaphas, the actual high priest that same year. The influence of this
functionary was very great; his age, astuteness, riches, power, perhaps presidency of
the Sanhedrim—all contributed to it. In answer to the inquiries of Annas about our
Lord’s disciples and doctrine, the Saviour appealed to his teaching in the synagogue, in
the temple, always in public; and referred him to his auditors on these occasions.
This reply was construed into disrespect towards the ex-high priest, and resulted in the
first act of violence, apart from the arrest itself ; for one of the officers struck Jesus with
the palm of his hand or with a rod (fdmicua), as rendered in the margin. This was the
first of the three stages of the Jewish trial. Here we remark (1) that both Jews and
Gentiles took part in arresting Jesus and conducting him to the high priest. “ The band
and the captain,” or chiliarch, that is, tribune, formed the Roman or Gentile element ;
while the “ officers of the Jews” composed the Jewish element. Thus from first to
last “the Gentiles and the people of Israel” combined against the Lord and his
Anointed. The mention (2) of both Annas and Caiaphas as high priests by St. Luke
(iii. 2) tallies with the fact that, owing to the arbitrary interference of the Romans,
there might be several high priests alive at the same time; that is, those who had held
the office and been deposed, and the person actually exercising the office. Of course,
according to the Law of Moses, there could only be one high priest at a time, and that
rightful high priest was the hereditary representative of Aaron. Even in the Roman
period the high priesthood had not become a yearly office, though the frequent deposi-
tions and displacements occasioned many changes and much confusion. ‘Thus Annas
had been deposed in the twelfth year of our era by Valerius Gratus, the immediate
predecessor of Pilate in the procuratorship of Judea; yet, so great was his influence, that
he had his own son Eleazar, his son-in-law Caiaphas, and four other sons subsequently
appointed to the high priesthood. (9) The preliminary inquiry before Annas might
elicit information with regard to the extent of discipleship, and so of sympathy among
the rulers, as in the case of Nicodemus, that might be calculated on; not only so, it
would result in a prejudgment of the case through the shrewdness and influence of the
ex-high priest. Further, a higher object—an {object most probably not dreamt of by
cither Annas or Caiaphas—was antitypical. We read in Lev. xvi. that on the great day
of Atonement, Aaron laid both his hands upon the head of the live, or scape, goat, and032 THE GOSPEL ACCORDING TO ST. MARK.  [cu. xv. 1—47.

 

confessed over him all the iniquities of the children of Israel, and all their transgressions
in all their sins, putting them upon the head of the goat; and sent him away by the
hand of a fit man into the wilderness; and the goat bore upon him all their iniquities
into a land not inhabited. Similarly, the high priests concerned in this trial were, in
the exercise of an analogous function, pronouncing sin to be upon the head of the Victim
before he was led forth to crucifixion. 2. The second stage of the Jewish trial. The
second stage of the Jewish trial consisted of an informal investigation before Caiaphas,
and a committee or commission of the Sanhedrim. In order that a conviction might be
obtained, it was necessary to secure two witnesses at least to depose to some definite
charge. But while the testimony of some was irrelevant, that of others was self-contradic-
tory. At length two volunteered to testify in the case. For this testimony, such as it was,
they were obliged to travel back over a period of some three years. ‘Then, fixing on
certain words of our Lord at the first Passover after entering on his public ministry, in
reference to the temple, they either misunderstood them, or misinterpreted and conse-
quently misrepresented them. ‘The words in question were constructed into contempt
of the temple ; this contempt, if fully proved, would have constituted a capital charge,
just as, in the case of the protomartyr Stephen, the charge was that he ceased not to speak
“blasphemous words against this holy place and the Law.” But this charge was not sub-
stantiated ; the evidence broke down in consequence of the disagreement of the witnesses.
Our Lord had said, “ Destroy (Avcare) this temple, and in three days I will raise it up”
(éyep@, a word quite suitable to resurrection, but no way appropriate to rebuilding) ;
“but he spake of the temple of his body.” One of the witnesses perverted this into, “I
will destroy (karaAvow) this temple that is made with hands, and within three days I
will build (oirodouqow) another made without hands ” (ch. xiv. 58); the other testified,
“TI can destroy (dtvaya xataddoa) the temple of God, and build (otcodonj oa) it in three
days” (Matt. xxvi. 61). Accordingly, St. Mark adds, “ Neither so did their witness
agree.” What our Lord had spoken in a figurative sense they applied literally ; for
upraising they substituted building ; what was really a promise they twisted into a
threat; if they themselves destroyed their temple, he promised replacement. The temple
had long been distinguished by the Shechinah glory or visible presence of Jehovah, yet
was doomed to destruction; the human body of Jesus, in which dwelt the fulness
of the Godhead bodily, when raised up would supersede the inhabitation of God in the
literal temple. 38. Pretence of legality. What now can the members of the Sanhedrim
present on this occasion do? They wish to keep up the semblance of law and justice, but
the evidence has signally failed. The condemnation of Jesus is a foregone conclusion,
in whatever way it is to be effected, and still the appearance of legality must be main-
tained. A clever thought occurs to the mind of the high priest, and in default of
evidence he resorts to the desperate expedient of causing Jesus to criminate himself.
Accordingly, standing up into the midst (es uéoov), and thus passing from his seat to
some conspicuous position, as St. Mark graphically describes it, he adjured Jesus most
solemnly to declare if he were indeed the Messiah, that is, “ the Christ, the son of the
Blessed,” viz. if he claimed to be not only the expected Messiah, but also to be a Divine
person—theSonandequalof God. Whereupon followed the avowal by which hecriminated
himself, and gave ground of condemnation. Though he had acknowledged the confession
of Peter to the same effect, and even commended it ; though he had accepted the same
or an equivalent title on the occasion of his public entry into Jerusalem, he had not ag
yet publicly claimed it. Now, however, he avowed it in the most public manner, in
the presence of the high priest and members of council. According to St. Mark, this
avowal was expressed by “Iam;” according to St. Matthew by “Thou hast said;”
while in St. Luke’s report of the third Jewish trial, the two are combined with a trifling
variation, namely, “‘ Ye say that lam.” 4, Hypocrisy in high places. If our Lord had
remained silent, they would have probably charged him with imposture; now that he
confessed his Messiahship and future exaltation, they proceeded to condemn him for blas-
phemy. ‘The council sought nothing further; they wanted only evidence against him
—something to inculpate, not to exculpate, him. They did not wish to hear the grounds
of his claim; they wanted no explanation. With the Jews the setting up of a claim to
any Divine attribute was regarded as blasphemy; the claim of Christ, according to their
opinion of him, came under the Mosaic law of blasphemy. And now the hypocrisy of

the high priest is something shocking. As the highest ecclesiastical functionary of theanise BA Shuaseuaaks sug nga SOMA i a
cH. xv. 1—47.j3 THE GOSPEL ACCORDING TO ST. MARK. 333

 

nation, and the principal officer of its great council, his duty surely was to investigate
the confession and claim of one who professed to embody the hopes of the nation, and
to scrutinize the true nature of that claim, the real meaning of it, the grounds on which
it rested, the reasons of it, and the evidence for it. On the contrary, he grasped with
avidity at the prospect of a condemnation. His sense of justice was no higher than his
sense of religion; on anything that might tend to explain, or extenuate, or exculpate,
he shut his eyes and closed his ears. But what is still more discusting in the conduct
of this ecclesiastic was his abominable hypocrisy. He feigned abhorrence at the crime
which he was so anxious to establish. Glad as he was to have this constructive crime
of blasphemy to allege, he pretended the most extreme horror by tearing his garments
from the neck to the waist. Here, indeed, was “ spiritual wickedness in high places.”
5. The third stage of the Jewish trial. 'This was the more formal trial; it was held at
dawn of day, and in the presence of the whole Sanhedrim (éAoyv 7d cvvédpiov). The
previous trial, being held at night, was invalid; besides, it had been conducted only by a
representation—an influential representation or committee of the Sanhedrim, consisting,
itis probable, mainly of the priests. At the present stage the whole council was present,
with its three constituent parts—elders, chief priests, and scribes. This is the meeting
of council mentioned in the first verse of the present chapter, and in the parallel verses
of St. Matthew and St. Luke, viz. xxvii. 1 of the former, and xxii. 66 of the latter.
The object was to ratify a predetermined decree. They also found it necessary for
their purpose to change the charge, and consequently also the venue. It was more,
perhaps, with the object of consummating than of ratifying their sentence that this
meeting was hastily summoned. ‘The judicial murder which they had decided on
vas not in their power to carry out. Had it been so, stoning would have been the
death-penalty. A deputation of an influential and imposing kind waited upon Pilate,
to whom the Prisoner is now transferred, either hoping, through the facile condescension
of the procurator, to get the case remitted to themselves for execution, or to devolve it
on the Roman governor,

Il. Tur RoMAN TRIAL, OR TRIAL BEFORE Primate. 1. Incidents leading to cruci-
fizion. Crucifixion was a mode of death unknown to Jewish law, and unpractised by
the Jewish people. It was fearfully familiar as a mode of execution among the
Romans—this we learn from their writings; as, “Thou shalt not feed the crows on the
cross,” of Horace; “ It makes no difference to Theodore whether he rots on the ground
or aloft, Ze. on the cross,” of Cicero; also from such expressions as the following :—
© Go, soldier, get ready the cross;” “Thou shalt go to the cross.” It was not, how-
ever, till the Roman period that it was introduced into Judea. It was only after Jew
and Roman had come into collision, and had taken respectively the position of con-
queror and conquered, of sovereign and subject, that this cruel mode of death found
its way into the Holy Land. And yet, strange to say, long years before the Romans
had risen to pre-eminence and power, and centuries before Judea had been catalogued
as a province of their vast empire, it had been foretold that Messiah’s death would be
by crucifixion. We refer to the well-known prediction in the twenty-second psalm,
where we read, “They pierced my hands and my feet” (“ piercing my hands and my
fect,” according to Perowne; “geknebelt [‘ fastened,’ as the extremities were in cruci-
fixion] meine Hande und Fiisse,” according to Ewald). Before that prophecy was
fulfilled a lone series of events had to be evolved; dynasties had to rise and fall ; a
kingdom had to pass through the hands of many successive rulers and become extinct ;
an empire, the greatest of ancient times, had to rise to unprecedented power; that
kinodom had to be absorbed, and become a province of that empire. In a word, Judea
had to become tributary and Rome triumphant before the event could take place. The
facts referred to changed the complexion of our Lord’s trial. Of the many charges
they might have manufactured, such as violation of the sabbath law, contempt of oral
tradition, purification of the temple, heretical teaching, or esoteric doctrines - of a
dangerous kind, they elected that of blasphemy, grounded on his own confession of
divinity, or of being “ the Son of God;” while he strengthens the admission by fore-
telling that, besides (wAhv) the verbal avowal, they would have ocular proof when they
should see him—the Son of man as well as Son of God— sitting at the right hand of
power, and coming on the clouds of heaven.” — This admission was, as we have seen,
extorted after the suborned witnesses had entirely broken down, and the two best of334 THE GOSPEL ACCORDING TO ST. MARK. [cu. xv. 1—47.

 

them had shamefully perverted and prevaricated; but, notwithstanding, it was seized
by the high priest from his false notions of Messiah as an acknowledgment of the
charge preferred. Stoning was the mode of death which the Law appointed for that
crime; but though the Jews could pass sentence, they could not execute it. One of
the signs of Messiah’s advent thus stared them in the face; “the sceptre had | thus]
departed from Judah, and a lawgiver from between his feet.” Accordingly, they were
obliged to have recourse to the Roman procurator, Pilate; but then they knew that he
would not interfere with their religious controversies. What now is to be done?
They take new ground; they change the accusation from blasphemy to treason, in
order to subject their Prisoner to the secular power. 2. Charges preferred. ‘The charge
was really constructive treason, but their indictment as first advanced consisted of
three articles. ‘They charged him (1) with perverting the nation ; (2) with forbidding
to give tribute to Cesar; and (3) with affirming that he himself was Christ, a King.
Pilate pays no attention to the first and second, and only notices the third. His mode
of procedure was in accordance with the Roman respect for law and sense of justice.
He refused to confirm the sentence of the Sanhedrim, ana proceeded to hold a private
and preliminary examination (avaxpiois: as we read in Luke xxiii. 14, avaxpivas),
having removed Jesus into the Pratorium, or governor’s palace, This examination
Pilate conducted in person, as he had no qucestor ; and was satisfied of the harmless-
ness of the title of King by the Saviour’s explanation that his kingdom was not of this
world. Pilate was convinced of our Lord’s innocence, but hearing Galilee mentioned, he
at once caught at the idea of shifting the responsibility, or at least sharing it with Herod
Antipas, and at the same time of conciliating the tetrarch by an act of courtesy ; and
in consequence remitted (avéreuev) the accused to Herod's as the higher court, or
technically from the court apprehensionis to the court originis. Herod, having been
disappointed by seeing no miracle performed by the reputed miracle-worker, and dis~
satisfied by his dignified silence, sent him back to Pilate, arrayed in a white or gorgeous
(Aapmpav, from Adw, to see) robe, thus caricaturing his candidateship or claim to royalty,
and thereby hinting to Pilate that instead of a punishable offence, it was rather a matter
of contempt and ridicule. Pilate is perplexed, and no wonder; his vacillation now
begins to take effect. He sins against his sense of justice asa Roman magistrate ; he sins
against conscience; he proposes a most unjust and unlawful compromise, namely, the
chastisement (zadevoas) of an innocent person. But this concession, unrighteous as it
was, did not satisfy ; and again he tried to avail himself of the custom of releasing one at
the feast in compliance with the clamour of the multitude; but the cry of the populace,
instigated by the agents of the priests, was, “ Not this man, but Barabbas.” By a
symbolic act, this weak judge seeks to transfer the guilt to the infuriate mob, and still
clinging to the hope that the multitude would be content with a compromise, he delivered
Jesus to be scourged, and that, not with the rods of the lctors, but with the horrible
scourge tipped with bone and lead (¢payeAAdoas). 8. Retrospect at the indignities. The
first act of insult and violence was, as we have seen, during the inquisition by Annas,
who sought to entangle him by insidious interrogatories, when one of the officers
struck Jesus with his hand or with a rod (famoya), as St. John informs us. The next
was in the course of the second Jewish trial, which was conducted by Caiaphas, and
by which the confession of being “the Christ, the Son of God,” was extorted. In
describing this sad scene, no less than five forms of beating are mentioned by the
Evangelists Matthew and Mark and Luke. The latter has (1) dépovres, properly to
skin or flay, and then beat severely ; (2) érurroy, imperfect, they kept smiting him; (8)
matcas, to inflict blows or strike with violence; St. Matthew has (4) éxorAdgicay, they
buffeted with clenched fist; and (5) eppdmoay, they struck with open palms or rods;
while St. Mark has famiopaci ... €Baddov, they received him with blows of the hands
or strokes of rods. It was on this occasion they did spit in his face and blindfold him,
derisively bidding him “prophesy, who is it that smote thee?” with many other
vilifications, in some or all of which the members of the council, as well as the menials
of the court, took part. We now hasten from such a disgraceful scene—from the
scornful spitting, the shameful scoffing, the savage smiting, the ribald revilings, the
shocking cruelties, and the savage barbarities of the miscreants of the Sanhedrim—and
pass on to his treatment by Herod. He joins with his men of war in setting him
at nought and mocking him, and arrays him in a gorgeous robe, as if to caricatureoH. xv. 1—47,j THE GOSPEL ACCORDING TO ST. MARK. 335

 

his pretensions, or, as some think, a bright or white robe, as though in mimicry of his
candidature for royal honours. Thus sent back to Pilate, he is scourged by the pro-
curator’s command. The very thought of that scourging makes the blood run cold
and the heart sick. All that preceded, cruel as it was and devilish as it was, caused
but little of bodily pain as compared with the scourging. He had indeed suffered
dreadfully, in both body and mind. He had been betrayed by one disciple, denied by
another; three slept when they should have sympathized ; at length all forsook him
and fled. He has been hurried from one tribunal to another—from the Sanhedrim to
the Roman governor, from the Roman governor to the Tetrarch of Galilee, and from
Herod back to Pilate. See him the night preceding in the Garden of Gethsemane, in
the midst of his agony, when perspiration bathed his body, and that bloody sweat
trickled in big drops down to the ground. See him now in the place where he is
scourged, cruelly scourged, his face marred, his body mangled, the quivering flesh
fearfully torn with the bits of lead and bone plaited into the leathern thongs,
while he is still barbarously smitten, and savage stripes inflicted on him. See him
again, surrounded by a band of ruffian soldiers—provincial or rather Roman soldiers,
to their disgrace be it recorded—who plait a crown of néabk thorns, and press
it down so that the sharp and prickly points more painfully pierce his temples and
lacerate his bleeding brows. While his body is still smarting from the wounds made
by the scourging, while the blood is still running down on every side from the thorn-
crown, while insult is being heaped on insult and added to injury, they smite his
sacred head with a reed as if to gash that head more brutally, and leave the thorns yet
deeper in the skin. One other act in that bloody tragedy precedes and prepares for
the crucifixion itself. Instead of the gorgeous or white robe with which Herod and
his men of war had, in their bitter mockery, clothed him, the Roman soldiers of the
governor arrayed him with the military scarlet or purple war-cloak, mimicking the
imperial purple. He is stripped a second time—the mock-garments are pulled off him,
and his own put on; and thus all his wounds are opened afresh and their pain
renewed. During the mock-coronation, in which the leaves of thorn burlesqued the
imperial wreath of laurel, the reed the royal sceptre, and the soldier’s cloak the
emperor’s purple, they spat upon him, they smote him on the head, they bowed the
knee in mockery, and they scoffed him, saying, “ Hail, King of the Jews!” 4. Pilate’s
last effort to release him. Once more Pilate makes another effort to prevent the
crucifixion of Christ. Though scourging was usually the frightful preparation for
crucifixion, yet Pilate is most anxious to proceed no further. He seeks to have it
regarded, perhaps, in the light of trial by torture without anything worthy of death
being elicited, or perhaps he wishes to have it accepted as a sufficient substitute
for crucifixion. With some such purpose—a purpose, as it is generally and properly
understood, of commiseration—he exhibits the Saviour in that unspeakably sad and
sorrowful plight—worn, wan, and wasted; his features here befouled with spitting,
there besmeared with blood; his face disfigured by blows—marred more than any man’s
and his countenance more than the sons of men; while blood-drops trickle from
many a wound down on the tesselated pavement. He calls their attention to this woe-
begone and most pitiable spectacle, saying, in words that have thrilled many a heart,
and shall thrill thousands in the generations that may be yet to come, “ Behold the
Man!” But in vain. The only response was a louder, sterner, fiercer cry: ‘ Crucity
him! crucify him!” He deserves to die, “ because he made himself the Son of God.”
Moved to the inmost depths of his being, Pilate struggles on for his release; but, amid
the loud clamour for the Victim’s blood, there are ominous growls that boded a possible
impeachment on. the charge of treason against the governor himself. =u thou let this
man go, thou art not Czsar’s friend;” “ We have no king but Caesar. Shame upon
those bloodthirsty hypocrites who could say so; though they hated Cesar and all his
belongings, and were real rebels at heart! And shame upon that cowardly judge, who,
as a Roman magistrate, quailed before such cruel clamour, and had not the courage of
his own certain convictions! 5. Agencies co-operating to compass the crucifixion. If
we glance for a moment at the various influences that were at work to compass our
Lord’s death upon the cross, we find in the foreground the envy and malice of chief
priests and rulers; the mean-spirited avarice of the wretched traitor Judas ; the W ant
of firmness and thorough conscientiousness on the part of Pilate; the fury of a fickleJ coce THE GOSPEL ACCORDING TO ST. MARK.  [cu. xv. 1—47.

 

mob misled by designing demagogues ; the submission of the soldiers to the orders of

their superiors ;—all obeying the propensities of their own nature, though ignorant of

} the reason or the results; all fulfilling the predictions of Scripture, though not know-

ing it; and all accomplishing the purposes of God, though not intending it, But in

the background, as we shall see in connection with the crucifixion itself, it was sin on

7 the part of man, and substitution on the part of the Naviour, = He bore our sins,”

says the apostle, “in his own body on the tree. ! It was determinate counsel and

foreknowledge on the part of God. In accordance with that counsel and foreknowledge,

and in consequence of our sin and the Saviour’s substitutionary self-sacrifice, “ought

not Christ to suffer these things?” Was it not necessary for him to become “obedient
unto death, even the death of the cross” ?—J. J. G.

Vers. 16—41. Parallel passages: Matt. xxvii. 27—56; Luke xxiii. 26—49; John
xix. 17—87.—The closing scene. JI. THE CRUCIFIXION AND ACCOMPANYING EVENTS.
1. The words of the Creed. The words of the Creed, “ crucified under Pontius Pilate,

are familiar to almost every young person who has been trained in the Christian

religion. All down the centuries the name of this Roman knight, who was Procurator

of Judea under the Proprastor of Syria, has been associated with the greatest crime that

has blotted and blackened the page of history since the beginning of the world. He

was a descendant of the great Samnite general, C. Pontius Telesinus, and so belonged

to the Pontian gens. His surname, Pilatus, is usually derived from pilum, a javelin,

and so means “armed with a javelin;” though others connect it with pileatus, from

pileus, a cap worn by manumitted slaves, implying that he had been a freedman, or the

son of one. His head-quarters were at Cesarea, on the sea, but during the Jewish feasts,

when such crowds assembled in Jerusalem, in discharge of his duty he came up to

: Jerusalem to keep order. In like manner Herod, whose usual residence was at
| Tiberias, had come up to Jerusalem to keep the feast, ostensibly in conformity to the
Jews’ religion, but more especially to conciliate the favour of the Jewish people. It

thus happened that the tetrarch and Roman governor were both at Jerusalem at the

same time—the former occupying the old Asmonean palace, and the latter Herod’s

Preetorium a palace of Herod the Great, or perhaps a part of Fort Antonia. 2. Pilate’s

embarrassment and earnestness to secure the Saviour’s acquittal. We had offended the

Jews by bringing the Roman standards to Jerusalem, and had been obliged to retrace

this step; he had quarrelled with them about secularizing the corban, or sacred

treasury money, to provide a suitable water-supply for Jerusalem; he had been

\ engaged in a deadly feud with the Samaritans; and had mingled the blood of the
Galileans with their own sacrifices. He was thus on bad terms with the people of

every province in the land, and could not, therefore, afford further to provoke their

wrath. On the other hand, he had had three warnings—the voice of his own conscience,

the dream of his wife, Claudia Procula, and the announcement of Jesus’ mysterious

title of “Son of God.” On the one side was the fear of the Jews whom he had SO

deeply offended, and fear also of compromising himself with the emperor, now that his

patron Sejanus had fallen ; on the other were his remaining sense of justice, his respect

for Jesus as an innocent man, perhaps as something more—so that Tertullian says of

him, “ Jam pro conscientia Christianus ’—and the threefold warning already mentioned,

In consequence he does his best, in his perplexing circumstances, to have Jesus released ;

for he sent him to Herod, then offered to release him as a favour, according to an

established custom. Next he thought to substitute scourging for crucifixion; and when

that had failed, he appealed to their pity. But all to no purpose. What was he to do ?

Why, assert, as he was bound to do, the power of the Roman law, maintain the cause

of justice, and obey the voice of conscience at all hazards. But instead of this he

vacillated at the beginning, temporized afterwards, and yielded to his fears in the end.

Unhappily, he allowed fear for his personal safety to stifle the voice of conscience,

3. Lhe crucifixion, Crosses were of different sorts and shapes. There was the crue

; simplex, or simple cross, which was rather a stake on which the body was impaled;
there was the crua decussator, or St. Andrew’s cross, in the form of the letter X; there

was the crua immissa, or Latin cross, in the form of a dagger with point downward +;

there was the crux commissa, in the form of the letter T. On account of the inscription

i the form of the cross on which our Lord suffered is generally supposed to have beencu. xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 337

 

 

that of the third sort. And now we are arrived at the last sad scene in that shocking
drama. Criminals usually carried their cross, or the cross-beams of it, as they went to
execution ; hence the term furcifer, or cross-bearer. Jesus, exhausted by all he had
previously endured, and crushed beneath that heavy cross, sank by the way. Simon, an
African Jew, is impressed into the service (ayyapevovor, send out a mounted courier,
from the mounted couriers ready to carry the royal despatches in Persia ; then force to do
service, compel) and compelled to carry the Saviour’s cross. Jesus is fastened to that
cross ; his hands and his feet are pierced with nails; the cross is hoisted, and with a
rude and sudden dash it is sunk deep into the earth. There the bleeding Victim hangs,
his bones disjointed, his veins broken, his wounds freshened, his skin livid, his face
wan, his strength exhausted; blood flows from his head, blood from his hands, blood
from his feet, blood from his opened side. There he hangs, wounded, tortured, fainting,
bleeding, dying. There he hangs upon that cursed tree, the passers-by reviling him
and wagging their heads, soldiers mocking him, rulers deriding him, malefactors railing
on him,—a fearful fourfold mockery. He is offered vinegar and gall (or wine and
myrrh, ¢.e. wine myrrhed, or made acid), but, in the first instance, will not drink,
lest it should blunt the pain of dying or cloud his faculties ; “ The cup that my Father
gave me, shall I not drink it?” He suffers the withdrawment of his heavenly Father’s
countenance, and in consequence exclaims, “ Eloi, Eloi, lama sabachthani ? ”—* My God,
my God, why hast thou forsaken me?” At length, with a loud voice, he cries out,
“It is finished!” and bows his head in death. We do not marvel at the accompanying
circumstances, strange and marvellous as they were. No wonder the sun drew back
from the spectacle, and shrouded his glorious rays in darkness, rather than gaze on such
a scene. No wonder that dense darkness settled on the land for three long hours. No
wonder earth trembled and quaked in horror at the foul deed that had been done.
No wonder that rocks rent and graves opened, and the tenants of the tomb came forth
as though in consternation, shocked at human sinfulness, and in sympathy with the
heavenly Sufferer. No wonder the veil of the temple, strong and thick, is torn in
twain from top to bottom, for the humanity of the Saviour is torn with thorns,
and smitings, and nails, and spear-thrust; while he is pouring out his life unto death.
4. The inscription. The main part of the superscription, viz. “The King of the
Jews,” is found in the record of each evanyelist—the same in all and correct in each.
In one it is completed by the name, “ Jesus,” which a Roman, proud of the purity of his
speech, and jealous of preserving it, naturally enough left out of the Latin title; in
another it is supplemented by the name of the place, “ Nazareth ;” while the words
“This is ” are only introductory. Otherwise the inscription was trilingual, and exactly
recorded as written in the three languages by three of the evangelists respectively,
while St. Mark records the actual charge—the superscription of his accusation (aitlas)
common to them all; and this was the assumption of royalty. 5. The time of the
crucifixion. The crucifixion really commenced at 9 am. ‘The darkness began at
noon ; death took place at 3-:p.m. The apparent discrepancy between the synoptists
and John xix. 14 is not to be removed by the similarity of the Greek numerals for six
and three (s’ and 7) respectively, and the supposed substitution or rather misreading
of the former for the latter in the Johannean Gospel. ‘The reconciliation is more
probably effected by a difference of time-reckoning—the synoptists adopting the
Jewish and St. John the Roman method. ‘Thus the delivery and preparations began
at 6 a.m. according to the latter. :
Il. THE DESIGN OF THE CRUCIFIXION. 1. Not for personal chastisement. The design
could not in any sense be for personal chastisement, for Jesus had been “ holy, harmless,
undefiled, and separate from sinners ;” it is expressly stated, too, that he was “ cut off,
but not for himself.” Neither could it be as an example, for the example of One per-
fectly innocent suffering so severely would only discourage the guilty, and might well
drive them to despair; for if this were done to a green tree, what would ie done to a
dry—if the guiltless suffered so fearfully, what might the guilty expect? Besides, if
Christ suffered as an example, what possible good could his example do to those that
lived before his day ? Neither was it for confirmation of his teaching—to confirm the
doctrines which he taught and seal them with his blood; for some of the prophets had
done this before him, several of the apostles did so after him, and the martyrs all down
the ages have suffered in like manner, And yet, though thus entitled, according to the
MARK—II. a338 THE GOSPEL ACCORDING TO ST. MARK. [cn. xv. 1—47.

 

theory in question, to stand on the same platform with Jesus, of none of them could it
ever be asked, with the expectation of an affirmative answer, “‘ Was he crucified for you ?

Of no one in all the glorious company of the apostles, or in all the goodly fellowship of
the prophets, or in all the noble army of martyrs, or in all the holy Church throughout
all the world, could it be said, “‘ He was crucified for you.” How, then, are we to account
for the unparalleled sufferings of the Son of God; for the indescribable distress that
overwhelmed him during those sufferings ? What reason can we render for the transcen-
dent value ascribed to the gift of God’s Son—that unspeakable gift ; for the incomparable
worth of the boon, so that all other benefits sink into insignificance when placed beside
it? How are we to explain the fact that, amid the utmost chariness of human eulogy,
we find the highest praises everywhere throughout this Book lavished on the Son of
God? How comes it to pass that while we are instructed to ‘‘ cease from man, for
wherein is he to be accounted of?” we are invited to look up with greatest reverence to
the Man Christ Jesus, as placed far above the proudest pinnacle of earthly grandeur,
and his name raised high above every name, so that in honour of that name “ every
knee should bow and every tongue confess that Jesus Christ is Lord, to the glory of
God the Father’? Even in heaven the Lamb, in the midst of the throne, as he had
been slain, is still the marvel of the universe ; while the key-note of the song sung by
the redeemed in glory, and ever sounding along the arches of the sky, is, “‘ Worthy is
the Lamb that was slain to receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing.” What is the solution of all this? We have no doubt,
and feel no difficulty in giving a decided and definite answer to all questions of the sort
proposed, for Scripture itself supplies that answer. It is because he “came not to be
ministered unto, but to minister, and to give his life a ransom for many ;” it is because he
“hath loved us, and hath given himself for us an offering and a sacrifice to God for a
sweet-smelling savour ;” it is because he “ bare our sins in his own body on the tree,”
suffering, “ the just for the unjust, to bring us to God;” it is because “ he was made sin
for us, though he knew no sin, that we might be made the righteousness of God in
him ;” itis because in him “ we have redemption through his blood, the forgiveness of
sins, according to the riches of his grace.” Why, again, are there so many Scriptures all
bearing on this same subject? Just to exhibit it under its various aspects and from
sundry standpoints ; just to explain it more clearly and enforce it more fully ; and, still
more, to awaken our liveliest interest in it, and impress us with a due sense of its supreme
and paramount importance. 2. The sufferings of the cross vicarious. Objections have
been urged against the fairness of the holy suffering in the stead of the unholy, and the
objectors strive to explain away the fact of such substitution. 'To such objectors we
reply—If you object to the fairness of the holy suffering in the room of the unholy,
and seek to explain it away, we object to the fairness of what you can never explain
away—of what you must admit, however reluctant, and cannot deny, however desirous.
If you object to the holy suffering in place of the unholy, we object to the holy suffering
at all; and yet you are bound to acknowledge that the Holy One has suffered, and cannot
venture, so long at least as you credit the Gospel narrative, to gainsay the historic fact.
But perfect holiness is justly entitled to happiness, and by the law of Heaven is (as it
should be) entirely exempt from suffering ; and therefore, unless the Holy One suffered in
the room and stead of the unholy, his sufferings would not only be most unjust, but at
the same time altogether meaningless. 38. The doctrine of substitution in both secular
and sacred history. Of the very many instances of this doctrine of substitution met with
in the pages of both sacred and secular history, a few examples may be here adduced.
Judah intreated Joseph that he might be kept instead of Benjamin—a bondman in his
room. After an address of most pathetic and powerfui pleading, he says, “ Now there-
fore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and
let the lad go up with his brethren. For how shall I go up to my father, and the lad
be not with me? lest peradventure I see the evil that shall come on my father.” In
the days of King David an unnatural war broke out. Rebels banded themselves against
their sovereign; his son became their leader. A disastrous battle was fought in the
wood of Ephraim, and the young man Absalom was slain. One messenger follows on
the heels of another, saying, “ Tidings, my lord the king;” while his question is once
and again the same, “Is the young man Absalom safe?” The king, it is plain, would
rather have lost the battle than his son; he would have parted with his kingdomcu. xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 329

 

rather than his son; nay, he would have given life itself for his son’s life. For now, when
he has learnt at length that that fair and favourite son had fallen by the hand of the
martial but merciless Joab, “the king,” we read, “ was much moved, and went up to the
chamber over the gate, and wept: and as he went, thus he said, O my son Absalom,
my son, my son Absalom! would God I had died for thee, O Absalom, my son, my
son!” Even Caiaphas enunciated the doctrine, though ignorant of its true bearing and
unconscious of the great truth it involved, when he “gave counsel to the Jews, that it
was expedient that one man should die for the people.” ‘The sins of the whole people laid
on the head of the scapegoat, the sins of the individual person transferred to the head
of the sin offering,—such acts as these symbolicaily teach the same. When we turn to
the secular classics, we find that one of the sublimest poems and simplest tragedies of
antiquity is based on the doctrine of substitution ; it represents a deity suffering in the
cause of humanity and on account of favours bestowed on man. Another instance,
and one containing the most genuine example of conjugal affection in the old Greek
drama, represents a wife giving her life a substitute for that of her husband. So
familiar was this doctrine to the ancients. The great Theban poet, with wonted power,
sketches in a few stirring sentences the loyalty and love of the brave Antilochus in
defence of his aged parent Nestor, the renowned knight of Pylos. Enfeebled by years
and endangered by younger warriors, his horse wounded by the archery of Paris, his
chariot impede d, and himself fiercely assailed by the Ethiop Memnon, the old man, in
trepidation of spirit, called loudly on his son for succour; nor did he call in vain.
Promptly was his call heard and heeded. The faithful son proved his devotion to his
sire; he hastened to his side; he defended him from the strong spear of the assailant ;
he saved that sire’s life, but not without the sacrifice of his own; he rescued his parent
from ruin, but received his own death-blow ; he averted the fate that impended over
his father, but at the expense of his own heart’s blood. Hundreds of years have rolled
away since that deed of daring and devotedness was done, and still it is enshrined in
the immortal verse of the Pindaric muse, and the hero’s memory embalmed among the
younger men of ancient days as first in affection to his father. Again, we admire the
Roman poet’s graphic delineation of the battle-scene in which the gallant son of
Mezentius fell. We admire still more the filial affection of that son who, when the
deadly blow had been aimed at his father, interposed himself in his father’s stead,
received the blow, lost his own life, but saved his father’s. “ By thy death I live, my
son; by thy wounds I am saved!” the veteran warrior exclaimed. In like manner
the Son of God took the sinner’s place, and stood in the sinner’s room; and in
the words of inspiration, the sinner who trusts in him can say, “ He was wounded
for my transgressions, he was bruised for my iniquities: the chastisement of my
peace was upon him; and with his stripes I am healed.” For us the Saviour hung
upon that cross; for us that frame writhed in agony ; for us those limbs quivered
in torture; for us that ghastly paleness overspread his face; for us those eye-strings
broke in death; for us that side was pierced with the rude soldier’s spear; for us
he suffered and for us he died. 4. Lhe power of the cross in conversion. The first
convert of the Greenland mission was a robber-chief, called Kajarnak. That mission
had long been unsuccessful; the missionaries had been sorely tried. At last, disheartened,
they were about to leave the country, when one day the bandit, with his followers,
came to rob the mission tent. On entering, he saw the missionary writing, and won-
dered what it meant; the missionary explained to him that, by the marks he was
making on the paper, he could tell the thoughts that had passed through the mind of
a man called John hundreds of years before. ‘ Impossible!” exclaimed the savage
chief. The missionary, who was finishing his translation of the Gospel of St. John,
read to these heathen Greenlanders the record of the crucifixion as contained in the
nineteenth chapter of that Gospel, on which he was then employed. The chieftain and
his men were strangely interested in the narrative. At length Kajarnak, with much emo-
tion, cried out, ‘‘ What had the man done that they treated him so? The missionary
addressed him in reply, “That man did nothing amiss, but Kajarnak has done much
wrong; Kajarnak murdered his wife; Kajarnak has robbed as well as murdered;
Kajarnak has filled the land with violence ; and that man was bearing the punishment
of Kajarnak’s sins that Kajarnak might be saved. Tears rolled down the cheek of the
rude robber-chief, and he besought the missionary to read him all that over again, “ for,ee ee
x

340 THE GOSPEL ACCORDING TO ST. MARK. [cn. xv. 1—47.

 

he added, “I too would like to be saved.” We do not wonder that the story of the cross
had such a powerful effect on the first convert in Greenland. 5. Christ’s death on the
cross a satisfaction. The death of Christ did not cause God to love us, but, on the con-
trary, was the expression of that love; it did not originate God’s love to man, but,
contrariwise, was the effect and evidence of that love; and in accordance with this we
read that “ God so loved the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life.” A mighty debt was
due to the government, law, and justice of God, as well as to his truth and holiness
and purity; that debt was sin. This huge hindrance barred the way of access to com-
munion and fellowship with God; but God himself appointed, accepted, and applied
the means for the removal of that hindrance and the reopening of the way. Again, the
sun is always shining, though we do not always see it ; either clouds overspread the sky
and cover the fair face of day, or earth rolls round upon its axis, and so during the
hours of night we are turned away from the sun. Notwithstanding this, the sun is
ever sending out his rays; and when the clouds scatter, or the earth rolls round again,
his full-orbed brightness beams upon us, we see him in the splendour of his shining ; and
“a pleasant thing it is for the eyes to behold the sun.” So the face of God is ever shining,
but the clouds of sin darken the sky above us and separate between us and our God ;
by the death of Christ those clouds are driven away, and that severance ceases ; we are
brought back into the clear light of unclouded day, and bask in the bright effulgence
of our heavenly Father’s face. The death of Christ on the cross thus bridged the chasm
that sin had made; it spanned the gulf that iniquity had fixed; it opened the new and
living way to yon bright world above. By the cross is the way of safety and salva-
tion ; for by that cross our sins were expiated, by that cross propitiation was effected,
by that cross atonement was made. By that cross, moreover, the Creator and his fallen
creature were brought together; by that cross man and his Maker were reconciled ; by
that cross the offended Sovereign and the rebel sinner were set at one again. In that
cross we see the vicarious suffering of one for many, the wondrous substitution of the
just for the unjust, the punishment of the sinner inflicted on the Saviour. Through that
cross we see the Law magnified, justice satisfied, truth vindicated, government estab-
lished, sin punished, God glorified, our debt cancelled, the handwriting against us blotted
out, and the believing sinner saved.

“Thus from the Saviour on the cross
A healing virtue flows ;
Who looks to him with lively faith
Is saved from endless woes.”

6. Double aspect of Christ’s death on the cross. The death of Christ on the cross is a
purification as wellas a propitiation; it is the source of sanctification and the ground of
satisfaction. In reply to the question of the elder in Revelation, saying, ‘“* What are these
which are arrayed in white robes ? and whence came they ?” the answer is returned,
“These are they which came out of great tribulation, and have washed their robes, and
made them white in the blood of the Lamb.” So, also, in Heb. ix. 14, “ How much more
shall the blood of Christ, who through the eternal Spirit offered himself without spot
to God, purge your conscience from dead works to serve the living God?” There isa
seeming incongruity in blood purifying. We speak of being defiled with blood or
stained with blood, but Scripture speaks of blood cleansing, which is the opposite. We
may to some extent illustrate this by certain ceremonies that had to be gone through
in olden times by a person who had committed homicide. Among the ancient Greeks
the person in question forfeited life. The soul of the slain was supposed to demand
life for life, but that life might be redeemed or bought off by the vicarious substitution
ofa victim. This victim was usually a ram, the slaying of which symbolically denoted
the surrender of the guilty man’s own life. This was the ceremony of atonement to
appease the soul of the slain, and was called hilasmot. But another ceremony was
needed—a ceremony of purification to fit the man, whose guilt had been atoned by the
propitiatory sacrifice just mentioned, for intercourse with his fellow-men. He then
stood on the fleece of the ram of atonement or propitiation, in order to come into the
closest possible contact and most intimate connection with the victim which had, as
we have seen, vicariously represented him, when an animal of another kind wascH. xv. 1—47.] THE GOSPEL ACCORDING TO ST, MARK. o41

 

slaughtered as a victim of purification, and slaughtered in such a way that the blood
which spurted from the wound fell upon the hands of the homicide, and thus the
human blood which still cleaved to his hands was conceived to be washed away by the
blood of this second victim. This process was called katharmoi, and thus was he
purified. The custom to which we have alluded, borrowed, like so many other heathen
customs, from scattered and distorted fragments of Divine truth, shows, among other
things, that the idea of cleansing by means of blood was familiar to the ancients. At
the same time that we use this illustration we do not understand the blood of the cross
in the gross literal sense, but understand by it the death of Christ upon the cross, and,
as that was a bloody one, we are not surprised that it should be called in several
Scriptures his blood. The death of Christ (1) as a propitiation turns away the wrath
of God, due to sin, from man: this is its propitiatory efficacy. It turns away man
from sin: this is its purificatory effect. God loved us with an everlasting love, but sin
he hates with an infinite and everlasting hatred. Asa Friend God loves us, but asa
Lawgiver he denounces our sin, as a Judge he condemns it, and as a King he must root
it out of his dominions altogether. The love of God is like a mighty river. It has
flowed from eternity in the majesty of its strength and in the glorious fulness of its
stream ; but sin rose as a vast obstruction to the current—it lay like a formidable
boom across the stream. At length, in the fulness of time, the cross of Christ broke
through the boom, forced aside the obstruction, and opened up the channel ; and now the
sinner, sheltered beneath the shadow of that cross, can say, “ Though thou wast angry
with me, thine anger is turned away, and thou hast comforted me.” ‘ God was in Christ,
reconciling the world unto himself.” How? ‘ Not imputing unto men their trespasses;”
not charging us with those offences by which we justly incurred his displeasure and
merited his wrath ; forgiving them, forgetting them, and so reconciled to us, and recon-
ciling us to him, through the blood of the cross. But the death of Christ (2) is a purijfica-
tion. It purifies the whole man; its purifying influence goes on, and is needed, till death.
“The blood of Jesus Christ,” we read, “cleanseth us from all sin.” No doubt it
cleanseth as a propitiation from the guilt of sin, but more especially it cleanseth as a
purification from the filth of sin. It cleanseth the soul from the love of sin and the
body from the practice of it; the faculties from thoughts of sin, the members of
the body from works of sin. The hands are purified from deeds of darkness; they are
fitted for and filled with works of faith and labours of love on earth, and thus prepared
for sweeping the harps of gold and swelling the symphonies of heaven. ‘The eyes are
purified; they are cleared of scales, and opened to see the wondrous things of God’s
uaw, and the gracious things of both Law and gospel. Thus, too, are they prepared
for gazing on the radiant splendour of the eternal throne and the glories of the upper
sanctuary. ‘The ears are opened to hear what God the Lord says to his servants, and
are thus prepared at length for drinking in the music of the skies and for being charmed
with the melodies of heaven, The feet are kept back from every false step and every
wrong way, and furnished as though with wings to move readily and rapidly in the
way of God’s commandments; and thus they are prepared at last to stand upon the
glassy sea and tread the golden streets. The head is freed from every iniquitous
scheme, and enlightened to comprehend the Divine counsels of mercy ; and thus it is
prepared to wear a crown, fair in its form, fresh in its colouring, brilliant in its lustre,
unfading in its beauty, and amaranthine in its bloom, The heart is purified from every
propensity to evil; it overflows with the love of God on earth, and waits to have that
love still more intensified amid the raptures and ecstasies of heaven.

Ill. Lessons TAUGHT US BY THE CROSS. 1. God’s hatred of sin is seen in the cross.
We trace the wrath of God in the waters of the flood that swept away the antedi-
luvians; in the sin-ruined cities of which few fragments remain to tell where once
they were; in the dreary waters that roll over the desolated plain where Sodom and
Gomorrah once stood; in the peeled and scattered and sifted race whose fathers’ awful
imprecation, “His blood be upon us, and our children,” called down the withering
curse of Heaven; in that dark abode where the angels that kept not their first estate are
reserved in everlasting chains under darkness unto the judgment of the creat day 5 in
that region of despair where the finally impenitent are doomed to weeping and wailing
and gnashing of teeth, and where the smoke of their torment ascendeth up for ever
and ever. And yet the wrath of God, we think, is revealed in clearer light and blazoned342 THE GOSPEL ACCORDING TO ST. MARK. [cu. xv. 1—47.

 

in more glaring characters in the sacrifice of the cross, because “God spared not his
own Son,” when that Son undertook the penalty of our sin, ‘‘ but delivered him up for
us all.” 2. The highest morality comes from the cross. No theory of morals is so
persuasive, no precepts so powerful, as the picture of dying love exhibited in the cross.
“The love of Christ constraineth us,” says the apostle; “ because we thus judge, that
one died for all, therefore all died ; and he died for all, that they which live should no
longer live unto themselves, but unto him who for their sakes died and rose again”
(Revised Version) ; and also, ‘ He gave himself for us, to redeem us from all iniquity,
and to purify unto himself a peculiar people, zealous of good works;” and once more,
“The life which I now live in the flesh I live by the faith of the Son of God, who
loved me, and gave himself for me.” Oh, how can we go on in sin if we reflect, as we
ought, that sin crucified the Lord of life and glory; if we reflect that it was sin
inflicted those wounds upon him; if we remember that sin caused him that agony of
soul as well as anguish of body, when, in the language of the prophet, he might
well say, “Is it nothing to you, all ye that pass by? behold, and see if there be
any sorrow like unto my sorrow, which is done unto me, wherewith Jehovah hath
afflicted me in the day of his fierce anger;” if we consider that our sin was laid upon
him and borne by him when “he became obedient unto death, even the death of
the cross,” and when “‘he put away sin by the sacrifice of himself”? The way to
purify our fallen humanity and elevate the standard of morality is not by moral
lessons, however proper and useful in their own place, but by leading sinners to the
foot of the cross, and by pointing to that cross as embodying three arguments, than
which there is nothing more potent or more powerfully persuasive in all the universe
besides. The first argument which the blood that flowed on that cross embodies is the
mercy of God the Father, in reopening the channel of his love which sin had dammed
up and closed. The second argument is the love of God the Son, in assuming our
nature, in agonizing and sweating, in being smitten and scourged and spit upon and
scorned, in being cruelly crowned and crucified ; and all to “ finish transgression, and to
make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting
righteousness.” The third argument is the grace of God the Holy Spirit, in sprin-
kling the blood thus shed on the conscience, when he brings home the death of Christ,
in the power and demonstration of faith, to the sinner’s heart. How is it possible to
resist this triple argument ? How is it possible to go on in sin, which caused our Lord
such suffering, and when such love—the love of the Trinity—is constraining us to
abandon it for ever? 3. The innocence of the Sufferer. Heaven and earth attested his
innocence. Friend and foe bore witness to it. A noble Roman lady, wife of the
governor, warned her lord, saying, ‘“‘ Have thou nothing to do with that just man.” Pilate
himself, the judge, informed chief priests and people, “I find no fault in this man.”
Again a second time, having assembled chief priests and rulers and people, he affirmed
publicly and positively Jesus’ innocence in the following strong terms :—*‘ Behol1, I,
having examined him before you, found no fault in this man touching those things
whereof ye accuse him: no, nor yet Herod: for he sent him back unto us; and behold,
nothing worthy of death hath been done by him” (Revised Version). Once more, for
the third time, he asserced his innocence, saying, ‘‘ Why, what evil hath he done ?
I have found no cause of death in him.” Judas, the traitor, admitted the same thing,
saying, “I have betrayed innocent blood.” ‘The Roman centurion, who superintended
the execution, cried out, ‘‘ Certainly this was a righteous man;” and again, after he
had seen the earthquake and those things that were done, “Truly this was the Son of
God.” One of the malefactors, his companion in suffering, frankly acknowledged,
“This man hath done nothing amiss.” ‘The whole record of his trial furnishes the
plainest and most positive evidence of his innocence, Satan had tried him, and found
nothing in him. God the Father had owned him three times by an audible voice
from heaven. He had committed no offence against the religion of the land, no crime
against the laws of his country, no sin against God. He went about continually doing
good; he was acknowledged to have done all things well; he was “ holy, harmless,
undefiled, and separate from sinners.”

 

“ We held him as condemn’d by Heaven,
An outcast from his God,

While for our sins he groan’d, he bled,

Beneath his Father’s rod.cu. xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK. 343

 

“ His sacred blood hath wash’d our souls
From sin’s polluted stain ;
His stripes have heal’d us, and his death
Revived our souls aguin.”

4. His seven sayings on the cross. Of these three are recorded by St. Luke, other
three by St. John, and the remaining one by both St. Matthew and St. Mark. ‘The first
of those seven sayings, or seven words,,is a prayer for his murderers: “ Father, forgive
them; for they know not what they do.” ‘There is no doubt that they were acting in
ignorance and unbelief; yet they were not excusable on that account, for men are
accountable for their belief, and especially so when they have abundant means of recti-
fying their misbelief or removing their unbelief. ‘The spirit of forgiveness which this
prayer breathes is truly wonderful. ‘There is an entire absence of revenge and of all
vindictiveness, and yet this was only the negative side; there was the positive feeling
of love to his enemies, pity for his murderers, and prayer for those who used him so
despitefully. ‘Thus he practised what he preached, and exemplified what he taught in
the condition of the petition, ‘‘ Forgive us our trespasses, as we forgive them that tres-
pass against us.” The second of those words is a promise to the penitent sufferer beside
him : “To-day shalt thou be with me in Paradise.” At first it would appear that both
malefactors had railed upon him, or the plural is used idiomatically for the singular,
One became penitent, rebuking the railing of his fellow-sufferer, By faith he looked to
the pierced One at his side, and mourned. His faith became marvellously strong in an
incredibly short space. The right rendering of his prayer in the Revised Version makes
this more manifest : “ Jesus, remember me when thou comest in thy kingdom.” The
common rendering of into, as if it were eis with the accusative, would imply that
Jesus passed into his kingdom at the hour of his dissolution, so that faith would not
have long to wait; but the expression “in thy kingdom” (éy with the dative) points
not to the immediate future like the former, but to the more distant future when Jesus
would come again in his kingdom ; and still the faith that prompted the petition patiently
looked forward to that far-off day. Thus there is no sinner beyond the reach of
mercy; no time too late to seek salvation ; and no prayers of faith rejected. ‘The soul
united to Jesus is safé in his arms, and admitted to glory soon as separated from the
body. ‘The third saying is a provision for his widowed mother in her sore bereave-
ment: “Woman, behold thy son!” and to the disciple he said, “ Behold thy
mother!” It was to the beloved John the intimation was given to treat the Virgin
mother as his own mother, while Mary was to regard and depend on John as her son.
The hint was understood by both; the new relationship was accepted, John under-
took the responsibility, aud Mary confided herself to his care. Jesus, as he hung in
agony, was thus mindful of his mother, making careful provision for her. What a
lesson of filial love is taught us here! What a lesson of dutifulness to a parent,
especially when that parent is bereaved and desolate! The fourth saying is a position
of spiritual loneliness: “ My God, my God, why hast thou forsaken me ? Here there
is faith, but faith wanting the assurance of sense. ‘There is faith in Jesus acknow-
ledging God as his God ; but a sense of the Divine presence is absent. The complaint of
Divine abandonment is caused by that absence, and the deserted soulisin agony. ‘The
condition of the Christian is sometimes similar—when, like Job, he goes forward, but
God is not there; backward, but he cannot perceive him ; and when he turns himself to
every side, but cannot find him. But oh, how great the difference ! Such a season of
darkness is for the most part occasioned by sin; so In our Saviour’s case it was indeed
for sin, but not his own! ‘The fifth is the pain of bodily suffering : ' I thirst. he
pain of thirst is worse to bear than that of hunger; when long continued it is distressing
n the extreme. Men who have travelled in a desert district or under a tropical sun
can realize the severity of this condition. In the case of our Lord there was a peculiar
aggravation. Near the cross had been placed a vessel of sour wine (posca) for the
use of the soldiers, the sight of which would increase the feeling of thirst and pain
on the part of the Sufferer. Nor was that all; among the cruel mocking of our Lord in
the earlier stage of the crucifixion was the circumstance that the soldiers. tantalized
him by raising to his lips their jar or sponge of vinegar, and then Sec ue
it, for we read, “ The soldiers also mocked him ... offering him vinegar. ae Sa
is the perfection of his work : “‘ It is finished. As has been beautifully said, “ dinishe344 THE GOSPEL ACCORDING TO ST. MARK. [cu. xv. 1—47.

 

was his holy life; with his life his struggle, with his struggle his work, with his work
the redemption, with the redemption the foundation of the new world.”

““<Tis finished !’ was his latest voice ;
These sacred accents o’er,
He bow’d his head, gave up the ghost,
And suffer’d pain no more.

“Tis finish’d!’ The Messiah dies
For sins, but not his own;
The great redemption is complete,
And Satan’s power o’erthrown.

“Tis finish’d!’ All his groans are past ;
His blood, his pain, and toils,
Have fully vanquishéd our foes,
And crown’d him with their spoils.

“Tis finished!’ Legal worship ends,
And gospel ages run;
All old things now are pass’d away,
And a new world begun.”

The seventh is presentation of his spirit to his Father: “ Father, into thy hands I
commend my spirit.” Many atime have these words waked a corresponding senti-
ment in the dying Christian’s breast; many a time have they been used by the dying
Christian to express his soul’s surrender to God, Similarly the protomartyr’s “ Lord
Jesus, receive my spirit,” Likewise in the language of ancient piety, “ Into thine hand
I commit my spirit: thou hast redeemed me, O Lord God of truth.” Hence too we
infer the immateriality of the soul, and its independence of the body. Here also we
learn how to die, yielding our soul into the hand of our heavenly Father.—J. J. G.

Vers,42—47, Parallel passages: Matt. xxvii.57—61; Lukexxiii. 50—56.— The burial.

I. SECRET DISCIPLES. Among secret disciples of our Lord were Joseph of Arimathea and

Nicodemus. The residence of the former was Ramah, or Ramathaim, the name signi-

fying a hill; while some identify it with Ramleh in Dan, others with Ramathaim in

Ephraim, and others, again, with Ramahin Benjamin. But the character of the man is

of much more importance to us than his place of abode. Accordingly, one evangelist

describes him, as has been ingeniously pointed out, according to the Jewish ideal, as a

rich man,—so St. Matthew; a second according to the Roman ideal, as an honourable
(edoxhuwv) councillor, or councillor of honourable estate (Revised Version),—so St. Mark;
while a third according’ to the Greek ideal, as good and just, somewhat similar to the

Greek kadds kad dyads, implying a person of good social position and respectable culture,
and thus presumably of correct morals,—so St. Luke. In any case, the third Gospel
represents him as a moral man and a religious man—two characteristics that should
never be dissociated. We are further informed that Joseph, being one of the seventy
Sanhedrists, protested against the conduct of the Sanhedrim in their condemnation of
our Lord. Though it is not expressly stated, we may be sure that Nicodemus, the
same who is characterized as coming to our Lord by nicht, if present, joined him in the
protest ; but they were a small minority, and so the majority of that body accomplished
their counsel and crime. Of Joseph’s discipleship St. Matthew says, “* Who also himself
was Jesus’ disciple ;” and St. Luke, “ Who also himself waited for the kingdom of God.”
The also in both cases implies that he was a faithful follower of Christ, though in secret,
as well as the more open disciples; while St. John tells us the reason of the secrecy in
the words, “ secretly for fear of the Jews.” He now laid aside his timidity
himself no longer deficient in Christian courage; for he went in boldly (roAuhoas) to
Pilate and craved the body of his Lord. Though “not many mighty according to the
flesh, not many noble,” are called; yet, thank God! there are still some such. Among
these, Nicodemus, a ruler of the Jews, a master in Israel, a Sanhedrist, or member of the
great national council, who had absented himself, or at all events refused consent to
the condemnation, “ brought a mixture of myrrh and aloes, about a hundred pound
weight,” for his burial, On mention of Nicodemus, it is remarkable we are still reminded

, and proveda init papi i asi uae ee PD a le : | 4
cu. xv. 1—47.] THE GOSPEL ACCORDING TO ST. MARK, 345

 

of his night interview with our Lord. ‘“ He that came to Jesus by night,” says St. John,
and again, “‘ which at first came to Jesus by night,” as is added by the same evangelist.
Now he too has been emboldened by the cross. Joseph, on obtaining the body, laid
it in his own new tomb, so that the prediction was fulfilled to the effect that, though
his grave was made with the wicked intentionally, that is, according to the intention
of his enemies, yet was actually with the rich in his death. Crucified with male-
factors, it was intended and expected that he would share their fate in burial. . Not so,
however ; for though he died as a criminal, he was not buried as one.

Il. THE SURPRISE OF Prnarse. The usual time for death to supervene in the case of
persons crucified was some three days, the very shortest a day andahalf. Consequently
Pilate expresses his astonishment, and requires the evidence of the centurion to satisfy
him of Jesus’ death. He first asks in surprise if he were already dead (réévyxe), and
then, calling the centurion, inquires if he had been any while dead (aré#ave). Here the
accurate use of the Greek tenses is worthy of attention, and brings out the governor’s
amazement more clearly. His first inquiry is expressed by the perfect, and refers to
the state—if he was already in the state of death; satisfied of that, and not a little sur-
prised, he asks an additional question (érnpérnaey) of the centurion, and in this second
inquiry he employs the aorist in relation to the occwrrence—if death had occurred any
length of time previously, or how long, in any case to make sure it was not a swoon.
It has been stated and maintained, on respectable medical authority, that the direct
cause of Christ’s death was rupture of the heart. In that case the blood passed from
the interior of the heart out into the heart-sac, and, like all extravasated blood, separated
into the red clot and watery element. This would agree well with the suddenness of
the Saviour’s death, after only some six hours on the cross—a circumstance which, as
we have just seen, took Pilate himself so much by surprise ; whereas crucifixion usually
caused death by exhaustion, and after many hours’ lingering. This would also agree
well with the Jowd voice of that cry which the Saviour uttered when he yielded up the
ghost. This would agree well with the quantity of blood shed to fill that fountain, of
which the prophet speaks, saying, “In that day there shall be a fountain opened to the
house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness ; ” for in
crucifixion the loss of blood is diminished by the nails choking up the wounds they
make, This would agree well with such Scriptures as the following :—“ Reproach hath
broken my heart ;” “ My heart is like wax; it is melted in the midst of my bowels.”
This would, moreover, agree well with the fact that when he poured out his soul unto
death, his bodily sufferings, bitter as they were, had less effect than his mental agony
in producing that death. This would still further agree well with what occurred when
the soldier pierced the Saviour’s side with his broad-headed spear. That rude Roman
had no command to inflict such a wound; it was mere bootless barbarity on his part.
The body was dead; why gash it so, except perhaps to make sure it was death and not
syncope? Nevertheless, he fulfilled prophecy without thinking it; he realized the
opening of the prophet’s fountain without knowing aught about it. He made a passage
for the blood and water already escaped from that broken heart; he helped to open the
fountain that cleanseth from all sin.

III. SIGNIFICANCE OF THE BLOOD AND WATER. The blood and water that flowed from
the fountain thus opened in the Saviour’s side are significant of the two great blessings
which believers partake through Christ. There was blood for redemption, water for
regeneration; blood for remission, water for renewal; blood for pardon, water for
purity ; blood to put away the guilt of sin, water to purge away its filth ; blood for
justification, water for sanctification; blood for atonement (and this is the special
work of the Son of God), water for purification (and this is the province of the Spirit
of God); blood and the sacramental wine is a symbol of it, water and the baptismal
element is a sign of it. Thus the two great agents in salvation—the Son of God and
the Spirit of God; the two great works they accomplish—redemption and regeneration ;
the two great doctrines of a standing and spiritual Church—justification and sanctifica-
tion—are kept fresh in the memory and visible to the eye by the sacramental seals of
the covenant. In allusion, probably, to this St. John (1 Epist. v. €) says, “This is he
that came by water and blood, even Jesus Christ ; not with water only, but with the
water and with the blood ” (Revised Version), These two must always go together ;
these two flowed forth together from the pierced side of the Saviour ; these two the046 THE GOSPEL ACCORDING TO ST. MARK. [ou. xv1. 1—20.

 

apostle has joined together. These two form the streams of the prophetic fountain ;
and by means of the twofold stream of this fountain “ye are washed, ye are sanctified,
ye are justified in the Name of the Lord Jesus, and by the Spirit of our God.”

“ Rock of ages, cleft for me,
Let me hide myself in thee ;
Let the water and the blood,
From thy riven side which flow’d,
Be of sin the double cure,
Cleanse me from its guilt and power.”

IV. Tue runerAt. The funeral consisted, as far as we can learn, of few persons.
There are only four persons named by name as present on the occasion—two men and
two women; though it is probable that a few females besides, who had accompanied
him from Galilee, were also at least spectators, as St. Luke tells us that « the women
also, which came with him from Galilee, followed after, and beheld the sepulchre, and
how his body was laid.” Joseph wrapped the body in the fine linen he had purchased,
and sprinkled the myrrh and aloes among the folds, then laid the body in the rock-
hewn tomb, and rolled a stone of large size to close therewith the entrance of the
sepulchre. In these several operations, but especially in that of rolling the huge stone,
Joseph was assisted, we may be certain, by Nicodemus, and both by their servants or
attendants; while Mary of Magdala, and Mary the mother of Joses, and the other
women from Galiiee, were looking on. They beheld (€0eépour), carefully observing the
place and manner of the sepulchre.—J. J. G.

EXPOSITION,

CHAPTER XVI to the tomb when the sun was risen. They
bought the spices that they needed on the
Ver. 1—And when the sabbath was past, | Saturday evening, after the sabbath was
Mary Magdalene, and Mary the mother of past; and then set out early the next
James, and Salome, bought spices (nyépacay | morning, reaching the tomb when the sun
dpéuatra) that they might come and anoint | was risen.
him. A hasty but lavish embalming of our Ver. 3.—And they were saying (€Aeyov)
Lord’s sacred body had been begun on among themselves, Who shall roll us away
Friday evening by Joseph and Nicodemus. | the stone from the door of the tomb? The
They had “brought a mixture of myrrh and | usual form of tombs in Palestine was the
aloes, about a hundred pound weight ” (John | following:—There was generally an ap-
xix. 39), This would be a compound—the proach to the tomb open to the sky; then
gum of the myrrh tree, and a powder of the | a low entrance on the side of the rock,

fragrant aloe wood mixed together, with | leading into a Square chamber, on one side
which they would completely cover the | of which was a recess for the body, about
body, which was then swathed with linen | three feet deep, with a low arch over it.
cloths (60dv1a), also steeped in the aromatic | The stone here referred to by the women
preparation. Then the sindon would be | would be the stone which covered the actual
placed over all. Compare the éverdaitey of | entrance into the vault. It would probably
St. Luke (xxiii. 53), as applying to the | be not less than six feet in breadth and

sindon, with the %ncav of St. John (xix. | three in height. This great stone had been
40) as applying to the 60dva. This verse | rolled by Joseph to the mouth of the tomb ;
records a further stage in the embalm- | and then he had departed. Now, as the

ing. What had been done on the Friday women approached, “ they were saying (€Ae-
evening had been done in baste, and yov) among themselves, Who shall roll us
yet sufliciently for the preservation of the away (amoxvAice:) the stone?” They had
sacred body, if that had been needful, from | seen the arrangements, and had observed
decay. The remaining work could be done | the size of the stone on the Friday evening.
more carefully aud tenderly at the tomb. (ch. xv. 47).
“they bought: "not they bad eae | gua Tegtocnd, ORME 2p Goat dtace
) ght ; é ght. y see (Gewpovowv) that the stone is rolled
Ver. 2.—And very early on the first day | back (arokexvAtorat): for it was exceeding
of the week (Alay mpwi TH Mia TOY caBBaTwr), | great (uéeyas opddpa). At this point we
they come (épxovra)— not “ they came,” | Jearn from St. John that Mary Magdalene ran
St. Mark is fond of the graphic present— | away to tell Peter and John (John xx. 2).ees

: c ¥ ‘ ae ON
ita lg wl aa i all plaids» Os

mage:

cH. xvi. 1—20.] THE GOSPEL ACCORDING TO ST. MARK.

ees (ee Tey ecw TES i"
3 : Teese ait an ag
cathe aS By Sts ag Ue

347

 

Ver. 5.—And entering into the tomb, they
saw a young man sitting on the right side,
arrayed in a white robe; and they were
amazed. ‘They enter the tomb, the expres-
sion “tomb” including the ante-chamber.
They see that the stone has been rolled
back, so as to expose the entrance into the
place where Jesus had lain. On that stone
a young man was sitting. The angel ap-
peared in the form of a young man, because
youth indicates the vigour, the beauty, and
the strength of angels. The good angels
always appear in beauty and comeliness
of form. ‘There will be no deformity in
heaven. The angel appeared as arrayed in
a white robe. ‘This white robe, or falar,
indicated a heavenly spiritual being. St.
Matthew (xxviii. 3) says that “ his counte-
nance was like lightning,’ flashing with
splendour, and his raiment was as white as
snow. It may be that he appeared more
terrible to the keepers (Matt. xxviii. 4),
and that he abated something of his
dazzling brightness when he appeared to
the women; but “they were affrighted ”
(€&eOauBHOncav); literally, they were amazed.
Amazement was the dominant feeling,
though probably not unmingled with fear.

Ver. 6.—And he saith unto them, Be not
amazed—i) éxdauBeicbe, the same word—
ye seek Jesus, the Nazarene, which hath been
crucified: heis risen; he isnot here: behold,
the place where they laid him ; that is, behold,
here is the place where they laid him (&e, 6
témos). St. Matthew (xxviii. 6) says, ‘“* Come,
see the place where the Lord lay” (Acdre,

This seems to imply that
the women actually entered the inner
chamber, and saw the very place where the
Lord lay. Who does not see here how irre-
frazable is the evidence of his resurrection ?

Ver. 7.—But go, tell his disciples and
Peter, He goeth before you into Galilee: there
shall ye see him, as he said unto you. St.
Gregory (‘Hom. in Evan.’) says, “If the
angel had not named Peter, he would not
have dared to come amongst the disciples.
Therefore he is specially named, lest he
should despair on account of his denial.”
It was evidently intended as a special
message of comfort to Peter. St. Luke
(xxiv. 34) records the personal appearance
of our Lord first to Peter. Here St. Mark,
with characteristic modesty, keeps Peter in
the background. In ch. xiy. 25 our Lord is
recorded to have said, “ After I am raised
up, I will go betore you into Galilee.” He
would go before them as their Shepherd,
and lead them to that part of the Holy Land
which, as he had honoured it before his
resurrection, so he would honour it again
now.

Ver. 8.—And they went out—the word
(tax) “ quickly ” is omitted—and fled from

. ; :
{ete Tov TéTov).

|

 

the tomb; for trembling and astonishment
had come upon them (rtpéduos kal ExotTaois)—
agitation and ecstasy; they were in a state
of the utmost excitement. And they said
nothing to any one; for they were afraid.
The vision of angels had terrified them.
They were probably afraid to say anything
to any one, on account of the Jews, lest it
should be said that they had stolen the body
of Jesus. It has been well remarked that
independent accounts of events occurring in
a time of supreme excitement, and related
by trustworthy witnesses, but from different
points of view, naturally present difficulties
which cannot be cleared up without a full
knowledve of all the particulars. (See
‘ Speaker’s Commentary’ in Matt. xxviii. 9.)

Ver. 9.—Now when he was risen early on
the first day of the week, he appeared first
to Mary Magdalene, from whom he had cast
out seven devils. St. Luke (viii. 2) mentions
that “seven devils had gone out of her;”
and St. Mark repeats it here, to show the
power of love and penitence, that she was
the first to be permitted to see the risen
Saviour. The vision of the angel had
scared her, and she said nothing ; but the
actual sight of her risen Lord gave her
confidence, and she went immediately, in
obedience to his command, and told the
disciples (see John xx. 11—18). She
had lingered about his tomb; her strong
affection riveted her to the spot.

Ver. 10.—She went and told éxelvn mopev-
Ocioa amrhyyeiAc) them that had been with
him, as they mourned and wept. ‘The aorist
here indicates immediate action. This word
mopeveo@a: occurs again in vers. 12 and 15,
but nowhere else in St. Mark’s Gospel. It
is to be noticed, however, that it occurs twice
in the First Epistle of St. Peter, and once
in his Second Epistle. This seems to con-
nect St. Peter with the writer of these
verses.

Ver. 11.—And they, when they heard that
he was alive, and had been seen of her,
disbelieved (jrlarnoav). They refused to
believe on the bare statement of Mary
Magdalene, although M. Renan says, “Sa
grande affirmation de femme, ‘Il est res-
suscité!? a été la base de la foi de
Vhumanité.” They did not believe her
until the risen Lord stood before them.
(See ‘Speaker’s Commentary’ (St. Mark),
p. 297.

Ver. 12.—And after these things he was
manifested in another form unto two of them,
as they walked (ropevouévois) on their way
into the country. This appearance is doubt-
less the same as that which is related fully
by St. Luke (xxiv. 13).

“Ver. 13.—And they went away and told it
unto the rest: neither believed they them.
This want of faith happened by the per-348

THE GOSPEL ACCORDING TO ST. MARK.

 

mission and providence of God. “This
their unbelief,” says St. Gregory, “ was not
so much ther infirmity as our future con-
stancy on the faith.”

Ver. 14.—And afterward (forepov de) he
was manifested (€pavepé07) unto the eleven
themselves (airots rovs évdexa) as they sat at
meat. There is an emphasis here on the
word “themselves.” The former appear-
ances had been to persons not having any
official character. But now he appears to
the eleven apostles, when they were all
gathered together at the close of that
memorable day. “ Unto the eleven.” If, as
seems evident, this appearance refers to the
day of our Lord’s resurrection, there would
be only ten present; for Thomas was not
then with them. Still, they might be called
the eleven, because the apostolic college
was reduced to eleven after the betrayal by
Judas; so that they might still be called
the eleven, although Thomas was absent.
St. Bernard says on this, “If Christ comes
and is present when we sit at meat, how
much more when we kneel in prayer!”
He upbraided them (a@veldice). This is a
strong word of rebuke, They ought to have
received the testimony of competent wit-
nesses. But their doubts were only remoyed
by the evidence of their senses ; just as
afterwards in the case of Thomas. St.
Mark is always careful to record the rebukeg
administered by our Lord to his apostles.

Vers. 15, 16.—And he said unto them, Go
ye into all the world, and preach the gospel
to the whole creation (wasn TH KTioe). He
that believeth and is baptized shall be saved ;
but he that disbelieveth shall be condemned.
Here is a considerable interval of time, not
noticed in any way by the evangelist. And
he saith unto them; not on the day of his
resurrection. It would seem that this
charge was delivered to them in Galilee,
and that it is the same as that recorded in
St. Matthew (xxviii. 19), which was again
repeated immediately before his ascension
from Bethany. Go ye into all the world ; not
into Judea only, but everywhere. This
command has expanded with the discovery
in later times of new portions of the in-
habited earth; and must ever be coex-
tensive with geographic discovery. Preach
the gospel to the whole creation ; that is,
‘among all nations.” Man is the noblest
work of God. All the creation is gathered
up in him, created after the image of the
Creator. He that believeth and ts baptized
shall be saved ; but he that disbelieveth shall
be condemned. These words are very im-
portant. The first clause Opposes the
notion that faith alone ig sufficient for sal-
vation, without those works which are the
fruit of faith. He that believeth and és
baptized shall be saved: that is, he that

 

[cH. xvI. 1—20,

 

believeth, and as an evidence of his faith
accepts Christ’s baptism, and fulfils the
promises and vows which he then took upon
himself, working out his own salvation with
fear and trembling, shall be saved, But he
that disbelieveth shall be condemned (6 dé
amloThoas, katakpiOjoera). The condem-
nation anticipates the doom which will be
incurred by continual unbelief,

Vers. 17, 18.—And these signs shall
follow them that believe. Such evidences
were necessary in the first dawn of Chris-«
tianity, to attract attention to the doctrine ;
but our Lord’s words do not mean that they
were to be in perpetuity, as a continually re-
curring evidence of the truth of Christianity.
St. Gregory (on 1 Cor. xiy. 22) says, “ These
signs were necessary in the beginning of
Christianity. In order that faith might
take root and increase, it must be nourished
by miracle; for so even we, when we plant
shrubs, only water them until we see that
they are taking root, and when we see that
they have rooted themselves, we cease to
water them. And this is what St. Paul
means where he says ‘ Tongues are for a sign,
not to those who believe, but to the un-
believing’ (1 Cor. xiy. 22).”. In my name
shall they cast out devils. © St. Mark, of all
the evangelists, dwells most perhaps on this,
as characteristic of our Lord’s work, and as
the evidence of hig supreme dominion over
the spiritual world. They shall speak with
new tongues. This was the first intimation
of the great miracle to be inaugurated on
the day of Pentecost. The gift was con-
tinued but for a very limited time. They
shall take up serpents. The instance of St.
Paul at Melita (Acts xxviii. 3—5) would be
familiar to St. Mark’s readers. And if they
drink any deadly thing, it shall in no wise
hurt them. There are some few traditionary
notices of the fulfilment of this promise ;
as in the case of “Justus Barsabas,”’
mentioned by Eusebius (H.E.,’ iii, 19),
and of St. John, mentioned by St. Augus-
tine. It may be observed of this passage,
that no one could have interpolated it after
the cessation of the signs to which it refers,
which took place very early.

Ver. 19.—So then the Lord Jesus, after he
had spoken unto them, was received up into
heaven. Here is another interval. The
evangelist has gathered up some few of the
most important words and sayings of Christ .
and now he takes his reader to Bethany, the
scene of our Lord’s ascension. It has been
well observed (see Bishop Wordsworth, in
loc.) that the fact of the Ascension is gradu-
ally revealed in the Gospels. St. Matthew
does not mention it atall. St. Mark refers to
itin this brief and very simple manner. But
St. Luke describes it with great fulness, both
in his Gospel and in the Acts of thecH. xvi. 1—20.] THE GOSPEL ACCORDING TO ST. MARK. 049

 

Apostles, throughout which book he. leads
his readers to contemplate Christ as as-
cended into heaven, and as sitting at God’s
right hand, and as ruling the Church and
the world from the throne of his glory.
Ver. 20.—And they went forth, and
preached everywhere, the Lord working with
them, and confirming the word by the signs

later than the time of miracles being
wrought. They form a fitting introduction
to the Acts of the Apostles. Cornelius &
Lapide concludes his Commentary upon St.
Mark with the following beautiful apos-
trophe of St. Augustine :—‘‘O kingdom of
everlasting blessedness, where youth never
grows old, where beauty never fades, where

that followed. Amen. ‘These words are
alluded to in several passages by Justin
Martyr (about A.D. 160), and, for the reasons
given above, could not have been written

love never waxes cold, where health never
fails, where joy never decreases, where life
never ends ! ”

 

HOMILETICS.

Vers, 1—8.— The empty sepulchre. In this passage there is no direct narrative of the
Saviour’s resurrection. The evangelist probably tells what, and only what, he had
heard from credible and well-known witnesses. There were no such witnesses to the
act of the Lord’s emergence from the tomb. But the Marys and Salome had stated
what they had seen and heard. They declared that, although they went early to the
sepulchre, they found it both open and empty. They related their interview with the
young man, the angel, who informed them that Jesus had risen. And it is upon their
testimony that the evangelist bases in the first instance his gospel of the resurrection.

I. LovE WILL FIND OCCASIONS AND WAYS OF EXPRESSING ITSELF. In our Lord’s
ministry, devout and attached women had often provided for his wants. When the
end of that ministry arrived, these affectionate friends were found faithful to their
Master ; they were amongst the witnesses of his crucifixion and his death. Nor did
they then withdraw, but lingered by the lifeless body until it was deposited in the
new-hewn tomb. Even then their love was not satisfied ; it remained for them to
finish the rites which had been so hastily performed by Nicodemus and Joseph, and so
abruptly suspended by the sunset which was the commencement of the Jewish sabbath.
Behold them, accordingly, in the garden immediately after sunrise. On the past
evening they have purchased spices; and they have now, at early morning, come,
laden with the fragrant preparations, to perform the last offices to the body of him they
have long honoured and loved. The incident reminds us of the grateful and most
graceful tribute offered to Jesus by the sister of Lazarus, who poured the costly per-
fume over the sacred feet of her Lord, her Benefactor. In both cases the value and
the charm of the services are owing to the love by which they were inspired. Love
followed Jesus, not only in the way, and into the dwelling, but to the cross and to the
grave. They who truly love the Lord Christ will find opportunities in abundance of
proving their affection.

Il, WE IMAGINE DIFFICULTIES WHICH GOD HAS ALREADY SOLVED FOR US. No
wonder that these feeble women questioned one with another, “ Who shall roll us
away the stone?” Strong men had closed the entrance to the tomb by placing this
huge stone against it; how should this barrier to the carrying out of their intentions
be removed? They looked up, and lo! the stone was rolled away. This had been
done at daybreak by the celestial messenger. Very similar is much of Christian expe-
rience. We perplex ourselves, it may be, with speculative difficulties. Nature and
revelation teem with mysteries. To our finite and untrained, inexperienced intelli-
gence it must be so, Our penetration is too dull, our wisdom is too short-sighted ;
our powers, knowledge, and opportunities are all unequal to the task, But all is clear
to that Being who is infinitely wise ; and when we lift up our eyes we shall in due
time see the resolution of our doubts. We perplex ourselves, it may be, with practical
difficulties. How shall we do our work—that work being so vast, and we so helpless ?
How shall we train our family, conduct our business, discharge our responsibilities ?
We cannot tell. But, looking unto him, we shall be lightened. He shall bring our
way to pass. We perplex ourselves, it may be, with difficulties as to the Church and
kingdom of Christ. How shall the Lord’s people be awakened to zeal, or reconciled in
unity, or qualified for the work assigned them in a dark and sinful world? Our mind350 THE GOSPEL ACCORDING TO ST. MARK. [cH. xvi. 1—20,

 

 

is baffled by the problem, which we have no means of solving. Let us go on our way.
When we come to our difficulty, we may perhaps find that it is gone. Let us leave
the problems of the future to be solved by him with whom all is one eternal * now.”
Let us commit the distant in space and in time to him to whom belong alike the far-
off and the near. There is no stone so exceeding great that he cannot roll it away ;
none that he will suffer to hinder or delay the execution of his own purposes,

III. CHRIST MAY BE SOUGHT IN THE GRAVE, BUT HE IS FOUND IN THE RISEN LIFE, THE
SPIRITUAL REAIM. Notwithstanding that Jesus had foretold both his death and his
resurrection, the disciples were overwhelmed with astonishment at his crucifixion, and
were amazed and incredulous at the tidings of his triumph over the grave. The men
do not seem to have come to the tomb until they were summoned; the women caine,
but they came to embalm the dead, not to welcome the living—the risen. It needed
that they should be assured “He is risen; he is not here!” in order that the
current of their mournful thoughts should be arrested and reversed. In the tomb
they did not find him, but they met him in his glorious resurrection-body. There
are many who still commit the same mistake regarding our Saviour. They think of
his bodily and earthly life, of its outward incidents and of its tragic close. They think
of him as if his ministry and his mediation came to an end on Calvary. They do not
think of him as risen, as living in human society, as working in human hearts, as
governing and blessing human lives. Yet, for us, what is the significance of the
Redeemer'’s rising from the dead? Is it not just this—that the Saviour’s resurrection=
life is his moral and spiritual sway over humanity? It is not in his body that his
presence consists. It isin the penetration of the world’s moral nature by his ever-
present, all-pervading Spirit; it is in the transformation of the world’s moral life by
the power of his sacrifice, his obedience, his self-denial, his benevolence. Many a
king and conqueror has died, after a life of ambition, a career of slaughter and of
oppression. The death of such has been welcome, for it has put an end to a power
for mischief which has cursed the world. But every teacher, every discoverer of truth,
has implanted in the soul of humanity a seed which has outlived himself. How
much more does the Divine Light and Life of men continue to illumine and to inspire
the world, which first rejected him, and then found out his inestimable worth, his
incalculable power!

IV. THE MOST WELCOME AND GLORIOUS REVELATION 18 RECEIVED AT FIRST WITH
FEAR, ASTONISHMENT, AND SILENCE. Of the women we read, “ They were amazed ;”
“trembling and astonishment came upon them ;” “they were afraid;” “ they said
nothing to any one.” It is a strange effect to follow from such a cause. Nothing
could be so welcome and so joyful as the news which greeted them. But it was too
startling, too surprising, too unexpected. They ‘departed with fear and great joy,”
just as the eleven afterwards “disbelieved for joy.” There is news which seems too
good to be true. Even so now there are doubting souls, who fain would believe in a
Divine Saviour, and who withhold their faith, not from unspirituality of nature and
habit, but from the intensity of their appreciation of the blessing needed—the revela-
tion of Divine favour, and the prospect of a glorious immortality. Let such raise their
minds to the height of the Divine benevolence, « Why should it be thought a thine

x oe: = 5
incredible with you that God should raise the dead?” “Such an interposition is surely

v

worthy even of the Supreme! “That our faith and hope might be in God.” Surely
such an end may be believed to justify the most unexampled revelation and the most
stupendous display of power. It is well that the tidings should be received with
some sense of their amazing importance and their unique bearing upon the state and
prospects of mankind.

V. THE NEWS OF THE RESURRECTION I8 GOOD TIDINGS TO BE PUBLISHED ABROAD. The
faithful women were directed to act as messengers. ‘They have been called “the
apostles of the apostles.” They were to find Peter and the other disciples, to tell them
that Jesus had risen, and to direct them where they should meet him. This they did,
and in so doing they set an example to Christians in all coming time. Whatever
else may be said of the resurrection of Jesus, this must be said of it first and fore-
most: It is good news, worthy of all acceptation. As such the apostles received it,
and as such they published it. In the record of their ministry, nothing is so promi-
nently put forward as their preaching Jesus and the Resurrection, A risen and‘ ss , a ee ae Ap
= 1 a ¥ M <i. \ 4, bee
* — : at - a iz
Pl gga es ped as he, SAREE ii oN lace hitts oe! loo ere ssid

cH. xvi. 1—20.] THE GOSPEL ACCORDING TO ST. MARK. Oot

glorified Saviour was the Saviour they preached—a Saviour who had died, but who
liveth evermore. Glad tidings to be proclaimed in every language and to all mankind!

AppiicaTion. 1. Let us learn to live a life of faith in a risen, exalted, reigning
Saviour and Lord. Our religious life should receive its impulse and its motive from
looking upwards to the Lord of life. 2. Let us regard it as our sacred ministry to
publish as good tidings the truth that Christ is risen. This is the office and privilege
of the Church of him who was dead and is alive again, and lives for evermore.

Vers. 9—14.—Disbelief convinced. The day of Christ’s resurrection was a day which
opened in gloom and closed with gladness. In the morning our Lord’s disciples and
friends were mourning their Master’s death, were grieving at what they deemed their
forsaken and friendless lot; in the evening the same persons were rejoicing in a risen
and triumphant Redeemer. They had found the key to their perplexities; they had
received a new impulse and aim, the power and the promise of a new life. To what
was it alldue? Simply to this: they exchanged unreasonable disbelief for reasonable
faith.

I. THE EVIDENCE DISBELIEVED. In some cases we are justified in refusing our assent
to testimony ; in others we are justified in withholding that assent until the testimony
is confirmed. Such was not the case on the occasion under consideration. The evidence
was that of credible persons, and of persons whom the eleven knew to be credible.
Mary of Magdala, and Cleopas, and his companion were well known to the company of
our Lord’s friends and disciples. They were persons of unquestionable veracity. They
had been themselves convinced against their own persuasions and prejudices. Mary
had gone to the grave to complete the rites of burial—a proof that she was not expect-
ing the resurrection, ‘The two who walked to Emmaus regarded the death of Jesus as
the destruction of their hopes; they were sad of countenance and slow of heart. If
the testimony of Mary were rejected as that of an enthusiast, how could the testimony
of the two companions be disputed? Besides,‘from the other Gospels we know that
the other women had also borne witness to having seen Jesus, and that the Lord had
appeared to Simon, who had announced the good news to the others. Testimony so
varied, repeated, and credible as this deserved a better reception than was accorded to
it. But whatever was said of the rising of the Lord Jesus, the disciples during that
day disbelieved.

II. THE EXPLANATION OF THIS DISBELIEF. There must have been and there were
reasons, or rather motives, for the attitude of the unbelieving disciples. According to
this passage, grief was one explanation. ‘The sorrow which possessed the hearts of
Christ’s friends, when they saw him insulted, tortured, and slain, was deep and poig-
nant. Time had not elapsed for that grief to be allayed. ‘They were still prostrate
beneath the anguish which had crushed their hearts. They would hear of nothing that
might alleviate and soothe them. And with grief was mingled disappointment. Their
mounting hopes were smitten as with a bolt, and fell lifeless to the earth. They had
looked for conquest, and they thought they saw defeat. They had looked for a king-
dom, and lo! their King was slain. Doubtless, the sentiments of all were expressed in
the pathetic lament, “ We trusted this had been he who should have redeemed Israel.”
Such hopes, so crushed, could not easily arise again. Minds so amazed, staggered,
utterly perplexed, were all unready to welcome tidings of encouragement. The storm-
blast had passed over the tree and snapped the trunk in twain; the calm and the sun-
shine could not rear the prostrate head.

Ill. THE BLAMABLENESS OF THIS DISBELIEF. When the Lord himself appeared
unto them he doubtless made allowance for their feelings. Yet it is here recorded, ‘‘ He
upbraided them with their unbelief and hardness of heart, because they believed not
them which had seen him after he was risen.” This implies that they ought to have
felt and acted otherwise. 1. And they would have done so had they cherished a
juster view of the nature of the Lord himself. Had they remembered the witness
borne to him by the Father, had they recalled his own lofty claims, had they pondered
his wonderful works, and especially his miracles of raising the dead to life, then the
tidings that he had risen would not have fallen upon unreceptive minds. 2. Further,
the disciples should have remembered the Lord’s promises, some of which had been
given in figurative language, but some of which had been couched in the plainest352 THE GOSPEL ACCORDING TO ST. MARK. [on. xvr. 1—20.

 

terms. He had said that, after being put to death, he would rise on the third day.
How is it that they had so utterly forgotten a promise so express and so surprising ?
3. And they should have borne in mind the predictions of the Old Testament regarding
the Messianic kingdom, which should be based upon humiliation and suffering, but
should be built up in glory. Jesus himself reproached them for having missed the
purport of the Messianic prophecies: ‘‘ Ought not Christ to have,” etc. ?

IV. DisBELIEF VANQUISHED. What Christ’s messengers could not do, he did himself.
What could not be wrought by testimony, was wrought by evidence of eyesight and
hearing. The change which came over the disciples demands attention. Their conver-
sion from disbelief to faith was: 1. Instantaneous. For long hours they had resisted
the witness of those who had seen the risen Lord; but, upon themselves seeing him,
they yielded an immediate assent. 2. It was complete and joyful. There was no
further questioning, and no further sadness. For a moment “they believed not for joy 3%
but “then were the disciples glad when they saw the Lord.” Their minds went quite
round ; from doubt they passed to confidence, from depression to exhilaration. 3. And
this conversion was enduring. Never did they hesitate in their own testimony. They
thenceforth regarded themselves as witnesses of the resurrection, and spake boldly of
what their eyes had seen, their ears had heard, their hands had handled, of the Word
of life.

VY. THE LESSONS OF THEIR DISBELIEF. 1. It makes the testimony of the disciples
the more valuable. Clearly, those men were not credulous, were not disposed or
prepared to believe. It must have been conclusive evidence indeed which convinced
them. There can be no danger in accepting the testimony of such men as these.
2. It is a rebuke to those who, through hardness of heart, believe not in a risen
Saviour. With the clear, full evidence which we possess, we shall indeed be blamable
if we withhold our cordial faith from him who for us died and rose again. “ Blessed,”
says the Lord, “are they who, not having seen, yet believe.”

Vers. 15—18.— The great commission. Whether these words were spoken at once
upon one occasion, or whether they are the summing up of many words uttered by
our Lord between his resurrection and ascension, one thing is clear—they are the
unburdening of his great heart of what was the load chiefly pressing upon it. Why
had he condescended to live upon earth, to fulfil a ministry of humiliation, to endure
unequalled woes, to die a death of ignominy and of shame ? Surely not that after his
departure from earth all things might be as before. But rather and only that, as the
great foreseen result of his earthly advent and ministry, a new and heavenly power
might be introduced into humanity, a new spiritual kingdom might be set up in the
world, and a new day might dawn upon the long, dark night of time. Hence the
gospel which he caused to be proclaimed, the commission which he entrusted to his
disciples and especially his apostles. Hence the authority Jesus entrusted to his
servants, and the vast sphere he contemplated for their labours of witness and of work,

I. THE COMMISSION ENTRUSTED TO THE CHuRcH. 1. What they were to take. “The
gospel,” glad tidings of salvation and eternal life through a Divine tedeemer, who
died for the world’s sins, and lives for the world’s eternal life. 2. To whom they were
to take it. “To the whole creation,” ze. to all mankind, of every race and every
language, as what is intended for all and is adapted to all. 3. Who were to take it ?
The eleven first received the sacred charge, but all Christ’s disciples who should believe
through them on his Name were entrusted with this great commission. “ Freely,” said
Christ, “ye have received; freely give.” No order of men, but the whole Church,
receives this sacred trust.

IJ. THE RESPONSIBILITY LAID UPON THE WORLD TO WHICH THE GOSPEL coMES, A
great alternative is propounded. There is no middle course supposed. Belief and
baptism are the condition of salvation; disbelief ensures condemnation. We may well
admire the wisdom and the condescending compassion which determined such a
condition as faith as the condition upon which the highest spiritual blessings may be
enjoyed. It is possible to the youngest, to the least learned, to the feeblest of men.
Yet it is a mighty principle; being able, when directed towards a Divine Saviour, to
secure all good which man can need and God can give, both for time and for eternity.

III, THE CREDENTIALS ACCOMPANYING THE PUBLICATION OF THE GOSPEL. 1, WhatoH. XVI. 1—20.] THE GOSPEL ACCORDING TO ST. MARK.

 

they were. There are enumerated: power to exorcise demons, power to speak with
tongues, immunity from harm by poison or by serpent-bite, the ministry of super-
natural healing. 2, Why they were given. It was to authenticate the message and
the messengers. As in Christ’s ministry spiritual authority was indicated by miracu-
lous works, so was it in the ministry of Christ’s followers and apostles. As a matter
of fact, attention was thus drawn to the Word of life. 3. Why they were withdrawn.
When this exactly was we cannot perhaps decide; but as the purpose of their bestowal
was temporary, it is evident that when this purpose was answered, and Christianity
was launched upon the waters of the world, it was in accordance with Divine wisdom
that miracles should cease,

Vers. 19, 20.—Ascension. Christ ascended on high. How could it be otherwise ?
He came into this world in a manner and with accompaniments so remarkable, he lived
in this world a life so singular and unique, that it was but appropriate that he should
quit this world as none other has ever done. What is meant by his being “received
up ”—where “ heaven ” is,—this we do not know; our knowledge is limited, and our
power of conceiving the eternity and infinity around us is feeble. One thing we do see,
and that is, that Jesus finished his work on earth and then departed; and one other
thing we see, almost as clearly, viz. that the moral, spiritual work which was the
object of his mission, so far from coming to an end with his bodily departure, really
then commenced, and has been proceeding ever since. How he interests himself in it
and carries it on, we can only tell in general and scriptural language ; that he does go,
is plain to every spiritually enlightened man. St. Mark, who plunged at the outset so
boldly into his task of relating “the gospel of the Son of God,” here, with charac-
teristic brevity, clearness, and vigour, tells the last portion of his narrative—the
ascension of the Saviour into heaven, and the consequent continuation of his work on
earth,

I. THE ASCENSION IS THE COMPLETION OF OUR SAVIOUR’S EARTHLY MINIstTRY. ‘T'o
those who believe that the Lord Jesus arose from the dead, the narrative of the
Ascension can present little difficulty. It is impossible to believe that he who
consented to die, and who conquered death, could again enter the grave. It remained
for him to quit the earth without dying; and what we read of his resurrection-body
leads us to believe that this was not only possible, but natural and easy. In fact, the
Ascension may be regarded, not as the consequence so much as the completion of the
Resurrection; and, in apostolic language, the two events are sometimes referred to in
one and the same expression. How explicitly had Jesus foretold this great event!
Early in his ministry he had declared, ‘‘ No man hath ascended into heaven, save he
that descended out of heaven, even the Son of man, who is in heaven.” Expostulating
with the cavillers at Capernaum at a later period, he had asked them, ‘* What then if
ye should behold the Son of man ascending where he was before?” And on the day
of his resurrection he had directed Mary to take to his disciples this message: “I
ascend unto my Father and your Father, and my God and your God.” The foresight
and authority of our Saviour were proved by the correspondence between his words
and the event which exactly fulfilled them. The Ascension implied that all the
purposes of the incarnation and advent of the Redeemer were accomplished. W hat
he came to do, to suffer, and to say, he had already done, suffered, and said. He did
not leave the earth until on earth there was no more for him todo. In his recorded
intercessory prayer, addressing his Father, he said, “I have glorified thee on the
earth: I have finished the work which thou gavest me to do.”

I]. Tae ASCENSION IS THE COMMENCEMENT OF OUR SAVIOUR’S REIGN. We are too
prone to think of human life as if it closes when the last breath is drawn and the
heart beats no more. We forget that this is but the birth to the higher, the proper,
the eternal life. Similarly with our view of the Redeemer’s ministry of service, his
tenure of priestly, royal office. We are too prone to regard his life as closing with the
conclusion of our Gospel narratives. We follow him in thought until the cloud,
descending upon Olivet, receives him out of our sight, and then we say, It is
all over! His course is run, his work is finished!” But it is not so. ‘The very
contrary of this is the case. ‘That Christ’s ascension draws a sharp line of demar-
cation, is true; but the one side is finite, the other is infinite. We can comprehend
MARK—II, AAx

854 THE GOSPEL ACCORDING TO ST. MARK. [cu. xvi. 1—20.

 

the one; the other baffles all our powers of penetration. The steps of Jesus through
this earthly pilgrimage are steps which we can trace; but we lose sight of them,
and faith alone can follow, when he ascends on high. ‘This, however, is certain
to us, that, with the ascension of Jesus, the second, the more spiritual, the more
beneficent, the more enduring stage of this Divine ministry, commenced. He did
much in his humiliation; he is doing more in his glory. He came to found a
kingdom; he went to administer it; and he must reign until his foes become his
footstool. Contemplate the Son of man as he is here represented, no longer wearing
the disguise of feebleness and submitting to the insults and the hatred of the wicked.
His days of toil, of hunger, and of weariness, his nights of exposure and of mental
conflict, are over. No more is he to endure the misrepresentations of the hypocritical
and the malicious; no more to bafile the insidious snares of the crafty and the
unscrupulous; no more to be patient under the cold mockery of the unspiritual
and ungrateful. His deeds of mercy shall never again be attributed to the powers
of evil; never again shall those he fain would benefit seek to cast him headlong
from the precipice; nor shall he sigh because of the hardness of heart and insen-
sibility of his foes. It is well that he has gone through it all; that he has been
despised and rejected of men, that he has been overwhelmed with the baptism of
suffering, that he has drunk to the dregs earth’s bitter cup of woe. All this is well.
But it is better that it is past and over; that he takes with him into the unseen state
the memory of his humiliation, his obedience, his death; that he enters upon his
purchased possession ; that he sees “of the travail of his soul, and is satisfied ;” that
he is “received up into heaven, and sits down on the right hand of God.” What are
we to understand when told that Christ “sat down” in heaven, and by the Father’s
side? The evangelist speaks here in sucha way as to convey to us important religious
truth. Christ’s earthly ministry had been one of unrest and homelessness; from the
commencement of his public labours until those labours ended on the cross, few had
been the intervals of repose. With the Ascension began the period of rest. The seat
upon the throne is becoming to royalty: the monarch sits whilst the courtiers, guards,
and attendants stand. So the expression implies the kingly dignity of Immanuel. He
has exchanged the crown of thorns for the diadem of empire. “ On his head are many
crowns.” Further, a judge sits upon the judgment-seat, whilst the criminal stands at
his bar. Jesus not long before had stood, as the vilest culprit might have done,
before the malignant Caiaphas, before the vacillating, unrighteous Pilate. Now, no
longer the accused, he is the just, majestic, and almighty Judge, ordained by God to
be the Judge of quick and dead. How bold and plain, although metaphorical, is
Mark’s language here! ‘The Lord Jesus sat down at the right hand of God.” ‘The
right hand of God” is one of those expressions, so frequent in Scripture, which are
used, in condescension to our infirmities, to convey to us, in a striking and effective
manner, truth otherwise not easily communicated. A courtier, when at the right
hand of his sovereign, is near him, is readily addressed ; is in a position either to give
information or to receive instructions ; can easily obtain a signature, or an authority or
warrant under the sign-manual; is in a position to introduce to the king any appli-
cant or petitioner; in brief, occupies a post of privilege, trust, influence, honour, and
authority. And when our Saviour is pictured as at the right hand of God, we are to
understand that he is the Mediator, through whom the Divine power and guidance,
favour and blessing, are bestowed upon those in whom he has shown himself interested
by undergoing on their behalf the labours and the sacrifices of the earthly humiliation.
No wonder, then, that the position occupied by Christians is described in language so
rich, full, and inspiriting—that all things are declared to be theirs, for they are Christ’s,
and Christ is God’s.

III. Tor AscensION WAS THE PREPARATION FOR A NEW AND SPIRITUAL ECONOMY.
The bodily absence of the Redeemer was the condition of a new dispensation of
spiritual power and of world-wide extent. Hitherto the evangelizing journeys of the
twelve had been restricted in scope and local in range; they had gone only to the lost
sheep of the house of Israel, and they had directed attention to the speedy approach of
the kingdom. But the aim of Jesus was one of universal benevolence; other sheep,
not of the Israelitish fold, were to be brought in; he was to draw all men unto
himself, This was to be done by spiritual agencies, which were dependent upon theCH, XVI. 1—20.] THE GOSPEL ACCORDING TO ST. MARK. 855

 

 

removal of the Lord to heaven. In fact, the ascension of the Lord Jesus was, in the
Divine counsels, the condition and the occasion of the bestowal of the Holy Spirit, in
the manner and measure distinctive of the new, the Christian dispensation. He him-
self had put this with great plainness before his disciples’ minds: “If I go not away,
the Comforter will not come unto you; but if I go, I will send him unto you.” This
was a doctrinal statement of the nature of a revelation. What was the intelligible
and manifest fact corresponding to it? Surely this—that the earthly mission of the
Saviour being complete, the gospel was to be preached, and should be made, by a
spiritual force acting on human natures, the means of awakening men to a new
conscience of sin, a new yearning for holiness, a new purpose of an unselfish and
unworldly life. It is no more unreasonable to attribute the fruits of the gospel to the
Spirit of God, than it is to attribute human purposes to the spirit of man. It is a
spiritual universe, and things material and outward actions are nothing but the garb
and utterance of what is spiritual. If there be truth declared, revealed, and if there
be a nature capable of receiving, feeling, responding to truth, there is one all-sufficient
explanation of this wonderful and beneficent correspondence, and that is, the presence
and the action of the Holy Spirit of God. The ascension of Christ changed the life of
the apostles, and through them, the history of the world. 1. Now and henceforth
there was an express theme for them to publish, This was the gospel, the good tidings,
which only now was complete, and so divinely perfected by all that Jesus had done
and suffered, that it was adapted to fulfil the purposes of Divine wisdom. - Before, the
disciples had directed attention to what was to come; now, to what had occurred
actually and really. Christ had died for men’s sins, according to the Scriptures; he
had arisen from the dead for their justification and salvation. Around the ereat
central facts of Christ’s birth, crucifixion, and resurrection gathered all the Divine
truths which constituted the gospel. Accordingly, in the first place, the facts were
related as facts abundantly attested, and as facts of interest and precious moment to
all mankind. And, when these facts were believed, then they were explained, and
(under the guidance of the Holy Spirit given from above) the inspired apostles taught
their bearing upon the position and prospects of the sinful race of man. It should
never be forgotten that our religion consists in something more than laws of life,
sentiments of virtue, promises of help, hopes of immortality. In accordance with the
constitution of things, all these depend upon and flow from the great central facts
relating to the Lord Jesus Christ. 2. Besides having a theme, the apostles of our
Lord now had @ commission which authorized them. 'They did not go unbidden, without
instructions, without authority, upon this errand of mercy and blessing to mankind.
He who had all power in heaven and in earth had given them their commission. He
had said * Go!” and they went; not in their own strength and wisdom, but in his,
The same warrant and authentication abides with the Church of Christ throughout all
the ages. The apostles were, as the name implies, those who were sent; in this
respect, as distinguished from personal endowment and equipment, an apostolic mission
is entrusted to the whole body of Christ’s followers to the end of time. 3. The
sphere within which this commission was to be executed was world-wide. ‘‘Go ye
into all the world,” Jesus had said, “and preach the gospel to the whole creation.”
‘Make disciples of all nations.” A grand and noble design, worthy of the source
whence it emanated, in the heart of him who is “ the Saviour of all men, specially of
them that believe.” The habitable globe is the field in which the Christian missionary
is called to work; for the human race is the object of Divine compassion, the destined
participant in the bounty of the Divine beneficence. None, however large-hearted
and compassionate, can complain that the operations of mercy and benevolence are
restricted and restrained. 4. In fulfilling this commission, the heralds of Christ’s
gospel were assured that they should enjoy, not only personal assistance, but the
assistance involved in undoubted credentials, by which they and their message should
be commended to the attention of men. (1) The Lord wrought with them, ‘They
were workers, but they were fellow-workers with him. What was to be done in the
renewal of human hearts, and the transformation of human character, was not to be
done by the exercise of merely human power. A Divine energy and operation were
alone adequate to secure results so difficult, so glorious. (2) Signs followed. Signs,
ie, of a Divine presence and energy. There were such in abundance, as is evident356 THE GOSPEL ACCORDING TO ST. MARK. [cu. xvr. 1—20.

 

 

{ from the record in the Acts of the Apostles. Signs outward, manifest, obvious
) to every eye, as in the case of those miracles of healing which accompanied the
} ministrations of the first Christian preachers. Signs of a less obtrusive, but of an
even more convincing character, as in the case of those Jews who were delivered from
formalism, those Gentiles who were emancipated from idolatry, those flagrant trans-
gressors of the moral law who were turned from darkness unto light, and from the
service of Satan unto God. (3) Thus the Word was confirmed. Miracles, preaching,
} ail were means to an end, and that end the establishment and extension of a spiritual
: kingdom. For the Word of God was no mere instrument of music to charm the ear
and captivate the imagination ; it was and is “the sword of the Spirit.” Its work is
to conquer, to subdue, to govern ; and this work it does with incomparable keenness of
by edge, with incomparable force and efficiency. It has been promised, “ My Word
| shall not return unto me void.” It has proved itself a Word of power, a Word of
salvation, a Word of life.
Application. 1. In heart, let Christ’s people ascend with their ascended Lord and
Leader, “ Risen with Christ,” “set your affection upon things above.” 2. In life, let
Christians seek to execute their Master’s parting commission. He has left them a
trust to fulfil, a work to do; let them not be found slothful, but diligent and watch-
ful. 3. In hope, let all who “love his appearing,” look forward to his return. For
in like manner shall he come again, to receive his people to himself. “Even so,
come, Lord Jesus!”

HOMILIES BY VARIOUS AUTHORS.

Vers. 1—14.— Resurrection proofs. The last days of the manifestation of God in
' Christ were signalized by a great deprivation and a great recovery. A life beyond the
dread confines of the grave completed the cycle of wonders associated with the earth-
life of Jesus. This, although not sufficiently realized ere it actually occurred, is a part
of a continuative development. It is no awkward and hasty fragment joined on to
another and more legitimate narrative. To intelligent students of the life, it appears
the sublimely consistent outcome of all that preceded the death. The evangelists,
from the very beginning of their histories, prepare one almost unconsciously for such
: a dénouement. It is in a sense the necessary conclusion towards which they move, and
it throws into new relations and proportions all the preceding events. ‘The earthly
actions and experiences of Christ are sufficiently verified, but in describing them the
\ evangelists do not seem to think of having to furnish proof. It is only when they begin
to tell us of the resurrection that all is alertness, and that conscious collation of evidence
takes place. This is the arcanum of the faith which must be preserved from all
uncertainty ; this fact must be certified that all else may be made intelligible and
morally effectual. And the moral significance of the Resurrection ts even more insisted
on than its physical wonder. It is the defeat of evil machinations, and a triumph
Over every precaution of his enemies.

I, SOME IMPORTANT ELEMENTS OF EVIDENCE FOR THE RESURRECTION. The number
and variety of Christ’s appearances have been noted by the evangelists. The spiritual
nature perceives the supplementary effect and educative efficiency of his resurrection
fellowship. ‘There is also a marked absence of all appearance of collusion. 1. Con-
spirators would have striven to keep the grave sealed until its emptiness should be
discovered. 2. The Roman watch was all but inviolable. 8. Those who might be
expected to conspire remained at a distance, and were informed of the event. 4.
Many of them at first refused to believe the news. 5. From the Emmaus and embalm-
ing incidents, we see that most of the disciples did not look for his (at all events
immediate) reappearance.

IJ, THE NATURE OF THE RESURRECTION. The question of those who deny the
physical, yet emphasize the ideal and spiritual resurrection—* What can a few pounds

] more or less of dust and ashes matter?”—is shallow and impertinent. 1. Zhe senses
were appealed to: sight, hearing, touch; physical results were produced ; fellowship
was realized with him under physical conditions (the fish and honeycomb), 2, He
was not recognized at first. A great change had, therefore, been produced. And such

a thing might be looked for. Mary, Emmaus, Thomas and the stigmata. 38, Thea ati ap gine. einsialesibonindet a aul Se sims oe ch ces ae .
cH. xvI. 1—20.] THE GOSPEL ACCORDING TO ST. MARK, 357

 

 

manner of disappearance as described is suggestive of a real body (Acts i. 9; Luke
xxiv. 50, 51).

Il]. THe BEARINGS OF THIS FACT UPON CHRISTIAN FAITH AND LiFe. In consider-
ing these, we see how the foregoing question betrays an incapacity for discussing the
highest practical problems. 1. Christ came to save the entire nature—body, soul, and
spirit. He is, therefore, himself the Firstfruits and the Type. There is, in his resurrec-
tion state, a hint as to the possibilities of our material nature when completely purified
and redeemed. 2, The bodily resurrection of Christ is a@ more signal marvel than the
spiritual alone would have been, and was at the same time more susceptible of sensible
demonstration. 3. Jt was in harmony with the method of his miracles, and the grand
key to them. How the moral element in this life grew and expanded into ever more
powerful effects and general relations! At last, when earnestly and carefully regarded,
doubt is overwhelmed by it. How it appeals to our sense of the highest fitness, and
answers the unconscious longings of the spiritual life !—M.

Vers. 3, 4.— Who shall roll us away the stone?” Two things occurred together in
attempting the last service to the buried Christ—weak, though willing and loving
instruments, and a practically insurmountable difficulty. They themselves were
unable to roll away the stone which closed the sepulchre, “ for it was exceeding great.”
This experience has often been repeated.

I. How FoREBODINGS OF DIFFICULTY IN CHRISTIAN SERVICE OFTEN ARISE. 1. By
discounting the help of Christ. They thought him dead and helpless. 2. By caleu-
lating only one’s own resources. Looking inward. The healthy outward and upward
look at the indications of Providence and experience.

Il. How THE GOOD INTENTION OF LOVING HEARTS IS REWARDED BY THE SAVIOUR.
1. By finding the difficulty which had been anticipated already removed. 2. By find-
ing the intended service rendered unnecessary. ‘The empty grave at first a disappoint-
ment, but afterwards a source of joy.—M.

Ver. 6.—“ He ts not here.” I, Tor PLACE WHERE CHRIST HAS BEEN IS NOT ALWAYS

II. Iv Is A LIVING AND NOT A DEAD CHRIST THAT CHRISTIANS ARE TO SEEK.

Ill. THey THAT TRULY SEEK CHRIST WILL, EVEN THROUGH DISAPPOINTMENT,
LEARN WHERE TO FIND HIM.

IV. THE DUTIES OF SORROWING LOVE ARE DISPLACED BY THE DUTIES OF REJOIC=
ING FAITH.—M,

Vers. 19, 20.—The gospel the Word of the ascended Lord. These words, at the end
of Mark’s account, give the great sequence of our Lord’s manifestation. 'The Ascension
was the divinely necessary result of the Resurrection ; the gospel is the necessary fruit
on the human side of the experience produced in the hearts of the disciples by his life
and work. Such a series of events could not end in silence. As in life, so in death,
resurrection, and exaltation, Jesus Christ “could not be hid.” The preaching of the
gospel is a result, therefore, of an express command and an inward impulse. ‘Ihe two
verses are in sequence to the preceding account, and the one to the other, logically,
spiritually, and potentially. Notice in this connection—

I. THE POINT AT WHICH THE PREACHING OF THE GOSPEL BEGINS. At the final
withdrawal and exaltation of Jesus. 1. Jts subject is a completed one. 2. The various
portions of tt are self-evidently connected, and mutually interpret one another. The
final transcendent issues of the contest of Christ with sin and death are each repre-
sentative and interpretative of what preceded and led up to them. ‘The life and its
relation to the Divine purpose, prophetic anticipation, and human yearning, would be
incomprehensible without this glorious trinity of consummations: death, resurrection,
and ascension.

IJ. ‘(HE POWER IT REPRESENTS. ‘The power of a finished work of atonement, a
victory over death and hell, and an exalted, glorified humanity. 1. The highest exalta-
tion has been reached by him of whom it speaks. He is invested with Divine power,
and executive authority in the universe of God. Whether there be any such place as
the “right hand of God” may be a curious question; that there is a state which such a= —~se

Stee

    

 

355 THE GOSPEL ACCORDING TO ST. MARK. [cn. xvr. 1—20.

 

phrase describes is a matter of spiritual revelation and experience. ‘* All power is
given,” etc. 2. Lis tone is therefore authoritative in the highest degree. ‘The gospel is
a throne-word. Preachers are ambassadors. The dignities and pretensions of earth
are nothing to them. The Lord through them “commands all men everywhere to
repent.” Herod isa sad illustration of what occurs when even a king attempts to
patronize the gospel. 3. This pretension ts confirmed by practical proofs. The works
accompanying it and resulting from it are “signs.” You cannot explain them unless
on the highest ground. Although physical miracles have ceased, spiritual results
are still more demonstrative and glorious. In changing the heart, renewing the
nature, purifying the affections, the “ Word of his power” achieves what nothing else
can. And such signs are to be looked for whenever and wherever it is proclaimed.
“The Lord working with them ”—everywhere, because ascended and glorified.

Ill. THe PEOPLE IT concerns. ‘‘ And they went forth, and preached everywhere.”
This was no accident or caprice of choice: he commanded it (ver. 15). But it is also
divinely fitting that this should beso. 1. The gospel is intended for all men. 2. It
is adapted to all men. 3. The work of Christ’s servants is to seek the salvation of all
men. Until all have had an opportunity we must continue to preach: that is our
responsibility. It is not said that all will believe or be saved: that 7s the responsibility
of those who hear. Only of this are we certain: “The Lord is not slack concerning
his promise, as some count slackness; but is longsuffering to you-ward, not wishing
that any should perish, but that all should come to repentance” (2 Pet. iii. 9).—M.

Vers. 3, 4.—The stone rolled away. Day was dawning on Jerusalem when the
women saw this strange sight. Day was dawning in their hearts too, for slowly and
surely the darkness of doubt and grief was stealing away. And day was dawning on
the whole world, and on all future ages of history, for the Sun of Righteousness had
risen, bringing life and immortality to light. No three days in human history were so
momentous as these of which the context speaks; for it was on them that the great
conflict between death and life was fought out, and for ever won, by the Captain of
our salvation. (Describe the varied feelings which swayed the minds of Christ’s foes
and friends after the Crucifixion, as they thought of his quiet grave in the garden.)
The resurrection of Jesus Christ was put boldly in the forefront of apostolic teaching.
Of all the miracles, this was the chief; of all evidences of the supernatural, this was
the most important. In almost every recorded address and extant letter, this is
insisted on as the cardinal fact of the Christian faith ; indeed, Paul says, “If Christ be
not risen, your faith is vain.”

I, WE RECOGNIZE THE STONE ROLLED AWAY FROM THE SEPULCHRE AS BEING TO
US A SIGN OF CHRIst’s victory. 1. Accepting the fact of our Lord’s resurrection, not
only as proved by the credible, concurrent, and cumulative evidence of trustworthy men,
but on the ground that this fact alone will rationally account for the victory of the
Christian faith over men of all nations and conditions, we do not wonder at its
prominence in New Testament teaching. Because Christ has risen, his death becomes
more than a martyrdom for the truth; it appears as the voluntary offering of himself
on the part of One who said of his life, “I have power to lay it down, and I have
power to take it again.” It is the sign that God was still well pleased with the
beloved Son, for it was the Divine reversal of the world’s judgment upon him. It is
a proof that the same Jesus who once walked this weary world still lives, with the
old sympathy and power to help, fulfilling his promise, “I am with you alway, even
unto the end of the world.” It is the pledge to us, the only pledge we have in history,
that the splendid utterances of St. Paul about the resurrection of the saints will have
their fulfilment. For the redeemed, as well as for their Lord, heavenly hands have
rolled away the stone that once sealed the grave. 2. The victory of Christ on the
Resurrection morning was dramatically complete in its details, and in this we see a
suggestion of the absoluteness of his triumph over his foes. The Gentiles had mocked
and crucified him; he passed by their strong guard without an effort. The Jews had
accomplished their purpose against him; the seal of the Sanhedrim was broken.
Death had seized upon him, and some had cried, “‘ Himself he cannot save ;” but, the
Son of God, it was not possible that he should be holden of death. The grave had
closed over him; but he passed through its portals resistlessly, as Samson came forth\ ,

Hi ape gl uti paenlingtle Si Aa mg ey gil ” ellie “Snadiiaiests sa actin =

cH. xvi. 1—20.] THE GOSPEL ACCORDING TO ST. MARK. 359

 

 

from Gaza, bearing on his shoulders its gates of brass and bars of iron. “He must
reign till he hath put all enemies under his feet ””—the pride that will not let us
become as little children; the self-will that declares, “‘ We will not have this man to
reign over us;” the lusts which, like the horses of the sun, would drag their victims
to destruction; the death that strikes down all our defences, and tears away our dear
ones from our embrace. Victory over these will be his, not ours. To the eye of
faith the rolling away of the stone appears to be the loosening of the keystone in the
great fortress of sin and death, of which at last there shall not be left one stone upon
another.

Il. THE STONE ROLLED AWAY MAY ALSO BE REGARDED BY US AS A REMINDER OF
EXPECTED DIFFICULTIES UNEXPECTEDLY REMOVED. It was natural enough that these
feeble women should say among themselves, ‘ Who shall roll us away the stone from
the door of the sepulchre?” For a moment it appeared as if all their labour of love,
in the preparation of spices, would be thrown away—that the last tender ministry
must be given up. But as they went forward, trembling yet hoping, they discovered
that the difficulty they had dreaded was gone. God had done for them what they
could not have done for themselves. ‘Too often we discourage ourselves by thinking of
future difficulties, until they loom so large in our imagination that we turn back from
the path of duty. 1. It is so with our anwieties about temporal things. But whatever
lies in the future, let us ‘go on steadfastly and trustfully, and by-and-by we shall
make the conquered difficulty an Ebenezer, which shall witness to others of the fact,
* Hitherto hath the Lord helped me.” 2. Similarly we must deal with some difficulties
respecting Christian doctrine. ‘ Whosoever shall do the will of God shall know the
doctrine.” 38. So let us go on also to attempt our appointed work for God; and the
difficulties which are insurmountable by us will be removed by hands mightier than
our own,—A. Ki.

Vers. 1—18.—The Resurrection. In the early dawn—* at the rising of the sun ”—
on the morning after the sabbath—that one most wondrous sabbath, the last of the
old series—hasty feet were hurrying to the sepulchre, They were those of Mary
Magdalene and Mary the mother of James, and Salome. Love drew them thus early
to the sacred tomb. But they were bringing “spices that they might come and anoint
him,” so far were they from expecting what had taken place, It does not appear that
any of the disciples were looking for the Resurrection. As they neared the place a
difficulty suggested itself to them: ‘‘ Who shall roll us away the stone from the door of
the tomb?” To their astonishment, it was rolled away. “ Entering into the tomb,”
they found not the body as they expected; but “they saw a young man [an angel]
sitting at the rizht side, arrayed in a white robe.” Calming their affrighted spirits, he
declared for the first time, “He is risen; he is not here.” The few details of the
excited doings of that first morning of the week—that first Lord’s day—have a deep
interest, which their meagreness cannot destroy, if indeed it abates it. Again and again
Jesus appears to the disciples, now in smaller, now in larger companies, and gives
them as true and deeply settled an assurance of his resurrection as was before given of
his death. ‘To that resurrection we turn as to the signal incident in the life of the
svorld’s Redeemer—the central fact in all human history. Nothing abates the signifi-
cance of the Incarnation; but the raising up of the dead body into life is supreme in
its bearing on the history of the human race.

I. The resurrection of Christ is THE CRUCIAL TEST OF THE WORLDS REDEMPTION.
“Tf Christ hath not been raised, your faith is vain.” Then the whole structure of
Christianity is shaken to its foundations. It has no longer its present significance. It
has wrought only imaginary changes. “ Ye are yet in your sins.” It has deluded its
most devoted adherents. Itself aiming at truth, exalting, glorifying it, it has deceived
and disappointed the hopes of its faithful ones. “They also which have fallen asleep
in Christ have perished.” ‘The Christian Church has never shrunk from the alternative,
exulting in its jubilant assurance, “ But now hath Christ been raised from the dead.
Herein the completeness of the atoning work of Christ is demonstrated, the warrant
of faith in that atonement is presented, and the end of all is attained in the righteous-
ness of men. With a divinely attested atonement, of which, to avail themselves,
men ure warranted in appropriating by faith the justification—the righteousness860 THE GOSPEL ACCORDING TO ST, MARK. (cu. xv1.1—20.

 

which they need. He “was delivered up for our offences, and was raised for our
justification.”

II. The resurrection of Christ is THE FIRM GROUND OF HUMAN HopE, “As in Adam
all die, so also in Christ shall all be made alive.” Back to this event the eye of the
believer has turned to see the assuring sign. Our friends lie still in the grave; but
the Church has never since that early morning looked to a Christ in a tomb. It is
easy to see how the horizon of the human life would be overclouded had we to think
of the Redeemer as still in the grave.

III. THE BRIGHTEST ASPECT OF HUMAN LIFE is seen in the resurrection of Christ.
Life with or without a future suggests the two utmost extremes, The barest glimmer
of a possibility of a future life beyond the grave would be the greatest enrichment of
that life had there not been a previous assurance of it. This fact added to human life
transforms it at once. It is an inestimable possession. What possibilities does it not
open before our eyes! What an encouragement to patience! ‘The sufferings of this
present time are not worthy to be compared with the glory which shall be revealed to
us-ward,” ‘I'he resurrection of Christ throws an altogether new light upon all human
history ; but its brightest light is thrown upon the gloom of the future,

IV. The resurrection of Christ is THE ILLUSTRIOUS EXAMPLE OF THE UNIVERSAL
RESURRECTION, “Christ the Firstfruits.” The ingathering and presentation of the first-
fruits must be taken as the pledge of the ingathering and presentation of the entire
harvest. The inspired teaching on this lofty subject is such as to give the utmost
assurance and comfort. The “weakness,” the “dishonour,” the “corruption,” with
which we are made familiar by death, stand in contrast with the “ incorruption,” the
“glory,” the “ power,” which we learn shall characterize the resurrection, While the
casting off the “natural body,” to be clothed with “a spiritual body,” the exchange of
“the earthy ” for “ the heavenly,” is exemplified in the one Example which is for every
believer the most comfortable assurance.

V, The resurrection of Christ is THE COMPLETE DEMONSTRATION OF ‘TRIUMPH,
“‘ Destroy this temple, and in three days I will raise it up.” It has ever been held that the
Resurrection was the Divine seal of testimony to the perfectness and acceptability of
the work of Christ. The rage of wicked men, the antagonism of error, the whole rower
of the enemy, triumphed in crushing the truth; but the Resurrection is a demonstration
of complete superiority to all, and casts its illuminating comment upon the words, “I
lay down my life, that I may take it again. .. . I have power to lay it down, and I have
power to take it again,” ‘hese and many other teachings cluster around this most
precious incident in the history of this typical life. He who would derive the utmost
advantage therefrom must needs share the experience of the holy apostle: “I count
all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for
whom I suffered the loss of all things, and do count them but dung, that I may gain
Christ, and be found in him, not having a righteousness of mine own, even that which
is of the. Law, but that which is through faith in Christ, the righteousness which is of
God by faith: that I may know him, and the power of his resurrection, and the fellow-
ship of his sufferings, becoming conformed unto his death ; if by any means I may
attain unto the resurrection from the dead” (Phil. iii, 8—11).—G,

Vers. 19, 20.—The Ascension, And now after “he was manifested” many times,
showing “ himself alive after his passion by many proofs, appearing unto them by. the
space of forty days,” and having taught to his disciples, in the new light of his resurree-
tion, “the things concerning the kingdom of God,” he—“the Lord Jesus PK was
received up into heaven, and sat down at the right hand of God,” “the heaven ”
receiving him “ until the times of restoration of all things.” Now the holy, earthly
life of Jesus is terminated. He has “ascended on high ; ” now the luminous pathway
to heaven is open; now the eyes of the disciples of the Lord Jesus are ever turned
upward, and their steps tend to heaven. Now the great truth is exemplified ; life ends
not in a grave, nor even inaresurrection from the dead, but in an ascension into heaven.
This is the true goal. his the final hope. The regained Paradise is not on earth, but
on high, The home of the weary is in “ my lather’s house.” The world’s rest is in
heaven. Now life is a pilgrimage; men “seek a country,” “a better country, that
is, a heavenly ;” and “ God hath prepared for themacity.” The typicad life is a perfectSe ae a ee . “ ee mt Willig sibs aa i ra

cH. xvi. 1—20.] THE GOSPEL ACCORDING TO §8T. MARK. 861

 

one; the cycle is complete. He “came down from heaven.” He has ascended up
“where he was before.” So is it with the revelations of Holy Scripture. ‘They begin
in an earthly paradise ; they end in a heavenly one. Such is the cherished hope of all
believers. We must consider the ascension of Jesus in its bearing upon his own life,
and upon the life and hope of his disciples, and upon the aspect of human life
cenerally.

I. The Ascension into heaven is THE JUST VINDICATION OF THE LIFE AND CLAIMS OF
Jesus. ‘The position which he assumed amongst men as the Son of God, as the Saviour
of the world, as the Judge of human actions; the call which he addressed to men to
believe in him, to accept his teachings as of supreme authority, to trust in him for
salvation and eternal life; and the great promises which he held out to men ;—all needed
a demonstration of their validity. To the patient reader of the Gospels this demonstra-
tion is afforded again and again “ by divers portions and in divers manners.” But all
would lack their crowning affirmation had Jesus remained enchained by death, or had
he not ascended up on high. It were impossible to believe in such a Mediator as still
in the grave. The Ascension, which is the necessary consequence of the Resurrection, is
the complement of the Incarnation. Such a life and such a death as Jesus’ demanded
a triumph and a vindication. It was, in the absence of the Resurrection, the failure of
the truth, Sin, error, the world, conquered the truth and righteousness of heaven. So
for the one brief sabbath—the dead lull in the world’s active history—it seemed to be ;
but the Resurrection, completed in the Ascension, is the effectual vindication of truth
and of righteousness, as it is the vindication of the righteous One.

Il. Not less is the Ascension THE VINDICATION OF THE WORLD’S FAITH IN JESUS,
They who accept a teacher as authoritative, who commit great interests into his hands,
who have so great faith in him as to entrust their reconciliation with God into his hands,
who accept him as a mediator between themselves and God, who depend upon him for
eternal life, who concentrate all their hopes of the future upon his word, must be pre-
pared to justify their conduct. That justification is found in the Ascension. ‘Too great
a confidence cannot be placed in One concerning whom it may be said, “The third day
he was raised again from the dead ; he ascended into heaven, and sitteth on the right
hand of God.” Jesus, who vindicated himself in every step of his progress, vindicates
also the daily, humble, entire faith of “ them that put their trust in him.”

Lil. There is a step further. TE CONDUCT OF THOSE WHO REJECT CuRisT AWAITS
VIXDICATION. Where shall it be found? Given the facts of Jesus’ life, his death, his
resurrection, and ascension on high, where can any justify their repudiation of him ?
Precisely as faith and obedience are vindicated, so is unbelief and neglect condemned.
The bearing of Christ’s ascension on the universal life is of so great significance, that its
rejection imposes the heaviest penalties on the disobedient. Not only is their own life
debarred the beneficent influences of so great a fact, and the long train of tacts of which
it is the completion, but the life of others surrounding is proportionately injured. He
who has faith in a great truth throws the influence of his encouragement over the faith
of all amongst whom he moves, while he who abides in unbelief tends to wither the
confidence of those around him. His example is contagious, and his life is impaired in
‘ts character. It cannot, therefore, exert the same beneficial influence upon others that
it might do if under the control of great truths. Men must sooner or later vindicate to
their fellows their conduct towards them. If it be good, the world’s testimony will be
joined to the Divine testimony. if evil, the world’s condemnation must be added to
that of the eternal Judge. Man’s highest{wisdom is to place himself near to great truths,
that he may feel their power and elevation ; and, by a thorough sympathy with them,
be prepared to extend their influence far and wide. How greatly the world to-day
needs men haying faith! Such only can move the mountains which stand in the way
of human progress and blessing. No truths have equal power for the uplifting, the
ennobling, the appeasement, the satisfaction, the glorification of the human life, as have
those which, beginning with the Incarnation, end with the ascension into heaven of the
Lord Jesus Christ ; “to whom be glory and dominion for ever and ever. Amen.”—G,

Vers. 1—8.—The sepulchre. I. SELF-REWARDING LOVE. The women obey the longing
to serve, though they know not how. Of love it is said, ** All other pleasures are a}
worth its pains.” In lavishing care upon the remains of one beloved, we show that the362 THE GOSPEL ACCORDING TO ST. MARK. [cu xvz. 1—20.

 

proper objects of love are persons, It is not to the love of an abstraction, but to the love
of himself, that Christ calls us. The suffering in this world are to us as the body of
Jesus.

IJ, ANGELIC MINIsTRY, ‘ Angels minister to the followers of Christ, and share their
joy.” The chain of sympathy is electric between earth and heaven; and all that we
know in sorrow and joy has its immediate reflection and response above.

Ill. THe emery Toms, The contents have escaped, as some ethereal vapour eludes
its bonds. He could not be holden of the tomb. It bore witness to his resurrection ;
and earth is no more a sepulchre, but a portico to heaven.—4J.

Vers. 9—14.— Appearances of the risen One. I. Tony WERE REPEATED AND VARIED.
So in the history of the Church and the world ; there are epochs of the manifestation of
Christ and of apparent concealment, Though history in one sense repeats itself, in
another it does not. Christianity is the exhibition of the new in the old, the old in
the new. And so in the individual.

II. THEY WERE MET BY PREJUDICE. New truth finds in us something ever to over-
come. The victory over a prejudice gives us cause for thanks; what we really possess
of truth we possess because we have resisted it. We do not understand it till we have
contended against it. ‘ We may believe more surely in the Resurrection, because they
were so slow to believe.”

Il]. THe sprRITUAL EVIDENCE OF CHRISTIANITY IS THE REAL EVIDENCE. Unless we
see that Christ’s resurrection coincides with spiritual truth and needs, we shall not see it

at all. Mediate knowledge can never be free from doubt; certainty lies in that which is
immediate.—J.

Vers. 15—18.—Final utterances, I. CHRISTIANITY IS A GOOD MESSAGE FOR ALL
MANKIND.

IT, ALL WHO HAVE AFFIANCE IN CHRIST ARE MEN CONSECRATED AND SAVED.

Ill. If FAITH BE POSSESSED, ALL NECESSARY CONFIRMATIONS OF FAITE WILL BE
GRANTED.

IV. In THE KINGDOM or CHRIST, THE OUTWARD IS ONLY OF VALUE AS SIGNIFICANT
OF THE INWARD AND SPIRITUAL.—J.

Vers. 19, 20.—The Ascension. I. Tue ascent or CaRIst FOLLOWS FROM HIS
DESCENT. His glory was conditioned and prepared for by his self-humiliation for our
sakes,

II. He Is Now IN THE SEAT OF SPIRITUAL POWER AND GLORY. The right hand of
God is a figure of omnipotence. This power is felt in and through all the thought and
cevelopment of the world.

Ill. THIs POWER IS FELT IN HUMAN WoRKS oF Lovg. (Good signs ever are following
the course of the good message. Faith working by love in us corresponds to power
working by love in God. For us there is Divine encouragement to work for humanity
in this last page—

“In dens of passion and pits of woe,
To see God’s love still struggling throuch,
To sun the dark and solve the curse,
And beam to the bounds of the universe.”

Vers. 1—18. Parallel passages: Matt. xxviii, 1—15; Luke xxiv. 1—49; John xx,
1—23.—An eventful day. I. 'lHm RESURRECTION oF Curist. 1, The morning of our
Lord’s resurrection. The first day of the week on which the events recorded in
this section of the chapter took place was an eventful one. On the morning of
that day we are placed side by side with some weeping women. ‘They are Mary
Magdalene, Mary the mother of James, and Salome the wife of Zebedee, They had
loved their Lord in life; they had stood by him in death; they had cleaved to him
on the cross; and now his lifeless corpse is to them an object of affectionate concern.
In the grey dawn of the morning twilight they quit their couch, they leave their
cottage, and, setting out, come to the tomb (pxovrm, present, “come,” so St. Mark,ve

il ge SAMI a a aiid a gilleieniit ty sigag oetal y

 

cH. xvi. 1—20.] THE GOSPEL ACCORDING TO ST. MARK. 363

graphically) with the spices and perfumes they had carefully prepared, the sun by this
time having begun to rise. But lo! in their confusion and haste and sorrow they have
overlooked an important fact; they have not known, or forgotten, the efforts of his
enemies*to make sure the sepulchre, already secured with a great stone, sealing it with
the imperial signet and setting a guard. In their hurry they have forgotten all this—
the stone, the seal, the sentry. Soon as the thought occurs to them they look anxiously
at each other and sorrowfully inquire, “ Who shall roll us away the stone from the door of
the sepulchre?” Of the stone, at least, they were wellaware. 2. The rolling away of the
stone. Not pausing for an answer, they press forward to the sepulchre. On reaching
the spot their fears are disappointed and their expectations exceeded. An earthquake
had shaken the place, an angel had descended; and when they looked up (avaBrdbaou,
another graphic trait) they see that the stone is rolled away. So is it with many
another stone of huge dimensions—with many a stone of difficulty and doubt and
danger. So with the stone that barred the entrance of the heavenly world against the
sinner; so with the stone that closes the grave’s mouth where the dear dead dust of
loved ones lies; so with the stone that may be laid on the spot where our own ashes
shall one day repose. The rolling away of this stone from the sepulchre of the Saviour
involves the rolling away of all these stones. 3. The evening of the same day. In the
evening of the same day two lone pilgrims are traversing the pathway between the
vineyards. They are journeying to a little village embosomed in vine-clad hills, and
seven miles distant from Jerusalem. They are glad to escape from town; for a heavy
heart seeks solitude, Their Master had been crucified, their hopes had been dashed,
and their fond anticipations disappointed. They were returning home in sadness, for
what was there in the capital to interest them now? All that had been dear to them
there was now gone, and to all appearance gone for ever, for their Lord and Master was
no more. The lovely scene around, the bright sky above, the cheerfulness of the
season, but little harmonized with their sadness of heart and sorrow of spirit.

“The spring in its beauty on Carmel was scen,
And Hermon was dress’d in its mantle of green ;
While the pathway which led to Emmaus was made
All fragrant and cool by the olive trees’ shade ;
The dove in Jehoshaphat’s valley was wailing,
The eagle round Olivet proudly was sailing:
But all was unheeded, for doubt and dismay
Were distracting those two lonely men on their way.”

They walked and talked, and talked and walked, beguiling the difficulties of the way,
and forgetting the lapse of time. They commune and reason together; they balance
probabilities. 'They comment on the early visit of the women to the sepulchre, on the
stone being rolled away, and the vision of the angels, and so for a moment they
entertain a faint hope that their Master might have risen, and would now restore the
kingdom to Israel. But that hope is like a brief glimpse of sunshine which the dark
clouds soon blot again from the sky. Immediately it occurs to them that the words of
the women had been treated as an idle tale. Their wish might have been father to the
thought, while hope and love are proverbially quick-sighted. Why had Peter not seen
the vision? Why had John not been privileged with the sight? <A third traveller
overtakes them. He joins their company. He asks the cause of the sadness pictured
on their countenance; he inquires the subject of their communings; he converses with
them cordially and confidentially ; their heart was burning within them while he spake
to them by the way and while he opened to them the Scriptures. These two scenes—
one in the morning, the other in the evening of the same day; the former described by
St. Mark and St. Matthew, the latter by St. Mark, but more fully by St. Luke (xxiv.
13—35)—occurred on the day of our Lord’s resurrection from the dead.

IJ. A visit To THE Saviour’s roms. 1. The place where they laid him. The place
where they laid him,” as St. Mark terms it, or the place where the Lord lay, was the
tomb of Joseph of Arimathea. We visit the tomb of an earthly friend; we venerate
the place of our fathers’ sepulchres; we gaze pensively on the green hillock that over-
lays the mortal remains of one we love; with willing hand we plant the shrub—the
myrtle or the cypress—which marks the place where the heart’s treasure is enshrined ;364

5
v

 

THE GOSPEL ACCORDING TO ST. MARK, [on, xv1. 1—20,

 

we snatch the early flowers of the spring and strew them on the grave of some dear one
gone ; carefully we wreathe the garland and place it on the spot or hang it on the shrub
that points it out. Many a time have we stood in cemeteries more like a flower-garden
than a garden of the dead, and admired the care, the tenderness, and the affection of
surviving relatives, as evinced in the plants and wreaths and flowers which ornamented
the last resting-place of the departed. “Come, see the place where the Lord lay,” was the
invitation of the angel to the women in the parallel record of St. Matthew, The passage
of the Gospel before us is thus a visit toa tomb—to the tomb of Joseph of Arimathaa,
the tomb where Jesus lay, the tomb of the dearest Friend we ever had, the tomb of
the most loving One that ever lived, the tomb of him who “came not to be ministered
unto, but to minister,” of the good Shepherd that laid down his life for the sheep, of him
in regard to whom the believer can say, “He loved me, and gave himself for me.”
2. Object of our visit to the Saviour’s sepulchre. The followers of the false prophet
Mahomet make their weary pilgrimages from year to year to that impostor’s tomb. We
pity their delusion, we pray for their deliverance; but we admire their devotedness.
The mighty military enterprises that roused the martial spirit of European peoples
during the Middle Ages, and employed the hands and hearts of bravest walriors, had for
their object the rescue of the holy sepulchre from the possession of the infidel, and the
protection from injury and insult of all Christian pilgrims who might please to visit
that shrine. The conception was a grand one, but somewhat gross—gigantic in one
sense, and yet grovelling in another. The subject of our section leads us in the same direc-
tion; but our visit is spiritual, not literal; it is not to the mere geographical position,
but to the glorious Person who made a brief repose there, and accomplished a tri-
umphant resurrection therefrom. 38. The lessons to be learnt from this visit. When
we visit in this sense the place where they laid him, the first lesson we are taught by it
is (1) the lowliness of our Lord. It was wondrous condescension on his part to visit
earth at all, For the Holy One to come into this sin-blighted world, for the eternal
Word to be made flesh and dwell among us, for the Son of God to be made of a woman,
made under the Law, for the King of saints to endure the contradiction of sinners, for
the King of glory to make himself of no reputation,—in a, word, for him who was in the
form of God, and thought it no robbery to be equal with God, to take upon him the
form of a servant, was surely most astonishing humiliation. But for that high and
holy One, not only to empty himself and become obedient to death, and a death so
painful and so shameful as that of the cross, but to enter the region of the dead, to be
laid in the tomb, and to lie as a corpse in the cold grave where they laid him,—this
may well challenge the surprise of man, as it commands the study of angels. We
admire that patriot king who quitted for a time his throne and left his kingdom and
travelled through the nations of Europe, visiting their dockyards, their workshops, and
their manufactories, and actually working as a mechanic, in order that when he
returned home and resumed the reins of government he might benefit his kingdom
and improve his subjects. Still more are we astonished at Charles V., who had done
daring deeds of chivalry, gained brilliant victories, achieved great successes, exhibited
strokes of skilful diplomacy, and wielded a mighty power among the potentates of
Europe, at length, as though wearied with royalty and fatigued with dominion and
surfeited with splendour, giving up and resigning all, retiring into private life, and
spending the remainder of his days in a cloister. But what was the temporary resigna-
tion of the Czar of all the Russias, or the final abdication of him who wore the imperial
crown of Germany and swayed the proud sceptre of Spain, compared with the King of
kings and Lord of lords resigning the sovereignty of the universe for the stable of
Bethlehem, the crown of glory for the cross of Calvary, the sceptre of heaven for the
garden sepulchre? “Though he was rich, yet for our sakes he became poor, that we
through his poverty might be rich.” (2) “Come, see the place where the Lord lay,” and
consider the lesson of his Jove, for it was his love that laid him there. It was love that
made him submit to the indignities which, as we have seen, were heaped upon him—
the scoffing, and scourging, and spitting, and smiting, It was love that subjected him
to the insults of priests and people, to the sentence of an unjust judge, the torture of a
most cruel death, and the disgrace of an ignominious execution, It was love that thus
nailed him to the cross and suspended him on that cursed tree, as the gazing-stock of
earth and heaven. So was it love that bound him in the habiliments of death, wrappedoH, xvi. 1—20.] THE GOSPEL ACCORDING TO 8ST. MARK. 865

him in the cerements, and laid him in the coldness of the tomb. Was it strange, then,
that the sun suffered an obscuration when the Saviour expired, that the sky put on
mourning when the Lord of glory gave up the ghost, or that the frame of nature shook
when the Divine Upholder of its system died? Was it strange that rocks rent as if in
commiseration of what might rend even a heart of stone? Was it strange that graves
opened and their ghastly occupants came forth, and with bloodless face and skeleton
form entered the holy city, and moved through the streets in grand and solemn silence,
or flitted as strange and fearful apparitions among the living population that passed
along the thoroughfares, when he who was the living One, having all life in himself,
entered the abode of death and was laid in the grave? Long before, a dead man had
started into life, when he was laid in a prophet’s grave and touched a prophet’s bones.
Was it strange if the dove cooed plaintively in the valley of the Kidron, if the vine
drooped mournfully on the hillside, if the brook murmured dolefully as it rolled over
its pebble bed that night? Was it strange that the disciples hung their heads in
sorrow, in sadness, and in silence, when their Master was entombed? ‘Come, see the
place where they laid him,” and “ where the Lord lay;” and will not love beget love?
Will you not love him who thus loved you, or rather can you forbear loving him who
thus loved you first of all and best of all? Who ever heard of love like this before?
‘Greater love hath no man than this, that a man lay down his life for his friends ;”
but while we were yet sinners, and therefore enemies, “Christ died for us.”
(3) “Come, see the place where the Lord lay,” and reflect on a third lesson which is
taught us there. This lesson respects the light that is thus shed into the gloom of the
grave, and into the dreariness of that dark and narrow house. Darkness had reigned
in all deathland before, but then life and immortality were brought to light. In some
places, where railways run beneath high hills, all at once you pass out of the light of
day into a dark subterranean passage. In a moment or two you find that tunnel not
so dark as at first you thought it; the lamps on either side relieve the gloom and inter-
rupt the darkness. By-and-by you quit the tunnel and emerge into the light of day,
brighter and more beautiful, you think, than before because of the very contrast. ‘The
crave was a dark subterranean passage once; no light entered it, no ray brightened it ;
but now lamp after lamp is hung up in it, and on the other side the Christian finds
himself in the everlasting light and unclouded brightness of heaven.

Ill. THe GRAVE WHENCE THE LORD ROSE: THE RESURRECTION OF CarIsT. 1. Honour
shown Christ in death. ‘ Yeseek Jesus of Nazareth, which was crucified: he is risen ;
he is not here: behold the place where they laid him; ” and mark the honour paid him
there. Even in death he was not unhonoured. <A few faithful females, a few devoted
thouch dejected disciples, refused to believe that the past was only a delusion, the
present merely a dream, and the future altogether darkness. They entertained an
undefined expectation, and that expectation now glimmered before their mind’s eye
like the meteor of a moment, anon disappeared, leaving the gloom still denser. It
was a dark hour with the disciples of our Lord, but it was the hour before the day-
break. These few faithful followers, however, ceased not in their attention to the body
and attendance at the grave. They watched and waited, and visited the spot. The
Jewish ruler Nicodemus, and Joseph of Arimathzea, a rich and honourable coun-
sellor, as we saw in the preceding chapter, failed not in tender devotedness and
affectionate dutifulness to the lifeless corpse. 2. Honour of a higher kind, Greater
glory awaits that body. The resurrection work of wonder takes place. Scarce had the
morning of the third day arrived, scarce had the morning-star announced its early dawn,
when the mediatorial reward began to be bestowed, and the faithfulness of the eternal
covenant became manifest. Come once more, and see the place where the Lord lay,
and as it can never be seen again. There—O wondrous sight !—lies the Prince of life ;
he is sleeping the sleep of death—silent and still as the grave where they laid him.
Satan exults, the hosts of darkness hold jubilee, all pandemonium triumphs, hell cannot
contain its satisfaction, if aught like satisfaction ever enters there. But hark! a voice
from heaven echoes through that sealed sepulchre; it is the voice of God. The words
“ Awake, arise!” resound. In an instant the grave-clothes drop from off the body ;
without the help of human hand they are wrapped together and carefully laid aside;
the napkin falls from the face; the stream of vital fluid circulates through the veins ;
the limbs that a moment before had been stiff and stark in death are in motion. The366 THE GOSPEL ACCORDING TO ST. MARK. [cu. xvi. 1—20.

 

form of sinful flesh—of a servant and a sufferer—is laid aside for ever. The Saviour
rises; he rises in glory indescribable; he rises by his own and his Father's power; he
rises triumphant over death, and the Conqueror of the grave. The angels of God come
down to do him honour; one of them rolls away the stone and opens the sepulchre ;
the keepers shake and become as dead men; earth becomes tremulous for joy under
the feet of its risen King; all nature puts on its fairest spring attire and joins in
celebrating the Redeemer’s triumph. Thus on all sides are re-echoed the words, “ He
is not here: for he is risen, as he said. Come, see the place where the Lord lay.”
3. Positive proof of his resurrection. If you have any doubt of this, you need not
go further for proof, and proof to demonstration, than the lie of the adversaries, “ His
disciples,” say they, “came by night, and stole him away while we slept.” What!
eleven disciples overpower a company of Roman soldiers armed to the teeth, or roll
away the huge stone in silence, or enter the tomb in secrecy, or range things so
securely there? Or, granting this, how could they carry the body unnoticed through
the streets of Jerusalem, while thousands bivouacked in or patrolled those streets and
thoroughfares at that Passover season, and while the full-orbed moon shone down upon
the scene? Or, allowing this, is it likely that Roman soldiers would sleep on guard
while death was the penalty, or that a whole detachment of them should all fall asleep
at the same time? Or, conceding even this, suppose they slept, how could they see
the purloiners of the body, or how could they say whether disciples did it or not? We
need not stay to answer these questions; they sufficiently show the truth of the state-
ment, “ He is not here: for he is risen.”

IV. Reasons FOR THE RESURRECTION OF ouR Lorp. 1. Zt was necessary for justifi-
cation. We have visited the empty tomb, and now we may inquire why he lay there
and rose thence. It was in the first place for our justification. He was delivered for
our offences, and raised again for our justification.” “By his death,” says one, “he
paid our debt, in his resurrection he received our acquittance.” Another says, “ Had
no man been a sinner Jesus had not died, had he been a sinner he had never risen
again.” In other words, his death shows his sufferings for sin, his resurrection proves
full satisfaction made by those sufferings. The meaning of his death is summed up in
the words, “ God sending his own Son in the likeness of sinful flesh, and for sin, con-
demned sin in the flesh;” the meaning of his resurrection runs thus: “Who ghall lay
anything to the charge of God’s elect? It is God that justifieth. Who is he that
condemneth? It is Christ that died, yea rather, that is risen again, who is even at
the right hand of God, who also maketh intercession for us.” His resurrection was
thus his acquittal from the obligations he had come under, and our absolution through
him from the debt we owed, so that, once united to him by faith, our persons are
justified, our sins remitted, and our services accepted. ‘Thus we see the meaning of
that empty tomb. It is as though the voice of the Eternal proclaimed in thunder-
tones through all the universe, “ This is my beloved Son,” in whose person and work,
in whose life and death, “I am well pleased.” His resurrection is the full recognition
of the Redeemer’s work. It is the protest of Heaven against the accusations with
which he was loaded. It is the vindication of him whom Jew and Gentile condemned
as deserving of death. It is the authoritative announcement that the work was
finished, the debt paid, justice satisfied, the Law fulfilled, obedience rendered, punish=
ment endured, wrath exhausted, sin put away, righteousness brought in, Satan
vanquished, and God glorified. It is the consent of Heaven to the cancelling of the
handwriting that testified against us. Therefore “all power is given unto him in
heaven and in earth.” And had he not all power, as Jehovah’s Fellow, from everlasting ?
Yes, but now he has it as our Mediator; he holds it on our behalf, and exercises it for
our benefit. Therefore “he received gifts.” And why needed he gifts in whom all
fulness dwelt, and who shared the Father’s glory? As Head over all things he received
them for his people’s use, ‘even for the rebellious, that the Lord God might dwell
among them.” ‘Therefore doth my Father love me, because I lay down my life, that
I might take it again.” And did not God love him when he was in his bosom, before

all worlds? Yes, but now he loves him as our Representative, and us in him; and
consequently the apostle prays so earnestly to “be found in Christ.” He is “ crowned
with glory and honour.” And why? That he might communicate to us that glory which,
as God, he had laid aside, and as Mediator resumed, and thus make his own peculiarlily UN oil laden gaa ie pitas «sala gs Oo" saplilh wn lll

on. xvi. 1—20.] THE GOSPEL ACCORDING TO ST. MARK. 367

 

 

privilege the common property of all believers. 2. [¢ was necessary also for our sanctifi-
cation. “ Planted together in the likeness of his death, we shall be also in the likeness
of his resurrection;” ‘‘ As Christ was raised from the dead by the glory of the Father,
even so should we also walk in newness of life.” To live habitually in any known sin
is to deny practically that sin is death; to indulge presumptuously in sin is to ignore
the fact that Christ has risen from the dead; to persevere in sin is to resist the
influence of Christ’s resurrection, and shut our ears to the loud call that comes from
the empty tomb, saying, ‘‘ Awake, thou that sleepest, and arise from the dead, and
Christ shall give thee light.” We turn to some practical illustrations of the subject
of sanctification. What is a saint? He is one that is risen with Christ, and acts
accordingly, seeking the things that are above. ‘Though in this world, he is not of it;
he is above it. His conversation, treasure, heart, hope, home,—all are in heaven, whence
he looks for the Saviour. Among the currents in the Atlantic Ocean is the great Gulf
Stream; it has been called a river in the ocean. ‘The water of this stream is on the
average twenty degrees higher than the surrounding ocean; it preserves its waters dis-
tinct from those of the sea on either side, so that the eye can trace the line of contact.
It retains its physical identity for thousands of miles, casting branches and fruits of
tropical trees on the coast of the Hebrides and Norway. It greatly influences the
Atlantic, keeping one-fourth of its waters in constant motion. The sanctified person—
that is, the saint—is like that Gulf Stream; he is in the ocean of this world, but he
has no affinity with it; he is not conformed to it; he has a higher temperature, for
the love of God is shed abroad in his heart by the Holy Ghost which is given unto
him.” Nevertheless, his influence is great and always for good; he keeps the dead
waters from stagnation and in healthy movement.

‘¢‘ With Christ the Lord we died to sin,
With him to life we rise;
To life which, now begun on earth,
Is perfect in the skies.”

3. The resurrection of Christ is necessary for our resurrection. “Now is Christ risen
from the dead, and become the Firstfruits of them that slept;” ‘‘ He has destroyed the
last enemy, and that is death.” During the reign of Augustus Cesar a reverse befell
the Roman army in the densely wooded valley of the Lippe. It was led by Varus to
quell an insurrection of the Germans. - The legions got embarrassed amid the entangle-
ments of the forest; they fell into disorder; a violent tempest coming on at the same
time aggravated their difficulties; four and twenty thousand of them were cut to
pieces, and the general fell upon his sword. Six years after succeeding legions reached
the plain, where lay the bleaching bones of former comrades, strewn in disorder or piled
in heaps as they had fought and fallen, Fragments of weapons, limbs of horses, heads
of men stuck on trunks of trees, were to be seen on every hand. In groves hard by
were the savage altars where tribunes and centurions had been victimized; while those
who survived that fatal field pointed out the place where lieutenants were butchered,
standards taken, Varus wounded, crosses erected for the captives, and the eagles trampled
underfoot. In addition to all, in a night-vision the ill-fated Varus, smeared with blood
and emerging from the fens, seemed present to the imagination of his successor, and
beckoning him to a like defeat. The description of the whole scene by Tacitus, the
Roman historian, is vivid and terrible in the extreme, Liver after throughout his reign
the Emperor Augustus was heard at times to exclaim, “Varus, Varus, give me back my
lesions!” So, when we reflect on the ruins of frail humanity—the wreck of generation
after generation—we may well imagine Mother Earth appealing to Death in pitiful
accents, and exclaiming, “ Death, Death, give me back my sons and daughters; restore
to me my children thou hast slain.” That appeal shall be heeded one day, not by
Death, but by him who was swallowed of Death—swallowed as a poison, and so
destroyed the destroyer. Christ, by his resurrection, says to Earth, widowed and
weeping over the graves of her children, “ Weep not! I will ransom them from the
power of the grave; I will redeem them from death.” 'To Death he says at the same
time, “ O Death, I will be thy plagues! O Grave, I will be thy destruction ! Further,
he will not only raise us up, he will fashion the body of our humiliation and make it
like his own glorious body. Plants and animals have their proper habitats; different3868 THE GOSPEL ACCORDING TO ST, MARK, [cu. xvi. 1—20.

 

alin species demand different situations; different vegetable tribes are allotted to different
) latitudes and different elevations. ‘The palms of the torrid zone will dwindle and die
in the temperate; the trees of the temperate, again, shrink into shrubs in the frigid.
Such is the difference of latitude. That of elevation has a similar effect. A French
traveller tells us that, in ascending Mount Ararat, he found at the foot the plants of
Asia, further up those of Italy, at a higher elevation those of France, then those of
: ; Sweden, and at the top those of Lapland and the northern regions, Just so we shall
be adapted to our future dwelling-place. “ Fiesh and blood cannot inherit the kingdom
} of God;” therefore the living shall be changed, the dead quickened, and all God’s people,
quick and dead, glorified together; “for this corruptible must put on incorruption, and
this mortal must put on immortality.”
V. PracricaL Lessons, 1. Come, ‘behold the place where they laid him,” and
there see the fruits of Christ’s death and the benefits of his resurrection; come, seek
the pardon and peace which ,the justified possess; come, secure the holiness and
happiness of the sanctified; come, entertain the “sure and certain hope of the resur-
rection to eternal life.” 2. We have considered the lowliness of Christ, and dwelt on
his love, and now we may rejoice in the light he has shed on the tomb. We are
hastening to that “bourn whence no traveller returns.” As we advance, desire fails ;
a little longer, and the grasshopper will be a burden. Once we reach the summit we
soon go down the hill, and it is well and wisely so arranged.

‘ Heaven gives our years of failing strength
Indemnifying fleetness,
And those of youth a seeming length
Proportion’d to their sweetness.”

3. “Ye seek Jesus of Nazareth, which was crucified.” So, too, we seek Jesus, though
condemned as a Nazarene in the spirit of the contemptuous question, “can any good
thing come out of Nazareth?” We seek Christ crucified, though to the Jew a
stumbling-block, and to the Greek foolishness. We are not ashamed of the offence
of the cross. Nay, like Paul, we glory in that cross. The day was when Paul eloried
in his pedigree, for he was an Hebrew of the Hebrews; in his sect, for he belonged
to the straitest sect of the Jews’ religion, being a Pharisee; in his morality, as
touching the Law blameless; in his learning, brought up at the feet of Gamaliel; in
the seal of the Abrahamic covenant, being circumcised on the eighth day; in his
toman franchise, born free; in his citizenship, a citizen of no mean city—his native
\ Tarsus, beautifully situated in the plain and on the banks of the Cydnus; in his per-
secuting zeal, haling men and women to prison. But once his eyes were opened,
once his heart was renewed, once he obtained mercy, then his ground of glorying was
altogether changed. “ God forbid that I should glory, save in the cross of our Lord Jesus
Christ, by whom the world is crucified unto me, and I unto; the world.” 4, We shall
not see his face until either we stand on the sea of glass, or his feet stand again on
Olivet ; we cannot hold him as those who “ met him by the way ... and held him by
the feet, and worshipped him;” we cannot minister to him as certain women in the
days of his flesh; we cannot serve him at food like Martha, nor pour oil on his head
like Mary. What, then, remains for us to do? Howare we to express our love to him ?
We are to think of him, believe on him, pray to him, accept him for our King and
submit to his laws, call on his name, take the cup of salvation and keep his memory
green in our souls, show forth his death, glory in his resurrection, partake of the sacra-
ment of the Supper—it is the memorial of his death; and delight in the sabbath—it is
the monument of his resurrection. 5, * Come, see the place where the Lord lay,” and
let the sight encourage you. Dread not death; you believe in him that conquered it,
Dread not the grave; you love him who lay in it. Dread not hell; you believe in
him who rescued you from it. But dread sin and depart from it; “go and sin no

more.’—J. J. G.

| Vers. 19, 20. Parallel passages: Luke xxiv. 00—53; Acts i. 9—12.— The Ascension.
J, CIRCUMSTANCES IMMEDIATELY PRECEDING. Our Lord led the apostles out “as far
as to Bethany,” on the eastern slope of the mount of Olives, a mile, or somewhat more
than a mile, below the summit of the ridge, whence they afterwards returned by the‘ fein able SR ablstst srs aahi nad is Pa aA ‘ a
oH, xvi. 1—20.] THE GOSPEL ACCORDING TO ST. MARK: 369

 

way across the mount to Jerusalem. The middle summit of Olivet, Jebel-et-Tur, is,
however, the traditional place of ascent. He has led ourselves further than to Bethany,
for he has led us all our life till now; while all the way by which he has led us has
been strewn with blessings—blessings temporal and spiritual. When he had led them
as far as to Bethany (€ws eis, or €ws mpds, as far as towards Bethany, or the descent
that led down to the village, or over against it), he lifted up his hands and blessed
them. The high priest of the Aaronic order had three things to do—offer sacrifice, make
intercessions, and bless the people in the name of the Lord. What a beautiful bene-
diction was put into his lips and pronounced upon the people, ‘‘ The Lord bless thee,
and keep thee: the Lord make his face shine upon thee, and be gracious unto thee:
the Lord lift up his countenance upon thee, and give thee peace”! Better and more
beautiful, if that be possible, are the blessings which our great High Priest invokes on
our behalf and commands upon us. Of these we have a specimen in his intercessory
prayer, as contained in the seventeenth chapter of St. John.

lI. THe partine. ‘ He was parted from them,” or “stood apart from them (&:é07r7),”
as it is expressed by St. Luke. Amid certain cheerful tones one sorrowful note is struck,
one sad word occurs, one painful sentiment is expressed. Some find the motto of this world
in the words, “ Man weeps; ” others write it in the words, “ We part; ” a yet higher and
better authority has expressed it in the words, “‘ Vanity of vanities, all is vanity.” This
Jast combines the other two, for this world is a vale of weeping and a place of parting.
What tongue could tell the painful partings that from time to time take place? Who
could count the bitter tears that are shed? Those partings ofttimes wring the stoutest
heart and wet the manliest cheek. At the railway station, or before going on board the
emigrant ship, many a sorrowful separation we have all seen. ‘The separation caused
by death usually lasts the longest, and is, therefore, in proportion sorrowful. Yet it is
not all pain in the parting of a Christian ; this passage suggests an element of pleasure.
When our Lord was parted from his disciples, he was carried up to heaven; when the
Christian is parted by death from friends, loving and beloved, he sleeps by Jesus, and
them that so sleep the Lord will bring with him. ‘The day, moreover, is coming when
Christian friends, parted by death, shall be caught up to meet the Lord in the air, and
so shall we ever be with one another, and with our Lord,

Il]. Tue AscENSION ITSELF. The expressions employed to describe our Lord’s ascension
are, ‘‘ He was received up into heaven,” St. Mark ; “‘ Carried up into heaven,” St. Luke ;
while in Acts we read (1) that “he was taken up,” an expression similar to that of either
Gospel; and again, (2) that “he went up” or ‘he went” (Revised Version). Here, then,
we have the power of the Father and the Son. As he rose by his own and his Father’s
power, he ascended by the same. Further, it may be implied that he went up with joy-
fulness to those realms of glory whence he had descended while the Father welcomed him
home, and took him to that paternal bosom where he had been before all worlds. It must
have been a splendid sight to witness. Some time ago we stood where many thousands
were assembled to see an aeronaut ascend. With gradual ascent the aerial machine
rose; upward and upward it glided; higher and higher still it mounted, while majesti-
cally and magnificently it moved. At length a silvery cloud received it, and screened
it from the view; again, on emerging from the cloud, it pursued its way along the sky
till it dwindled to a dark spot in the distance, and then passed out of sight. How
crand, we thought, must have been the sight, apart from every other consideration, of
our Lord’s ascent from that spot where his feet last stood on Olivet! If, when our
Lord was transfigured, his face did shine as the sun, and his raiment became white as
the light—if on that occasion his face and figure assumed somewhat of heavenly
splendour—equally or more resplendent and heavenly, we may well suppose, was his
appearance as he rose from earth in his journey through the sky. ‘The glory of heaven
was round about him ; that glorified body shot upward with wondrous buoyancy. Enoch
was translated—we are not told how ; Elijah was borne up amid a whirlwind by a chariot
of fire and horses of fire; Jesus, who had walked upon the waves, now mounts upon
the winds, making the cloud his chariot and upborne on the wings of the wind.
Glorious in his appearance, glorious in his motion, glorious in all the indescribable
crandeur of his heavenward ascent, he proceeded on his way till a cloud—a bright cloud,

5

s+ 2 ¢ c / z ‘ gee :
a cloud silver-lined and beautiful—coming wnderneath received (imeAaBer) him as in a
chariot, and hid him from their eyes.
©)
MARK—Il. 9j o10 THE GOSPEL ACCORDING TO ST. MARK. [cu. xv1. 1—20,

 

TV. His arrenpants. Neither went he alone; thousands of invisible beings formed
his escort and carried him aloft. To this perhaps the psalmist, foreseeing it in prophetic
} vision, may allude when, in the sixty-eighth psalm, he says, “ The chariots of God are

twenty thousand, even thousands of angels.” No conqueror ever enjoyed such a

triumph, no monarch ever had such a train. At length they reach the high battle-

ments of heaven; the accompanying angels demand admittance; standing without the
portals, they raise the voice like the sound of many waters as they say or sing, “ Lift
up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of
, glory shall come in.” The angels within respond, making inquiry, “ Who is this King
of glory?” Then both, uniting in full chorus together, sing, “The Lord of hosts, he
is the King of glory.” The Father everlasting takes him by the hand, and sets him
at his side, and there he sits for ever at the right hand of the Majesty on high.

“Who is this King of glory—who ?
The Lord, for strength renown’d ;
In battle mighty, o’er his foes
Kternal Victor crown’d.

“Who is this King of glory—whof
The Lord of hosts renown’d ;
Of glory he alone is King,
Who is with glory crown’d.”

V. THE WITNESSES OF THE SCENE. The witnesses of the scene were men on earth
and angels from the sky—the one to testify that he rose from earth, the other to bear
witness that he entered heaven. The former fact may perhaps be expressed by émnp6n,

the other by aveAnpén ; while his intermediate progress and journey between may be
' expressed by avepépero, imperfect, and mopevouévou, participle—both marking his gradual
ascent. The human spectators, struck with the grandeur of the scene, stood as if
riveted to the spot, and continued gazing up into heaven as though they would never
be satisfied with seeing such a sight; or perhaps the surprise it occasioned was blended
with sorrow, as if their Lord and Master had gone from them never to return. But
two angels, apparelled in white, comforted them with the assurance that “this same
| Jesus, which is taken up from them into heaven,” shall come again in like manner
through the riven sky visibly and gloriously. The human witnesses of the Ascension
felt personally interested in the result, the angelic looked pryingly into the things con-
\ nected therewith. The sorrow of the disciples was succeeded by great joy, for though
they had lost his bodily presence, his spiritual presence—nearer, closer, in every place,

and at all times—is promised them instead.

VI. THE PLACE WHENCE HE ASCENDED. The place of the Ascension suggests a lesson
of instruction and comfort. A garden on the western slope of Olivet had been the
place of his sorest trial and the scene of his deepest tribulation prior to the Crucifixion ;
an upland on the eastern side, or near the summit of the same hill, was the place of his
triumph. On one side was the dark enclosure, still noted for its sombre aspect and
gloomy olives, where the Saviour agonized, sweating great drops of blood, and praying
for the bitter cup, if possible, to pass; on the other side was the spot whence he
ascended. ‘There, too, men and angels met—men asleep from sorrow and oblivious of
sympathy, an angel ministering strength and succour to the suffering Son of God; here
men are rapt spectators, and angels swell his train. On one side of the mount were
sorrow and suffering, on the other glory and triumph. May it not to some extent
be the same with ourselves? The valley of Achor, which means “ trouble,” has often
proved the door of hope. “ We glory in tribulation also: knowing that tribulation
worketh patience; and patience, experience; and experience, hope.” Humiliation
goes before exaltation; the cross precedes the crown: “If we suffer with him, we shall
also be glorified together ;”” while our trials here shall enhance our triumph hereafter.

VII. THE PURPOSES SERVED BY THE ASCENSION. One purpose was triwmph over his

and our enemies. Having spoiled principalities, or reft them from him, he made a show
of them openly. It was a custom of antiquity for a conqueror on the day of his

triumph to have captives bound to his chariot and dragged along at his chariot-wheels.

So with Christ. When he led captivity captive, he bound to his chariot-wheels sin, Satan,

death, and hell. Sin he buried in his own grave, having borne its penalty. As forcH, xvi. 1—20.] THE GOSPEL ACCORDING TO ST. MARK. 37v1

 

Satan, the old serpent, he has bruised his head, destroying his works. Death he over-
came by dying, and through death he has destroyed him that had the power of it ;
while in him and by him we can adopt the tone of triumph and say, “O Death, where
is thy sting? O Grave, where is thy victory?” Of the grave he has said, “1 will be
thy destruction ;” and the day is hastening on apace when the earth shall cast forth
her dead. Another purpose of the Ascension is the bestowal of gifts. On the day ofa
triumph the conqueror distributed many and costly gifts, sometimes dealing them out
deliberately, and sometimes throwing them broadcast among the multitude. We read
of Julius Cesar, on the occasion of a great triumph, bestowing munificent donations
on his soldiery, and distributing many gifts of grain and gold to the people as they
crowded around. A greater than Cesar or Solomon is here. Jesus, on the day
of his triumph, having receiving gifts for triumphal distribution, “gave gifts unto
men... he gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; for the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ.” Even on the rebellious he has con-
ferred his favours, “ that the Lord God might dwell among them.” From the day of his
ascension until now he has lavished on his people, with unstinted generosity and most
bountiful hand, the benefits of salvation and the results of his redemptive work.

VIII. Preparation asovE. Having made provision for us when he was here below,
he is gone to prepare a place above. He ascended to provide a place for us; and, having
prepared it for us, he is now preparing us for it. In his Father’s house are many
mansions; he is gone to prepare one of those mansions for each of his followers. A
mansion! Here is a word that denotes stability and implies duration. The most solid
structure that ever man reared shall yield to the tooth of time. The pyramids of
Egypt shall one day, we doubt not, be levelled with the sands of the desert that blow
around them. The Roman Colosseum shall perish. The Parthenon of Athens shall
be left without one pillar standing. St. Peter’s and St. Paul’s shall become heaps of
rubbish. ‘The castles of kings, that seem to defy decay, shall moulder. Earth itself
shall be removed, and its everlasting hills shaken. But all the many mansions in glory
shall be durable as the throne of God himself, and stable as the pillars of the universe,

* O Lord, thy love’s unbounded—
So full, so vast, so free !
Our thoughts are all confounded
Whene’er we think on thee:
For us thou cam’st from heaven,
For us to bleed and die,
That, purchased and forgiven,
We might ascend on high.”

d. la GePan MPR gee ~ ee a Hers
ua sachin oR ca i ld WE EG
HOMILETICAL INDEX
TO
THE GOSPEL ACCORDING TO ST, MARK
7 7 : \ INT : 4
wont 9
CHAPTER I. THEME PAGE

Se eiaw ( 78 Illustrative Example of Christ’s
The Beginning of the Gospel 8, 28, 44 Work ... kas wns vee 48
The Ministry of the Forerunner 9, 28, 50 The Cleansing of the Leper 49
The Baptism of Christ .., 10, 31, 56 | Phe Galilean Ministry 68
The Temptation of Christ... 12. 31. 59 | The Healing of a Demoniac, etc. 73
The Divine Preacher = a | The Cure of Peter’s Wife’s Mother and
Fishers of Men ... as 14, 47 | Others a os -  G
Christ’s Authority in Teachine ae 16 A. Physician for both Body and Soul 76
“ Having Authority ” _ - 17 | The Cure of a Leper n+ re
Christ’s Authority over Spirits See | . ors
Christ’s Domestic Ministry... <n ee CHAPTER It.
The Healer of Multitudes ... .. 22 | Christ’s Authority to Pardon ice sce
Prayer and Work... = .., 23 | Levi’s Discipleship and Hospitality... 90
Seeking Jesus... cs. .. 94 | Christianity and Asceticism see ae
The Leper healed... 25 | The Sabbath ve ee sed ge
“ Moved with Compassion” .. 27 | Cure of the Paralytic 94, 97, 100, 104
John’s Baptism and Christ’s Gs ae | Levi's Feast vee ves vee = 99
The Call of the Disciples ... 32, 43, 69 | The Sabbath made for Man ao ad
The Authority of Jesus... .. 83 | Levi's Call from Dishonour to Disciple-
The Leper’s Petition - va ea | =O. ay one vee a OE
Christ and the Demons bua we «6. B4_- |: On Fasting as sis 99, 102
“The Region... roundabout” ... 35 | Matthew’s House... as ee 200
The History of a Prayer of Christ ,.. 36 | Love Greater than Law... sve AOE
The Ministry of Mercy .. 87 | The Sick of the Palsy: the Spiritual
Christ’s Call to Busy Men ... se and Physical Healing... aes «10
The Home and the Synagogue ... 40 | The Lord and the Law of the Sabbath 103
Christ the Healer... vs ... 41 | Callof Levi: Feasting and Fasting... 108
Glad Tidings os ... 42 | Sabbath Observance oes con EE
The Consecration of Jesus... se ee
Soul-Emancipation ie a a0 CHAPTER III.
The Progress of Health ... ». 44 | The Withered Hand te 120, 127, 158
The Leper pes eee ... 44 | Persecution and Popularity gin LAE

The Official Preparation ... .. 46! The Twelve eee te aoc, daeli

THEME

Blasphemy co. ees ok
Kindred of Ghnist ere 126,

‘‘ But they held their Peace”’

‘Stretch forth thy Hand!” ... 128,
The Choosing of the Apostles 128,

Christ hindered by his Friends

The Saviour judged by the World

“How can Satan cast out Satan?” or,
the Logic of Spiritual Forces

The Unforgivable Sin

Divine Relationships os
A Miracle of Healing a o.
The Saviour’s View of Sin... ves
The Helpers of Jesus oa ses
Retirement c

Sabbath Observance ie
Testimony of Evil to Goodness

The Need of Missionaries ...

The Sin against the Holy Ghost
Kinship to Jesus .., ‘
Popularity of Christ on ihe Tareas’. ,
Mistaken Friendsand Malignant Foes
The Real Relationship sas sae

CHAPTER IV.

Spiritual Sowing

The Word stolen from the Heart

The Word starved in the Heart

The Word choked in the Heart

The Word fruitful in the Heart a.
The Lamp of Parabolic Teaching
Spiritual Growth ...

The Mustard Seed 167,173, 183,

The Storm a
The Nature- Beceotine of Christ

The Parable of the Sower ... 170,

Christ’s Claim upon the Attention of
Moen: cs ee

The Reward of esti le sBa

From One Learn All :

Revelation and not Concealment th 16
Final Purpose of the Truth

“‘Measure for Measure” ... a

The Seed cast upon the Earth

Man used and then dispensed with

‘ Whereunto shall we Liken it?”

“Without a Parable spake
unto them” oF ;

The Parable an Instrument of Wieroy
and Judgment . -

Christ and his Dikeiniees in the ee

The Church in the World ..,

he not

 

INDEX.
PAGE |. THEME
125 | The Christian’s Extremity Christ’s
130 Opportunity ... -
127 | Human and Divine Renioattrnices
33 | Divine Teaching from the iehownan’: s
143 Boat vs
129 | Human Hearts tested by Truth
129 | The Perils and Prospects of the Good
Seed of the Kingdom
129 | The Progress of Divine Life in the
130 Soul 3
13 Great Issues from Small Berane
131 | The Duty of faithfully Hearing the
132 Word . a vee
139 The Minadoin of God Partie illus-
136 | — trated by Parables = a
137 | The Stilling of the Storm: the De-
bod liverance of the Church ,..
ae The Process of Truth in the Soul
2 The Use of the Spirit
138 | The Beauty of Growth
142 | The Power of Ideas
144 Storm and Calm .
199 | Parabolic Te aching
Light and Illumine aca _
Spiritual Vegetation, or Secret Grow h
161
162, | CHAPTER YV.
162 | The Lord of Spirits ns
163 | The Maiden’s Spirit recalled
164 | Faith Conquering ee
165 | Legion ... ’
166 | Satanic Posssesion a De straation of
208 Personal Identity
168 | Prayers granted and denied rs
170 | Unfriendly Heralds of Christ Pe
171 | Monumental Miracles
Ministries Broken in upon,
171 | Jairus’s Daughter
171 | The Healing of the Issue of ‘Blood.
171 | Salvation without Money, ete. ¥
The Little of Things of Christ are
171 Great Things for Men
172 | “ Who touched me?”
172 | “Why troublest thou the Maier diary
172 further ? ”’ wists :
172 | The Demoniac of Gadara ... a
The Rejection and the Reception of
1738 Jesus ... ee
Desire and Duty .
74 | The Faith of Jairus
74 | The Lord amongst the N Tesdy ds
174 | The Touch of Faith ay

214
215

~~)

bo bo
fo MN hb bk

GO

bo bo
“JI Ot H CO

bo t. mi
wo ccna de sic Aiea ee cr pk pL ls RMN lg i ia all aici ale gj sae

INDEX.

to
te
—_

THEME PAGE THEME

 

PAGE
The Dead Maiden - vos 229 | Rest and Work sie DIG
A Man with an Unclean Spirit cco The Multitude Fed ae at LO
Avowed and Hidden Faith... no Oe The Vision on the Lake ... pai
Christ the Redeemer of the Intellect 23 Commotion in Gennesaret ... ae 20d
The Magic of Faith i ..» 232 | The Rejection at Nazareth i NT
Life Victorious ... a ... 232 | The Murder of the Baptist... os oe
Gadarene or Gergesene Demoniacs .., 232 | Miraculous Provision nee vee 281
Touching in the Throng ,.. ... 238 | Miraculous Protection re ec > eo)
eee oe CHAPTER VII.
CHAPTER VI. Ceremonialism and Spirituality vin “OE
Unbelie ee »» 200 | The Alien’s Faith re ane 2aG
The Mission of the" Iwelve ».. 251 | The Deaf hears; the Dumb speaks 299
Sin-Hating Righteousness ... vee «202 Externalism versus Righteousness ... 300
No Rest for Jesus ve » 204 | The Prayer of the Syro-Phcenician
“itis 1” cus as 259 Woman es ate 301, 311
The Popularity of the Divine Phy “Epbphatha” . i. - sin CUD
sician ... “se cs .« 200 | The Seclusion of Jesus’... vs. OOD
Jesus Visiting his own Country ... 2056 | “Hecould not behid”  ... ape Ge
The Twofold Wonder awakened by Deafand Dumb .,,, we. 30D, 309, 512
the Gospel nas ae »- 200 | A Typical Cure ... ; es
Detracting from the Divine Greatness The Ritual and the Reality of Purifi-
of Christ is ah sea 207 | ~ cation vi tis ~~ 808
Christ Ministering to the Villages ... 257 | The Heathen Mother ae 309

ff
The Tradition of Men in Competitio mn

 

The Mission of the Twelve 257, 278 |
Accounting for Christ vee ... 238 | with the Commandments of God... 309
A Soul’s Tragedy eae ... 259 | The Real and the Imaginary Defile-
Telling Jesus os se aa bo ment ... < BIG
Christ’s Offer of Nest we 260 | Exposure of Phaviaaians ‘vs com
The Christian Worker’s Res st + 260 | Daughter of aSyro-Phoenician Woman
* Coming and Going” ; “io: 2000 healed Si a gon
Christ’s Sympathy for Men ..» 2060 | A Miracle of Restoration ... eos «320
The Shepherdly Emotion of Christ... 260 :
Feeding the Five Thousand 200 Soe CHAPTER VIII.
Spiritual Economy ve ..» 262 | The Giver of Bread ee oo1 306
Jesus Walking on the Sea ... 262, 270 | Whence shall Man’s Soul be fed? ... 337
Christ’s Retirement aes ae SOS) Bion |. a Z. ~~ Si
Secondary Benefits of the Gospel ... 263 | Misunderstanding a (. 381
Jesus the Rejected Teacher ».. 263 | Sight for the Blind ee: 3 B42
‘They were offended in him” ... 265 | Seeking for a Sign ave 343, 358
Preparation for Preaching ... 266 | The Leaven of the Pharisees and of
7 bia Murderers of John the Baptis st 267 Herod... as sve co =A
Recreative Rest ... rus .. 268 | “Doyenot understand?” ... wor O44.
Christian Care for the Needy ... 269 | Restoring the Blind to Sight + oe
The Carpenter; or, the Dignity of The Saviour’s Method in Dealing with
Honest Labour... bee a Re Individual Souls ns nie . SA
The Apostolic Commission ... .. 272 | Curing Spiritual Blindness ‘ee: San
Herod: the Disordered Conscience ... 273 | Peter’s Good Confession ... 346, 356
The Miracle of the Loaves ... 273 | Peter’s Self-Contradiction ... pe OFF
Christ at Home ... is ‘ 274 he Christ foretelling hisown Career 348
Missionaries oe ... 275 | Covert Temptation «es we’ CAS
Wonder and Pay: i ,.. 275 | The Master’s Summons to his Disciples 349
The Hero’s Death nis ... 275 | Ashamed of Jesus and his Words ... 300- Re ST Qa et ee ge = = —— . a ae , eet . - > n
2 . » . a —_

: ———_— = SS

 

 

 

iv INDEX.
/ THEME PAGE THEME TAGE
yi Christ’s Beneficence and Economy ... 350 | Discipleship ea ahs cas BD
\ The Blind Man of Bethsaida 351, 359 | Compassion for the Many ... 13: s006
The Worldling and the Christian ... 352 | Jesus the Messiah be aes 09
A Sign from Heaven ach 353 | Unwelcome Prophecies ... ao
Ys Leaven ... 50 ... oof | The Feeding of the Four Aiousend ,. 360
The Gradual ieee of the Blind Secular Profit and Spiritual Loss ... 360
rt Man ... ne a 355, 362 |
| VOLUME IL.
CHAPTER IX. | CHAPTER X
Transfiguration ... — 10, 18, 32 | Marriage and Divorce +. 07,85, 91, OF
The Lunatic Boy... cs s+. . 12 | Christ gnd the Children. ;. 68, 86
Death foretold vs oak ge. 3 | Loved, yet Lacking an ee
True Greatness ... a ae lt | Christ must be All aes vis EO
The Judgment of Charity... .» 15 | The Reiterated Prediction ... Coon
Warnings ane ses ae ET. True Ministry is True Dignity ie
F ea “ Jesus only ” oe a ... 19 | Blind Bartimeeus... 74, 80, 84, 90, 94
’ The Saying that was kept ... ..- 19 | Christ’s Statement of the Divine Law
The Cure of the Demoniac Child 20,33 | of Marriage 75
The Omnipotence | . Faith 22 | Jesus Blessing the Little Ohiidren 76, 91, 96
** Save by Prayer 23 | The Great Inquiry ae
The Gospel a Source of Barrow and | Riches a Spiritual Dr: abate oe
Perplexity ies 2£ | The Hundredfold. . aie (2
«“ Who shall be Greatest?” . 24 | The Kins edom of God a Revolitien of
The Comprehensiveness of Ghrist’s 8 the World-Order ae at ee
Service <3 25 | The Greatness of the Sonof Man ,., _ 7:
\ The Value of Deliverance arom ane Saying MWaith”’. ,.. ae SB
ritual Snares z6 | The Tixpalleaces of the Moda Ruler 81
Christian Purity ... ne a. 2 -| *One Thing thon lackést” 82
Christ and the Child tie .. 28 | The Request of the Sons of Fcnedas 83
Christian Beneficence oe ,. 26 | Lhe Rich Young Ruler ... 87; 161
Causes of Stumbling 30 | The Entry of the Rich into the King-
Better Die than Sin si Grove dom of Heaven. a ec aan
The Conditions of Success in Spiritual The Post of Hanon e BG
ork... eS he ». 84 | The Rich Man’s Temptation ase
Honour ‘ 34 | Moral Impossibilities wr yan. 302
Stumbling Siieia. ... 85 | Compensation awe Liv (age
Glimpses of the Glory of Jesus 36, 39 | The Coincidence of Opposites 93
Dark Sayings eas is of |} Ambition 93
The Demoniac... 37, 48 | Riches and their Poladion is te Kanes
Renewed Prediction of Death 38, 53 dom. 5. 107
The Symbolic Child nee wie, Oo) ee had. Prediction by our "Lord of
Marked Sins vas ven io eo his Passion and Resurrection sy as
; The Tribute Money oS .. 56 | The Ambition of the Apostles ae EG
The Lesson of Humility ... ». 57 | The Cure of TwoBlind Men at Jericho 111
Rebuke of Sectarian Narrowness ... 07
Christ’s Love to his Little Ones, and CHAPTER XL.
Offences i i .» 68 | The Triumphal Entry 124, 128, 187, 141INDEX Vv
THEME PAGE THEME PAGE
The Fruit of the Fruitless Fig Tree... 125 | The Counter-Question of our Lord ... 195
The Holy House ... »» 126 | Warning against the Scribes and
Authority vindicated a 127 Pharisees 196
* The Lord hath Need of him” 129
Jesus Surveying the Temple ve 2 boU CHAPTER XIII.
Che Destruction of the Fi eee 141, 147 ae Downfall of the Temple oie oe
Jesus Cleansing the Temple 131, 136, 139 ct . ai ae of the Persecuted a oe
The Church—lIdeal and Actual sat Loe Th : His oi 1c = aja ae
Christ’s Authority challenged and = oe Coming - ae es
defended aa ens jan Shoe ~ Watch: : hs 206, 212
Jesus the King... c 18 [eee es 0 Aue
Palm Sunday pe The Signs of the Coming of the Son
‘‘ And Jesus went into the Temple” 135 ae Man os ous
Phe symbol Tink 140 1e Fulfilments of the engin of
Cealowr ra <i dicated 140 God an Evidence of the Truth of
Crities criticized ... a ia eee ee ie aut
Ghuists Authority questioned 1 ael The Words of Christ and me W orld
Revolution with which they were
. associated a: eee
CHAPTER XI. The Element of Uncertainty in ue
Rebel Vine-Dressers a 159 Christian Revelation “as 211
Ozesar’s Due os ... 160 | “To every Man his Work” 211
Sadducees confuted oe 16] | Prophetic Adumbrations .., 213
The Great Commandments ... 162 | Dark Sayings vee tee ww 214
“ Not Far from the Kingdom” 165, 173 Indefinable ‘Truth... eee o. 214.
Various Effects of Christ’s Ministry 166 | Unexpected Events ve vee 214
The Scribes - 167 The End Imminent Jo “ee oo
The Widow’s Mites 167, 174, 176, 181, 196 Preparation for Christ’s Coming ... 225
The Parable of the Vineyard 168, 178, 183 3
The Politics of Christianity 169 CHAPTER XIy,
“ Bring me a Penny” a we 110 | The Plots, ts oe ay O80
The Puzzle of the Sadducees »» 170 | Tribute of Grateful Love ... 239, 258
Sources of Heresy 171 | The Traitor ‘x bes ox 240
The Law akin to the Gesvel: but in- The Paschal Supper coe 241, 260, 278
ferior to it ee a ... 172 | Anticipation gee wie une ee
“ Great David’s Greater Son” 173, 183 Gethsemane 242, 256, 261, 271, 274, 288
‘The Common People heard him Betrayal and Arrest 245, 257, 268, 275
gladly” i i 174 | The Trial before acai a 247
Jesus Lingering in the 'T emple 175 | Peter’s Denial 249, 258
The Tribute Money 178, 190 The Precious Spikenard; or, ., the In-
The Resurrection from the Dead_ ... 179 pulse of the Absolute... os» 250
The Great Command eae “ae 100 The Spirit that betrays... 251
The Evil Husbandmen ,,. ».. 182 | Volunteering to betray tee vee 202
The Dialectic of Jesus sue was 18 Preparing for the Passover... cays ee
Sadducean Error ... ae i tee The Betrayer denounced .,.. sae moo
The Essence of Religion ... we Leo The Lord’s Supper 254, 255, 261, 269
Traits of the Scribe ‘iad ..» 183 | Peter’s Denial foretold oi sie BoD
The Gift of Poverty ey ..» 183 | Jesus at the Bar of Judaism sre OL
Question of the Sadducees touching the The Cup of Experience... ac oe
Resurrection ... ase xs LOe Sorrow, Sleep, and Sin “es ne Go
Question about the Greatest Command- Following Afar off a ag Oe
ment ... 194 | A Detected Disciple ee sss 200* Fee a SS “
SS eS. ee - a ca

 

vi INDEX.

THEME PAGE | THEME PAGE

The Alabaster Cruse uit “as BOT | Women Watching the Cross ss UL

Peter’s Fall 54 ses 270, 296 | The Foes of Jesus oials ey O22

Heaven’s Righteous King at Earth’s Darkness around the Cross nee O20
Unrighteous Judgment-Seat ss ED, Joseph of Arimathza oes oie OLE

Approach of the End a ea | The Crucifixion: the Human Deed... 3826

}

 

Anointing for Martyrdom ... ».. 273 | The Crucifixion : the Divine Words... 327
Black Conspiracy ... cas wa Zid | Lhe Second Trial ,.. ae sie Oce
Eucharistic Service wee ... 273 | Judicial Processes ay sin) BOL
Warnings ee aes ».. 274 | The Closing Scene se ie, BOG
Violence and Meekness_... ee Te
First Trial of Jesus acs in ie CHAPTER XVI.
Extremes meet in Character ta ek See
The Old Dispensation merging in the Tee Himpty Sepulchre _ 349, 361
Noe e o a Oph Disbelief convinced ‘ 31
The Great Commission ss BO2
' Sean Ascension ms 3038, 360, 362, 368
CHAPTER XV. Resurrection Proofs i on eo
The Trial before Pilate... ee 311 | “Who shall roll us away the Stone?” 357
Christ mocked ... seh ice DIA “ He is not here” o i eon
The Crucifixion ... as 313, 330 | The Gospel the Word of the Ascended
The Death of Jesus hee 3oL5, 330 TOTO. 24s ee Soe 0 On
The Burial of Jesus 317, 321, 328, 331, 314 | The Stone rolled away ies 308
Jesus at the Bar of the Roman Power 318 | The Resurrection... Te lie peg
Christ or Barabbas bes 319, 825 | Appearances of the Risen One pe Om
The Mockery of Jesus sie oe ko | Final Utterances ... 362

The Saviour’s Helplessness,.. ». o20 | An Hyentful Day... eee yes BOSi

   

a * is f
sei ails ei dad BL ia li OR keeee ene eeei BOOKS ARE LOANED FOR ‘TWO WEEKS >
Fine of 0c. for each day after the stamped date

 

TS

DUK

oy SR ett:
Ttanone ete te dar Hiei e each eae:

|
At
ne
|

 

 

aot LAAT .

|
i

pe
e
{

ba

 

   

'
j me
i XX O02 Olb 693

 

; : fi
a y f. ar h 2 p> re : : 3 »
ath . . . ~ ,