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DIVINITY SCHOOL
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Library of
Prof. Benjamin W. Bacon

THE CAMBRIDGE BIBLE
FOR SCHOOLS AND COLLEGES
General Editor for the New Testament : —
R. ST JOHN PARRY, D.D.,
FELLOW OF TRINITY COLLEGE

THE GOSPEL ACCORDING TO
ST MARK

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THE GOSPEL ACCORDING TO
ST MARK
Edited by
THE REV. A. PLUMMER, M.A., D.D.
formerly Master of University College, Durham,
and sometime Fellow and Tutor of Trinity College, Oxford

WITH MAPS, NOTES AND INTRODUCTION

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PREFACE
BY THE GENERAL EDITOR
' I ""HE General Editor does not hold himself
*¦ responsible, except in the most general sense,
for the statements, opinions, and interpretations
contained in the several volumes of this Series. He
believes that the value of the Introduction and the
Commentary in each case is largely dependent on
the Editor being free as to his treatment of the
questions which arise, provided that that treatment
is in harmony with the character and scope of the
Series. He has therefore contented himself with
offering criticisms, urging the consideration of alter
native interpretations, and the like ; and as a rule
he has left the adoption of these suggestions to the
discretion of the Editor.
Trinity College, Cambridge.
January, 1 910.

PREFACE
OUR estimate of the historical and critical value of the
Second Gospel has risen enormously during the last
thirty or forty years, and it is possible that further study
will cause the estimate to rise even higher than it is at
present. But the unique value of this Gospel is still very
imperfectly realized by many of those who often read and
to some extent study it ; and it is one of the objects of
this new edition of St Mark to make the knowledge of
its unique character more widely diffused, and to enable
more readers of the New Testament to see for themselves
some of the particulars in which this hitherto underrated
Gospel brings us closer than any other to our Lord, as He
was known to those who watched His acts and listened to
His teaching.
During the period in which the inestimable character
of the Gospel according to St Mark has been more and
more appreciated, a number of critical and controversial
works have appeared in England and elsewhere which
raise, or bring into greater prominence, questions respect
ing Christian doctrine that produce perplexity in many
minds. With regard to not a few of these questions, the

PREFACE vii
Second Gospel, fairly and intelligently used, will show the
way, if not to a solution, at least to the direction in which
a reasonable answer to doubts can be found. These Notes
on the Gospel will do good service, if in any degree they
render aid to such a quest.
The titles of some of the books which the writer of
the Notes has found very helpful are given at the end of
the Introduction, and the list might be greatly enlarged.
Among English works he has found nothing equal to
Dr Swete's Commentary, and among foreign ones nothing
equal to that of Lagrange, who had the advantage of
coming after Dr Swete. He has also to express his
obligations to the General Editor for vigilant care in
reading the proofs and for many valuable suggestions and
criticisms.
A. P.
BlDEFORD.
Christmas, 1914.

TABLE OF CONTENTS

pages

I. Introduction 

ix — xlviii

i .

St Mark the Evangelist 

ix

i.

The Sources

xviii

3-

Plan and Contents

xxi

4-

Place, Time, and Language

XXX

5-

Characteristics in Vocabulary and Style

xxxii

6.

Literary History

xxxvi

7-

The Integrity of the Gospel

xxxix

8.

The Text of the Gospel ...

xliv

9-

Commentaries

xlvii

II. Notes 

i— 205

III. Index 

... 206 — 211

Maps

at end

The 3rd Temple of the Jews (Herod's)
District of Galilee
Palestine in the time of Christ

INTRODUCTION CHAPTER I
St Mark the Evangelist
The name " Mark'' occurs four times in Acts and four times
in the Epistles. In Acts we are told three times of a Jew at
Jerusalem named John who had Mark as an alternative or
additional name (xii. 12, 25, xv. 37), and once he is called
simply " the Mark," i.e. " the Mark just mentioned " (xv. 39).
The same person is twice called simply "John," without mention
of an alternative name (xiii. 5, 13). In the Epistles the name
" John " is dropped, and the person in question is called simply
" Mark," without the article, as if those who are addressed
would know who was meant (Col. iv. 10 ; Philem. 24 ; 2 Tim. iv.
11 ; 1 Pet. v. 13). The identification of the John in Acts with
the Mark of the Epistles is probable on other grounds (see
below), and it is confirmed by the fact that in Col. iv. 10
St Paul, after mentioning that Mark is the cousin (not " sister's
son," as A.V.) of Barnabas, reminds the Colossians that they
have been told that they need have no hesitation in receiving
him, if he should visit them ; which looks like an allusion to the
defection of John (Mark), as related in Acts xv. 37 — 39.
To speak of him as "John Mark," as if the combined names
were analogous to " John Smith," is misleading. " Whose
surname was Mark" (xii. 12, 25) encourages us to regard the
cases as analogous, but in the modern combination the two
names are intended to be used together and in some cases
must be used together, whereas in the other case the two names
were rarely, if ever, used together, but were alternatives ; the

INTRODUCTION

second name was an alias. Although under the name of Simon,
or Peter, or Kephas, the chief Apostle is mentioned more than
180 times in N.T., only three times is he called Simon Peter
(Mt. xvi. 16; Lk. v. 8 ; 2 Pet. i. 1) by any writer except John,
who commonly gives both names. "Saul, otherwise Paul"
(Acts xiii. 9) is never called " Saul Paul." The Evangelist
would be called "John" among Jews and "Mark" among
Gentiles (Ramsay, Paul the Traveller, p. 81). Acts xiii. 5 is
against Deissmann's suggestion that in xiii. 13 Mark is called
"John" purposely, because he had forsaken the Apostle and
had returned to Jerusalem, whereas in xv. 39, when he goes
with Barnabas to Cyprus, he is called simply " Mark" {Bib. St.
p. 317). If the change is not purely accidental, the reason
would rather be that at Antioch and Jerusalem he was in Jewish
society and was known as "John," whereas in travelling he
would use the Gentile alias. The employment of a Roman
praenomen to serve as a single name is found again in the case
of Titus and of several persons who bore the name of Gaius.
In "Jesus, called Justus" (Col. iv. 11) we have a combination of
a Hebrew and a Latin name.
With regard to the identification, the connexion between the
mentions of Mark in three different Epistles is of importance.
In Col. iv. 10 St Paul commends him to a Church of proconsular
Asia ; in 1 Pet. v. 13 Mark sends a salutation to Churches in
that region ; in 2 Tim. iv. 11 he is found in that region. " The
Scriptural notices suggest that the same Mark is intended in
all the occurrences of the name, for they are connected together
by personal links (Peter, Paul, Barnabas) ; and the earliest
forms of tradition likewise identify them " (Lightfoot on Col. iv.
10). Mark was the son of Mary (Mariam), who was a Jewish
convert, who seems to have been well-to-do, and to have been
a Christian of some importance. Her house at Jerusalem has
a "porch" or "gateway" and an upper room, and she has at
least one female slave. As soon as the chief of the Apostles is
released from prison he goes to her house to report his freedom,
for there members of the Church of Jerusalem were accustomed
to meet. It is probable that her son John was already a

ST MARK THE EVANGELIST

believer, like herself. If he was not already known to Peter,
this nocturnal visit of the released Apostle may have been
the beginning of intimacy. St Peter may have converted both
mother and son. As the father is not mentioned in Acts, we
conclude that he was dead, a conclusion which is against the
identification of the father of Mark with " the goodman of the
house" (see on xiv. 14), but the conclusion may be wrong.
That Mark was one of the Seventy or Seventy-two disciples
(Lk. x. 1 ) is a worthless tradition for which the credulous and
uncritical Epiphanius gives no authority. The same statement
is made about St Luke. There was a natural desire to show
that all four Evangelists were personal disciples of the Lord.
That Mark was a Levite is a reasonable conjecture from the
fact that he was a " cousin " (Col. iv. 10) of the Levite Barnabas ;
but we are not sure that they were the sons of two brothers.
There is more to be said for the theory that he was the young
man mentioned in Mk xiv. 51, 52 ; see notes there.
Even if his parents were Jews of the Dispersion, it is probable
that they had been settled in Jerusalem for some years, and the
names Mary and John point to the family being Hebrews rather
than Hellenists (Zahn, Introd. to N. T. II. p. 487). Assuming
that at any rate the married life of his mother had been spent
in Jerusalem, Mark must have been familiar with the sensation
which was caused there and in Judaea when, after centuries of
silence, first one Prophet and then a second began to proclaim
the coming of the reign of God. If Mark did not himself hear
either of these new Prophets, he may often have talked to those
who had listened to John the Baptist and Jesus of Nazareth.
That he had often been with some who had known Jesus, and
in particular with Peter, may be regarded as certain.
His cousin Barnabas came to Jerusalem with Saul to bring
alms from the Christians in Antioch to the Christians in Judaea
during the famine of A.D. 45, 46 ; and when the work of relieving
the poor in Jerusalem was over, the two missionaries took
Mark with them on their return to Syria. There can be little
doubt whose doing this was. Of the two missionaries, Barnabas
was as yet very decidedly the chief. He had introduced the
notable convert, Saul of Tarsus, to the Church at Jerusalem

INTRODUCTION

and had been his sponsor and patron (Acts ix. 27, xi. 25). He
and Saul needed helpers in their work, and when it came to
selecting one, it would be Barnabas that would decide who
should be chosen, and he chose his young cousin, who had
probably been useful in distributing relief at Jerusalem: 2 Tim.
iv. 11 indicates that Mark had powers of organization. Con
sequently, when Barnabas and Saul were again sent forth by
the Church at Antioch, they had him as their "' attendant,"
which probably means that he was the courier of the party and
managed the details of the journey. He was not a missionary
chosen by the Holy Spirit and solemnly sent forth by the
Church at Antioch, but the two Apostles (as we may now call
them) who were thus chosen "had him as an attendant."
It is evident from what follows that Mark did not consider
himself under any obligation either to Divine commands or to
the Church at Antioch in this service. He was free to decide
for himself how long he would continue to attend on his cousin
and Saul. With them he sailed to Cyprus. They stay at
Salamis, working among the Jews there, and then go through
the island to its western extremity, and at Paphos come into
conflict with Elymas the sorcerer, whose discomfiture leads to
the conversion of the Proconsul, Sergius Paulus. After this
success they cross to Pamphylia, and at Perga Mark refuses to
go further and returns to Jerusalem. Possibly the risks and
hardships of a journey into the interior frightened him ; he felt
that he could no longer do his work as dragoman satisfactorily
under such conditions. Or he may have thought that home
ties were more binding than those which attached him to
Barnabas and Paul. Or he may have seen that it was becoming
more and more difficult to work with both the Apostles, for
Paul's teaching, especially with regard to the Gentiles, was now
far in advance of that of his colleague, and was becoming more
so. And the more advanced Apostle was now taking the lead.
It is no longer "Barnabas and Saul" (xiii. 2, 7) but "Paul and
his company" or "Paul and Barnabas" {vv. 13, 43, 46). For
any or all of these reasons Mark may have turned back.
Whatever the reasons were, they were such as could be better
appreciated, if not actually approved, by his cousin than by

ST MARK THE EVANGELIST

his cousin's energetic colleague, who condemned Mark severely
(xv. 38). After an interval there is the so-called "Council" at
Jerusalem {c. a.d. 49 or 50). Paul and Barnabas are again at
Antioch, and Peter joins them there. Was Mark there also,
and was he one of " the rest of the Jews" who " dissembled with
Peter, insomuch that even Barnabas was carried away with
their dissimulation"? Gal. ii. 13. That is not unreasonable
conjecture ; but it has against it the silence of both St Luke in
Acts and St Paul in Galatians. When St Paul absolutely
refused to give Mark another trial, and parted from Barnabas
rather than do so, the only reason given is Mark's withdrawal
from Pamphylia (xv. 38). The result was that he took Silas as
a colleague and went on a mission through Syria and Cilicia,
while Barnabas and his cousin sailed back to Cyprus, in which
island both of them had connexions. This would be about
a.d. 52.
The frequently mentioned tradition that St Mark founded the
Church of Alexandria may, with much reserve and uncertainty,
be allowed to come in at this point. There is here a consider
able gap of about ten years in what Scripture tells us about
Mark, and it is credible that, during the period about which
Scripture tells us nothing, he went from Cyprus to Alexandria
and helped to make it a Christian centre. But it does not
follow that, because the tradition helps to fill this gap, therefore
the tradition is true. The Alexandrian Fathers, Clement and
Origen, in all their various writings, nowhere allude to Mark's
preaching at Alexandria. On the whole, however, it is more
probable that the connexion of St Mark with Alexandria, if it be
historical, did not begin until after the death of St Peter.
We are on sure ground once more when we find St Mark at
Rome during the first Roman imprisonment of St Paul (Col. iv.
10; Philem. 24); but we cannot safely infer that it was the
Apostle's imprisonment which brought Mark to Rome. What
is certain is that he and the Apostle are now completely re
conciled, and that the latter seems to have become anxious to
show Mark that he now has complete confidence in him. He
declares him to be one who joined in alleviating his sufferings
as a prisoner. He claims him as a fellow-worker, and he

INTRODUCTION

inserts salutations from him in the letters to the Colossians and
Philemon. Mark, Aristarchus, and Jesus who is called Justus
are the only Jewish Christians who cleave to St Paul in his
captivity, and the Apostle seems to have sent Mark back to
Asia. A few years later, in the latest of the Pauline Epistles
(2 Tim. iv. 11), Timothy, who was probably at Ephesus, is
charged to "pick up Mark" and bring him with him to Rome.
And it is in Rome that we next hear of St Mark. It was
probably after the deaths of the two Apostles with whom he
had of old been associated that Mark attached himself to the
old friend of the family, St Peter ; and it is in 1 Pet. v. 15 that
we have the last mention of him in the N.T. — "Mark, my son,
saluteth you.* " My son " may be a mere expression of affection ;
but it is not impossible that it means that Peter was instru
mental in converting Mark to Christianity (cf. 1 Cor. iv. 14, 15).
It is not fatal to this view that St Paul commonly uses " child "
and not "son" of the relationship between himself and his
converts (1 Cor. iv. 14; Phil. ii. 22; 1 Tim. i. 2, 18; 2 Tim. i. 2,
ii. 1 ; Tit. i. 4 ; Philem. 10 ; cf. 3 Jn 4), although it makes it
a little less probable than the other view. But the sense in
which "my son" is used does not affect the probability that
Mark was instructed in the Gospel first by St Peter. One thing
may be regarded as certain, that when 1 Peter was written, the
Evangelist was with the Apostle in Rome. Beyond reasonable
doubt "Babylon" is Rome (Hort, 1 Peter, p. 6; Lightfoot,
Clement, 11. p. 492 ; Bigg, 1 and 2 Peter, pp. 22, 76).
That both St Peter and St Paul suffered martyrdom at Rome
under Nero may be accepted as a sufficiently attested tradition.
That they suffered at the same time is less probable ; but, when
we abandon this tradition, it is difficult to determine which
Apostle suffered first. On the whole, it is safer to place the
martyrdom of St Paul before that of St Peter, and to suppose
that the death of the former was one reason for Mark's becoming
closely connected with the latter ; but the friendship of St Peter
with Mark's family would account for this close connexion, even
if St Paul were still alive.

ST MARK THE EVANGELIST

The Author of the Second Gospel
That Mark was the writer of the Second Gospel, and that in
what he wrote he was largely dependent upon the teaching of
St Peter, may also be accepted as sufficiently attested. That
St Peter is the probable source of a great deal that we find in
this Gospel can be shown in detail from the Gospel itself ; but
the evidence with regard to the exact relation between the
Apostle and the Gospel of Mark is not harmonious. We begin
with Papias, Bishop of Hierapolis. Irenaeus tells us that Papias
was "a hearer of John and a companion of Polycarp." The first
statement may be true, but it is perhaps only an inference from
the second. After the destruction of Jerusalem some Christians
migrated from Palestine to Hierapolis. Among these were Philip
the Apostle and his daughters, two of whom lived to a great age,
and from them Papias obtained various traditions about the
Apostles and their contemporaries. He also obtained informa
tion from two disciples of the Lord, Aristion and John the
Presbyter or the Elder. The former is interesting to us in con
nexion with the longer ending of this Gospel (xvi. 9 — 20), while
the latter is connected with our present purpose. Papias
collected traditions about Christ and His Apostles and used
them to illustrate the Gospel narrative in a treatise called An
Exposition of the Oracles of the Lord, some precious fragments
of which have been preserved by Eusebius. He quotes the
passage which concerns us H. E. iii. 39; and it will be seen
from the opening words that in it Papias is quoting "the
Presbyter" or "the Elder," which almost certainly means the
Presbyter John. After the first sentence which is attributed to
the Presbyter we cannot be quite sure whether we are reading
his statements or those of Papias ; but this is not of much
moment, for Papias is certainly passing on information which
he had received on what he believed to be good authority.
" This also the Presbyter used to say. Mark, having become
Peter's interpreter, wrote accurately, though not in order (ra^u),
all that he remembered of the things which were either said or
done by Christ. For he was neither a hearer of the Lord nor
a follower of Him, but afterwards, as I said, [followed] Peter,

INTRODUCTION

who used to adapt his instructions to the needs [of his hearers],
but without making a connected report of the Lord's Sayings.
So that Mark committed no error when he wrote down some
things just as he remembered them ; for of one thing he made
a purpose from the first, not to omit any one of the things
which he heard or state anything falsely among them."
This is evidence of the highest importance. Papias can hardly
have got this information much later than a.d. ioo, and he gets
it from one who was contemporary with Apostles and the earliest
Christian traditions. We shall have to return to the difficult
statement that Mark, as distinct from other Evangelists, did not
write " in order."
Irenaeus (ill. i. i) says that "after the death of Peter and Paul,
Mark also, the disciple and interpreter of Peter, delivered to us
in writing, the things which had been preached by Peter."
Tertullian (Adv. Marcion. iv. 5) says much the same as
Irenaeus ; that Mark was Peter's interpreter, and reproduced
his teaching.
Clement of Alexandria (Hypotyposeis), as quoted by Eusebius
(H. E. ii. 15), states that Peter's hearers were so impressed by
his teaching, that they "were not content with this unwritten
teaching of the divine Gospel, but with all sorts of entreaties
besought Mark, a follower of Peter, and the one whose Gospel
is extant, that he would leave them a written monument of the
doctrine which had been communicated to them orally. Nor
did they cease till they had prevailed with the man, and had
thus become the occasion of the written Gospel which bears the
name of Mark. And they say that Peter, when he had learned
through the Spirit that which had been done, was pleased with
their zeal, and that the work won the sanction of his authority
for the purpose of being used in the Churches." Elsewhere
(H. E. vi. 25) Eusebius quotes Clement as having written that,
when Peter learnt what Mark had done, "he neither directly
forbade it nor encouraged it."
Origen, as quoted by Eusebius (H. E. vi. 25), states that
Mark wrote as Peter dictated to him ; and Jerome (Ep. 120,
Ad Hedibiam 11) repeats this.
Where these writers disagree, the earlier witnesses are to be

ST MARK THE EVANGELIST

preferred. Papias was a contemporary of Mark ; i.e. he was a
boy about the time when Mark wrote his Gospel. His narrative
states that Mark wrote down what he recollected of the teaching
of Peter, which almost implies that he did not write until after
Peter's death ; and Irenaeus expressly states that this was the
case. This is more probable than Clement's statement that
Peter approved of the work, and much more probable than
Origen's statement that Peter dictated it. Such enhancements
of the value of the Gospel of Mark would be likely to be
imagined in Alexandria, where Mark was believed to have
laboured, and even to have founded the first Christian com
munity. What those who call Mark the " interpreter of Peter " mean
by the expression is explained by none of them. The most
natural, and not improbable, meaning of " Peter's interpreter "
would be that Peter's knowledge of Greek was not equal to
giving addresses to those whom he instructed in Rome, and
that Mark translated into Greek what Peter said in Aramaic.
It is true that Peter had probably been bilingual from childhood,
speaking both Aramaic and Greek, as many Welsh peasants
speak both Welsh and English. But such casual use of Greek
would not necessarily enable him to preach in Greek any more
than a Welsh peasant's casual use of English would enable him
to preach in English. If this is the correct explanation of
"interpreter," it is easy to see how Mark's services in this
direction would impress Peter's teaching on his memory.
According to any explanation, the term can hardly mean less
than that in some way Mark acted as an instrument for con
veying Peter's teaching to those who either did not hear it or
could not understand it.
Hippolytus {Philosophumena, vii. 30) says that Mark was
called "the stump-fingered," which implies that one of 'his
fingers was defective through malformation or amputation.
Various guesses have been made as to the origin of this nick
name, which is repeated in Latin Prefaces to the Gospel. Some
take it literally : he had only a stump in place of a finger, either
(1) because he was born so or had been accidentally maimed, or
(2) because, being a Levite and not wishing to become a priest,
ST MARK b

INTRODUCTION

he cut off one of his fingers. Others take it metaphorically : he
was called stump-fingered, either (3) because, like a malingerer,
he had deserted in Pamphylia, or (4) because his Gospel is
maimed in its extremities, having lost its conclusion, and (as
some think) its beginning. Of these four conjectures the first
and fourth are most worthy of consideration, especially the
first. We do not know either when, where, or how St Mark died.
Jerome places his death in the eighth year of Nero at Alex
andria ; but we have no means of confirming or correcting this.
The apocryphal Acts of Mark make him die a martyr's death ;
but these Acts are Alexandrian, and a desire to glorify the
reputed founder of the Alexandrian Church may be the origin
of the statement. No writer of the second, third, or fourth
century says that Mark suffered martyrdom, and their silence
may be regarded as decisive.
Shortly before his own martyrdom St Paul wrote of Mark
that he was "useful for ministering" (2 Tim. iv. 11). This
statement " assigns to Mark his precise place in the history of
the Apostolic Age. Not endowed with gifts of leadership,
neither prophet nor teacher, he knew how to be invaluable to
those who filled the first rank in the service of the Church, and
proved himself a true servus servorum Dei" (Swete).

CHAPTER II
The Sources
One chief source has already been mentioned, the Apostle
St Peter. The evidence for this goes back to the Presbyter
John as quoted by Papias, who evidently gives his assent. It
is confirmed by Irenaeus, Teitullian and many other writers ;
and it is by no means improbable that by the "Memoirs
(Apomnemoneumata) of Peter" Justin means the Gospel of
St Mark. These Memoirs contained the words "name Boanerges
which is, Sons of thunder," words which occur Mk iii. 17 and in
no other Gospel (Justin, Try. 106 ; comp. Try. 88 with Mk vi. 3).

THE SOURCES

Nearly everything which Mark records might have been told
him by St Peter, for St Peter was present when what is
recorded was done and spoken. But no one supposes that
Peter was Mark's only source. Even some things which Peter
might have told him may have been derived by Mark from
others, for when he wrote other eyewitnesses still survived and
there was abundance of oral tradition. On three occasions,
however, only three disciples, Peter, James, and John, were
present as witnesses, and on two of these — the Transfiguration
and the Agony — they were the only witnesses, for it cannot be
regarded as probable that the " young man " of Mk xiv. 5 1 was
present at the Agony and saw and listened while the Three
were sleeping. From which of the Three did Mark obtain
information? James is excluded by his early death, and we
know of no special relations between Mark and John. Peter
is much more likely to have been Mark's informant. It is true
that some very interesting things about Peter are omitted by
Mark, e.g. Christ's high praise of his confession of faith, his
walking on the sea, his paying the tribute with the stater from
the fish ; but these are things about which Peter might wish to
be reticent, and which he himself omitted in his public teaching.
See Eusebius, Demonstr. Evang. iii. 5. Although Mark is so
much shorter than Matthew or Luke, yet he mentions Peter
nearly as often (Mk 25 times, Mt. 28, Lk. 27); and Mark
mentions Peter in four places where Matthew and Luke do not
mention him, and in all four passages we seem to have personal
recollections (i. 36, xi. 21, xiii. 3, xvi. 7). If we had no in
formation as to the authorship of the Second* Gospel, the
Gospel itself would have suggested that Peter was connected
with it.
The number of graphic details which are found in Mark, and
in Mark alone, has often been pointed out as a characteristic of
this Gospel. While Mark omits many sections which are found
in Matthew and Luke, yet in those sections which are common
to all three Mark almost always gives us something which is not
in either of the other two ; and often these additional touches are
of great value. Many of them are pointed out in the notes, and
the whole of them can be seen very conveniently in the first
b2

INTRODUCTION

column of Abbott and Rushbrooke, The Common Tradition
of the Synoptic Gospels. It is possible that these details are
literary embellishments supplied by Mark himself, who has a
manifest liking for fulness of expression ; but a good many
of them look like the recollections of an eyewitness. They
bear out what the Presbyter John, as quoted by Papias, said of
Mark, that in writing things down from memory he " made it his
purpose from the first, not to omit any of the things which he
heard or state anything falsely among them." This is praise
which could not so justly be given to Matthew, who rather often
either omits or alters what he does not like. When we see how
wanting in literary skill Mark often is, we are less inclined to
think that the graphic descriptions which he gives us are due to
exuberance of style rather than to conscientious or accidental
retention of what one who was there had told him. The student
will be able to come to some conclusion for himself on this
point, if he compares the Synoptic narratives of the three
occasions when Christ took Peter, James, and John apart, or
of Peter's denials. The passages peculiar to Mark, having no
parallel in Matthew or Luke, are i. I, iii. 20, 21, iv. 26 — 29,
vii. 2 — 4, 33 — 37, viii. 22 — 26, xiv. 51, 52. Study of these will
also help the attainment of some conclusion.
It is probable that, in addition to the teaching of St Peter
and much oral tradition of a general kind, Mark also used
documentary evidence ; e.g. notes on the teaching and death of
John the Baptist, and on the last days of Christ's life on earth.
But beyond this vague probability it is not safe to go.
The question whether Mark used the lost document, commonly
designated "Q," which was abundantly used by Matthew and
Luke, and of which there are no sure traces in Mark, is one to
which no sure answer can be given. Mr Streeter thinks that he
has been able to " establish beyond reasonable doubt that Mark
was familiar with Q," and Dr Sanday thinks that his arguments
" seem to compel assent " (Studies in the Synoptic Problem,
pp. xvi, 165 — 183). On the other side see Stanton, The Gospels
as Historical Documents, II. pp. 109 — 114; Moffatt, Introd. to
the Literature of the N.T. pp. 204 — 206. It may be doubted
whether there is any clear instance in which it is necessary to

THE SOURCES

assume that Mark derived his material from Q. Q is certainly
earlier than any date which can reasonably be given to Mark,
and therefore the hypothesis that he had seen it is reasonable.
We are on sufficiently safe ground when we assert that what
Mark gives us comes from Peter and cognate sources of in
formation. Peter's teaching may have contained nearly all the
S.ayings of Christ which are reported by Mark.
The hypothesis of an Ur-Marcus, a first edition considerably
shorter than our Mark, is not required. Burkitt, The Gospel
History and its Transmission, pp. 40 f. ; Swete, St Mark,
p. lxv; Jiilicher, Introd. to N.T. p. 326. It is more to the
point to remember that for some things in the Gospel Mark's
own experience may be the chief source. The fulness of the
narrative of the last week of our Lord's life in all the Gospels
has often been remarked in contrast to the scantiness of the
record respecting the previous thirty years. It is quite possible
that some of that fulness is the outcome of what St Mark him
self could remember. Some events in the Holy Week he may
well have witnessed and never forgotten ; at some points he may
have been present when Peter was not.

CHAPTER III
Plan and Contents
Critics are not agreed as to the analysis of this Gospel. Even
their main divisions are not always the same. Yet certain broad
features stand out clearly, although there is sometimes room for
difference of opinion as to the exact point at which the dividing
lines should be placed. There is a short Introduction. Then
come two main divisions : the Ministry in Galilee and the
neighbourhood, and the Ministry in Judaea. These are followed
by the beginning of the Conclusion, and the Conclusion remains
unfinished. The Introduction may be made to contain the first eight
verses (WH.), or the first thirteen (Salmond, Swete, Moffatt), or
the first fifteen (Zahn). There is something to be said for each

INTRODUCTION

of these arrangements. The preparatory work of the Fore
runner ends at v. 8 ; then he is eclipsed by the Messiah. On
the other hand, the Messiah's own work does not begin till v. 14 ;
but it does begin there in a real sense, although in the fullest
sense it may be said to begin with the call of the first pair
of disciples. The purely introductory portion ends with the
Temptation, which prepared the Messiah for the work of the
Ministry, just as the Baptist's preaching prepared the people for
the reception of the Messiah's Ministry.
The line between the two main divisions may also be drawn
at different places ; either just before or just after ch. x., or at
a. 31. There is an interval of transition between the Galilaean
and the Judaean Ministries, and we can either attach the in
terval to the latter (Moffatt), or give it a place by itself (Swete),
or divide it at the point where the Messiah begins His last
journey to Jerusalem (WH., Salmond). Perhaps the last is the
most satisfactory arrangement, but the question is not a matter
of great moment.
It is obvious that thus far the order is chronological ; Intro
duction, Galilee, Judaea, Conclusion. But are the sections and
sub-sections which make up the main divisions chronologically
arranged? That question cannot be answered with certainty.
Any narrator would endeavour to avoid confusing what took
place in Galilee with what took place in Judaea and Jerusalem.
Peter and others would remember fairly well where things of
moment took place and where Sayings of still greater moment
were spoken : and Mark, with the tenacious memory of an
Oriental who had not ruined his powers of remembering by
misuse, as we ruin ours, would recollect with general accuracy
how things had been told to him. But we cannot assume that
Peter would always care to insist upon the exact sequence of
what took place either in Galilee or Judaea, or that Mark would
regard exact sequence as a thing which he must be careful to
preserve. A single perusal of the Gospels is enough to show
that chronology is not a thing on which the writers lay a great
deal of stress. Notes of time are few, and events are often
grouped according to subject-matter rather than according to
time. In the grouping of the contents of the main divisions

PLAN AND CONTENTS

of this Gospel it is not often possible to determine whether the
sequence is chronological or not, but it is likely that Mark
would follow a chronological order in the main, so far as he knew
it. In the main, for it might sometimes seem to be instructive
to group incidents together and Sayings together which in time
were separated ; and Mark's knowledge of the time would some
times be nil. Tradition often preserves a memory of what has
been done or said without any definite setting of time or place ;
and when unframed material of great value was known to the
Evangelists they had to find a place for it by conjecture; and
they sometimes differ considerably as to the place in the
Ministry to which they assign this or that event or Saying.
This at times is very disconcerting to the student, but it de
tracts very little from the supreme usefulness of the Gospels.
Their value would not be greatly increased if we could put exact
dates to everything.
But, when all allowance has been made for this, the statement
of the Presbyter in Papias, that Mark "wrote accurately, though
not in order" is perplexing, because, with all its defects, his order
is remarkably good. Its sufficiency was evidently recognized
at once ; Matthew follows it, and so does Luke, and though
each of them deviates from it somewhat, yet they never deviate
from it together. Mark always has the support of either Matthew,
or Luke, or both. We never have to balance the order of Matthew
and Luke against that of Mark. Mark gives us what is really
an orderly and intelligent development. Jesus is at first
enthusiastically welcomed as a great Teacher and Healer worthy
of being ranked with the greatest of the Prophets. Gradually
His opposition to the formalism and perverse exegesis of the
Scribes provokes the hostility of the hierarchy and many of
the upper classes. This hostility becomes so intense, and the
popular misconception of His aim becomes so embarrassing,
that at last He almost confines Himself to the training of the
Twelve in regions remote from the influence of His enemies and
from the disturbance caused by unspiritual crowds. Finally the
time comes for open conflict with His implacable enemies in
their headquarters ; and in this conflict He is apparently
vanquished and destroyed.

INTRODUCTION

We can explain the perplexing criticism of the Presbyter
when we consider the extract from Papias as a whole, and
recognize that the purpose of it is to defend the Gospel of
St Mark against objections which have been made to it. Now
that there are three other Gospels, Mark is becoming dis
credited, as being very inferior. The Presbyter admits some
inferiority, but calls attention to conspicuous merits. He is
evidently contrasting Mark with some other Gospel which he
regards as a model, and there is little doubt that the model
Gospel is the Fourth. It must be confessed that in the matter
of arrangement Mark differs widely from John. Therefore, if
the Fourth Gospel is written "in order," the Second Gospel is
not so written. In this way we get an intelligible meaning for
the Presbyter's criticism.
But, however we may explain "not in order," which may
after all be due to an unintelligent misunderstanding of the
Presbyter by Papias, we are not driven to the extreme con
clusion that the Gospel which is thus criticized is not the Mark
which we possess.
St Mark does not aim at giving us either history or biography
in the technical sense. And his work is so incomplete that we
cannot suppose that he aimed at giving us a complete Gospel.
We are tempted to think that he wrote to supplement what had
already been written. Just as the desire to supplement, and in
some particulars to correct, the Synoptics, was a reason which
induced John to write his Gospel, and just as the desire to com
bine and supplement, and perhaps supersede, Mark and Q was
the chief reason which induced Matthew and Luke to write, so
we might conjecture that one of Mark's reasons for writing was
to supplement Q. Q, so far as we can ascertain its character
and contents, seems to have supplemented what was well
remembered in the infant Church. Whether of the life at
Nazareth before the Baptism many notes were taken, we do
not know. But notes were taken of many of Christ's Sayings
and of a few of His miracles, and these were the main contents,
if not the only contents, of Q. How soon these notes were
taken cannot be determined; but there is no great im
probability in supposing, with Salmon and Ramsay, that some

PLAN AND CONTENTS

were written during the Ministry. Within ten years of the
Ascension, especially after the Twelve had become dispersed
and one or two of them had died, there would be a demand for
something of the kind ; and missionaries who had never seen or
heard our Lord, would need some such record badly. What we
call Q was an early attempt to meet this demand.
When experience showed that Q was inadequate for mission
work, and that lapse of time was causing some precious facts to
become blurred, Mark wrote his Gospel, not to supersede Q, and
perhaps not directly and deliberately to supplement it, but to
save from oblivion a great deal that was not yet written down
and must not be allowed to perish. It has been stated already
that Mark probably knew the contents of Q, and we may feel
confident that there is at least this much of truth in the state
ment that he wrote his Gospel in order to supplement Q — he
generally omitted what he knew to be in Q, because space was
precious. That is the answer to those who argue against Mark's
having any knowledge of Q by asking, If he knew it, why
does he make so very little use of it? We may be sure that
the writers of all four Gospels knew a great deal more than they
record, and indeed Jn xxi. 25 tells us so. Books in those days
had to be of very moderate length, and Luke and Acts reach
extreme limits. When it was believed that Christ would return
in a year or two at the latest, men's memories of what He had
said and done sufficed. When a few years had passed, Q was
produced, mainly to preserve precious Sayings. When thirty,
forty, fifty, sixty years passed, and still the Lord did not return,
more and more full records were required, ending in the Fourth
Gospel. That Gospel, when added to its predecessors, has
satisfied Christendom.
But Mark is too original to be a mere rehearser of what Peter
used to say or a mere supplier of what Q had omitted to say.
His Gospel does not read like a series of notes strung together ;
nor does it read like a supplement to another work. It is an
early attempt to bring what we should call " the power of the
press " to aid the living voice in making the good tidings known
to the world. Mark had had years of experience with Saul of
Tarsus, with Barnabas, and with Peter, in preaching the Gospel,

INTRODUCTION

and he knew well incidents and Sayings which again and again
went home to the hearts of men. Of these he has put to
gether enough to give, by means of a series of anecdotes, a
movingly vivid picture of what the Messiah was to those who
knew Him. He does not describe or interpret the Messiah ;
His greatness is sufficiently demonstrated by His own works
and words. The Evangelist evidently takes delight in repro
ducing what he knows ; and, simple as his language is, it is
that of a writer — one might almost say, of a talker — to whom
narrating is a pleasure. Nothing of subtle suggestion, or in
sinuation, in the interests of any school of thought, is to be
detected in it. Those who profess to find such things do
not discover but invent. " These touches in a host of cases are
fresh, lifelike, inimitably historical. Nowhere in the Gospels
do we stand so near to the eye-witness of Jesus' healings as in
the two stylistically connected incidents, peculiar to this Gospel,
vii. 31 — 37 and viii. 22 — 26. The sign language of Jesus to the
deaf and dumb man interprets His thought as if He stood
before us. The blind man's description of his returning sight
is inimitable" (B. W. Bacon, Introd. to N.T. p. 206).

CONTENTS OF THE GOSPEL
1 — 8. Preparatory Ministry of the Baptizer.
9 — n. The Messiah is baptized by John.
12 — 13. The Messiah is tempted by Satan.
14 — 15. The Messiah begins His Ministry.
16 — 20. The Messiah calls His first Disciples.
21 — 28. Cure of a Demoniac at Capernaum.
29 — 31. Healing of Simon's Wife's Mother.
32 — 34. Healings after Sunset.
35 — 39. Departure from Capernaum ; Circuit in Galilee.
40 — 45. Cleansing of a Leper.
1 — 12. Healing of a Paralytic at Capernaum. The
Forgiveness of Sins.
13 — 14. The Call of Levi.
15 — 17. The Feast in Levi's House.

PLAN AND CONTENTS

18 — 22. The Question of Fasting.
23 — 28. Plucking Corn on the Sabbath.
1 — 6. Healing of a Withered Hand on the Sabbath.
7 — 12. Withdrawal to the Sea of Galilee.
13 — 19. The Appointment of the Twelve.
19 — 30. By whose Power are Demons cast out?
31 — 35. Who are Christ's true Relations?
1 — 9. Teaching by Parables ; The Sower.
10 — 12. Reasons for the Use of Parables.
13 — 20. Interpretation of the Parable of the Sower.
21 — 25. The Responsibility of Hearing the Word.
26 — 29. The Seed growing secretly and automatically.
30 — 32. The Mustard Seed.
33 — 34. The Principle of Christ's Parabolic Teaching.
35 — 41. The Stilling of the Wind and the Waves.
1 — 20. Cure of the Gadarene Demoniac.
2 1 — 34. The Petition of Jairus and Healing of the Woman
with the Issue.
35 — 43. Raising" of the Daughter of Jairus.
1 — 6. Christ is despised at Nazareth.
7 — 13. The Mission of the Twelve.
14 — 29. The Murder of the Baptizer.
29 — 44. Return of the Twelve. Feeding of Five
Thousand.
45 — 52. Walking on the Water.
53 — 56. Ministry in the Plain of Gennesaret.
1 — 13. Questions of Ceremonial Cleansing. ,
14 — 23. The Source of real Defilement.
24 — 30. The Syrophenician Woman.
31 — 37. Return to Decapolis. Healing of a Deaf
Stammerer.
1 — 9. Feeding of Four Thousand.
10 — 13. Another Attack of the Pharisees.
14 — 21. The Leaven of the Pharisees and of Herod.
22 — 26. Healing of a Blind Man at Bethsaida.
27 — 30. The Confession of Peter.
31 — 33. The Passion foretold ; Peter rebuked.
34 — ix. 1. The Duty of Self-Sacrifice.

INTRODUCTION

2 — 8. The Transfiguration.
9 — 13. The Discussion about Elijah.
14 — 29. Cure of a Demoniac Boy.
30 — 32. Another Prediction of the Passion.
33 — 37- The Question of Precedence.
38 — 40. Mistaken Zeal for the Name.
41 — 50. Results of Helping and of Hindering the Cause
of Christ.
1 — 12. The Question of Divorce.
13 — 16. Christ blesses Little Children.
17 — 31. The Rich Man's Question ; Christ's Answer and
Comments.
32 — 34. The Last Prediction of the Passion.
35 — 45. The Request of the Sons of Zebedee.
46 — 52. Blind Bartimaeus restored to Sight.
1 — 11. The Messiah's Entry into Jerusalem.
12 — 14. The Braggart Fig-Tree.
15 — 19. The Cleansing of the Temple.
20 — 25. The Lesson of the Withered Fig-Tree.
27 — 33. The Sanhedrin's Question about Authority.
1 — 12. The Wicked Husbandmen.
13 — 17. The Pharisees' Question about Tribute.
18 — 27. The Sadducees' Question about Resurrection.
28 — 34. A Scribe's Question about the Great Command
ment.
35 — 37. The Lord's Question about the Son of David.
38 — 40. Christ's Condemnation of the Scribes.
41 — 44. The Widow's Two Mites.
1 — 2. The Destruction of the Temple foretold.
3 — 13. The Disciples' Question and the Lord's An
swer.
14 — 23. Events connected with the Destruction of Jeru
salem.
24 — 27. The Close of the Age foretold.
28 — 29. The Lesson of the Fig-Tree.
30 — 32. Certainty of the Event ; Uncertainty of the
Time.
33 — 37- The Necessity for Watchfulness.

PLAN AND CONTENTS

xiv. i — 2. The Malice of the Sanhedrin.
3 — 9. The Anointing at Bethany.
10 — 11. The Compact of Judas with the Hierarchy.
12 — 16. Preparations for the Passover.
17 — 25. The Paschal Supper.
26 — 31. Desertion and Denial foretold.
32 — 42. The Agony in Gethsemane.
43 — 50. The Traitor's Kiss and the Arrest of Jesus.
51 — 52. The Young Man who fled naked.
53—65. The Trial before the High-Priest.
66 — 72. Peter's Three Denials.
xv. 1 — 15. The Trial before the Procurator.
16 — 20. The Mockery by Pilate's Soldiers.
20 — 22. The Road to Calvary.
23 — 32. The Crucifixion and the first Three Hours.
33—41. The last Three Hours and the Death.
42 — 47. The Burial.
xvi. 1—8. The Visit of the Women to the Tomb.
[9— 11. The Appearance to Mary Magdalene.
12 — 13. The Appearance to Two Disciples.
14 — 18. The Appearances to the Eleven.
19 — 20. The Ascension and After.]
The relation of the plan of Mark to Matthew and to Luke
may be seen from the following table :
Mark Matthew Luke
Introduction i. 1-13 Hi. i-iv. 11 iii. i-iv. 13
Galilee and
Neighbourhood i. 14-ix. 50 iv. 12-xviii. 35 iv. 14-ix. 50
Journey to
Jerusalem x. 1-52 xix. i-xx. 34
Last Work in ....
Jerusalem xi. i-xv. 41 xxi. i-xxvii. 56 xix. 28-xxm. 49
Conclusion xv. 42-xvi. 8 xxvii. 57-xxviii. 9 xxiii. 50-xxiv. 11

INTRODUCTION

CHAPTER IV
Place, Time, and Language
Almost all early writers — Papias, Clement of Alexandria,
Origen, Eusebius, Epiphanius, Jerome — either state or imply
that St Mark wrote his Gospel in Rome. Chrysostom is alone
in saying that Mark put together his Gospel in Egypt at the
request of his disciples, but it is incredible that on such a point
he was better informed than Clement and Origen. In the
Gospel itself there are a few features which harmonize with
the tradition that it was written in Rome, primarily for Roman
readers, and there is nothing which militates against this. What
are called the " Latinisms of Mark" are a slight confirmation of
this ; but they are not numerous, and they are such as were
being adopted in various parts of the Roman Empire by such as
spoke and wrote Greek. The mention of Rufus (xv. 21) may be
a rather more substantial confirmation. That the Evangelist
began his Gospel in Rome, and probably wrote the whole of it
there, is the most tenable theory. It is just possible that the
abrupt conclusion at xvi. 8 is due to his being obliged to fly,
leaving his MS. unfinished.
We may safely set aside the theory that St Mark wrote his
Gospel about a.d. 43 at the dictation, or under the personal
supervision of St Peter. This theory is based upon the state
ment of Eusebius (H. E. ii. 14) and Jerome (De Vir. ill.) that
Peter came to Rome early in the reign of Claudius ; whence
comes the famous tradition that he was Bishop of Rome for
twenty-five years. This statement, and with it the supposition
that "interpreter of Peter" means "writer of a Gospel for Peter,"
may be treated as untenable. That either Peter or Mark was
in Rome at this early date is incredible. St Paul, writing to the
Romans a.d. 58, declares Rome to be virgin soil for Apostolic
ministrations, and it was probably not till five years later that
St Peter reached Rome and was there joined by Mark. As
stated above, it is safest to abide by the express statement of
Irenaeus that Mark wrote his Gospel after both St Peter and

PLACE, TIME, AND LANGUAGE

St Paul were dead. That means not earlier than a.d. 65, for
Nero's persecution did not begin until the second half of 64, and
perhaps both Apostles were not dead until 67. The Gospel itself,
especially ch. xiii., indicates that it was written before a.d. 70,
for there is no hint that Jerusalem had been destroyed in
accordance with Christ's prediction, while there is a hint that
an enemy is close to it (xiii. 14). A.D. 65 — 70 would seem to be
the time of composition, and nearer to 70 than to 65. See on
xiii. 14. Allen and Grensted favour the early date, p. 13.
The question of language is simple. Assuming, as we have
a right to assume from the evidence which exists, that the
Second Gospel was written in Rotne and primarily for Roman
believers, we may be sure that it was written, as we possess it,
in Greek, and that our Gospel is not a translation from an
Aramaic original. St Paul wrote to Roman Christians in Greek ;
Clement writing in the name of Roman Christians wrote in
Greek ; and the early Roman liturgy was in Greek. That Mark
wrote for Gentile Christians is evident ; for he (1) only once
quotes the O.T. ; (2) explains Jewish usages (vii. 3), regulations
(xiv. 12), and technical terms (ix. 43, xv. 42); and (3) translates
the expressions which he sometimes gives in the original Ara
maic (iii. 17, vii. 11, x. 46, xiv. 36, xv. 34). What use would an
Aramaic Gospel be to Gentile Christians ? Again, if Mark
wrote in Aramaic, and our Gospel is a translation, why did
the translator sometimes preserve the Aramaic in Greek letters
and add a translation ? This last argument is not a strong one,
for the freaks of translators are endless, but other arguments
are strong. The book nowhere reads like a translation. The
writer has his own characteristic way of expressing things, and
these characteristics appear again and again throughout. The
intelligent use of tenses and prepositions, and the general freedom
of narration, are decided marks of originality; and Wellhausen
remarks that it is impossible, with any confidence, to re-translate
Mark into Aramaic. We may translate, but we cannot feel
sure that we are restoring the original language. Mark knew
both Aramaic and Greek, and in writing his Gospel he used
material which came to him in Aramaic ; but what he writes
comes from his pen in easy, and sometimes rather slipshod,

INTRODUCTION

conversational Greek. As Jiilicher says, "the suggestion that
there is an original Hebrew or Aramaic document at the bottom
of our Gospel is conspicuously ill-judged. No translator could
have created the originality of language shown by Mark"
(Introd. to N. T. p. 322). And it is certain that the Mark which
Matthew and Luke used was in Greek. That either or both of
them had an Aramaic Mark and translated it, is incredible.
Such frequent and striking coincidences in wording as exist
could not have come into existence if either of them had been
an independent translator.
It is true that in Mark's Greek there are more traces of
Semitic idioms than even m Matthew or John. But these
features are sufficiently accounted for by the fact that he spoke
both Aramaic and Greek, and that in writing he often translated
Aramaic oral tradition, and possibly Aramaic notes, into Greek.
See on the one side Allen, Expository Times, 1902, xiii. pp. 328 f,
and on the other, Lagrange, S. Marc, pp. Ixxxii f.
For reasons already stated, the " Latinisms " in the Gospel
are insufficient to show that St Mark knew Latin or to give any
support to the marginal note contained in two Syriac Versions
that he preached in Rome in Latin. The theory that he wrote
his Gospel in Latin need be no more than mentioned.

CHAPTER V
Characteristics in Vocabulary and Style
Those who possess Sir John Hawkins' Horae Synopticae need
very little information in addition to what is given there re
specting the characteristic words and phrases in Mark. For the
use of others some of the more important facts, taken largely
from those collected by him and those collected by Dr Swete,
are given here.
(1) Of course not all the 80 words which are found in Mark
and nowhere else in N.T., nor all the 37 words which are
found in Mark and nowhere else in either N.T. or LXX are
characteristic of Mark. Indeed, very few of them are such.

VOCABULARY AND STYLE

Adopting the standard suggested by Hawkins, we may count as
characteristic expressions those which occur at least three times
in Mark and are either not found at all in Matthew or Luke,
or are found more often in Mark than in Matthew and Luke
together. Of such expressions 41 have been collected ; but on
some of these very little stress can be laid, while others are
remarkable as being in a high degree characteristic.
(2) There are also some expressions, the avoidance of which
is characteristic of Mark. They are frequent in the other
Gospels, but Mark seldom or never has them. He never uses
" and lo," or (in narrative) "lo." "Therefore" is freq. in Matthew
and Luke, very freq. in John (194)' but Mark has it only four
times ; and " call," freq. in Matthew and Luke, is rare in both
Mark (4) and John (2).
(3) Among the 80 words, not counting proper names, which
are peculiar to Mark in N. T., a considerable number are non-
classical. Seven are found nowhere else in Greek. literature.
But none of these seven are out-of-the-way expressions coined
for a special purpose. Most of them are quite common words
with a preposition prefixed, and probably all of them were
current in the language of the people, although only the word
without the prefix is current in literature. Mark has a fairly
extensive vocabulary and can find an unusual word when he
wants it, yet in ordinary narrative he has no great command
of language, either as regards variety of words or correct con
structions. He is like a man who can talk freely and with
tolerable correctness in a foreign language, but cannot make a
speech or write an essay in it. The word which best describes
his style is "conversational." He writes, as people often talk
even in their own language, without much regard to niceties of
style, or, in some cases, even of grammar. Mark uses the
language of common life, rather than that which is employed in
literature, whether secular or religious.
(4) The frequency of the historic present in Mark is often
noticed ; but it is nearly as common (allowing for the different
length of the Gospels) in John. Hawkins gives Mark 151,
Matthew 78, Luke 4 or 6, John 162. The vividness which the
historic present gives in Mark and John is produced in Matthew
ST mark c

INTRODUCTION

and Luke to a large extent by the use of "lo," which neither
Mark nor John employs in narratives. The most common
instance of the historic present in Mark is " he saith " or " they
say." Matthew and Luke, in the parallel passages, generally
either omit the verb or substitute an aorist. Thus, where Mark
has "he saith" (ii. 5, 8, 17, 25, iii. 4, 34, viii. 29, ix. 5, 19, x. 23,
27, 42, xiv. 13), Matthew and Luke have "he said."
(5) A somewhat superfluous fulness of expression is a constant
feature in Mark's colloquial style ; i. 16, 32, 42, ii. 20, 23, 25,
iii. 26, 27, iv. 2, 39, v. 15, vi. 4, 25, vii. 13, 20, 21, 23, viii. 17, 28,
ix. 2, 3, x. 22, 30, xi. 4, xii. 14, 44, xiii. 19, 20, 29, 34, xiv. 15, 43,
58, 61, 68, xv. 1, 26, xvi. 2. Some of these may be Semitic.
Matthew and Luke evidently noticed this feature, for they often
omit what is superfluous when they reproduce Mark's expression,
and cases are pointed out in the notes in which each of them
takes a different portion of Mark's complete statement.
(6) The imperf. tense is much used by Mark, and "it conveys
the impression of an eye-witness describing events which passed
under his own eye; e.g. v. 18, vii. 17, x. 17, xii. 41, xiv. 55"
(Swete). Moreover, Mark regards conversation as a process,
and therefore he often uses the imperfect of "to say," where
what is said is neither interrupted nor repeated, and where the
aorist (which Matthew often substitutes) would have been quite
as exact. In other respects he handles his tenses with ease
and accuracy, interchanging pres., imperf., perf, and aor. quite
correctly according to the shade of meaning to be expressed ;
eg- i- 3°> 31, 35, "¦ 2, 13, iii- 1, 2, 10, 11, 21, iv. 8, .v. 24, vi. 41,
56, vii. 26, 35, 36, viii. 25, ix. 15, xii. 41, xv. 44.
(7) Mark is rather fond of diminutives, but there is only one
that he alone uses among N.T. writers: "little daughter"
(v. 23, vii. 25). On the other hand, there are several diminutives
which are used by one or more of the other Evangelists, but are
not used by Mark.
(8) We may attribute it to Mark's want of literary skill that
he employs the same framework for different narratives. In the
case of very similar events, such as the feeding of the 5000
(vi. 34—44) and the feeding of the 4000 (viii. 1 — 9), this might
occur in any writer. But Mark exhibits a striking parallelism in

VOCABULARY AND STYLE

recording the healings of the deaf stammerer (vii. 32 — 34) and
of the blind man at Bethsaida (viii. 22 — 26), which are among
the chief passages peculiar to Mark ; and even in recording
miracles so different as the cure of a demoniac at Capernaum
(i. 25, 27) and the calming of the storm on the Lake (iv. 39, 41).
Compare also the narrative of Christ sending two disciples to
fetch the colt (xi. 1 — 6) with that of His sending two to prepare
the Paschal Supper (xiv. 13 — 16) ; also the narrative of His
preaching at Capernaum and its effects (i. 21, 22, 27) with that
of His preaching at Nazareth and its effects (vi. 1, 2). In such
cases we do not need the suggestion that the second narrative
has been inserted by a later writer who has imitated the work of
the original Evangelist. Such repetitions are common in the
simpler forms of literature, e.g. in Homer and in folklore.
Compare Job i. 6 — 12 with Job ii. 1 — 6, and the reports of the
different messengers, Job i. 14 — 19.
Mark not only repeats the framework of his narratives, he
repeats also the grouping of his narratives; thus viii. 1 — 26
follows the grouping in vi. 30 — vii. 37. In each section there is
a voyage on the Lake, a feeding of a multitude, and a healing by
means of spittle and touch.
Mark also repeats the same word when it suits his purpose.
He has a favourite word for multitude, crowd, populace, people ;
and he does not even vary it, as Matthew and Luke do, with an
occasional plural. With one exception (x. 1), it is always 6'^Xos
(37 times). In this he resembles John.
(9) When we come to more general characteristics, we may
say, with Bruce, that the leading one is realism, by which is
meant the unreserved manner in which Mark gives us pictures
of Christ and His disciples. He is not reticent ; what he has
been told he retells without scruple. He neither omits startling
facts, nor does he shrink from startling ways of telling them.
"The Spirit driveth Him forth" (i. 12) ; the cleansed leper dis
obeyed Him (i. 45) ; " I came not to call the righteous" (ii. 17);
"The Sabbath was made for man" (ii. 27); "He looked round
about on them with anger, being grieved" (iii. 5); "guilty of an
eternal sin" (iii. 29); "he that hath not, from him shall be
taken away even that which he hath " (iv. 25) ; " He could there
c 2

INTRODUCTION

do no mighty work, save, &c." (vi. 5); "He marvelled because
of their unbelief" (vi. 6) ; the Apostles' "heart was hardened"
(vi. 52); "whatsoever goeth into the man cannot defile him"
(vii. 18); "He could not be hid" (vii. 24); the healed deaf
stammerer disobeyed Him (vii. 36); the Apostles "understood
not the saying and were afraid to ask Him" (ix. 32); "Why
callest thou Me good ? none is good save one, even God" (x. 18).
While the other Evangelists give us, to a large extent, what the
Christians of the Apostolic age believed about Christ, Mark
gives us what Peter and others remembered about Him. In
Mark "we get nearest to the true human personality of Jesus in
all its originality and power. And the character of Jesus loses
nothing by the realistic presentation. Nothing is told that
needed to be hid. The homeliest facts only increase our interest
and admiration " (Expository Greek Testament, 1. p. 33).

CHAPTER VI
Literary History
The early history of St Mark's Gospel is curious. That the
Gospel which bears his name was written by him was never
doubted from the time when it was first published, and we need
have no doubt about the fact now. No rival claimant has ever
existed. No good reason for assigning the Gospel to Mark can
be suggested, except the fact that he wrote it. If a distinguished
name was wanted for an anonymous writing of this character,
Peter's name would be the obvious one to select. In the
Apostolic age Mark is a person of quite secondary importance,
and, if he had not written a Gospel, he would have remained as
undistinguished as Silas. His two claims to distinction are his
having written the earliest of the four Gospels which were
accepted by the whole Church, and his having the honour of
both assisting and being assisted by the chief of the Apostles.
He helped St Peter in supplying an oral Gospel, and St Peter
helped him in supplying a written one. Yet the abiding monu
ment of their mutual service did not meet with much recognition

LITERARY HISTORY

in the Church. Neither its being first in the field, nor its
known connexion with St Peter, secured its supremacy. Its
authority was admitted wherever it was known ; but, before it
became widely known, it was superseded by Gospels which
answered, much better than it could do, the cravings and needs
of Christians. The unique merits of St Mark's work could not
be appreciated until all four Gospels had been placed under the
searchlight of modern criticism.
Among the Apostolic Fathers, Hermas is the only one who
gives anything like clear evidence of being acquainted with
Mark. The Pastor of Hermas may be dated c. a.d. 155, and
by that time all four Gospels were recognized as being authori
tative and having unique authority. Twenty-five years later we
have Irenaeus treating the number four as not only appropriate
but necessary ; there must be four Gospels, neither more nor
less. Evidently Irenaeus had never known a time when the
Gospels of Matthew, Mark, Luke, and John were not generally
accepted. That carries us back beyond the probable date of
Hermas. Within ten years of the publication of St Mark's Gospel, that
which bears the name of St Matthew was given to the world ;
and within twenty years that which rightly bears the name of
St Luke was published. The result was comparative neglect of
Mark. The Gospel ace. to St Matthew quickly drove Mark
almost into oblivion ; and the neglect of Mark became still more
complete after St Luke's Gospel appeared. Although Luke did
not attain to the popularity which Matthew enjoyed, yet it at
once became far more popular than Mark. That Matthew and
Luke should be preferred to Mark was inevitable. They con
tained nearly everything that Mark contained, with a great deal
more ; and what they added to Mark was just what was most
precious, viz. records of what the Lord had said. That Matthew
should be preferred to either Mark or Luke was also in
evitable, for it was believed to have been written by an Apostle,
whereas it was known that St Mark and St Luke were not
Apostles. The depreciation of Mark seems to have arisen early. Papias
(see p. xv) is evidently answering objections. He quotes the

INTRODUCTION

high authority of the Presbyter John in answer to criticisms
that had been passed on Mark, viz. that he was wanting in
fulness and accuracy. The mistaken view that Mark is a mere
abbreviation of Matthew seems to have arisen early ; and when
this error received the weighty sanction of Augustine, it was
adopted without question. This of course helped to throw Mark
into the background, for of what value was a greatly abbreviated
copy of Matthew, when the complete Gospel was to be obtained
as easily? Indeed, more easily ; for copies of Matthew were more
numerous than copies of Mark. Evidence of the preference for
Matthew is abundant. One has only to look at the number of
references to Matthew in any early writer and compare it with
the references to Mark, and even with those to Luke, to see
how much more frequently Matthew is quoted. TertuUian is a
partial exception with regard to Luke. In his treatise against
Marcion he goes through Luke almost verse by verse, and
therefore in his writings the references to Luke slightly exceed
the references to Matthew. But his references to Mark are
only about a tenth of his references to either Matthew or Luke.
It is hardly an exaggeration to say that at one time Mark was
in danger of being lost as completely as that other document
which was used by both Matthew and Luke side by side with
Mark, the document which is now called Q. That was regarded
as valueless after its contents had become embedded in Matthew
and Luke, and no copy of it survives. Not even the fact, if it
be a fact, that it was written by the Apostle Matthew saved it
from perishing of neglect. And we may suppose that it was
mainly because Mark was believed to be in substance the
Gospel according to St Peter, that Mark did not suffer the same
fate. It is not an unreasonable conjecture that St Mark's auto
graph was preserved with so little care that it lost its last portion,
and hence the abrupt termination at xvi. 8.

THE INTEGRITY OF THE GOSPEL xxxix
CHAPTER VII
The Integrity of the Gospel
This question is simply the question of the genuineness of the
alternative endings. That from i. i to xvi. 8 we have the Gospel
almost as the Evangelist wrote it, need not be doubted. Here
and there a doubt may reasonably be raised as to the genuine
ness of a few words ; but we have no sufficient grounds for
supposing that considerable additions to the original Gospel
have been made by subsequent editors. In discussing the
integrity of our Gospel ace. to St Mark we may confine our
selves to the last twelve verses found in our Bibles (xvi. 9 — 20)
and to the much shorter duplicate found in four uncial MSS.,
two of which are mere fragments. That neither of these
endings is part of the original Gospel is one of those sure
results of modern criticism which ought no longer to need to
be proved. Few who have even a moderate acquaintance with
the subject would care to maintain the text about the Three
Heavenly Witnesses, or the paragraph about the Woman taken
in Adultery, or the words about the Angel troubling the water
at the pool of Bethesda, as genuine portions of the writings in
which they are found ; and the same ought to be true of the
existing endings of Mark. It is true of the shorter ending, for
no one defends that as genuine; and we may hope that the
time is near when it will be equally true of the longer and much
more familiar ending.
The shorter ending may be dismissed with few words. It is
found in Fragm. Sinaiticum (7th cent.), Fragm. Parisiense
(8th cent.), Codex Regius, L (8th cent.), and Codex Athous
Laurae, ¥ (8th or 9th cent.). In all four MSS. it is given,
not as a substitute for the familiar ending, but as an alternative
to it, and in front of it, between xvi. 8 and xvi. 9. The arche
type of the first three of these MSS. evidently ended at xvi. 8
with the words "for they were afraid," for in each MS. there is
a break and a few words are inserted between v. 8 and v. 9.
This shows that the scribes knew of the two endings and

xl INTRODUCTION

thought both of them worth preserving ; also that they thought
the shorter ending preferable to the longer one, which is not
surprising, for the shorter fits the rough edge of v. 8, whereas
the longer one does not. In V there is no break after v. 8, and
it was probably copied from a MS. which had the shorter
ending only. The Old Latin k (Bobiensis) is the only witness
which has the shorter ending as the only ending to Mark.
According to the best attested text the wording runs thus :
"And they reported briefly to Peter and his friends all the
things they were charged to tell. And after these things Jesus
Himself sent forth through them from the East even to the West
the holy and incorruptible message of eternal salvation."
This was evidently written as an ending, to finish the un
finished Gospel. Some scribe, feeling that "for they were
afraid " was intolerably abrupt as a last word, and that readers
ought to be told that the women obeyed the Angel's command,
added these few lines. It has little resemblance to anything in
N.T., but the preface to Luke may be compared, i.e. the next
four verses in the Bible. It is not certain that " and his friends "
is right. In late Greek the expression may mean simply the
man himself.
The longer ending, as we have it in our Bibles, requires a
longer discussion, because the strength of the case against the
genuineness of the familiar words is still very imperfectly known,
and because the other side has been fiercely defended by Burgon,
and is still upheld as correct by Scrivener-Miller, Belser, and
some others. It is perhaps worth while to state at the outset
the judgment of some leading scholars. Tischendorf expunges
the passage altogether. Alford, Tregelles, and Westcott and
Hort emphatically reject it, separating it from the true text of
the Gospel, with or without strong brackets as a mark of
spuriousness. Lightfoot (On Revision, p. 28) discards it and
thinks that placing it in brackets is the best way to treat it.
Bruce, Credner, Ewald, Fritzsche, Keim, G. Milligan, Nestle,
Schaff, B. Weiss, J. Weiss, A. Wright, and others, decide against
it. Gould (p. 302), after summarizing the external evidence
against the genuineness, says, " But the internal evidence
is much stronger than the external, proving conclusively that

THE INTEGRITY OF THE GOSPEL xii
these verses could not have been written by Mark." Moffatt
(Introd. to the Lit. of N. T. p. 240) considers that we have "over
whelming proof from textual criticism, stylistic considerations,
and internal contents, that this condensed and secondary frag
ment was not the Marcan conclusion." Jiilicher (Introd. to N. T.
p. 328) says that the " only passage in the existing text of Mark
that we must unconditionally reject is xvi. 9 — 20." So also
Warfield ( Textual Criticism, p. 203) : " The combined force of
external and internal evidence excludes this section from a place
in Mark's Gospel quite independently of the critic's ability to ac
count for the unfinished look of Mark's Gospel as it is left, or for
the origin of the section itself." Swete (p. cxiii) : "When we add to
these defects in the external evidence the internal characteristics
which distinguish these verses from the rest of the Gospel, it is
impossible to resist the conclusion that they belong to another
work, whether that of Aristion or of some unknown writer of the
first century." Zahn (Introd. to N. T. 11. 467) calls the decision
against the genuineness of the verses " one of the most certain of
critical conclusions." To these must be added those scholars
who have adopted the conjecture of F. C. Conybeare, based on a
statement in an Armenian MS. of a.d. 986, that these twelve
verses were written by Aristion, who is mentioned by Papias as
one of the disciples of the Lord. In this he has been followed by
Chapman, Eck, Harnack, Lisco, Mader, Rohrbach, and Sanday.
When we examine the external evidence, the question seems
at once to be decided in favour of the disputed twelve verses.
With the exception of the four MSS. already mentioned which
have the shorter ending between v. 8 and v. 9, and two other
uncial MSS. which end at "for they were afraid," the longer
ending follows v. 8, without a break, in every known Greek
MS. It is*also found in seven representatives of the Old Latin
(c ff g 1 n o q), in Syr.-Cur., in the Memphitic and the Gothic.
Finally, the earliest Christian writings which exhibit clear
evidence of the influence of Mark exhibit evidence that these
verses were accepted as belonging to the Gospel. Irenaeus
(ill. x. 6) expressly quotes v. 19 as being found at the end
of Mark. " In fine autem evangelii ait Marcus ; Et quidem
Dominus Jesus, postquam locutus est eis, receptus est in caelos,

xl INTRODUCTION

thought both of them worth preserving ; also that they thought
the shorter ending preferable to the longer one, which is not
surprising, for the shorter fits the rough edge of v. 8, whereas
the longer one does not. In ¦*¦ there is no break after v. 8, and
it was probably copied from a MS. which had the shorter
ending only. The Old Latin k (Bobiensis) is the only witness
which has the shorter ending as the only ending to Mark.
According to the best attested text the wording runs thus :
"And they reported briefly to Peter and his friends all the
things they were charged to tell. And after these things Jesus
Himself sent forth through them from the East even to the West
the holy and incorruptible message of eternal salvation."
This was evidently written as an ending, to finish the un
finished Gospel. Some scribe, feeling that "for they were
afraid " was intolerably abrupt as a last word, and that readers
ought to be told that the women obeyed the Angel's command,
added these few lines. It has little resemblance to anything in
N.T., but the preface to Luke may be compared, i.e. the next
four verses in the Bible. It is not certain that " and his friends "
is right. In late Greek the expression may mean simply the
man himself.
The longer ending, as we have it in our Bibles, requires a
longer discussion, because the strength of the case against the
genuineness of the familiar words is still very imperfectly known,
and because the other side has been fiercely defended by Burgon,
and is still upheld as correct by Scrivener-Miller, Belser, and
some others. It is perhaps worth while to state at the outset
the judgment of some leading scholars. Tischendorf expunges
the passage altogether. Alford, Tregelles, and Westcott and
Hort emphatically reject it, separating it from the true text of
the Gospel, with or without strong brackets as a mark of
spuriousness. Lightfoot (On Revision, p. 28) discards it and
thinks that placing it in brackets is the best way to treat it.
Bruce, Credner, Ewald, Fritzsche, Keim, G. Milligan, Nestle,
Schaff, B. Weiss, J. Weiss, A. Wright, and others, decide against
it. Gould (p. 302), after summarizing the external evidence
against the genuineness, says, " But the internal evidence
is much stronger than the external, proving conclusively that

THE INTEGRITY OF THE GOSPEL xii
these verses could not have been written by Mark." Moffatt
(Introd. to the Lit. of N. T. p. 240) considers that we have "over
whelming proof from textual criticism, stylistic considerations,
and internal contents, that this condensed and secondary frag
ment was not the Marcan conclusion." Jiilicher (Introd. to N. T.
p. 328) says that the " only passage in the existing text of Mark
that we must unconditionally reject is xvi. 9 — 20." So also
Warfield (Textual Criticism, p. 203): "The combined force of
external and internal evidence excludes this section from a place
in Mark's Gospel quite independently of the critic's ability to ac
count for the unfinished look of Mark's Gospel as it is left, or for
the origin of the section itself." Swete (p. cxiii) : "When we add to
these defects in the external evidence the internal characteristics
which distinguish these verses from the rest of the Gospel, it is
impossible to resist the conclusion that they belong to another
work, whether that of Aristion or of some unknown writer of the
first century." Zahn (Introd. to N. T. 11. 467) calls the decision
against the genuineness of the verses " one of the most certain of
critical conclusions." To these must be added those scholars
who have adopted the conjecture of F. C. Conybeare, based on a
statement in an Armenian MS. of a.d. 986, that these twelve
verses were written by Aristion, who is mentioned by Papias as
one of the disciples of the Lord. In this he has been followed by
Chapman, Eck, Harnack, Lisco, Mader, Rohrbach, and Sanday.
When we examine the external evidence, the question seems
at once to be decided in favour of the disputed twelve verses.
With the exception of the four MSS. already mentioned which
have the shorter ending between v. 8 and v. 9, and two other
uncial MSS. which end at "for they were afraid," the longer
ending follows v. 8, without a break, in every known Greek
MS. It isfelso found in seven representatives of the Old Latin
(cffglnoq), in Syr.-Cur., in the -Memphitic and the Gothic.
Finally, the earliest Christian writings which exhibit clear
evidence of the influence of Mark exhibit evidence that these
verses were accepted as belonging to the Gospel. Irenaeus
(ill. x. 6) expressly quotes v. 19 as being found at the end
of Mark. " In fine autem evangelii ait Marcus ; Et quidem
Dominus Jesus, postquam locutus est eis, receptus est in caelos,

xiii INTRODUCTION

et sedet ad dexteram Dei"; which Irenaeus regards as a fulfil
ment of Ps. ex. i. This external testimony to the genuineness
of the twelve verses seems to be not only conclusive, but super
abundant. On the strength of this evidence the passage has
been defended by Bleek, Burgon, Cook, De Wette, Eichhorn,
Lange, E. Miller, McClellan, Morison, Olshausen, Salmon,
Scrivener, Wordsworth, and others.
And yet even this strong documentary evidence is very
seriously shaken when we notice that the two uncial MSS.
which end at " for they were afraid " are by far the best that
we possess, the Vaticanus (B) and the Sinaiticus (X). When
they agree, they are rarely wrong, and when they agree and are
supported by other good witnesses, they are very rarely wrong.
Here they are supported by Syr.-Sin., by the oldest MSS. of
the Armenian and Ethiopic Versions, and by all the witnesses
mentioned above which either place the shorter ending between
" for they were afraid " and the longer ending, or (as k) omit
the longer ending altogether. Eusebius (Ad Marinum) says
that the longer ending was not in the "accurate copies," which
ended at "for they were afraid": "For at this point the end
of the Gospel according to Mark is determined in nearly all the
copies of the Gospel according to Mark ; whereas what follows,
being but scantily current, in some but not in all (copies), will be
redundant, and especially if it should contain a contradiction to
the testimony of the other Evangelists." There is reason for
suspecting that Eusebius is here reproducing some earlier writer,
probably Origen, and in that case his evidence is greatly increased
in weight. It is quite certain that this statement of Eusebius,
whether borrowed or not, is reproduced almost word for word by
Jerome in his letter to Hedibia (Ep. 120), written at Bethlehem
a.d. 406 or 407. In it he says that " nearly all Greek' MSS. have
not got this passage" ; and he would hardly have reproduced this
statement of Eusebius without comment, if his own experience
had shown him that nearly all Greek MSS. had the passage.
It is also the fact that Victor of Antioch ends his commentary
at xvi. 8. " On all the weighty matter contained in vv. 9 — 20
Victor is entirely silent; vv. 9 — 20 must-have been absent from
his copy of the Gospel" (WH. App. p. 34).

THE INTEGRITY OF THE GOSPEL xliii
There is also the argument of silence, which needs to be
carefully handled, for in some cases the silence may be accidental,
owing to the loss of writings in which the passage was handled,
or owing to the fact that the writer never had occasion to make
use of the passage. Clement of Alexandria, Origen, Athanasius,
Basil, both Gregorys, both Cyrils, and Theodoret, in no writing
quote these verses, although some of them must have known of
their existence. Cyril of Jerusalem (c. a.d. 350), when lecturing
on the session at the right hand of the Father, quotes eleven
passages from N.T., but does not quote xvi. 19. Among the early
Latin Fathers, TertuUian and Cyprian exhibit no knowledge of
these verses, and the same is true of Lucifer and Hilary.
But if the strong external evidence which favours the twelve
verses is shaken by other documentary evidence, which tells
heavily against them, it is completely shattered by the internal
evidence, which by itself would be decisive.
The twelve verses not only do not belong to Mark, they quite
clearly belong to some other document. While Mark has no
proper ending, these verses have no proper beginning. They
imply that something has preceded, and that something is not
found in Mk xvi. 1 — 8 or anywhere else in the Gospel ; "When
He was risen " implies that " Jesus " has immediately preceded ;
but in v. 8 He is not mentioned. On the other hand, in the
narrative immediately preceding the twelve verses, Mary
Magdalene is mentioned three times (xv. 40, 47, xvi. 1) as a well-
known person, yet in the first of these verses she is named as a
new personage who needs to be described as one " from whom
He had cast out seven devils."
Not only does v. 9 not fit on to v. 8, but the texture of what
follows is quite different from the texture of what precedes. A
piece torn from a bit of satin is appended to the torn end of a
roll of homespun. Instead of short paragraphs linked quite
simply by " and," we have a carefully arranged series of state
ments, each with its proper introductory expression. Other
expressions, utterly unlike Mark, are pointed out in the notes,
and some are not found elsewhere in N.T. " Both sides of the
juncture alike cry out against the possibility of an original
continuity" (WH. App. p. 51). These considerations remain

xliv INTRODUCTION

unshaken by the numerical facts pointed out by Professor A. C.
Clark in his Essay on The Primitive Text of the Gospels and
Acts, Oxford, 19 14.
This result does not imply that the verses are devoid of
authority. They do not at all resemble the shorter conclusion in
being evidently the composition of some scribe who desired to
give a better conclusion to the Gospel. They were added to the
Gospel so early as an appendix, that their composition as an
independent document must have been very early indeed ; and
they probably embody primitive traditions, some of which may
be Apostolic. The name of the writer of them is given in an
Armenian MS. of the Gospels, discovered by F. C. Conybeare
in the Patriarchal Library at Edschmiatzin in November 1891.
The MS. is dated a.d. 986, and these twelve verses are preceded
by a note in the handwriting of the writer of the MS., " Of the
presbyter Ariston." It is thought that the note may be correct,
and that the presbyter in question is the same as Aristion, whom
Papias mentions as a disciple of the Lord.

CHAPTER VIII
The Text of the Gospel
The authorities for the text are various and abundant. They
are classified under three main heads : (1) Greek MSS., (2) Ancient
Versions, (3) Quotations from the Fathers and other writers. In
each of these three classes, the earlier witnesses are, as a rule, more
valuable than the later ones. But this rule is liable to consider
able modification in particular cases. A MS. of the 8th or 9th
century may be more important than one of the 6th or 7th,
because it has been copied from a MS. with a better text. The
value of a version depends less upon the date at which it was
made than upon the type of text from which it was taken.
Similarly, quotations from the writings of a Father who exercised
discrimination as to the MSS. which he used, e.g. Origen,
Eusebius, and Jerome, are more valuable than quotations from
earlier writers who exhibit no such care. With regard to this

THE TEXT OF THE GOSPEL xiv
third kind of evidence another consideration has to be weighed.
Unless there is a critical edition of the Father whose quotation
of Scripture is quoted, we cannot rely upon the wording of the
quotation. Scribes in copying the writings of the Fathers freely
altered the wording of quotations, whenever it differed from the
wording with which they were familiar ; and they put into the
copies which they made the readings which were current instead
of those actually used by the Father whose works they were
copying. Again, the Fathers generally quoted from memory,
the process of consulting a MS. being difficult, and the same
text is sometimes quoted by a writer in more than one form.
Once more, in the Gospels, the Fathers sometimes used, not
a MS. of any one Gospel, but a harmony of all four, and then
the wording of different Gospels becomes mixed, and what the
writer quotes as Matthew is really a blend of two or three
Gospels. Nevertheless, in spite of these drawbacks, quotations
from the Fathers are of great value.

The Greek MSS.
These are divided into two classes, Uncials or Majuscules, and
Cursives or Minuscules. Uncials are written in capital letters,
and each letter is separate, but the words, as a rule, are not
separate. Cursives are written in a running hand, the words
separate, but the letters in each word connected as in modern
writing. Uncial MSS.
The word "uncial" comes from Jerome's preface to Job, in
which he condemns the unnecessary size of the letters in some
MSS. in his time. Books were written uncialibus, ut vulgo aiunt,
litteris, " ' in inch-long letters,' as people say." Of course "inch-
long" is popular exaggeration, and hence the qualifying "as
people say." The MS. called N has letters over half an inch,
and capitals over an inch. The history of some of the uncial
MSS. is of great interest, and in the case of the most important
a few facts are here stated.

xlvi INTRODUCTION

N. Codex Sinaiticus. 4th cent. Discovered by Tischendorf
in 1859 at the Monastery of St Katharine on Mount Sinai.
Now at Petrograd. The whole Gospel, ending at xvi. 8.
Photographic facsimile, 191 1.
A. Codex Alexandrinus. 5th cent. Brought by Cyril Lucar,
Patriarch of Constantinople, from Alexandria, and afterwards
presented by him to King Charles I. in 1628. In the British
Museum. The whole Gospel. Photographic facsimile, 1879.
B. Codex Vaticanus. 4th cent., but perhaps a little later than
X. In the Vatican Library almost since its foundation by Pope
Nicholas V., and one of its greatest treasures. The whole Gospel,
ending at xvi. 8. Photographic facsimile, 1889.
C. Codex Ephraemi. 5th cent. A palimpsest: the original
writing has been partially rubbed out, and the works of Ephraem
the Syrian have been written over it ; but a great deal of the
original writing has been recovered; of Mark we have i. 17 —
vi. 31, viii. 5 — xii. 29, xiii. 19 — xvi. 20. In the National Library
at Paris.
D. Codex Bezae. 6th cent. Has a Latin translation (d) side
by side with the Greek text, and the two do not quite always
agree. Presented by Beza to the University Library of Cam
bridge in 1581. Remarkable for its frequent divergences from
other texts. Contains Mark, except xvi. 15 — 20, which has been
added by a later hand. Photographic facsimile, 1899.
L. Codex Regius. 8th cent. An important witness. At
Paris. Contains Mk i. 1 — x. 15, x. 30 — xv. 1, xv. 20 — xvi. 20,
but the shorter ending is inserted between xvi. 8 and xvi. 9,
showing that the scribe preferred it to the longer one.
¦*. Codex Athous Laurae. 8th cent. It is written in silver
letters on purple vellum. Contains Mk ix. 5 — xvi. 20, and, as
in L, the shorter ending is inserted between xvi. 8 and xvi. 9.
The text of Mark is specially good.

Ancient Versions.

The translations of the Greek N.T. which are of the highest
value are the Latin, the Syriac, and the Egyptian. But in each
of these three languages we have more than one version, and

THE TEXT OF THE GOSPEL xlvii
these versions in the same language sometimes differ from one
another as much as our Revised Version differs from the
Authorized. In the Latin Versions it will suffice to distinguish the Old
Latin from the Revised Version made by Jerome and commonly
called the Vulgate. The Old Latin is represented by about
twenty-seven MSS. in the Gospels, very few of which contain
the whole of Mark. Among these is d, the Latin translation of
Codex Bezae.
In the Syriac Versions we seem to have three stages marked,
which we may call Old, Middle, and Late. The Old Syriac is
represented by the Sinaitic Syriac, the Curetonian, and Tatian;
the Middle or Vulgate by the Peshitta ; the Late by the Philo-
xenian (A.D. 508) and the Harklean (a.d. 616).
In the Egyptian Versions we have to distinguish two dialects,
the Sahidic or Thebaic, belonging to southern Egypt, and the
Memphitic or Bohairic, belonging to northern Egypt. The
latter is far the more valuable.
CHAPTER IX
Commentaries
The comparative neglect of the Gospel ace. to St Mark in the
first few centuries has been already pointed out. This neglect
caused, as a natural consequence, an absence of commentaries
upon this Gospel.
Victor, a presbyter of Antioch, who lived probably in the 6th
cent., is the compiler of the earliest commentary on Mark that
has come down to us. It is often quoted in the commentaries of
E. Klostermann, Lagrange, and Swete, all of which have been
used in producing the present volume, the two last being the
best that exist in French and in English respectively.
Next comes the Latin commentary of the Venerable Bede,
who died on the Eve of the Ascension, a.d. 735. After Bede we
have two Greek commentaries of great value.
Theophylact, Archbishop of Achridia (Ochrida) in Bulgaria
(1071 — 1078).

xlviii INTRODUCTION

Euthymius Zigabenus, a monk of Constantinople, died later
than a.d. 1118. His terseness is not unlike that of Bengel.
Bengel, died 1751. His Gnomon N.T. is a masterpiece of
insight and terseness. Eng. tr. Clark, 1857.
Wetstein, died 1754. His N.T. Graecum is a monument of
criticism and learning. His abundant illustrations have been
largely used by subsequent commentators.
Among the best English commentaries on Mark are Alford,
5th ed. 1863; Morison, 1873; G. A. Chadwick, in the Expositor's
Bible, 1887; Gould, in the International Critical Commentary,
1896; Bruce, in the Expositor 's Greek Testament, 1897 ; Menzies,
1901 ; Swete, 2nd ed. 1902. The last is indispensable to all who
read Greek.
Other works of great usefulness are — Deissmann, Bible Studies,
1901 ; Dalman, The Words of Jesus, 1902 ; Stanton, The Gospels
as Historical Documents, 1903, 1909; Burkitt, The Gospel History
and its Transmission, 1906, The Earliest Sources for the Life of
Jesus, 1910; Sir John Hawkins, Horae Synopticae, 2nd ed. 1909;
J. M. Thompson, The Synoptic Gospels in Parallel Columns, 1910;
Hastings, Dictionary of Christ and the Gospels, 1906, 1908.

THE GOSPEL ACCORDING TO
ST MARK
i — 8. Preparatory Ministry of the Baptizer.
THE beginning of the Gospel of Jesus Christ, the Son of 1
God. As it is written in the prophets, Behold, I send 2
I. 1 — 8. Preparatory Ministry of the Baptizer.
Mt. iii. 1 — 12. Lk. iii. 1 — 6. Jn i. 6 — 31.
1. of the gospel of Jesus Christ] Either ' of the good tidings about
Jesus Christ,' or 'brought by Jesus Christ.' Both may be meant; see
on v. 14; but the dominant meaning is that He is the subject of the
glad tidings. All that is known about Christ is ' the good news ' for
every human being. See how St Paul sums up the Gospel which he
preached, 1 Cor. xv. 3, 4. The word for 'Gospel' occurs 8 times in
Mk, 4 in Mt., not in Lk. or Jn, and is very freq. in Paul. Nowhere
in N.T. does it mean a written document. It is 'the message of
salvation' (Acts xx. 24; Gal. ii. 2, 5; Eph. vi. 15; &c).
A full stop at the end of the verse is right. Attempts to connect it
in construction with any of the three verses which follow may be safely
rejected. The Greek of Mark is not literary and he rarely deals in
periodic sentences.
the Son of God] The words are omitted in a few authorities, some
of which are weighty; but they may be accepted as possibly genuine.
They are, however, just such words as an early scribe would be likely
to add to the title of a Gospel, and no scribe would wish to omit them
if they were in his copy. They proclaim the Messiahship of Jesus
Christ, not His metaphysical relationship to the Father. Mk is anxious
to make clear the Messiahship; and the confession of the centurion
(xv. 39) is recorded as Gentile testimony to the truth of the theme of
this Gospel ; ' Truly this man was the Son of God.' Jn xx. 3 1 is similar
in import to what we have here.
This verse forms a heading to the whole book, not to i. 2 — 13 only.
No other headings follow. The life of the Messiah from the Preaching
of the Forerunner to the Resurrection of the Messiah was the begin
ning of the glad tidings, which spread rapidly and widely during the
ST MARK I

ST MARK I. 2, 3

my messenger before thy face, which shall prepare thy way
3 before thee. The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make his paths straight.
thirty-five or forty years between the Resurrection and the time of writing.
While Mt. begins with the pedigree and nativity of the Messiah, Lk.
with the parentage and nativity of the Forerunner, and Jn with the
pre-existence of the Messiah, Mk begins with the early work of the
Forerunner. This at once is evidence that in Mk we have a very early
tradition, to which these prefaces had not yet been added.
2. As it is written] 'Even as it stands written.' In N.T. we have
two Greek words for 'as,' one stronger than the other, and even the
R.V. does not always mark the difference. This formula of quotation
(ix. 13, xiv. 21) is freq. in LXX. and N.T., esp. in Paul. In the
Hellenistic world, 'it stands written' was often used of an unalterable
agreement (Deissmann, St Paul, p. 103; Bible Studies, pp. 112, 249).
The 'even as' has its apodosis in v. 4, and the meaning is that John's
preaching was an exact fulfilment of prophecy, and therefore a confirma
tion of the Messiahship of Jesus.
in the prophets] In Isaiah the prophet is the true reading ; the
other is a correction to make the statement accurate, for the words
which follow are a combination of Mai. iii. 1 with Is. xl. 3. Here Mt.
and Lk. agree against Mk in quoting Isaiah only, the Malachi prophecy
being given in a different connexion (Mt. xi. 10; Lk. vii. 27). All
three Gospels illustrate the facility with which N.T. writers transfer
words, which in the O.T. refer to Jehovah, to Christ. In Mai. iii. 1
Jehovah speaks of Himself, here of His Son. Porphyry in his attack
on Christianity pointed out that the attributing both prophecies to
Isaiah was a blunder ; hence perhaps the alteration of the wording in
some MSS. The mistake may be due to lapse of memory. But collec
tions of Messianic texts seem to have been common, and Mark may be
quoting from such a collection without noticing the difference of author.
Nowhere else does he himself quote Scripture, for xv. 28 is not genuine.
The O.T. would not greatly interest the Gentile readers for whom he
wrote. Where the O.T. is quoted by others, there is generally fairly
close agreement with the LXX. of codex A. In the first half of this
quotation all three Evangelists seem to have been influenced by
Exod. xxiii. 20.
3. crying in the wilderness, Prepare ye] This is probably correct ;
but we may take ' in the wilderness ' with ' Prepare ye ' or Make ye
ready (R.V.). The imagery is taken from the practice of eastern
conquerors, who sent heralds to tell the nations through which they
were about to pass to make ready a 'king's highway' by levelling
ground and straightening roads. John prepared the way by inviting
all men to prepare it. The application of the prophecy to the Baptist
was made by John himself (Jn i. 23). Place only a comma at the end
of v. 3.

ST MARK I. 4—6

John did baptize in the wilderness, and preach the baptism 4
of repentance for the remission of sins. And there went out 5
unto him all the land of Judaaa, and they of Jerusalem, and
were all baptized of him in the river of Jordan, confessing
their sins. And John was clothed with camel's hair, and 6
4. John did baptize in the -wilderness] Better, There came John
the Baptizer in the wilderness, or, There arose. This is the apodosis
of 'even as' in v. 2; in exact correspondence with written prediction.
John arose in the wilderness, i.e. the uninhabited part of the valley of
the Jordan. St Peter would remember John's preaching, and a Gospel
influenced by him might be expected to begin at this point. Mk alone
has 'the Baptizer' (vi. 14, 24) as well as 'the Baptist' (vi. 25, viii. 28),
and the difference, though slight, is worth marking in English. All
four Gospels give the historical connexion between Jesus and John as
the starting-point of the Gospel narrative.
baptism of repentance] Cf. Lk. iii. 3 ; Acts xiii. 24, xix. 4. The
genitive is equivalent to an adjective, 'repentance-baptism,' baptism
which implied and symbolized a 'change of mind' as regards both past
and future; and if real repentance was there, forgiveness followed.
This is in favour of taking ' for the remission of sins ' with ' baptism '
rather than with 'repentance.' To preach repentance-baptism means
to proclaim the value of baptism as a seal of repentance, a pledge of
a new life ; and the purpose was to assure those who accepted such
baptism that by repentance they could be delivered from the penalty
and the bondage of sin. Nowhere else does 'repentance' occur in Mk,
and 'repent' is rare. Both are freq. in Lk. and Acts, but neither is
found in Jn.
The description of the Baptist in Josephus (Ant. xvni. v. 2) should
be compared with this : evidently each is independent of the other.
Josephus (Life 2) tells us that as a lad he imitated a man named Banus,
who lived in the wilderness and got his food and clothing from the trees.
5. all the land of Judad] Popular hyperbole, which misleads no
one; cf. w. 35, 37. But it is difficult for us to estimate the enthusiasm
caused by the hope that, after centuries of silence, Jehovah was again
speaking to His people through a Prophet. Most of the people regarded
John as a Prophet, and most of the hierarchy did not; but the hierarchy
did not dare to avow their disbelief openly (xi. 27 — 33). At the time
of John's preaching Mark was living in Jerusalem and he would be old
enough to remember the excitement. He may here be giving some
thing of his own recollections.
confessing their sins] The verb is a strong compound, meaning
'confessing right out, in full and openly.' It probably means that they
there and then confessed their sins in words: but the participle need
not mean more than 'thereby confessing'; i.e. their accepting baptism
was a. public avowal of sinfulness.
6. clothed with camel's hair] Cloth was made of camel's hair, and

ST MARK I. 6—9

with a girdle of a skin about his loins; and he did eat
7 locusts and wild honey; and preached, saying, There conieth
one mightier than I after me, the latchet of whose shoes I
8 am not worthy to stoop down and unloose. I indeed have
baptized you with water: but he shall baptize you with the
holy Ghost. 9 — n. The Messiah is baptized by John.
9 And it came to pass in those days, that Jesus came
from Nazareth of Galilee, and was baptized of John in
either this or a camel's skin may be meant. It is probable that actual
locusts (Lev. xi. 22) and honey made by wild bees (Deut. xxxii. 13) are
meant, and not anything gathered from trees. The wilderness food was
in harmony with the rough dress. John perhaps deliberately imitated
Elijah, in order to teach the people that he was a Prophet (2 Kings i.
8; cf. Zech. xiii. 4); but the suddenness with which he appears in Mk,
Mt., and Jn, like Elijah in 1 Kings xvii. r, cannot be his doing.
7. one mightier than I] By some John was believed to be the
Messiah, and this compelled him to be explicit as to his relation to the
Messiah. the latchet of whose shoes] Better, 'the thong (Acts xxii. 25) of whose
sandals' to stoop down and unloose] Mt. speaks of the sandals being carried,
a custom common in Palestine, but unknown to Mk's Roman readers.
8. / indeed have baptized you] Better, / baptized you. He is
addressing his baptized converts. Mt. and Lk. have T baptize.'
with the holy Ghost] In the Greek there is no article, and John
would hardly think of the Spirit as a Person. Note that in Mk the
Baptist utters no warning about a judgment that is near at hand; there
is no axe or fan or fire, and the mission of the Forerunner is almost at
once lost in that of the Messiah. Nevertheless the effect of his preaching
is found long afterwards in the zeal of Apollos and the readiness of
converts at Ephesus (Acts xviii. 22 — 28, xix. 2).
9 — 11. The Messiah is baptized by John.
Mt. iii. 13 — 17. Lk. iii. 21, 22. Jn i. 32 — 34.
9. And it came to pass] A Hebraism, introducing a fact that is of
importance. in those days] Another Hebraism, giving a vague indication of time,
viz. the time when John was preaching.
Jesus came] 'One mightier than John ' (v. 7) comes on the scene,
and His herald decreases in significance.
Nazareth of Galilee] It was well known in Palestine that the new

ST MARK I. 9— n

Jordan. And straightway coming up out of the water, he 10
saw the heavens opened, and the Spirit like a dove descend
ing upon him : and there came a voice from heaven, saying, 1 1
Thou art my beloved Son, in whom I am well pleased.

Teacher came from Nazareth (i. 24, xiv. 67, xvi. 6), but the addition
' of Galilee ' shows that Mk's Gentile readers were not expected to know
where the insignificant town (which is not even mentioned in O.T.) was
situated. The surprise that the Messiah, who had no sins to repent of, should
submit to repentance-baptism, is evident in Mt. iii. 13 — 15; and Jerome
(Adv. Pelag. iii. 2) tells us that in the Gospel according to the Hebrews
it was met in a way which is an instructive contrast to the Canonical
Gospels. But there is no trace of this surprise in Mk, a fact which is
in harmony with the primitive simplicity of his narrative. That the first
Christians felt this difficulty, and explained it in different ways, is evidence
that the Baptism of the Messiah by John is an historical event.
in Jordan] Lit. into the Jordan, which points to immersion.
10. straightway] This is a favourite adverb with Mk, who has it
41 times, of which this is the first. It belongs to ' He saw' rather than
to ' coming up.'
the heavens opened] Better, the heavens being rent asunder. We
have the present participle of a more graphic word than that which is
commonly used of the heaven being opened.
It is doubtful whether there were any spectators when John baptized
our Lord (Lk. iii. 21), and it is useless to ask whether others, if they
were there, saw and heard what Jesus and John saw and heard, also
whether Jesus and John saw and heard with eye and ear. It was a
spiritual revelation. What is certain is that there was no hallucination,
but a real reception of the Spirit of God and of the word of God.
In Hebrew poetry and in Philo the Dove is a symbol of heavenly
attributes. descending tipon him] Lit. 'into Him,' which shows that 'like a
dove ' is not to be understood literally, ' not as a reality but as a symbol, '
as Jerome says. Mt. and Lk. have 'upon Him.'
11. there came a voice] The first of the three Voices from Heaven ;
the second being at the Transfiguration (ix. 7), and the third being
before the Passion (Jn xii. 28). Then, and at the conversion of St Paul,
sight and sound depended upon the condition of those present, whether
they had eyes to see and ears to hear.
beloved] In N.T. the word is freq. and 'it is exclusively a title of
Christ, or applied to Christians as such. As a Messianic title (cf.
Mk ix. 7, xii. 6), it indicates a unique relation to God' (Swete). Here
it is possibly a separate title, Thou art My Son, the Beloved, but the
usual translation (A.V., R.V.) cannot safely be set aside. Hastings
D.C.G. art. 'Voice.'

ST MARK I. 12, 13

12, 13. The Messiah is tetnpled by Satan.
12 And immediately the Spirit driveth him into the wilderness.
13 And he was there in the wilderness forty days, tempted of
Satan; and was with the wild beasts; and the Angels minis
tered unto him.
12, 13. The Messiah is tempted by Satan.
Mt. iv. 1 — 11. Lk. iv. 1 — 13.
12. And immediately] Better, 'And straightway' (R.V.). It is
the favourite adverb used in v. 10, and should be translated in the
same manner throughout the Gospel. All three Synoptists intimate
that the Temptation followed immediately after the Baptism, and that
it took place under the guidance of the Spirit. Jesus knows that He
is the Messiah, and He must meditate on His work — the end, means,
and the method. Cf. Lk. xiv. 25 f. ; Gal. i. 15 — 18. The information
as to what took place in the wilderness must have come from Christ
Himself. The hypothesis of fiction is inadmissible, for no one at the
time when the first Gospels were written had sufficient insight to invent
such temptations. Indeed, but for His own statement, the first
Christians would not have supposed that He ever was tempted. We
know of later temptations (Mt. xvi. 23; Lk. xxii. 28, 42 — 44), and we
may believe in earlier ones.
driveth him] Better, 'driveth him forth' (R.V.). Mt. and Lk.
avoid the word, perhaps as suggesting that Christ was unwilling to go.
Here we have the first of the historic presents which are such a marked
feature in the style of Mk (151) and Jn (162). In Lk. they are very
rare (4 or 6).
into the wilderness] Apparently not the wilderness of v. 4, for Christ
leaves the Jordan to go to it. Hastings' D.C.G. artt. 'Wilderness' and
'Temptation.' 13. forty days] Mk and Lk. indicate that temptatioss continued
throughout the forty days ; cf. Exod. xxxiv. 28 of Moses, and 1 Kings
xix. 8 of Elijah. Mk does not mention fasting, and Mt. might lead us
to suppose that temptations began when hunger became acute.
tempted] The Greek verb is often used in N.T. of the assaults of the
evil one, whereas in O.T. God's trying man or man's trying God is the
usual meaning. Often in N.T. 'try' or 'test' would be a better
rendering than 'tempt.'
Satan] Mt. and Lk. say 'the devil,' a word more widely used in
N.T. than 'Satan,' but not found in Mk. 'Satan' ( = ' Adversary')
occurs in all four Gospels, Acts, Paul, and Revelation. Cf. Job i. 6,
ii. 1 ; 1 Chron. xxi. 1; Zech. iii. 1. Here the Adversary of God and
man begins his conflict with 'the Stronger than he' (Lk. xi. 22) about
the method of overcoming the world.
was with the wild beasts] Short as his narrative is, Mk here gives

ST MARK I. 14, 15

14, 15. The Messiah begins His Ministry.
Now after that John was put in prison, Jesus came 14
into Galilee, preaching the Gospel of the kingdom of God,
and saying, The time is fulfilled, and the kingdom of God 15
is at hand : repent ye, and believe the Gospel.
a particular which is not in Mt. or Lk. The wild creatures indicate the
solitariness of the place rather than a special terror. One who knew
Himself to be the Messiah would not be afraid of wild animals. That
the beasts are meant to suggest a second Paradise for the Second Adam
is an idea foreign to the context; they intimate the absence of human
beings (Is. xiii. 21), and hence the need of Angels.
Angels ministered unto him] The imperfect tense seems to imply
that the Angelic ministrations, like the Satanic assaults, continued
throughout. Mt. places both at the end.
14, 15. The Messiah begins His Ministry.
Mt. iv. 12 — 17. Lk. iv. 14, 15.
14. was . put in prison] Rather, 'was delivered up,' into the hands
of Herod Antipas. By whom? 'By God' may be the meaning, in the
same sense as that in which God 'delivered up' Jesus (ix. 31, x. 33).
The instruments of God's will were the Pharisees. The view given by
Mk is that, when the Forerunner's work ended, that of the Messiah
began; but he says nothing of an earlier ministry, in which the Baptist
and the Christ were preaching simultaneously (Jn iv. 1).
into Galilee] The most populous of the provinces into which Palestine
was divided. Experience proved that it was a far more hopeful field
than Jerusalem or Judaea (Jn ii. 13 — iv. 3).
the Gospel of the kingdom of God] The best texts omit ' the kingdom
of.' The Gospel of God may mean, either the gracious message which
tells of God, or the gracious message which He sends. See ons. 1.
St Paul was perhaps the first to use the phrase (1 Thess. ii. 8, 9;
Rom. i. 1, xv. 16; 2 Cor. xi. 7). The expression seemed strange, and
hence the early expansion of it into ' the Gospel of the kingdom of God.'
'The Gospel' is freq. in Mk, rare in Mt. and Acts, and not found at all
in Lk. or Jn.
15. The time, &c] We need not suppose that Christ used these
very words. Mk is summing up for us the substance of His preaching.
That 'the appointed time has been completed and is complete' is a
Jewish idea, freq. in O.T.
the kingdom of God] Mk has this expression r4 times, Lk. 32 times.
Mt. nearly always omits or paraphrases Mk's phrase, or substitutes ' the
kingdom of heaven' (lit. 'of the heavens'), a Jewish term, to avoid
using the Divine Name. Mt. has it 32 times. This 'Kingdom' or
' Reign' means the rule of God in men's hearts and in society. It exists

ST MARK I. 16

1 6 — 20. The Messiah calls His first Disciples.
16 Now as he walked by the Sea of Galilee, he saw Simon and
Andrew his brother casting a net into the sea: for they were
already, but many have not even begun to try to attain to it, and no
one gains it in its fulness. God's rule will be complete in eternity
(1 Cor. xv. 24 — 28). See the full discussion of the phrase, esp. in its
eschatological sense, in Dalman, Words of Jesus, pp. 91 — 143 ; Hastings,
D.C. G. art. ' Kingdom of God.'
is at hand] Lit. 'has come near': cf. xiv. 42. Christ appears as
a Revivalist in religion.
believe the Gospel] Better, 'believe in the Gospel.' The difference
is that between reposing trust in and merely believing what is stated
(xi. 31). Mk elsewhere attributes the use of the word 'Gospel' to
Christ (viii. 35, a. 29, xiii. 10, xiv. 9), and He may have used it, for He
sometimes spoke in Greek. But it is more probable that Mk gives
Christ's meaning in the language that was current -when he wrote.
16 — 20. The Messiah calls His first Disciples.
Whether or no there is anything of Mark's own recollection in
vv. 4 — 15, the authority for what follows goes back to eyewitnesses,
of whom St Peter may be regarded as chief. We are not told the
length of interval between this section and what precedes ; but the
connexion in thought is close. If the Gospel was to be proclaimed
to all the world, many preachers would be required, and the Messiah
at once seeks such helpers.
16. Now as he walked] The better reading gives And passing

the Sea of Galilee] This is its usual designation in N.T. (vii. 31 ;
Mt. iv. 18, xv. 29; Jn vi. 1, where 'of Tiberias' is added). Lk. more
accurately calls it a lake. More frequently it is simply 'the Sea,'
which Mk has 17 times of this lake, and twice (ix. 42, xi. 23) of the
ocean. The lake is still remarkable for abundance of fish, especially
near the hot springs.
Simon] The name may be a Greek contraction of Symeon or an
independent Greek name. It is very common in N.T. In the Gospels
there are seven Simons, in Josephus there are twenty-five. Simon
Maccabaeus may have made the name popular. As was natural, the
name given to the Apostle by our Lord almost drove his original name
out of use. After it was given (iii. 16) Mk uses 'Peter' 18 times and
Simon only in Christ's address to him (xiv. 37). A similar use is found
in Mt., Lk. arid Acts. In Jn both 'Peter' and 'Simon Peter' are freq.
In Gal. ii. 7, 8 St Paul has 'Peter,' but elsewhere 'Kephas.' Hort,
1 Peter, p. 151. The usage with regard to 'Saul' and 'Paul' is similar.
Andrew] A purely Greek name, but not rare among the Jews.
Andrew had been a disciple of the Baptist (Jn i. 35, 40).
his brother] The true text gives the brother of Simon, and the

ST MARK I. 1 6— 21

fishers. And Jesus said unto them, Come ye after me, and 17
I will make you to become fishers of men. And straightway 18
they forsook their nets, and followed him. And when he had 19
gone a little farther thence, he saw James the son of Zebedee,
and John his brother, who also were in the ship mending
their nets. And straightway he called them : and they left 20
their father Zebedee in the ship with the hired servants, and
went after him.
21 — 28. Cure of a Demoniac at Capernaum.
And they went into Capernaum; and straightway on 21
repetition of Simon's name illustrates Mk's fondness for fulness of
expression. The father, Jonas or John, is not mentioned.
17. Come ye after me] A magisterial invitation, almost a command.
No reason is given, except the promise which follows, and we assume
that He is already known to the two brothers. Cf. 2 Kings vi. 19.
to become fishers of men] This implies an invitation to permanent
service; they are to cease to catch fish and are to catch men. This
is the earliest instance of Christ's parabolic teaching; cf. ii. 19, 21, 22.
In the result Christ Himself appears as the successful Fisher of men.
18. And straightway tliey forsook] There is no hesitation. Like
Bartimaeus with his upper garment (x. 50), they leave their valuable
possessions at once and come. Mt. often omits the 'straightway' of
Mk, but not here.
19. James the son of Zebedee] We infer from xv. 40 that his mother's
name was Salome. See on iii. 17.
who also were in the ship] Better, they also in their boat, implying
that Simon and Andrew had been in their boat when Christ called them.
They would not be casting a net from the shore. James and John were
not fishing, but getting their nets in proper order for the next expedition.
20. And straightway he called them] As soon as He saw them, He
at once called them. James and John apparently had more to leave
than Simon and Andrew, for hired servants indicate that Zebedee was
well-to-do; but in each case all was left. To follow Christ is a call
superior even to parental claims (Mt. viii. 22, x. 37 ; Lk. xiv. 26).
The Messiah chose four simple fishermen with whom to begin the
work of converting the world (1 Cor. i. 27 — 29). This does not mean
that He preferred ignorance to education, but that character is of far
more account than culture. Moreover there was much in the patient
endurance necessary for a fisherman's calling that was good training for
the work of an Apostle.
21 — 28. Cure of a Demoniac at Capernaum.
21. Capernaum] This now becomes for a time Christ's head
quarters. 'Caphar' means 'hamlet' or 'village' (1 Mace. vii. 31).

10 ST MARK I. 21—24
the Sabbath day he entered into the Synagogue, and taught.
22 And they were astonished at his doctrine : for he taught
them as one that had authority, and not as the Scribes.
23 And there was in their synagogue a man with an un-
24 clean spirit ; and he cried out, saying, Let us alone ; what
The site of Capernaum is much debated; either Tell Hum or Khan
Minyeh, which is about i\ miles S.W. of Tell Hum, may be right.
straightway on the Sabbath] On the very first Sabbath after the call
of the four disciples. Like Peter (Acts x. 38), Mk lays stress on Christ's
curing demoniacs, and he places an act of this kind first among the
miracles. the Synagogue] The article is probably possessive, 'their synagogue,'
like 'their boat' (v. 19). It is not likely that in so large a place as
Capernaum the synagogue built by the good centurion was the only one
in the town. See on Lk. vii. 5. At Tell Hum there are ruins of two,
but perhaps neither is as old as the first century. There were many at
Jerusalem. The origin of synagogues is unknown; but the service in
them consisted largely of instruction. Philo regards them primarily as
schools. They were also courts of justice (Lk. xii. 11, xxi. 12), and
punishment was inflicted in them (xiii. 9).
22. they were astonished] Amazement was a common result of
Christ's teaching and acts (v. 20, vi. 2, 6, vii. 37, x. 26, xi. 18). What
amazed people in His teaching was its authoritative tone. Jewish
teachers quoted Scripture, or tradition, or the sayings of some famous
Rabbi, as the authority for what they taught ; 'It is written,' or ' It has
been said.' Jesus taught as One who needed no such justification, and
He sometimes corrected, not only traditions, but even the accepted
expositions of the Law; But I say unto you (Mt. v. 22, 28, 32, 34, 39,
44). Hort, Judaistic Christianity, p. 33.
taught] Or, 'used to teach.' Not the same expression as in v. 21.
That refers to His teaching on that occasion, this to His general
method; His way was to teach.
authority] Legitimate power derived from a source which is com
petent to confer it, and that in Christ's case was His Father (Mt. xxviii.
18; Lk. xxii. 29; Jn iii. 35, xiii. 3, xvii. 2).
the Scribes] The professional exponents of Scripture, professors of
exegesis. Most of them were Pharisees or held similar views. We
may regard them as the clerical party.
23. And there was] The better text gives 'And straightway there
was.' On that very occasion what follows took place.
with an unclean spirit] Lit. 'in the control of, in the power of, an
unclean spirit' (v. 2); we have the same form of expression when the
spiritual influence is a good one (xii. 36; Mt. xii. 28, 43; Lk. ii. 27,
iv. 1). In iii. 30, vii. 25, ix. 17 the afflicted person 'has' the evil spirit.
Mk and Lk., who wrote for Gentiles, to whom spirits or demons were
indifferent, add a distinctive epithet much more often than Mt., who

ST MARK I. 24—26

have we to do with thee, thou Jesus of Nazareth? Art
thou come to destroy us ? I know thee who thou art, the
Holy One of God. And Jesus rebuked him, saying, Hold 25
thy peace, and come out of him. And when the unclean 26

wrote for Jews, for Jews distinguished evil spirits from good. Mk and
Lk. add the epithet 'unclean' the first time they mention these beings
(here and Lk. iv. 33), whereas Mt. mentions them several times before
he adds it. Nowhere in the Epistles is it used of spirits.
On the difficult subject of demoniacal possession see Hastings' D.C.G.
art. 'Demon'; W. M. Alexander, Demonic Possession in the N.T.
pp. 12, 200— 212, 249; Plummer, i-. Matthew, pp. 134 f. The other
instances in Mk should be compared; v. 34, iii. 11, 12, v. 6, 7,
ix. 20.
24. what havewe to do with thee...?] Lit. ' what is there that belongs
to us and to Thee?' i.e. 'What hast Thou to do with us?' Only one
unclean spirit is mentioned, but it recognizes in Christ a power hostile
to the whole class of demons. The man with the Legion (v. 7) begins
with the same cry. It expresses consciousness of the incompatibility of
perfect purity with sin. Cf. Lk. v. 8. The same form of expression is
found in the Septuagint (Josh. xxii. 24; Judg. xi. 12; 1. Sam. xvi. 10)
and in Class. Grk. 'Let us alone' (A.V.) is an interpolation.
Art thou come to destroy us ?] Perhaps ' Didst Thou come ' would be
better. In 1 Kings xvii. 18 we have two similar questions.
the Holy One of God] Here was One who fulfilled the ideal of
complete consecration to God (Jn vi. 69; cf. Jn a. 36; 1 Jn ii. 20).
25. rebuked] The verb is freq. in the Synoptists, especially of
rebuking violence; but is rare elsewhere in N.T.
Hold thy peace, and come out] The demon had no authority to
proclaim who Jesus was and no right to have possession of the man.
Whatever may be the truth about demoniacal possession, all the
evidence that we have shows that Christ, in dealing with those who
were believed to be possessed, went through the form of commanding
evil spirits to go out (v. 8, vii. 29, ix. 25; cf. i. 34, 39, iii. 15;
Mt. xii. 28, 43; &c). And His miracles were not wrought by uttering
spells, but by speaking a word of command. He bade the demons to
depart, the lepers to be cleansed (v. 41), the lame to walk (ii. 11), the
deaf to hear (vii. 34), the blind to see (x. 52), the dead to rise (v. 41),
the storm to be still (iv. 39). Contrast the elaborate form of exorcism
quoted by Deissmann, Light from the Ancient East (pp. 251 f. ).
'Hold thy peace' is literally 'Be muzzled'; it is probably a colloquial
expression, and it is said to have been used in exorcisms. In iv. 39 we
have the same verb.
The command to demons not to make His Messiahship known
among Jews (here and iii. 12), a prohibition which was not made in
the case of Gentiles (v. 19), is in harmony with the fact that even the

12 ST MARK I. 26—28
spirit had torn him, and cried with a loud voice, he came
27 out of him. And they were all amazed, insomuch that they
questioned among themselves, saying, What thing is this?
what new doctrine is this ? for with authority commandeth
28 he even the unclean spirits, and they do obey him. And
immediately his fame spread abroad throughout all the
region round about Galilee.
Twelve were slow in recognizing Him as the Messiah, and that the
nation refused to accept Him as such. So far from proclaiming Himself
as the Messiah, He was anxious that this fact should not be disclosed
until men's minds were prepared to receive it on other grounds than the
fact that He worked miracles. And it is not irreverent to conjecture
that He knew that a premature recognition of Him as the Messiah might
produce a renewal of the temptations in the wilderness, — temptations to
try to gain the glory of victory without the necessary suffering (Mt. iv.
8 — 10, xvi. 21 — 23).
26. had torn him] Better, 'had convulsed him.' 'Torn him'
suggests permanent injury, and Lk. tells us that there was none.
27. they were all amazed] Just as Christ's command to the demon
reveals the two things which provoked the rebuke (see on v. 25), so the
people's utterance reveals the two things which excited their astonish
ment, — His authoritative teaching and His casting out an unclean spirit
with a word.
What thing is this?] The best MSS. give the utterances of the
congregation in abrupt short sentences which are probably original.
Scribes would be tempted to make them smoother; they would not be
likely to make a smooth text rough. We may translate, either ' What
is this? a new teaching !, with authority He commandeth, &c.' (R.V.),
or 'What is this? a new teaching with authority? He command
eth, &c.'
new doctrine] Teaching that is fresh, not worn out or obsolete. It
is the same kind of newness as in 'new covenant,' 'new heaven.'
even the unclean spirits] Lit. 'even the spirits, the unclean ones.'
The people had often heard of exorcisms ; they had not so often heard
that the demons at once obeyed. Christ's miracles, like His teaching,
were not an art which He had acquired, but power with which He was
endowed. 28. And immediately his fame, &c] Better, And straightway in
all directions the report of him went out.
all the region round about Galilee] This means the whole of Syria.
But all the region of Galilee round about (R.V. ), i.e. the whole of Galilee,
may be right.
It is possible that Mk places this curing of a demoniac first among
Christ's miracles because he regarded it as symbolical of the Messiah's
work — His victory over the powers of evil. See on v. 39.

ST MARK I. 29—32 13

29 — 31. Healing of Simon's Wife's Mother.
And forthwith, when they were come out of the syna- 29
gogue, they entered into the house of Simon and Andrew,
with James and John. But Simon's wife's mother lay sick 30
of a fever, and anon they tell him of her. And he came 31
and took her by the hand, and lift her up; and immediately
the fever left her, and she ministered unto them.
32 — 34. Healings after Sunset.
And at even, when the sun did set, they brought unto 32
29 — 31. Healing of Simon's Wife's Mother.
Mt. viii. 14, 15. Lk. iv. 38, 39.
29. And forthwith] This is a third rendering of the same Greek
word; 'straightway' (v. 10), 'immediately' (-v. 28), 'forthwith' (v. 29).
The capricious changes are unfortunate, because the fact that Mk is
fond of the word is thereby obscured. As soon as the synagogue service
was over, Christ went to the home of the first pair of disciples accom
panied by the second pair; and this house now becomes His head
quarters (ii. 1, iii. 20, vii. 24, ix. 33, *.. 10).
30. wife's mother] We have the same word for ' mother-in-law,'
Lk. xii. 53; Ruth i. 14, ii. 11, 18; Mic. vii. 6. It is clear from
[ Cor. ix. 5 that Peter was married. Clement of Alexandria says that
Peter had children, and that his wife helped the Apostle in ministering
to women. Jonas or John (Jn xxi. 15), the father of Simon and
Andrew, was probably dead.
lay sick of a fever] Better, was in bed, being in a fever.
anon] A fourth rendering of the same Greek word. As soon as He
enters the house, Peter and Andrew straightway tell Him of their sick
relation, because, after what they had witnessed in the synagogue,
they believe that Jesus could and would heal her.
31. took her by the hand] We have the same action in the case of
Jairus's daughter (v. 41), the blind man at Bethsaida (viii. 23), and the
demoniac boy (ix. 27). Lk. says that 'He stood over her and rebuked
the fever.'
lift her up] The old form 'lift' as a past tense in the A.V. of 161 1
has been modernized in various places; it has been left unchanged
here and Lk. xvi. 23 ; cf. Gen. xxi. 16. We find it in Shakespeare.
she ministered unto them] Her doing so showed the completeness of
her recovery. 32 — 34. Healings after Sunset.
Mt. viii. 16. Lk. iv. 40, 41.
32. at even, when the sun did set] The Sabbath ended at sunset,

14 ST MARK I. 32—34
him all that were diseased, and them that were possessed
33 with devils. And all the city was gathered together at the
34 door. And he healed many that were sick of divers dis
eases, and cast out many devils; and suffered not the
devils to speak, because they knew him.
and then the work of moving the sick could begin. The double state
ment illustrates Mk's love of fulness of expression. It is also one of
several instances in which Mk has the whole expression, of which Mt.
and Lk. each takes a different part. Mt. has 'when even was come,'
Lk. has ' when the sun was setting. ' See on v. 42,andcomp. xiv. 30 with
Mt. xxvi. 34 and Lk. xxii. 34; also xv. 26 with Mt. xxvii. 37 and Lk.
xxiii. 38. From ii. 25 Mt. and Lk. take the same part, omitting 'hath
need' ; also from xii. 14, omitting 'shall we give, or shall we not give?'
So also from xiv. 68, omitting 'nor understand.' And there are other
instances in which Mk has superfluous words, which either Mt. or Lk.
omits. Hawkins, Horae Synopticae2, pp. 139 f- See on vii. 24.
possessed with devils] Better, ' with demons. ' The Greek distinguishes
between 'demons' and 'devil,' the latter word being used of Satan.
R.V. distinguishes the words in the margin, but not in the text. Here
we have a participle = 'demonized' or 'demoniacs.' Cf. vv. 34, 39.
The Gospels distinguish demoniacs from ordinary sick folk.
33. all the city] Popular hyperbole, as in vv. 5 and 37. People
flocked towards the door and formed a dense crowd there ; one con
course came on the top of another. Mt., as often, omits the dense
crowds that impeded Christ. He dislikes statements which imply that
the Messiah could not always do what He wished.
34. healed many] They brought all, and He healed many. This
might be misunderstood to mean that some were not healed. To avoid
possible misinterpretation Mt. says that they brought many and He
healed all.
because they knew him] This is right (A.V., R.V.); A.V. margin
is wrong. The Greek cannot mean 'to say that they knew.' It was
the demons, not the demoniacs, who recognized Him. If the demoniacs
were only insane or epileptic persons, would their malady enable them
to know that Jesus was more than man? Some ancient MSS. add
'knew Him to be Christ ox the Christ.' But Mk writes with reserve as
to what the demons knew, and we do well in writing with reserve also.
We do not know enough to speak with confidence. Jesus had not yet
been revealed to the world as the Messiah, because the time for that
revelation had not yet come. In God's sight He was the Messiah, a
fact declared to Him and to John at the Baptism. And here we are
told that something of this great fact was known also to the demons.
But it had not yet been revealed to men ; and it was for God to make
this revelation at the fitting time. Hence the silence about it enjoined
on St Peter and the rest (viii. 30). This requirement of silence from
those whose duty it was to proclaim the coming of the reign of God seems

ST MARK I. 35—38 15

35 — 39- Departure from Capernaum. Circuit in Galilee.
And in the morning, rising up a great while before day, 35
he went out, and departed into a solitary place, and there
prayed. And Simon and they that were with him followed. 36
after him. And when they had found him, they said unto 37
him, All men seek for thee. And he said unto them, Let 38
us go into the next towns, that I may preach there also :
to be inconsistent. But we need not be surprised that there are ' things
concerning Jesus of Nazareth' which we cannot fully explain; and the
nearer we get to the view given us by St Mark, the less perplexed we
are likely to be. We can understand that it was not God's will that His
Son should be prematurely proclaimed as the promised Messiah, or be
proclaimed as such by demons.
35 — 39. Departure from Capernaum. Circuit in Galilee.
Lk. iv. 42 — 44.
35. in the morning. ..a great while before day] Either expression
would suffice; the latter is lit. 'well in the night.'
went out, and departed] Here again either expression would suffice.
and there prayed] More accurately, 'and there He continued in
prayer.' Mk alone tells us this. Usually it is Lk. who is alone in
telling us of Christ's praying (iii. 21, v. 16, vi. 12, ix. 18, 28, xi. 1,
xxiii. [34,] 46). Both Mk (vi. 46) and Mt. (xiv. 23) mention His retiring
to pray after feeding the 5000, and all three record the praying in
Gethsemane. It is rash to say that all Christ's prayers were inter
cessions for others ; it was not so in Gethsemane. He was liable to
physical exhaustion, and He might pray for help to overcome that.
He was not omniscient, and He might pray to be illuminated. He was
liable to temptations, and He might pray for strength to overcome
those (Heb. ii. 18, iv. 15, v. 7, 8).
36. followed after him] Lit. 'pursued Him closely,' 'followed Him
down.' The verb often implies interference with the person pursued,
and sometimes persecution. Peter at once begins to lead.
they that were with him] Andrew, James, and John. The early
tradition preserved by Mk says that the disciples came and pleaded
the desires of the multitudes; Lk. says that the multitudes came and
urged their own wishes.
All men seek for thee] Better, All are seeking thee (R.V.). He
had no house of His own at which they could be sure of finding Him.
38. Let us go] We must add with the best authorities, elsewhere.
into the next towns] Lit. village-towns, a very rare word, meaning
a town which, as regards its constitution, ranks only as a village.
that I may preach there also] He has been sent to bring the good
tidings to as many as possible, and His present hearers must not try to

16 ST MARK I. 38—41
39 for therefore came I forth. And he preached in their
synagogues throughout all Galilee, and cast out devils.
40 — 45. The Cleansing of a Leper.
40 And there came a leper to him, beseeching him, and kneel
ing down to him, and saying unto him, If thou wilt, thou
41 canst make me clean. And Jesus, moved with compassion,
monopolize Him. The emphasis is on ' there also.' He is not rebuking
them for interrupting His preaching by asking for more healings.
Divine compassion made Him always ready to give both. He rebukes
them for selfishly wishing to keep Him for their own advantage.
therefore came I forth] His Father did not send Him to a favoured
few, but to all. But the less definite 'came I forth' is more probable
than ' was I sent' (Lk.). In His early teaching Christ used less explicit
language than He used later.
39. With Mk casting out demons is the representative miracle (iii. 15,
vi. 7), and hence 'preaching and casting out demons' sums up Christ's
ministerial work. 40 — 45. The Cleansing of a Leper.
Mt. viii. 2 — 4. Lk. v. 12 — 16.
The three Evangelists give this miracle in different connexions. Mt.
places it first in his three triplets of specimens of the Messiah's mighty
works, just after Christ had come down from delivering the Sermon on the
Mount. Lk. has it just after the call of the first disciples. The healing
of a leper cannot be explained as a case of 'suggestion' or ordinary
'faith-healing.' On the impossibility of eliminating miracles from the
career of Jesus Christ see Sanday, Outlines of the Life of Christ, p. 113;
Illingworth, Divine Immanence, p. 90; R. J. Ryle, M.D., Hibbert
fournal, April 1907, pp. 572 — 586. We have twelve cases of leprosy
in N.T., this one, Simon the Leper (xiv. 3), and the ten in Lk. xvii. 12.
The literature on the subject is enormous; see artt. in D.B., D.C.G.,
Enc. Brit. , &c. Lepers were probably numerous in Palestine then, as
they are now, and the malady probably differed greatly in malignity,
some ordinary skin-diseases being regarded as ' leprosy. ' The disciples
were commissioned to heal lepers (Mt. x. 8).
40. a leper] The physician says that he was 'full of leprosy,'
which may mean that he was not ceremonially unclean (Lev. xiii. 12, 13),
and was therefore able to approach Christ.
If thou wilt] He fears that Jesus may judge him to be unworthy of
so enormous a boon. Contrast the father's 'If thou canst' (ix. 22).
Leprosy was believed to be incurable, except by Him who had inflicted
this 'stroke.' The man's faith, therefore, is great.
41. moved with compassion] The verb occurs only in the Synoptics
in N.T., and (except in parables) it is used of no one but Christ. It is

ST MARK I. 41-44 17

put forth his hand, and touched him, and saith unto him, ,
I will; be thou clean. And as soon as he had spoken, 42
immediately the leprosy departed from him, and he was
cleansed. And he straitly charged him, and forthwith sent 43
him away; and saith unto him, See thou say nothing to any 44
man : but go thy way, shew thyself to the Priest, and offer
for thy cleansing those things which Moses commanded, for a
the moving cause of His mighty works (ix. 22; Mt. ix. 36, xiv. 14,
xv. 32, xx. 34; Lk. vii. 13). The outstretched hand (a Hebraistic
fulness of wording which is in all three) expresses this compassion and
confirms the faith which secured the cleansing. It was owing to His
compassion for the human race that He had a hand with which to
touch the leper. Theophylact says that He touched him to show that
to the pure nothing is impure. This comes near to the truth. The
greatest pollution does not make Christ shrink from one who desires to
be freed from his pollution, and who comes to Him believing that He
can free him. That Christ was asserting His sacerdotal character (priests
were allowed to handle lepers) is less probable. Priests pronounced
lepers, when cured, to be clean, and from this sacerdotal function Christ
pointedly abstained.
42. Here again (see on v. 32) Mk expresses one fact in two ways,
of which Mt. and Lk. each takes one. Lk. states that 'the leprosy
departed from him ' ; Mt. that it ' ' was cleansed.' All three have
' straightway ' ; the cure was instantaneous.
43. straitly charged him] The verb thus translated occurs in four
other places in N.T. (xiv. 15; Mt. ix. 30; Jn xi. 33, 38), and nearly
always of Christ. It implies severity and sternness. Our Lord saw that
the man would be likely to disobey His injunctions, and He was stringent
in giving them. Allowing him no time to raise objections or to talk
to others, He straightway sent him forth, i.e. away from the sur
roundings. ' Sent him out' (R.V.) suggests a building ; and the leper
would not have penetrated into a house or a synagogue.
44. See thou say nothing to any man] Lit. ' Coritinually-take care
that thou do not begin to say to anyone at all.' Silence would prevent
the man from mixing with others till he was pronounced clean by
proper authority, and from producing unhealthy excitement in himself
and his hearers; and there may have been other reasons affecting
Christ Himself. See Sanday in the Journal of Theological Studies,
Apr. 1904.
shew thyself to the Priest] Christ does not assume the right to
pronounce the man clean ; for that He sends him to the proper official.
Of. Lk. xii. 14.
.. which Moses commanded] Christ is making no statement as to the
authorship of Lev. xiv. In accordance with current thought and
language He speaks of the Pentateuch as 'Moses' (vii. 10, x. 3, 4,
ST MARK 2

18 ST MARK I. 44—II. i
45 testimony unto them. But he went out, and began to publish
it much, and to blaze abroad the matter, insomuch that Jesus
could no more openly enter into the city, but was without in
desert places : and they came to him from every quarter.
i — 12. The Healing of a Paralytic at Capernaum.
The Forgiveness of Sins.
2 And again he entered into Capernaum, after some days;
xii. 26; &c.) and of the Psalms as 'David' (xii. 36, 37). Questions of
authorship had not been raised, and He did not raise them or give
any decision about them. See Plummer, S. Matthew, p. 311 and the
literature there quoted. The important thing here is that He was no
revolutionary teacher; He did not encourage men to ignore the Law.
for a testimony unto them] The words are in all three. The gift
which the man offers is the 'testimony,' and 'to them' means 'to the
priests.' The offering would show them that there was One among
them who could heal leprosy and yet did not take upon Himself to
absolve men from their obligation to observe the Law.
45. went out] Or, ' went forth ' from the place. He of necessity
yields to Christ's sending him away, but he at once began to break the
command to keep silence.
publish it much] There is no 'it' in the Greek, and 'it' should
either be omitted or printed in italics. ' The matter ' probably belongs
to both verbs, and if so, 'it' is not required.
Jesus could no more openly enter] His public work in towns, and
therefore His teaching in synagogues, had to be suspended. Instead of
seeking the lost in their own homes, He had to go into the wilderness
and wait for them to seek Him. This was a serious drawback, although
His Ministry still went on.
they came to him] Lit. 'they kept coming to Him'; there was a
continual stream of visitors.
from every quarter] The hyperbole is similar to that in vv. 5, 28, 32.
II. 1 — 12. The Healing of a Paralytic at Capernaum.
The Forgiveness of Sins.
Mt. ix. 1—8. Lk. v. 17 — 26.
This incident gives the dominant thought to a group of narratives
which record the hostile criticisms of the Scribes and Pharisees (ii. 1 —
iii. 6). It comes after — we do not know how long after — the healing
of the leper. The other narratives seem to be selected because of their
resemblance to this one, and they are perhaps arranged so as to form a
climax. Here the hostile party do not openly express their criticisms.
In w. 15 — 17 they utter them to the disciples. In 18 — 22 and 23 — 28
they utter them to Christ. In iii. 1 — 6 they seek His destruction.
1. again he entered. ..and it was noised] Lit. 'having entered

ST MARK II. 1—4 ,19

and it was noised that he was in the house. And straight- 2
way many were gathered together, insomuch that there was
no room to receive them, no, not so much as about the
door: and he preached the word unto them. And they 3
come unto him,, bringing one sick of the palsy, which was
borne of four. And when they could not come nigh unto 4
him for the press, they uncovered the roof where he was :
and when they had broken it up, they let down the bed
again into Capernaum, He was heard of as being, &c.' The 'again'
looks back to i. 21 ; Mk often notes the recurrence of incidents (v. 13,
iii. r, 20, iv. 1, &c). Christ returns to His headquarters. Mt. calls
Capernaum ' His own city.
it was noised] This may easily be right; cf. Jn ix. 22 ; People were
heard to say, He is at home. If the verb is personal, then ' He was heard
of as being at home. '
2. insomuch that, &c] Better, so that there was no longer room, no
not even about the door.
preached] Not the verb used in i. 4, 7, 14, but that used in i. 34,
ii. 7, &c. ; therefore spake (R.V.) or was speaking. The tense indicates
the continuation of Christ's discourse indoors, while the crowd blocked
the entry. The multitude would not lose the opportunity of witnessing
miracles; Christ would not lose the opportunity of instructing them.
This graphic verse has no parallel in either Mt. or Lk. This is an early
instance of 'the word' being used as a technical term for 'the good
tidings' or 'the Gospel'; cf. iv. 14; Acts viii. 4, xiv. 25.
3. come unto him, bringing] Rather, come, bringing unto him.
borne of four] Another detail peculiar to Mk. We seem to have
the narrative of an eyewitness. Mk uses the same verb of the para
lytic being carried and of his carrying. his bed (vv. 9, 11, 12), perhaps
to indicate the reversal of positions. Neither A.V. nor R.V. preserves
this touch ; nor does the Vulgate with porta and tollo.
could not come nigh unto him] There has been needless discussion
of the simple matter recorded in this verse ; and to treat the whole
narrative as fiction, because we are not sure how what is recorded was
done, is not sane criticism. An outside staircase leading to the flat
roof is not uncommon in Palestinian houses, the roof being used for
various purposes. The roof would be no great distance from the ground,
and if there was no outside staircase, ladders could easily be fetched.
they uncovered the roof] Mk says they unroofed the roof. Lk. makes
it clear that they removed part of the roof, viz. the part near the place
where Christ was teaching in the room below. ' When they had broker!
it up ' should rather be ' when they had dug it out' — dug out the clay or
mortar, so as to cause as little inconvenience as possible to those who
were listening to Christ underneath the roof.
they let down the bed] 'Bed' suggests a solid piece of furniture.
2 — 2

ST MARK II. 4—8

5 wherein the sick of the palsy lay. When Jesus saw their
faith, he said unto the sick of the palsy, Son, thy sins be for-
6 given thee. But there were certain of the Scribes sitting
7 there, and reasoning in their hearts, Why doth this man thus
8 speak blasphemies? who can forgive sins but God only? And
immediately when Jesus perceived in his spirit that they
The Greek word (vi. 55) indicates a pallet, mattress, or rug. It was on
something very portable that the paralytic was lying. Here again (see
on i. 38) there is no hint that Christ rebuked them for wanting Him to
cease teaching in order to heal. Healing with Him was a powerful
instrument for teaching.
5. When Jesus saw their faith] All three call attention to this.
Belief in the power and good will of Jesus is meant, and 'their' in
cludes the paralytic as well as his bearers. As in the case of Jairus
(v. 36) and of the father of the demoniac boy (ix. 24), the faith of
representatives is allowed to count.
Son] Or, My child. This affectionate address (Mk, Mt.) would
encourage the man and strengthen his hopes. Lk. has 'Man,' which
is much less sympathetic. Cf. v. 34 and x. 24. Teachers often
addressed their disciples in this way (Prov. i. 8, 10, ii. 1, &c), and the
word tells us nothing as to the age of the paralytic.
thy sins be forgiven thee] This reads like a wish ; therefore ' are
forgiven thee' (R.V. ) is better, to remove ambiguity. The expression
is equivalent to 'I forgive thee.' Christ healed the man's conscience
before healing his body, thereby greatly strengthening his faith. The
belief that suffering is a punishment for sin is wide-spread, and it was
strong among the Jews (Lk. xiii. 1 — 5; Jn ix. 2; Acts xxviii. 4; Job
iv. 7, xxii. 4, 5). The silence of the paralytic and of his bearers is
impressive. 6. certain oj the Scribes] The first appearance of the Scribes in Mk,
but Mt. has them in connexion with the Magi. See on i. 22. Christ's
teaching had already excited the misgivings of the hierarchy (Jn iv. 1),
as the Baptist's had done (Jn i. 19, 24).
sitting there] Their sitting may have been accidental (iii. 34), but it
may have been a mark of distinction such as they loved (xii. 39). In so
crowded a room most would be obliged to stand.
7. this man thus speak blasphemies] The better text gives their
thoughts in abrupt sentences, similar to those in i. 27. In both cases
some copyists have made the expressions more smooth. We should
read Why doth this man thus speak? He blasphemeth. Who can for
give sins but one, even God? 'This man' and ' thus ' express disapproval;
almost 'this fellow' and 'like that.' Jesus had claimed the Divine
attribute of forgiving sins, and therefore seemed to be blaspheming. Cf.
Mt. xxvi. 66; Jn x. 33. Blasphemy was punishable with death (Lev.
xxiv. 16; - Kings xxi. 10, 13).
8. immediately] Better, straightway; and ' spirit ' should have no

ST MARK II. 8— 10

so reasoned within themselves, he said unto them, Why rea
son ye these things in your hearts? Whether is it easier to 9
say to the sick of the palsy, Thy sins be forgiven thee; or to
say, Arise, and take up thy bed, and walk ? But that ye may 10
know that the Son of man hath power on earth to forgive
capital letter. Mk alone tells us that Christ knew instantaneously,
and that it was in His spirit that He did so. In the higher part of His
human nature (viii. 12) He held communion with the Father and pos
sessed this supernatural knowledge (Jn ii. 25). In Jn xi. 33, xiii. 21,
it is Christ's 'spirit' which is affected by the presence of moral evil:
in Mk xiv. 34; Mt: xxvi. 38 ; Jn xii. 27, it is His ' soul' that is troubled
at the thought of impending suffering. We cannot build a psychological
system on such differences of wording, but the differences are worth
noting. Both Mk and Lk. use a compound verb to express Christ's
'perceiving' their thoughts, and here, as in v. 20 and 1 Cor. xiii. 12, the
compound verb indicates more complete knowledge than the simple one.
All three, equally with Jn., represent Christ as having the Divine power
(Acts i. 24, xv. 8) of knowing men's hearts.
Why reason ye... ?] This reply to the Scribes' unuttered criticism is
almost verbally the same in all three, with the parenthesis in the same
place in each — clear evidence that the narratives are not independent.
The Scribes themselves hardly knew how far their adverse judgment
was provoked by jealousy of a rival teacher rather than by jealousy for-
God's honour. By reading their thoughts Christ gave them evidence
of His authority, for only He who knows men's hearts can pardon
men's sins.
9. Whether is it easier...?] See on x. 25. Christ gives them a test
by which they can see whether their adverse judgment is just. It was
easier to say 'Thy sins are forgiven,' because no one could prove that
the claim to work this invisible miracle was baseless. But the claim
to have power to heal with a. word could be tested at once; and if it
proved to be true, it was a guarantee that the other claim was true also.
Christ healed the man in answer, not to the unbelief of the Scribes, but
to the belief of the man and his bearers. He would have healed him
if the Scribes had not been there. As they were there, He made the
healing serve a double purpose.
10. hath power] Better, hath authority (R.V. marg.). God has
the power, and He has given authority to the Son of Man to exercise it
(Jn v. 27, 30).
the Son of man] This remarkable expression is used 14 times by
Mk. All of these are preserved in Mt., who adds 19, most of which
come from the lost document which is called Q. The total for the four
Gospels is 81, 12 of which are in Jn. Lk. has it 8 times in common
with Mk and Mt., 8 times in common with Mt., and 8 times with
out either. All four represent Christ as using this title of Himself.
The Evangelists never call Him the ' Son of Man, ' and they nowhere

ST MARK II. 10—12

n sins, (he saith to the sick of the palsy,) I say unto thee,
Arise, and take up thy bed, and go thy way into thine house.
12 And immediately he arose, took up the bed, and went forth
before them all; insomuch that they were all amazed, and
glorified God, saying, We never saw it on- this fashion.
record that anyone gave Him this title. The theory that He never
used this title of Himself is untenable. Christ sometimes spoke Greek
and He may have used the Greek expression which we have in all four
Gospels, both substantives having the article. Even if He never did so,
the Evangelists represent the memories of numerous persons who knew
whether or no Christ had applied this remarkable title to Himself. See
Dalman, The Words of Jesus, pp. 249, 253, 259. If the first Christians
had invented a. designation for the now risen and glorified Lord, they
would not have chosen so indeterminate an expression as 'the Son
of Man.'
Here, as in v. 28, it is possible to conjecture that the Aramaic which
our Lord used meant mankind in general. The meaning then would
be, not that all men possess this power, but that it is possible for a man
to have it. Such an interpretation makes good sense, and Mt. ix. 8
favours it. But this is not often the case : in viii. 13, 38, ix. 9, 12, 31,
x- 33> 45> xiv- 2I> 41! such an interpretation is scarcely possible, and in
xiii. 26, xiv. 62 it is quite impossible.
• on earth] The position of these words in the sentence differs in the -
MSS., but the balance is in favour of taking them with 'forgive sins.'
The absolution which the Son of Man declares takes effect on earth,
for it is in accordance with Divine rule.
11. / say unto thee] The emphasis is on 'thee,' marking the change
of address from the Scribes to the sufferer.
Arise] This tests the man's faith, which Christ knew to be sufficient,
for He read his thoughts as easily as He read those of the Scribes.
The man could show no proof of his belief that he had received for
giveness of his sins, but he could show everyone his belief that he
had received power to get up and walk. It is quite in the narrative
style of the O.T. that Mk has the same fulness of expression here as in
v. 9; cf. 1 Kings xii. 4, 9, 10, 14; Dan. iii. 5, 7, 10, 15. There is close
similarity between vv. 11,12 and Jn v. 8, 9.
12. took up the bed] Like Simon's wife's mother (i. 31), he gives
proof of the completeness of the cure. The crowd would make way for
so interesting a person, and many would come away with him.
they were all amazed] Does this include the Scribes? If was
natural that the first feeling should be astonishment (v. 43, vi. 51). Mt.
calls it fear, and Lk. mentions both, and tells us that the healed man
led the way in glorifying God.
We never saw it] Mk and Lk. note that the people were impressed
by what they had seen, viz. the healing. Mt. thinks of the authority to
forgive sins.

ST MARK II. 13, 14 23

13, 14. The Call of Levi.
_ And he went forth again by the sea side; and all the mul- 13
titude resorted unto him, and he taught them. And as he 14
passed by, he saw Levi the son of Alphaeus sitting at the
receipt of Custom, and said unto him, Follow me. And he
arose and followed him.
13, 14. The Call of Levi.
Mt. ix. 8. Lk. v. 27, 28.
13. went forth again] 'Again' may be a mere mark of transition ;
or it may refer to a previous scene by the Lake, perhaps i. 16.
14. as he passed by, he saw] The repetition of the wording of i. 16
seems to show that 'again' refers to that occasion. Once more, on the
shore of the Lake, He becomes the Fisher of men.
Lerui the, son of Alphaus] James the Less was son of Alphaeus
(iii. 18), but that James and Levi were brothers, sons of the same
Alphaeus, is improbable. In no list of the Apostles are they associated.
at the receipt of custom] > At the place where toll was collected,' the
douane of the Lake. Capernaum was on some of the main trade routes,
and here tolls were collected for the tetrarch ; hence many toll-col
lectors {v. 15), some of whom would he sitting with, Levi. There is no
srerious ground for doubting the identification of Levi the toll-collector
with Matthew the toll-collector, although the two names are not quite
parallel to other instances of two names. In the cases of Simon Peter
and Thomas Didymus, one name is Semitic and the other Greek.
Bartholomew, if another' name for Nathanael, is a patronymic. Both
Levi and Matthew are Semitic, and neither is a patronymic.
Eollow me] A. call to be a disciple (viii. 34), and perhaps to be
an Apostle (i. 17); cf. Mt. viii. 22; Lk. ix. 59. It meant leaving his
lucrative post, and therefore was a severer test than the call of the four
fishermen. They could, and did, return to their fishing, when the
work to which Jesus had invited them seemed to be at an end. Levi
had no such possibility. Once more Jesus appears as the reader of
hearts. If He had not known Levi's character, he would not have
called a man of his very unpromising profession to be an Apostle.
His ministrations would be unacceptable to any Jew who knew his
antecedents. he arose and followed] The Hebraistic pleonasm is in all three.
Levi had probably heard Christ, or had heard about His teaching and
meditated on it. But there is nothing incredible in the idea that there
was something in Christ's look and manner and sudden invitation
which answered to a craving in the toll-gatherer's heart, and that he felt
at once, like Francis of Assisi at the Portluncula, that this was a call
which came home to him. Such feeling may show want of mental
ballast as Porphyry thought ; but the only practical test of its value is
the outcome. ' By their fruits ye shall know them.'

24 ST MARK II. 15

15 — 17. The Feast in Levi's House.
15 And it came to pass, that, as Jesus sat at meat in his
house, many publicans and sinners sat also together with
Jesus and his disciples : for there were many, and they
15 — 17. The Feast in Levi's House.
Mt. ix. 10 — 13. Lk. v. 29 — 32.
15. sat at meat] The usual posture was reclining, and the word
here used means that. Six different words are used in the Gospels to
denote this posture, and Mk uses five of them, Mt. four, Lk. all six,
and Jn only two. This is in accordance with the fulness of Lk.'s
vocabulary and the sparseness of Jn's.
in his house] In Levi's house, as Lk. expressly states; Peter's house
would not have held a large reception.
many publicans and sinners] The combination is in all three Gospels
here; cf. Mt. xi. 19, xxi. 31; Lk. vii. 34, xv. 1, xviii. 11. The Greek
word may mean either the publicani, the wealthy persons, commonly
equites, who bought and farmed the taxes or Government revenues, or
the portitores who collected the taxes for the publicani. The publicani
paid the Roman Government a large sum for the proceeds of a particular
tax and the right to collect it, and they employed portitores to get the
money. The portitores collected more than they had to pay to the
publicani, and the publicani collected more than they had to pay to the
Government. Both were unpopular, and the portitores were generally
detested. In N.T. the word never means the publicani, but always
the actual collectors of the revenues. Consequently the translation
'publicans' is doubly misleading; to some it suggests the farmers of
the taxes who contracted with the Roman Government, but to many
people it suggests keepers of public houses. It is a serious blot on R.V.
that 'publican' has been left uncorrected. Levi did not collect taxes
for Rome. Rome allowed the Herods some powers of taxation, and
at Capernaum tolls were collected for the tetrarch.
together with Jesus and his disciples] Levi had invited his colleagues
and acquaintances to meet the Master ; it was his first missionary act.
After the call of Simon and Andrew Christ is entertained at their
humble house (i. 29 — 31), and after the call of the well-to-do toll-
collector He is entertained at his spacious house.
for there were many] This refers to ' His disciples ' ; to refer it to
the ' many toll-collectors and sinners ' is to make it tautological. Like
other teachers of repute, Jesus had hearers who followed his move
ments. His mighty works attracted numbers, many of whom were
retained by the 'authority' of His teaching. It was the number of
His adherents that excited the jealousy of the hierarchy, while the
character of His teaching made them bitterly hostile.

ST MARK II. 15—17 25

followed him. And when the Scribes and Pharisees saw him
eat with publicans and sinners, they said unto his disciples, 16
How is it that he eateth and drinketh with publicans and
sinners? When Jesus heard it, he saith unto them, They 17
that are whole have no need of the physician, but they that
are sick: I came not to call the righteous, but sinners to
repentance. 16. the Scribes and Pharisees] The better reading gives the Scribes
of the Pharisees, viz. those of the Scribes who belonged to the
Pharisees. The expression is unusual, and hence the reading followed
in A.V. There were Scribes before there were Pharisees, but most
Scribes seem to have adopted the views of the Pharisees. These
unfriendly observers of course would not enter a house in which toll-
collectors and sinners were being entertained. Attempts have recently
been made to convict the Gospels of prejudice against the Pharisees,
and even Jesus of having been unfair to them. No doubt there were
good Pharisees in the time of Christ, men like Joseph of Arimathaea
and Nicodemus. But there is no serious doubt as to their general
character. Evidence of their good character at a later date does not
shake the testimony of the Gospels. The calamities of the nation in
and after A. D. 70 may have had a reforming effect. The strongest
characteristic of the Pharisees was their holding that the unwritten
tradition was as binding as the written Law ; indeed some held that to
transgress the tradition of the elders was worse than transgressing the
Law. It is probably as another collision between Christ and the
Scribes that this narrative is placed here ; but here, though they
express their disapproval aloud, they do not assail Jesus Himself.
saw him eat with publicans and sinners] Better, saw that he eateth
with the sinners and publicans (R.V. ). It is a common defect in A.V.
that the Greek article is ignored; cf. iii. 1, 13, iv. 13, 16, v. 13,
vi. 14, 46, vii. 10, xi. 4, xiii. 28, xiv. 66. The disciples were eating
with the sinners, and therefore the criticism touched them as well as
the Master. Celsus taunts Christians with Christ's having had as His
disciples infamous persons, such as toll-collectors and rascally sailors
(Orig. Cels. I. 62).
17. When Jesus heard it] He at once takes the whole responsi
bility. It is His doing that His disciples eat with excommunicated
toll-collectors and their associates. He has a mission as the Physician
of souls ; physicians do not visit healthy persons, and they are not
afraid of being infected with the diseases of the sick. Moreover, they
must visit the sick in order to heal them. It is possible that this
aphorism about physicians was current in Palestine before Christ used
it, and it may have come from the Cynics; but it is obvious enough
to have been used by different persons quite independently.
I came not to call the righteous] An argumentum ad hominem. They

26 ST MARK II. 18, 19
18 — 22. The Question of Fasting.
18 And the disciples of John and of the Pharisees used
to fast : and they come and say unto him, Why do the
disciples of John and of the Pharisees fast, but thy disciples
19 fast not? And Jesus said unto them, Can the children of
the bridechamber fast, while the Bridegroom is with them?
as long as they have the Bridegroom with them, they cannot
believed that they were righteous ; He came to help those who knew that
they were sinners, and He had no remedy for those who were convinced
that they were not sinners. With ' I came ' comp. i. 38, x. 45. Those
who attributed these expressions to Christ believed in His pre-existence;
and whence came that belief? Salmon, The Human Element in the
Gospels, p. 170. The words 'to repentance' are an interpolation, and
they weaken the incisiveness of the parallel.
18 — 22. The Question of Fasting.
Mt. ix. 14 — 17. Lk. v. 33—39.
Mt. is not wholly in agreement with Mk, but the discrepancy need
not trouble us. It does not matter who put the question, or whether
it arose out of the feast in Levi's house.
18. the disciples of John] They imitated the strictness ot the
Baptist's life and were fasting (R.V.). John was in prison and they
could not easily ask him as to the difference of practice, and it would
seem strange to them that, while their master was in prison, Jesus
should be free and at a feast. ' The disciples of the Pharisees,' like
' the Scribes of the Pharisees,' is an unusual expression. This time the
hostile critics address Christ Himself, but they do not censure Him.
19. Can the children of the bridechamber fast ?] It is morally
impossible to combine ascetic fasting with a festival of exceptional
joyousness. The analogy of a wedding might come home to men
whose master had declared his own relation to Jesus to be that of
Bridegroom's friend to Bridegroom (Jn iii. 29). ' Children ' should
be 'sons.' 'Sons of is a common Hebraism for those closely con
nected with whatever the genitive denotes; iii. 17; Lk. x. 6, xvi. 8,
xx. 36 ; &c. By custom those who were in attendance on a bride
groom were dispensed from certain religious duties.
the Bridegroom] In Hos. ii. the relation of Jehovah to Israel is
repeatedly spoken of as betrothal. Jesus transfers this figure to the
relation between Himself and His disciples, and it is often used in
N.T. both by Himself (Jn iii. 29; Mt. xxv. 1 — 11) and by the
Apostles (2 Cor. xi. 2 ; Eph. v. 27 ; Rev. xix. 7, xxi. 9). ' As long as
they have the Bridegroom with them ' has much more point than ' as
long as the wedding-feast lasts.' The preceding question would have
sufficed as answer to the objectors, but this sentence gives a solemn
fulness to Christ's reply to the questioners.

ST MARK II. 19—22 27

fast. But the days will come, when the bridegroom shall 20
be taken away from them, and then shall they fast in those
days. No man also seweth a piece of new cloth on an old 21
garment: else the new piece that filled it up taketh away
from the old, and the rent is made worse. And no man 22
putteth new wine into old bottles : else the new wine doth
burst the bottles, and the wine is spilled, and the bottles
will be marred: but new wine must be put into new bottles.
20. But the days will come] Better, But days will come. There is
no article in the Greek, yet even R.V. inserts it here in all three
Gospels, and also Lk. xvii. 22, xix. 43, xxi. 6, xxiii. 29.
shall be taken away] The verb is in all three and nowhere else in
N.T. Christ does not say simply ' go away ' or ' depart ' (Jn xvi. 7),
but implies, for the first time, that His death will be a violent one.
Dalman, Words, p. 263.
then shall they fast] Better, then will they fast, of their own free
will, without being told. The future here is not imperative. We have
instances of the fulfilment of this prediction, Acts ii. 13, xiii. 2, 3,
xiv. 23. The fast before Easter was observed from very early times.
in those days] The true text gives in that day, 'in that sad day,'
atra dies. Cf. the equally superfluous, but impressive, ' that man '
(xiv. 21). Copyists here have imitated Lk. in writing the plural, to
agree with ' Days will come,' which Mk seems to have forgotten. We
might have expected that the sing, and plur. would change places;
'A day will come. ..then will they fast in those days'
21. No man also seweth] The ' also ' is an insertion in some
inferior MSS. This parable and its companion are a further reply
to the criticism in v. 18. All three Gospels have the pair in this
connexion. Both parables set forth the truth that a new spirit requires
a new form, and the second expresses it more strongly than the first.
apiece of new cloth] Better, a patch of unbleached rag, a patch torn
from new undressed cloth. Lk. augments the folly by representing the
patch as torn from a new garment.
else] Lit. ' But if a man acts not so,' i.e. if he does commit this
folly. 'Else' expresses this; cf. Rev. ii. 5. In what follows, R.V. is
better; 'that which should fill it up taketh from it, the new from the
old, and a worse rent is made.' ' Rent ' has no article.
22. This second parable (1) puts the lesson (that a new system
needs a new form) more forcibly, and (2) carries it further. (1) The
patch is only a piece of the new system, the new wine is the whole of
it. In the one case the new piece is wasted and the old garment is
made worse, but in the other case the new wine and the old skins
perish. (2) Not only is the wrong method condemned, but the right
method is pointed out. On the agreement of Mt. and Lk. here against
Mk see Hawkins, Hor. Syn.2 p. 21b; Burkitt, The Gospel History,

28 ST MARK II. 23—25
23 — 28. Plucking Corn on the Sabbath.
23 And it came to pass, that he went through the corn
fields on the sabbath day; and his disciples began, as they
24 went, to pluck the ears of corn. And the Pharisees said
unto him, Behold, why do they on the sabbath day that
25 which is not lawful ? And he said unto them, Have ye
never read what David did, when he had need, and was an
p. 42. 'New wine' means wine so recently made that fermentation
might still continue. Wine-jars were sometimes burst owing to this
cause. ' Old skins ' would already be stretched to the uttermost and
perhaps patched; cf. Josh. ix. 4, 5, 13; Ps. cxix. 83; Job xiii. 28.
New wine into fresh wine-skins is the right method, expressed, accord
ing to the true text, with Mk's terse brevity. There is no ' must be put '
in the best MSS., but it has been widely inserted.
We have now had four instances of Christ's parabolic teaching;
Fishers of men, the Bridegroom, the Garment and the Patch, the
Wine-skins and the Wine. The last two form a pair like the Mustard-
seed and the Leaven, the Lost Sheep and the Lost Coin, the Unwise
Builder and the Unwise King, &c.
23 — 28. Plucking Corn on the Sabbath.
Mt. xii. 1 — 8. Lk. v. 1 — 5.
Mt. places this incident much later, but Lk. agrees with Mk. The
rare word translated 'corn fields' means 'sown lands,' but the context
shows that they were corn fields.
23. began, as they went, to pluck the ears of corn] This is probably
Mk's meaning, rather than ' began to make a road by plucking the
ears of corn.' The Greek might mean the latter ; but plucking ears
would not make a path where there was none, and Jesus was walking
in front. The plucking was regarded as harvesting, and harvesting
might not be done on the Sabbath. Philo (Vila Mo. II. 4, M. 137)
says that not a sprig might be cut, nor any kind of fruit gathered.
24. Behold, why do they ?] They attack the Master through the
disciples ; He must be aware of what they are doing.
25. Have ye never read?] He answers, as in v. 19, one question
by another. They had appealed to the traditional interpretation of
Scripture; He appeals to Scripture itself. Cf. xii. 10, 26 ; Mt. xix. 4,
xxi. 16, 42, xxii. 31. The aorist is used in all these places; therefore
' Did ye never read?' The emphatic 'never' is a pointed rebuke.
The Pharisees' error is a common one; when we appeal to Scripture,
we often mean our inferences from Scripture. Christ might have shown
them that their interpretation was wrong; the disciples were not harvest
ing on the Sabbath. But He takes higher ground ; charity comes before
ritual propriety. The reference is to 1 Sam. xxi. 1 — 6.

ST MARK II. 25—27 29
hungred, he, and they that were with him ? how he went 26
into the house of God in the days of Abiathar the high
priest, and did eat the shewbread, which is not lawful to eat
but for the priests, and gave also to them which were with
him ? And he said unto them, The sabbath was made for 27

26. in the days of Abiathar the high priest] Better, when Abiathar
was high priest (R.V.). Mt. and Lk. omit this date, which is erroneous,
for Ahimelech was the high-priest who gave the shewbread to David.
Some authorities omit the date here. The error may be compared
with that of Mt. xxiii., and in both cases we probably have a slip of the
Evangelist, who inserted a note of his own into our Lord's words and
made a mistake in what he inserted. No date is required. The attribut
ing words from Malachi to Isaiah (i. 2) is a somewhat similar error.
In both cases Mt. and Lk. omit what is erroneous.
the shewbread] Lit. the loaves of the setting forth, as in Exod. xl. 23 ;
1 Chron. ix. 32, xxiii. 29. See Deissmann, Bible Studies, p. 157.
'Shewbread' appears first in Coverdale (a.d. 1535), probably from
Luther's Schaubrote. Twelve loaves were placed on ' the pure table '
and renewed every Sabbath. Similar offerings of twelve or thirty-six
loaves were made by other Semitic nations as food for their gods to eat.
To the Jew the loaves signified the presence of God and His perpetual
acceptance of worship. Lev. xxiv. 9 says that this bread is for Aaron
and his sons, who are to eat it in a holy place, and yet, in a case of
need, Ahimelech allowed an exception to be made. Bede thinks
that allowing David and his followers to eat the priests' bread may
point to the fact that 'all the sons of the Church are priests.'
to them whichwerewith him] This is not stated in 1 Sam., but it may
be inferred from his assuring Ahimelech that the wallets of his followers
were Levitically clean. Thus David allowed his followers, as the
Son of David allowed His followers, to do what usage forbade.
27. And he said unto them] This introductory formula may in
dicate that Mk is appending to the corn-plucking incident a principle
on which Christ used to insist. The formula is superfluous if vv. 26,
27 were spoken as a continuous utterance.
The sabbath was made for man] Neither Mt. nor Lk. has any
parallel to this. We owe the preservation of this wide-embracing
principle to Mk, who may have seen its value for Gentile readers.
Ezek. xx. 12 says ' I gave them My Sabbaths.' The Sabbath is a boon
and not a burden, as the Rabbis sometimes saw; 'The Sabbath is
handed over to you ; not, ye are handed over to the Sabbath ' (Eder-
sheim, Life and Times of the Messiah, II. p. 58). Cf. 2 Mace. v. 19.
for man] Not merely for the Jew. A periodic day of rest is a boon
for the whole human race. When the observance of Sunday was
abolished by the French Revolutionists, it was found necessary to make
every tenth day a holiday.

30 ST MARK II. 27— III.. 4
28 man, and not man for the sabbath. Therefore the Son of
man is Lord also of the sabbath.
1 — 6. A Withered Hand healed on the Sabbath.
3 And he entered again into the synagogue ; and there
2 was a man there which had a withered hand. And they
watched him, whether he would heal him on the sabbath
3 day; that they might accuse him. And he saith unto the
4 man which had the withered hand, Stand forth. And he
saith unto them, Is it lawful to do good on the sabbath
28. Therefore the Son of man] The Sabbath has been given to
mankind for their benefit ; therefore the Representative of mankind
may decide how the gift can best be used for their benefit, and it must
not be used in such a way as to turn the blessing into a curse. Thus
Christ not only takes the responsibility for His disciples' action, but
claims it. It is impossible to decide whether 'also' (A.V.) or 'even'
(R.V.) is right before 'of the Sabbath.'
III. 1 — 6. A Withered Hand healed on the Sabbath.
Mt. xii. g — 14. Lk. vi. 6 — 11.
1. And he entered again into the synagogue] There is no article ;
' He went again to synagogue ' is the meaning, as we say ' went to
church.' Cf. Jn vi. 59, xviii. 20, where we have 'in synagogue'
used in a similar way. ' Again ' looks back to i. 21. Mt. says that
it was the same Sabbath as ii. 23 ; He went from the corn fields to the
synagogue. Lk. says that it was a different Sabbath, and Mk seems to
agree with Lk. This is probably right; it would be after the syna
gogue service that He went to the fields. But the matter is of small
importance. which had a withered hand] Here A.V. ignores the, article ; see
on ii. 16. Which had his hand withered (R.V .) is right. The passive
participle shows that his hand had been paralysed by accident or illness.
2. they watched him] The verb and tense imply that they continued
watching Him closely, not necessarily that they watched Him with a
sinister purpose. That idea comes from the context.
that they might accuse him] To formalists a breach of external pro
priety is more shocking than a breach of principle. As in, ii. 8, Jesus
reads their thoughts.
3. Stand forth] More definitely, Arise and come into the midst.
Christ shows them that He has no need of secret methods, and that
they have no need to spy upon Him; whatever is done shall be
manifest to all.
4. It might have been sufficient to say that the man's stretching out
his hand was no violation of their rules about the Sabbath. But once

ST MARK III. 4, 5 31
days, or to do evil ? to save life, or to kill ? But they held
their peace. And when he had looked round about on them 5
with anger, being grieved for the hardness of their hearts,
he saith unto the man, Stretch forth thine hand. And he
more Christ appeals to a broader principle (ii. 17, 27). To refuse to
do good is to do evil (Jas. iv. 17), and, Sabbath or no Sabbath, it is
wrong to do evil and right to do good.
to save life, or to kill] This second way of putting the alternative has
two points. (1) The Rabbis themselves allowed people to attend to
sufferers on the Sabbath when life was in danger ; and life being in
danger was interpreted liberally. (2) They were plotting to kill Jesus.
Which did most honour to the Sabbath, His healing or their plotting ?
' To save ' includes restoring to health.
they held their peace] They cannot refute His arguments, but they
will not yield. Mk alone mentions this persistent silence of the
Pharisees. Here and in v. 5 we seem to have the vivid recollections
of an eyewitness.
5. looked round about on them] Mk five times mentions the fact of
Christ's ' looking round ' on those who were near Him (here, iii. 34,
v. 32, x. 23, xi. 11), and only once (ix. 8) does he record this of anyone
else. There was some one who remembered this frequent looking
round. Cf. x. 21, 27. In this case He may have looked round to see
if anyone would answer His question ; hence perhaps His anger when
He found that no one had the honesty and moral courage to do so.
with anger, being grieved] Peculiar to Mk. He was ' not easily
provoked,' and nowhere else is anger attributed to Jesus, though we
have an approach to it x. 14. Rev. vi. 16, 17 is different. The anger
accompanied the look, and the momentary glance of anger (aorist) is
contrasted with their continued silence and His continued grief. Anger
may be a duty (Eph. iv. 26), and we may reverently say that Christ's
anger is, never personal. His love is sometimes personal (x. 21;
Jn xi. ,5), but not>His wrath. Mk's fondness for detail is here con
spicuous ; also his readiness to record the human emotions of the
Messiah; cf. i. 41, 43, vii. 34, viii. 12, x. 14, 21.
the hardness of their hearts] A.V. and Vulg. fluctuate as to the
rendering of this substantive and its cognate verb. Here A.V. has
' blindness ' in the margin ; Eph. iv. 18 and Rom. xi. 7, 25, A.V. has
'blindness' in the text and 'hardness' in the margin. R.V. has
' hardening' in all three places. In Mk vi. 52, viii. 17 both A.V. and
R.V. have 'hardened.' In all these places both renderings are
possible, but in some 'blindness' or 'blinded' seems to be preferable.
Vulg. nearly everywhere prefers the idea of blindness. See on
2 Cor. iii. 14. Mt. omits the look, the anger, and the grief, probably
as suggesting a low conception of Christ ; cf. vi. 56, viii. 12.
¦ he stretched it out] The man's obedience proved his faith, and the
endeavour to obey won the power to obey.

32 ST MARK III. 5—8
stretched it out : and his hand was restored whole as the
6 other. And the Pharisees went forth, and straightway took
counsel with the Herodians against him, how they might
destroy him.
7 — 12. Withdrawal to the Sea of Galilee.
7 But Jesus withdrew himself with his disciples to the
sea : and a great multitude from Galilee followed him,
8 and from Judeea, and from Jerusalem, and from Idumaea,
was restored whole] The cure was immediate and complete.
6. the Pharisees went forth] The service would be over before the
healing ; Christ would not have interrupted it. They had expected
that in healing He would do something which they could denounce as
a violation of the Sabbath. But He had not even touched the man.
took counsel with the Herodians] The Herodians are mentioned only
here and at the close of the Ministry (xii. i3 = Mt. xxii. 16). They
seem to have been a Government party rather than a religious one, and
they would be opposed to anything that looked like revolutionary doctrine.
Mk may mean that it was the Pharisees who originated and gave forth
the idea, and that it was the beginning of a series of plots, for he uses
the imperfect. We have here reached the parting of the ways and the
beginning of the end. ' The final rupture of Jesus with the religious
authorities in Galilee arose out of the healing of the man with the
withered hand in the synagogue on the Sabbath ' (Burkitt).
7 — 12. Withdrawal to the Sea of Galilee.
Mt. xii. ij — 2i. Lk. vi. 17 — -19.
The three accounts are here very independent and there is not much
similarity of wording. The context shows that Mt. xii. 15 f., and not
Mt. iv. 24, 25, is the parallel to this section. Mt. states, what we
might infer from Mk, that Jesus retired to the Lake because of the plots
against His life. Arrest or assassination would be more easy in a town ;
by the Lake there were boats in which He could escape. Euthymius
remarks that these precautions were right, because He still had much
teaching and healing to do. Where ordinary means were sufficient,
supernatural power was not used.
7, 8. The punctuation is doubtful. That of A.V. is tenable; but
that of R.V. is better. Put a colon at 'followed,' and take all that
comes after that with ' came ' at the end of v. 8. Only the Galilaeans
followed Him to the Lake; they had seen His mighty works. The
others came to Him afterwards ; they had heard of the things which
, He did.
The persecution which followed the martyrdom of Stephen caused a
great extension of the Gospel (Acts viii. 1, 4). This conspiracy against

ST MARK III. 8—13 33

and from beyond Jordan, and they about Tyre and Sidon,
a great multitude, when they had heard what great things he
did, came unto him. And he spake to his disciples, that a 9
small ship should wait on him because of the multitude, lest
they should throng him. For he had healed many ; inso- IO
much that they pressed upon him for to touch him, as many
as had plagues. And unclean spirits, when they saw him, : ,
fell down before him, and cried, saying, Thou art the Son of
God. And he straitly charged them that they should not 12
make him known.
13 — 19. The Appointment of the Twelve.
And he goeth up into a mountain, and calleth unto I3
Christ had a similar effect ; it drove Him to become a roving
Teacher. 9. that a small ship should wait on him] Better, a little boat ; it
would be a rowing boat, to be ready at any moment to take Him in, in
case the pressure of the immense multitude should become dangerous.
Mt. again omits the impeding crowd ; see on ii. 2, vi. 31.
10. Very graphic. He healed many by word or touch, so that
those near Him were falling upon Him, while those at a distance were
frantic to get near Him. Like the woman with the issue (v. 25), they
believed that their laying hold of Him would be as efficacious as His
laying His hands on them.
plagues] Lit. 'scourges' (v. 29; Lk. vii. 21). The word signifies
distressing maladies which are regarded as Divine chastisements. In
O.T. it is not used specially of disease.
11. As often, the unclean spirits and those whom they obsess are
spoken of interchangeably. It was the demoniacs who fell down before
Him, whetisoever they beheld Him ; it was the demons who recognized
Him as the Son of God. ' The earliest confession of the Sonship seems
to have come from evil spirits, who knew Jesus better than He was
known by His own disciples ' (Swete). See on v. 38.
12. straitly charged them] Or, charged them much. The spirits
were so rebellious, that it was necessary to be urgent.
13 — 19. The Appointment of the Twelve.
Mt. x. 1 — 4. Lk. vi. 12 — 16.
13. he goeth up into a mountain] As at n, 1, Mk indicates no
interval of time, and, as at i. 35, the place is not very definite, but the •
hill-country round the Lake is meant. A.V. again ignores the article;
it should be 'the mountain.' We have the same error vi. 46. Lk.. tells

34 ST MARK III. 13—15
14 him whom he would : and they came unto him. And he
ordained twelve, that they should be with him, and that
15 he might send them forth to preach, and to have power
us that Christ went up to pray and continued all night in prayer. The
momentous crisis of choosing His Apostles is at hand, and this vigil is
the preparation for it — ' the first Ember night ' (Swete).
calleth unto him whom he would] Better, whom He Himself would ;
the pronoun is emphatic. The crowd of listeners are sifted according
to His will, not theirs. It is the first act towards organizing the
Church which is to convert the world, and it was not until His vigil
was over that He gave these invitations.
and they came unto him] The compound verb implies that they left
something in order to come ; ' they came away unto Him.' These are
not casual listeners or spectators, but attached disciples, and out of
their number He selects the Twelve.
14. he ordained twelve] ' Ordained' is too definite, as implying an
act of consecration ; therefore ' He appointed twelve ' (Acts ii. 36 ;
Heb. iii. 2; Rev. v. 16). That 'the Twelve' quickly became an
official designation, is clear from all the Gospels. Mk mentions ' the
Twelve ' nine times, Mt. and Jn each four times, Lk. six times. Mt.
alone speaks of 'the twelve disciples' (x. 1, xi. 1, xx. 17, xxvi. 20).
Still earlier, St Paul uses ' the Twelve ' of the Apostolic body even
when not all the twelve were present (1 Cor. xv. 5). Their corre
spondence with the Twelve Tribes is soon noticed (Mt. xix. 28 ;
Lk. xxii. 30 ; Rev. xxi. 14 ; Ep. of Barnabas viii. 3) ; they are the
twelve Patriarchs of the new Israel.
The two best uncial MSS. supported by two other good uncials and
one important version (XBC*A, Memph.) here add 'whom also He
named Apostles,' and it is difficult to decide whether the words are
original, or a very early interpolation from Lk. vi. 13. In any case we
need not suppose that Christ named them 'Apostles' at the time when
He appointed them. But it is clear that the title which implies a
special mission was given them by Him who sent them out to do His
work. See Hastings' D. C. G. art. ' Apostles ' ; Lightfoot, Galatians,
pp. 92 — 101.
Two separate purposes of the appointment, one relating to. the
present and one to the future, are clearly defined ; (1) they are to remain
with Him to be trained, and (2) He is to send them out to proclaim the
good tidings and to have authority to cast out demons. This is exactly
His own work as defined, i. 39. But everything is kept in His own
hands ; they originate nothing, and they have nothing but what He
bestows. He selects the larger circle of disciples ; out of these He
selects the Twelve ; He trains them ; He sends them out to do work
chosen by Himself; and their power over evil spirits is conferred by
Him. Bede remarks that He who had forbidden unclean spirits to
proclaim Him, now sends men of pure minds to proclaim the Gospel.

ST MARK III. 15—17 35

to heal sicknesses, and to cast out devils : and Simon he sur- 16
named Peter; and James the son of Zebedee, and John the 17
brother of James ; and he surnamed them Boanerges, which
15. to heal sicknesses] These words are an interpolation; we should
read to have authority to cast out demons.
16. Here again, in accordance with similar authority (KBC*A*,
Aeth. codd.) we ought probably to make an addition to the Received
Text ; and He appointed the Twelve. The words would be likely to
be omitted as a superfluous repetition.
Simon he surnamed Peter] Not necessarily there and then ; Mk means
that the Simon whom He surnamed Peter was the Simon whom He made
an Apostle. The Aramaic equivalent of the Greek ' Peter ' is ' Kephas,'
which occurs Jn i. 43 and four times each in 1 Cor. and Gal. ' Peter'
means ' a rock,' or more often ' a stone,' and it is uncertain whether the
name was given to Simon in reference to the character which he already
possessed (which is hardly in harmony with facts), or to the character
which he was to acquire, or to the office which was conferred upon him,
or to the fact that he was the first stone in laying the foundation of the
Church (Mt. xvi. 18). Outside the four lists of the Apostles, Peter is
mentioned, by one name or another, 182 times in N.T.
17. It is often observed that in all four lists (Mk, Mt., Lk. and Acts)
the Twelve are arranged in three quaternions, with Peter head of the
first, Philip of the second, and James of Alphaeus of the third. The
Other three names in each quaternion vary in order, but in Mk, Mt,
and Lk. Judas is always last, and in Acts his place is vacant. Mk's
list is arranged thus :
Simon (Peter) Philip James of Alphaeus
James Bartholomew Thaddaeus
John Matthew Simon the Zealot
Andrew Thomas Judas Iscariot.
The sons of Zebedee are placed between the other two brothers,
either because they, like Simon, received a special name from Christ, or
because, with him, they form a chosen Three on various occasions
(v. 37, ix. 2, xiv. 33). If James and John were first cousins of the
Lord, their mother Salome being sister of His Mother (Jn xix. 25), this
might be another reason for placing them next to the first Apostle.
Here and v. 37, and nowhere else in N.T., John is designated ' the
brother of James' (cf. i. 19), while in Acts xii. 2 we have 'James the
brother of John.' Here it is necessary to distinguish John the Apostle
from John the Baptist, and perhaps from ' John whose surname was
Mark.' It is possible that Mk is making clear that John Mark the
Evangelist was not an Apostle. In Acts it is necessary to distinguish
James the Apostle from James the brother of the Lord.'
Boanerges] The name is a puzzle, both as regards the spelling and
the interpretation. It is possible that in the oral tradition sounds
became confused, and perhaps two names have been fused into one.
No satisfactory solution of the difficulty has been found ; and it is
3—2

36 ST MARK III. 17, 18
18 is, The sons of thunder: and Andrew, and Philip, and Bar
tholomew, and Matthew, and Thomas, and James the son of

remarkable that again in v. 41 and xv. 34 Mk's interpretation of
Aramaic causes perplexity. And Luther adds to our puzzles. Whence
did he get Bnehargem in this passage, and asabthani in xv. 34 ?
The fiery temper of the two brothers appears, ix. 38 and Lk. ix. 54,
and this temper may have caused James to have been soon put to
death (Acts xii. 2). If, in the first instance, only John was called a
' son of thunder, ' the Fathers who point to the heavenly resonance of
the Johannine writings may be near to the truth. Some apply the
name to Peter as well as to James and John. Outside the four lists,
John is mentioned 50 times in N.T. , and James 21 times.
18. Andrew] Cf. i. 16, 29, xiii. 3. Almost all that we know of
him comes from Jn (i. 40, 44, vi. 8, xii. 22). Outside the lists, he is
mentioned 9 times.
Philip] All that we know of him comes from Jn (i. 44 — 49, vi. 5 — 7,
xii. 21, 22, xiv. 8, 9). Both Andrew and Philip are purely Greek
names. Both these Apostles came from Bethsaida and there may have
been other connexions between them. In Acts i. 13 the two names
come together, as here. Outside the lists, Philip is mentioned 1 2 times.
Bartholomew] ' Son of Talmai,' or (as some think) ' son of Ptole-
maus.' This patronymic is in all the lists, and the Synoptists place
him next to Philip. He is commonly identified with Nathanael, who
was brought by Philip to Christ (Jn i. 46 ; see note there and on
Jn xxi. 2). This ancient identification, though probable, cannot be
regarded as certain.
Matthew, and Thomas] In all three Gospels these two names come
together, but Mt. puts Thomas before Matthew, and adds ' the toll-
collector ' to the latter, an addition found in no other list. This points
to the influence of Matthew on the First Gospel, and to a wish to make
it clear that Matthew the Apostle and Levi the toll-collector are the
same person. See on ii. 14. Thomas is a transliteration, and Didymus
is a translation, of the Hebrew for 'twin.' Tradition says that his
original name was Judas, and in that case it would be almost necessary
to give him another name, as there were two other Apostles named
Judas. What we know of Thomas is told us by Jn (xi. 16, xiv. 5,
xx. 24 — 29, xxi. 2).
James the son of Alphaus] ' Son ' is not in the Greek, but is no
doubt to be understood. The father's name is added to distinguish this
James from the son of Zebedee. This Alphaeus is not the father of
Levi (ii. 14), nor is this James the brother of the Lord (vi. 3), who was
the first overseer of the Church of Jerusalem (Acts xii. 17, xv. 13;
Gal. i. 19, ii. 9, 12). The brethren of the Lord did not believe on
Him at the time when He appointed the Twelve (Jn vii. 5). But
James the son of Alphaeus may be identical with James the Little
(xv. 40; Mt. xxvii. 56; Jn xix. 25), for Alphaeus may perhaps = C\ooas.

ST MARK III. 18—20 37

Alphasus, and Thaddasus, and Simon the Canaanite, and 19
Judas Iscariot, which also betrayed him.
T9 — 3°- By whose Power are Demons cast out?
And they went into an house. And the multitude cometh 20
Thaddaus] This is the only name about which there is serious
difference in the lists. Mk and Mt. have ' Thaddaeus,' with 'Lebbaeus'
as an alternative reading, while Lk. and Acts have ' Judas the son of
James.' Here and in Mt. the alternative 'Lebbaeus' (D and the Old
Latin) is perhaps due to a wish to identify him with Levi.
Canaanite] Neither this nor Canite (man of Cana) is right. The
Greek adjective represents the Aramaic As«s« = 'Zealot' (R.V. marg.),
as Lk. renders it. Lightfoot, On Revision2, pp. 154 f. It is not likely
that Simon ever belonged to the fanatical extremists from whom sprang
the Sicarii. He may have been, like St Paul, first an enthusiast for
the Law and then for Christ.
19. Iscariot] The epithet probably means 'man of Kerioth,' but
the site of Kerioth is uncertain. Both he and his father are called
' Iscariot '.(Jn vi. 71, xiii. 26), which is in favour of its having a local
meaning. He seems to have been the only Apostle who was not a
Galilaean, and this may have caused estrangement between him and
the rest.
which also betrayed him] The force of the 'also' is 'who was
identical with the one who betrayed Him.' Nowhere in Scripture
is Judas called 'the traitor,' although R.V. represents Lk. as doing
so. What Lk. says is ' who became a traitor ' or ' who turned traitor. '
Excepting Peter, James, and John, Judas Iscariot is mentioned more
often in Scripture than any Apostle. Of most of the remaining eight
we know nothing, and of none of them do we know much. Traditions
as to their subsequent labours are of little value. With the first
Christians it was the Gospel, rather than those who preached it,
that was of supreme importance ; and the Apostles themselves took
no pains to have their individual labours remembered. So long as
people believed, it did not matter 'whether it were I or they' who
preached it.
Mk places a considerable interval between the appointment of the
Twelve and the sending them out as missionaries (vi. 7). Mt. with
much less probability has no interval.
X9 — 30. By whose Power are Demons cast out?
Mt. xii. 22 — 32. Lk. xi. 14 — 23, xii. 10.
The arrangement of the verses and the punctuation in A.V. are
unfortunate. There should be a full stop after 'betrayed Him,'
and what follows should be the beginning of a new paragraph, as
in R.V.
And they went into an house] The true text gives And He cometh

38 ST MARK III. 20—22
together again, so that they could not so much as eat bread.
21 And when his friends heard of it, they went out to lay hold
22 on him : for they said, He is beside himself. And the
Scribes which came down from Jerusalem said, He hath
Beelzebub, and by the prince of the devils casteth he out
into an house. This is to remind us that the shore and the mountain
[pv. 7, 13) are left, and to prepare us for the incident with His Mother
and His brethren, which took place when He was in a house. Between
the descent from the mountain and this incident Lk. places the Sermon
'on a level place,' which Mk does not seem to have known. If Mk
was acquainted with 'Q,' the acquaintance would seem to have been
slight. 20. the multitude cometh together again] As in vv. 7, 8. The
crowd, with the freedom of Orientals, came in and filled the house
(Trench, Parables, p. 302 n. ; Tristram, Eastern Customs in Bible
Lands, p. 36). These verses (20, 21) are preparatory to 31 — 35. There
is no exclusive privilege either of birth or office with regard to
intimate relationship with Christ.
they could not so much as eat bread] This was no solitary instance
of the difficulty; we see from ii. 2 and vi. 31 that the pressure of the
multitudes was a grave inconvenience. It hindered the training of
the Twelve. As usual, it is omitted by Mt.
21. his friends] The Greek expression is very vague, and might
include relations, acquaintances, domestics, and all who had any
special interest in Him. In papyri the expression often means 'his
agents' or 'his representatives,' but also 'his family.' Coverdale has
' they that were aboute him.' Cf. Susann. 33 ; 1 Mace. xiii. 52.
for they said] It was His friends who said this, as their reason
for wishing to get possession of His person and prevent Him from
public work which produced such excitement. They perhaps regarded
His open defiance of the Scribes and Pharisees as fanatical folly, and
they may have heard that His life was threatened.
He is beside himself] This meaning fits the context and may be
right, as in 2 Cor. v. 13. But elsewhere in N.T. it expresses amaze
ment rather than madness; ii. 12, v. 42, vi. 51 ; Mt. xii. 23 ; and often
in Lk. and Acts.
22. the Scribes which came down from Jerusalem] The hostile
criticism seems to have emanated from Jerusalem, and emissaries from
Jerusalem appear as His deadliest foes (vii. 1), a presentiment, as Bede
remarks, of the fact that it was the inhabitants of Jerusalem who were
to put Him to death. Mt. and Lk. tell us that it was the healing of a
deaf and dumb demoniac that gave His critics an opening on this
occasion. Some suggested that such a Healer must be the Messiah
whereupon His enemies gave this explanation.
He hath Beelzebub] Like Boanerges, Beelzebub is an unsolved
problem as regards spelling and interpretation. The termination -bub

ST MARK III. 22—26 39
devils. And he called them unto him, and said unto them 23
in parables, How can Satan cast out Satan ? And if a king- 24
dom be divided against itself, that kingdom cannot stand.
And if a house be divided against itself, that house cannot 25
stand. And if Satan rise up against himself, and be divided, 26
has prevailed through the influence of the Vulgate, but no Greek MS.
has it, and the central / is also doubtful. ' Lord of dung' is one of the
conjectures; all that is certain is that it is a term of abomination.
by the prince of the devils] ' In the power of the prince of the
demons.' It is not known whether the Jews regarded Beelzebub as the
same as Satan or as an inferior evil spirit.
This monstrous charge is recorded by all three Evangelists here.
Mt. has it also at an earlier stage, x. 24. Jn has it vii. 20, viii. 45, 52.
No doubt it was made more than once. It has an important bearing
on Christ's ' mighty works.' There must have been some very mar
vellous works, notorious at the time, or the Pharisees would not have
propounded so desperate an explanation. A little later His miracles
were discounted by the suggestion that He had learned magic in Egypt.
23. he called them unto him] This shows that they had made this
charge behind His back, when they were too far off from Him for Him to
hear. As in ii. 8 and iii. 4, He knew their thoughts and surprised them
with His unanswerable question. As in ii. 8, 17, 19, 25, iii. 4, He
meets their indirect and underhand methods directly and openly.
in parables] The original meaning of 'comparison' occurs in iv. 30
and is not absent here. To say that by evil spiritual power He casts
out evil spirits is to say that Satan casts out himself, which is like
saying that a kingdom or a house is divided against itself. But here
the O.T. meaning of parable may be uppermost, a 'trite or terse
saying,' or a 'symbolical saying.'
How can...?] This question elsewhere implies that the thing is
physically impossible (Mt. xii. 29; Jn vi. 52), or morally impossible
(Mt. xii. 34), or that no one would have the face to do it (Lk. vi. 42).
Here it means that it is not only morally impossible, but unthinkable,
for it involves a contradiction. The Satanic corporation cannot
violate the conditions of its existence. We have here one of the
many occasions of which it is recorded that Christ spoke of the great
power of evil as a personal agent; iv. 15; Lk. x. 18, xiii. 16, xxii. 31 ;
Mt. xxv. 41 ; Jn viii. 44. See on i. 13, the authority for which
narrative must have been Christ Himself. It is difficult to believe
that Christ was ignorant on this momentous point, or that, if He
knew it to be a superstition, He yet encouraged men to believe it.
24. divided against itself] Lit. ' in relation to itself.' Unity is
strength ; it is not only good and joyful (Ps. cxxxiii. 1), it is indis
pensable 'to success (Rev. xvii. 17).
25. house] Rather, household. These simple, but cogent, illus
trations would cause these Sayings to be readily remembered.
26. if Satan rise up] Better, if Satan hath risen up (UN.). There

40 ST MARK III. 26—29
27 he cannot stand, but hath an end. No man can enter into
a strong man's house, and spoil his goods, except he will
first bind the strong man; and then he will spoil his house.
28 Verily I say unto you, All sins shall be forgiven unto the
sons of men, and blasphemies wherewith soever they shall
29 blaspheme : but he that shall blaspheme against the Holy
is a change of construction here in all three Gospels, which represents
the monstrous supposition of the Scribes as a fact. ' If, as you say,
Satan has really risen up against himself and is divided, it is now im
possible for him to stand ; he is at an end.'
27. No man can enter] This is a fourth 'parable,' but it is not
parallel to the preceding three. It shows that, so far from being
Satan's agent, He is an enemy who is conquering him by driving out
his agents. This picture comes from Is. xlix. 25, where Jehovah says
' Even the captives of the strong one shall be taken away, ' because
the stronger than he has come, a saying which may have been a
proverb. The world is Satan's home and he and his demons are the
household. Cf. Eph. vi. 12. Christ entered it at the Incarnation.
and then he will spoil] Again we have a somewhat superfluous
statement. The Stronger deprives the strong one of his ill-gotten
possessions. This may refer to the driving out of Satan's agents from
their usurped habitations. Cf. Jn x. 27.
28. Verily I say unto you] This solemn formula, introducing a
statement of special import, occurs 13 times in Mk, 30 in Mt., and
6 in Lk. Christ does not quote Moses ; nor does He say ' Thus saith
the Lord'; He speaks on His own authority, 'Verily I say to you.'
Cf. the O.T. formula, 'As I live, saith the Lord.' In O.T., as in our
prayers, ' Amen ' confirms what precedes (1 Kings i. 36 ; Jer. xi. 5,
xxviii. 6); but in the Gospels 'Amen' or 'verily' confirms what is
coming. This use of ' Amen ' is unfamiliar to the whole range of
Jewish literature. Jesus seems to have given the word a new meaning
as a form of asseveration in place of the oath which He forbade. See
Dalman, Words, p. 226.
unto the sons of men] This plural is found only here and Eph. iii. 28
in N.T. ; in O.T. it is freq.
29. against the Holy Ghost] More fully, against the Spirit, the
Holy Spirit. Cf. iv. 8. In this case the authority of the Son of Man
to forgive sins (ii. 10) cannot be exercised, because there is no re
pentance. Jesus has repeatedly freed men from the obsession of spirits
whom the Scribes themselves recognized as the agents of Satan. Such
acts could not be evil; they were acts of the Spirit, the Holy Spirit of
God. Yet, in order to destroy the influence of One whose teaching
often condemned their traditions, the Scribes had declared these acts of
the Holy Spirit to be acts of the prince of the demons. Such monstrous
perversity was evidence of a spiritual condition which was becoming
hopeless — a condition of constant and deliberate preference of darkness

ST MARK III. 29—31 41
Ghost hath never forgiveness, but is in danger of eternal
damnation : because they said, He hath an unclean spirit. 30
31 — 35. Who are Christ's true Relations 1
There came then his brethren and his mother, and, stand- 31
to light. The blasphemy against the Holy Spirit did not consist in
saying 'He has Beelzebub,' or 'He casts out demons by the help of
Satan ' ; no single utterance could be said to be unpardonable. It was
the state of heart which produced these utterances that was so perilous ;
and that state was known to Him who pronounced this stern warning.
We have not got our Lord's exact words (Dalman, Words, p. 147).
The report of them which has come down to us in three different
forms does not require us to believe that these Scribes were already
guilty of unpardonable wickedness. Repentance is not said to be im
possible for them ; but so long as they maintained that manifestations of
Divine beneficence were Satanic, their recovery was impossible.
No hint is given as to whether repentance and forgiveness are
possible in the next world. The only safe course is to repent here
and now.
is in danger of eternal damnation] Even if we adopt the erroneous
reading followed by A.V., this translation of it is incorrect; the words
mean is liable to eternal judgment. The word rendered ' damnation '
is the one used in the phrase 'the Day of judgment.' Cf. Mt. v. 21,
22. A similar error is made in A.V. 1 Cor. xi. 29. The context in
these cases may show that the judgment is one of condemnation, but
that does not justify such a rendering as ' damnation.'
But the word rendered 'damnation' is one which Mk nowhere uses,
and it is not the true reading here. The true reading gives us
is responsible for an eternal sin, which is equivalent to is guilty of
an eternal sin (R.V.). That means that he ' lies under the conse
quences of an act of sin which belongs to the sphere of the world to
come' (Swete). On the difficult subject of the unpardonable sin see on
1 Jn v. 16; Westcott, Historic Faith, pp. 150 f. ; Agar Beet, The Last
Things, pp. 246 f. ; D.C.G. art. 'Blasphemy.'
30. because they said] This verse is the Evangelist's own explana
tion of Christ's stern utterance ; it is no part of His utterance, and it
is omitted by Mt. and Lk. It was because the Scribes gave such a
wicked interpretation of Christ's beneficent deeds that He gave this
solemn warning. They had blasphemed the Son of Man, and were in
danger of blaspheming the Holy Spirit, for their theory made any proof
of Christ's Divine Sonship impossible.
31 — 35. Who are Christ's true Relations ?
Mt. xii. 46 — 50. Lk. viii. 19 — 21.
31. There came then his brethren and his mother] The better text
gives And ihere come his mother and his brethren. Both she and they

42 ST MARK III. 31—35
32 ing without, sent unto him, calling him. And the multitude
sat about him, and they said unto him, Behold, thy mother
33 and thy brethren without seek for thee. And he answered
34 them, saying, Who is my mother, or my brethren? And he
looked round about on them which sat about him, and said,
35 Behold my mother and my brethren ! For whosoever shall
are mentioned by name vi. 3, where sisters also are mentioned. But
Mk tells us no more about her, and he nowhere speaks of Joseph, who
was probably dead before this Gospel opens. We cannot be sure that
the relations who now arrive are the same as ' His friends ' who went out
{v. 21) to take Him away from His public work. It may be that His
Mother and His brethren have come to warn Him of the attempt that
will be made to interfere with His freedom of action. In any case He
does remain unmolested. Whatever may have been the intentions of
His Mother and brethren, they are unable to reach Him, because
He is in a house blocked with people, and they are obliged to
send a message to ask Him to come out to them. Cf. ii. 4.
32. the multitude sat about him] Better, a multitude was sitting
about him (R.V.). The error of inserting the definite article, when it
is not in the Greek, is less common in A.V. than that of ignoring it,
when it is there. See on ii. 16. The people would be sitting on the
ground, the most intimate disciples nearest to Him.
33. answered them] ' Them ' means those who passed on the message
to Him. He is not repudiating His Mother, still less rebuking her
before the crowd. Although Jn ii. 12 probably does not mean ' What
does that matter to either of us ? ', but amounts to a rebuke (see note
ad loc), yet it was spoken to her privately. But He never neglected an
opportunity of doing good, and this interruption gave Him an oppor
tunity of teaching an important lesson. It is not blood-relationship to
the Son of Man that counts, but loyal obedience to the will of God.
Those who have that are bound to Him by closer ties than the ties
of family ; for the former are spiritual, while the latter are carnal.
He is not slighting the latter, but intimating that they do not come
first and that they do not last for ever : indeed in this life they may
have to be severed (Mt. x. 37; Lk. xiv. 20). That much is clear; He
is teaching His audience that they can be as strongly united to Him as
His nearest relations are. It is not likely that He was discouraging
by anticipation undue devotion to His Mother. He had left her in
order to fulfil the mission of His Father, and apparently she wanted
Him to abandon the mission and to come back to her. But we are
not sure that this was her object.
34. he looked round about] See on v. 5.
35. For whosoever shall do] The ' for ' is probably an interpolation.
Copyists were much given to inserting particles in order to avoid abrupt
ness. But abruptness is just what Mk gives us in his record of Christ's
utterances.

ST MARK III. 35— IV. 2 43
do the will of God, the same is my brother, and my sister,
and mother. 1 — 12. Teaching by Parables ; the Sower.
And he began again to teach by the sea side : and 4
there was gathered unto him a great multitude, so that he
entered into a ship, and sat in the sea ; and the whole mul
titude was by the sea on the land. And he taught them 2
the will of God] The expression occurs nowhere else in Mk.
and sister] This is added because women were present, not because
His sisters were outside. He does not say ' and father,' for in spiritual
relationship that position could not be approached by human beings ;
cf. Mt. xii. 50.
On the insoluble problem of ' the Brethren of the Lord ' two theories
are worthy of consideration; (1) that they were the sons of Joseph and
Mary, born after the virgin-birth of Christ; (2) that they were the
children of Joseph by a former wife, of whom there is no mention in
Scripture or in tradition. Any theory which makes Apostles to be
brethren of the Lord is excluded by Jn vii. 5. Nothing in Scripture
forbids us to adopt (1), which is in harmony with Mt. i. 25 and with the
fact that the brethren here accompany Mary. See J. B. Mayor, Ep. of
S.James, pp. v — xxxvi, and his thorough reinvestigation of the subject,
Expositor, July and August 1908; Lightfoot, Galatians, pp. 253 — 291 ;
D. C.G. artt. ' Brethren of the Lord ' and ' Mary the Virgin. '
IV. 1 — 12. Teaching by Parables ; the Sower.
1. And he began again to teach] ' Again ' looks back to iii. 7, but
there is no hint as to the amount of interval between iii. 35 and iv. 1.
Tradition did not often preserve exact chronology, and the Evangelists
do not seem to care much about it. The lessons are the same in what
ever order the incidents are placed.
he entered into a ship] Rather, into a boat, possibly the same boat
as that which had waited upon Him before (iii. 9). Some MSS. have
'the boat,' which suggests that it was the same. Lk. says that the
parable of the Sower was delivered as Christ was going about among
the towns and villages of Galilee.
by the sea] Rather, facing the sea. He sat in the boat, throwing His
net to catch all who were within hearing. The audience lined the
shore, facing the Lake.
2. taught them many things by parables] Better, taught them much
( = often) in parables, which is almost equivalent to ' in many parables. '
Parables appear to have become more freq. as Christ's audiences
became larger and more mixed in character. Of these many parables
Mk gives us only four, of which only one, the Seed growing secretly (vv. 26
 29) is peculiar to this Gospel. Parables instructed real disciples, without

44 ST MARK IV. 2—7
3 many things by parables, and said unto them in his doctrine,
4 Hearken ; Behold, there went out a sower to sow : and it
came to pass, as he sowed, some fell by the way side, and
5 the fowls of the air came and devoured it up. And some
fell on stony ground, where it had not much earth ; and im
mediately it sprang up, because it had no depth of earth :
6 but when the sun was up, it was scorched ; and because it
7 had no root, it withered away. And some fell among thorns,
and the thorns grew up, and choked it, and it yielded no
harming the careless, and without giving openings to hostile criticism.
See Hastings' D. B. art. 'Parable.'
in his doctrine] Rather, in the course of his teaching; here and
xii. 38 only; 2 Jn 9 is different. The three parables which follow ' are
extraordinarily appropriate in the setting given them by St Mark. The
seed had been sown, the first harvest of disciples had just been reaped,
although much of what had been said had fallen on deaf or forgetful
ears.' Burkitt, The Gospel History and its Transmission, p. 83.
3. Hearken] Better, Hear ye. This translation preserves the
resemblance to Deut. vi. 4 (quoted Mk xii. 29), and also shows the
connexion between the opening note and the concluding one, ' Let
him hear' (v. 9). This preparatory 'Hear ye' is preserved by Mk
alone. The people on the beach were talking to one another and
it was necessary to call their attention. Cf. Prov. iv. 1, v. 1, xxii.
17 ; Ecclus. iii. 1 ; &c.
a sower] Rather, the sower, the representative of his class. The
article is in all three Gospels, and in all three places is ignored in
A.V. See on ii. 16. Moreover, A.V. varies the order of the
opening words, although the Greek order is the same in all three
Gospels. 4. some fell by the way side] Mk has an important feature, which
is not found in Mt. or Lk., and which cannot be reproduced in English.
' Some ' in the case of the three failures is singular ; ' other ' of the one
success is plural, indicating that what fell on the good ground was
more abundant than what did not do so. Mt. has the plural through
out and Lk. has the singular throughout, and thus this remarkable
distinction is lost.
5. on stony ground] Rather, on rocky ground (R.V.). The ground
was not full of stones, but had rock close to the surface, and this thin
soil caused rapid germination and rapid withering, as in the case of
Jonah's 'gourd.' Such soil is common in Galilee (Stanley, Sinai and
Palestine, pp. 425, 432). Cf. Jas i. 11.
7. thorns grew up, and choked if] When the seed was sown the
thorns were scarcely above the surface ; but they had the start and were
more vigorous, and they ' strangled ' (Wiclif ) the good seed. It
is hardly necessary to add that 'it yielded no fruit,' and both Mt.

ST MARK IV. 7— n 45
fruit. And other fell on good ground, and did yield fruit 8
that sprang up and increased; and brought forth, some
thirty, and some sixty, and some an hundred. And he said 9
unto them, He that hath ears to hear, let him hear. And 10
when he was alone, they that were about him with the twelve
asked of him the parable. And he said unto them, Unto 11
you it is given to know the mystery of the kingdom of God :
and Lk. omit this superfluous fulness, which is so characteristic
of Mk.
8. on good ground] More fully, on the ground, the good ground.
Cf. iii. 29. All three Gospels have this fulness of expression here, but
Lk. has a stronger word for ' good ' than Mk and Mt., a word which
Mk uses rarely and then only of persons (x. 17, 18). It intimates
that the ground was not only good to contemplate but good in its
results. did yield fruit that sprang up and increased] A.V. here follows a
false reading and a mistaken construction ; fruit does not spring up.
Read, yielded fruit, growing up and increasing; it is the seed which
grows up and increases. The difference between ' some thirty,' &c.
(A.V.) and ' thirtyfold,' &c. (R.V.) depends upon differences of reading,
and the evidence is so tangled that certainty is unattainable. The
meaning is the same in any case; after three groups of failures we
have three groups of successes. A hundredfold is not an imaginary
increase ; cf. Gen. xxxvi. ¦*,. Herodotus (1. 193) tells of three-
hundredfold. 9. He that hath ears to hear] Cf. v. 23 ; Lk. xiv. 35 ; Mt. xi.
15, xiii. 43. Deut. xxix. 4 may be the basis of the appeal. In Rev.
ii. 7, 11, 17, 29, iii. 6, 13, 22, we have the singular, and there,
as in the Gospels, the appeal is made by Christ. Rev. xiii. 9 is an
exception. 10. when he was alone] Here, as in Lk. ix. 18, there is an apparent
inconsistency ; in both places Christ is said to be alone, and yet to have
His disciples with Him. 'Alone' means 'apart from the multitude,'
and here the meaning is when they came to be by themselves, after
other parables had been spoken. ' The parable ' is a false reading,
substituted for 'the parables,' because only one parable has been
recorded. 11. Christ's reply, as often, goes deeper than the question put
to Him. The Tweive want explanations of the parables which
they have just heard ; He explains the purpose of His parabolic
teaching. the mystery] This is the emphatic word, and it occurs in the
singular nowhere else in the Gospels. Christ Himself, the revela
tion of the Father, had been given to the disciples. He, as the
embodiment of the Gospel, was ' the Mystery,' of the import of
which they as yet knew very little. He was the embodiment of

46 ST MARK IV. H, 12
but unto them that are without, all these things are done
12 in parables : that seeing they may see, and not perceive ;
and hearing they may hear, and not understand ; lest at
any time they should be converted, and their sins should
be forgiven them.
the Good Tidings that the Kingdom of Heaven had been sown here
and would produce a glorious harvest hereafter.
them that are without] ' The multitude of followers who were out
side the circle of disciples.' The meaning of such a phrase, like our
'outsiders,' must depend upon the context. To Jews it means ' non-
Jews,' to Christians, 'non-Christians,' to the initiated, ' the uninitiated. '
It is not found elsewhere in the Gospels. Cf. 1 Cor. v. 12, 13; Col. iv.
5; 1 Thess. iv. 12; 1 Tim. iii. 7.
all these things] Neither this nor ' all things ' (R.V.) is quite
accurate ; better, the whole, the whole contents of ' the Mystery of
the Kingdom.' Nor is 'are done' (A.V., R.V.) quite accurate; better,
proves to be, because of the hardness of their hearts. It was given as
illumination and instruction", but in their case it becomes a riddle. Cf.
Lk. x. 36, xi. 26 in A.V. and R.V.
12. that seeing they may see] An adaptation of the Septuagint
of Is. vi. 9, 10, but in that place there is no 'that' The quotation
intimates that parables may serve as a judgment on those who have
rejected Christ's teaching. They have shut their eyes so persistently to
the truth that now they are unable to see it, and this is in accordance
with God's purpose. ' He that hath not, from him shall be taken away
even that which he hath.' But this judgment is a merciful one. The
parable which the cold-hearted multitudes hear without understanding
they remember, because of its penetrating and impressive form ; and
when their hearts become ready to receive its meaning, the meaning
will become clear to them. Meanwhile they are saved from the guilt of
rejecting plain truth. See below on v. 11. Failure to recognize this
point has caused some to say that it is incredible that Jesus can have
given this explanation of the purpose of parabolic teaching, and the
difficulty is perhaps the reason why Mt. has ' because ' instead of
'that.' lest at any time they should be converted] It is possible that here
tradition has carried the quotation from Is. vi. 10 further than Christ
did, or has confused His use of it. Lk. does not carry the quotation
beyond 'understand,' and Mt. preserves 'and I shall heal them.'
Their not being converted and forgiven was the just consequence of
their own obstinacy ; in that sense, and in that only, was it part of the
Divine purpose. See on Mt. xiii. 13.
13 — 20. Interpretation of the Parable of the Sower.
The introductory formula, 'And He said unto them,' breaks the

ST MARK IV. 13—15 47
r3 — 20. Interpretation of the Parable of the Sower.
And he said unto them, Know ye not this parable ? And 13
how then will ye know all parables? The Sower soweth 14
the word. And these are they by the way side, where the 15
connexion with vv. 10 — 12 and marks the beginning of another section.
The verse is peculiar to Mk.
Know ye not. . . ?] All English versions follow Beza in making this
sentence a question ; but Luther, and apparently the Vulgate also, make
it categorical, Ye know not, which is probably right. In Lk. xx. 44
and Jn xii. 34, ' and how ' is preceded by a statement. But, whether
interrogative or categorical, the utterance is expressive of surprise and
disappointment. See on vi. 6. The view that parables were a common
method of instruction among the Jews does not seem to be well founded.
In O.T. there are few, and to Christ's hearers they appear to have been
a novelty. And how then will ye know] We do not need both ' And ' and
' then ' ; omit ' And ' ; but we do need either ' the ' or ' My ' before
'parables' ; as in ii. 16, and often, the Greek article is here ignored.
Translate, How then shall ye come to know all My parables ? Cf.
xiii. 23 ; Lk. vii. 5. The question implies a rebuke to the disciples as
well as surprise on the part of Christ, and Mt. , who does not like either,
omits the question, as also does Lk., who often spares the Twelve. See
on v. 38.
14. The Sower] He is not explained, and the interpretation must
vary ; he may be either Christ, or one of His ministers, or the Church.
What gives the key to the parable is ' the word,' and it is emphatic by
position in the Greek ; to bring this out in English we may say That
which the sower soweth is the word. See on ii. 2. Bede notices that
' went forth ' is not explained, and he interprets it as meaning the
Incarnation, which is probably too definite. The comparison between
teaching and sowing is common in literature (in Plato, Plutarch, Philo,
&c), and there is a remarkable parallel in 2 Esdr. viii. 41. Many
writers might hit on it independently.
15. these are they by the way side, where the word is sown] This is
• an incomplete sentence, and as such illustrates Mk's lack of literary
skill. What follows needs some alteration ; and, whensoever they hear,
straightway cometh Satan. Like the birds, he is there at once, and by
doubt, ridicule, or counter-attractions, takes away the word that has
been sown in their hearts. Mt. says ' the evil one,' Lk. says ' the
devil.' See on i. 13 and iii. 23.
This is strong evidence that Christ taught the existence of a personal
evil spirit. In iii. 23 f. He might be said to be answering the Scribes
according to the folly of their own hypothesis. But here there is
nothing that requires accommodation. On the contrary, ' the birds '
might readily be explained as impersonal temptations, and the plural
suggests such an interpretation.

48 ST MARK IV. 15—18
word is sown ; but when they have heard, Satan cometh
immediately, and taketh away the word that was sown in
16 their hearts. And these are they likewise which are sown
on stony ground ; who, when they have heard the word,
[17 immediately receive it with gladness ; and have no root
in themselves, and so endure but for a time : afterward,
when affliction or persecution ariseth for the word's sake,
18 immediately they are offended. And these are they which
16. likewise] Or, in like manner. It means that this interpretation
is parallel to the preceding one. Cf. xv. 31.
which are sown] There is no confusion between soil and seed. We
talk of seed being sown, and of soil being sown ; the former is the mean
ing here, those which (in the parable) were being sown on the rocky
places. The article is again ignored in A.V.
immediately receive it with gladness] In the former case Satan
allowed no time, in this case the receivers of the seed take none. There
is no counting of the cost (Lk. xiv. 28 — 33), but a sudden and thoughtless
enthusiasm. Lk. drops ' straightway,' but compensates by substituting
a favourite verb which shows that they welcome what they receive.
17. have no root in themselves] ' Root ' is another of the common
places of literature; Eph. iii. 17 ; Col. ii. 7 ; 2 Kings xix. .30; 'in
themselves,' because they are the thin soil on the rocky places.
and so endure but for a time] Better, On the contrary, they are
shortlived. Cf. 2 Cor. iv. 18 ; Heb. xi. 25.
affliction] Freq. in O.T. and N.T. It implies being either pressed
down or in great straits. R.V. has 'affliction' 2 Cor. iv. 8, but
changes ' affliction' to ' tribulation ' here and xiii. 19 ; and in 2 Thess.
i. 4, R.V. changes ' persecutions and afflictions ' to ' persecutions and
tribulations.' for the words sake] Cf. xiii. 13; Mt. v. 11. This could not be
expressed in the parable ; the thin soil was not dried up because it
contained good seed.
immediately] This answers to ' immediately ' in v. 7. They receive
hastily, and they abjure hastily, in each case without considering the
consequences. 'Straightway' (R.V.) is better in both places ; see on
i. 10, 12, 28, 29, 30.
they are offended] Or, ' are made to stumble.' The verb is freq.
in Mk and Mt. , but is rare elsewhere in N.T. It combines the ideas
of ' trip up ' and ' entrap,' and in N.T. is always figurative of ' causing
to sin.' Cf. Ecclus. ix. 5, xxiii. 8. ' Scandalize ' is derived directly
from it. Awkward questions caused Peter to sin in denying his Master
(xiv. 27, 29). See on Mt. v. 29.
18. And these are they, &c] The true text gives a less smooth con
struction ; ' And others are they that are sown among the thorns ;
these are they that have heard the word ' (R.V.). A.V. again ignores
the article.

ST MARK IV. 1 8— 21 49
are sown among thorns ; such as hear the word, and the 19
cares of this world, and the deceitfulness of riches, and the
lusts of other things entering in, choke the word, and it be-
cometh unfruitful. And these are they which are sown on 20
good ground ; such as hear the word, and receive it, and
bring forth fruit, some thirtyfold, some sixty, and some an
hundred. 21 — 25. The Responsibility of Hearing the Word.
And he said unto them, Is a candle brought to be put 21
19. the cares of this world] Better, ' the cares of the world ' or of
'the age-.' The anxieties which divide and distract the mind are meant.
Cf. 1 Pet. v. 7, where human anxiety is set against Divine care.
the deceitfulness of riches] ' The deceitful power of riches ' is meant
(x. 23, 24 ; 1 Tim. vi. 10 ; cf. Heb. iii. 13).
the lusts of other things] This is not quite adequate ; the Greek
means all the other things besides riches. The germs of these desires
are in human nature before the word enters it.
20. And these] Better, And those. There is a marked change of
pronoun in the Greek, ' these ' being used of the three classes that fail,
while ' those ' is used of the one class that is fruitful.
thirtyfold, &c] We need not attempt with Jerome and others to
define what kinds of Christians are meant by these numbers. It is
enough to recognize that there are differences among the fruitful.
It is more profitable to find one's own place than to define that of
others. The interpretations of the parables of the Sower and of the Tares
show us that, although each of Christ's parables has only one main
lesson, yet it is lawful to seek for meaning in some of the details. But
it requires sober judgment to do ¦this correctly ; and it does not follow,
because some details lend themselves to allegorical explanation, that
therefore these meanings were intended by our Lord. See Sanday,
Outlines of the Life of Christ, pp. 68 f.
21 — 25. The Responsibility of Hearing the Word.
Lk. viii. 16 — 18 ; cf. Lk. xi. 33.
21. And he said unto them] As in v. 13, the introductory formula
marks the beginning of another section. It consists of isolated Sayings,
the setting of which has not been preserved by tradition; they are
scattered in Mt. and to some extent in Lk. also.
Is a candle brought] Lit. ' Does it come ' ; we talk of letters and
presents ' coming.' Throughout the verse the article is ignored in A.V.
and 'lamp,' not 'candle' is the right word. See Trench, Syn.
§ xlvi ; D.B. art. ' Lamp. ' Translate, ' Is the lamp brought to be put
ST MARK 4

50 ST MARK IV. 21—24

under a bushel, or under a bed? and not to be set on a
22 candlestick ? For there is nothing hid, which shall not be
manifested ; neither was any thing kept secret, but that it
23 should come abroad. If any man have ears to hear, let him
24 hear. And he said unto them, Take heed what ye hear.
With what measure ye mete, it shall be measured to you :
under the bushel, or under the bed, and not to be set on the standi'
The article in each case denotes that which is commonly found in
households. The 'lamp' signifies the inner meaning, the light of the
Gospel without parabolic covering. The ' lampstand ' signifies any
disciple who hears and understands (Rev. i. 20) ; and it is his business
to make others understand. Just as the seed has to be sown everywhere,
so the light must shine everywhere. ' Hiding one's light under a
bushel ' has become an English proverb, and the translation ' bushel '
must not be disturbed, but the measure spoken of here (modius) was
about a quarter of a bushel, and therefore much nearer to a peck.
22. For there is nothing hid, &c] A.V. does not bring out the
exact meaning, which is somewhat clumsily expressed in Mk. For
nothing is hidden, except for the purpose of being brought to light, nor
did anything become secret, to remain so, but rather for the purpose of
coming to light. The saying may have been proverbial, and our Lord
uses it in different connexions. In Lk. xii. 2 the fact that nothing
remains secret is applied to condemn hypocrisy ; hypocrisy is not only
wicked but futile, for one day there will be a merciless exposure. In
Mt. x. 26 the meaning seems to be that the Apostles proclaim publicly
what Christ teaches them in private. Here and Lk. viii. 17 the saying
indicates that truth is not wrapped in parables in order that unsym
pathetic hearers should never see or understand (v. 12), but that in the
end they should become sympathetic and able to understand. This
good result the disciples must effect by making known the light of
Christ's teaching. Things which are precious are hidden to prevent
them from being misappropriated or misused ; they are not hidden to
prevent them from being ever seen or used. Things that are never to
be seen again are not ' hidden ' but ' lost ' ; and what is put underground
to remain there is not ' sown ' but ' buried.'
24. Take heed] This is misleading here. In xiii. 5, 9, 23, 33,
'take heed,' 'be on your guard,' is right. Here 'Heed' would be
better ; ' look carefully at what ye hear and see that ye understand it.'
Cf. vii. 14. Christ is not putting them on their guard as to what they
hear from Him.
With what measure ye mete] ' The spiritual profit which you receive
from what you hear will depend upon your attention to it and appre
hension of it : you will get proportionate return, and you will receive a
generous addition to it.' The disciple who heeds what he hears is
bountifully repaid. This saying, like that in v. 22, seems to have been
proverbial, and it is applied in quite other senses elsewhere (Mt. vii, 2 ;

ST MARK IV. 24—27 51

and unto you that hear shall more be given. For he that 25
hath, to him shall be given : and he that hath not, from him
shall be taken even that which he hath.
26 — 29. The Seed growing secretly and automatically.
And he said, So is the kingdom of God, as if a man 26
should cast seed into the ground; and should sleep and rise 27
Lk. vi. 38). 'Let the wise man hear and increase in learning'
(Prov. i. 5) ; his insight will increase by being used. Bede says that
he who loves the word will receive the power to understand what he
loves. On the use of the passive voice to avoid using the Divine Name
see Dalman, Words, p. 224.
25. For he that hath] Another proverbial utterance which is used
with different applications (Mt. xiii. 12, xxv. 29; Lk. xix. 26). We
have a parallel saying, which holds good of spiritual progress as well
as of worldly advancement, — 'Nothing succeeds like success.'
he that hath not] Christ often utters startling sayings which arrest
attention and make people think, e.g. that self-seeking is self-destruction,
that the dead must be left to bury their own dead, that the meek shall
inherit the earth, and that those who mourn are blessed. Several of
the Beatitudes are paradoxes ; they tell us that blessedness begins where
men commonly deem that misery begins. How can a man be deprived
of that which he does not possess ? The answer is that something is
taken from him which he never used, and therefore never really
possessed. A man may be able to some extent to grasp and ap
preciate truth ; but, if he has no desire to increase this power, and
no desire to learn more of the truth, at last he will lose the power
of grasping and appreciating it. Darwin's losing the power to appre
ciate music and poetry illustrates this principle. Cf. Juv. iii. 208.
Lk. lessens the paradox by substituting ' that which he seemeth to
have.' 2$ — 29. The Seed growing secretly and automatically.
Omitted by Mt. and Lk.
In vv. 10 — 25 we have had specimens of Christ's private instructions
to the disciples, given probably on different occasions, and in some cases
more than once. We now (26 — 34) have a little more of His public
teaching, with another specimen of the parables which He addressed
to mixed audiences (v. 33). This parable is the only one which is
recorded by Mk. alone. Tatian places it immediately before the Tares,
with which it has one remarkable point of resemblance in the sleeping
of the sower.
26. cast " seed] No carelessness on the man s part is implied in
4—2

52 ST MARK IV. 27—29
night and day, and the seed should spring and grow up, he
28 knoweth not how. For the earth bringeth forth fruit of her
self; first the blade, then the ear, after that the full corn in
29 the ear. But when the fruit is brought forth, immediately
he putteth in the sickle, because the harvest is come.
' cast ' ; ' into the ground ' should rather be ' upon the ground,' which
is more in accordance with what happens in sowing. R.V. retains
'ground' in v. 20, and changes it to 'earth' here.
27. night and day] This order is more common in N.T., while
'day and night' is more common in O.T. The order makes no
difference in meaning, but here 'night and day' follows 'sleep and rise,'
which should have no comma between the verbs. Here, again, no
carelessness on the man's part is implied. Having sown his seed, he
goes on with his other occupations, and the seed works on without
him. and the seed should spring and grow up] According to the best text,
for which the evidence is decisive, this is an independent sentence, which
may have been constructed in this way to show that the development of
the seed is now independent of the sower ; And the seed goes on spring
ing and growing up in a way not known to him. There is emphasis
on ' him.' He has not lost interest in it; but he cannot do what soil
and moisture do, and he does not understand the mysteries of develop
ment. We might translate, ' without his knowing.'
28. of herself] Emphatic ; It is of herself that the earth beareth
fruit. In this parable it is only the righteous that are contemplated,
the good seed on the good ground. The crowning result of the soil's
action is stated first, and then the chief stages are noted.
first the blade] Both A.V. and R.V. thrice insert the article without
putting 'the' in italics. But the article is not required, and without
. it we have Mk's characteristically abrupt style ; first blade, then ear,
then full com in the ear.
29. is brought forth] The meaning of the Greek verb is uncertain,
but either ' alloweth ' (R.V. marg.), or ' bringeth itself forth ' may be
right. The former would be equivalent to 'is ripe ' (A.V. marg.).
immediately he putteth in the sickle] Better, ' straightway he
sendeth forth the sickle.' Cf. Joel iii. 13; Rev. xiv. 15. It is the
husbandman who does this ; the earth has done its mysterious work
and now he is wanted again.
is come] Better, ' is ready' ready for the sickle, as in Joel iii. 13.
We have Christ's interpretation of the Sower and of the Tares, but
not of this kindred parable. The seed is the Gospel and the soil is the
hearts of those who receive it. The Sower and Reaper is Christ.
Between His first and second Coming we have the mysteriously com
bined action of soil and seed in the history of the Church.

ST MARK IV. 30—32 53

30 — 32. The Mustard Seed.
And he said, Whereunto shall we liken the kingdom 30
of God? or with what comparison shall we compare it? It 31
is like a grain of mustard seed, which, when it is sown in the
earth, is less than all the seeds that be in the earth : but 32
when it is sown, it groweth up, and becometh greater than
all herbs, and shooteth out great branches ; so that the fowls
of the air may lodge under the shadow of it.
30 — 32. The Mustard Seed.
Mt. xiii. 31, 32. Lk. xiii. 18, 19.
30. shall we liken] Better, ' should we liken ' or ' must we liken.'
It is the deliberative subjunctive, as in vi. 24, 37, xii. 14 and 1 Cor. xi. 22.
This passage stands alone in coupling Christ with His hearers, unless
we suppose that He uses the plural of Himself, as St Paul often does.
In that case the passage is equally unique, for nowhere else does Christ
use the plural of Himself. As in Lk. vii. 31, we have a double
question which Mt. here omits, perhaps as suggesting that Christ was
in doubt or difficulty.
with what comparison shall we compare it ?] Better, in what parable
must we place it? The parable is a wrapper or case to contain the
truth. The expression is unique.
31. It is like a grain] The Greek is a medley of confused con
structions, but the meaning is sufficiently clear. Lk. connects the
parable with the healing of a woman in a synagogue on the Sabbath.
Neither Mk nor Mt. gives any hint of time or place.
less than all the seeds] This is' the main feature ; the smallness of
the seed compared with the greatness of the development. The seed in
this parable is, not the Gospel; but the Kingdom. As in vv. 22 and 24,
Christ seems to be using a current proverbial saying, for ' small as a
mustard-seed ' was a Jewish proverb. Stanley (Sinai and Palestine,
p. 427) thinks that the plant in question is Salvadora Persica ; but
Sinapis nigra is the usual identification (Tristram, Nat. Hist, of the
Bible, p. 472). What follows seems to be an echo of Dan. iv. 11, 12, 21
or Ezek. xvii. 23, xxxi. 6.
In this chapter we have three parables, which all point in the same
direction, while each in addition has its own lesson. Seed is sown on
good ground, and produces 30, 60, 100-fold. Seed is sown, and the
sower has a sure return. A very small seed is sown, and the result is a
very large plant. In each case the necessary thing is that the seed
should be sown. In like manner the reign of God has been, and must
continue to be, preached, and that reign, with immense development,
will at last be absolute and complete. Even if this parable stood alone,
which it does not, it would be conclusive against the view that Jesus
believed the end of the world to be very near.

54 ST MARK IV. 33-36
33, 34. The Principle of Christ's Parabolic Teaching.
33 And with many such parables spake he the word unto
34 them, as they were able to hear it. But without a parable
spake he not unto them : and when they were alone, he
expounded all things to his disciples.
35 — 41. The Stilling of the Wind and the Waves.
35 And the same day, when the even was come, he saith
36 unto them, Let us pass over unto the other side. And
when they had sent away the multitude, they took him
even as he was in the ship ; and there were also with him
33, 34. The Principle of Christ's Parabolic Teaching.
Mt. xiii. 34.
33. as they were able] Better, 'even&%'^\. 2,xi. 6, xiv. 16, xv. 7) ; the
correspondence between His teaching and their capacity was exact.
This seems to imply that Christ's parables were not elaborated before
hand. On each occasion He fitted them to His audience, whose hearts
He read ; cf. vv. n, 12 ; Jn xvi. 12.
34. and when they were alone] The play on words in the original
is lost in both A.V. and R.V. Translate, But privately to His private
disciples. ' Privately ' is freq. in Mk and Mt.
he expounded all things] The verb is used of interpreting dark sayings
and answering difficult questions. The cognate substantive is used of
the interpretation of Scripture (2 Pet. i. 20).
35—41. The Stilling of the Wind and the Waves.
Mt. viii. 23 — 27. Lk. viii. 22 — 25.
35. the same day] More accurately, on that day, which takes us
back to iii. 20. Mt. gives the incident quite a different setting.
Let us pass over] The verb is much more often usad of traversing
land than of crossing water. In 1 Cor. x. 1 it is used of passing through
the Red Sea on foot, and in Acts it is almost a technical word for a
missionary journey on land (xiv. 24, xv. 3, 41, xviii. 23, xix. 1, 21,
xx. 2).
36. when they had sent away the multitude] Apparently He was
already lying down, too weary to help in dispersing the crowd. He had
been teaching from the boat (v. 1).
they took him even as, &c] Better, 'they take Him with them, as
He was, in their boat. It is because it was their boat that they are said
to take Him. Usually He is said to take them with Him (ix. 2, x. 32).
See on vi. 32.

ST MARK IV. 36—40 55
other little ships. And there arose a great storm of wind, 37
and the waves beat into the ship, so that it was now full.
And he was in the hinder part of the ship, asleep on a 38
pillow: and they awake him, and say unto him, Master,
carest thou not that we perish ? And he arose, and rebuked 39
the wind, and said unto the sea, Peace, be still. And
the wind ceased, and there was a great calm. And he 40
other little ships] More simply, other boats (R.V). Their occupants
had probably come round the boat in which Christ was, to listen to
Him. We hear no more of them, and they would disperse when the
teaching ceased. As they contribute nothing to the narrative, they are
omitted by Mt. and Lk., but the mention of them here is a considerable
guarantee for the truth of the tradition. Their presence was remembered.
37. it was now full] Better, the boat was now filling (R.V. ). The
needless repetition of ' the boat ' is characteristic, like the repetition of
' the man ' in vii. 15.
38. And he was] Better, And He Himself was. 'Himself dis
tinguishes Him from the anxious crew. Cf. vi. 47. The graphic detail
of His being ' in the stern ' and ' on the cushion ' or ' head-rest ' is
peculiar to Mk. ' The head-rest ' means the usual piece of furniture
(v. 21), or the only one in that boat. ' Asleep ' in the Greek comes at
the end of the sentence with emphasis, and the participle should perhaps
be rendered fast asleep. Nowhere else is His sleeping mentioned ; but
He needed sleep, as He needed food. His humanity was in all respects
real. Master] Only once in Mk, and that by a heathen woman (vii. 28) is
Christ addressed as ' Lord,' which Mt. has here. ' Lord ' is freq. in the
other Gospels.
carest thou not...?] Cf. Wisd. xii. 13; 1 Pet. v. 7. This reproachful
question is omitted by both Mt. and Lk. Both are disposed to omit what
seems to tell against the Twelve. See on v. 13. Bede compares the
helpless dismay of the disciples at the death of Christ ; in neither case
did their belief that He was the Messiah convince them that disaster was
impossible. All three Gospels have the despairing we are perishing.
39. he arose] Better, He awoke (R.V.) ; the verb points back to
'they awake Him ' {v. 38).
Peace, be still] Mk alone preserves these words. See on i. 25, where
the verb rendered here 'be still' is rendered 'hold thy peace.' The
imperatives indicate that what is commanded is to continue ; ' be still
and remain still.'
there was a great calm] All three mention this, and it was more
marvellous than the ' sinking to rest' of the wind. Wind has sometimes
dropped suddenly, and yet ' the sea wrought and was tempestuous '
long after the wind had ceased. There are points of similarity between
this narrative and Jonah i. 4 — 16 ; but there are more and far stronger
points of contrast.

56 ST MARK IV. 40— V. 2
said unto them, Why are ye so fearful ? How is it that you
41 have no faith ? And they feared exceedingly, and said one
to another, What manner of man is this, that even the wind
and the sea obey him ?
1 — 20. The Cure of the Gerasene Demoniac.
5 And they came over unto the other side of the sea, into
2 the country of the Gadarenes. And when he was come out
40. Why are ye so fearful?] There is no 'so' in the true text, and
' fearful ' is hardly strong enough ; the word means ' cowardly ' or
'craven.' In Rev. xxi. 8, 'the cowards and unbelievers' are put in
the front place of those who are to receive the greater condemnation.
Cf. Ecclus. ii. 12, 13. The two questions here are closely connected.
If they had had firm faith, they would not have feared that the Messiah
would allow them to perish for obeying His command.
How is it that you have no faith ?] The true text gives, Have ye not
yet faith ? After all that they had heard Him say and seen Him do,
they still had not enough faith in Him to keep them from craven terror.
41. they feared exceedingly] Mk says that they feared, Mt. that they
marvelled, Lk. has both. This fear is different from their terror during
the storm, and it is not rebuked. To be suddenly conscious of the
presence of the supernatural commonly engenders fear ; vi. 50 ; Lk. i.
12, 30, v. 10, 26, viii. 37, ix. 32; &c. The disciples had seen His
power over demons and over disease ; but this power over wind and
wave was a new thing to them, and it was a miracle which, as fishermen,
they could appreciate. In a legend they would have taken the miracle
as a matter of course.
said one to another] It is remarkable that in none of the accounts do
they say anything to Him ; even Peter is silent. This also is natural ;
cf. ix. 32, a. 32 and contrast Lk. v. 8 ; Jn xxi. 7.
A comparison of the three narratives shows substantial agreement,
with some difference in details, especially as to the words spoken.
V. 1 — 20. The Cure of the Gerasene Demoniac
Mt. viii. 28 — 34. Lk. viii. 26 — 39.
1. they came] This is all that we learn about the disciples in this
section ; they came to the other side of the Lake. Throughout the
incident Jesus alone acts and directs. Even when the company returns
again across the Lake (v. 21), it is Jesus only that is mentioned.
the Gadarenes] In all three Gospels we have three readings, ' Gada
renes,' ' Gerasenes,' and ' Gergesenes. ' The evidence shows that
' Gadarenes ' is right in Mt., and ' Gerasenes ' in Mk and Lk., while
' Gergesenes ' has little claim to be regarded as original anywhere.
Origen prefers ' Gergesenes,' but on topographical grounds, not on

ST MARK V. 2—4 57
of the ship, immediately there met him out of the tombs
a man with an unclean spirit, who had his dwelling among 3
the tombs; and no man could bind him, no, not with chains :
because that he had been often bound with fetters and 4
chains, and the chains had been plucked asunder by him,
and the fetters broken in pieces: neither could any man
textual evidence. The ruins now known as Gersa, or Kersa, or Kursi
may represent the place which Mk and Lk. call Gerasa, but which was
known to Origen as Gergesa. We cannot, however, be sure that the
modern names are corruptions of Gerasa or Gergesa ; they may have
had an independent origin. ' The country of the Gerasenes ' may mean
a large district, but the Gerasa which was situated more than 30 miles
S.E. of the Lake cannot be the place which gave this name to it. Only
at one spot on the E. shore of the Lake is there « precipitous place
such as is mentioned v. 13. See D.C. G. art. ' Gerasenes.'
2. immediately there met him] Straightway (see on i. 10, 28, 29,
30) is omitted in some important authorities, possibly because it seemed
to be inconsistent with v. 6 ; but it is probably genuine. No sooner had
Christ come to shore than the demoniac appeared and moved towards
Him. No rock-hewn tombs have been found near Kersa, but tombs
built on the ground, which have long since perished, may have been
used to dwell in.
a man with an unclean spirit] Lk. also mentions only one man, but
Mt. says two men. Similarly Mt. xx. 30 has two blind men where
Mk and Lk. mention only one. It is probable that in both cases Mt.
represents a tradition in which the greatness of the miraculous benefit
has been enhanced by increasing the number of recipients. The
narrative in Mk is distinct and coherent throughout. See S. J.
Andrews, Life of our Lord, pp. 330 f., for other suggestions.
3. among the tombs] Better, in the tombs (R.V.) : the man took
shelter sometimes in one and sometimes in another. Cf. Ps. lxv. 4.
The fondness of those who suffer from mania or melancholia for tombs
is well known ; Wetstein gives many instances.
and no man could bind him, &c] The better text gives, ' and no
man could any more bind him, no, not with a chain' The statement
explains how such a man came to be at large. There had been a time
when a chain sufficed to hold him, but that was no longer the case.
4. because] This is not quite logical. His having been often
bound ineffectually was not the cause of its being impossible to bind him
effectually. It was the cause of their ceasing to try to bind him, and of
his being free, in spite of his being a peril to the neighbourhood.
neither could any man] Not the same verb as is used in v. 3, and the
difference should be marked in English ; and no man had power
(xiv. 37) to tame him. Cf. Jn xxi. 6, where even R.V. has ' not
able.'

58 ST MARK V. 4— 11
5 tame him. And always, night and day, he was in the moun
tains, and in the tombs, crying, and cutting himself with
6 stones. But when he saw Jesus afar off, he ran and wor-
7 shipped him, and cried with a loud voice, and said, What
have I to do with thee, Jesus, thou Son of the most high
8 God ? I adjure thee by God, that thou torment me not. For
he said unto him, Come out of the man, thou unclean spirit.
9 And he asked him, What is thy name ? And he answered,
10 saying, My name is Legion : for we are many. And he
besought him much that he would not send them away
11 out of the country. Now there was there nigh unto the
5. night and day] See on iv. 27.
cutting himself] Lit. ' cutting himself to pieces,' ' gashing himself.'
6. afar off] Better, from afar. He had not come out of his dismal
shelter because he saw Jesus land ; so that his meeting Him (v. 2) was
accidental on his part.
7. What have I to do with thee...?] See on i. 24.
the most high] The girl with a Python uses the same expression
(Acts xvi. 18) ,- elsewhere in N.T. ' it occurs only in passages with an
O.T. ring, Lk. i. 32, 35, 76, vi. 35, viii. 28 ; Heb. vii. 1 ' (Swete). It
is freq. in O.T. But fhe title savours of polytheism — highest among
many; and the demoniac may have been a heathen.
/ adjure thee by God] In order to influence Jesus, the demon uses the
very phrase that was commonly used in exorcisms.
torment me not] While the man runs to Jesus and prostrates himself,
the evil power by which he is obsessed shrinks in terror from Him.
Immediate punishment is expected from One who has the power to
inflict it.
8. For he said] There are cases in which the force of the Greek
imperfect is best represented in English by the pluperfect, and this is
one of them; For he had said, or had been saying ; cf. v. 28, vi. 14, 18;
Acts ix. 39.
9. What is thy name ?] The purpose of Christ's question was ap
parently to get the man to distinguish his own personality. This it
fails to do ; the obsession is still too strong. Mt., as usual, omits
a question which seems to imply that Christ was ignorant and needed
information. Legion] This Latin word is a mark of authenticity ; it is suitable,
but it would not be likely to be invented. In conquered Palestine
' legion ' would suggest numbers, strength, and relentless suppression.
The man felt as if he were possessed by a legion of demons. Cf. the
seven demons in Mary Magdalene (Lk. viii. 2).
10. out of the country] If this expresses the wish of the man, it
means that he fears to be sent away from his familiar haunts and his

ST MARK V. ii — 14 59
mountains a great herd of swine feeding. And all the devils 12
besought him, saying, Send us into the swine, that we may
enter into them. And forthwith Jesus gave them leave. 13
And the unclean spirits went out, and entered into the
swine : and the herd ran violently down a steep place into
the sea, (they were about two thousand ;) and were choked
in the sea. And they that fed the swine fled, and told it in 14
home (v. 19). If, as Lk. takes it, it expresses the wish of the demons,
it means, that they feared to be isent to some place of punishment
(v. 7).
11. nigh unto the mountains] Rather, at the mountain, or on the
mountain side (R.V.).
12. all the devils besought him] ' ' All the demons ' is the right
meaning, but the true text gives simply, they besought Him. The
demons are becoming more distinct from the man whom they have been
controlling. All three Gospels have the plural here, showing that the
request is theirs.
13. gave them leave] The distinction between permitting and com
manding is not of much value for the purpose of freeing our Lord from
responsibility for the demons entering into the swine and causing the
destruction of the latter. The suggestion that He who was capable of
surprise (iv. 13, 14, vi. 6 ; Mt. viii. 10, xv. 28, xvi. 8), and of ignorance
(xiii. 32; Mt. xxiv. 36), did not foresee the consequences of granting
permission, does free Him from responsibility for the destruction of the
swine. But some striking proof that the unclean spirits had left the
man may have been necessary in order to assure both him and the
inhabitants that he had been, not merely quieted, but permanently cured.
Of the enormous superiority in value of man to brutes Bede remarks
that two thousand swine are suffocated for the saving of one human
being. See Salmon, The Human Element, pp. 277 f. ; Plummer,
.S. Matthew, pp. 132 f. ; S. Luke, pp. 228 f.
entered into the swine] Science raises no difficulty here. Of the
marvellous power of mind over matter our knowledge is increasing
rapidly, and it would be rash to deny that brutes can be influenced by
spirits. down a. steep place] Rather, down the steep, the one which is well
known. Travellers think that it can be identified.
about two thousand] Mk alone gives this estimate. Mt. omits such
things, — the ' 200 pennyworth' (vi. 37) and the ' 300 pence ' (xiv. 5).
This estimate is a rough one and may be an exaggeration of the owners,
who would make the most of their loss. An inventor would have said
4000 or 5000, to correspond with the legion. It is not very probable
that the owners were Jews, who had no right to keep these unclean
animals ; therefore the plea that they were justly punished for their dis
obedience cannot be pressed. The population on the E. side of the
Lake was largely heathen.

60 ST MARK V. 14—19
the city, and in the country. And they went out to see what
15 it was that was done. And they come to Jesus, and see him
that was possessed with the devil, and had the legion, sitting,
and clothed, and in his right mind : and they were afraid.
16 And they that saw it told them how it befel to him that
was possessed with the devil, and also concerning the swine.
17 And they began to pray him to depart out of their coasts.
18 And when he was come into the ship, he that had been pos
sessed with the devil prayed him that he might be with him.
19 Howbeit Jesus suffered him not, but saith unto him, Go
home to thy friends, and tell them how great things the Lord
15. sitting, and clothed, and in his right mind] A climax. He was
sitting quietly, instead of roaming and raving ; that was not much, for
he always had quiet moments. He was clothed, which was a good deal
more, for he had for a long time worn no clothes (Lk.). Above all, he
was no longer controlled by diabolical influences, but could control
himself. Lk. adds that they found him ' at the feet of Jesus.' The
main point is that the people had come out at the report of a great
disaster, and what they find is proof of a marvellous cure. As in the
case of the disciples (iv. 41), evidence of the presence of supernatural
power at once inspires fear.
17. they began] We return to the inhabitants who had come out
from the town to see for themselves what had taken place. Jesus had
just freed them from a great horror, by delivering one who had relations
and friends in the place from an obsession of extraordinary violence ;
and they began to beseech Him. One expects some such conclusion as
' to abide with them,' or 'to heal their sick.' But there comes, with
tragic irony, the conclusion — to depart from their borders (R.V.). As in
Lk. xiv. 18, there is no 'but' to prepare one for this surprising con
clusion, a conclusion which a writer of fiction would not be very likely
to invent. But they were afraid of this mighty Wonder-worker, and they
did not want any more losses. Christ at once granted their request ; they
were not worthy, and He could do more effective work elsewhere.
18. prayed him that he might be with him] The man fears the
populace who had treated him with such rigour, and who were exhibit
ing such hostility to his Deliverer. He naturally clings to the latter.
19. Go. ..and tell them how great things the Lord hath done for thee]
It is startling to find that, while the Twelve are kept to be trained at
His side (iii. 14), this cured demoniac, who wishes to be kept with Him,
is at once sent to be an evangelist and to prepare the way for Christ's
teaching (vii. 31) ; also that, whereas He usually told those who were
cured to say nothing about these benefits (i. 44, v. 43, vii. 36; Mt. ix.
30), He charges this man to let his family and his acquaintances know
all the mercy that had been shown to him. The explanation seems to be

ST MARK V. 19—22 61
hath done for thee, and hath had compassion on thee. And 20
he departed, and began to publish in Decapolis how great
things Jesus had done for him : and all men did marvel.
21 — 34. The Petition of Jairus and the Healing of the
Woman with the Issue.
And when Jesus was passed over again by ship unto the 21
other side, much people gathered unto him: and he was
nigh unto the sea. And, behold, there cometh one of the 22
Rulers of the Synagogue, Jairus by name ; and when he saw
that there was no one else to send. Further, in Peraea there was no
risk of political capital being made out of His fame as « Worker of
miracles. See on i. 44.
the Lord hath done for thee] Mk has ' the Lord ' only twice, here
and xi. 3. Here it doubtless means God, as Lk. interprets it expressly
and emphatically.
20. began to publish] The cleansed leper does the same (i. 45), and
also the deaf-mute and his friends (vii. 36).
how great things Jesus had done for him] He had been told to report
all that God had done for him, but it was natural that he should name
the visible Benefactor. Mk intimates that in other respects the man
did more than he was told ; ' publish ' is stronger than ' tell,' and
' in Decapolis ' is much wider than ' thy friends.' ' The Decapolis '
(the Ten Cities) is an expression which was used loosely, without strict
reference to the federated cities, the lists of which vary (vii. 31 ;
Mt. iv. 25).
and all men did marvel] Mk only. It was an unfruitful kind of
marvelling in most cases (cf. ii. 12, v. 44), but it may have prepared
the way for something more spiritual when Christ returned (vii. 31 — 37).
21 — 34. The Petition of Jairus and
the Healing of the Woman with the Issue.
Mt. ix. 18 — 22. Lk. viii. 40 — 48.
21. when fesus was passed over again] From the E. to the W.
shore of the Lake, from those who had begged Him to leave them, to
those who at once gather together and throng Him.
he was nigh unto the sea] Finding a large audience awaiting the
arrival of the boat, Jesus remained by the Lake and addressed them.
Mt. says that Jesus was in a house when Jairus came.
22. one of the Rulers of the Synagogue] There was usually only one
to each synagogue ; but here there may have been more than one
synagogue. These officials regulated the services.
Jairus by name] Usually those on whom or for whom Jesus does

62 ST MARK V. 22—29
23 him, he fell at his feet, and besought him greatly, saying,
My little daughter lieth at the point of death : I pray thee,
come and lay thy hands on her, that she may be healed ;
24 and she shall live. And Jesus went with him ; and much
25 people followed him, and thronged him. And a certain
26 woman, which had an issue of blood twelve years, and had
suffered many things of many Physicians, and had spent all
that she had, and was nothing bettered, but rather grew
27 worse, when she had heard of Jesus, came in the press
28 behind, and touched his garment. For she said, If I may
29 touch but his clothes, I shall be whole. And straightway
His mighty works are nameless. Jair (Num. xxxii. 41 ; Judg. x. 3)
means ' he will give light ' rather than ' he will awaken ' ; but even if
the latter interpretation were correct, it would not prove that the name
was invented to match the story, nor would the invention of the name
prove that the whole story was an invention. As in the case of Lazarus
and his sisters, the name of the leading person in this exceptional
incident would be likely to be remembered. Bartimaeus, Mary
Magdalene, and Malchus are similar instances.
23. My little daughter] Mk alone uses this diminutive ; cf. vii. 15.
This little maid was an only child, like the widow's son at Nain and the
lunatic boy. In all three cases we owe this detail to Lk.
at the point of death] Mt. says that Jairus reported that she was dead,
and that he begged to have her restored to life.
and she shall live] The true text gives, and live, depending on
'.that.' Jairus believes that Christ can heal, but that He must come
and touch in order to do so. The imposition of hands was a recognized
symbol of conferring * blessing, and as such it confirmed the sufferer's
belief that he would receive the blessing of healing. It was probably
for this reason that Christ often used it (i. 41, vi. 5, vii. 32, viii. 23, 25).
24. And Jesus went with him] Here (as in vv. 13, 19, vi. 34,
viii. 1, x. 52, xii. 41) 'Jesus 'is a late insertion for the sake of clearness.
Such insertions of names are common.
26. suffered many things of many Physicians] The remedies
employed by Jewish doctors are said to have been in some cases severe
and in others silly and disgusting. This verse is peculiar to Mk. ' The
beloved physician,' in consideration for the profession, tones it down.
27. when she had heard of Jesus] Lit. ' having heard the things con
cerning Jesus,' i.e. His fame as a Healer. Nowhere else in Mk have we
so long a sentence.
28. For she said] Or, For she had been saying; see on ?. 1. Of
course she said this to herself, as Mt. states.
If I may touch but his clothes] Lit. ' If I should lay hold of if even
His garments.' The plural denotes the clothes as a whole.
29. The suddenness of the cure convinced her of its permanence.

ST MARK V. 29—32 63
the fountain of her blood was dried up ; and she felt in her
body that she was healed of that plague. And Jesus, im- 30
mediately knowing in himself that virtue had gone out of
him, turned him about in the press, and said, Who touched
my clothes? And his disciples said unto him, Thou seest 31
the multitude thronging thee, and sayest thou, Who touched
me? And he looked round about to see her that had done 32
30. Christ's perception of what had taken place was simultaneous
with the sudden cure ; and the use of a compound verb in His case, and
of a simple one in that of the woman, seems to indicate the superiority
of His knowledge to hers ; she ' felt,' He ' absolutely knew.' But
neither A.V. nor R.V. is right about what He knew. The Greek
does not mean that the power went forth without His knowledge, and
that He did not know of its operation until after it had gone forth and
worked the cure. The going forth of the power and His knowing were
simultaneous, and to express this in English we must have the present
infinitive; perceiving in Himself His miraculous power go forth . R.V.
has a similar error Lk. x. 18, where beholding and falling are simul
taneous; therefore / beheld Satan fall (A.V.) is right, and 'fallen'
(R.V.) cannot stand. Christ did not mean that He saw Satan lying
prostrate. Here the meaning is that, as soon as the hand of faith
grasped Christ's robe, there was a response on His part, a response of
which He was fully conscious. We may think of Him as ceaselessly
willing to respond_ to such calls, however imperfectly they might be
made. Who touched. . . ?] Better, Who laid hold of...? ' Touched ' is hardly
adequate ; cf. i. 41, iii. 10. It was good for the woman that she should
be made to come forward and confess her faith and its result, and Christ
may have asked the question for her sake. For educational purposes
He sometimes asked questions of which He knew the answer (ix. 33, x. 3).
But He seems to have abstained from using supernatural means of know
ing in cases in which the knowledge which He required could be
obtained in the ordinary way, viz. by asking those who knew or by
going to see for Himself. He is evidently asking for information in
such questions as these; ' How many loaves have ye? go and see ' (vi.
38; cf. viii. 5) ; 'How long time is it since this hath come to him?'
(ix. 21); 'Where have ye laid Him?' (Jn xi. 34).
31. his disciples said unto him] Lk. says that it was Peter who
said this, and the impulsive question is characteristic of him ; cf. i. 36,
viii. 32. The difference between unsympathetic pressing and sympathetic
grasping, in spiritual contact with Christ, has been often pointed out.
32. he looked round about to see] Lk. records a reply to Peter,
but it seems to be constructed out of our v. 30. Here Christ makes no
reply, but follows up His own question with a searching look all round
(iii. 5, 34, x. 23, xi. 11) ; and this is more impressive. The Greek

64 ST MARK V. 32—35
33 this thing. But the woman fearing and trembling, knowing
what was done in her, came and fell down before him, and
34 told him all the truth. And he said unto her, Daughter, thy
faith hath made thee whole ; go in peace, and be whole of
thy plague. 35 — 43. The Raising of the Daughter of Jairus.
35 While he yet spake, there came from the Ruler of the
Synagogue's house certain which said, Thy daughter is
implies that He continued to look round in search of the person who
had grasped His clothing.
33. fearing and trembling, knowing] This shows that, even if she
had not come forward, her manner would have betrayed her. She may
have feared that she had been too bold, and would be punished for
taking such a liberty — perhaps by the return of her malady.
all the truth] Socrates (Plat. Apol. 17), after saying that his accusers
have uttered scarcely a word that is true, promises the Athenians that
they shall hear from him the whole truth (same expression as here).
34. Daughter, thy faith hath made thee whole] Cf. ii. 5 and x. 52.
go in peace] Lit. ' go into peace ' (Lk. vii. 50, viii. 48 ; j Sam.
i. 17, xx. 42). This is stronger than 'go in peace' (Acts xvi. 36;
Jas ii. 16), which attaches the peace to the moment of departure rather
than to the subsequent life. But ' go into peace ' is barely tolerable in
English. be whole of thy plague] In English this seems to imply that as yet
she had not been really cured, and that now she is cured by these words.
The meaning is Be safe from thy plague ; there is no fear of its return.
See on iii. 10.
Bernice or Veronica as the name of this woman first appears in the
Acts of Pilate, Gospel of Nicodemus, i. 7. Eusebius (H.E. vii. 18)
saw statues at Caesarea which were erroneously supposed to represent
Christ and this woman. Sozomen (H.E. v. 2i)and Philostorgius (vii. 3)
say that Julian removed the statue of Christ and set up one of himself,
which was destroyed by lightning.
35 — 43. The Raising of the Daughter of Jairus.
Mt. ix. 23 — 26. Lk. viii. 49 — 56.
35. Thy daughter is dead] The anxiety of the ruler of the synagogue
during the delay caused by the woman with the issue must have been
intense. Evidently, neither he nor his family had any hope of a
resurrection, if the child died. Mt. omits the message, and makes the
father report the death and ask for restoration to life, which is far less
probable. A man who believed that Christ must come and lay

ST MARK V. 35—40 65
dead : why troublest thou the Master any further ? As 36
soon as Jesus heard the word that was spoken, he saith unto
the Ruler of the Synagogue, Be not afraid, only believe. And 37
he suffered no man to follow him, save Peter, and James, and
John the brother of James. And he cometh to the house of 38
the Ruler of the Synagogue, and seeth the tumult, and them
that wept and wailed greatly. And when he was come in, he 39
saith unto them, Why make ye this ado, and weep? the damsel
is not dead, but sleepeth. And they laughed him to scorn. 40

His hands on the sick child in order to heal would not expect a
resurrection. why troublest thou.. . ?] We have the same verb Mt. ix. 36 ; Lk. vii. 6.
It meant originally 'flay,' ' mangle,' and then merely ' vex,' ' annoy.'
36. As soon as Jesus heard] Better, But Jesus, not heeding (R.V. ).
The compound verb might mean ' ozwHiearing ' (R.V. marg.).
Be not afraid, only believe] We have the present imperative in
both cases ; Cease to fear ; only continue to believe. Fear that his
petition to Christ would now be useless had begun to shake the father's
faith. 37. he suffered no man to follow] Some of the crowd would
disperse at the report that the child was dead, and Christ dispersed the
rest. He wished to disturb the mourning household as little as possible,
and to avoid an excited tumult ; but a few independent witnesses were
needed. Peter, James, and John is the order in Mk (iii. 16, ix. 2,
xiii. 3, xiv. 33). Lk. usually puts John before James. It was to these
three, and to these three alone, that Christ Himself gave names, Peter
and Boanerges.
38. seeth the tumult] Better, beholdeth a tumult ; there is no article
in the Greek, and the verb is the same as in xii. 41, xv. 40, 47. There
is a similar inaccuracy about the verb in iii. 11 and v. 15, and in xvi. 4
it is not corrected in R.V. The house is full of a throng who are
screaming lamentations (Jer. iv. 8) to express sympathy with the
bereaved parents, and Christ gazes at the unseemly disturbance (xiv. 2 ;
Acts xxi. 34).
39. Why make ye this ado... ?] Better, because the verb is akin to
the previous noun, Why make ye a tumult ? He stills it, as He
stilled the storm on the Lake and the frenzy of the demoniac (i. 25,
iv. 39). But here, as He has rational beings to deal with, He reasons
with them first.
is not dead, but sleepeth] It is possible that He knew that she was
only in a trance ; but the probable meaning is that He knew that He
was about to recall her to life. He used a similar expression about
Lazarus (Jn xi. 11). The Evangelists regard her as dead, Lk. expressly
so. Bede says, " To men she was dead, to God she was sleeping."
ST MARK 5

66 ST MARK V. 40—43
But when he had put them all out, he taketh the father and
the mother of the damsel, and them that were with him, and
41 entereth in where the damsel was lying. And he took the
damsel by the hand, and said unto her, Talitha cumi; which
42 is, being interpreted, Damsel, I say unto thee, arise. And
straightway the damsel arose, and walked ; for she was of the
age of twelve years. And they were astonished with a great
43 astonishment. And he charged them straitly that no man
should know it; and commanded that something should be
given her to eat.

40. put them all out] The mourners, whether hired or friends of the
family, would be unwilling to go; cf. xi. 15. Euthymius regards the
father and mother as witnesses in the family's interest, while the chosen
Three were witnesses in Christ's interest. All five were sympathetic
and believing witnesses, like the bearers of the paralytic (ii. 3).
41. Talitha cumi] Both Christ and His disciples commonly spoke
Aramaic, although He, and perhaps most of them, sometimes spoke Greek.
G. Milligan, N.T. Documents, p. 36; Zahn, Jntr. to N.T. I. pp. 2 f.
The Aramaic here hardly justifies the insertion of 'I say unto thee.'
As in iii. 1 7 and xv. 34, the rendering given by Mk raises questions.
42. and walked] Mk alone mentions this ; like the 'ministering'
(i. 31), it showed the completeness of the restoration.
for she was] ' For she was old enough to walk.'
43. that no man should know] The charge is perplexing, for it
would be impossible to keep such a miracle secret, and perhaps for
this reason Mt. omits the charge ; but his narrative throughout is
greatly abbreviated. The command would seem to mean that no one
was to be told until He had had time to leave the place and avoid the
unspiritual admiration of the multitude. And it was best for the
recipients of this great benefit that they should not talk, but be
thankful. should be given her to eat] In the joy of recovering their child the
parents might have forgotten this. " Life restored by miracle must be
supported by ordinary means ; miracle has no place where human care
will suffice " (Swete). Christ does not employ supernatural means of
knowing where information can be obtained by asking (see on v. 30).
The stone that closed the tomb of Lazarus was removed by human
labour (Jn xi. 39, 41). Disciples were sent to fetch the colt (xi. 1) and
to prepare the Paschal Supper (xiv. 13). The gate which Rhoda could
open did not open of its own accord (Acts xii. 10, 16). The verb
rendered 'commanded' (A.V., R.V.) means simply said; cf. viii. 7.
We often use ' told ' in this sense.

ST MARK VI. 1—3 67
1 — 6. Christ is despised at Nazareth.
And he went out from thence, and came into his own 6
country ; and his disciples follow him. And when the Sab- 2
bath day was come, he began to teach in the Synagogue:
and many hearing him were astonished, saying, From whence
hath this man these things ? and what wisdom is this
which is given unto him, that even such mighty works are
.wrought by his hands ? Is not this the carpenter, the son of 3
Mary, the brother of James, and Joses, and of Juda, and
VI. 1 — 6. Christ is despised at Nazareth.
Mt. xiii. 54 — 58. Cf. Lk. iv. 16 — 30.
1. thence.. .into his own country] From Capernaum to Nazareth,
which was His home (i. 9, 24).
his disciples follow him] Mk alone mentions them here. Jesus had
left Nazareth as a. private individual, and He comes back as a famous
Teacher with a band of pupils ; see on ii. 15.
2. he began to teach] Apparently this was the first time that He
taught publicly at Nazareth, and He was not encouraged to continue
doing so.
many hearing him] The better text tells us that most of them were
astounded at His preaching (cf. i. 22, xi. 18) ; but they could not bear
that one whom they had known as an equal should exhibit such
superiority, and they try to make little of it.
whence has this man these things ?] ' What right has this man,
whom we have known for years, to all these gifts ? No other person
ever left the village as a carpenter and came back as a Rabbi working
miracles.' They cannot deny His powers ; but they know all about Him
and His family, and they will not believe that He has any Divine mission.
mighty works] Cf. vv. 5, 14, ix. 39. A.V. varies between
' mighty works,' ' wonderful works,' and ' miracles ' for the same
Greek word.
3. the carpenter] Mt. shrinks from this plain statement and calls
Him 'the carpenter's son.' Justin (Try. 88) preserves the tradition that
He made ploughs and yokes.
the son of Mary] It is remarkable that Mk does not say ' the son
of Joseph and Mary.' Joseph was probably dead, and Jesus has become
' the carpenter ' ; and this may be the reason why Joseph is not men
tioned here. But Mk may purposely have avoided saying that Jesus
was Joseph's son in the same sense that He was Mary's son.
James] The most famous of the brethren, president of the Church
of Jerusalem (Acts xii. 17, xv. 13, xxi. 13; Gal. ii. 9, 12). Hort thinks
that after James the brother of John was slain (Acts xii. 2), James the
brother of the Lord was counted as one of the Twelve (Christian
Ecclesia, pp. 76 f. ). He had the influence of an Apostle, and he is
5-2

68 ST MARK VI. 3—5
Simon ? and are not his sisters here with us ? And they were
4 offended at him. But Jesus said unto them, A Prophet is
not without honour, but in his own country, and among his
5 own kin, and in his own house. And he could there do no
mighty work, save that he laid his hands upon a few sick
the author of the Epistle of James. Josephus (Ant. XX. ix. 1) mentions
him, and Eusebius (H.E. ii. 23) gives an extract from Hegesippus
describing his martyrdom.
Joses] Another form of Joseph ; not the Joses of xv. 40.
Juda] Judas or Jude ; the author of the Epistle of Jude. The
brethren were married (1 Cor. ix. 5), and Jude's humble grandsons were
treated with contemptuous clemency by Domitian (Eus. H.E. iii. 20).
Simon] Nothing is known of him.
sisters] Their existence is suggested in iii. 35. Mt. here adds 'all,'
which shows that there were several sisters, but they are mentioned
nowhere else. Possibly they never left Nazareth or became in any
way notable. The brothers, at first unbelievers (Jn vii. 5), became
missionaries after the Resurrection (1 Cor. ix. 5). The Greek for
' with us ' implies intimacy ; ix. 19, xiv. 49.
offended] Astonishment led on, not to reverence, but to repulsion.
They could not tolerate a fellow-villager's fame and success. Jealousy
is never reasonable ; the Nazarenes were offended at the very thing which
brought them great honour.
How soon Jesus became aware that He must suffer, and die a violent
death, is not revealed. The process may have been gradual. The
conduct of His own people towards Him would be some intimation of
what must follow. The contrast between the feeling at Capernaum and
the feeling at Nazareth is extraordinary, seeing that the places are only
about 20 miles apart. But there was mountainous country between them,
and there would be little intercourse.
4. A Prophet is not without honour] Jesus made no public claim
to be the Messiah, but His miracles and teaching caused Him to be
generally accepted as a Prophet (v. 15, viii. 28 ; Mt. xxi. 1 1 ; Lk. vii. 16,
xxiv. 19). The saying was doubtless proverbial before Christ uttered it,
and it is given in different forms in Jn iv. 44 and Lk. iv. 24 ; also in
the Oxyrhynchus Logion 6. Plutarch says that few very wise men
receive honour in their own country.
5. he could there do no mighty work] There is verbal play in the
Greek, which may be accidental, but it can be reproduced in English ;
' He had no power to do any work of power ' (McLaren). Cf. vii. 37,
ix. 24. Mt. does not like ' could not ' of Christ, and he substitutes ' did
not.' Origen points out that Mk does not say 'would not'; the defect was
on their side, not His. Faith was necessary on both sides, where faith
was possible. Christ always believed that He had authority to heal,
but faith on the part of the afflicted (or those who were responsible for
them) might be wanting. Then He ' could not' ; not because He was
lacking in will or power, but because they were lacking in trust.

ST MARK VI. 5—8 69
folk, and healed them. And he marvelled because of their 6
unbelief. And he went round about the villages, teaching.
7 — 13- The Mission of the Twelve.
And he called unto him the twelve, and began to send 7
them forth by two and two ; and gave them power over
unclean spirits ; and commanded them that they should take 8
nothing for their journey, save a staff only; no scrip, no
6. he marvelled] This also is omitted by Mt., although he admits
surprise in Christ at the great faith of the centurion (viii. 10). In iv. 13
and ix. 19 we have expressions which imply surprise. Surprise is also
implied in His treatment of the braggart fig-tree, on which He expected
to find fruit, because of its show of leaves (xi. 13). Just as ' could not '
involves limitation of power, so ' marvelled ' involves limitation of
knowledge : marvelling is incompatible with omniscience.
he went roundabout the villages] A great deal seems to be summed up
in this half verse, which is quite distinct from the first half. It tells us
of another missionary circuit in Galilee.
7 — 13. The Mission of the Twelve.
Mt. x. 1, 5 — 15. Lk. ix. 1 — 6.
7. the twelve] The number is regarded as final, but we do not know
how soon they came to be known as ' the Twelve. ' The expression is
specially freq. in Mk (iv. 10, ix. 35, x. 32, xi. 11, xiv. 10, 17, 20, 43).
They had been appointed (1) to be with Him to be trained, and (2) that
He might send them forth to preach (iii. 14). The first of these purposes
has been to some extent accomplished, and now the second is to begin.
two and two] The advantages of pairs are obvious (Eccles. iv. 9 — 12).
The Baptist had adopted the methodi(Lk. vii. 19 ; Jn i. 37), and we
find it repeatedly in the Apostolic Church ; Barnabas and Saul, Judas
and Silas, Barnabas and Mark, Paul and Silas, Timothy and Silas,
Timothy and Erastus. Our Lord and the six pairs now made seven
centres of teaching and healing.
gave them power] Or, authority (i. 22, 27, ii. 10, iii. 15). Casting
out demons is again a representative miracle, covering power of healing
generally (i. 39, iii. 15). It is strange to think of Judas as having
authority to cast out demons.
8. take nothing ... save a. staff only] Mt. and Lk. say, on the
contrary, that they were forbidden to take a staff ; and there appears
to be a similar discrepancy with regard to sandals. These divergences
are of no moment. The exact words used by Christ are lost ; but each of
the three Evangelists gives us His meaning correctly : ' Make no
elaborate preparations, as if you were going a long journey on your own

70 ST MARK VI. 8— ii
9 bread, no money in their purse : but be shod with sandals ;
io and not put on two coats. And he said unto them, In what
place soever ye enter into an house, there abide till ye depart
n from that place. And whosoever shall not receive you, nor

business: you are goinga short journey on Mine.' The directions given
recall those for eating the Passover (Exod. xii. ii).
In what follows we have, according to the true text, a climax ; no
food, no wallet for carrying food that might be given, no money for
buying food. The word for ' money' means 'copper ' or 'brass.' They
were not likely to have gold or silver, or to be given either. They
might accept a meal, but they were to have no other provision. The
' scrip ' or ' wallet ' is a bag for provisions, as the context shows, not
a bag for money. The ' purse ' was a pipe-shaped girdle, which in
their case was to remain empty.
9. but be shod with sandals] There is no ' be ' in the Greek, and
we have here a violent change of construction, illustrating Mk's want
of literary skill.
not put on] The reading is uncertain ; but we probably have here
another abrupt change of construction. It is strange criticism to see in
this broken grammar signs of clumsy copying from a document. We
have in it signs of Mk writing just as he would talk. In Mt. the
Twelve are forbidden to get two chitons, in Lk. to have two, in Mk to
wear two. The chiton was the less necessary garment, worn under the
almost indispensable himation (Mt. v. 40 ; Jn xix. 23), therefore a
'shirt' rather than a 'coat.' The Baptist told those who had two
chitons to 'give a share,' i.e. one of the two, to some one who had
none (Lk. iii. ii). The high-priest rends his chitons (xiv. 63), and two
were sometimes worn in travelling (Josephus, Ant. xvn. v. 7). We
learn from Lk. xxii. 35 that the Twelve found this very small outfit
sufficient. Mk perhaps regards this as the earliest Christian missionary
experiment, and therefore records all the directions given as being of
importance. 10. In what place soever] All three Evangelists record that the
household first selected was not to be changed for one that seemed
to be more eligible. ' Go not from house to house ' was said to the
Seventy-two (Lk. x. 7), and that is the meaning here. Calvin points
out that this prohibition would prevent lingering in any one place.
The Apostles would not like to become burdensome to their enter
tainers. The right to hospitality is recognized 1 Cor. ix. 14 ; and this
use of a hospitable house as a missionary centre is the germ of ' the
Church that is in their house' (Rom. xvi. 5 ; 1 Cor. xvi. 19 ; Col. iv. 15 ;
Philem. 2).
11. whosoever shall not receive you] Better, whatsoever place shall
not receive you. The principle would apply to any town or any house
hold in the town, and Mt. takes it both ways.

ST MARK VI. u— 14 71

hear you, when ye depart thence, shake off the dust under
your feet for a testimony against them. Verily I say unto
you, It shall be more tolerable for Sodom and Gomorrha in
the day of judgment, than for that city. And they went out, 12
and preached that men should repent. And they cast out 13
many devils, and anointed with oil many that were sick, and
healed them. 14 — 29. The Murder of the Baptizer.
And king Herod heard of him ; (for his name was spread 14
nor hear you] Better, nor even listen to you. Paul and Barnabas
shake off the dust at Antioch in Pisidia, and Paul shakes out his raiment
against the unbelieving Jews at Corinth (Acts xiii. 51, xviii. 6). This
dramatic action was a solemn declaration to those who rejected offers
of grace that the person thus acting would make no more offers. He
declined all further responsibility. Pharisees are said to have performed
this action on returning from pagan lands to Palestine.
for a testimony against thetn] Rather, ' unto them ' (R.V.). Cf.
i. 44, xiii. 9. It was not a denunciation, but a warning, the object
being to bring them to a better mind. The words which follow —
'Verily... that city' — are an interpolation from Mt.
12. preached] This was their main duty, and as such is placed first ;
the healings were secondary.
13. anointed with oil] Oil was believed to have healing properties
(Lk. x. 34 ; Jas v. 14), and this would aid faith on both sides. See on
jn ix. 6 and Knowling on Jas v. 14. This anointing for healing pur
poses is very different from that which is administered when healing is
believed to be impossible and death imminent. It is mentioned nowhere
else in the Gospels and seems not to have been employed by Christ.
Mk says nothing about cleansing lepers or raising the dead (Mt. x. 8).
14—29. The Murder of the Baptizer.
Mt. xiv. 1 — 12. Lk. ix. 7 — 9, iii. 19, 20.
14. And king Herod heard of him] The proclamation of the
Kingdom of God in seven different places in Galilee would make some
stir, and this reached the ear of Antipas. Mt. and Lk. give him his
correct title of ' tetrarch,' a word which Mk nowhere uses. Mk gives
him the courtesy title of ' king,' as Appian and Cicero do to Deiotarus,
tetrarch of Galatia. Under Caligula, Antipas tried to get the formal
title of king, and thereby brought about his own ruin. In his con
versations with the Baptist (v. 20) Jesus had probably been mentioned ;
but now everyone was talking about Him. It was these rumours which
excited Herod.

72 ST MARK VI. 14—17
abroad :) and he said that John the Baptist was risen
from the dead, and therefore mighty works do shew forth
15 themselves in him. Others said, That it is Elias. And
others said, That it is a Prophet, or as one of the Prophets.
16 But when Herod heard thereof, he said, It is John, whom I
17 beheaded : he is risen from the dead. For Herod himself
had sent forth and laid hold upon John, and bound him in
and he said] The majority of witnesses have the singular, but some
very weighty authorities have the plural, which has internal evidence
strongly on its side. Mk gives us, first the various rumours and views,
and then the view which Herod adopted. Therefore, and they had said,
or had been saying. See on v. 8.
that John the Baptist was risen from the dead] Better, John the
Baptizer is risen from the dead ; see on i. 4. 'Is risen ' is a perfect ;
' has been raised and remains so' ; cf. 1 Cor. xv. 12, 13, 16, 20.
and therefore mighty works] A.V. again ignores the article (see
on ii. 11); 'and therefore the mighty works' which are so much
spoken of.
do shew forth themselves in him] R. V. is better with ' therefore do
these powers work in him.' Usually the Greek word means in N.T.
the effects of the miraculous powers, but here, as in 1 Cor. xii. 10, 28,
it means the powers rather than the effects of them. See Lightfoot
on Gal. iii. 5. The argument would apply to anyone who had been
raised from the dead : such a person might be expected to have extra
ordinary powers.
15. Others said] We must insert an important conjunction ; But
others had a different explanation of the miraculous powers ; they said
that it is Elijah who has returned to the earth ; while others said a
Prophet, as one of the Prophets, equal in dignity with Isaiah or Jeremiah.
The chief contrast is between those who said that it was John and those
who said that it was some one else, and this is marked by the introduc
tory ' But.' See on Jn i. 21 for Jewish beliefs about Prophets returning
to life.
16. But when Herod heard thereof] Italics show that there is no
' thereof ' in the Greek. The meaning is that, after Antipas had heard
the different theories, he decided for the one which touched him most
nearly ; both the pronouns are emphatic. ' John, whom / beheaded,
he is risen.' With the people the thought was that John was more
active than ever (v. 14), for he had wrought no miracles while he
was alive (Jn x. 41). With Antipas the thought was that beheading
John had proved ineffectual.
17. in prison] Josephus (Ant. xvm. v. 4) tells us that this was
Machaerus, near the N.E. corner of the Dead Sea, a fortress, palace,
and prison all in one, like that of the Popes at Avignon. It was close
to the wilderness of Judaea. Tristram, Discoveries East of the Dead
Sea, ch. xiv.

ST MARK VI. 17—20 73

prison for Herodias' sake, his brother Philip's wife: for he
had married her. For John had said unto Herod, It is not 18
lawful for thee to have thy brother's wife. Therefore Hero- 19
dias had a quarrel against him, and would have killed him ;
but she could not: for Herod feared John, knowing that he 20
was a just man and an holy, and observed him ; and when

Philip's wife] Not Philip the son of Herod the Great by Cleopatra
(Lk. iii. 1), but his son by Mariamne the daughter of Simon. It is
possible that Mk is in error in calling him Philip (Josephus, I.e.) ; but,
if so, it is of no moment. Antipas put away the daughter of Aretas IV,
king of Arabia Petraea, in order to marry Herodias, for which insult
Aretas afterwards attacked and defeated Antipas ; see on 2 Cor. xi. 32.
Herodias was granddaughter of Herod the Great, and therefore niece of
both Philip and Antipas.
18. For John had said] This is more accurate than For John said
(R.V.). See on v. 8. R.V. agrees with A.V. in v. 17 ; 'for he had
married her.' The English pluperfect is right in both places.
It is not lawful] Lev. xviii. 16 admitted of one exception, — where
the brother was dead and had left no son. Philip was still alive. It
is not said that the divorce of the daughter of Aretas was a bar to the
marriage ; the bar was that Herodias had been his brother's wife.
Josephus says that Antipas imprisoned John because of his great
influence ; he might cause a revolution. That was the reason publicly
given for putting John in confinement. Antipas could not avow his
private reason, and perhaps he was really afraid of popular disturbance.
John seems to have been leniently treated ; he was allowed to receive
visits (Mt. xi. 2f. ; Lk. vii. i8f.), and Antipas himself used to converse
with him (v. 20).
19. Therefore Herodias had a quarrel against him] There is no
justification for ' Therefore,' and ' And ' (R.V.) does not give the force
of the Greek conjunction here. Better, But Herodias was exasperated
against him. Antipas would have been content with keeping John in
confinement, but Herodias was bent on having his life. The exact
meaning of the verb is uncertain, but 'had an inward grudge' (A.V.
marg.) is near the mark.
but she could not] As in xii. 12, we seem to want 'but,' and A.V.
has it, in spite of the Greek, which in both places has 'and ' (R.V. ).
This adversative use of ' and ' is perhaps Hebraistic; it almost='and
yet,' but we are left to see the contrast for ourselves. The contrasted
cases are merely placed side by side.
20. Herod feared John, knowing] Herod instinctively felt that John
was a righteous and holy man. Cf. Felix and St Paul (Acts xxiv. 25).
observed him] This translation makes the statement rather pointless,
for it is almost tautological with what follows ; much more probably the
verb here means kept him safe (R.V.). It explains ' she could not.'

74 ST MARK VI. 20—24
he heard him, he did many things, and heard him gladly.
21 And when a convenient day was come, that Herod on his
birthday made a supper to his lords, high captains, and chief
22 estates of Galilee ; and when the daughter of the said Hero
dias came in, and danced, and pleased Herod and them
that sat with him, the king said unto the damsel, Ask of me
23 whatsoever thou wilt, and I will give it thee. And he sware
unto her, Whatsoever thou shalt ask of me, I will give it
24 thee, unto the half of my kingdom. And she went forth,
Herodias could never compass John's death, because Antipas had him
safely guarded (Tobit iii. 1552 Mace. xii. 42).
he did many things] This is the reading of the large majority of
witnesses ; but it is very vague, and if it means that ' he did many things
at John's bidding,' then the one thing that might give it point is not
stated. The two best MSS. which are rarely in error when they agree,
and which are here supported by two other important authorities
(XBL, Memph.), give us 'was much perplexed.' The difference in
spelling is slight, and either word might easily be corrupted into the
other (c7roici and •qiropei). Was much perplexed between respect for
John and the desire to please Herodias, or between conscience and
inclination, makes excellent sense.
heard him gladly] Antipas could appreciate the loftiness and vigour
of John's conversation, so different from that of those with whom he
daily lived.
21. a convenient day] Mk is thinking of the deadly purpose of
Herodias. She at last found an opportune day.
on his birthday] This meaning may be accepted without hesitation,
although in Attic Greek we should have a slightly different expression and
the one here used would mean a festival in commemoration cf a dead
person. In late Greek the distinction between the two words became
somewhat obscured, and Christianity helped to abolish it by regarding
the death of the faithful as a birthday into eternal life. In papyri the
word used here seems always to mean a birthday fete.
lords, high captains, and chief estates] Civil magistrates, military
officers, and leading men ; the officers are called ' tribunes. '
22. the daughter of the said Herodias] Rather, of Herodias her
self. Her name was Salome, daughter of Philip. A powerfully
supported reading (KBDLA) gives us his daughter Herodias ; which
means that the girl's name was the same as her mother's, and that she
was the daughter, not of Philip, but of Antipas. If this reading is
original, then Mk has made a mistake. That Herodias should degrade
her daughter, to satisfy her hatred of John, is credible. That Antipas
should suffer his daughter to be degraded, in order to please his guests,
is not credible. Moreover a daughter of Antipas and Herodias could
be only about two years old.
23. unto the half of my kingdom] The story of Ahasuerus and Esther

ST MARK VI. 24—27 75

and said unto her mother, What shall I ask ? And she said,
The head of John the Baptist. And she came in straightway 25
with haste unto the king, and asked, saying, I will that thou
give me by and by in a charger the head of John the Bap
tist. And the king was exceeding sorry ; yet for his oath's 26
sake, and for their sakes which sat with him, he would not
reject her. And immediately the king sent an executioner, 27
and commanded his head to be brought : and he went and
(Esth. v. i, 3) may have influenced this narrative. But extravagant
language is credible in the circumstances. In his cups, Antipas would
not stop to consider whether he could give away his dominions.
24. she went forth] In Mt. she answers at once without going out,
her mother having instructed her beforehand.
25. straightway with haste] Either expression would have sufficed,
but the combination emphasizes her intense eagerness. She is as keen
as her mother is for vengeance, and Antipas might think better of his
rash oath.
by and by] In 161 1, this expression, 'through the inveterate pro
crastination of men,' was losing its original meaning of ' straightway,'
' immediately, ' and was coming to mean ' not immediately. ' Fortunately
it has not been retained in A.V. as the representative of Mk's favourite
word. But it has been retained there in four places in the sense of
'forthwith' or 'immediately' (Mt. xiii. 21 ; Lk. xvii. 7, xxi. 9) ; and
in all these places it gives a wrong impression to the modern' reader.
The girl demands that the head be delivered to her instantly.
in a charger] A large platter or dish, from ' charge ' in the sense
of ' load'' The girl makes it clear that the head severed from the
body is required.
of John the Baptist] Here and in viii. 28 Mk has ' the Baptist,'
but elsewhere ' the Baptizer.'
26. exceeding sorry] The compound adjective means ' wrapped in
distress,' 'grieved all round.'
for his oath's sake]
A sin it were to swear unto a sin,
But greater sin to keep a. sinful oath.
would not reject her] Lit. ' displace her.' The verb is more often
used of things than of persons. ' Disappoint her' may be the meaning.
Cf. Ps. xv. 5, where the Greek has the same verb as the one used here.
27. Antipas allows himself no time for consideration, but straight
way sent forth a soldier of his guard (R.V.). The word used for this
soldier is the Latin speculator. Antipas followed the Roman custom of
having chiliarchs or tribunes among his officers (v. 21), and he did the
same in having speculatores among his soldiers. The name shows that
they were originally scouts; but they carried despatches (Livy xxxi. 24;
Tac. Hist. ii. 73) ; and they sometimes formed * bodyguard (Suet.

76 ST MARK VI. 27—31
28 beheaded him in the prison, and brought his head in a
charger, and gave it to the damsel : and the damsel gave it
29 to her mother. And when his disciples heard of it, they
came and took up his corpse, and laid it in a tomb.
30 — 44. Return of the Twelve. Feeding of Five Thousand.
30 And the Apostles gathered themselves together unto Jesus,
and told him all things, both what they had done, and what
31 they had taught. And he said unto them, Come ye your
selves apart into a desert place, and rest a while : for there
Claud. 35) and acted as executioners (Seneca, Zte ira i. 15 ; Debenef.m. 25).
An execution at a banquet seems to be a monstrous thing, but Wetstein
on Mt. xiv. 1 1 gives numerous instances of such horrors, sometimes
before the eyes of the guests.
28. gave it to her mother] We may compare Fulvia with the head
of Cicero. The history of the head ends here ; but it was necessary
to record the burial of the body in order to complete the explanation
of the fear of Antipas, ' he is risen ' (v. 16).
29. his disciples] Antipas would try to lessen his remorse by allowing
John's disciples to come and remove the corpse.
his corpse] The same word is used of the Body of Jesus (xv. 45),
and it is possible that a parallel between the death and burial of the
Forerunner and the death and burial of the Messiah is intended. Cf.
Mt. xxiv. 28 and esp. Rev. xi. 8, 9. John's disciples would probably
take his body far away from Machaerus and from the dominions of
Antipas. Legends about the body, as about the head, multiplied as
the craze for relics increased. The commemoration of the martyrdom
on 29 August is an early institution, but cannot be taken as evidence
for the actual day.
30 — 44. Return of the Twelve. Feeding of Five Thousand.
Mt. xiv. 13 — 21. Lk. ix. 10 — 17. Jn vi. 1 — 14.
30. the Apostles] Mk used the title iii. 14 by anticipation. Here
it is in place after their return from their first missionary journey, but Mk
does not use it again. ' The Apostles ' is freq. in Lk. and Acts, and
' the Twelve ' is freq. in all four Gospels.
what they had done, and what they had taught] There is no 'both'
in the Greek, and the word for ' what ' implies that the things accom
plished were regarded as considerable ; cf. iii. 8, v. 19. It was natural
that they should put their deeds, including miracles, before their
teaching. 31. Come ye yourselves] Better, Come ye by yourselves, which
the Greek may equally well mean.
rest a while] Only a short breathing time is possible ; and the

ST MARK VI. 31—34 77
were many coming and going, and they had no leisure so
much as to eat. And they departed into a desert place by 32
ship privately. And the people saw them departing, and many 33
knew him, and ran afoot thither out of all cities, and outwent
them, and came together unto him. And Jesus, when he 34
came out, saw much people, and was moved with compas
sion toward them, because they were as sheep not having a
compound verb and aorist tense imply that relaxation and not final
rest is meant. For those who were coming and those who were going
were many, and between the two there was no leisure even for meals.
32. they departed into a desert place by ship privately] Better,
they went away in their boat (iv. 36) to a desert place apart. Mk
and Mt. say that it was an* uninhabited spot, Lk. says a town called
Bethsaida. The difference is insignificant, and there need be no error.
They may have left their boat at Bethsaida and gone into the country.
Lk. (ix. 12) does not suppose that the miracle took place in a town.
The Bethsaida of Lk. is Bethsaida Julias, E. of the Jordan, and near
the place where it flows into the Lake. The existence of another
Bethsaida on the W. shore of the Lake is doubtful; see on v. 45.
Mk here repeats both the expressions used by Christ, ' apart ' and ' into
a desert place,' to show the exact compliance with His command.
Therefore we must have either ' privately ' in both verses, or ' apart ' in
both verses (R.V.).
33. And they saw them going, and many knew (them), and they
ran there together by land from all the cities, and outwent them. The
direction in which the disciples sailed would be seen, and perhaps the
whole course of the boat was visible from the shore. Christ's presence
in the boat might be distinguishable for a while ; but it Is safer to
supply 'them' (R.V.) rather than 'Him' (A.V.) after 'many knew.'
The wording here is graphic ; we see fresh groups coming from the
towns and swelling the crowds that were hastening along the shore.
Although the distance by land was more than double, they might arrive
before the boat, if the wind was contrary and the disciples had to row
against it. But this does not agree with Jn vi. 3 — 5, which says that
Christ and the disciples sat on the heights and watched the multitudes
coming, so that Christ foresaw that much food would be wanted.
34. Jesus, when he came out, saw much people] The name is an
interpolation ; see on v. 24. We are not to understand that He saw
no multitude until He left the boat ; but now the sight excites compas
sion (i. 41, viii. 2, ix. 22) and leads to action. All this is evidence of
the reality of Christ's human nature as well as of His Divine benevolence.
as sheep not having a shepherd] A proverbial expression (Num.
xxvii. 17 ; 1 Kings xxii. 17 ; 2 Chron. xviii. 16 ; Judith xi. 19).
Jn vi. 2 tells us that the multitudes ran after Christ to see His miracles
of healing.

78 ST MARK VI. 34—38
35 shepherd, and he began to teach them many things. And
when the day was now far spent, his disciples came unto
him, and said, This is a desert place, and now the time
36 is far passed : send them away, that they may go into the
country round about, and into the villages, and buy them-
37 selves bread: for they have nothing to eat. He answered
and said unto them, Give ye them to eat. And they say
unto him, Shall we go and buy two hundred pennyworth of
38 bread, and give them to eat? He saith unto them, How
many loaves have ye ? go and see. And when they knew,
he began to teach them many things] This was their first need, for
some had never heard Him before, and all had the first elements of
true religion to learn.
35. when the day was now far spent] Lit. 'when it was already
a late hour,' late in the day, but not yet evening (v. 47). The Synop
tics represent the disciples as taking the initiative ; in Jn it is Christ
who does so by addressing a testing question to Philip.
36. into the country round about, and into the villages] Better,
into the farms and villages round about. ' Round about ' belongs to
both 'farms' and 'villages,' which would be nearer to the spot than
Bethsaida was. The word rendered ' country' in A.V. and R.V. may
mean either 'fields' (xi. 8) or 'farms,' 'homesteads' (v. 56, v. 14).
37. Give ye them to eat] The pronoun is very emphatic, and it is
in all three Synoptics ; ' They are not to be sent away ; you must
feed them.'
Shall we go and buy. ..?] Are we to go and buy ? Deliberative sub
junctive, as in iv. 30, vi. 24, xii. 14. Here Jn differs considerably and
is far more precise than the other three.
two hundred pennyworth] Mt. omits this, as he omits ' about 2000 '
(v. 1 3) and ' 300 denarii ' (xiv. 5). The retention in R.V. of ' penny ' for
this coin is as deplorable as the retention of ' publican ' for ' toll-collector.'
In amount of silver a denarius was about a franc ; in purchasing power
it was a florin or half-a-crown (Mt. xx. 2 f.). To speak of 200 penny
worths to feed 5000 people is so incongruous as to be almost grotesque ;
the disciples name a sum like £io or ^25. 'A sum twenty times more
than that which Judas carries for us would be quite insufficient ' is the
meaning. The question suggests that what Christ has ordered is
impossible. In Jn the proposal to buy comes from Christ.
The mischief of the mistranslation is not confined to this passage.
The ' two pence ' of the Good Samaritan and the ' penny a day ' of
the owner of the vineyard seem ridiculous ; and in Rev. vi. 6
maximum prices are turned into incredibly low prices;by the translation
' penny.' 38. How many loaves have ye ? go and see] The question and
abrupt commands (there is no ' and ') are a rebuke. ' Never mind what

ST MARK VI. 38—41 79
they say, Five, and two fishes. And he commanded them 39
to make all sit down by companies upon the green grass.
And they sat down in ranks, by hundreds, and by fifties. 40
And when he had taken the five loaves and the two fishes, 41
he looked up to heaven, and blessed, and brake the loaves,
and gave them to his disciples to set before them ; and the

is impossible ; see what is possible. How much food have we got ? '
Mt. again omits what seems to imply a limitation of Christ's knowledge
and power. See on v. 5. The 'loaves' would resemble biscuit or
oatcake rather than our loaves of bread.
Five, and two fishes] Jn tells us that Andrew found these in the
possession of a lad ; apparently the Twelve had no provisions. Philip
and Andrew, as coming from Bethsaida, would know people in the
crowd and would have some idea of the resources of the neighbourhood.
39. to make all sit down] Better, that all should recline. If the
people had stood, they would have crowded round the distributors, and
equal distribution would have been impossible. Arranging them in
' messes ' still further contributed to orderly and equal feeding.
by companies] Lit. ' drinking-parties,' and then any gatherings for
taking refreshment. Both A.V. and R.V. have 'by companies' here
and 'in ranks' (v. 40). The construction in both cases is the same,
and the similarity might be preserved in English ; company by company
and rank by rank.
upon the green grass] The desert was not sand, but prairie, and the
mention of green grass confirms Jn's statement that this miracle took
place shortly before the Passover.
40. ranks] Lit. ' garden-beds ' or ' plots. ' The arrangement by
hundreds and by fifties would greatly aid the estimating of the total.
41. looked up to heaven] He is now the host (Lk. xxiv. 30), with
His staff of servants, and with what in His hands was a sufficient supply
of food, and as the host He utters the usual blessing and directs every
thing. The gifts are His, bestowed, however, not directly, but through
the Twelve, ' decently and in order ' ; and herein we have the germ of
Church organization. The looking up to heaven is in all three Synoptics ;
cf. vii. 34 and Jn xi. 41.
and blessed, and brake] This also is in all three ; Jn has ' gave
thanks,' and he omits the breaking. Both verbs are used of the
Eucharist (xiv. 22, 23), and they mean the same thing. The grace at
meals was a thanksgiving ; ' Blessed art Thou, O Lord our God, who
bringest forth bread from the earth.' Mk and Lk. have a strong com
pound for ' brake,' He brake in pieces, zerbrach, a compound which
occurs nowhere else in N.T. The breaking was part of the ritual of
saying grace, and the breaking in pieces showed the completeness of the
munificence ; there was to be a full distribution.
gave them to his disciples] He continued giving (imperfect) to each

80 ST MARK VI. 41—44
42 two fishes divided he among them all. And they did all eat,
43 and were filled. And they took up twelve baskets full of the
44 fragments, and of the fishes. And they that did eat of the
loaves were about five thousand men.
Apostle in turn, and perhaps to all of them as they returned for fresh
supplies, if they did return. The manner of the multiplication is not
revealed, and conjectures are futile. We are told that it ' must have
taken place in the hands of the Apostles ' ; but ' must ' is out of place in
such matters. Note the ' all ' here and in the next verse. ' His
disciples' is as correct as 'the disciples' (R.V.); cf. o. 32.
42. were filled] The verb used by all three was originally used of
animals being supplied with fodder, and when applied to men suggested
brutish feeding (Plato, Rep. ix. p. 586). In N.T. it has no disparaging
meaning when employed of men (vii. 27, viii. 4, 8, &c. ). Jn has the
ordinary verb for 'fill,' and in the Septuagint the two verbs translate the
same Hebrew word, even in the same verse (Ps. cvii. 9).
43. The better text gives And they took up fragments, twelve
basketfuls, also of the fishes. Jn tells us that it was by the Entertainer's
order that this security against waste was taken. The amount saved far
exceeded the amount supplied by the lad, but Christ did not allow it
to be wasted. The order is remarkable as coming from One who had
just fed 5000 with the food for five ; and a writer of fiction would hardly
have invented it. And the fragments are of the loaves and fishes ;
nothing new has been created. The word for 'basket' is everywhere
used of this miracle, a different word, which we might render ' hamper,'
being used everywhere of feeding the 4000. This ' basket ' was the
wallet in which travelling Jews carried provisions, to avoid eating Gentile
food (Juv. iii. 14, vi. 542).
44. about five thousand men] Adult males; a different word would
be used for ' human beings ' or ' people, ' including women and children
(i. 17, iii. 28, viii. 24, &c). All four have 'adult males ' here, and
Mt. mentions the women and children in addition.
Attempts to explain away this miracle as a myth, or a parable, or a
gross exaggeration, are unsatisfying. The first Temptation, as recorded
by Mt. and Lk. (a narrative which must have had its origin in Christ
Himself), points strongly to His having powers such as are indicated
here. He would not have put His temptation into a form which implied
that He had power which He knew that He did not possess. At the
time when He told His disciples of His temptations experience would
have shown whether there was this supposed limitation of His super
natural powers. We are not in a position to draw a hard and fast line
between what is merely unknown and what is certainly impossible.
This consideration applies also to the narrative which immediately
follows.

ST MARK VI. 45—47

45 — 52. The Walking on the Water.
And straightway he constrained his disciples to get into the 45
ship, and to go to the other side before unto Bethsaida, while
he sent away the people. And when he had sent them away, 46
he departed into a mountain to pray. And when Even was 47
45 — 52. The Walking on the Water.
Mt. xiv. 22 — 33. Jn vi. 16 — 21.
45. straightway he constrained his disciples] Jn again differs. The
Synoptists say that Christ sent away the disciples and then dismissed
the multitude ; Jn says that Christ escaped from the people without
dismissing them. But Jn shows why Christ insisted on the disciples
going away at once. There was a tradition that the Messiah would feed
Israel with bread from heaven, as Moses had done. Even without that
tradition, the miracle that had saved the multitude from exhaustion in
the wilderness might lead to the belief that Jesus was the Messiah ; and
their idea of the Messiah was that of an earthly Conqueror and King.
Jesus must be made to declare Himself as such. The disciples might
be induced to join such a movement, and to save them from such disas
trous enthusiasm, Jesus compelled them to leave Him. The narrative
of Mk is centred on what Christ did ; that of Jn on what the disciples
did. to the other side. ..unto Bethsaida] Jn says that they 'were going
over the sea unto Capernaum ' ; both Mk and Mt. say that they came
to land at ' Gennesaret,' which was a little S. of Capernaum. This
has led some to suppose that there was another Bethsaida, on the W.
shore of the Lake, near Capernaum. The existence of such a place is
doubtful (Hastings' D.B. and Enc. Bibl. art. 'Bethsaida'), and if we
reject this second Bethsaida, then ' to the other side ' does not mean
across the Lake, but across the bay which separates the scene of the
miracle from Bethsaida Julias. The storm prevented them from reach
ing Bethsaida Julias, and they then went homewards to Capernaum.
while he sent away the people] Better, while He Himself (iv. 38)
sendeth the multitude away (R.V. ). Then He is to rejoin them, as
' go before ' implies, and this is rather against Bethsaida being on the
W. shore. The distance round the N. end of the Lake would be very
considerable, while that round the little bay would be only a moderate
walk. 46. when he had sent them away] Better, after He had taken
leave of them (R.V.), parting from them in a friendly way (Lk. ix. 61 ;
Acts xviii. 22). Mt. loses this point.
into a mountain to pray] ' Into the mountain' ; see on iii. 13. The
human nature of our Lord is again conspicuous, not merely in His
praying, but in His seeking solitude at sunset on the mountain side as a
help to prayer. Jn mentions these accessories, but not the prayer. On
ST MARK 6

82 ST MARK VI. 47—51
come, the ship was in the midst of the sea, and he alone on
48 the land. And he saw them toiling in rowing ; for the wind
was contrary unto them : and about the fourth watch of the
night he cometh unto them, walking upon the Sea, and would
49 have passed by them. But when they saw him walking upon
the Sea, they supposed it had been a spirit, and cried out.
50 For they all saw him, and were troubled. And immediately
he talked with them, and saith unto them, Be of good cheer:
51 it is I ; be not afraid. And he went up unto them into the.

two other occasions Mk records that Christ prayed, the first day's work
at Capernaum (i. 35) and the Agony (xiv. 35).
47. when Even was come] It was late in the day (v. 35) when
arrangements for the Feeding began, and now the brief twilight was
ending in darkness.
48. toiling in rowing] Lit. ' tormented in rowing.' The Paschal
moon would give light enough to show the boat struggling against the
wind. about the fourth watch] Mk (xiii. 35) and Mt. (xiv. 25) follow the
Roman division of the night into four watches. Lk. (xii. 38) probably
follows the Jewish division into three (Judg. vii. 19) ; but see Acts xii. 4.
walking upon the Sea] The expression is exactly similar to ' on the
land' (v. 47). Christ was not walking by the sea, but upon its surface.
His walking by the sea would not have terrified them , and from the shore
He could not have conversed with them. We may refuse to believe the
miracle, but the narrative has not arisen through misinterpretation of
language. Nor is it an imitation of O.T. miracles ; Christ does not
divide the Jordan and walk over on dry ground (Josh. iii. 14 — 17;
2 Kings ii. 8, 14). 'These attempts are usually unconvincing, and
provoke the remark how much ingenuity can be combined with a lack
of common sense' (Salmon, The Human Element, p. 323)." It is rash
to be positive as to what would be possible or impossible for a unique
Personality such as that of Jesus Christ.
would have passed by them] We have here the impression of an eye
witness ; the Figure looked as if it meant to pass by them ; cf. vii. 27 ;
Lk. xxiv. 28. Mt. omits this ; see on i. 45 and vii. 24.
49. supposed it had been a spirit] The Greek for ' spirit ' is a
different word which is very freq. in N.T. The word used here occurs
only in this connexion. ' Apparition ' occurs nowhere else in A.V. or
R.V., and it preserves the derivation of the Greek word as something
that appears. ' Phantasm ' is the Greek word.
50. For they all saw him] It was no subjective delusion ; there was
something objective which all of them perceived. He addressed them
at once, and their trouble was at an end.
be not afraid] Present imperative ; Cease to fear ; v. 36, x. 14.

ST MARK VI. 51—56 83

ship ; and the wind ceased : and they were sore amazed in
themselves beyond measure, and wondered. For they con- 52
sidered not the miracle of the loaves: for their heart was
hardened. S3 — 56. Ministry in the Plain of Gennesaret.
And when they had passed over, they came into the 53
land of Gennesaret, and drew to the shore. And when 54
they were come out of the ship, straightway they knew him,
and ran through that whole region round about, and began 55
to carry about in beds those that were sick, where they heard
he was. And whithersoever he entered, into villages, or 56
cities, or country, they laid the sick in the streets, and be
sought him that they might touch if it were but the border
of his garment: and as many as touched him were made
whole. 51. were sore amazed in themselves] This time they keep their
thoughts to themselves ; contrast iv. 41.
52. It was natural that His walking on the waves and the sudden
cessation of the gale should amaze them more than the feeding of the
multitudes (viii. 17). As fishermen they could appreciate the former.
heart was hardened] See on iii. 5.
53 — 56. Ministry in the Plain of Gennesaret.
Mt. xiv. 34 — 36.
53. The better text gives And when they had crossed over to the
land, they came unto Gennesaret, which was then a fertile and pros
perous district (Josephus, B.J. in. x. 8).
54. straightway they knew him] It was still early (v. 48), but
there were people who recognized Him and were eager to get their sick
folk healed. It was all done rapidly, while the news of His arrival
kept spreading.
55. began to carry about] They were sometimes too late ; He had
left before they arrived ; and they then carried the sick on their beds "
from place to place, until they overtook Him.
where they heard he was] Lit. ' where they heard He is,' the very
word of the report ; ' He is in such a place.'
56. in the streets] This is probably a corrupt reading. ' In the
market places ' would be likely to be corrected, because villages would
not have market places. But ' marketplace ' here has its original signi
fication as ' 1 place where people assemble.' Say in the open places.
the border of his garment] The way in which the woman with the
issue had been cured had doubtless become widely known.

ST MARK VII. 1—4

i — 13. Questions of Ceremonial Cleansing.
7 Then came together unto him the Pharisees, and certain
2 of the Scribes, which came from Jerusalem. And when they
saw some of his disciples eat bread with defiled, that is
3 to say, with unwashen, hands, they found fault. For the
Pharisees, and all the Jews, except they wash their hands oft,
4 eat not, holding the tradition of the Elders. And when they
VII. 1 — 13. Questions of Ceremonial Cleansing.
Mt. xv. 1 — 20.
1. Then came together unto him] There is no ' Then ' ; And
there are gathered together unto Him; cf. iv. 1, v. 21, vi. 30.
Hitherto it has been a not unfriendly company that has collected where
the great Teacher and Healer was to be found (i. 33, ii. 2, iii. 10, 32,
iv. 1, v. 11, vi. 30, 55). Hostile elements have sometimes intruded,
but they have been exceptional (ii. 6, 16, iii. 6, 22). Now the gathering
consists of hostile critics.
the Pharisees] See on ii. 16.
which came from Jerusalem] This may mean that a new party of
Scribes (iii. 22) had arrived. A.V. is right in putting a full stop at
the end of the verse ; ' they saw ' is not to be connected with ' came.'
2. And when they saw] This new sentence is broken by the long
parenthesis in vv. 3 and 4 and never finished.
defiled] Lit. ' common,' a technical term for what was common to
the Gentiles, but ceremonially unclean to the Jews (Acts x. 14, 28, xi. 8).
eat bread] Better, eat their bread (cf. iv. 26, 36, vi. 32) ; lit. 'eat
their loaves' The usual phrase is 'eat bread' (singular, and with no
article or pronoun) both in N.T. (iii. 20 ; Mt. xv. 2 ; Lk. xiv. i, 2) and
O.T. (Exod. ii. 20 ; 2 Sam. ix. 7).
that is] Added for Gentile readers.
3. Another explanation inserted for Gentile readers.
all the Jews] ' All strict Jews,' all who wished to observe the
regulations of the Scribes (Lk. i. 6, ii. 25, xviii. 9). The regulations
of the Law had been enormously increased by the Scribes, with the
result that the right sense of proportion had been lost. People con
founded what was ceremonially trivial with what was ceremonially
important, and also what was purely ceremonial with what was moral,
the former being otten preferred to the latter. The longest of the six
books of the Mishna treats of purification, and thirty chapters are given
to the cleansing of vessels. D.C.G. art. 'Purification.'
oft] Or, diligently (R.V.). ' With the fist ' (A.V. marg.) is the best
rendering, and this may be explained either literally, rubbing the' fist
of one hand in the palm of the other, or metaphorically, of vigorous
washing. The word is a well known puzzle, and nO solution is certain.
the tradition of the Elders] Traditions handed down for generations

ST MARK VII. 4—8 85
come from the market, except they wash, they eat not. And
many other things there be, which they have received to
hold, as the washing of cups, and pots, brasen vessels, and
of tables. Then the Pharisees and Scribes asked him, Why 5
walk not thy disciples according to the tradition of the Elders,
but eat bread with unwashen hands? He answered and said 6
unto them, Well hath Esaias prophesied of you Hypocrites,
as it is written, This people honoureth me with their lips,
but their heart is far from me. Howbeit in vain do they 7
worship me, teaching for doctrines the commandments of
men. For laying aside the Commandment of God, ye hold 8
the tradition of men, as the washing of pots and cups : and
and sanctioned by great teachers were regarded by the Pharisees and
their adherents as of equal obligation with Scripture. The traditions
were seldom wrong in themselves, but they were treated as of such
importance that real duties were neglected. This inevitably follows when
right conduct is regarded as the keeping of certain rules.
4. In the market and other public places they might come in contact
with persons or things which were ceremonially unclean.
except they wash] The better text gives except they sprinkle them
selves. Either verb might be used of holding their hands over a
bason and having water poured over them, which was probably the
usual practice.
pots] The jugs in which the water for drinking or purifying was
kept. The word is here used not of a definite measure (sextarius = a
pint and a half), but of a household vessel without reference to size.
and of tables] These words are a wrong translation of a wrong
reading. ' And couches,' or ' and beds,' would be the right translation ;
but the words should be omitted altogether.
5. eat bread] Better, eat their bread, as in v. 2.
6. Well hath Esaias prophesied] ' With beautiful appropriateness did
Isaiah prophesy.' Cf. Acts xxviii. 25.
Hypocrites]- This word, so freq. in Mt., is found here only in Mk and
not at all in Jn. In Job it means the godless man.
7. in vain] The expression is freq. in the Septuagint, but is not
found in N.T. , except in this quotation.
teaching for doctrines the commandments of men] There is no
article, teaching as doctrines commands of men. This was the source
of the evil ; their doctrines were of their own devising. They burdened
the conscience with external details which had no moral value and no
spiritual meaning.
8. the Commandment of God] Commonly used of a single com
mandment (x. 5, 19, xii. 28), but here of the Divine Law as a whole ;
see on 1 Tim. vi. 14. The verse looks like another version of v. 9.

ST MARK VII. 8—12

9 many other such like things ye do. And he said unto them,
Full well ye reject the Commandment of God, that ye may
10 keep your own tradition. For Moses said, Honour thy
father and thy mother ; and, Whoso curseth father or mo-
n ther, let him die the death. But ye say, If a man shall say
to his father or mother, It is Corban, that is to say, a gift,
by whatsoever thou mightest be profited by me ; he shall be
12 free. And ye suffer him no more to do ought for his father
9. And he said unto them] This introductory formula, which is
superfluous in the middle of a continuous speech, confirms the impres
sion that v. 8 and v. 9 come from two different sources.
Full well] This was the beautiful result of their putting a ' fence
about the Law, ' their fence had shut off the Law so completely that the
sight of it was lost.
reject] See on vi. 26. As applied to such words as 'commandment,'
' law,' or ' covenant,' the verb means not merely violating, but treating
as null and void (Heb. x. 28; Gal. iii. 15). The oral tradition had
ousted the written Law, — everywhere by engrossing men's attention,
and in some cases by contravening its spirit. D.C.G. art. ' Tradition.'
10. For Moses said] The Pentateuch was quoted as Moses (i. 44,
x. 3, xii. 19; see on xii. 26). But the Law was given 'through,' not
' by,' Moses.
curseth] Better, speaketh evil of (R.V.) ; in ix. 39 and Acts xix. 9,
A.V. has ' speak evil of for the same verb. ' Curseth ' spoils our Lord's
illustration, for there is no ' cursing ' in what follows. The son dis
honours his parents, but he utters no curse.
let him die the death] Lit. ' let him end by death ' or ' die by death.'
11. But ye say] With a strong emphasis on ' ye,' ' ye in opposition
to Moses ' ; cf. Jn v. 45. We have here one of Mk's unskilful con
structions. He forgets that he began with ' ye say ' and never finishes
the sentence.
Corban, that is to say, a gift] As in v. 41, vii. 34, xiv. 36, we
have Aramaic with a translation. Corban is not found in O.T., but
Josephus (Ant. iv. iv. 4) gives it with this translation. It means a
dedicated or vowed gift, a gift not to be revoked by the giver. The
Scribes taught that a vow, however unrighteous, must stand, as Antipas
with his oath to Salome. Even if the man who made the unrighteous
vow desired to remedy the wrong, and even if the wrong was to his own
parents, he could not be allowed to remedy it. Such ruling cut right
across the Fifth Commandment. The sentence means, ' Whatsoever
support thou mightest have from me is irrevocably given elsewhere.'
he shall be free] As italics show, these words are not in the Greek,
but something of the kind is required to complete ' ye say, If a man
shall say, &c.'
12. And ye suffer him no more] Better, Ye no longer suffer him

ST MARK VII. 12— 16 87
or his mother ; making the word of God of none effect 13
through your tradition, which ye have delivered: and many
such like things do ye.
14 — 23. The Source of real Defilement.
And when he had called all the people unto him, he said 14
unto them, Hearken unto me every one of you, and under
stand: there is nothing from without a man, that entering 15
into him can defile him : but the things which come out of
him, those are they that defile the man. If any man have 16
(R.V. ). Omit 'And,' which is an attempt to mend the faulty construc
tion. ' So far from telling him that his duty to his parents is paramount,
you insist upon his violating it. '
13. making. ..of none effect] Stronger than 'reject' (v. 9). They
not only treated it as void ; so far as in them lay, they made it void.
In papyri the verb is used of annulling contracts. Passages in the
Talmud definitely put tradition and comment above Scripture ; ' The
words of the Scribes are lovely above the words of the Law ; for the
words of the Law are weighty and light, but the words of the Scribes
are all weighty.' But there are passages in the Talmud which state the
duty to parents strongly. ' Rabbi Chiyah asserted that God preferred
honour shown to parents to that displayed towards Himself.'
14 — 23. The Source of real Defilement.
Mt. xv. 10 — 20.
14. called all the people unto him] Better, called to Him the multi
tude again. He often invited people to come and listen to Him, and
now He does so again. Having answered the cavils of the Scribes, He
resumes the more profitable work of freeing the multitude from the
unspiritual traditions of the Pharisees. Mk (about 27 times), even
more than Mt. (about 17 times), is fond of 'again' ; Lk. (thrice) seems
to avoid it.
15. Mk gives this illuminating principle in the most comprehensive
terms ; There is nothing external to a man which by entering into him
can defile him. Mt. narrows it by limiting it to meat and drink.
Externals cannot pollute a man, because they do not touch the man's
self, but only his body. Like other parabolic utterances of Christ, this
Saying was not understood even by the Twelve at the time, nor indeed
even after Pentecost (Acts x. 14). But, when this Gospel was written,
the Evangelist recognized the practical result of this principle ; — Levi-
tical prohibitions of certain foods as unclean had been abolished (see
v. 19 b).
but] 'On the contrary, the things which defile the man are the
thoughts, words, and deeds which come out of him.'
16. The verse is omitted in the best authorities.

ST MARK VII. 16— 21

17 ears to hear, let him hear. And when he was entered into
the house from the people, his disciples asked him con-
18 cerning the parable. And he saith unto them, Are ye so
without understanding also ? Do ye not perceive, that
whatsoever thing from without entereth into the man, it
19 cannot defile him ; because it entereth not into his heart,
but into the belly, and goeth out into the draught, purging
20 all meats? And he said, That which cometh out of the
21 man, that defileth the man. For from within, out of the
heart of men, proceed evil thoughts, adulteries, fornications,
17. when he was entered into the house] There is no 'the' (cf.' v. 38);
the particular house is of no moment; when He came indoors is the
meaning. We have this detail repeatedly when private instruction is
given (ix. 28, 33, x. 10), and it is possible that in all these cases we
have personal recollection of a detail. The disciples once more ask for
an interpretation of a Saying that was dark to them (iv. 10, 11).
18. Are ye so without understanding also?] As before (iv. 13), He
expresses surprise at their want of discernment. It is doubtful whether
'so' belongs to 'without understanding'; better, Is it so that you
also are without understanding? And.' you also' may be 'even you';
either makes good sense. Cf. i. 27 ; Mt. v. 46.
cannot defile him] Cannot pollute him in any religious sense; he
is not morally the worse.
19. purging all meats] It is impossible to get any intelligible mean
ing out of these familiar words, which are the result of a slight, but
momentous error in transcription, viz. the substitution of a short 'o' for
a long one. 'Purging' or 'making clean' agrees with the Speaker,
Christ, not with any word in the previous sentence ; and ' making
clean all meats' are not the words of Christ, but of the Evangelist,
who slips in a parenthetical comment to point out the effect of the
principle just promulgated. In saying that nothing from without can
defile a man Christ was making all meats clean. Distinctions between
clean and unclean food, even when made by the Law, were done away.
The Evangelist makes similar remarks iii. 30 and v. 8. The true read
ing is preserved in XABLA and other authorities.
20. And he said] The Lord's words are resumed after the inter
jected comment of the Evangelist. Deut. xxii. 23 has a germ of this.
21. The thoughts that are evil (R.V. marg.) constitute the genus, of
which twelve species are enumerated, six in the plural and six in the
singular. Of these twelve, Mt. omits seven, and he adds 'false witness.'
In Gal. v. 19 — 2r we have sixteen or seventeen sins, of which only two
or three are in Mk; in Wisd. xiv. 25, 26 we have fifteen or sixteen, of
which only five are in Mk ; in Didache v. 9, twenty-two, of which only
six are in Mk. These lists strikingly illustrate the multiplicity of evil.
Both Mk and Mt. begin, where all sin begins, in the region of thought ;

ST MARK VII. 21—24 89
murders, thefts, covetousness, wickedness, deceit, lascivious- 22
ness, an evil eye, blasphemy, pride, foolishness : all these evil 23
things come from within, and defile the man.
24 — 30. The Syrophenician Woman.
And from thence he arose, and went into the borders of 24
Tyre and Sidon, and entered into an house, and would have
but there is no classification of the vices, such as we should have
in a treatise on ethics.
22. covetousness] Better, covetings; efforts to get more than one's
due; see on 2 Cor. ix. 5, 6, 7.
lasciviousness] Unblushing licentiousness, defying public opinion.
It cares nothing for the feelings of others.
A belief in the evil eye, which brings ill to the person or thing on
whom it rests, seems to be almost universal in savage and half-civilized
nations. But the evil eye in Scripture is envy and greed combined. ' An
evil eye is envious over bread (Ecclus. xiv. 8, 10; cf. xxxi. 12 — 14;
Tobit iv. 7; Deut. xv. 9, xxviii. 54, 56). See Lightfoot on Gal. iii. 1.
blasphemy] Better, 'railing' (R.V.) or 'backbiting.' See on 2 Cor.
xii. 20. It is an offence against men, not against God, that is meant.
pride] The sin of the 'superior' person, who loves to make him
self conspicuous, and 'sets all others at nought' (Lk. xviii. 9). In the
Psalms of Solomon the word is often used of the insolent pride of the
heathen. foolishness] The fool in Scripture is one who does not know the
moral value of things; he thinks that sin is a joke, and he mocks at
those who treat it seriously. Such an attitude renders other vices
incurable. 24 — 30. The Syrophenician Woman.
Mt. xv. 21 — 28.
24. And from thence] Better, But from thence. The conjunction
marks the transition to different scenes and different work. Out of
88 sections in Mk, only 6 have this 'But' (§t) at the outset, while
80 begin with ' And'"(Ko(). The difference should be marked in trans
lation with either 'But' or 'Now'; cf. i. 14, 32, x. 32, xiii. 14, xiv. 1.
In i. 32 and x. 32 both A.V. and R.V. have 'And' as here. 'From
thence ' means from Capernaum.
he arose, and went] 'Arose' does not refer to sitting to teach;
it refers to His moving from the place. Hebraistic fulness of expres
sion. Cf. x. 1. Christ is retiring once more from the hostility which
His preaching provoked (iii. 7) and from the pressure of inconsiderate
followers (vi. 31).
into the borders of Tyre and Sidon] The words 'and Sidon' are of
rather doubtful authority, but they maybe retained as probably genuine.

90 ST MARK VII. 24—28
25 no man know it: but he could not be hid. For a certain
woman, whose young daughter had an unclean spirit, heard
26 of him, and came and fell at his feet. The woman was a
Greek, a Syrophenician by nation ; and she besought him
27 that he would cast forth the devil out of her daughter. But
Jesus said unto her, Let the children first be filled : for it is
not meet to take the children's bread, and to cast it unto the
28 dogs. And she answered and said unto him, Yes, Lord :
Cf. v. 17; Mt. ii. 16. Some of the inhabitants of this region had been
attracted to the Lake to see Jesus (iii. 8), and like the Gerasenes they
were probably pagan. Christ visits their country to escape publicity.
He had forbidden the disciples to go to the Gentiles; they were to
confine themselves to the house of Israel (Mt. x. 5). He now takes
them to the Gentiles. But this is no change of purpose. They are not
to teach the Gentiles, but to find quiet for being taught themselves.
would have no man know it] This is doubtless the right rendering,
but ' He wished to know no one' is possible. What he desired to avoid
was interruption.
he could not be hid] Mt. characteristically omits the statement that
Christ was unable to do what He wished. He could not be hid, because
some who had seen Him in Galilee recognized Him.
25. For a certain woman] We must insert straightway and sub
stitute But for 'For.' 'On the contrary, a woman at once when she
heard about Him came.'
26. The woman was a Greek] There is no parenthesis, but a con
junction which shows the connexion; Now the woman was a Greek-
speaking woman, » Phenician of Syria by race. She was not a Greek,
but she spoke Greek, and the conversation, like that with Pilate, would
be in Greek. These Phenicians came from the Canaanites. The
Clementine Homilies (ii. 19, iii. 73, iv. 6) call her Justa and her
daughter Bernice. In Mt. she makes three appeals, of which Mk
omits one and also the appeal of the disciples, begging Him to grant
her request and send her away.
27. the children first] 'The children' are the Jews, but 'first'
implies that others will have their turn (Jn x. 16, xii. 32, xvii. 20).
This important 'first,' which mitigates J:he harsti refusal, is omitted
by Mt.
the dogs] The word is a diminutive, a kind of word of which Mk
is rather fond. The Gentiles are not called 'dogs' but 'doggies,'
which is a further mitigation of the apparent harshness. Gentiles are
not outside scavengers, homeless and unclean (Ps. lix. 7, 15), but house
hold companions and pets. In Mt. vii. 6; Phil. iii. 2; Rev. xxii. 15
we have 'dogs' and not 'doggies.' Christ's reply illustrates the prin
ciple that strong faith is tried by apparent disregard, to make it more
perfect; whereas weak faith is encouraged (v. 36, ix. 23).
28. Yes, Lord: yet the dogs] Rather, Yes, Lord, and the

ST MARK VII. 28—32 91
yet the dogs under the table eat of the children's crumbs.
And he said unto her, For this saying go thy way ; the devil 29
is gone out of thy daughter. And when she was come to her 30
house, she found the devil gone out, and her daughter laid
upon the bed. 31 — 37. Return to Decapolis.
And again, departing from the coasts of Tyre and Sidon, he 31
came unto the sea of Galilee, through the midst of the coasts
of Decapolis. And they bring unto him one that was deaf, 32
and had an impediment in his speech ; and they beseech him
She fully assents to the Lord's utterance, and carries it on to her own
conclusion ; ' Quite so, Lord ; and in that case I who am a doggie may
have a crumb.'
29. For this saying] The Lord commends the ready reply and
admits that in argument she has won. Like the centurion (Mt. viii.
5 — 13), she believes that Christ can heal at a distance, and, hke him,
she wins Christ's admiring approval (Mt. xv. 28). This is the only case
in Mk in which our Lord heals at a distance.
30. laid upon the bed] Like the demoniac boy (ix. 26), she was
suffering from exhaustion after the last convulsion.
This crumb, won from our Lord by the heathen mother's 'shame-
lessness' (Lk. xi. 8), pertinacity (Lk. xviii. 2 — 5), and faith (Lk. vii. 9),
remains isolated. He at once returns to the principle of feeding the
children first. 31 — 37. Return to Decapolis.
31. from the coasts of Tyre and Sidon, &c] The true reading gives
from the borders of Tyre, and came through Sidon (R.V. ). This means
a very long circuit; about 20 or 30 miles northward to Sidon, then east
ward and southward, till He reached the E. shore of the Lake. The
object of the long circuit was to gain the retirement necessary for the
training of the Twelve. He had twice failed in securing this(vi. 31 — 34
and vii. 24). The reading in A.V. avoids the statement that He entered
a city which was wholly heathen ; hence the alteration.
Decapolis] He is once more in or near the country of the Gerasenes,
where the healed demoniac has been acting as a pioneer (v. 20).
32. deaf, and had an impediment] Deaf people, unable to hear
the sounds which they make, often speak very imperfectly, and some
times cease to attempt to speak at all.
they beseech him] The man could not speak for himself; so his
friends act for him, as in the case of the paralytic (ii. 3 — 5). See on
viii. 22.

ST MARK VII. 32— VIII. 1

33 to put his hand upon him. And he took him aside from the
multitude, and put his fingers into his ears, and he spit, and
34 touched his tongue ; and looking up to heaven, he sighed,
35 and saith unto him, Ephphatha, that is, Be opened. And
straightway his ears were opened, and the string of his tongue
36 was loosed, and he spake plain. And he charged them that
they should tell no man : but the more he charged them, so
37 much the more a great deal they published it ; and were
beyond measure astonished, saying, He hath done all things
well: he maketh both the deaf to hear, and the dumb to
speak. 1 — 9. The Feeding of the Four Thousand.
8 In those days the multitude being very great, and having
to put his hand upon him] Cf. v. 23, vi. 5. Christ does more than
they ask, apparently in order to secure faith on the man's part.
33. he took him aside] It was necessary to free the man from all
distraction. This taking him apart, and the using of appropriate
means, increased his confidence in Christ's good will and power.
Spittle was believed to be remedial ; see on Jn ix. 6.
34. looking up to heaven] Asking for help ; vi. 41 ; Jn xi. 41.
he sighed] Signs of Christ's perfect humanity are again evident ; see
on iii. 5 and Jn xi. 35.
Ephphatha, that is, Be opened] . Aramaic with a translation ; see on
v. 41. Deaf people understand what is spoken by watching the lips of
the speaker, and a word like Ephphatha could easily be read from
the lips.
35. the string' of his tongue was loosed] We need not think of an
actual ligament. The meaning is that he was released from the impedi
ment in speech caused by his deafness.
36. so much the more] These commands to be silent were com
monly disregarded, but that does not prove that they ought not to
have been given. The Decalogue is not discarded because of man's
disobedience. 37. were beyond measure astonished] This is simple history; Mk
is not suggesting in an allegory the conversion of the Gentiles. He has
not told us that the crowd was composed of Gentiles.
the dumb to speak] Here we have a play upon words which is
doubtless intentional ; the speechless to speak. Cf. vi. 5, ix. 24.
VIII. 1 — 9. The Feeding of the Four Thousand.
1. In those days] During the concluding part of the journey men
tioned in vii. 31. Mk rarely begins a new section without a conjunction;
cf. ix. 24, 28. The people of Decapolis had heard of His fame (v. 19),

ST MARK VIII. 1—9 93
nothing to eat, Jesus called his disciples unto him, and saith
unto them, I have compassion on the multitude, because 2
they have now been with me three days, and have nothing
to eat : and if I send them away fasting to their own houses, 3
they will faint by the way: for divers of them came from
far. And his disciples answered him, From whence can a 4
man satisfy these men with bread here in the wilderness?
And he asked them, How many loaves have ye ? And they 5
said, Seven. And he commanded the people to sit down 6
on the ground: and he took the seven loaves, and gave
thanks, and brake, and gave to his disciples to set before
them; and they did set them before the people. And they 7
had a few small fishes : and he blessed, and commanded to
set them also before them. So they did eat, and were filled : 8
and they took up of the broken meat that was left seven
baskets. And they that had eaten were about four thou- 9
sand : and he sent them away.
and both Jews and Gentiles would flock to Him when they heard that
He was in the neighbourhood.
called his disciples] As in Jn's account of feeding the 5000, our Lord
takes the initiative.
2. I have compassion] It is often said of Christ that He feels
compassion (i. 41, vi. 34, ix. 22), but nowhere else does He say this
of Himself.
three days] One whole day and part of two others ; ' since the day
before yesterday.'' The 5000 followed Him for less than a whole day.
3. if I send them away fasting] This looks like a reference to
what the disciples had proposed on the former occasion (vi. 36). Have
they anything better to propose now ?
4. whence can a man satisfy...?] Better, whence shall one be able lo
fill? The disciples' question is urged as an argument for regarding this
miracle as a doublet of vi. 34 — 44. Could the disciples, who had seen
how the 5000 were fed, have made such a reply? They would have
said ' Thou canst feed them.'
Their question diffidently suggests this; they confess their own
powerlessness and leave the solution to Him.
6. gave thanks] It is probably with little or no change of meaning
that 'gave thanks' is used of the bread, and 'blessed' of the fishes.
See on vi. 41.
8. seven baskets] As in the former case, there was enough and to
spare, and what was over was carefully gathered up. To distinguish
the word which is everywhere used of the 5000 from that which is
everywhere used of the 4000 (vv. 19, 20; Mt. xvi. 9, 10), we may call

94 ST MARK VIII. 10—12
10 — 13. Another Attack of the Pharisees.
10 And straightway he entered into a ship with his disciples,
11 and came into the parts of Dalmanutha. And the Pharisees
came forth, and began to question with him, seeking of him
12 a sign from heaven, tempting him. And he sighed deeply in
his spirit, and saith, Why doth this generation seek after a
the latter ' hampers. * These ' hampers ' were probably made of woven
twigs or rushes, and might hold a man (Acts ix. 25). The marked
difference of the words for baskets is one of the strongest arguments
against the identification of the two miracles. And here there is no
excitement afterwards. Jesus does not force the disciples to go away
without Him ; they go away quietly with Him.
Nevertheless, the possibility that we are here dealing with a different
tradition of one and the same miracle must be admitted. All that is
certain is that Mk believed in two miraculous feedings. The silence of
Lk. proves nothing, for he makes no use of this portion of Mk.
The twelve ' baskets' or wallets corresponded with the number of the
disciples, each having one. It is accidental coincidence that the number
of the 'hampers' corresponded with the number of the loaves.
10 — 13. Another Attack of the Pharisees.
Mt. xv. 39 b — xvi. $a.
10. into a ship] Better, into the boat (R.V.) which He often used
(iii. 9, iv. 36, vi. 32). See on ii. 16.
Dalmanutha] Mt. says Magadan, and in both Gospels there are
differences of reading. We do not know whether there were two
places or one, nor do we know on which side of the Lake to look for
either of them.
11. came forth] As if from an ambuscade. Mt. adds the Sad-
ducees, as he does six times. Mk and Lk. mention the Sadducees only
once, Jn not at all. They began once more to question with Him. For
some time He had escaped them.
a sign from heaven] Such as a voice, a return of the manna, or the
sun and moon to stand still. This demand was made more than once
(Mt. xii. 38, xvi. 1 ; Lk. xi. 15), and such a challenge would be likely
to be repeated ; but the popular taste for miracles is not encouraged
by Christ (see on Jn iv. 48, xx. 29) and is disparaged by St Paul
(1 Cor. i. 22).
12. sighed deeply in his spirit] Again we have evidence of the
reality of Christ's human nature; see on ii. 8 and iii. 5.
Why doth this generation...?] As usual, Mt. omits a question which
seems to imply that Christ needed to be informed; see on v. 30. But
He was not asking for information ; He was expressing regret. They
did not want to be convinced that He was the Messiah ; they wanted

ST MARK VIII. 12—18 95
sign? verily I say unto you, There shall no sign be given
unto this generation. And he left them, and entering into 13
the ship again departed to the other side.
14 — 21. The Leaven of the Pharisees and the Leaven
of Herod.
Now the disciples had forgotten to take bread, neither had 14
they in the ship with them more than one loaf. And he 15
charged them, saying, Take heed, beware of the leaven of
the Pharisees, and of the leaven of Herod. And they rea- 16
soned among themselves, saying, It is because we have no
bread. And when Jesus knew it, he saith unto them, Why 17
reason ye, because ye have no bread ? Perceive ye not yet,
neither understand? Have ye your heart yet hardened? having 18
material for proving that He was not. His own generation was as
wrong-headed towards Him, as the generation to which Moses belonged
was towards him.
13. to the other side] The site of Dalmanutha being unknown, we
do not know which side is meant.
14 — 21. The Leaven of the Pharisees and the
Leaven of Herod.
Mt. xvi. $b — 12. Cf. Lk. xii. 1.
14. had forgotten] This is a legitimate use of the pluperfect ; see on
v. 8 ; but R.V. has they forgot.
in the ship] According to Mt., what follows took place after they
had landed on the other side. The one loaf is a detail which is well
remembered. 15. beware of the leaven] Leaven works imperceptibly and may
represent good (Mt. xiii. 33) or bad ( 1 Cor. v. 6 ; Gal. v. 9) influence.
But it is generally used of bad influence, fermentation being regarded
as corruption; fermentation disturbs, inflates, and sours. Hence the
careful banishment of it during the Passover. Mt. interprets the
leaven of the Pharisees (and Sadducees) as their 'doctrine,' Lk. (xii. 1)
as ' hypocrisy,' and this might apply to Herod also. Mk gives no
interpretation and the divergent interpretations in Mt. and Lk. point to
early conjectures. The repetition of 'the leaven' shows that the leaven
of Herod is different from the leaven of the Pharisees, but the two were
alike in working against Christ.
17. Why reason ye...?] Their discussion was audible, and their want
of apprehension seems to have surprised Christ Himself. Cf. iv. 13, 40,
vii. 18.
Have ye your heart yet hardened?] The " yet ' is an interpolation,

96 ST MARK VIII. 18—23
eyes, see ye not ? and having ears, hear ye not ? And do ye
19 not remember ? When I brake the five loaves among five
thousand, how many baskets full of fragments took ye up ?
20 They say unto him, Twelve. And when the seven among
four thousand, how many baskets full of fragments took ye
21 up ? And they said, Seven. And he said unto them, How
is it that ye do not understand ?
22 — 26. A Blind Man healed at Bethsaida.
22 And he cometh to Bethsaida ; and they bring a blind
23 man unto him, and besought him to touch him. And he
but an early one. Mt. again spares the Twelve by omitting this and
the next two reproachful questions. See on iii. 5, iv. 13, vi. 52.
Oxyrh. Log. 3 runs " Because they are blind in their heart and see not,
they are poor and know not their poverty. "
18. And do ye not remember ?] So also R.V., but ' And ye do not
remember ' is possible. The sentence should be taken in conjunc
tion with what follows, either interrogatively or categorically ; And do
ye not remember, when I brake... how many baskets ye took up?
20. how many baskets... ?] Or, 'hampers'; not the same word as in
v. 19, but the same as in v. 8. The disciples remember the facts, but
they have failed to see their significance.
21. How is it that. ..?]. Better, Do ye not yet understand? A repetition
of the reproach in ». 17. Their error was twofold ; they did not see
that ' leaven ' was a metaphor ; and they did not see that One who had
fed thousands with a very small supply was not likely to be disturbed
because, in a short cruise, they had scarcely any food. They were not
only without understanding (vii. 18), but had ' little faith ' (Mt. xvi. 8).
Evidently the manner of feeding the multitudes had not greatly im
pressed them. The second time they are almost as much at a loss as
the first ; and in this third and trifling difficulty about food they are at
a loss again. 22 — 26. A Blind Man healed at Bethsaida.
22. Bethsaida] Bethsaida Julias, which was perhaps the only
Bethsaida on the Lake. See on vi. 45.
a blind man] The Ephphatha miracle (vii. 32 f.) and this are peculiar
to Mk, and they have similarities of detail, some of which may have
led Mt. to omit both. They seem to suggest that He had difficulty in
effecting the cure. In each case He first isolated the sufferer, and He
did not heal merely with a word or a touch. Moreover in this case
Christ asks for information, and His success in restoring sight is at first
only partial. The parallel extends beyond the two miracles ; each is an
item in parallel groupings, viii. 1 — 26 as compared with vi. 30 — vii. 37.

ST MARK VIII. 23—27 97
took the blind man by the hand, and led him out of the
town; and when he had spit on his eyes, and put his hands
upon him, he asked him if he saw ought. And he looked 24
up, and said, I see men as trees, walking. After that he put 25
his hands again upon his eyes, and made him look up : and
he was restored, and saw every man clearly. And he sent 26
him away to his house, saying, Neither go into the town, nor
tell it to any in the town.
27 — 30. The Confession of Peter.
And Jesus went out, and his disciples, into the towns of 27
In each of these two sections we have a voyage, a feeding of a multitude,
and a miracle of healing by means of spittle and touch.
23. spit on his eyes] Spittle was believed to be good for the eyes
(see on Jn ix. 6), and the use of it would aid the man's faith.
asked him if he saw ought] The effort to see would be an act of
faith, like the attempt to stretch out the withered hand (iii. 5).
24. he looked up] The man stands the test and tries to see. The
Greek verb might mean 'recovered sight'; and here and Jn ix, 11
either meaning makes sense. Usually the context is decisive ; e.g. 'look
up' (vi. 41, vii. 34, xvi. 4), but 'recover sight' (x. 51, 52).
I see men as trees] The better text gives I see the men ; for I perceive
people as trees walking. He knows that what he sees are men, because
they walk, but to him they look like trees.
26. sent him away to his house] Over-exercise of his newly
recovered powers of speech and sight would be harmful ; so also might
be free intercourse with curious neighbours.
Neither go into the town] Better, Do not even enter into the village
(R.V.). . Christ had lamented over the people of Bethsaida for their
callousness respecting His mighty works (Mt. xi. 21), and their influence
on the newly healed would not be for good. As the tense (aorist)
shows, the prohibition is only temporary. The second prohibition,
though found in many MSS., is probably not genuine.
27 — 30. The Confession of Peter.
Mt. xvi. 13 — 20. Lk. ix. 18 — 21.
27. Jesus went out] He left Bethsaida, which had been rebuilt by
Philip the tetrarch and named Julias in honour of the daughter of
Augustus, and came to the neighbourhood of Paneas, which had been
rebuilt by Philip and named Caesarea in honour of Augustus himself
(Josephus, Ant. xvm. ii: 1). It was called Caesarea Philippi to dis
tinguish it from Caesarea Palaestinae or Stratonos on the coast. Our
Lord is once more going northwards, to find quiet for the training of the
Twelve and for His own preparation for suffering and death. But this
ST MARK 7

98 ST MARK VIII. 27—30
Caesarea Philippi : and by the way he asked his disciples,
28 saying unto them, Whom do men say that I am ? And they
answered, John the Baptist: but some say, Elias ; and others,
29 One of the Prophets. And he sailh unto them, But whom
say ye that I am ? And Peter answereth and saith unto him,
30 Thou art the Christ. And he charged them that they should
tell no man of him.
time, instead of following the coast to Tyre and Sidon, He goes inland,
up the valley of the Jordan to one of its sources, near the ancient Laish
or Dan. The name Paneas (preserved in the modern Banias, which is
near the old city) points to a heathen population. It had a grotto
sacred to Pan, and inscriptions containing Pan's name have been found
in the rocks. Christ did not seek this region in order to preach to the
inhabitants. Since the attempt to make Him a king, His public
teaching, even among Jews, seems to have been less.
Whom do men say that I am ?] This crucial question shows that the
education of the Apostles is now reaching a high level., It was mainly
for their sakes that He asked it ; the question would teach the disciples
how little effect their mission had had on the large majority of the
Jews. 28. All these conjectures have been mentioned before (see on vi. 14,
15), and Mt. adds Jeremiah. Cf. Jn vi. 14, 15.
29. But whom say ye that I am ?] Better, who (R.V. ). The 'ye' is
very emphatic. ' But ye, who know so much of My teaching and work,
who do ye say that I am ? ' Their knowing the views of other people
showed that the question had been raised in their minds; cf. iv. 41.
He has not told them who He is, and He now draws the truth from their
reflexion, expecting better things from them than from other men.
Peter answereth] "Again Peter, everywhere impulsive, springs for
ward and anticipates the others " (Euthymius). All three assign the
answer to Peter, and it is in harmony with his character and position
that he should answer for the Twelve — the first time in Mk that he does
so. Cf. Jn vi. 69. But there is divergence as to the wording of Peter's
reply; 'Thou art the Christ' (Mk), ' The Christ of God' (Lk.), 'Thou
art the Christ, the Son of the living God' (Mt.). Mt.'s expansion of
Peter's reply corresponds to his expansion of Christ's question ; in each
case he interprets the words used. This cannot be regarded as evidence
of a special revelation to Peter ; Peter states the conviction of all, and
Christ in the presence of all accepts it as true. Again, we need not
suppose that, until Peter made this confession, most of the Apostles
were ignorant that Jesus was the Messiah ; but we are sure that from
this point onwards they all of them knew.
30. he charged them that they should tell no man] The beginning
and end of this narrative afford evidence of its historical character. A
writer of fiction would hardly have taken Christ into heathen territory,
and that without representing Him as preaching to the heathen. Nor

ST MARK VIII. 31 99
• 31 — 33. The Passion foretold; Peter rebuked.
And he began to teach them, that the Son of man must 31
suffer many things, and be rejected of the Elders, and of the
would he have said that Christ, after securing a confession of His
Messiahship from the disciples, at once forbade them to publish the
fact. 31 — 33. The Passion foretold; Peter rebuked.
Mt. xvi. 21 — 23. Lk. ix. 22.
31. began to teach them] -It was indeed a new .beginning. Slowly,
fitfully, and still very defectively, the Twelve had been brought by Him
to see that He was the promised Messiah ; and now He began to teach
them that the King and Conqueror whom they had been expecting must
suffer shame and death. Peter's 'Thou art the Christ' was true, but
what he and the others understood by 'the Christ' was not true. In
proclaiming Jesus as the Messiah they would have taught much that was
erroneous. the Son of man] See on ii. 10, 28. In Mk the title is used eight
times in passages which predict the Passion or Resurrection. It is not
so used in the contents, so far as we know them, of 'Q,' i.e. the docu
ment so much used by Mt. and.Lk. in addition to Mk.
must] Because of the Divine decree. This ' must ' comes to the
surface all through the life of Christ from His childhood (Lk. ii. 49)
onwards, and it is specially evident during the last stages ; but this is
the only instance in Mk. The necessity is not of man's making, but of
God's, for the cause is not man's hostility to Christ, but God's love to
man. Man's hostility is God's instrument.
suffer many things] The expression is freq. (v. 26; Mt. xxvii. 19),
esp. of the Passion (ix. 12; Mt. xv. 21; Lk. ix. 22, xvii. 25). Not in
Jn, who neither in Gospel nor Epistles uses this verb. What follows
forms a climax ; Passion, Rejection, Death — the second causing the
third. If the hierarchy had not absolutely rejected Him, Pilate would
have let Him go.
be rejected] In Classical Greek the verb commonly implies rejection
after investigation or scrutiny. A person who was elected to a public
office at Athens had to submit to a scrutiny to see whether he was
properly qualified. The Sanhedrin held a scrutiny with regard to Jesus
and decided that He was not qualified to be the Messiah. The ex
pression is probably taken from Ps. cxviii. 22. But the idea of rejection
after scrutiny is not in the Hebrew word which is used there and eleven
times in Jeremiah ; it means rejecting with contempt. See Hort on
1 Pet. ii. 4.
Elders... chief Priests... Scribes] The Sanhedrin is mentioned in all
its fulness, each of the three constituent parts having the article, which
should be repeated in English; cf. xi. 27, xiv. 43, 53. It is as if each
of the three classes had given a separate vote for rejection.
7-2

ST MARK VIII. 31—33

chief Priests, and Scribes, and be killed, and after three days
32 rise again. And he spake that saying openly. And Peter
33 took him, and began to rebuke him. But when he had
turned about and looked on his disciples, he rebuked Peter,
saying, Get thee behind me, Satan: for thou savourest
after three days] So also ix. 32 and a. 34. The expression may be
colloquial, a current phrase for a short time, like our 'after two or three
days.' Mt. and Lk. change it to the more accurate ' on the third day,'
which some authorities have here. In Hosea vi. 2, ' after two days '
= 'on the third day.'
32. openly] Here only in Mk, nowhere in Mt. or Lk., nine times
in Jn, and four in 1 Jn. Mk makes it clear that the disciples' mis
apprehension of the prediction was their own fault ; Jesus spoke clearly
and without reserve. See on 1 Jn ii. 28, v. 14. Neither Mk nor Mt.
implies that directly Christ mentioned His sufferings and death Peter
interposed ; he had time to think and he acted deliberately. There
may have been impulsiveness, but not such as blurts out an objection on
the spur of the moment. Hence Christ's severe condemnation of him.
Peter took him] From Peter's purely Jewish point of view (v. 33), a
rejected and murdered Messiah is a monstrous contradiction. He thinks
that the Master is making a grave mistake ; and so, ' as though he
pitied Him' (Syr.-Sin.), he takes Him aside to remonstrate with Him
privately. As in the petition of the Syrophenician woman, Mt. gives
the words of the remonstrance. Thereis affection in the remonstrance,
but the affection is misdirected and it is exhibited in a. wrong way.
Peter had just led the way in declaring that Jesus was the Messiah, and
therefore his rather patronizing presumption seems at first sight sur
prising, but it is "exquisitely natural" (Lagrange).
33. when he had turned about] This graphic touch is in Mt. also :
it is freq. in Lk. If Peter's rebuke to Him was given privately, His
rebuke to Peter must, for the sake of all, be given openly. It was as
He turned that He saw the disciples, from whose company Peter had
drawn Him.
Get thee behind me, Satan] At the end of the Temptation Christ' dis
missed the evil one with similar words (Mt. iv. 10). He recognizes Satan's
influence once more in Peter's suggestion that the Messiah can accom
plish His work without suffering and death, which is a repetition of the
suggestions made in the wilderness. For the moment Peter has identified
himself with Satan, and he is banished with similar decision and severity.
Origen and Theophylact go far from the right meaning when they
interpret ' Get thee behind me ' as signifying ' Follow Me ; conform to
My will.' The severity of the rebuke is explained by the severity of
the temptation. Christ's prayers during the Agony show what it cost
Him to resist the suggestion that the triumphant 'It is finished' could
be reached without suffering. The Divine 'Must' (v. 31) had to be
fulfilled, but His human soul shrank from the fulfilment, and the

ST MARK VIII. 33, 34

not the things that be of God, but the things that be of
men. 34 — IX. 1. The Duty of Self- Sacrifice.
And when he had called the people unto him with 34
his disciples also, he said unto them, Whosoever will come
after me, let him deny himself, and take up his cross, and
thought of escaping it had a dire attractiveness. See D.C.G. art. ' The
Character of Christ.'
thou savourest not the things that be of God] It was God's will that
His Son should suffer and die, and Peter was setting his love for his
Master in opposition to God's love for His Son and for His sons. It is
a low type of human affection that forbids those who are loved to suffer
in a righteous cause. Conformity to the mind of God is the only safe
rule. 'Thou mindest not' (R.V.) brings the translation into harmony
with Rom. viii. 5 and Phil. iii. 19.
34 — IX. 1. The Duty of Self-Sacrifice.
Mt. xvi. 24 — 28. Lk. ix. 23 — 27.
34. called the people unto him] Cf. vii. 14. Better, called unto
Him the multitude (R.V.). What follows could be appreciated by
many others, and self-denial is for all, not for ministers only. In the
East a crowd is even more easily collected than in the West.
Whosoever will come after me] Better, If any one desires to come after
Me, with emphasis on 'desires.' There is no compulsion. See on
v. 35. This "catholic doctrine" (Beng.) is almost word for word the
same in all three, and we may believe that it was regarded as one of the
chief treasures among Christ's remembered Sayings. ' Come after Me '
is quite different from 'Get behind Me' (v. 33). Among the crowd,
which would be partly heathen, were some who came out of mere
curiosity, and others who followed without counting the cost. Who
ever desires to be a genuine follower must accept the conditions. The
idea of 'following' now lakes the place of ' repentance ' (i. 4, 15, vi. 1 2).
let him deny himself] He must give up self-worship and self-will.
Self is an idol to be put away (Is. xxxi. 7). He must love God with all
his powers and his neighbour as himself; against these claims his own
interests must be set aside. The expression is not found elsewhere
in N.T.
take up his cross] The same verb is used of Simon Of Cyrene (xv. 21).
This is the first mention of the cross in Mk and Lk., but Mt. x. 36
is earlier. Jn nowhere uses 'cross' in a metaphorical sense. The
metaphor would be intelligible and amazing to those who heard it.
Varus about B.C. 4 had crucified 2000 rebels (Joseph. Ant. xvn. x. 10).
Quadratus (B.J. II. xii. 6) and Gessius Florus (B.J. II. xiv. 9) and
others (B.J. xi. 1) crucified so many that wood became scarce. Lk.

ST MARK VIII. 34—36

35 follow me. For whosoever will save his life shall lose it ;
but whosoever shall lose his life for my sake and the Gospel's,
36 the same shall save it. For what shall it profit a man, if he
adds his characteristic ' daily ' to the startling metaphor. If the ex
pansion is his own, it shows great spiritual insight ; cf. the change from
' this day ' to ' day by day ' in the Lord's Prayer. In all the passages
it is ' his cross ' or ' his own cross,' which intimates that each person
has a cross which no one else can carry. To the Twelve, who had
just heard the prediction of the Passion, the parabolic Saying would
be much more intelligible than to the rest.
and follow me] It is doubtful whether this is a third condition or
a return to the opening words ; ' and in that way he will come after
Me.' If the former, the meaning would be ' obey Me without question
and imitate Me without reserve.' The Saying could not be fully under
stood until after the death of Christ, and its paradoxical character is
- mark of authenticity (Lagrange).
35. whosoever will save his life] Better, whosoever desirelh to save
his life. ' Will save,' like ' will come' in v. 34, is too like the English
future, a defect found again in A.V. in Lk. xix. 14; Jn vi. 67, vii. 17,
viii. 44. The meaning of the Greek word for ' life ' (ij/vxh) varies in
N.T., and we have no exact equivalent in English. It is (1) the
physical life, which- animates the flesh and perishes in death, x. 45;
(2) the immaterial part of man's nature, which does not perish in death,
and which is also called 'spirit,' Lk. i. 46; where man's nature is
regarded as threefold, this word represents the lower side of the im
material part, 'spirit' being the upper, 1 Thess. v. 23. Here the
meaning fluctuates between (1) and (2) ; but ' life ' must be kept through
out the three verses (R.V.), the context showing whether physical life
or spiritual life is meant.
The sweep of this Saying is immense. The world thinks that " nothing
succeeds like success," and that the chief end of human activity is one's
own happiness. Experience confirms Christ in teaching that nothing
fails like success, for it is generally disappointing and often depraving
to character, and that to seek one's own happiness is a sure way of
missing it. Cf. Jn xii. 24 ; 1 Cor. xv. 36.
for my sake] This important condition is in all three reports of this
occasion, but not in Lk. xiv. 26, xvii. 33, or Jn xii. 25. ' And the
Gospel's' is peculiar to Mk both here and x. 29; see on i. 15.
36. For what shall it profit a man... ?] We ought probably to read
For what doth it profit (R.V.). Cf. 1 Cor. xiv. 6. It is manifest that
self-preservation by means of self-sacrifice is the best policy, for of what
use is it to win everything, if one does not preserve oneself? Even
in this world, no amount of success can compensate for loss of internal
peace or for deterioration of character ; and the sum total of the visible
universe, which is passing away, is poor compensation for what is in
visible and eternal. A.V. has ' profit ' in Mk and Mt., but ' advantage '
in Lk., and it has 'lose' in Mk and Mt., but 'cast away' in Lk.

ST MARK VIII. 36— IX. 1 103
shall gain thewhole world, and lose his own soul? or what shall 37
a man give in exchange for his soul ? Whosoever therefore 38
shall be ashamed of me and of my words in this adulterous
and sinful generation ; of him also shall the Son of man be
ashamed, when he cometh in the glory of his Father with
the holy Angels. And he said unto them, Verily I say unto 9
'Forfeit' (R.V.) is better than either; the Greek verb implies that
the supremely successful man may pay the cost with his life.
37. what shall a man give in exchange for his soul '?] The common
interpretation, that nothing can compensate a man for the loss of his
higher personal life, may stand. But in that case we ought to have
' take' rather than 'give. ' Therefore the rendering in Tyndale, Cranmer,
and the Genevan Version deserves consideration, 'What shall a man
geve to redeme his soule agayne?' So also Coverdale, 'What can
a man geve, to redeme his soule withall ? ' When he has forfeited it
by sinful folly, what can he pay to get it back?
38. Whosoever therefore] It is the same conjunction as in vv. 35,
36, 37; we must have 'For' in all four places; For whosoever shall
be ashamed. This last step in the reasoning looks back to the start
in v. 34, and it takes us beyond the experiences of this life to the final
Judgment. ' The possibilities of irreparable loss are real and manifold,
for whoever is guilty of moral cowardice in reference to Christ's require
ments will have to suffer for it. '
adulterous] ' Apostate ' ; the reference is to spiritual adultery, the
worship ,of Mammon (Jas iv. 4). The man who dares not make a stand
against this disowning of Christ must be prepared to be disowned at
the Judgment. The picture of the Judgment is in accordance with
Jewish ideas, and we cannot safely draw inferences from the details
of the picture.
the Son of man] See on ii. 10. The contrast between the suffering
Son of Man (v. 3 r) and the glorified Son of Man (v. 38) is great. Jesus
speaks with as much sureness of the one as of the other.
of his Father] God is the Father of the Son of Man, and the Son
of Man is the Son of God. Only here and xiv. 36 in Mk does Jesus
speak of God as His Father.
with the holy Angels] Here, as in xii. 25, all three record that our
Lord spoke of Angels as beings that really exist. It is not credible
that all the passages in which His teaching on this subject is recorded
have been corrupted by the introduction of the Evangelists' own beliefs.
Such teaching is recorded in all four Gospels (xiii. 27, 32 ; Mt. xiii. 39,
41, 49; Lk. xii. 8, 9; Jn i. 51), and in most of them repeatedly.
Chapter IX.
1. And he said unto them] This introductory formula indicates a
break of some kind. The words which follow may have been spoken
on some other occasion.

104 ST MARK IX. I

you, That there be some of them that stand here, which
shall not taste of death, till they have seen the kingdom of
God come with power.
Verily I say unto you] See on iii. 28.
there be some] We must transpose ' here ' ; There be some here of them
that standby (R.V.). Cf. xi. 5, xv. 35.
shall not taste of] Better, shall in no wise taste of (R.V.). The
negative is very strong, as in v. 41, x. 15, xiii. 2, 19, 30. The metaphor
is taken from the idea of bitterness, a bitterness which to the believer
is only n taste; Heb. ii. 9. See on Jn viii. 52. The phrase is not
found in O.T.
the kingdom of God come with power] Mt. expands this, as he expands
viii. 29, and here his expansion is a misinterpretation. He has 'till
ye see the Son of Man coming in His reign,' with obvious reference
to the Second Advent. That interpretation became impossible when
all the Apostles had died before the Second Advent. Then other
interpretations became necessary, some of which deserve consideration.
1. The Transfiguration (so most of the Fathers) ; 2. The Resurrection
and Ascension (Cajetan, Calvin); 3. Pentecost and the Spread of
Christianity (Godet, Hahn, Nosgen, Swete) ; 4. The Destruction of
Jerusalem (Wetstein, Afford, Morison, Plumptre) ; 5. The internal
Development of the Gospel (Erasmus). The test of correctness is the
statement that among the bystanders there are some who will see the
reign of God come with power, which implies that others will not.
This test seems to exclude 2 and 3, unless the absence of Judas be
thought to justify 'there be some.' The Transfiguration could be meant
only in the sense that it was a. sort of symbol or earnest of the reign
of God. Moreover, ' shall in no wise taste of death until ' could hardly
be used of an event which was to take place in about a week. No
modern writer seems to adopt the Transfiguration as the right solution.
The Destruction of Jerusalem was witnessed by a few of those present,
and it swept away Judaism, leaving Christianity in full possession.
But it may be doubted whether any single event is intended ; the words
may be a declaration that before long, by the power of God, the reign
of God will be firmly established.
In any case, it is not sound criticism to insist that Mt., who so often
expands Christ's words, in this instance is the only Evangelist who
gives His words correctly; and therefore, that in saying that some of
those present would see the Second Advent, Christ said what has
proved to be untrue. Although Mt.'s expansions are usually correct
interpretations of Christ's meaning, in this case he has given a mis
interpretation. We have also to remember that Christ's language on this subject
reflects the pictorial symbolism of later Judaism. Much of His language
may be Oriental imagery, setting forth the triumphant success of the
Gospel, without any reference to Christ's return in glory. It should

ST MARK IX. 2 105

2 — 8. The Transfiguration.
And after six days Jesus taketh with him Peter, and 2
James, and John, and leadeth them up into an high moun
tain apart by themselves : and he was transfigured before
be noted that here we have, not ' glory,' but ' power,' viz. the powerful
energy which was manifested wherever the Gospel was preached.
2 — 8. The Transfiguration.
Mt. xvii. 1 — 8. Lk. ix. 28 — 36.
2. after six days] If 'after three days' (viii. 31) means 'on the
third day,' ' after six days ' should mean ' on the sixth day.' Lk. says
' about eight days,' which would be no serious discrepancy, even if ' on
the sixth day' were certainly the right meaning. There is no special
point in ' six ' or ' about eight,' and the statement of a week's interval
is a mark of historic truth, like ' Legion ' in v. 9. Other marks of
truth are the good connexions with what precedes and what follows,
the fitness of the position in the Ministry as a whole, and the injunction
to silence, a detail not likely to have been invented. Moreover, there
is ho parallel in O.T., for the illumination of Moses' face has no great
similarity. The additional details given by Lk., coupled with his
independent wording, suggest that he had information besides that
which he derived from Mk ; and the mention of the Transfiguration in
2 Pet. i. 16 — 18 shows what Christians of that age — whatever the date
of 2 Pet. may be — believed respecting it. Its absence from Jn is no
difficulty, for that Gospel omits so much that had already been sufficiently
recorded. The manner of the wonder eludes us, as in the feeding of the
thousands ; but the significance of it can in some measure be under
stood. It encouraged the three witnesses, who had been perplexed
and depressed by the announcement that the Messiah must suffer and
die; and this encouragement would spread to the other Apostles,
although for a few months they were not to know the reason for it.
It intimated that His Kingdom was not of this world. It is also
possible that this foretaste of His glory imparted encouragement to the
Messiah Himself. Hastings' D.B. and D.C.G. art. 'Transfiguration'
and the literature there quoted.
an high mountain] The mountain is nowhere named. The early
conjecture that it was the Mount of Olives is extraordinary. That
Mount is not high, and both before and after the Transfiguration Christ
is in or near Galilee. Tabor is the traditional scene, perhaps suggested
by Ps. lxxxix. 12. In the Eastern Church the Transfiguration Festival
(6 August) is sometimes called to Qafiibpiov. Yet this can hardly be
right, for there was a fortified village on Tabor at this time (Joseph.
B.J. IV. i. 8, 11. xx. 6). Hermon, which is 9000 ft. high, is now
generally adopted. It could easily be reached from Caesarea Philippi

106 ST MARK IX. 2-5
3 them. And his raiment became shining, exceeding white as
4 snow ; so as no fuller on earth can white them. And there
appeared unto them Elias with Moses: and they were talk-
5 ing with Jesus. And Peter answered and said to Jesus,
Master, it is good for us to be here : and let us make three
in a day or two. Lk. says that Christ went up the mountain to pray
(cf. Mk vi. 46), and that it was during His prayer that the Trans
figuration took place.
apart by themselves] Characteristic fulness ; Mk alone has the some
what superfluous ' by themselves.' He is fond of the expression
translated 'apart' here and vi. 31, 32, and 'privately' or otherwise
iv. 34, vii. 33, ix. 28, xiii. 3.
was transfigured] See on 2 Cor. iii. 18, where the same verb is used,
but neither A.V. nor R.V. has ' transfigured.' The word gives no sure
clue as to the nature of the change.
3. shining] 'Glistering' (R.V.). Here only in N.T. In the
Septuagint it is used of the gleaming of polished metal (Nah. iii. 6 ;
1 Mace. vi. 39, &c).
so as no fuller on earth] Again, we have a fulness of description
which is in Mk alone. ' On earth ' is not superfluous ; it contrasts
earthly with heavenly whiteness.
4. there appeared] The same expression is used of the appearances
of Christ after the Resurrection (Lk. xxiv. 34; Acts ix. 17, xiii. 31,
xxvi. 16 ; 1 Cor. xv. 5 — 8). The ' vision' (Mt. xvii. 9) was no dream,
for the Three were thoroughly awake (Lk. ix. 32) when they saw it.
Elias with Moses] Mt. and Lk. have ' Moses and Elijah,' which is
the more natural order. But it was expected that Elijah would return
(vi. 15, viii. 28), whereas Moses was an unexpected addition; hence
Mk's expression.
The power to recognize these representatives of the Law and the
Prophets is analogous to that of Saul of Tarsus recognizing Ananias in
a vision (Acts ix. 12). The recognition was necessary for the purposes
of the Transfiguration, and it might confirm them in the belief that
Christ was not overturning the Law and the Prophets, for the repre
sentatives of both were in conference with Him.
5. Peter answered] Peter's ' answer ' was not to words which were
addressed to him, but to facts which appealed to him. Cf. x. 24, 51,
xi. 14, xii. 35, xiv. 48, xv. 12. Peter wants them to stay, in order that
the existing ecstasy may continue.
Master] Better, Rabbi (R.V.). Mk alone preserves the original
Aramaic, and this should be preserved by transliteration; cf. xi. 21,
xiv. 45, and see on x. 51. In all these places A.V. obscures a character
istic feature.
it is good for us to be here] So also R.V. Better, It is a good thing
that we are here. ' It is a beautiful coincidence ; we are very happy
and we can make ourselves useful.' " This intervention of Peter,

ST MARK IX. 5—8 107
Tabernacles ; one for thee, and one for Moses, and one for
Elias. For he wist not what to say ; for they were sore 6
afraid. And there was a cloud that overshadowed them : 7
and a voice came out of the cloud, saying, This is my be
loved Son : hear him. And suddenly, when they had looked 8
round about, they saw no man any more, save Jesus only
with themselves.
although ill-advised, gives to the whole episode a stamp of great reality "
(Lagrange). three Tabernacles] He may be thinking of booth-making at the F.
of Tabernacles, which possibly was being celebrated at this time
(Mackinlay) ; but neither possibility is required to explain Peter's
impulsive proposal.
6. wist not what to say] The better text gives what to answer,
and 'answer' is to be understood as in v. 5. No one spoke to him,
and he knew not what to say, but he feels that he must say something
to express his emotion.
for they were sore afraid] Better, for they had become sore afraid.
The excessive fear preceded and explained the wrong-headed utterance.
All three mention this fear, but at different points of the narrative ; Mk
before the cloud and the voice, Lk. after the cloud and before the voice,
Mt. after both cloud and voice.
7. a cloud that overshadowed them] Mt. says that it was 'luminous,'
which is somewhat out of harmony with ' overshadow, ' but the etymology
of ' overshadow ' need not be pressed. The cloud hung over them and
rested above them. The luminous cloud represents the Shechinah,
symbolizing the Divine Presence. Cf. the cloud at the Ascension
(Acts i. 9).
This is my belcnied Son: hear him] We have four reports of this
Voice, those of the three Synoptists and that in 2 Peter, and no two of
them agree in wording. These differences are less important than
the difference between this Voice and the one at the Baptism, viz.
the addition of ' Hear ye Him.' At the Baptism the words are
addressed to Christ (i. 11), here to the Apostles. The Law and the
Prophets are consummated in Christ, and henceforth disciples are to
listen to Him. Thus the charge of the Heavenly Father agrees with
the last recorded words of the earthly Mother, 'Whatsoever He saith
unto you, do it' (Jn ii. 5). The servants who have prepared the way
have passed; the Son abides (Jn viii. 35). See Hastings' D.B. 11.
501. 8. And suddenly] This belongs to ' saw ' ( A. V. ) rather than to
'looked' or 'looking' (R.V. ). They expected some further marvel,
but there was a sudden return to normal conditions.

108 ST MARK IX. 9—13
9 — 13. The Descent and the Discussion about Elijah.
9 And as they came down from the mountain, he charged
them ' that they should tell no man what things they had
10 seen, till the Son of man were risen from the dead. And
they kept that saying with themselves, questioning one with
11 another what the rising from the dead should mean. And
they asked him, saying, Why say the Scribes that Elias must
12 first come? And he answered and told them, Elias verily
cometh first, and restoreth all things ; and how it is written
of the Son of man, that he must suffer many things, and be
13 set at nought. But I say unto you, That Elias is indeed
9 — 13. The Descent and the Discussion about Elijah.
Mt. xvii. 9 — 13.
9. The Transfiguration probably took place at night, and the descent
from the mount on the following morning (Lk. ix. 37).
till the Son of man were risen] Better, save when the Son of man
should have risen again (R.V.). The time of rising again is expressed
with great indefiniteness. This charge agrees with the prohibition to
proclaim Him as the Messiah (viii. 30) ; to tell of the recent glory would
intensify erroneous ideas about Him. This principle of concealing His
Messiahship runs through the whole of Mk (iii. 12, x. 18). It was the
Resurrection which showed where His true glory lay.
10. they kept that saying] Better, they kept the saying. A.V. else
where has this exaggerated translation of the Greek article; Jn i. 21,
25, vi. 14, 48, 69, vii. 40. They not only remembered the charge,
but obeyed it ; cf. vii. 3, 4, 8.
with themselves] The words are amphibolous, but they are better
taken with what follows (R.V.) than with what precedes (A.V.); ques
tioning among themselves is probably right. The disciples would be
familiar with the idea of rising from the dead, but the special resur
rection of the Son of Man perplexed them ; what His rising again
from the dead is. The ' is' reproduces their wording.
11. Why say the Scribes?] Here and in v. 21 the sentence is pro
bably interrogative, although R.V. takes both passages otherwise. The
question seems to imply that the appearance of Elijah after the appear
ance of the Messiah was perplexing.
12. and how it is written] Here R.V. seems to be right. The ques
tion is not indirect, but direct; and how is it written? Christ answers
their question with another, which points to the answer to their question.
' How is it that it stands written that the Messiah is to suffer? If the
Messiah is about to suffer, Elijah must already have come.' This repe
tition of the prediction that He must suffer is remarkable, so soon after
the glory on the mount.
13. But I say unto you] But, so far from this being a difficulty,

ST MARK IX. 13—17 109
come, and they have done unto him whatsoever they listed,
as it is written of him.
14 — 29. Cure of a Demoniac Boy.
And when he came to his disciples, he saw a great multi- 14
tude about them, and the Scribes questioning with them.
And straightway all the people, when they beheld him, were 15
greatly amazed, and running to him saluted him. And he 16
asked the Scribes, What question ye with them? And one 17
of the multitude answered and said, Master, I have brought
/ say to you that Elijah moreover is come. There is no emphasis on ' I. '
Christ confirms what the Scribes said and goes beyond it. Not only
must Elijah come, but moreover he is come.
whatsoever they listed] They imprisoned him and put him to death.
The phrase is in O.T. style (1 Kings ix. 1, x. 13; Dan. viii. 4; 2 Mace.
vii. 16), and it indicates absolute power. Even as it stands written
about him means that Antipas and Herodias have done to the Baptist
just what Ahab and Jezebel did, or tried to do, to Elijah.
14 — 29. Cure of a Demoniac Boy.
Mt. xvii. 14 — 20. Lk. ix. 37 — 43.
14. 'when ke came, .he saw] The better text gives when they came...
they saw ( R. V.). This is written from the point of view of one of those
(Peter) who had been on the mount. Mt. and Lk. are different. The
contrast between the peace and glory on the mount and the conflict
and failure below will never be forgotten so long as Raffaelle's great
picture, the last which he completed, survives. Compare Moses on
the mount communing with Jehovah, and Aaron compromising with
idolatry below.
the Scribes questioning with them] They had been successfully attack
ing the nine disciples in the absence of the Master. Their presence in
the North is evidence of their watchfulness. We hear no more of these
Scribes. 15. were greatly amazed] The crowd were awe-struck at the oppor
tuneness of His unexpected arrival. They leave the disputants and run
to welcome the great Healer and Teacher.
16. he asked the Scribes] ' The Scribes ' is a gloss ; the true text
has simply 'them.' The question is addressed to the crowd, who. had
joined in censuring the nine for their failure to heal. These Apostles
had healed people during their mission (vi. 13); why would they not
heal the only son (Lk.) of this poor man?
17. one of the multitude] Christ had addressed the people gene
rally, and the man who was specially interested at once replied. Now
that the Master-healer has appeared, he is anxious that His help should

ST MARK IX. 17—23

18 unto thee my son, which hath a dumb spirit; and whereso
ever he taketh him, he teareth him : and he foameth, and
gnasheth with his teeth, and pineth away : and I spake to
thy disciples that they should cast him out ; and they could
19 not. He answereth him, and saith, O faithless generation,
how long shall I be with you ? how long shall I suffer you ?
20 Bring him unto me. And they brought him unto him : and
when he saw him, straightway the spirit tare him ; and he
21 fell on the ground, and wallowed foaming. And he asked
his father, How long is it ago since this came unto him ?
22 And he said, Of a child. And ofttimes it hath cast him
into the fire, and into the waters, to destroy him : but if thou
canst do any thing, have compassion on us, and help us.
23 Jesus said unto him, If thou canst believe, all things are
be secured without delay. He tells much more than Christ had asked,
and his eager statement is very natural. The spirit is called dumb,
either because of its effect on the boy, or because it refused to answer
when it was addressed.
18. teareth him] Better, convulseth him, or dasheth him down.
Each Evangelist describes the symptoms differently, and Hobart (pp.
17 — 20) regards three expressions used by Lk. as medical. The father
is anxious that Jesus should know how grievous his son's case is. See
Trench, Miracles, p. 372.
they could not] Better, they were powerless; cf. v. 4, xiv. 37.
19. 0 faithless generation] All three Gospels agree far more closely
in the wording of Christ's reply than in that of the father's appeal.
Throughout the Synoptics the chief agreements are in Christ's Sayings,
which tradition preserved more carefully than narratives or the sayings
of others. The powerless disciples are included in the 'faithless gene
ration.' There is weariness and disappointment in the reproach. Cf.
Jn xiv. 9.
21. How long. . . ?] How long time is it since this hath come to him ?
Our Lord is asking for information as in v. 16, vi. 33, viii. 5, 23.
Here both Mt. and Lk. omit the question.
22. if thou canst do any thing] When he left home, the father
believed that Jesus could heal his son; but the disciples' failure
weakened his trust in the Master's power.
23. If thou canst believe] ' Believe ' is a gloss. Christ is quoting
with surprise the father's expression of doubt; 'Thou sayest to Me,
If thou canst'.' It depends upon the father rather than on Christ
whether the son can be healed or not. Christ can heal, if the father
has faith (ii. 5, v. 34, 36, vi. 5). The leper (i. 40) doubted whether
Christ had the will to cleanse so unworthy a person as himself; this
father doubts whether Christ has the power to heal his son.

ST MARK IX. 23—29

possible to him that believeth. And straightway the father 24
of the child cried out, and said with tears, Lord, I believe ;
help thou mine unbelief. When Jesus saw that the people 25
came running together, he rebuked the foul spirit, saying
unto him, Thou dumb and deaf spirit, I charge thee, come
out of him, and enter no more into him. And the spirit 26
cried, and rent him sore, and came out of him : and he was
as one dead; insomuch that many said, He is dead. But 27
Jesus took him by the hand, and lifted him up ; and he
arose. And when he was come into the house, his disciples 28
asked him privately, Why could not we cast him out? And 29
all things are possible to him that believeth] As often, Christ states a
comprehensive principle and leaves us to find out the necessary limita
tions. See on x. 27, xiv. 36. Faith enables us to take hold of the
power of God to be used in accordance with His will.
24. straightway the father of the child] There is no 'And' and no
' with tears' in the true text. ' Straightway ' comes first with emphasis.
The father does not lose an instant in expressing his desire to raise his
trust in Christ to the utmost, though he cannot feel that he completely
fulfils the condition implied in ' him that believeth.' He prays Christ to
strengthen his faith, and his prayer has been echoed by thousands since
Mk put it on record. 'Help my faith where it is ready to fail' is the
meaning, not 'Help me although unbelieving.' The whole of this
impressive conversation from 'to destroy him' to 'my unbelief is
given by Mk alone.
26. the people] Better, a multitude (R.V.) ; there is no article in
the true text, and therefore no reference to the crowd already assembled
when Christ arrived. Apparently Christ and the father had drawn
away from it (cf. vii. 33, viii. 23), while the boy was being fetched,
and now a fresh crowd runs towards the group.
he rebuked] All three have this, but the words of the rebuke and
the two verses which follow are peculiar to Mk.
26. rent him sore] Or, convulsed him, as if desiring to do as much
mischief as possible before departing.
many said] Perhaps 'the more part said' (R.V.) is better, but Mk
seems to use both expressions without much difference of meaning.
Cf. vi. 2, xii. 37.
27. took him by the hand] See on i. 31.
28. into the house] Or, indoors, as iii. 29. This subsequent question
ing, especiallyin the privacy of ahouse, is frequent (iv. 10, vii. 17, x. 10).
Why could not we cast him out?] As in v. 11, the sentence is pro
bably interrogative ; 'we' is emphatic; and 'him' should be 'it.' The
Apostles had been empowered to cast out demons (iii. 15, vi. 7); how
is it that they have failed in this case?

ST MARK IX. 29—31

he said unto them, This kind can come forth by nothing, but
by prayer and fasting.
30 — 32. Another Prediction of the Passion.
30 And they departed thence, and passed through Galilee;
31 and he would not that any man should know it. For he
taught his disciples, and said unto them, The Son of man
is delivered into the hands of men, and they shall kill
29. This kind can come forth by nothing, but by prayer] The reply
is obscure in two particulars. 1. What kind? Evil spirits of any kind ?
or those which render their victims deaf and dumb? 2. Who is to
pray? The exorcist? or the victim's friends? or the obsessed person
himself? Mt. gives a much simpler reply, which may be regarded
as interpreting Mk; 'Because of your little faith.' To be effectual,
prayer must be accompanied by faith ; and the disciples who had proved
powerless to heal, either had not prayed, or had prayed without faith.
Mt. sometimes gives his interpretation of Christ's words as if it had
been actually spoken; see on v. 1 and viii. 29.
and fasting] This widely diffused addition to the Saying is rightly
omitted in R.V. as an early interpolation in the interests of asceticism.
A similar omission, on still stronger evidence, has to be made, Acts
x. 30, while the evidence against 'fasting and' in 1 Cor. vii. 5 is over
whelming. Here the internal evidence is as strong as the external.
When a demoniac was brought to the disciples to be healed, were they
to say, "We must first fast for so many hours"?
30 — 32. Another Prediction of the Passion.
Mt. xvii. 22, 23. Lk. ix. 43 — 45.
30. he would not that any man should know it] He is still in
quest of seclusion for the training of the Twelve. It is noteworthy that
in none of these quests is He represented as working a miracle in order
to secure seclusion.
31. the Son of man] The Twelve have by no means grasped the
import of the Passion, still less that of the Resurrection, and Jesus
continues to instruct them. They know that He is the Messiah, yet
He does not speak of Himself by that title, which might lead them to
use it inadvertently in speaking of Him to others, in violation of viii. 30.
He continues to use the title which veiled, while to some it suggested,
His Messiahship.
is delivered] Better, is being delivered; and it is the Father who is
delivering up His Son into the hands of men. If the verb refers to
Judas (iii. 19), 'into the hands of men' is almost superfluous; if God
is meant, the addition is almost necessary. Cf. 2 Sam. xxiv. 14;
Ecclus. ii. 18. The present tense may be the common usage of treat
ing what is sure to take place as actually present ; or it may mean that
the process of delivering up is already going on.

ST MARK IX. 31—36 113
him ; and after that he is killed, he shall rise the third day.
But they understood not that saying, and were afraid to 32
ask him. 33 — 37- The Question of Precedence.
And he came to Capernaum : and being in the house 33
he asked them, What was it that ye disputed among your
selves by the way ? But they held their peace : for by the 34
way they had disputed among themselves, who should be the
greatest. And he sat down, and called the twelve, and saith 35
unto them, If any man desire to be first, the same shall be
last of all, and servant of all. And he took a child, and set 36
him in the midst of them : and when he had taken him in
32. But they understood not] Or, they remained ignorant. Out of
consideration for the Twelve, Mt. omits both their ignorance and their
fear. Lk. suggests that, as in the case of the two on the way to
Emmaus (xxiv. 16), the Twelve were not allowed to know.
ivere afraid to ask him] They had heard the severe rebuke to Peter
(viii. 53). The question about Elijah was an indirect attempt to obtain
an explanation (v. n), and the answer had not made the matter clear
to them. They could not understand the Messiah's rising again,
because they did not see how the Messiah could die, and they were
afraid of being rebuked for doubting it.
33 — 37. The Question of Precedence.
Mt. xviii. 1 — 5. Lk. ix. 46 — 48.
33. and being in the house] Lit. ' when He had got indoors,' in
contrast to 'in the way.' This time it is Christ who asks for an expla
nation of what had been said. And here Christ certainly knew the
answer to His own question. He asks, not for information, but in order
to educate. Lk. says that Jesus ' saw the reasoning of their heart. '
34. Bede suggests that the preference shown to the three who
had been taken up the mount of Transfiguration may have led to the
dispute. 35. he sat down, and called the twelve] Mk alone has this picturesque
detail. He often sat to teach (see on xiii. 3), but here He may be rest
ing after the journey.
shall be last of all] ' The same ' should be omitted. The Saying
does not mean that the result of desiring to be first is degradation, but
that the way to be first is self-suppression and service (x. 43, 44). This
Saying is echoed in the Epistle of Polycarp 5. See on xiv. 38.
36. he took a child] Better, a little child (R.V.), as a representative
of the humblest and simplest of His followers.
in the midst of them] Next Himself (Lk.), the place of honour;
ST MARK 8

114 ST MARK IX. 36—39
37 his arms, he said unto them, Whosoever shall receive one of
such children in my Name, receiveth me : and whosoever
shall receive me, receiveth not me, but him that sent me.
38 — 50. Mistaken Zeal for the Name.
38 And John answered him, saying, Master, we saw one
casting out devils in thy Name, and he followeth not us :
39 and we forbad him, because he followeth not us. But Jesus
said, Forbid him not : for there is no man which shall do a
40 miracle in my name, that can lightly speak evil of me. For
He would sit in the centre. For other instances of Christ's treatment
of children, see x. 15; Lk. x. 21, xvii. 2; Mt. xxi. 16. The tradition
that' this child was Ignatius of Antioch is not found earlier than the
ninth century.
taken him in his arms] See on x. 16.
37. one of such children] Anyone of similar childlike disposition.
in my Name] Lit. 'on the basis of My Name,' 'name' being here
used in the common signification of 'character.' He who does this,
not because he is fond of children or of simple persons, but because they
represent the Christlike character, has the honour of having Christ as
His guest. Cf. v. 39, xiii. 6.
receiveth not me] ' Not only receiveth Me ' or ' Not so much re
ceiveth Me.' Cf. x. 45. This form of expression is common. What
is negatived, as being inferior or defective, is included, with a great
deal more, in the affirmative clause; cf. Lk. x. 10, xiv. 12, xxiii. 28;
Jn xii. 44. This Saying is Johannine in tone and carries us far in
Christology. 38 — 50. Mistaken Zeal for the Name.
Lk. ix. 49, 50.
38. And John answered him] The better text gives John said to
Him. It is not often that Mk begins a section without a. conjunction,
but he does so here, x. 28, and xii. 24, and in all three places inferior
texts insert a conjunction for the sake of smoothness. Nowhere else
in the Synoptic Gospels does John intervene singly. It is possible that
the words 'in My Name' (v. 37) remind him of the incident which he
mentions. "Were we not right in refusing to receive as an ally one
who did not receive Thee as Master ? "
because he followeth not us] Better, because he was not following us.
The exorcist did not profess to be a disciple ; and the Apostles were
indignant because he had, without authority, been using Christ's Name.
Unlike the juggling exorcists at Ephesus (Acts xix. 13 — 16), the man
was evidently sincere and successful.
39. Forbid him not] Cease to forbid him, or anyone like him.
Cf. the reply of Moses to Joshua's jealous advice (Num. xi. 29).

ST MARK IX. 39—44 115
he that is not against us is on our part. For whosoever shall 41
give you a cup of water to drink in my Name, because ye
belong to Christ, verily I say unto you, he shall not lose his
reward. And whosoever shall offend one of these little ones 42
that believe in me, it is better for him that a millstone were
hanged about his neck, and he were cast into the sea. And 43
if thy hand offend thee, cut it off: it is better for thee to
enter into life maimed, than having two hands to go into
hell, into the fire that never shall be quenched : where their 44
Renan and others, strangely enough, regard this Saying as contra
dictory to Mt. xii. 30= Lk. xi. 23. The two rules are perfectly
harmonious, but this one is to be used in judging other people, the
other rule in judging ourselves. If we are not sure that others are
against Christ, we must treat them as being on His side. If we are not
sure that we are on Christ's side, we have reason to fear that we are
against Him.
41. because ye belong to Christ] Lit. in the name that ye are
Christ's. It is unlikely that here we have our Lord's exact words ;
as in i. 15, Mk may be putting Christ's meaning in the language that
was current when he wrote; cf. Rom. viii. 9; 1 Cor. i. 12, iii. 23 ;
2 Cor. x. 7.
42. offend one of these little ones] See on iv. 17. Just in proportion
to the beauty 'of the childlike character is the guilt of the man who
knowingly spoils it. He is speaking of simple Christians (vv. 37, 41,
42) ; it is they who are His best representatives. Will not simple
believers be perplexed and sent astray, when they see Apostles con
tending for the foremost place?
it is better for him] ' It is good for him, if the choice has to be
made,' 'it is worth his while.' Cf. Mt. v. 29. Death by drowning is
a terrible thing ; but in comparison with causing a simple soul to sin it
is an excellent thing. In the true text, ' millstone ' has an epithet
which means 'requiring an ass to turn it,' 'a donkey-millstone,' hence
'a great millstone' (R.V.). It is the death of = noxious dog that is
described. 43. Seducing simple souls is disastrously easy ; but still more easy is
seducing oneself by letting the body lead the spirit astray. The lan
guage in the three instances is parabolic, but the meaning is clear. We
sacrifice hand, or foot, or eye, to avoid fatal or incurable maladies.
We may have to sacrifice things still more precious, to avoid the death
of the soul.
hell] Gehenna. The word is not found in the Septuagint ; but it is
a loose transliteration of Ge-Hinnom, 'valley of Hinnom,' where under
Ahaz and Manasseh children were thrown into the red-hot arms of
Molech (2 Chron. xxviii. 3, xxxiii. 6 ; Jer. vii. 31). Josiah abolished
these horrors (2 Kings xxiii. 10 — 14). He desecrated the place by

116 ST MARK IX. 44—48
45 worm dieth not, and the fire is not quenched. And if thy
foot offend thee, cut it off: it is better for thee to enter halt
into life, than having two feet to be cast into hell, into the
46 fire that never shall be quenched : where their worm dieth not,
47 and the fire is not quenched. And if thine eye offend thee,
pluck it out: it is better for thee to enter into the kingdom
of God with one eye, than having two eyes to be cast into
48 hell fire : where their worm dieth not, and the fire is not
making it a refuse-heap for offal and rubbish, including the carcases of
animals. This refuse-heap was a mass of corruption, devoured by
worms and fire, and hence was regarded as symbolizing punishment
in the other world. Is. lxvi. 24 shows the beginning of this idea. It
is much plainer in the Book of Enoch; "This accursed valley is for
those who are accursed for ever ; here will all those be gathered
together who utter unseemly words against God, and here is the place
of their punishment " (xxvii. 2). Cf. 2 Esdras vii. 36 ; Psalms of
Solomon xii. 5, xv. 6; Apocalypse of Baruch lxxxv. 13. With the
change from Ge-Hinnom to Gehenna comp. the change from Mariam
to Maria.
The confusion caused in English Versions by using ' hell ' to repre
sent both Gehenna and Hades is well known ; Lightfoot, On Revision,
p. 87; Trench, On the A.V. p. 21. Hardly any correction in R.V. is
more valuable than that of reserving ' hell ' for Gehenna and leaving
Hades untranslated.
that never shall be quenched] The fire cannot be extinguished so
long as there is fuel to feed it ; it " burns as long as sin remains to be
consumed " (Swete).
44. This verse and v. 46 are interpolations from v. 48, where the
words are original. They have been made by copyists into a refrain to
each of the three instances of self-seduction.
45. It is lawful, but not necessary, to find different meanings for
' hand,' ' foot,' and ' eye.' The picturesque repetition of the same idea
with a change of form is an impressive Orientalism, the general sense
being that what is most useful and most dear may have to be sacrificed.
But all three cases are stated hypothetically ; ' If they cause thee to
offend.' Precious things may be thankfully retained, if they do not
prove harmful.
48. where their worm dieth not] This highly metaphorical expres
sion is here part of the true text. It comes from Is. lxvi. 24 ; cf.
Judith xvi. 17 ; Ecclus. vii. 17 ; Apocalypse of Peter 10. The ' worm '
and the ' fire' are opposed to ' life,' and they seem to mean ' destruction.'
They can hardly mean life in endless torture ; but they have no end so
long as there is anything for them to devour. Victor and Theophylact
interpret them of the gnawing reproaches of conscience and the
memory of shameful things done in this life. Perhaps they point

ST. MARK IX. 48— X. 1 117
quenched. For every one shall be salted with fire, and 49
every sacrifice shall be salted with salt. Salt is good : but 50
if the'salt have lost his saltness, wherewith will ye season it ?
Have salt in yourselves, and have peace one with another.
1 — 12. The Question of Divorce.
, And he arose from thence, and cometh into the coasts 10
father" to the permanent loss which is involved in the irreparable
deterioration of the man's real self. Jews had strange ideas about the
unseen' world. Christ did not contradict these ideas, but He has left
teaching which enables us to correct them.
49. For every one shall be salted with fire] A very difficult state
ment. Each of the two metaphors is capable of more than one
interpretation, and the two. seem to be opposed, for fire destroys and
salt preserves. These sentences may be isolated Sayings which Mk has
put together, because the common idea of ' salt ' seems to unite them,
and which he has placed here, because the idea of ' fire ' connects the
first sentence with what precedes, although in reality the sentences
have no connexion with one another or with the preceding words. If
there is connexion, it may be something of this sort. The way to
escape the' penal fire hereafter is -to seek the purifying and preservative
fire here, the fire of the Divine Presence (H-eb. xii. 29 ; Deut. iv. 24,
ix. 3 ; Mai. iii. 2, iv. 1). A sense of God's Presence burns up all that
is .base, and -preserves all that is akin to Him. And the Christian,
salted and illuminated by communing with God, becomes himself salt
and light to others. Another possible meaning is that the aim of penal
suffering is to purify.
, and every sacrifice, &c] These words are an interpolation from
Lev. ii. r 13.
60. Salt is good] Or, A fine thing is the salt. Here ' the salt ' is
passing in meaning from the Divine to the human ; in the next clause
it is wholly human.
lost his saltness] Apostles without the spirit of devotion and self-
sacrifice, selfish Apostles who wrangle for the first place, are as worthless
as savourless salt.
will ye season it] The verb means 'prepare,' and especially 'prepare
and flavour food ' (Col. iv. 6).
have peace] See on 2 Cor. xiii. 11. The verb is freq. in the
Septuagint ; elsewhere only in Paul (Rom. xii. 18; 1 Thess. v. 13)..
The fruits of the Spirit are ' love, joy, peace ' (Gal. v. 22 ; cf. 1 Cor.
iii. 3). X. 1—12. The Question of Divorce.
Mt. xix. 1 — ;I2, v. 31, 32. Lk. xvi. 18.
1. And he arose from thence] We have almost the same wording
vii. 24, where, as here, a move of considerable distance is begun,

n8 ST MARK X. 1—5

of Judaea by the farther side of Jordan : and the people
resort unto him again ; and, as he was wont, he taught them
2 again. And the Pharisees came to him, and asked him, Is it
3 lawful for a man to put away his wife ? tempting him. And
he answered and said unto them, What did Moses command
4 you ? And they said, Moses suffered to write a bill of
5 divorcement, and to put her away. And Jesus answered and
said unto them, For the hardness of your heart he wrote you
' He arose' does not look back to ' sat down ' (ix. 35) ; it is Hebraistic
amplification (i. 35, ii. 14, vii. 24, xiv. 57, 60), freq. in Lk. and Acts,
twice in Mt., and once in Jn.
the coasts of Juda-d] A comprehensive expression for Judaea and
the adjoining country ; cf. v. 17, vii. 24, 31.
the people] Better, multitudes (R.V.). This is the only place
in which Mk uses the plural of the word which R.V. consistently
renders 'multitude,' and here the word has no article. The singular,
with either the article or an adjective, is very freq. in Mk.
2. the Pharisees] There is again no article ; cf. v. 38, vii. 17.
It is not implied that they are the same Pharisees as those who
assailed Him previously (ii. 16, vii. 1, viii. 11); but all do what is
customary ; multitudes - throng Hftn, He teaches them, Pharisees
attack Him.
tempting him] They perhaps had heard that He condemned
divorce (Mt. v. 31, 32), which was recognized by the Law, and they
hoped to get Him committed to a clear contradiction of the Law.
3. answered] He answers their thoughts as well as their words,
and Himself makes the appeal to Moses. Mt., with less probability,
represents Him as allowing them to make the first appeal to what
Moses commanded. See on xii. 26.
4. suffered] Or, permitted ; the word is here emphatic. The right
of divorce was established hy custom, and ' Moses ' takes it for granted
(Lev. xxi. 7, 14, xxii. 13 ; Num. xxx. 9) ; but in certain cases the right
might be forfeited (Deut. xxii. 19, 29). In Deut. xxiv. 1 f., to which
passage reference is here made, the right of divorce is assumed and
regulated. The husband is told that in divorcing he must observe
certain formalities, the chief of which is writing (Mk) and giving (Mt.)
a 'bill of divorcement,' and that in no circumstances may the
divorced woman become his wife again. The reason for divorce is
not mentioned, but it could not be adultery, for the penalty for
adultery was death (Lev. xx. 10; 'Jn' viii. 5). ' Moses' neither com-,
manded nor forbade divorce, but commanded that, if it took place,
it must be done in a certain manner and be irrevocable. Driver on
Deut. xxiv. 1 f.
5. For the hardness of your heart] First with emphasis. R.V.
rightly transposes ' your ' ; ' For your hardness of heart.' This is a

ST MARK X. 5—12 119
this precept. But from the beginning of the creation God 6
made them male and female. For this cause shall a man 7
leave his father and mother, and cleave to his wife ; and 8
they twain shall be one flesh : so then they are no more
twain, but one flesh. What therefore God hath joined to- 9
gether, let not man put asunder. And in the house his 10
disciples asked him again of the same matter. And he saith n
unto them, Whosoever shall put away his wife, and marry
another, committeth adultery against her. And if a woman 12
very important concession (see Gould), and Christ does not condemn
Moses for having made it. The inference is that, where similar hard
ness of heart exists, the concession may be made. There ought to be
no hardness of heart to require any such concession, and the aim of
the reformer should be to remove the hardness.
this precept] Or, commandment (R.V.), as elsewhere (vii. 8, 9,
x. 19, xii. 23, 31). Not the command to divorce, for there was no
such command, but the command to effect the divorce in a certain
way. 6. the beginning of the creation] Christ directs them to a far earlier
authority than the written Law. ' Moses ' has also told us of the
original ideal of marriage. The Creator made pairs, without surplus
females. But Christ is not opposing the authority of God to that of
Moses, as Victor and others think. He is showing that in the
Pentateuch we have evidence that the concession made by the Law
to debased human nature was not included in the original plan made
by the Creator.
7. For this cause] In Gen. ii. 24 these words refer to the making
of woman out of the rib of man, which explains the almost universal
fact that a man leaves his parents and cleaves to a wife. Here, as in
1 Cor. vi. 16 and Eph. v. 31, this momentous fact is made an argument
for monogamy.
9. God hath joined together] God did not do this by uttering the
words quoted va v. 7 ; they are Adam's words, though Mt. assigns
them to God. But God has made possible and has sanctioned a
relationship between man and woman which is more binding than even
that which exists between parent and child.
10. in the house] Again we have a subsequent questioning in the
privacy of a house ; cf. ix. 28. ' Again ' refers to the previous ques
tioning by Pharisees.
11. committeth adultery against her] In answering the Pharisees
it sufficed to point out that, from a higher point of view than that of
the Mosaic Law, divorce was a falling away from the ideal set before
mankind at the Creation, an ideal which ought to be restored. In
answering the disciples He goes further and declares that marrying
another after divorce is adultery, which implies that divorce is no real

ST MARK X. 12, 13

shall put away her husband, and be married to another, she
committeth adultery.
13 — 16. Christ blesses Little Children.
13 And they brought young children to ,him, that he should
touch them : and his disciples rebuked those that brought
dissolution of the marriage tie. Gould holds that the exception men
tioned in Mt. xix. 9 must be implied here, " because adultery is the real
dissolution of the marriage tie. Formal divorce does not break the
marriage tie, adultery does break it."
12. This is probably added in order to make it clear that in this
matter the sexes are equal ; neither partner can dissolve the marriage.
Jewish law made no provision for a wife to divorce her husband ; so
Mt. omits this verse. We need not doubt that Christ added these
words ; but, if He did not, love of parallelism would sufficiently
account for their being attributed to Him.
Neither Mk nor Lk. (xvi. 18) represents Christ as having made any
exception to this prohibition of divorce. Mt. twice attributes to Him
the making an exception (v. 32, xix. 9) ; an unfaithful wife has
ruptured the marriage tie and may (or must) be divorced. It is
doubtful whether Christ did make this exception. Mt. may have had
independent authority for it ; but it is at least as probable that he
inserted it because he felt sure that Christ would not forbid what the
Law allowed, and what perhaps the Church of Jerusalem allowed.
These are possibilities. What is certain is that this exception is
attributed to Christ in the Gospel which more than any other has
influenced Christian thought and practice in this and other matters.
Christians who divorce an unfaithful wife and marry again can claim
Scriptural authority for so doing. That Christ made the exception
in accordance with Jewish practice, and that Mk and Lk., writing for
Gentiles, omitted the exception as being Jewish, is an intelligible
theory, but it is not probable. It is safer to point out that in no
Gospel does Christ censure Moses for regulating, and thereby sanc
tioning, divorce in a defective state of society. Would He condemn
the regulating of divorce in a state of society equally defective ? See
Hastings' D.B. and D. C. G. artt. ' Divorce ' and ' Marriage ' ; also
Allen on Mt. x. 32, xix. 9.
13 — 16. Christ blesses Little Children.
Mt. xix. 13 — 15. Lk. xviii. 15 — 17.
13. that he should touch them] Both Mk (ii. 4) and Mt. (often) use
the same verb of bringing the sick to Christ, and even those who had
no ailment would be honoured by His touch. ' Young children ' or
'little children' (R.V.) does not necessarily mean that all the children
that were brought were babies ; » girl of twelve is called 'a little

ST MARK X. 13—16 121
them. But when Jesus saw it, he was much displeased, and 14
said unto them, Suffer the little children to come unto me,
and forbid them not : for of such is the kingdom of God.
Verily I say unto you, Whosoever shall not receive the 15
kingdom of God as a little child, he shall not enter therein.
And he took them up in his arms, put his hands upon them, 16
and blessed them.
child' (v. 39, 42). The point is that their being too young to com
prehend His teaching is no reason for keeping them from Him.
The true text gives the disciples rebuked them. To the disciples
it seemed intolerable that the Master, whose strength was sorely tried
by the number of adults whom He taught and healed, should be
expected to attend to little children, who did not need, and could not
appreciate, His attention.
14. was much displeased] Cf. o. 41, xiv. 4; Lk. xiii. 14; Mt.
xxvi. 8. Another instance of human emotion in Christ ; see on iii. 5.
He was indignant that His disciples should try to put such a limit on
His love and His work as would exclude children. Like the records
of their terror at the storm, their misunderstanding about the leaven,
their powerlessness about the demoniac boy, and their disputing about
the first place, this narrative illustrates the candour of the Evangelists
in telling what is not to the credit of the Apostles.
and forbid them] There is no 'and' in the best text. Copyists often
insert conjunctions, which weaken sharp decisive sentences, such as
these. ' Allow them ; cease to forbid them ' is doubtless nearer to the
original utterance. Cf. i. 27, ii. 7, and the short unconnected rebukes,
iv. 39, 40, viii. 17, 18, ix. 19.
for of such] In all three ; the genitive is possessive ; for to such
belongs the Kingdom of God. The disciples were trying to keep from
the Son of God some of those who were the most fit to be admitted to
His presence. 'Such' (not 'these') shows that it is character that
counts, not tender years.
15. Verily I say unto you]. This solemn warning, " the final lesson
of His ministry in Galilee" (Swete), is omitted by Mt. , who has
recorded similar words xviii. 3, but without the important word ' receive,'
which implies that the Kingdom is offered, ' Receiving the Kingdom of
God' means accepting the rule and sovereignty of God. 'Entering
the Kingdom' means becoming a member of the society in which His
rule prevails. The leave to enter is always open to those who qualify
themselves for entering.
as a little child] With perfect trust, joy and hope.
shall not enter] Shall in no wise enter (R.V.); cf. ix. j, 41, xiii.
2, 19, 30.
16. took them up in his arms] The same gesture as in ix. 36. Both
here and ix. 36 this beautiful action is omitted by Mt.
blessed them] The compound verb and imperfect tense indicate

ST MARK X. 17, 18

17 — 31. The Rich Man's Question. Christ's Answer
and Comments.
17 And when he was gone forth into the way, there came
one running, and kneeled to him, and asked him, Good
Master, what shall I do that I may inherit eternal life ?
18 And Jesus said unto him, Why callest thou me good? there
that He blessed them fervently again and again. He granted the
request of the parents, and a great deal more.
17 — 31. The Rich Man's Question. Christ's Answer
and Comments.
Mt. xix. 16 — 30. Lk. xviii. 18 — 30.
17. when he was gone forth] Better, as he was going out of the
house in which He had welcomed the children. Mk. aione tells us
this, and that the rich man ran and prostrated himself. The action
indicates youthful impulsiveness. He is quite in earnest. He has
perhaps just heard of Christ's graciousness to the children, and it has
kindled his enthusiasm. All three place the coming of the rich man
immediately after the blessing of the children, to which it forms an
instructive contrast. The children were nearer to the Kingdom than
they knew ; it did them no harm to be exalted and they were exalted
greatly. The rich man was farther from the Kingdom than he knew;
it might do him good to be abased, and he was abased.
Good Master] The admiration is genuine, but defective; he means
no more than that he is seeking instruction from a teacher of great repu
tation for wisdom and kindness. In order to avoid what seems to be
implied in 'Why callest thou Me good?' Mt. transfers 'good' from
'Master' to 'what.' This makes 'good' pointless; action that is to
win eternal life must be good.
eternal life] Mk has this remarkable expression only here and v. 30 ;
Mt. and Lk. have it thrice each; Jn 17 times, 1 Jn 6 times. The
Greek never varies; but A.V. has 'eternal life,' 'life eternal,' 'ever
lasting life,' 'life everlasting.'
18. Why callest thou me good?] There is no emphasis on either
'thou' or 'me.' 'Good Master' was a very unusual form of address.
If it was not a mere compliment to win favour, it was said without con
sideration. Evidently there was some defect in his use of the epithet.
The defect was not that he failed to see that Jesus was God, as if
Christ's reply meant, ' God alone is good, and you do not believe that
I am God. Unless you do that, I cannot accept the title "good" from
you.' This is the explanation of Cyril, Basil, Epiphanius, Ambrose,
Jerome, Bede, Maldonatus and Wordsworth. It cannot be right, for
the man could not have understood it. What he might have seen, and
failed to see, was that the good desires of which he was conscious in

ST MARK X. 18—21 123
is none good but one, that is, God. Thou knowest the 19
Commandments, Do not commit adultery, Do not kill, Do not
steal, Do not bear false witness, Defraud not, Honour thy
father and mother. And he answered and said unto him, 20
Master, all these have I observed from my youth. Then 21
Jesus beholding him loved him, and said unto him, One
thing thou lackest : go thy way, sell whatsoever thou hast,
and give to the poor, and thou shalt have treasure in heaven :
himself, and the good words and works which he recognized in Christ,
all came from God. The man was too self-confident, too certain that
of his own will and power he could do what would win eternal life.
Christ, by attributing His own goodness entirely to God (Jn v. 19 — 30)
checks this self-confidence.
19. Thou knowest the Commandments] It is not difficult to know
God's will ; He has shown all men the way to eternal life.
Defraud not] Mt. and Lk. omit this prohibition, perhaps as not
being one of the Ten Words. All three place the fifth last and omit
the first four. Mt. adds the golden rule from Lev. xix. 18, which
Mk has xii. 31. If it had been uttered on this occasion, the rich man
could hardly have answered as he did.
20. all these have I observed] The man's self-satisfaction and his
ignorance of what the Commandments imply are manifest ; but he is
not so much praising himself as expressing his disappointment at
Christ's answer. He had expected to be advised to undertake some
thing exceptional and brilliant, and he is told of the humdrum duties
which every respectable person tries to perform.
21. beholding him loved him] A concentrated, penetrating look is
meant (v. 27, xiv. 67; Lk. xxii. 61). Christ saw in him the making
of a beautiful character and a valuable disciple, and He loved him for
what he was and for what he might become. This is the only place in
the Synoptic Gospels in which love is attributed to our Lord, whereas
compassion is often attributed to Him. In Jn compassion is never
attributed to Him, love often, and (excepting xiv. 31) always love to
man. Both Mt. and Lk. omit this mark of Christ's perfect humanity.
It intimates that behind Mk is someone who was present, who was
intimate with Christ, and who knew how penetrating a look from
Christ could be (Lk. xxii. 61).
One thing thou lackest] Christ leaves the man's estimate of himself
unchallenged. Granting that it is not untrue, there is still something
wanting, viz. freedom from 'the deceitful power of riches' (iv. 19).
sell whatsoever thou hast, and give to the poor] In no other way could
the rich man's future be made secure from moral disaster. It was a
strong measure, urged as the only prudent course, in this special case.
Nevertheless, every follower of Christ must be ready to adopt it, if
the call to do so should come. Cf. Lk. xii. 33.

124 ST MA-RK~ X. 21—26
22 and come, take up the cross, and follow me. And he was
sad at that saying, and went away grieved : for he had great
23 possessions. And Jesus looked round about, and saith unto
his disciples, How hardly shall they that have riches enter into
24 the kingdom of God ! And the disciples were astonished at
his words. But Jesus answereth again, and saith unto them,
Children, how hard is it for them that trust in riches to enter
25 into the kingdom of God ! It is easier for a camel to go
through the eye of a needle, than for a rich man to enter
26 into the kingdom of God. And they were astonished out
thou shalt have treasure in heaven] Christ does not promise him
eternal life in return for the sacrifice of his possessions ; cf. 1 Cor. xiii. 3.
He promises him a secure treasure in return for an insecure one;
Mt. vi. 19, 20.
follow me] Present imperative. To be continually a follower of
Christ is the sure road to eternal life ; cf. viii. 34.
22. sad. ..grieved] Cf. Gen. iv. 5. He was gloomy and sullen
with a double disappointment ; no perilous exploit was required of
him, but he was asked to part with what he loved best. This is the
sorrow of the world, leading to death.
23. looked round about] This again points to an eyewitness; see on
iii. 5. He glances round the faces of His followers, to judge how this
conversation has affected them, and to intimate that He has something
to say.
24. were astonished] Or, amazed (RN.). Mk alone uses the verb,
and always of the effect of Christ's words (i. 27) or action (v, 32).
how hard is it for them that trust in riches] These words do not fit
the context and they are less than the truth. The context requires ' How
hard it is for rich people not to trust in their riches, and those who
trust in riches cannot enter the kingdom' (Mt. vi. 24). The true text
says nothing about trusting in riches, but simply that it is hard for any
one to enter the kingdom (Lk. xiii. 24), and therefore very hard for the
wealthy (Lk. vi. 24, xvi. 19; Jas v. 1). How hard is it to enter into
the Kingdom of God! This was a solemn warning to Judas.
Some commentators would follow Codex Bezae and some Old Latin
texts in transposing vv. 24 and 25.
25. easier for a camel] There is no need to conjecture that ''camel'
here means a ' cable ' (Cyril, Theophylact) ; still less to make the
needle's eye mean a small side-gate for foot-passengers (Shakespeare,
Richard II, v. v. 17), an explanation which no ancient commentator
adopts. Christ's Sayings, like those of other Oriental teachers, are
sometimes hyperbolical; 'strain out the gnat, and swallow the camel'
(Mt. xxiii. 24), 'whoso shall say to this mountain, &c.' (xi. 23), ' a grain
of mustard seed, less than all seeds, becometh a tree' (Mt. xi. 32), &c.
26. astonished out of measure] Cf. i: 22, vi. '2, vii. 37. The O.T. '

ST MARK X. 26—30 125
of measure, saying among themselves, Who then can be
saved? And Jesus looking upon them saith, With men .2/27
is impossible, but not with God : for with God all things are
possible. Then Peter began to say unto him, Lo, we have left 28
all, and have followed thee. And Jesus answered and said, 29
Verily I say unto you, There is no man that hath left house,
or brethren, or sisters, or father, or mother, or wife, or
children, or lands, for my sake, and the Gospel's, but he 30
shall receive an hundredfold now in this time, houses, and
%
teaches that God rewards good men with wealth ; and most men either
have wealth or labour to get it. How amazing, therefore, to be told
that wealth is a dire obstacle to salvation !
Who then can be saved?] Or, Then, who in the world can be saved?
Not merely What rich man? There is no hope that anybody will
escape this enormous peril?
27. looking upon them] As on the rich man in v. 21; the same
English word should be used there as here. Christ neither explains
nor softens the 'hard Saying 'in v. 25, but He shows where the solution
of the difficulty can be found. God has many counter-charms with
which to conquer the baleful charm of riches.
all things are possible] 'All things' is not absolute. God's own
character places some limits, and there are Gthers which seem to us
to exist. But all things that are necessary for the salvation of man
kind — and this is the point here — are possible with God. See xiv. 36.
28. Then Peter began to say unto him] There is no ' then 'in the
true text. See on v. 14 and ix. 38.
Lo, we have left all] The pronoun is emphatic; 'we did not prefer
our possessions to Thee.' Christ's 'follow Me' (v. 21) would remind
Peter of his own call, and he could hardly help contrasting his own
response to it with the behaviour of the rich man. But he could have
helped calling attention to the contrast, and the impulsive remark is
characteristic. 29. And fesus answered and said] The true text has simply fesus
said. Christ treats Peter as the spokesman of the Twelve, and, as
often, gives what is not a direct answer to the question. asked, but what
either includes the answer or is much more important. Christ treats
in a similar way the remark made by Peter about the fig-tree (ix. 21 f.).
There is no man] Everyone who, for the highest motives, has given
up, what is most dear to him will be abundantly rewarded here and
hereafter. for my sake, and the Gospel's] See on viii. 35. There Mt. and Lk.
have only the. first half. Here each takes a different half and amplifies
it. See on i. 15 and cf. i. 32.
30. now in this time] Mk's characteristic fulness again, as in i. 32,
35, 42, ii. 23, 25, &c. Lk. omits 'now,' Mt. omits the whole. Mk

126 ST MARK' X. 30—32
brethren, and sisters, and mothers, and children, and lands,
with persecutions ; and in the world to come eternal life.
31 But many that are first shall be last; and the last first.
32 — 34. The Last Prediction of the Passion.
32 And they were in the way going up to Jerusalem ; and
Jesus went before them : and they were amazed ; and as
they followed, they were afraid. And he took again the
twelve, and began to tell them what things should happen
alone repeats the list of possessions in speaking of the recompenses,
another instance of superfluous fulness. 'A hundredfold' of course
means what will compensate a hundredfold. Yet even with regard to
the happiness of human relationships the great Christian family supplies
compensation in kind.
in the world to come] Lit. 'in the age which is coming, ' which is of
unlimited duration, whereas a 'time' or 'season' is necessarily -limited.
31. But many that are first] Lk. (xiii. 30) gives this Saying at an
earlier point ; it was probably uttered more than once, and it is capable
of more than one application. Many who think that they have earned
much will be disappointed, and many who think that they have earned
little will be surprised, like the labourers in the vineyard.
32 — 34. The Last Prediction of the Passion.
Mt. xx. 17 — 19. Lk. xviii. 31 — 34.
32. going up to Jerusalem] As in English, a journey to the capital
is 'going up.' This is literally true of Jerusalem, which is 'a city set
on an hill,' and the hill stands high above the sea-level. The verb is
very freq. in the Septuagint, where it translates about twenty different
Hebrew words.
Jesus 'went before them] As an Oriental shepherd ' goeth before'
his sheep (Jn x. 4). This graphic detail of His leading for a while in
silence and their following in fear is in Mk only. It may be something
which Peter remembered well. There are two companies ; the Twelve,
who were awe-struck at Christ's demeanour and fixity of purpose
(Lk. ix. 51; cf. Ezek. iii. 8, 9; Is. 1. 7); and the casual followers,
who had an indefinite presentiment that something untoward was
impending. took again the twelve] In all three ; it implies other followers. The
verb means 'taking to oneself (Jn i. 11, xiv. 3), and therefore aside
from others (iv. 36, v. 40, ix. 2, xiv. 32).
began to tell them] He renews the unwelcome topic. This is the
fourth (not third) recorded prediction (viii. 31, ix. 12, 31). It is more
definite and detailed than previous predictions. The voluntary cha
racter of His death is made clear to the Apostles; He knew the
inevitable consequence of going to Jerusalem now.

ST MARK X. 32—36 127
unto him, saying, Behold, we go up to Jerusalem ; and the 33
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 they shall mock him, 34
and shall scourge him, and shall spit upon him, and shall
kill him : and the third day he shall rise again.
35 — 45. The Request of the Sons of Zebedee.
And James and John, the sons of Zebedee, come unto 35
him, saying, Master, we would that thou shouldest do for us
whatsoever we shall desire. And he said unto them, What 36
33. shall be delivered unto] In all three; see on ix. 31. That the
Sanhedrin will 'hand Him over to the heathen' almost reveals that He
will be crucified (Jn xviii. 31, 32), for 'the heathen' could only mean
the Romans. Mt. again gives an interpretation of Christ's words as
having been spoken ; he records that Christ said 'crucify.'
34. the third day] This is a correction of the less accurate ' after three
days' which is the expression in Mk here, viii. 31, and ix. 31. The
mention of ' the third day' in three of the four predictions is important
in connexion with the evidence for the Resurrection, and the correction
of the intelligible, but not quite exact, 'after three days' by Mt. and
Lk. is also important. Mt. corrects it in all three places to ' on the
third day' ; Lk. corrects it twice and once omits the date. At the
time when the Gospels were written, and indeed much earlier (1 Cor.
xv. 4), there was a clear and uniform conviction that the life of Him
who died on the cross was renewed after an interval. Something
quite different from His spirit surviving, after leaving the body, took
place. With the theory of mere survival after death, 'on the third day'
becomes as unintelligible as the empty tomb. And the repeated
recbrds of the inability of the Twelve to understand the predictions of
His rising again is against the theory that they believed that they had
seen the risen Lord because they were so confident that He would rise.
35—45. The Request of the Sons of Zebedee.
Mt. xx. 20 — 28. Cf. Lk. xxii. 25.
35. This request is evidence of the Apostles' want of apprehension
as to the nature of the Kingdom. Even if there was an interval, it
was strange that soon after this detailed prediction of His approaching
sufferings and death, two of His most favoured Apostles should trouble
Him with an ambitious petition. Perhaps Mt. felt this, for he puts
their petition into the mouth of their mother. Tradition may have
said that she was in some way responsible for it. But they were parties
to it, and even in Mt. Christ addresses them and not her. They and
Peter had received a special revelation on the mount ; and soon

128 ST MARK X. 36—39
37 would ye that I should do for you ? They said unto him,
Grant unto us that we may sit, one on thy right hand, and
38 the other on thy left hand, in thy . glory. But Jesus said
unto them, Ye know not what ye ask : can ye drink of the
cup that I drink of? and be baptized with the baptism that
39 I am baptized with ? And they said unto him, We can.
afterwards first Peter exhibits a selfish ambition on behalf of all the
Twelve (v. 23), and then James and John do so on their own account.
The present journey to Jerusalem was to produce a crisis of some kind
(v. 33) ; and the Sons of Thunder wished to make sure of a good position
in the Kingdom. Evidently the question of 'who is the greatest' (ix. 34)
has not been put to rest. Their mother's name was Salome and she
seems to have been the sister of Christ's Mother (xv. 40; Mt. xxvii.
56 ; Jn xix. 25). As the Lord's first cousins these brothers might hope
for exceptional preferment.
38. Ye know not what ye ask] In spite of His declaration (viii. 34, 35),
they did not know that the entrance to the Kingdom is through suffer
ing, and that those who would reign with Him must be ready to endure
with Him (Acts xiv. 22 ; 2 Tim. ii. 12).
that I drink] Christ does not reprove them for their carnal con
ception of the Kingdom, but He corrects it. They do not yet understand
the nature of His mission. 'Can ye drink?' implies that the cup is no
pleasant one, and it is one which He is already drinking. 'Cup'
in the sense of 'the contents of the cup' is freq. in literature (xiv. 36;
Lk. xxii. '20; 1 Cor. x. 16, 21, xi. 25 — 27).
baptised with the baptism] Regarding troubles as a flood in which
one is plunged is also common in literature. But here more may be
meant. Baptism is immersion with security against sinking ; rising
again follows. It was therefore a fit metaphor for the Passion, and
Christ had used it before (Lk. xxii. 49, 50) ; but Mk alone reproduces
it here. Baptism into water inaugurated the earthly work of the
Messiah ; baptism into death is to inaugurate His return to glory.
39. We can] The bold answer is the same in both Gospels, but in
Mt. A.V. has 'We are able.' So also in the preceding question. As
in the case of the rich man (vv. 20, 21), Christ -does not question the
estimate which James and John have formed of their own characters.
He tells them that they will share His sufferings, and that it is the
Father who will assign places in the Kingdom. But the statement
about the sufferings is indefinite, and it is forcing the meaning to call it
a prediction that both the brothers will be put to death for their belief
in Jesus Christ. There is no such prediction, and therefore no difficulty
as to its non-fulfilment in the case of John. Both brothers suffered.
James was put to death by Herod Agrippa I (Acts xii. 2). John was
imprisoned and beaten (Acts iv. 3, v. 18), and was banished to Patmos
(Rev. i. 9). The stories of his having been thrown into a caldron of
boiling oil, and of his having drunk poison in the presence of Domitian,

ST MARK X. 39—42 129
And Jesus said unto them, Ye shall indeed drink of the cup
that I drink of; and with the baptism that I am baptized
withal shall ye be baptized : but to sit on my right hand and 40
on my left hand is not mine to give ; but it shall be given
to them for whom it is prepared. And when the ten heard 41
it, they began to be much displeased with James and John.
But Jesus called them to him, and saith unto them, Ye 42
know that they which are accounted to rule over the Gentiles
exercise lordship over them ; and their great ones exercise

perhaps arose from a desire to find a literal fulfilment of the baptism
and of the cup. The statement that Papias said that both James and
John were slain by the Jews rests on poor authority; if Papias said it,
he was- probably drawing an inference from this prediction about the
cup and the baptism. The belief that Jesus had said that John would
not die could not have arisen if John had been killed with James.
40. is not mine to give] The rewards will be His to give (Rev. xxii.
12 ; 2 Tim. iv. 8), but only in accordance with the will of the Father,
who 'hath given all judgment unto the Son' (Jn v. 22 f. ; Acts x. 42),
and He will exercise it when the time and season come (Acts i. 7).
This was a favourite Arian text, and as such is often discussed by the
Fathers. it shall be given] These words are rightly in italics in A.V. of Mt. xx. 23,
but yet are not so printed here. But for whom it hath been prepared is all
that the Greek gives us ; the rest has to be understood. In English ' but
for whom ' may mean ' except for whom,' and it is sometimes maintained
that the Greek 'but' (<£\X<£) never means 'except.' This is not true,
as Soph. 0. T. 1331 and Arist. Eth. Nic. x. v. 10 show. 'Not mine to
give, except to those for whom' is admissible here. In any case, the
point is that personal fitness, and not personal influence, decides these
matters. 41. to be much displeased] Cf. v. 14. The spirit of ambition and
jealousy in the Twelve had been rebuked (ix. 35), but it was not
extinguished, and the other ten are indignant with the two brothers
for trying to get special promotion for themselves.
42. Ye know] Christ's treatment of the ten is as gentle as His
treatment of the two. We have three rebukes of this character, all
beginning with an appeal to the knowledge possessed or not possessed
by the persons addressed; vv. 19, 38, 42. Cf. iv. 13.
which are accounted to rule] The power of kings depends upon their
being recognized as kings. Lk. places the Saying in the discourses at
the Last Supper.
their great ones] The great officials of the heathen. The despotism
of heathen monarchs is heavy, and that of the great officials, who act
with the monarchs' authority, is as bad or worse.
ST MARK 9

130 ST MARK X. 42—45
43 authority upon them. But so shall it not be among you :
but whosoever will be great among you, shall be your
44 minister : and whosoever of you will be the chiefest, shall
45 be servant of all. For even the Son of man came not to
be ministered unto, but to minister, and to give his life a
ransom for many.
43. But so shall it not be among you] Better, But not so is it among
you. 'Not so' is emphatic. Among the heathen it is held that all
must serve Caesar; the ideal ruler knows that it is he who must
serve all.
will be great] Better, desires to become great. Cf. viii. 34, 35, ix. 35.
44. An advance on the preceding paragraph. The higher the rights,
the greater the duties.
45. For even] An additional reason for what has just been stated.
In inaugurating the Messianic Kingdom the Messiah Himself renders
service rather than receives it, and gives His labour and His life for His
subjects. He often received service both from Angels and men (i. 13,
31, xiv. 13, xv. 41), but that was not the purpose of the Incarnation.
And here He does not say that He was sent (ix. 37), but that He came—
of His own free will — to minister and to give — of His own free will —
His life. This is the most definite declaration of the object of His
coming into the world that has thus far been recorded ; and it is given,
not as an instruction in doctrine, but incidentally, to enforce a practical
lesson. This does not look like invention.
not to. ..but to] See on ix. 37.
to give his life] This is the climax ; ' Greater love hath no man than
this' (Jn xv. 13).
a ransom] In some way beyond our comprehension the Death and
Resurrection of Christ made it easy for mankind to win forgiveness and
entrance into the Kingdom in which eternal life is enjoyed. This supreme
change of conditions is spoken of in Scripture under a variety of meta
phors, from which, if we draw inferences, we must do so with great
caution. The metaphors sometimes overlap, and therefore the same
texts would illustrate more than one of them. Christ's work for us in
this respect is spoken of as 'ransoming' (here ; Mt. xx. 28 ; 1 Tim.
ii. 6; Tit. ii. 14), 'redeeming' (Rom. iii. 24; Eph. i. 7 ; Col. i. i4;Heb.
ix. 12, 14), 'buying withaprice' (1 Cor.vi. 20; Acts x. 28; Rev. v. 9),
'shedding blood for a new covenant' (xiv. 24; Heb. xiii. 20), 'loosing
from sins with blood' (Rev. i. 5), 'salvation' or 'rescue' (Tit. ii. 11;
Heb. ii. 10, v. 9; &c, &c), 'propitiation' (Rom. iii. 25; 1 Jn ii. 2,
iv. 10), 'reconciliation,' or 'atonement' (Rom. v. 11 ; 2 Cor. v. 18, 19;
Col. i. 20), 'justification' (Rom. v. 9). No metaphor can give us more
than a fragment of the truth, and this is often mixed with what, for the
purpose in hand, is not true. Interpretation of figurative language is
therefore precarious, and drawing inferences from our interpretations
may be perilous. It is lawful, and perhaps wisest, to accept the blessed

ST MARK X. 46, 47 131
46 — 52. Blind Bartimaeus restored to Sight.
And they came to Jericho : and as he went out of Jericho 46
with his disciples and a great number of people, blind Bar
timaeus, the son of Timasus, sat by the highway side begging.
And when he heard that it was Jesus of Nazareth, he began 47
to cry out, and say, Jesus, thou Son of David, have mercy on
results of Christ's Death and Resurrection, without trying to explain
the manner of their working. We have not got Christ's exact words,
and we do not know whether He used a word which meant 'ransom.'
The word here used occurs nowhere in N.T., except in this Saying;
but cognate words are common.
for many] A ransom to buy off many. 'Many' does not exclude
' all ' ; it is contrasted not with ' all ' but with ' one ' ; the surrender of
one life rescued millions. See on Jn xv. 13; 2 Cor. v. 18; 1 Jn ii. 2;
1 Tim. ii. 6. There are none for whom Christ does not give His life.
46 — 52. Blind Bartimaeus restored to Sight.
Mt. xx. 29 — 34. Lk. xviii. 35 — 43.
46. We once more have three records, and no two agree. Mk and
Lk. give one blind man, Mt. gives two. Mk and Mt. say that Christ
healed as He was going out of Jericho, Lk. , as He was approaching
it. Mk and Lk. say that He healed with a word, but they do not
quite agree as to the word, Mt. that He healed with a touch. These
discrepancies are of no moment, except as part of the overwhelming
evidence that the Bible does not supply us with infallible history. It is
impossible to accept every statement in the Bible as historically accurate.
See on iv. 41. There is general agreement that, close to Jericho, as
Jesus was near the last stage in His last journey to Jerusalem, a blind
man called to Him for help; that the crowd tried to silence him, but
that Jesus interfered and restored his sight; and that then the man
followed Him. As in other places, Mk gives graphic details, such as
an eye witness might remember, but which Mt. and Lk. omitted as
unessential. The Jericho of our Lord's time was a fine city, much augmented and
adorned by Herod the Great, who died there, and by Archelaus, but it
was a mile or more from the old site. The modern Jericho is a squalid
village. Bartimceus, the son of Timtsus] Mk alone gives these names,
which indicate that the man was still remembered when this Gospei
was written. See on v. 2, where Mk and Lk. have one demoniac, but
Mt. has two. The roads would be full of pilgrims going to Jerusalem
for the Passover, and beggars would frequent the roads. Bartimaeus
was sitting beside the road, able to hear all that passed.
47. Son of David] This form of address is here in all three. It
implies that Jesus of Nazareth is believed to be the Messiah ; and the
9—2

ST MARK X. 47—52

48 me. And many charged him that he should hold his peace :
but he cried the more a great deal, Thou Son of David, have
49 mercy on me. And Jesus stood still, and commanded him
to be called. And they call the blind man, saying unto him,
50 Be of good comfort, rise; he calleth thee. And he, casting
51 away his garment, rose, and came to Jesus. And Jesus
answered and said unto him, What wilt thou that I should
do unto thee? The blind man said unto him, Lord, that
52 I might receive my sight. And Jesus said unto him, Go thy
way ; thy faith hath made thee whole. And immediately he
received his sight, and followed Jesus in the way.
Messiah would give sight to the blind (Is. lxi. 1). This thought was in
the air ; the blind beggar shouted what many people were debating in
themselves or with one another (Lagrange). The expression occurs
again xii. 35 = Lk. xx. 41, and nowhere else in Mk or Lk. Mt. has
it several times, Jn never.
48. charged him that he should hold his peace] Like the disciples
with the Syrophenician woman (Mt. xv. 23), they resented the ceaseless
importunity ; and like the disciples with the people who brought their
children (v. 13), they resented the trouble likely to be given to Christ.
49. and commanded him to be called] The true text gives and said,
Call ye him. Christ makes those who would have silenced the man
tell him that his cries have taken effect.
Be of good comfort, rise ; he calleth thee] Mk alone has these words.
In English, as in Greek, the words have a pleasing rhythm. Long
fellow has stereotyped the Greek. The people's complete change of
attitude, directly they perceive Christ's interest in the beggar, is cha
racteristic of the fickle multitude, but it is also evidence of reverence for
Him. 50. casting away his garment] It was the most valuable thing that
he had, but that is nothing, if only he can reach the Son of David.
rose] This is much too commonplace a rendering; sprang up (R.V.)
or 'leaped up' is the meaning. Not a moment was to be lost. The
graphic verb occurs nowhere else in N.T. , and the whole of this graphic
verse is peculiar to Mk.
51. What wilt thou that I should do unto thee?] The. man's per
sistency is proof of his faith, and Jesus now lets those who would have
suppressed him see that this is no common tramp begging for money,
but a sufferer who believes in the Messiah's benevolence and power.
Lord] Better, Rabboni; as in ix. 5, Mk alone preserves the original
Aramaic. 52. The man's faith being so strong, Christ heals with a word;
contrast viii. 22 — 26. Mt. reports no word and substitutes a touch.

ST MARK XI. 1—4 133
1 — 11. The Messiah's Entry into Jerusalem.
And when they came nigh to Jerusalem, unto Bethphage 11
and Bethany, at the mount of Olives, he sendeth forth
two of his disciples, and saith unto them, Go your way into 2
the village over against you : and as soon as ye be entered
into it, ye shall find a colt tied, whereon never man sat ;
loose him, and bring him. And if any man say unto you, 3
Why do ye this ? say ye that the Lord hath need of him ;
and straightway he will send him hither. And they went 4
XI. 1 — 11. The Messiah's Entry into Jerusalem.
Mt. xxi. 1 — 11. Lk. xix. 29 — 44. Jn xii. 12 — 19.
1. Bethphage] The locality is uncertain, and it is doubtful whether
it was a village near Bethany or a district which contained it. It is not
mentioned in O.T.
at the mount of Olives] Better, towards the mount ofO. See Stanley,
Sinai and Palestine, pp. 185, 422.
This arrival took place on the 8th Nisan (Jn xii. 1) ; but as the year
of the Crucifixion is unknown, it is impossible to say what date that
would be in our Calendar. Either a.d. 29 or 30 or 33 would fit the
Gospels, and 29 or 30 is generally preferred to 33. Lewin, Fasti Sacri,
gives the evidence clearly.
sendeth forth two] Even as regards trifling missions Christ seems to
have sent the Apostles out in pairs (xiv. 13); see on iii. 14 and vi. 7.
Mk's details suggest that Peter was one of the two.
2. Mk evidently regards as supernatural Christ's knowledge of what
would happen; cf. xiv. 13; Jn i. 48, iv. 50, xi. 11, 14. We may adopt
other possibilities, but they receive no support from the Evangelists.
never man sat] The animal is required for a sacred purpose. The
Virgin Birth and the new tomb harmonize with this idea, which is
natural and wide-spread; Num. xix. 2 ; Deut. xv. 19, xxi. 3 ; 1 Sam. vi. 7.
3. the Lord hath need of him] In all three; cf. ii. 17, xiv. 63.
The Lord's humiliation and poverty continue to the end; even for His
triumphal entry into Jerusalem He has to borrow an animal to ride
upon. But it was no part of His humiliation that the animal was an
ass; Judg. i. 14, v. 10, x. 4; r Sam. xxv. 20; 2 Sam. xvii. 23, xix. 26.
The ass was quite consistent with a royal personage coming peaceably.
Moore, Judges, p. 274.
straightway he will send him] Better, straightway He sendeth him
back thither. This strongly attested reading is pleasing and natural.
Christ anticipates the owner's anxiety about the borrowed animal, and
promises that it shall be returned quickly. Mt. turns the promise into
a prediction that the owner will at once send the ass and the foal. It is
apparently through a misunderstanding of Zech. ix. 9 that Mt. mentions
two animals ; the ' ass ' and the ' foal of an ass ' are the same animal.

134 ST MARK XI. 4—9
their way, and found the colt tied by the door without in
5 a place where two ways met ; and they loose him. And
certain of them that stood there said unto them, What do
6 ye, loosing the colt ? And they said unto them even as Jesus
7 had commanded : and they let them go. And they brought
the colt to Jesus, and cast their garments on him ; and he
8 sat upon him. And many spread their garments in the way :
and others cut down branches off the trees, and strawed them
9 in the way. And they that went before, and they that followed,
cried, saying, Hosanna ; Blessed is he that cometh in the
4. without in a place where, &c. ] Superfluous fulness ; there is no
need to say both 'out of doors' and 'in the open street,' which seems
to be the meaning of the phrase added to 'without.'
5. them that stood there] See on ix. 1. Lk. says that they were
the owners, which is probable. That the owners were Lazarus and his
sisters is not probable, even if the village was Bethany. None of that
family would have questioned Christ's disciples in this way, nor would
Christ have sent to them in this way.
What do ye, loosing the colt?] 'What do you mean by it?' Cf. Acts
xxi. 13, 'What mean ye by weeping?'
6. even as] They delivered Christ's message exactly. Lk. trans
poses the ' even as ' ; everything happened exactly as Christ had foretold.
they let them go] The owners let the disciples go away with the colt.
They knew 'the Lord' by reputation and were satisfied with His promise
that the colt should be sent back soon.
7. cast their garments on him] The officers of Joram took off their
garments to make a throne for Jehu, when they proclaimed him king
(2 Kings ix. 13).
8. The enthusiasm spreads to the multitude. The disciples had
taken off their chief garments to form a seat; the multitude take off
theirs to form a carpet. There are many examples of this impulse ;
e.g. the story of Ralegh and Queen Elizabeth at Greenwich in Dec. 1581.
A close parallel is found in the solemn entry of Buddha DJpankara
(Buddhavamsa ii.); "The people swept the pathway, the gods strewed
flowers on the pathway and branches of the coral-tree, the men bore
branches of all manner of trees, and the Bodhisatta Sumedha spread his
garments in the mire, men and gods shouted All hail !"
branches] The word means greenery of any kind, especially when
used as litter. R.V. marg. has 'layers of leaves.' The best texts give
us greenery which they had cut from the fields, where 'fields' means
cultivated lands rather than meadows. Mk alone has this detail. All
three are silent about the crowd coming with palm-branches from
Jerusalem (Jn xii. 13, 18).
9. Hosanna] Originally this was a prayer, 'Save, we pray,' but
it seems to have become an expression of praise. Lk. in choosing an

ST MARK XI. 9— u 135
Name of the Lord : blessed be the kingdom of our father 10
David, that cometh in the name of the Lord : Hosanna in
the highest. And Jesus entered into Jerusalem, and into the 1 1
temple : and when he had looked round about upon all
things, and now the eventide was come, he went out unto
Bethany with the twelve.
equivalent that would be intelligible to Gentile readers selects ' Glory.'
It is remarkable that Mk gives no translation; contrast v. 41, vii. 34,
xv. 22, 34. This may be because the word, like Rabbi (ix. 5), was so
familiar. Ps. cxviii., which is certainly processional, was sung at the
Feast of Tabernacles, and would easily suggest the ceremonies of that
Feast. Blessed is he that cometh, &c] All four agree in these words. Origi
nally they were a welcome to the pilgrim who comes to the Feast ; but
here they imply that ' He who cometh ' has a mission from God.
10. blessed be the kingdom, &c] Here Mk is alone. The cry shows
that some in the crowd remembered Christ's teaching about the Kjngdom
and had some vague idea that this was the inauguration of it. Their ideas
about Jesus of Nazareth were indefinite and diverse. To most He was
a great Prophet ; to some He was the Prophet who was to be the Fore
runner of the Messiah ; to others He was the Messiah Himself, about
whom again their ideas were indefinite and diverse. This public recog
nition of Jesus as the Messiah or His Forerunner was an audacious
thing. He was under the ban of the hierarchy. The Sanhedrin had
tried to arrest Him. They had excommunicated the man born blind for
saying that He had Divine power. They had made Him an outlaw
by calling upon all Jews to assist in arresting Him (Jn xi. 57). And
yet, not only pilgrims from Galilee and countryfolk from the neighbour
hood of Jericho, but numbers who came from Jerusalem joined in pro
claiming Him as the Messiah.
Hosanna in the highest] 'Glory in the heaven of heavens.'
11. into the temple] This means the whole Temple-enclosure,
including the courts open to the air. See on Jn ii. 14, 18 ; also Sanday,
Sacred Sites of the Gospels, pp. 106 f., with illustration and plan.
looked round about] Peculiar to Mk. For the last time this embracing
look is remembered and recorded (iii. 5, 34, v. 32, x. 23). This time
it is all-embracing and all the more full of meaning if we think of the
lamentation over Jerusalem as having been uttered a few hours before.
There were still a few days in which some souls might be reached, and
in which teaching might be given which would hold good for all time ;
but it was too late for anything to be done that evening. So He went
back to Bethany and passed the night on the slopes of the Mount of
Olives (Lk. xxi. 37). In the city He would have been less quiet and
less safe. He takes all precautions to prevent His being arrested before
His hour is come.

136 ST MARK XI. 12—14
12 — 14. The Braggart Fig-Tree.
12 And on the morrow, when they were come from Bethany,
13 he was hungry : and seeing a fig tree afar off having leaves,
he came, if haply he might find any thing thereon : and
when he came to it, he found nothing but leaves ; for the
14 time of figs was not yet. And Jesus answered and said
unto it, No man eat fruit of thee hereafter forever. And his
disciples heard it.
12 — 14. The Braggart Fig-Tree.
Mt. xxi. 18, 19.
12. lie was hungry] The reality of Christ's human nature is again
conspicuous, and that in three ways. He suffered hunger ; until He went
up to the tree, He did not know that it had no fruit; then He felt
disappointment. This hunger is some evidence that at Bethany He was
not under the roof of friends; friends would have provided Him with
food in the morning.
13. seeing a fig tree afar off] It was a single tree by the road-side
(Mt.), and its having leaves before the season would make it conspicuous.
if haply he might find] Mt. characteristically omits an expression
which implies ignorance in Christ, and he merely says that Christ found
only leaves. In the fig-tree the fruit precedes the foliage, and therefore
abundance of leaves was a profession that fruit was there, although it
was not yet the season for either.
14. Jesus ansivered] He answered the deceptive profession of the
tree. Cf. ix. 5, x. 51, xiv. 49.
No man eat fruit of thee] It is possible that neither Mk nor Mt.
gives the exact words. Even if Mk gives them correctly, they hardly
amount to a curse, although Peter accounted them as such. If we are
right in regarding the words as a judgment on the tree for its deceitful
professions, it is the only miracle of judgment wrought by Christ, and
it is wrought on an insensate object. But the symbolical judgment is
not pointed out by Christ, still less its application to Jerusalem, which
had just exhibited such enthusiasm for Him as the Messiah, and was
about to show how deceptive that efflorescence of enthusiasm was by
putting Him to death for not being the kind of Messiah that they
expected and desired. Time would show this application, when the
braggart and barren city was destroyed. The lesson which Christ
pointed out was less obvious and of more pressing need (vv. 22 f.).
It is sometimes suggested that this narrative is only the parable of
Lk. xiii. 6 — 9 in another form. Not only the story, but the moral in
each case is different. The parable is a warning against spiritual un
productiveness, and we are not told that the unproductiveness continued,
and that the threatened destruction took place. Here there is no warning,

ST MARK XI. 15, 16 137
15 — 19- The Cleansing of the Temple.
And they come to Jerusalem : and Jesus went into the 15
temple, and began to cast out them that sold and bought in
the temple, and overthrew the tables of the moneychangers,
and the seats of them that sold doves ; and would not suffer 16
that any man should carry any vessel through the temple.
and the tree is destroyed, not for producing nothing, but for making a
deceptive show of exceptional productive power.
Still less satisfactory is the suggestion that this is a case of folklore ;
there was a withered fig-tree near Jerusalem, and this story was invented
to account for it. Withered fig-trees must have been common enough ;
it is extraordinary objects which excite curiosity and lead to folklore.
And his disciples heard it] They were near enough to hear these
unusual words, which were spoken for the sake of the lesson to which
they led. The incident could be made a parable, not told, but acted
before the disciples' eyes. Cf. Horace A. P. 180.
15 — 19. The Cleansing of the Temple.
Mt. xxi. 12 — 17. Lk. xix. 45 — 48. Cf. Jn ii. 14 — 22.
15. began to cast out] He refused to begin to teach in the presence
of such a scandal, and in order to be thorough He treated buyers as being
as offensive as sellers. This market was in the Court of the Gentiles.
It was not a common market, but one for the sale of all that was
required for the sacrifices and the ritual of the Temple. The Temple-
tax (Mt. xvii. 24) might not be paid with heathen coins, and the same rule
would apply, to offerings to the treasury (xii. 41). Hence the money
changers. The market was sanctioned by the hierarchy, who had an
interest in the profits ; and near the time of the Passover business would
be brisk. To a pilgrim coming to Jerusalem full of awe in anticipation
of the unique sanctity of the Temple, the shock of finding himself in the
hubbub and contentious bargaining of a bazaar must have been dis
tressing. The rate of exchange was sometimes as high as 10 or 12
per cent.
the tables... the seats] The change is not accidental. Overturning the
tables of the money-changers caused spilling of the coins. Overturning
the tables of the dove-sellers would have caused suffering to the birds ;
so here He overturned the seats and told the sellers to remove the
cages. See on Jn ii. 16.
that sold doves] Better, that sold the doves (R.V.), viz. those which
were required for the purification of women (Lk. ii. 22 f.) and other
offerings (Lev. xii. 8, xiv. 24, xv. 14, 29).
16. and would not suffer] This detail, peculiar to Mk, may be one of
Peter's recollections. Making the Temple a thoroughfare seems not to
have been formally permitted, but the hierarchy, who could easily have
stopped it, did not do so.

ST MARK XI. 17—19

17 And he taught, saying unto them, Is it not written, My
house shall be called of all nations the house of prayer ? but
18 ye have made it a den of thieves. And the Scribes and
chief Priests heard it, and sought how they might destroy
him : for they feared him, because all the people was
19 astonished at his doctrine. And when Even was come, he
went out of the city.
17. And he taught] Although Christ has allowed Himself to be
proclaimed as the Messiah, yet He shows that His mission is still, not to
reign, but to serve (x. 45). He went on teaching and saying to them.
Is it not written ?] Once more He appeals to what stands written,
for which they professed such reverence, while they perpetually dis
torted or ignored it (ii. 25, vii. 6, 7, xii. 10).
of all nations] Rather, for all the nations. The words have
special point, for it was the Court of the Gentiles that Jesus was
restoring to its proper purpose as a place of prayer. Cf. 1 Kings viii.
41, 42 ; Jn xii. 20. See on xiii. 10 and xiv. 9.
a den of thieves] Better, a robbers' den. A.V. not unfrequently
obscures the difference, which is marked in the Greek, between the
mean purloining 'thief and the violent 'robber' or 'bandit.' See on
Jn x. 1 and xviii. 40. These words come from Jer. vii. 11, where the
Prophet is exhorting the Jews to avert judgments by repentance, as
Jesus does here. The reference may be to the extortionate charges.
18. the Scribes and chief Priests] The order would be unusual, but
it is not right. The evidence for the chief priests and the scribes (R.V.)
is overwhelming. For the first time in the Synoptic Gospels the chief
priests appear in active hostility to Jesus. Their gains were being
touched. It was as when Luther denounced the sale of indulgences ;
if the Temple-market was stopped, ' the hope of their gain was gone.'
because all the people] Better, for all the multitude. This explains
why the hierarchy hated him. Because this representative multitude
from all parts of Palestine and beyond was 'amazed at His teaching,'
so different from that of the Scribes, and 'hung on His lips, listening.'
19. And when Even was come] Rather, And every evening (R.V. );
lit. ' And whenever it became late.' Every evening He left the city
and passed the night elsewhere.
It is impossible to be certain whether Christ cleansed the Temple
twice or only once. There is no improbability in His having done so
both at the beginning and at the end of His Ministry. If He cleansed
it at the beginning, the evil would revive, for the authorities would take
delight in showing public contempt for His teaching and in resuming
their profits. In that case He would deal with it more severely the
second time than the first; and His condemnation of it in the Synoptics
is more severe than in Jn. See on Jn ii. 17. Mk records facts which
imply an earlier Ministry in Jerusalem. When did Joseph of Arimathaea

ST MARK XI. 20—23 139
20 — 26. The Lesson of the Withered Fig-Tree.
And in the morning, as they passed by, they saw the fig 20
tree dried up from the roots. And Peter calling to remem- 21
brance saith unto him, Master, behold, the fig tree which
thou cursedst is withered away. And Jesus answering saith 22
unto them, Have faith in God. For verily I say unto you, 23
become a disciple ? When did the family at Bethany become friendly,
or the owners of the colt, or the goodman who at once lent the upper
room? But at the present time the hypothesis that Christ cleansed, the
Temple only once finds most favour. Then which is the true date?
Did He cleanse it at the beginning or at the end of His Ministry? Here
there is much difference of opinion, for the probabilities are rather
evenly divided. But in one respect all four Gospels agree about the
date; they make it "the first public act in the Ministry in Jerusalem"
(J. A. Robinson, Hist. Char, of St John's Gospel, p. 21, — an admirable
little book). The Synoptists omit the early work in Jerusalem, but
they place this significant action at the opening of what they do record
of Christ's work there; and in each case His protest against the
licensed desecration of "the Mountain of the House" provokes a
question as to His own authority (v. 28; Jn ii. 18).
20 — 26. The Lesson of the Withered Fig-Tree.
Mt. xxi. 19 — 22.
20. in the morning] The following morning (Tuesday), the day in
that week about which we have the most information, excepting Friday.
But the interval between the first and second seeing of the tree may have
become shortened in tradition. Mt. enhances the miracle by banishing
the interval altogether; according to him the fig-tree immediately
withered away, and the Apostles (not Peter only) expressed their astonish
ment at the suddenness of the result. No doubt Mk is nearer to the truth
in both particulars.
21. calling to remembrance] Perhaps none of them thought much
about it, until the tree was seen in its changed condition. Then Peter
remembered the unusual words to which they had listened.
Master] Better, Rabbi (R.V.); see on ix. 5 and x. 51.
which thou cursedst] That is Peter's view ; but the recorded words
are not a curse, and in them nothing is said about withering, but only
perpetual fruitlessness. Hence Peter's surprise.
22. Peter's remark was meant to raise the question of a judgment
on the tree. Christ does not gratify his natural curiosity, but gives to
all the Apostles a lesson less easy to see, and of greater importance.
See on x. 29.
Have faith in God] Faith in the efficacy of prayer ; it was through

140 ST MARK XI. 23—25
That whosoever shall say unto this mountain, Be thou
removed, and be thou cast into the sea ; and shall not doubt
in his heart, but shall believe that those things which he
saith shall come to pass ; he shall have whatsoever he saith.
24 Therefore I say unto you, What things soever ye desire,
when ye pray, believe that ye receive them, and ye shall have
25 them. And when ye stand praying, forgive, if ye have ought
against any : that your Father also which is in heaven may
Christ's possession of this faith that His prayer about the tree had been
so clearly answered.
23. For verily] 'For' is an insertion of copyists. See on iii. 28.
whosoever shall say unto this mountain] 'Removing mountains'
was a Jewish figure of speech for a great difficulty, and it would be
familiar to the disciples. Language which to Western ears seems
extravagant, to Orientals is picturesque and natural (ix. 45 — 47, x. 25).
See Sanday, The Life of Christ in Recent Research, pp. 26T. Lk. omits
the withered tree, but has a similar Saying in a different connexion,
with a sycamine tree instead of a mountain (xvii. 6). In each case the
miraculous passage from land to water is effected by faith. The most
difficult results are attainable when faith and prayer are directed towards
objects which are in accordance with the Divine Will (ix. 23). St Paul
may have known that our Lord used this figure (1 Cor. xiii. 2), but he
may equally well have used it independently.
and shall not doubt] Hort says that Jas i. 6 is " taken from our Lord's
words in Mk xi. 23. Not the mere repetition avails, but the mind of
the asker, the trust in God as One who loves to give. Wavering is no
doubt the right translation in this verse (Acts x. 20 ; Rom. iv. 20,
xiv. 23), though singularly enough this sense occurs in no Greek
writing, except where the influence of the N.T. might have led to
its use. It is supported by the versions, the Greek commentators
from Chrysostom and Hesychius, as well as by the context in all the
passages. "
24. believe that ye receive them] Continually believe that ye received
them — 'at the moment when ye asked for them.' 'Received,' not
'receive,' is the right reading.
26. when ye stand] Better, whensoever ye stand. Christ says
'stand,' because standing was the usual posture for prayer among the
Jews (1 Sam. i. 26; 1 Kings viii. 14, 22; Neh. ix. 4; Mt. vi. 5;
Lk. xviii. 11, 13). Yet kneeling was natural in cases of special earnest
ness (1 Kings viii. 54; Ezra ix. 5; Dan. vi. 10). Christ knelt (Lk.
xxii. 41), and kneeling has become customary among Christians (Acts
vii. 60, ix. 40, xx. 36, xxi. 5; Eph. iii. 14). But the Eastern Church
still prays standing. And the Moravians do not kneel.
forgive, if ye have ought against any] A necessary caution against
the supposition, which Peter's remark might encourage, that our curses
on other men will be executed by God.

ST MARK XI. 25—28 141
forgive you your trespasses. But if ye do not forgive, 26
neither will your Father which is in heaven forgive your
trespasses. 27 — 33. The Sanhedrin's Question about the Authority
of Jesus.
And they come again to Jerusalem : and as he was walking 27
in the temple, there come to him the chief Priests, and
the Scribes, and the Elders, and say unto him, By what 28
authority doest thou these things ? and who gave thee this
trespasses] Lit. 'slips aside,' 'false steps.' A.V. uses five words in
translating; 'fault,' 'offence,' 'fall,' 'trespass,' 'sin.' R.V. uses the
last three. The similar Saying Mt. vi. 14, 15, may have been taken
from this passage and inserted in the Sermon, as other Sayings seem to
have been inserted there. We infer from this passage that the Lord's
Prayer had already been taught to the disciples. Christ does not say
that forgiving others suffices to secure forgiveness for ourselves; but
refusing to forgive others is a bar to our receiving forgiveness. Cf.
Ecclus. xxviii. 2. Nowhere else in Mk does 'your Father' occur.
26. This verse is an interpolation from Mt. vi. 15; SBLSA'J' omit
the verse.
27 — 33. The Sanhedrin's Question about the Authority
of Jesus.
Mt. xxi. 23 — 27. Lk. xx. 1 — 8.
27. they come again to ferusalem] Apparently the same day
(Tuesday), but later. It is called "The Day of Questions." We may
think of the scene as the Court of the Gentiles (vv. 15 — 17), in which
He was walking and teaching as He had opportunity.
the chief Priests] See on viii. 31, where, as here, all three elements
of the Sanhedrin are mentioned, each with a separate article. The
deputation is a formal one, and representatives of each of the three
bodies are present.
28. By what authority] ' In the right of what kind of authority art
Thou acting thus?' Cf. Acts iv. 7. They refer specially to His inter
ference with the hierarchy respecting the Temple-market, but indirectly
they challenge His whole career. It was a reasonable question, and
they were the right people to raise it. Did He hold that He was
clothed with Divine authority, or with human? In either case, who
conferred it? But it was not merely in order to protect the public
from an impostor that they pressed this question. They sought to
entangle Him fatally. If He claimed Divine authority, He might be
convicted of blasphemy. If He claimed human authority as the Son of
David, He might be handed over to the Procurator. If He disclaimed

142 ST MARK XI. 28—33
29 authority to do these things? And Jesus answered and said
unto them, I will also ask of you one question, and answer
me, and I will tell you by what authority I do these things.
30 The baptism of John, was it from heaven, or of men ?
31 answer me. And they reasoned with themselves, saying, If
we shall say, From heaven ; he will say, Why then did ye not
32 believe him? But if we shall say, Of men; they feared
the people : for all men counted John, that he was a prophet
33 indeed. And they answered and said unto Jesus, We cannot
all authority, He might be denounced to the people as a convicted
impostor. The second question is not a mere repetition of the first.
Authority must be derived from a power that is competent to confer it.
Who conferred it on Jesus ?
29. I will also ask] ' Also ' is an interpolation.
one question] Rather, one statement. ' You ask Me to state My
authority. I will ask you for one statement.' A single statement from
them may settle the matter. But He is not evading a difficulty by
putting them in one. If they answered His question, the way to the
answer to their question would be clear. As the constituted religious
guides of the people, sitting on Moses' seat, it was their place to speak
first. The people had declared John to be a Prophet, and John had
declared Jesus to be the Messiah. The Sanhedrin had allowed the
popular estimate of John to pass unchallenged. That ought to mean
that they admitted that John was a Prophet with a commission from
Heaven to preach repentance-baptism. If so, the authority of Jesus
was established, for an inspired servant of God had declared Him to be
the Messiah. Cf. Acts v. 38, 39, where Gamaliel offers a. similar
dilemma. The most conspicuous characteristic of John's preaching is
taken as indicating his whole teaching as a reformer, just as justification
by faith is taken to indicate the teaching of Luther. See on i. 4.
30. from heaven] A reverent desire to avoid using the Divine
Name caused Jews to employ various expressions as equivalent, of
which ' Heaven,' as with ourselves, was one; Lk. xv. 18, 21 ; Jn iii.
27; Dan. iv. 26; 1 Mace. iii. 18, iv. 10, 24, 55; 2 Mace. ix. 20.
Dalman, Words, pp. 217 f. Cf. 'From above' ; Jn iii. 3, 31, xix. 11 ;
Jas i. 17, iii. 15.
32. But if we shall say] This is probably interrogative ; But shall
we say, From men? (R.V. marg.). Cf. xii. 14.
they feared the people] This abrupt return to his own narrative is
quite in Mk's - style, and it is effective. In what follows ' indeed '
belongs to ' counted ' rather than to ' Prophet ' ; the people were
thoroughly convinced that John was a Prophet ; and their resentment
would have been intense if the Sanhedrin had attempted to rob them of
this satisfaction.
33. We cannot tell] Better, We know not (R.V.). This profession

ST MARK XI. 33— XII. i 143
tell. And Jesus answering saith unto them, Neither do
I tell you by what authority I do these things.
1 — 12. The Wicked Husbandmen.
And he began to speak unto them by parables. A certain 12
man planted a vineyard, and set an hedge about it, and
digged a place for the winefat, and built a tower, and let
of ignorance is more than equalled by the profession of loyalty to the
heathen Emperor a day or two later (Jn xix. 15). These teachers of
Israel (Jn iii. 10), who pronounced the multitude to be accursed for its
ignorance (Jn vii. 49), declared that they themselves were ignorant
whether one whom the multitude had accepted as God's messenger had
any commission from Heaven.
Neither do I tell you] Where would have been the use ? If they did
not accept John's testimony to His Messiahship, His own testimony
to it would have been of no avail. Their confession of ignorance was
an abdication of their official position as teachers of the nation, and
they had now no right to question His authority. He does not say
'Neither do I know,' which would have been the exact rejoinder to
their reply. ' Neither do I tell' suggests that they could tell.
XII. 1 — 12. The Wicked Husbandmen.
Mt. xxi. 33 — 46. Lk. xx. 9 — 19.
1. by parables] Cf. iii. 23, iv. 2. Mk gives only one, but Mt. has
three. During the special training of the Twelve there had been few,
if any, parables. In these last days of public teaching Christ began to
employ them again. ' To them ' means to the deputation from the
Sanhedrin ; this parable was specially directed to them, though others
were present (Lk. ). It contains an indirect answer to their question.
His authority was that of the Father, who had sent the Prophets to
former generations, and had at last sent Him ; and He warns them of
the judgment which awaits them when they have slain Him as the
previous messengers were slain. As v. 9 shows, the tenants of the
vineyard are not the hierarchy, but the nation whom they mislead ;
and the vineyard is not the nation, but the nation's spiritual privileges.
It is not intimated that the Jews will be handed over to other leaders,
but that their privileges will be handed over to the Gentiles. Christ is
recalling the well known parable in Is. v. 1 — 7 ; and there also the whole
nation is condemned. Cf. Jer. ii. 21; Ezek. xv. 1 — 6, xix. 10 — 14;
Hos. x. 1. The audience would understand the imagery of the parable,
which is one of the three preserved by all three Synoptists, the other
two being the Sower and the Mustard Seed.
an hedge] Of stone; Stanley, Sinai and Palestine, p. 421.
a place for the winefat] The grapes were trodden in a stone channel,
down which the juice flowed into the winefat. These details show that

144 ST MARK XII. 1—7
2 it out to husbandmen, and went into a far country. And
at the season he sent to the husbandmen a servant, that he
might receive from the husbandmen of the fruit of the
3 vineyard. And they caught him, and beat him, and sent him
4 away empty. And again he sent unto them another servant ;
and at him they cast stones, and wounded him in the head,
5 and sent him away shamefully handled. And again he sent
another; and him they killed, and many others; beating
6 some, and killing some. Having yet therefore one son, his
well-beloved, he sent him also last unto them, saying, They
7 will reverence my son. But those husbandmen said among
the tenants were well treated by the owner. The vineyard was pro
tected from wild animals, and there was a complete outfit for wine-
making. The tower would be a residence for the vinedressers and a
watchtower against robbers. As in the parable of the Unrighteous
Steward, these tenants had a long lease and paid in kind. Tristram,
Eastern Customs in Bible Lands, p. 138.
went into a far country] The verb does not necessarily mean that,
and the story implies that he was not very far off ; went into another
country (R.V.). The cessation of the Theocracy is perhaps meant.
The tenants are not forgotten. Jehovah frequently reminds them of
their duty to Him.
2. a servant] Bondservant or slave. This designation, so degrading
when it indicates compulsion of man by man, becomes a title of nobility
when the servant is in voluntary bondage to the Lord. Moses, Aaron,
David, and the Prophets are all in a special sense bondservants of
Jehovah. St Paul glories in being the bondservant of Jesus Christ.
5. many others] Both rulers and people are found in constant
opposition to the Prophets ; e.g. 1 Kings xviii. 13, xxii. 27 ; z Chron.
xxiv. 20, xxxvi. 15; Neh. ix. 26; Jer. xxv. 3 — 7, xxxv. 15. Their
number makes a telling contrast to the ' one son.'
6. one son, his well-beloved] Or, one son, a beloved one, i.e. his only
son, rather than 'one, a beloved son' (R.V. ). Cf. Judg. xi. 34.
They will reverence my son] This is allegory, and the owner is a
man, who might be mistaken about the effect of sending his son. He
acts, not as God acts, but as God appears to act. God sometimes
seems to repent of His own actions (Jer. xviii. 8, 10, xxvi. 13 ; Joel ii.
3 ; Amos vii. 3 ; Jonah iii. 9) ; but this is only man's point of view
(Num. xxiii. 13).
7. those husbandmen] The ' those ' places the men at a distance, in
abhorrence. The killing of the previous messengers was defiance ; the
killing of the son might be permanent gain. Here the allegory becomes
prophecy, and (as often in prophecy) what is predicted as certain is
spoken of as having taken place. The final messenger to the husbandmen

ST MARK XII. 7—12 145
themselves, This is the heir; come, let us kill him, and
the inheritance shall be ours. And they took him, and killed 8
him, and cast him out of the vineyard. What shall therefore 9
the lord of the vineyard do ? he will come and destroy the
husbandmen, and will give the vineyard unto others. And 10
have ye not read this scripture ; The stone which the builders
rejected is become the head of the corner: this was the 11
Lord's doing, and it is marvellous in our eyes ? And they 12
sought to lay hold on him, but feared the people : for they
knew that he had spoken the parable against them : and
they left him, and went their way.
told them that he was the son. Christ did the same, at first by signs,
and finally in plain words (xiv. 62).
8. cast him out] They flung out his corpse to the birds and beasts —
a last act of defiance and insult. Mt. and Lk. make the casting out
precede the slaying, possibly because Christ was crucified outside
Jerusalem. Naboth was taken outside the city to be stoned (1 Kings
xxi. 13) ; also Stephen (Acts vii. 58).
9. he will come and destroy] Mt. says that the members of the
Sanhedrin made this reply, and it may represent the presentiments of
some of them : but doubtless it was Christ who uttered it. The
spiritual privileges of the Jews are to pass to the new Israel, which will
consist mainly of Gentiles. Lk. says that the audience received Christ's
prediction with a ' God forbid,' which is perhaps Lk.'s idea of what
they must have felt.
10. And kave ye not read this scripture ?"] No ' And ' ; Have ye
not read even this Scripture ? Cf. ii. 25 ; Mt. xxi. 16.
The stone which the builders rejected] From the vineyard in Is. v. we
pass to the equally familiar builders in Ps. cxviii., part of which had
been sung by the multitude at the triumphal entry. The change of
picture from the vineyard to the builders makes allusion to the Resur
rection possible ; the slain son could not be revived in the story, but
the rejected stone could be promoted. A corner-stone uniting two
walls at right angles is meant. See Hort on 1 Pet. ii. 7, and Perowne
on Ps. xviii.
11. this was the Lord's doing] It is uncertain whether ' this '
means ' this thing ' or ' this corner-stone.'
12. but feared] ' But ' is what one expects, but the Greek gives
'and they feared.' The two statements are placed side by side in
contrast. for they knew] Because they recognized the reference to themselves,
they desired all the more to arrest Him. They dared not take public
action against this popular Prophet, all the less so as pilgrims from
Galilee were daily increasing in number in Jerusalem.
ST MARK 10

146 ST MARK XII. 13—15

13 — 17. The Pharisees' Question about Tribute.
13 And they send unto him certain of the Pharisees and of
14 the Herodians, to catch him in his words. And when they
were come, they say unto him, Master, we know that thou
art true, and carest for no man : for thou regardest not the
person of men, but teachest the way of God in truth : Is it
15 lawful to give tribute to Caesar, or not? Shall we give, or
shall we not give ? But he, knowing their hypocrisy, said
unto them, Why tempt ye me? bring me a penny, that
13 — 17. The Pharisees' Question about Tribute.
Mt. xxii. 15 — 22. Lk. xx. 20 — 26.
13. they send unto him] In his conversational style, Mk supplies no
nominative. Apparently it is the baffled Sanhedrists who send another
relay of insidious questioners.
of the Pharisees and of the Herodians] We had this remarkable
alliance in iii. 6. Herodians were obnoxious to the Pharisees on
political grounds, as the Sadducees were on religious grounds ; but the
Pharisees were willing to work with either for the destruction of Jesus.
The Passover brought all parties to Jerusalem. In different ways all
three Gospels expose the hypocrisy of these questioners, who skilfully
act the part of innocent and earnest enquirers, professing to rely upon
His courage and sincerity for an answer unbiased by fear or favour.
14. thou art true] They did not believe this, but they knew that
Jesus professed it (Jn viii. 14, 16, 18, 40).
Is it lawful?] Since the deposition of Archelaus, Judaea had paid
a poll-tax to Rome, and this question about the lawfulness of paying
tribute had been raised by Judas of Galilee (Acts v. 37), whose rebellion,
about a.d. 7, is often mentioned by Josephus. Like the question about
authority, this was a fair one to put to a public teacher ; and it was one
about which the Pharisees and the partisans of Herod might feel per
plexed. How could the payment of a tax which went to the fiscus of
a heathen Emperor, who had robbed the Jews of their freedom, be
reconciled with the Law?
or not ?] They wish to tie him down to a plain Yes or No, either of
which would land Him in a difficulty.
15. knowing their hypocrisy] All three point out that Christ saw
through their insidious acting, but each uses a different verb and a
different substantive.
Why tempt ye me ?] Christ knew why, but His question shows that
He is aware that their question is a trap.
bring me a penny] A denarius. ' Bring Me ' has far more point
than 'Show Me' (Mt., Lk.). Christ knew that no one would have

ST MARK XII. 15—18 147
I may see it. And they brought it. And he saith unto 16
them, Whose is this image and superscription ? And they said
unto him, Caesar's. And Jesus answering said unto them, 17
Render to Caesar the things that are Cffisar's, and to God the
things that are God's. And they marvelled at him.
18 — 27. The Sadducees' Question about Resurrection.
Then come unto him the Sadducees, which say there is 18
heathen money about him ; and, as He had banished the money
changers from the Temple, the denarius would have to be fetched from
outside. See on vi. 37.
that I may see it] This is part of the acted lesson. It is unlikely
that Christ had never seen a denarius. He knows that it will be
stamped as Caesar's. The copper coins of the Procurators had no
' image ' or other figure likely to offend the Jews.
17. Render to Ccesar] The change from 'give' (vv. 14, 15) to
'render' or 'pay' gives the whole principle. It was not a question of
giving what might lawfully be refused, but of paying what was lawfully
claimed. The tribute was not a gift, but a debt. Caesar gave them
the inestimable benefit of stable government ; were they to take it and
decline to pay anything towards its maintenance? The discharge of
this duty to Caesar in no way interfered with the discharge of their
duty to God ; indeed the one duty was included in the other. The
paying of the coin, with Caesar's image upon it, to Caesar was wholly
compatible with a man's giving himself, made in God's image, to God.
In this passage Christ says nothing as to the relations between Church
and State. Lightfoot, Sermons in St Paul's, pp. 46 f.
they marvelled] Better, they marvelled greatly, ' marvelled out and
out.' The answer was complete, and yet, as Lk. points out, there was
nothing to take hold of.
Here, some critics place the pericope about the Woman taken in
Adultery. See on Jn vii. 52 — viii. 11.
18 — 27. The Sadducees' Question about Resurrection.
Mt. xxii. 23 — 33. Lk. xx. 27, 28.
18. the Sadducees] Omit 'the.' Mk mentions, them nowhere else,
nor does Lk. (except in Acts). Jn nowhere mentions them. In Mt. they
are six times coupled with the Pharisees. They were the priestly aris
tocracy ; much less numerous than the Pharisees, and much less popular.
Their denial of a resurrection grew out of their view of oral tradition,
which the Pharisees said was binding, while the Sadducees. said that it
was not. Both agreed that the doctrine of a resurrection could not be
proved from Scripture, for against what is said on one side (Job xix.
26; Ps. xvi. 9, 11 ; Is. xxvi. 9) must be set what is said on the other

148 ST MARK XII. 18—24
19 no resurrection; and they asked him, saying, Master, Moses
wrote unto us, If a man's brother die, and leave his wife
behind him, and leave no children, that his brother should
20 take his wife, and raise up seed unto his brother. Now
there were seven brethren : and the first took a wife, and
21 dying left no seed. And the second took her, and died,
22 neither left he any seed : and the third likewise. And the
seven had her, and left no seed : last of all the woman died
23 also. In the resurrection therefore, when they shall rise,
whose wife shall she be of them ? for the seven had her
24 to wife. And Jesus answering said unto them, Do ye not
(Ps. vi. 5, cxv. 17; Eccles. ix. 4 — 10; Is. xxxviii. 18, 19). To the
Sadducees this meant that resurrection was an open question, and they
refused to believe it (Acts xxiii. 8). The Pharisees relied upon the oral
tradition. 19. and leave no children] 'Better, no child. Deut. xxv. 5 says 'have
no son,' but the Talmud says that the deceased brother must have no
child, and all three Gospels have childless here. Lev. xviii. 16, xx. 21
forbids marriage with a brother's wife, and this is sometimes inter
preted to mean that such marriage is forbidden during the brother's
life. But it would hardly be necessary to forbid such a union. More
probably Leviticus gives the rule and Deuteronomy states an exception
to it. Driver on Deut. xxv. 5 — 10. The Levirate law is still preva
lent in certain tribes in Asia, America, and Polynesia. Among the
Jews it does not seem to have been popular, and the surviving brother
was allowed to refuse to take the widow. The law would be of more
importance to Sadducees than to others. Those who deny individual im
mortality find a kind of substitute for it in the continuation of the family ;
and to them the extinction of the family means absolute extinction.
20. Now there were seven brethren] Omit ' Now.' The example is
framed so as to make resurrection appear ridiculous ; it is not likely
that such a case had occurred. The Sadducees perhaps insinuated that
Moses did not believe in a resurrection. Christ shows that Moses must
have believed in it.
23. therefore, when they shall rise] These words are an interpola
tion. Read, In the resurrection whose wife shall she be of them ? They
put an extreme case, but less extreme cases were common, without the
action of the Levirate law. A woman often married twice, and to those
who regarded the future life as similar to this the question naturally
arose, " Whose wife will she be?" The accepted answer seems to have
been, " The wife of her first husband." Christ might have adopted
this answer, and it would have sufficed to rebut the Sadducean objection.
But such an answer would have confirmed the current debasing views
respecting the life to come.
24. And Jesus answering said] Read, Jesus said, Is it not because

ST MARK XII. 24—26 149
therefore err, because ye know not the scriptures, neither
the power of God ? For when they shall rise from the dead, 25
they neither marry, nor are given in marriage ; but are as
the angels which are in heaven. And as touching the dead, 26
that they rise : have ye not read in the book of Moses, how
in the bush God spake unto him, saying, I am the God
of this that ye go astray, that ye know not, &*c. ? See on v. 10. The
Sadducees thought that they had Scripture on their side, and they did
not realize the power of God. The latter kind of ignorance is corrected
first. But Christ expresses no opinion of the Levirate law. The word
for 'err' or 'go astray' is a strong one, implying grievous error.
Cf. xiii. 5.
25. they neither marry, nor are given in marriage] The Sadducees
did not see that God could grant life in another world and make it very
different from life in this world. Here marriage is necessary to pre
serve the race, but where all are immortal there is no need of marriage.
Angels do not marry, because they are immortal, and those who rise
from the dead are like them. This comparison with Angels is in all
three, and it had special point in dealing with Sadducees, correcting
another of their errors (Acts xxiii. 8). It tells us nothing respecting
the manner of the resurrection, but it tells us that those who rise will
not die again, and it assures us that Angels exist. See on viii. 38.
26. have ye not read...?] The first-mentioned cause of error, ignorance
of Scripture, is now corrected. See on ii. 25.
in the book of Moses] This tells us nothing as to the authorship of
the Pentateuch. Our Lord uses ' Moses ' and ' David ' in the way in
which Jews used the terms in His time (i. 44, vii. 10, x. 3, xii. 36).
See on i. 44.
how in the bush God spake] Better, at the bush. But the meaning
may be 'at the portion of Scripture known as The Bush' viz. the
portion containing the incident of the burning bush. Cf. Rom. xi. 2,
where ' in Elijah ' means the section which contains the story of Elijah.
Here, however, we have ' at ' (iirl) not ' in ' (ep), and the literal inter
pretation may be right.
Christ does not appeal to Dan. xii. 2. He goes to what for every
Jew was the highest authority of all, the Pentateuch. That the
Sadducees accepted no other Scripture seems to be an error. In the
Books of Moses the doctrine of a future life is to be found repeatedly
by those who have spiritual insight. After the death of Abraham,
God calls Himself 'the God of Abraham' (Gen. xxv. 24, xxviii. 13).
After the death of all three, God calls Himself ' the God of Abraham,
Isaac, and Jacob' (Exod. iii. 6, 15, 16, iv. 5). If God is still their
God, they are still alive ; for ' He is not a God of dead men, but of
living.' Lifeless things can have a Creator, but not a God. ' O ye ice
and snow, bless ye the Lord ' is poetical personification rather than

150 ST MARK XII. 26—29
of Abraham, and the God of Isaac, and the God of. Jacob?
.27 He is not the God of the dead, but the God of the living :
ye therefore do greatly err.
28 — 34. The Scribe's Question about the Great
Commatidment.
28 And one of the Scribes came, and having heard them
reasoning together, and perceiving that he had answered
them well, asked him, Which is the first commandment
29 of all ? And Jesus answered him, The first of all the
intelligible worship. Christ's argument is found 4 Mace. vii. 19, but
the date of that book may be later than Mk.
Christ's argument, like St Paul's, does not prove the resuscitation of
the material body ; it proves the survival of the soul or spirit, which
will have, after separation from the material body, a spiritual body suited
to it (1 Cor. xv. 35 — 45). Christ says that the continued relation of
each of the departed to God as his God (note the repetition of ' God '
with each name) shows that the personal life of each one of them still sur
vives. St Paul says that the continued relation of each departed believer
to the Christ who has been raised from the dead in a glorified Body of
which believers are members secures for each the continuance of bodily
life. Science shows us that the material particles of living organisms,
in the course of ages, are used over and over again ; and to ask
"Whose shall they be at the Resurrection?" is to repeat the error of
the Sadducees. Religion, the bond between God and man, is indeed
a poor thing, if man's existence ends with what we call death.
28 — 34. The Scribe's Question about the Great
Commandment.
Mt. xxii. 34 — 40. Cf. Lk. x. 25 — 28, xx. 39.
28. When the discomfited Sadducees retired, a Scribe came forward
and asked a question which was often discussed. Mk takes a favour
able view of his intentions and says that his comment on Christ's reply
won for him high commendation. Mt. does far otherwise. He says
that the man was a Pharisee (therefore an enemy, according to Mt. ),
who, far from being grateful to Christ for refuting the Sadducees about
a. future life, put ». testing question, apparently to draw a vulnerable
reply. The man makes no comment on Christ's reply and receives no
commendation. Lk. does not give this conversation.
Which is the first commandment of all?] Neither A.V. nor R.V.
gives the exact point of the question. The Scribe wants to know what
kind of a commandment is to be put in the highest place (see R.V. of
Lk. ix. 55 ; Jn xii. 33, xviii. 32, xxi. 19 ; Rom. ii. 27 ; 1 Cor. xv. 35).
We -had a similar defect xi. 28. The Rabbis counted 613 precepts of

ST MARK XII. 29—32

commandments is, Hear, O Israel; The Lord our God is one
Lord ; and thou shalt love the Lord thy God with all thy 30
heart, and with all thy soul, and with all thy mind, and with
all thy strength : this is the first commandment. And the 31
second is like, namely this, Thou shalt love thy neighbour
as thyself. There is none other commandment greater than
these. And the Scribe said unto him, Well, Master, thou 32
hast said the truth : for there is one God ; and there is none
the Law (248 commands and 365 prohibitions) and divided them into
'weighty' and 'light,' but the sorting of them caused much debate.
This Scribe asks for a principle of classification.
29. Our Lord again shows that the answer is to be found in what is
very familiar. The questioner had to recite twice daily a text which
gave him the principle that he desired. That principle is the love of
God, which is noticed in the Second Commandment, and is given again
and again in Deuteronomy as that which ought to be the leading
principle in human conduct (x. 12, xi. 1, 13, 22, xiii. 3, xix. 9, xxx. 6,
16, 20). It there appears as the first commandment of all. See Driver
on Deut. vi. 5.
The Lord our God is one Lord] Of the three possible renderings
(A. V., R.V., R.V. marg.) this is the most approved rendering of the
Hebrew ; 'Jehovah our God is one Jehovah,' which = A.V. here.
30. The powers with which God is to be loved are thus stated ; —

Septuagint Mt.

mindheart

soulsoul

mightmind

Mk
Lk.

heartheart

soulsoul

mindstrength

strength
mind

All four tell us that God is to be loved with all the powers which
man can bring into play, whether of emotion, intellect, or will.
31. Christ goes on to show the Scribe what the ' first commandment
of all' involves; see on 1 Jn iv. 20, 21. The second is given in the
exact words of the Septuagint (Lev. xix. 18). So also Rom. xiii. 9 ;
Gal. v. 14 ; Jas ii. 8, where it is called the 'royal law.' The wording
of Lev. xix. 18 encouraged Jews to put a very restricted meaning on
' neighbour ' ; no Gentile was a 'neighbour.' The duty of loving one's
neighbour is more evident than that of loving God, yet the latter is
prior. He is nearer than our neighbours are, " nearer than hands and
feet, " and the duty to love Him as our Father is the foundation of the
duty to love them as brethren.
32. Well, Master] This gives a wrong impression. 'Well' may be
taken with the preceding ' said ' ; ' the Scribe well said ' ; but better
with the 'said' which follows (R-V.) ; Of a truth, Master, Thou hast
well said that He is one. There is no ' God ' in the true text ; the
Scribe avoids using the Divine Name.

152 ST MARK XII. 32—36
33 other but he : and to love him with all the heart, and with
all the understanding, and with all the soul, and with all the
strength, and to love his neighbour as himself, is more than
34 all whole burnt offerings and sacrifices. And when Jesus
saw that he answered discreetly, he said unto him, Thou
art not far from the kingdom of God. And no man after
that durst ask him any question.
35 — 37. The Lord's Question about the Son of David.
35 And Jesus answered and said, while he taught in the
temple, How say the Scribes that Christ is the Son of David ?
36 For David himself said by the Holy Ghost, The Lord said
34. discreetly] A happy rendering, for the Greek word occurs
nowhere else in the Greek Bible, and ' discreetly ' occurs nowhere else
in the English Bible. The Scribe showed intelligence in seeing that
moral duties are more important than ceremonial observances of the
highest kind.
no man after that durst] Lk. has this remark after Christ had
silenced the Sadducees ; Mt. after Christ's question about the Son of
David, when He had successfully answered all their questions and they
had failed to answer His.
35 — 37. The Lord's Question about the Son of David.
Mt. xxii. 41 — 45. Lk. xx. 41 — 44.
35. answered] No words are recorded as calling for a reply. As
in ix. 5, xi. 14, xv. 12, 'answered' is used of responding to circumstances
rather than to words. He has replied to various questions, and He
now closes the debate with a question of His own.
How say the Scribes.. . ?] Either, ' In what sense do they say it ? ' Or,
' How can they maintain the statement ? ' Christ is not asking with
a view to baffling them (see on xi. 29) ; the answer will help them to
understand who He is. The people had illustrated the teaching of
the Scribes by hailing Him as the Messianic Son of David, and He had
accepted that homage ; so that His position was clear. But how did
those who resented the homage explain the Psalm ?
36. by the Holy Ghost] Better, in the power of the Spirit, the Holy
Spirit. See on i. 23. The fact that the Psalmist was inspired is stated
with solemn fulness ; and for that fact we may claim the authority of
Christ. And we may perhaps claim it also for the belief that the
Psalmist was writing of the Messiah. When we come to the question
of the authorship of the Psalm, we are on different ground. We have
no right to claim His authority in a matter which is not among things
spiritually discerned, but is among those which can be decided by study

ST MARK XII. 36—39 153
to my Lord, Sit thou on my right hand, till I make thine
enemies thy footstool. David therefore himself calleth him 37
Lord ; and whence is he then his son ? And the common
people heard him gladly.
38 — 40. Christ's Condemnation of the Scribes.
And he said unto them in his doctrine, Beware of the 38
scribes, which love to go in long clothing, and love salu
tations in the marketplaces, and the chief seats in the 39
and intelligence. We do not know what Christ believed about the
authorship of Ps. ex. In the limitation of knowledge to which He
submitted in becoming man, He may have shared the beliefs of those
who sat on Moses' seat ; and we may be sure that He had no intention
of giving an authoritative decision on a question which had not been
raised. ' Man, who made Me a judge of such things?' It is rash to
assume that He possessed supernatural knowledge as to the authorship
of the various parts of the O.T. So far as we can see, it would have
hindered rather than helped His work.
But it is not necessary to decide whether our Lord accepted the
Davidic authorship of Ps. ex. His argument is founded on David
being the speaker, and this argument " is justified if the author of the
Psalm lets David appear as the spokesman " (Briggs, Psalms, 11. p. 376 ;
see Kirkpatrick on Ps. ex. in this series ; Perowne, Psalms, p. 302 ;
Sanday, Bampton Lectures, p. 419 ; Gore, Bampton Lectures, p. 196).
37. the common people] Or, the mass of the people. At the end, as
at the beginning of His Ministry, His teaching attracted masses ; but
with many of them ' hearing Him gladly ' was like the same fact in
Antipas with regard to the Baptist (vi. 20). They liked the freshness
of His method and the skill with which He answered questions ; and
some may have appreciated the spiritual strength of His instruction.
But, like Antipas, nearly all of them, when pressed, were ready to
consent to their Teacher's death.
38 — 40. Christ's Condemnation of the Scribes.
Mt. xxiii. 1 — 7. Lk. xx. 45 — 47.
Only a brief denunciation is here common to all three ; somewhat
more is common to Mk and Lk. ; but the greater part is in Mt. alone,
who here, as often, strings together Sayings which were spoken on
different occasions. Mt. xxiii. is a mosaic like the Sermon on the
Mount. 38, 39. Salmon quotes A.V. of this passage and of Lk. xx. 46 as
illustrating the differences which arise through independent translation
of the same words. Here, 'love to go in long clothing, and love

154 ST MARK XII. 39—42
40 synagogues, and the uppermost rooms at feasts ; which
devour widows' houses, and for a pretence make long
prayers : these shall receive greater damnation.
41 — 44. The Widow's Two Mites.
41 And Jesus sat over against the treasury, and beheld how
the people cast money into the treasury : and many that
42 were rich cast in much. And there came a certain poor
widow, and she threw in two mites, which make a farthing.
salutations in the market-places, and the chief seats in the synagogues,
and the uppermost rooms at feasts, which for a pretence make long
prayers.' In Lk. the same Greek words are translated respectively,
' desire, walk, robes, greetings, markets, highest, chief, show.' ' Robes '
is better than ' clothing ' ; cf. xvi. 5. The word implies dignity, as in
liturgical vestments or royal robes or festal array. ' Uppermost rooms '
is misleading; the Greek means ' chief places ' (R.V.).
40. devour widows' houses] The Scribes abused the hospitality of
devout women. Widows are mentioned as being those who ought most
to have been spared.
these shall receive] 'Such people as these,' who turn prayer into
an instrument of wickedness, ' shall receive a sentence of additional
severity. ' Cf. Jas iii. 1 .
41 — 44. The Widow's Two Mites.
Lk. xxi. 1 — 4.
41. Jesus sat] The incident is probably rightly recorded as taking
place just after the questions. The narrative makes a bright contrast
to the avarice of the Scribes.
In the Court of the Women were thirteen chests with trumpet-shaped
openings on which was inscribed the purpose to which money put into
the chest would be devoted. This place was known as " The Treasury."
See on Jn viii. 20.
cast money] Lit. 'brass' or 'copper.' This would be true of most
offerings. The number of givers would be much increased near the
time of the Passover.
42. a certain poor widow] Lit. 'one poor widow,' in contrast to
the many wealthy givers.
two mites] The ' mite ' was the smallest copper coin in use, and Mk
tells those who were familiar with the Roman coinage that it was half
a quadrans, and therefore the eighth of an as. Christ knew super-
naturally that what she gave was all that she possessed, and we need
not ask how the amount which she gave was known. It is said that it
was not lawful to give less than two ' mites ' in paying this Jewish
anticipation of ' ' Peter's Pence. "

ST MARK XII. 43— XIII. 2 155
And he called unto him his disciples, and saith unto them, 43
Verily I say unto you, That this poor widow hath cast more
in, than all they which have cast into the treasury : for all 44
they did cast in of their abundance ; but she of her want did
cast in all that she had, even all her living.
1, 2. The Destruction of the Temple foretold.
And as he went out of the temple, one of his disciples saith 13
unto him, Master, see what manner of stones and what build
ings are here! And Jesus answering said unto him, Seest thou 2
43. Verily I say unto you] The words introduce something that
may surprise them. See on iii. 28.
more in, than all they] More, not only in proportion to her means, but
also in the spirit in which it was given. This principle was recognized by
heathen moralists. Aristotle (Eth. Nic. IV. i. 19) says that the means
of the giver and the motive are the true measure of generosity.
44. of her want] It was the difference between a surplus and a
deficit. There is similar irony in 1 Jn iii. 17 ; 'Whoso hath the world's
goods and beholdeth his brother having need.' The one possesses
wealth and the other possesses the want of it.
all her living] This addition is another instance of Mk's fulness of
expression. See on». 14. There is a striking parallel in the literature
of Chinese Buddhism. A widow enters a religious assembly and says,
" Others give costly gifts ; I in my poverty can give nothing." Then
she remembers that she has two copper coins, and she offers these to
the priests. The chief priest pays no attention to the rich gifts of
others, but only to the devout spirit of the poor widow, and he sings a
song in her praise. Clemen, Primitive Christianity and Non-Jewish
Sources, p. 331.
XIII. 1, 2. The Destruction of the Temple foretold.
Mt. xxiv. 1 — 3. Lk. xxi. 5, 6.
1. what manner of stones...!] Galilaeans were not familiar with any
such edifice, and this may1 have caused the admiring outburst as the
Temple was being viewed in the evening light. "It is almost im
possible to realise the effect produced by a building longer and higher
than York Cathedral, standing on a solid mass of masonry almost equal
in height to the tallest of church spires " (Wilson, Recovery of Jerusalem,
p. 9). The (perhaps exaggerated) description by Josephus (B.J. v. v.)
should be read. See also Sanday, Sacred Sites of the Gospel, with con
jectural restoration ; Edersheim, Temple, pp. 20 f.
2. Seest thou...?] This may be right (A.V, R.V.) ; but Thou art
looking at is equally possible and more forcible.

156 ST MARK XIII. 2—6
these great buildings? there shall not be left one stone upon
another, that shall not be thrown down.
3 — 13. The Disciples' Questions and the Lord's Answers.
3 And as he sat upon the mount of Olives over against the
temple, Peter and James and John and Andrew asked him
4 privately, Tell us, when shall these things be ? and what
shall be the sign when all these things shall be fulfilled ?
5 And Jesus answering them began to say, Take heed lest
6 any man deceive you : for many shall come in my Name,
not be left one stone upon another] Travellers tell us how complete
the destruction has been. Whole strata of ruins of different periods lie
buried beneath the existing city. The disciples would regard this
magnificent edifice as the centre of the Messianic Kingdom. To hear
the Messiah predict its total demolition must have been a perplexing
experience. 3 — 13. The Disciples' Questions and the Lord's Answers.
Mt. xxiv. 3 — 14. Lk. xxi. 7 — 19.
3. as he sat] These details seem to come from one who remembered.
The looking across to the Temple is in Mk alone. Christ sits, as often,
to teach (iv. 1, ix. 35 ; Lk. iv. 20 ; Mt. v. 1).
privately] What he had to reveal was too solemn and critical to be
told to all the Twelve. The four whom He takes are the two pairs of
brothers who were called at the beginning of the Gospel.
4. All three record the two questions, When? and What sign?
They accept without question the amazing statement that the Temple
will be destroyed, just as they accept without question the amazing
statement that one of them is a traitor (xiv. 19). They probably
assumed that the end of the world would immediately follow the
destruction of the Temple, an assumption which Christ does not
directly correct. Experience would do that, as soon as correction was
necessary. 5. began to say] ' Began ' is not pleonastic ; He is beginning a new
course of instruction. Cf. viii. 31, xii. l. This is the longest of Christ's
utterances in Mk. The only other connected discourses in Mk are
parables, of which he has four, against twenty-three in Lk. We need
not reject- this discourse because it is unique in this Gospel, any more
than we need reject the one parable which is peculiar to him.
Christ takes the second question first, and, as often, gives no direct
reply. He tells them no manifest signal of the coming catastrophe, but
he bids them beware of false signals.
deceive you] Lead you astray (R.V.). Cf. xii. 24, 27.
6. in my Name] This cannot here mean either ' for My sake ' or

ST MARK XIII. 6—9 157
saying, I am Christ ; and shall deceive many. And when 7
ye shall hear of wars and rumours of wars, be ye not
troubled : for such things must needs be ; but the end shall
not be yet. For nation shall rise against nation, and king- 8
dom against kingdom : and there shall be earthquakes in
divers places, and there shall be famines and troubles :
these are the beginnings of sorrows. But take heed to 9
yourselves : for they shall deliver you up to councils ; and
in the Synagogues ye shall be beaten : and ye shall be
brought before rulers and kings for my sake, for a testimony
'with My authority' (ix. 37, 38, 39); it means 'usurping My title.'
Impostors will claim to be the Messiah. Here we have some indication
that Christ's predictions have become somewhat confused in tradition,
words respecting the end of the world becoming mixed with words
respecting the destruction of Jerusalem. None of the seducing leaders
who arose between A.D. 30 and 70, e.g. Theudas and the Egyptian (Acts v.
36, xxi. 38), seems to have professed to be the Messiah. The idea
that the end of the world will be preceded by a great intensification of
the powers of evil occurs in various places of N.T. ; 2 Thess. ii. 3 ;
2 Tim. iii. 1 ; Jude 18.
7. must needs be] Better, must needs come to pass (R.V.); from Dan.
ii. 29 ; God has so decreed.
but the end shall not be yet] Looks back to the disciples' question.
8. earthquakes] Thus far (6, 7, 8 a) we have had religious and social
corruptions and conflicts ; the disciples are now told that certain natural
portents will precede the end, earthquakes and famines. ' And troubles '
is an interpolation.
the beginnings of sorrows] Better, of travail (R.V.). The word is
used primarily of the pains of childbirth.
9. take heed to yourselves] With emphasis on ' ye 'and 'yourselves' ;
' Let other people attend to these disturbances in society and in nature ;
but do ye look to yourselves.'
they shall deliver you up] ' Your fellow-countrymen will hand you
over to councils,' i.e. to the elders of the local synagogues, who as re
ligious magistrates had considerable power. See on Lk. xii. 11, xxi. 12.
Saul of Tarsus was among the first who fulfilled this prediction as a
persecuting Jew, and later as a persecuted Christian. See on 2 Cor.
xi. 24.
and in the Synagogues] There is no article ; the Greek gives and into
synagogues, which is better taken with what precedes ; They shall de
liver you up unto councils and unto synagogues., If the words are taken
with what follows, they mean ' Ye shall be taken into synagogues and
beaten. '
for my sake] Cf. viii. 35, x. 29.
for a testimony against them] Rather, unto them (R.V.). Testimony

158 ST MARK XIII. 9—13
10 against them. And the Gospel must first be published
11 among all nations. But when they shall lead you, and
deliver you up, take no thought beforehand what ye shall
speak, neither do ye premeditate : but whatsoever shall
be given you in that hour, that speak ye: for it is not ye
12 that speak, but the Holy Ghost. Now the brother shall
betray the brother to death, and the father the son; and
children shall rise up against their parents, and shall cause
13 them to be put to death. And ye shall be hated of all
men for my name's sake: but he that shall endure unto the
end, the same shall be saved.

to the rulers and kings, who but for the persecution of Christians might
never have heard about Christ. This applies to both Jewish and
heathen potentates. St James and St Peter persecuted by Herod
Agrippa I illustrates the former, St Paul before Felix, Festus, and
Herod Agrippa II illustrates both.
10. the Gospel must first be published] A glorious compensation for
the ' must ' of v. 7. It is a Divine decree that to all the nations, before
the end comes, the good tidings must be proclaimed. Gentile readers
would appreciate the significance of this, which is clearly brought out
in Mk. The Gospel is for all mankind. Cf. xi. 17, xiv. 9, and see on
i. 14, 15. It is probable that in all three Gospels this eschatological
discourse is augmented by Sayings, the setting of which had been lost.
Hence the difficulty of interpreting it as a whole.
11. take no thought] At the time when A.V. was produced ' thought '
meant ' anxious thought,' ' anxiety,' ' despondency.' So several times
in Shakespeare. Cf. Mt. vi. 25; 1 Sam. ix. 5. The meaning here is Be
not anxious beforehand. This shows the meaning of ' Do ye take heed
to yourselves ' ; they are to acquit themselves worthily, confident that
they will have Divine help to bear testimony. There is here -no
encouragement to ministers to preach without preparation.
12. the brother shall betray the brother] There is no article, and
the same verb is used throughout vv. 9, 11, 12; brother shall deliver up
brother ; ' they of a man's own household' shall do this thing (Mt. x.
36). This deadly division in families is predicted Mic. vii. 1 — 6 ; cf.
Ezek. xxii. 7, xxxviii. 21. It was regarded as a special feature in the
Woes of the Messiah ; 2 Esdras vi. 24, xiii. 32.
13. ye shall be hated of all men] The same words in all three. On
the causes of this universal hatred of Christians see Plummer, Church
of the Early Fathers, pp. 150 f.
he that shall endure unto the end] Lk. interprets: ' In your endurance
ye shall win your souls.' ' To the uttermost ' is the meaning rather
than 'to the end,' as in 1 Thess. ii. 16. See on Jn xiii. 1.

ST MARK XIII. 14, 15 159
14 — 23. Events connected with the Destruction of
Jerusalem.
But when ye shall see the abomination of desolation, 14
spoken of by Daniel the prophet, standing where it ought
not, (let him that readeth understand,) then let them that
be in Judaea flee to the mountains: and let him that is 15
14 — 23. Events connected with the Destruction of
Jerusalem.
Mt. xxiv. 15 — 25. Lk. xxi. 20 — 24.
14. see the abomination of desolation] Christ is still dealing with
the disciples' second question, What warning signal will there be ?
Thus far He has said no more than that a great deal must happen
before the end comes. Now He tells them that the intrusion of ' the
abomination of desolation' into 'a holy place' (Mt. ) will be a warning
to believers to leave Judaea. In O.T. ' abomination ' means any idola
trous object, whether person or thing, such as must excite disgust and
abhorrence in every Jew (1 Kings xx. 26 ; 2 Kings xvi. 3 ; &c. ). ' Of
desolation ' means that which causes desolation by bringing disaster and
ruin. As Mt. points out, the phrase comes from Daniel (xi. 31 ; cf. ix.
17, 27, xii. 11 ; see on 1 Mace. i. 54, 59). Heathen Rome is here
indicated. spoken of by Daniel the prophet] An interpolation from Mt. Al
though 'abomination' is neuter, 'standing' (in the true text) is masculine,
showing that the ' abomination ' is regarded as a. person. We may
understand the Roman general or the Roman army.
where it ought not] In the Holy Land, or in Judaea.
(let him that readeth understand)] Readeth what? The parenthesis
is in Mt. also, but not in Lk. In Mt. it may mean ' he that readeth the
passage in Daniel.' But that meaning is much less probable here, for
Daniel has not been mentioned, and Mk could not expect Gentile
readers to know that the allusion was to Daniel. Much more probably
the parenthesis contains the words of the Evangelist, who is thereby
Calling attention to the words of Christ. When he was writing, the
signal which the Lord had indicated seemed to be in preparation.
The Romans had not yet laid siege to Jerusalem, but it was probable
that they would do so, and the abomination might soon be in a holy
place. Therefore Christians in Judaea, when they read this passage,
ought to be preparing for flight. If this is correct, the date of the
Gospel can hardly be later than A.D. 67. When Lk. wrote, Jerusalem
had been taken, and the parenthetical warning was useless ; so he
omits it.
let them that be in Judced] In the province of Judaea, as elsewhere
in Mk (i. 5, iii. 7, x. 1) ; not the land of the Jews, i.e. Palestine, as
often in Lk. Eusebius (H. E. iii. 5) tells us that the Christians in

160 ST MARK XIII. 15—20
on the housetop not go down into the house, neither enter
16 therein, to take any thing out of his house : and let him that
is in the field not turn back again for to take up his garment.
17 But woe to them that are with child, and to them that give
18 suck in those days! And pray ye that your flight be not in
19 the winter. For in those days shall be affliction, such as
was not from the beginning of the creation which God
20 created unto this time, neither shall be. And except that
the Lord had shortened those days, no flesh should be

Judaea received a revelation before the war, in consequence of which
they fled to Pella in Peraea, the modern Tabakdt Fahil. Fella is not
in the mountains but in the valley of the Jordan, so that this warning
cannot have been invented afterwards to fit the facts. Eusebius pro
bably got his information from the writings of Hegesippus, who may
have known some of the fugitives (Lawlor, Eusebiana, Lect. i.).
15. that is on the housetop] When once the danger-signal has
arisen, no thought of saving property must delay flight. There were
generally outside steps to the flat roofs, which were used for many
purposes (ii. 4), and by these steps escape would be most quickly
made. 16. not turn back] " The passage recalls Lot's escape from Sodom,
Gen. xix. 17" (Swete). 'Garment' here means the upper garment,
almost indispensable for a journey (x. 50) ; yet the risk in going back
for it would be too great. The man would leave it in the house when
he went to work in the field.
17. woe to them] ' Woe ' is not the best translation. In passages
like Mt. xxiii., ' Woe ' suggests an imprecation. ' Alas for ' is better
here and xiv. 21, and perhaps everywhere in N.T. 'Alas for those
women who are unable quickly to fly from home ! '
18. in the winter] ' In stormy weather ' is better (Mt. xvi. 3 ;
Acts xxvii. 20). Prayer for temporal blessings is sanctioned here, as
in the petition for daily bread. Mt. adds ' nor yet on the Sabbath,'
which he may have put in for Jewish readers, or Mk may have omitted
as of no interest to Gentiles. Lk. is very different.
19. such as was not] As often in Mk, the sentence is quite
intelligible, but rather clumsily expressed ; such as there has not been
such. Josephus (Preface to B.J. 4) says that the calamities of the
Jews exceeded those of all mankind from the beginning of the world.
Cf. Exod. ix. 18 ; Deut. iv. 32. Christ looks forward into the limitless
future and includes ages to come.
20. shortened] Lit. 'amputated' (2 Sam. iv. 12), and so 'cur
tailed.' 'All flesh' is a common Hebraism for the human race;
Lk. iii. 6; Jn xvii. 2; &c. The siege lasted only from April or May
to September, but the loss of life was immense ; and it would have

ST MARK XIII. 20—24 161
saved: but for the elect's sake, whom he hath chosen, he
hath shortened the days. And then if any man shall say to 21
you, Lo, here- tlr Christ; or, lo, he is there; believe him not:
for false Christs and false prophets shall rise, and shall shew 22
signs and wonders, to seduce, if it were possible, even the
elect. But take ye heed : behold, I have foretold you all 23
things. 24 — 27. The Close of the Age foretold.
But in those days, after that tribulation, the sun shall be 24
been greater but for 'the elect,' whose presence and prayers secured
a shortening of the time of destruction.
21. And then] ' It will be a time of great excitement and much
fanaticism, and those who are looking for signs will be easily misled ;
therefore be on your guard against impostors' (Mt. vii. 15 — 20).
believe him not] Present imperative; 'continually abstain from
believing '—either 'him' or 'it' (R.V.); neither is expressed.
22. false Christs] We know of none at this time who claimed to be
the Messiah, but the term seems to have been loosely used as meaning
much the same as ' antichrists.'
false prophets] It was much easier to pretend to be a prophet than
to pretend to be the Messiah, and fanatics would have this delusion
more easily than the other; cf. Acts xiii. 6; Rev. ix. 20; Didache xi.,
and see on 1 Jn iv. 1.
signs] Things, whether frequent or rare, which have a meaning
beyond their own qualities.
wonders] Things which excite amazement or terror, without neces
sarily having any meaning. Supernatural acts are often in N.T. called
'signs and wonders' and often 'signs,' but never simply 'wonders.'
See on 2 Cor. xii. 12.
even the elect] ' Even ' is right in Mt., but not here.
23. But take ye heed] With emphasis on ' ye ' ; ' Whatever others
may do, do you look warily.'
all things] All that was necessary for their guidance ; cf. vi. 30,
ix. 23, xi. 24. He had not told them the exact date for which they
had asked. 24 — 27. The Close of the Age foretold.
24. in those days] Very indefinite; see on i. 9. Christ showed
that His Coming would not save Jerusalem from destruction, but would
follow that destruction. That it would follow quickly (Rev. xxii. 20)
was a wrong inference which experience corrected. 'Beginning of
travail' (v. 8), 'must first be preached' (v. 10), imply that the interval
will not be short.
after that tribulation] After the overthrow of Jerusalem
ST MARK li

1 62 ST MARK XIII. 24—28
25 darkened, and the moon shall not give her light, and the
stars of heaven shall fall, and the powers that are in heaven
26 shall be shaken. And then shall they see the Son of man
27 coming in the clouds with great power and glory. And then
shall he send his angels, and shall gather together his elect
from the four winds, from the uttermost part of the earth to
the uttermost part of heaven.
28, 29. The Lesson of the Fig-Tree.
28 Now learn a parable of the fig tree; When her branch
is yet tender, and putteth forth leaves, ye know that summer
the sun shall be darkened] The language here used is highly
symbolical, such as is found in the Prophets and in the apocalyptic
literature of the Jews. Cf. Is. xiii. 10, xxxiv. 4; Ezek. xxxii. 7, 8;
Amos viii. 9; Joel ii. 30, 31, iii. 5. It intimates that mighty results
follow when God shows His hand in the government of the world.
Guesses as to the exact meaning are not very profitable.
26. And then] And not till then.
shall they see] Not ' shall ye see.' This is another intimation that
the Second Advent is remote. Those whom He is addressing are not
likely to see it. Cf. r Thess. iv. 16; 2 Thess. i. 7, ii. 8; Rev. i. 8,
xix. 11 — 16; Zech. xii. 10.
the Son of man coming in the clouds] No article; in clouds. Mt.
has ' on the clouds of heaven,' Lk. ' in a cloud,' Dan. 'with the clouds
of heaven.' Here for the first time Christ is said definitely to have
connected ' the Son of Man ' with the famous prophecy in Daniel.
27. his angels] Either this or 'the Angels' (R.V.) is admissible,
but in any case we must have 'His elect.' It is of more moment to
make clear that the elect are His than that the Angels are (Jn vi. 37, 39,
x. 14, 16, 27 — 29, xvii. 2, 6, 9, 24).
from the uttermost part] The antithesis between earth and heaven,
while it gives an impression of great vastness, is rather confusing.
Perhaps it means 'throughout space in all directions.' However
remote a corner of the universe may be, if any of the elect are there,
they will be remembered and will be gathered in. Cf. 2 Mace. i. 27,
ii. 7. 28, 29. The Lesson of the Fig-Tree.
28. Fig-trees and olive-trees are specially common in Palestine, but
the latter, being evergreen, would not have served the purpose ; Now
from the fig-tree learn her parable (R.V.). A.V. again ignores the
article, which here is possessive, see on iv. 3. So also in what
follows, which should be and putteth forth its leaves; and again, that
the summer is nigh.

ST MARK XIII. 28—32 163

is near: so ye in like manner, when ye shall see these 29
things come to pass, know that it is nigh, even at the doors.
30 — 32. Certainty of the Event ; Uncertainty of the Time.
Verily I say unto you, that this generation shall not pass, 30
till all these things be done. Heaven and earth shall pass 31
away: but my words shall not pass away. But of that day 32
29. so ye in like manner] 'Ye' is emphatic; 'anyone can recog
nize the signs of the fig-tree, but you disciples must recognize the signs
of the times. '
that it is nigh] 'The end' (v. 7), or 'the kingdom' (Lk.), or 'the
time' (Rev. i. 3). R.V. has 'he,' which does not make much differ
ence. The addition of ' at the doors ' illustrates Mk's love of fulness.
Lk. omits it.
30 — 32. Certainty of the Event ; Uncertainty of
the Time.
Mt. xxiv. 34 — 36. Lk. xxi. 32, 33.
30. Verily] This important Saying has nearly the same wording in
all three.
this generation shall not pass] Here, as elsewhere in the Gospels
(see on viii. 12), 'this generation' can hardly mean anything else than
Christ's own contemporaries ; see esp. Mt. xxiii. 36. To make it mean
the Jewish race, or the race of believers, or the whole race of mankind,
is not satisfactory. But if any of these explanations be adopted, the
sentence merely means that some persons in some period will see the
fulfilment of the predictions. If Christ's own generation is meant, then
either (1) tradition has confused what was said of the destruction of
Jerusalem with what was said of the End ; or (2) the destruction of
Jerusalem, as removing Judaism, the great obstacle to the Gospel, was
the beginning of the End; or (3) the destruction of Jerusalem is a
symbol of the End and is identified with it.
31. Heaven and earth] A proverbial expression for what stands
for ever. Cf. 2 Pet. iii. 10; Heb. i. 11, 12; Rev. xx. 11, xxi. 1;
Is. Ii. 6.
my words] His preaching generally, the whole of His teaching.
The great revelation of the Father's love to His children holds good for
ever. 32. that day] The day which shall bring 'those days' (vv. 17, 19,
24) to an end, the Day of the Advent (xiv. 25). If for a moment the
downfall of Jerusalem has been treated as representing the End, this
verse definitely distinguishes the two. Christ has given signs by which
those who are on the alert can know when the fall of Jerusalem is near.

164 ST MARK XIII. 32—36
and that hour knoweth no man, no, not the angels which
are in heaven, neither the Son, but the Father.
33 — 37. The Need of Watchfulness.
33 Take ye heed, watch and pray: for ye know not when
34 the time is. For the Son of man is as a man taking a
far journey, who left his house, and gave authority to his
servants, and to every man his work, and commanded the
35 porter to watch. Watch ye therefore : for ye know not when
the master of the house cometh, at even, or at midnight, or
36 at the cockcrowing, or in the morning : lest coming suddenly
He now tells His disciples that He can give no hint as to the time of
His Advent. He Himself does not know.
This is a Saying which no Christian would have invented and
attributed to Christ. The suggestion of Ambrose, that it is an
interpolation is not credible. The external evidence for it is over
whelming. no, not the angels] See on viii. 38 and xii. 25.
neither the Son] It was not for any man, not even the Son of Man
Himself, ' to know times and seasons, which the Father hath set within
His own authority' (Acts i. 7). After the Resurrection Christ does not
say that He Himself was ignorant ; but before He was glorified He
condescended to share the ignorance of His disciples ; see on vi. 5, 38,
viii. 5, 23, ix. 21, xi. 13; Jn xi. 34. 'The Father hath not revealed
this, not even to Me, His Son.' See Gore, Dissertations, pp. 77 — 88.
33 — 37. The Need of Watchfulness.
Mt. xxv. 13 — 15. Lk. xxi. 36.
33. Take ye heed] This is a thread which runs through the whole
discourse (vv. 5, 9, 33).
watch] Better, be vigilant ; it is not the verb that is used in v. 37.
the time] The Divinely appointed season ; see on i. 15.
34. taking a far journey] ' Gone abroad ' ; nowhere else in the
Bible. ' Who left his house ' is superfluous after ' gone abroad. '
35. Edersheim, The Temple and its Services, p. 120, has some
striking parallels to this verse.
at even, or at midnight] These are popular expressions, not
technical terms. The whole is in Mk's conversational style ; ' late,
midnight, at cock-crow, or early.'
36. suddenly] If the suddenness causes disaster, the fault lies with
those who have not watched. They were warned that the Coming
might be sudden.

ST MARK XIII. 36, 37 165
he find you sleeping. And what I say unto you I say unto 37
all, Watch.
37. I say unto all] ' No one may think that the warning given
to a few disciples is no concern of his; the warning is given to all
believers.' It has been preserved in more than one form and in a
variety of settings, but this and xiv. 38 are the only places in Mk.
The theory that this apocalyptic discourse contains a core transcribed
from a purely Jewish Apocalypse is perhaps not held by many at the
present day. See Hort on Rev. i. — iii., p. xiii. The latest theory is
of a different character. It is assumed that Mk has accepted as a
genuine record of a discourse by Christ what is really a Christian
Apocalypse, composed shortly after the fall of Jerusalem, to encourage
the despondent by showing that the delay of the Coming had been
foreseen by the Master, and especially to warn believers against Anti
christs and false Christs. It is admitted that this composition contains
a few genuine Sayings of our Lord, e.g. vv. 1, 2, 11, 15, 16, and most
of 28 — 32 ; also that Mt. derived his version of the discourse from Mk,
and not from another recension of this hypothetical Christian Apoca
lypse. The theory is very far from being proved ; and being entirely destitute
of documentary evidence it is incapable of proof. As an hypothesis it
is not required. Even those who deny that Jesus had any supernatural
insight into the future cannot point to anything which must have been
written after the event. The one solid fact is that some Sayings of our
Lord, as reported by Mt., "conform more closely to the conventional
apocalyptic pattern " than similar Sayings, as reported by Mk, and that
there is still less of this conventional apocalyptic element in the Sayings
which are reported by both Mt. and Lk. But, as the leading advocate
of this theory admits in a later volume (Foundations, p. 112), "the
conclusions I was inclined to draw from it were, I now think, somewhat
too sweeping." There is nothing in the substance of the discourse
which is unworthy of the Master, and there is nothing in the wording
of it that is conspicuously unlike the style of Mk. In this respect it is
very unlike the last verses of xvi., which cannot have been written by
Mk. On the contrary, even in those verses which are supposed to
contain no genuine Sayings of Christ there are things which are
characteristic of Mk's style ; e.g. ' began ' (v. 5) ; frequent asyndeton
(vv. 7, 8, 9, 23, 33, 34) ; superfluous fulness, ' which God created '
(v. 19), 'whom He hath chosen' (v. 20), 'at the doors' (v. 29); the
forcible but illogical combination of earth and heaven (v. 27); and
loose constructions (vv. 34, 35). It is not likely that so many features
of Mk's style would have been found in a discourse, all of which was
taken from a source which ex hypothesi was already in writing. For it
is admitted, and even urged, that Mk "would not have composed the
Apocalypse but, accepting it as authentic, inserted it whole." It ts
more to the point to remark with Milligan (N.T. Documents, p. 146),
that we here see to how large an extent Christ "availed Himself of

1 66 ST MARK XIV.

1,2. The Malice of the Sanhedrin.
14 After two days was the feast of the passover, and of
unleavened bread : and the chief Priests and the Scribes
sought how they might take him by craft, and put him to
2 death. But they said, Not on the feast day, lest there be an
uproar of the people.
3— 9. The Anointing at Bethany.
3 And being in Bethany in the house of Simon the leper,
current Jewish imagery in His teaching." We may also remark that
throughout the prediction it is the destruction of the Temple and of
Jerusalem that is prominent ; about Christ's own death there is nothing.
A Christian Apocalypse constructed for the purpose supposed would
almost certainly have contained allusions to the Crucifixion and
Resurrection. XIV. 1, 2. The Malice of the Sanhedrin.
Mt. xxvi. 1 — 5. Lk. xxii. 1, 2.
1. After two days] Now after two days (R.V.). The particle is
important, as being unusual in Mk, except, as here, to mark a change
of subject. It may sometimes be translated 'And' or 'But'; vii. 24,
x. 32, xv. 16. The Passover on Nisan 14 was distinct from the F. of
Unleavened Bread, which lasted from the 15th to the 21st (Lev. xxiii.
5, 6; Num. xxviii. 16, 17; &c). But it was usual to treat them as one
festival. Josephus does so (Ant. 11. xv. 1, xiv. ii. 1), though he knows
that they are distinct (Ant. in. x. 5, ix. xiii. 3). 'After two days' is
perplexing, and Hos. vi. 2 does not help us. If 'after three days'
means 'on the third day' (viii. 31, ix. 31, x. 34), then 'after two days'
ought to mean ' on the second day,' for whicli ' on the morrow ' would
have been simpler. But Mk nowhere uses ' on the morrow. ' We are
probably to understand that what follows took place on the Wednesday,
the day before the Synoptic Paschal Supper and two days before the
Johannine Passover.
2. Not on the feast day] Better, Not during the feast (R.V.) . That
meant immediate action or postponement for ten days, and the latter
might involve His escape.
3—9. The Anointing at Bethany.
Mt. xxvi. 6 — 13. Jn xii. 1 — n.
3. in Bethany] Cf. xi. 11, 12. We gather from Mk and Mt. that
this supper took place on the evening of Tuesday or Wednesday. But
Jn quite distinctly places it before the Triumphal Entry. See on
Jn xii. 1. The precision in Jn is not likely to be erroneous.

ST MARK XIV. 3—5 167
as he sat at meat, there came a woman having an alabaster
box of ointment of spikenard very precious; and she brake
the box, and poured it on his head. And there were some 4
that had indignation within themselves, and said, Why was
this waste of the ointment made ? for it might have been 5
sold for more than three hundred pence, and have been
in the house of Simon] That the owner of the house was named
Simon, and that at a meal in his house a woman anointed Christ from
an alabaster, are the reasons why, from Origen's time, this narrative
was by some confused with Lk. vii. 36 — 50. Almost everything else
is different, and ' the leper ' seems to be added to distinguish this
Simon from others, for Simon was one of the very commonest of names.
The difficulty of believing in two anointings is infinitesimal ; one such
might suggest a second. Whereas the difficulty in believing that Mary
of Bethany had ever been ' a sinner ' is enormous. We are not told
that Simon was present. If he presided as entertainer, he must have
been cured of his malady, and it is probable that some curable skin
diseases were regarded as leprosy. A cured leper might still be known
as ' the leper.'
a woman] When Mk wrote there may have been some reason for
suppressing her name, which had ceased when Jn wrote. Or Jn knew
who she was, while Mk did not. The case of Malchus is parallel. See
on v. 47.
an alabaster box of. . .spikenard] Boxes or phials for holding unguents
were called 'alabasters' even when made of other material. The words
translated ' spikenard ' are an unsolved problem. ' Nard ' is intelligible
enough, viz. ointment made from a plant which grows chiefly in India.
Tristram, Nat. Hist, of the Bible, p. 485. But the quality denoted by
pistic is uncertain, and perhaps ' trustworthy '= 'genuine' is the best
guess. See on Jn xii. 3, where the same puzzling epithet is used.
she brake the box] The box or phial would be fragile, and she was
perhaps eager to pour out the whole contents quickly. That she broke
it before pouring is a little against Renan's suggestion that she did not
want it to be used again for any other purpose, as wineglasses are
sometimes broken to show honour to the person whose health has just
been drunk.
on his head] Jn says that she anointed His feet and wiped them
with her hair, as the ' sinner ' wiped her tears from His feet before
anointing them (Lk. vii. 38). She could anoint either head or feet
from behind, as He reclined on a couch.
4. there ivere some] Mt. says that it was the disciples who were
indignant, while Jn says that it was Judas who gave utterance to the
resentment, because the loss of the costly ointment meant the loss of
money which he might have stolen.
5. three hundred pence] See on vi. 37 respecting this amount,
which Mt., as usual, omits; see on v. 13.

168 ST MARK XIV. 5— 11
6 given to the poor. And they murmured against her. And
Jesus said, Let her alone; why trouble ye her? she hath
7 wrought a good work on me. For ye have the poor with
you always, and whensoever ye will ye may do them good :
8 but me ye have not always. She hath done what she could:
she is come aforehand to anoint my body to the burying.
9 Verily I say unto you, Wheresoever this gospel shall be
preached throughout the whole world, this also that she
hath done shall be spoken of for a memorial of her.
10, 11. The Compact of Judas with the Hierarchy.
10 And Judas Iscariot, one of the twelve, went unto the chief
11 priests, to betray him unto them. And when they heard it,
they were glad, and promised to give him money. And he
sought how he might conveniently betray him.
6. a good work] ' It was a beautiful act that she wrought on Me.'
7. For ye have, &c] For at all times ye have the poor with you.
The common word for 'always' (aet) is never used by Mk, and
' always ' should not be used for translating the word which he does
use. See on 2 Cor. iv. 10. These words with but Me ye have not at
all times are in Mk, Mt., and Jn, and we cannot doubt their authenticity.
Considering Christ's teaching about the poor (x. 21; Lk. xiv. 13, 21,
xvi. 20; Jn xiii. 29), we may feel certain that no one would have
invented such a Saying for Him. There is no contradiction between
the promise of His perpetual Presence (Mt. xviii. 20, xxviii. 20) and
this statement that the opportunity of doing honour to His Body would
not be perpetual.
8. Mary was beforehand in anointing His Body for the burying,
and she was the only person who had this honour. Mk and Lk. say
that women prepared to anoint Him, but that He had risen before they
could do so.
9. Mk and Mt. record the promise, but do not give her name ; Jn
gives her name, but does not record the promise.
throughout the whole world] Cf. xiii. 10. That salvation is for the
whole of mankind is clearly given in our earliest Gospel.
10, 11. The Compact of Judas with the Hierarchy.
Mt. xxvi. 14 — 16. Lk. xxii. 3 — 6.
10. one of the twelve] This mournful fact, without comment, is in
all three.
11. they were glad] The offer of Judas freed them from a grave
difficulty. That one of the most intimate associates of Jesus should
volunteer to betray Him made it easy for them to act at once and
arrest Him before the Feast began.

ST MARK XIV. 12, 13 169
12 — 16. Preparations for the Passover.
And the first day of unleavened bread, when they killed 12
the passover, his disciples said unto him, Where wilt thou
that we go and prepare that thou may est eat the passover?
And he sendeth forth two of his disciples, and saith unto 13
promised to give him money] So also Lk., while Mt. says that he
was paid there and then thirty pieces of silver. Such discrepancies are
of no moment. Thirty shekels would be about 120 denarii, which
would buy what ,£10 or £11 would buy now. It is probable that
Judas would insist on at least a substantial instalment. What follows
shows how completely Judas was baffled until after the Supper; the
arrangements were carefully kept secret.
It is remarkable how objectively all the Evangelists treat the conduct
of Judas. He was an intimate disciple, one of the Twelve, and he
betrayed his Friend and Master to His implacable enemies for money
and with a kiss. There is no need to say more. Probably money was
only one of the motives. Judas saw that Jesus had failed; there would
be no kingdom ; and he hastened to make terms with the victorious side.
That the motives for betrayal were in any respect good is not credible.
12 — 16. Preparations for the Passover.
Mt. xxvi. 17 — 19. Lk. xxii. 7 — 13.
12. the first day of unleavened bread] The Synoptists, in a confused
and not very consistent way, place the Paschal Supper on Thursday
evening, and seem to identify it with the Jewish Passover. Jn, with
great precision and with complete consistency, places the Passover on
Friday evening,. The better course is to abide by the Johannine
tradition and assume that our Lord, knowing that He could not have
the Paschal Supper at the right time, held it a day in advance. It is
incredible that the Sanhedrin sat through the Passover night to try
Jesus, and that He was executed with the two robbers on the first day
of the Feast. All four Evangelists place the Last Supper on Thursday
evening and the Crucifixion on the day before the Sabbath, i.e. on
Friday. The question is, Which day was the 14th Nisan?
Where wilt thou that we go...?] The association of the Twelve with
Jesus has become so close that none of them thinks of celebrating the
Passover with his family ; and relations of some of them would come to
Jerusalem for the Feast. They were probably ignorant of our Lord's
intention to have a Paschal Supper before the time, for He seems to
have kept both time and place secret till the last. No miracle was
needed to prevent the treachery of Judas from taking effect too soon ;
careful precaution sufficed.
13. sendeth forth two] See on xi. 1. Lk. says that they were
Peter and John, perhaps the oldest and youngest of the Twelve, and

170 ST MARK XIV. 13—15
them, Go ye into the city, and there shall meet you a man
14 bearing a pitcher of water : follow him. And wheresoever
he shall go in, say ye to the goodman of the house, The
Master saith, Where is the guestchamber, where I shall eat
15 the passover with my disciples? And he will shew you
certainly two that had already been selected for special occasions. No
mention is made of a lamb, and it is improbable that there was one.
The disciples could not have got the priests to kill a lamb before the
time, and the whole company ought to be present at the killing (Exod.
xii. 4 — 6). There was no need of a lamb, when the true Lamb was
present, though not yet slain.
bearing a pitcher of water] This shows that be was a servant, and
not the owner of the house (v. 14). Slaves or women fetched water for
the household (Deut. xxix. 11; Josh. ix. 21 — 27; Jn iv. 7). That this
was the master of the house drawing water on the 13th Nisan for
making the leaven is a useless suggestion; no evidence as to the day
can be got from a servant carrying water. As in the case of the colt
(xi. 2, 3), there is room for doubt whether our Lord had arranged
matters beforehand or not. It might have been agreed that the man
carrying water should meet the disciples. But that is not the impression
which the Gospels give us. Apparently Christ had arranged with the
owner that the Paschal meal should take place at his house, but the
rest is regarded as supernatural prescience on Christ's part. If there
had been any desire to invent a sign of supernatural prescience, our
Lord would have been made to predict something more remarkable
than a man carrying a pitcher.
14. The Master saith] In all three. The words show that Jesus
was known to the owner, and they seem to imply that He had pre
viously asked for a room.
the guestchamber] Better, my guestchamber. It is not clear that
this is the same as the ' large upper room ' which was granted. Christ
may have asked for the common guestroom on the ground floor, but the
man gave him his private room, above the guestroom, the best that he
had. On the identification of this 'upper room' with the 'upper
room ' of Acts i. 13 (the Greek words are quite different) and placing it
in 'the house of Mary the mother of Mark' (Acts xii. 12), and the
consequent identification of ' the goodman of the house ' with the
father of Mark, see Sanday, Sacred Sites of the Gospels, p. 77 ; Eder-
sheim, Life and Times of the Messiah, n. p. 485; Zahn, Introd. to
N. T. II. p. 493. The identifications are attractive, but the evidence
is slight ; see further oni/. 51. The ' My ' with guestchamber, omitted
in some texts but abundantly attested, is evidence that our Lord had
arranged with the owner for a room.
15. he will shew] Better, he will himself shew. This is a further
mark of prescience. The man himself will conduct them to an upper
room, which will be found in complete order.

ST MARK XIV. 15—21 171
a large upper room furnished and prepared : there make
ready for us. And his disciples went forth, and came into 16
the city, and found as he had said unto them: and they
made ready the passover.
17 — 25. The Paschal Supper.
And in the evening he cometh with the twelve. And as )\
they sat and did eat, Jesus said, Verily I say unto you, One
of you which eateth with me shall betray me. And they 19
began to be sorrowful, and to say unto him one by one, Is
it I ? And others said, Is it I ? And he answered and said 20
unto them, // is one of the twelve, that dippeth with me in
the dish. The Son of man indeed goeth, as it is written of 21
16. found as he had said] Better, found even as He had said.
Here, as in iv. 33 and xv. 8, even R.V. fails to give the full force of
the adverb. Both Mk and Lk. insist on the exact agreement of the
disciples' experiences with the details which Christ had foretold. Mt.
omits the details. There is no contradiction between the statement
that the room was ready before the disciples arrived and ' they made
ready the Passover ' ; all was ready, but food had to be provided, and
this the disciples proceed to do.
17 — 25. The Paschal Supper.
Mt. xxvi. 20 — 29. Lk. xxii. 14, 19 — 23. Jn xiii. 1, 2.
18. as they sat] Or, reclined; cf. ii. 15, vi. 26. The original
custom of standing for the Passover had long been abandoned. They
no longer commemorated the fear and haste of the flight from Egypt,
but enjoyed the security and repose of their abode in the Land of
Promise. Verily I say unto you] With all solemnity the amazing disclosure is
made. Evidently Judas had escaped suspicion ; no one at once thinks
of him. Lk. places the disclosure later in the meal. Cf. Jn xiii. 21.
which eateth with me] To Orientals this was an additional horror,
for hostile action against a man was absolutely precluded by eating
bread with him. Cf. Ps. xii. 10.
19. And they began to be sorrowful] There is no ' And ' in the true
text, and the asyndeton is impressive. The festal meal was at once
turned into mourning. But no disciple doubts the truth of the Master's
word ; sooner than that, each suspects himself. Leonardo's fresco
depicts this crisis.
Is it I?] Or, Surely it cannot be I? Cf. ii. 19, iv. 21.
20. dippeth with me in the dish] Important authorities have ' in
the one dish,' which brings out the enormity of the crime. The traitor

172 ST MARK XIV. 21, 22
him: but woe to that man by whom the Son of man is
betrayed ! good were it for that man if he had never been
22 born. And as they did eat, Jesus took bread, and blessed,
was dipping his morsel into one and the same dish with the Master
whom he betrayed. Later in the meal Christ's giving a dipped morsel
to Judas lets John know who is the traitor.
21. The Son of man... betrayed !] These words are the same in all
three. ' Goeth ' implies voluntary going, and ' even as it is written of
Him ' expresses the exact agreement between His voluntary action and
the Father's revealed will.
woe to that man] Better, Alas for the man ; see on xiii. 1 7. This
is a lamentation over a condition so awful. God's decrees respecting
the Son of Man did not require the treachery of Judas ; of his own free
will he committed a sin which brought about the fulfilment of the
decrees in a particular way ; and for this he is condemned. Again and
again Christ tried to win him back; iv. 19, ix. 50, x. 23, xi. 15, xii. 43
record words which might influence Judas, and which in some cases
may have been meant for him. This statement of his lamentable
condition, and this proof that he is still treated with consideration (for
he sees that Christ knows his guilt and yet does not name him), are
his Master's last efforts to waken his conscience.
good were it] It is possible to take the Greek thus ; ' It were good
for the Son of Man if Judas had not been born ' ; but this interpretation
is inadmissible. Christ is not speaking of His own fears, but of the
fearful condition of Judas. A man may so misuse his life as to make it
a curse instead of a blessing. The true interpretation is ' Good were it
for him if he had not been born — that man.' Cf. ii. 20. The departure
of Judas perhaps takes place here. It is impossible to determine
whether he partook of the Eucharist.
22. as they did eat] The Evangelist makes clear that two memor
able events of that evening, the disclosure of the presence of a traitor
(v. 18), and the Institution of the Eucharist, took place during the
meal. took bread] He took one of the cakes of bread and acted as He did
at the feeding of the 5000 and of the 4000, breaking, blessing, and dis
tributing to the disciples. But on this occasion there is no distribution
by the disciples to others. That came later, when, in accordance with
the Lord's command (1 Cor. xi. 24 — 26), the Eucharist became a per
manent Christian rite. St Paul's account of the Institution is the
earliest ; but that of Mk and Mt. is independent of his and has some
features which are not in his account of it. On the other hand, St Paul
gives two features which are not in Mk or Mt. He places a consider
able interval between the bread (during supper) and the cup (after
supper), and he records the important charge ' Do this in remembrance
of Me.' Five features are in all four accounts ; taking bread, thanks
giving or blessing, breaking, ' This is My Body,' and the mention of a
cup. It is remarkable that there is so little agreement as to the exact

ST MARK XIV. 22—25 173

and brake it, and gave to them, and said, Take, eat : this is
my body. And he took the cup, and when he had given 23
thanks, he gave it to them : and they all drank of it. And 24
he said unto them, This is my blood of the new testament,
which is shed for many. Verily I say unto you, I will drink 25
no more of the fruit of the vine, until that day that I drink
it new in the kingdom of God.
words; the exact words are not of supreme importance. It is having
the mind of Christ and acting in His spirit that must be secured.
this is my body] Our Lord's human Body was present and His
Blood had not yet been shed. Therefore all carnal ideas respecting the
meaning of these words are excluded. Few words in Scripture have
given rise to more controversy. All that it concerns us to know is
certain ; that those who rightly receive the Eucharist, spiritually receive
Christ. How this takes place has not been revealed and cannot be
explained. Nor is any explanation necessary for right reception. See
Hastings' D. B. art. ' Lord's Supper ' and the literature there quoted.
23. they all drank of it] The ' all ' is emphatic. It was not neces
sary to say that they all ate bread, for Christ seems to have given to
each one. But the cup was handed to only one of them, and Mk
desires to make clear that it went round and that all drank.
24. my blood of the new testament] Better, My Blood of the
Covenant, an allusion to Exod. xxiv. 6 — 8, where see Driver. The
attempts to show that the Lord's Supper was celebrated with bread
alone have failed as signally as the attempts to derive the breaking of
bread from the Eleusinian mysteries.
shed for many] 'Is being shed on behalf of many,' 'many' being
opposed, not to ' all,' but to ' one ' or ' few.' Christ was one dying for
many and for a great many more than His personal disciples. These
'many' are one of the parties to the Covenant with God which is
ratified by the Blood of Christ. See on x. 45.
25. I will drink no more of the fruit of the vine] ' No more ' means
' no longer,' ' never again.' It implies that Christ partook of the wine,
in accordance with what is known of Paschal ritual, before passing the
cup to the disciples. In these words He seems to be bidding farewell
to the Jewish dispensation under which He had lived. It is His last
Jewish service. See on 2 Cor. ix. 10.
drink it new in the kingdom] Our Lord retains the common picture
of the Kingdom as a festal scene in which there is a banquet. It
suggests love, joy, and peace, which are among the first spiritual
possessions.

174 ST MARK XIV. 26—30
26 — 31. Departure to the Mount of Olives.
Desertion and Denial foretold.
26 And when they had sung an hymn, they went out into the
27 mount of Olives. And Jesus saith unto them, All ye shall
be offended because of me this night: for it is written, I
will smite the shepherd, and the sheep shall be scattered.
28 But after that I am risen, I will go before you into Galilee.
29 But Peter said unto him, Although all shall be offended, yet
30 will not I. And Jesus saith unto him, Verily I say unto
thee, That this day, even in this night, before the cock crow
26 — 31. Departure to the Mount of Olives.
Desertion and Denial foretold.
Mt. xxvi. 30 — 35. Lk. xxii. 31 — 39. Jn xiv. 31, xviii. 1.
26. when they had sung] Probably Ps. cxxxvi. or cxv. — cxviii.
they went out] This may correspond with Jn xiv. 31 (see notes
there), but more probably with Jn xviii. 1. Going to the Mount of
Olives was His usual practice, and therefore would not surprise the
Eleven. 27. All ye] There will be no exception; not one will stand the
shock of the arrest and execution of the Master.
for it is written] This quotation is made by Christ, not by Mk, and
the truth of it has often been verified by history. See on Zech. xiii. 7.
28. I will go before you] This suggests a contrast between His
going before them to Jerusalem to suffer (x. 32) and His going before
them to meet them again in the chief scene of their intercourse. . This
prediction is required to explain xvi. 7 and Mt. xxviii. 17. As usual
(viii. 31, ix. 31, x. 34), Christ adds the comforting promise of His
rising again to the prediction of His death, but it seems to have made
little impression on them until He had risen and appeared to them.
29. For the second time Peter impulsively contradicts a prediction
of the Master, whose severe rebuke (viii. 33) has for the moment been
forgotten. On a former occasion he claimed credit for the whole band
(x. 28) ; now he claims exemption from weakness for himself; the
others may break away, but not he.
30. Verily I say unto thee] The prediction of his almost immediate
failure is made with all solemnity. Lk. and Jn place the prediction in
the supper-room ; Mk and Mt. place it during the walk from the room
to the Mount of Olives; and Lk. differs considerably from Jn. These
divergences are of small importance, and we have no means of deciding
which tradition is nearest to the actual facts. See on Jn xiii. 38.
this day, even in this night] We have here another instance of Mk's
fulness, and of Mt. and Lk. each taking different parts of Mk's full

ST MARK XIV. 30—33 175

twice, thou shalt deny me thrice. But he spake the more 31
vehemently, If I should die with thee, I will not deny thee
in any wise. Likewise also said they all.
32 — 42. The Agony in Gethsemane.
And they came to a place which was named Gethsemane: 32
and he saith to his disciples, Sit ye here, while I shall pray.
And he taketh with him Peter and James and John, and 33
expression. Lk. has 'to-day,' Mt. 'in this night.' See on i. 32, 42,
xv. 26. ' To-day ' would mean before the next sunset. ' This night '
therefore greatly abbreviates ' to-day.' The denial will take place
within a few hours.
twice] The ' twice ' is omitted in various witnesses, but it is doubtless
original. It has been omitted because the other Evangelists mention
only one cockcrow. ' Thou, who art so confident that thou at any
rate wilt never be offended, within twenty hours, nay within six, wilt
not only be offended, but wilt have denied Me, not once only nor twice
only, and that in spite of at least one warning signal.'
31. Peter is not silenced, but continues to protest vehemently that
not even the fear of death would induce him to deny his Master. In
his vehemence he does not see that he is charging Christ with uttering
false predictions. 32 — 42. The Agony in Gethsemane.
Mt. xxvi. 36 — 46. Lk. xxii. 40 — 46. Jn xviii. 1.
32. Gethsemane] Only Mk, followed by Mt., gives the name,
which may mean 'oil-press.' They call it 'a piece of ground,' or 'an
estate.' Lk. and Jn use the still more indefinite 'place,' Jn adding
that there was a garden there. We are in doubt as to whether
Gethsemane was the garden or was next to it, and also whether the
traditional site is the true one. Josephus says that Titus cut down all
trees on that side of the city (B.J. VI. i. 1). This would obliterate
traces, and there were no Christians left there to preserve a true
tradition. Lk. says that Christ went on that night ' according to His
custom,' and Jn says that He 'often' resorted thither. By going else
where, Christ might have continued to baffle Judas; but Judas was
now allowed to know where to find Him.
Sit ye here] This is spoken to the eight who are left near the
entrance. 33. he taketh with him] Cf. v. 40, ix. 2. At other times we find
Jesus seeking solitude for prayer (i. 35, vi. 46), but in this great crisis
He desires sympathy, and He selects those who will be least likely to
misunderstand His intense distress. His selecting these three once
more would surprise neither them nor the rest. It is not probable that
the 'young man' of v. 51 was already in the garden and was a witness

176 ST MARK XIV. 33-

34 began to be sore amazed, and to be very heavy; and saith
unto them, My soul is exceeding sorrowful unto death :
35 tarry ye here, and watch. And he went forward a little,
and fell on the ground, and prayed that, if it were possible,
36 the hour might pass from him. And he said, Abba, Father,
all things are possible unto thee ; take away this cup from
of the Agony, seeing much which the three lost while they were
slumbering. It was probably the march of the troop coming to arrest
Jesus that woke him and drew him to the spot.
began to be sore amazed] This is a new experience in emotional
suffering — amazement mingled with terror; cf. ix. 15, xvi. 5, 6.
very heavy] Sore troubled (R.V .) . The derivation of the rare word
is uncertain, but it seems to mean extreme distress. It occurs nowhere
else in the Bible, except Phil. ii. 26, where see Lightfoot.
34. My soul is exceeding sorrowful] The reality of Christ's human
nature is again conspicuous ; it shrinks from the Cross. Mention of
His ' soul ' is rare, and that fact may warn us not to be curious in
attempting to pry into " the Self-consciousness of Christ." We know
very little about it. See on Jn xi. 33, xii. 27.
unto death] Cf. 1 Kings xix. 4 ; Jonah iv. 9.
35. went forward a little] ' About a stone's cast ' (Lk.). They
could not only see but hear.
36. Here again, as in the Institution of the Eucharist, there is
remarkable difference as to the words used ; see on v. 22. Lk. gives
only one prayer, Mk gives two and says that the second was the same
as the first. Mt. gives three, the second differing from the first, but
the third the same as the second. There is substantial agreement as to
the wording of the first prayer.
Abba, Father] Christ spoke both Aramaic and Greek, and it is not
improbable that in the opening address He used both. This is much
more probable than that ' Father ' is Mk's translation of the Aramaic,
as in v. 41, vii. 34, and xv. 34. Translation injected into such a prayer
would be unnatural. Repetition, whether in one language or two
is the outcome of strong feeling; 'Martha, Martha' (Lk. x. 41),
'Simon, Simon' (Lk. xxii. 31), 'Jerusalem, Jerusalem' (Mt. xxiii. 37).
Cf. Rev. i. 7, where the Greek word precedes ; also Rev. xii. 9, xx. 2.
See on Gal. iv. 6 ; also A. T. Robertson, Grammar of N. T. pp. 29, 461.
all things are possible unto thee] See on x. 27. Both Mt. and Lk.
make this hypothetical; ' if it be possible,' ' z/Thou be willing.'
take away] ' Carry past, without causing Me to drink, this cup of
suffering and death.' The view that our Lord's Agony was nothing
but His sorrow for the sins of men is not found in the Gospels. A
'cup' may be a metaphor for both good and evil fortune (Ps. xvi. 5,
xxiii. 5; Jer. xxv. 15; Is. Ii. 17; &c). In N.T. it is specially used
of Christ's sufferings (x. 38, 39; Jn xviii. 11).

ST MARK XIV. 36—40 177

me: nevertheless not what I will, but what thou wilt. And 37
he cometh, and findeth them sleeping, and saith unto Peter,
Simon, sleepest thou? couldest not thou watch one hour?
Watch ye and pray, lest ye enter into temptation. The 38
spirit truly is ready, but the flesh is weak. And again he 39
went away, and prayed, and spake the same words. And 40
when he returned, he found them asleep again, (for their
eyes were heavy,) neither wist they what to answer him.
nevertheless not what I will, but what thou wilt] With this con
dition it is lawful to pray, as for other temporal blessings, so also for
the removal of suffering. The petition is proof of the existence in
Christ of a human will, distinct from, but always submissive to, the
Father's will. Mackintosh, The Person of Jesus Christ, pp. 220 — 222,
294—299, 399.
37. cometh, and findeth] As in the case of the braggart fig-tree
(xi. 13), He discovers the fact by coming and seeing; and what He sees
evokes an expression of surprise and disappointment.
couldest not thou... ?] More exactly, Hadst thou not strength? 'Was
thy will not strong enough to comply with My request during a single
hour ? ' Christ's prayer had lasted a considerable time, they had heard
some of it, and then had fallen asleep — 'for sorrow,' as Lk. adds in
extenuation. As on the Mount of Transfiguration, physical weariness
had conquered. The reproach is addressed to Peter, the boaster
(pv. 29, 31), and the old name ' Simon' is used, as in Jn xxi. 7, perhaps
to remind him of the time when he was called and of the character
which his new name demanded but did not find.
38. lest ye enter] Better, that ye enter not (R.V .). As in v. 36, the
words recall the Lord's Prayer. No Gospel states that Christ asked
the disciples to pray for Him. They are to pray for themselves in their
temptations, as He prays for Himself in His ; but He prays for them
also and for others (Jn xvii. 8, 15, 20). The contrast between Christ's
praying in His temptation and the disciples' prayerless self-confidence
(v. 31), and subsequent slumber, is great.
temptation] The word occurs nowhere else in Mk, and nowhere at all
in Jn. In N.T. it more often means trials sent by God than temptations
sent by the evil one, but here the latter meaning prevails.
The spirit truly is ready] Quoted in the Epistle of Polycarp as a
Saying of Christ; see on ix. 35. Thanks to Christ's training of the
disciples, their spiritual nature was ready to respond to Divine calls,
but the weakness inherent in man's lower nature sometimes prevented
the responsiveness from taking effect. ' Weak ' here means ' weak for
right conduct.'
39. the same words] This is too definite. ' Speaking to the same
effect' is the meaning, and this would agree with Mt., who reports a
similar petition in different words.
40. neither wist they what to answer] Again a parallel with the
ST MARK 12

178 ST MARK XIV. 41—45
41 And he cometh the third time, and saith unto them, Sleep
on now, and take your rest: it is enough, the hour is come;
behold, the Son of man is betrayed into the hands of sin-
42 ners. Rise up, let us go; lo, he that betrayeth me is at
hand. 43 — 52. The Traitor's Kiss and the Arrest of Jesus.
43 And immediately, while he yet spake, cometh Judas, one
of the twelve, and with him a great multitude with swords and
staves, from the chief Priests and the Scribes and the Elders.
44 And he that betrayed him had given them a token, saying,
Whomsoever I shall kiss, that same is he; take him, and lead
45 him away safely. And as soon as he was come, he goeth
Transfiguration ; see on ix. 6. They had no excuse to offer for falling
so short of their, great professions (v. 31).
41. Mk omits the third going away and the third prayer.
Sleep on now] The first reproaches are questions (v. 37), and this
may be a question. 'Are you going to sleep on now and take your
rest ?' 'Is it quite impossible to induce you to watch and pray? ' This
fits better with the words which follow.
it is enough] This is probably the meaning of the Greek, but it is
not quite clear how the meaning is reached. Perhaps 'settled,' 'the
transaction is at an end,' was a current meaning of the expression.
is betrayed] Or, is being delivered up. See on ix. 31, x. 32.
42. let us go] To meet the traitor (Jn xviii. 4). "At the fitting
time He did not prevent Himself from falling into the hands of men "
(Origen, Cels. ii. 10).
he that betrayeth me] Even now He does not name him, but John
and Peter knew who was the traitor (Jn xiii. 23 — 26).
43 — 62. The Traitor's Kiss and the Arrest of Jesus.
Mt. xxvii. 47 — 56. Lk. xxii. 47 — 53. Jn xviii. 2 — 12.
43. Judas and Jesus are the only persons named in this section, and
Judas is named without any epithet of abhorrence ; to call him ' one of
the Twelve ' is enough. The narrative is quite passionless.
from the chief Priests] The three sections of the Sanhedrin are again
clearly marked, each with a separate article; see on viii. 31, The
multitude had taken any weapons that came to hand. Nothing is told
us of the eight disciples who had been left near the entrance.
44. a token] A sign previously arranged, a concerted signal. The
word occurs nowhere else in N.T. Jn omits it ; see on Jn xviii. 5. But
it is not likely that the kiss is a fiction. . Few details in history have
made such an impression on men's minds.
lead him away safely] For his own sake Judas would be anxious

ST MARK XIV. 45—49 179
straightway to him, and saith, Master, master; and kissed him.
And they laid their hands on him, and took him. And one f7
of them that stood by drew a sword, and smote a servant
of the high priest, and cut off his ear. And Jesus an- 48
swered and said unto them, Are ye come out, as against a
thief, with swords and with staves to take me ? I was daily 49
with you in the temple teaching, and ye took me not: but
that there should be no failure ; he could never face the Master again.
Moreover, he knew that Jesus possessed mysterious powers, and that
hitherto He had always escaped (iii. 6, xi. 18; Lk. iv. 30; Jn vii. 44,
45, viii. 59, x. 39, xi. 53, 57, xii. 19) ; and there was the possibility of
rescue. 45. straightway] Judas arrives, recognizes Jesus, and at once comes
up to Him. He allows no delay to give a chance of escape, and he is
anxious to get his own share in the matter over.
Master, master] Better, Rabbi (R.V.). There is no repetition in
the true text, and Mk, as elsewhere (ix. 5, xi. 21), gives the Aramaic
word. kissed him] A compound of the verb used in v. 44 ; it means
"'kissed Him affectionately' (Lk. vii. 38, 45, xv. 20; Acts xx. 37).
The kiss of Judas was a very demonstrative one. Lk. records Christ's
rebuke to Judas and it differs strangely from what Mt. records. Mk
records no rebuke, and he does not mention Judas again. The narra
tive in Jn is utterly different, and we cannot put the different items
together in proper order. Owing to confusion, excitement, and imper
fect light, the narratives of those who were present would differ
considerably, and tradition would introduce other variations.
47. And one of them] Better, But a certain one of them (R.V.).
There is contrast between the conduct of this man and the conduct of
Judas and his crew. Moreover, the Evangelist hints that he could
name ' a certain one,' if he thought well to do so. Mt. and Lk. say
that it was one of the disciples ; John that it was Simon Peter. After
Peter's death no harm could be done by giving the name. John alone
gives Malchus' name; as an acquaintance of the high-priest (Jn xviii.
15) he would be likely to know the name of one of his slaves. Peter
does not stop to consider the risk to himself, nor yet the uselessness of
wounding just one man who was a mere subordinate. His weapon was
probably a large knife rather than a sword : there were two such
weapons in the possession of the disciples (Lk. xxii. 38). As regards
the mention of the names cf. v. 3 and v. 4. Mt. alone records Christ's
rebuke to Peter, and Lk. alone records the healing of the ear, which he
and Tn say was the right ear — a rare instance of the agreement of Lk.
and Jn apart from either Mk or Mt.
48. answered] He answered their action; see on ix. 5 and xi. 17.
49. / was daily with you in the temple] The meaning is that those
12 — 2

180 ST MARK XIV. 49—52
50 the scriptures must be fulfilled. And they all forsook him,
51 and fled. And there followed him a certain young man,
having a linen cloth cast about his naked body; and the
52 young men laid hold on him : and he left the linen cloth,
and fled from them naked.
who had ordered His arrest knew that every day, in a most public
place, He was to be found ; daily since His last arrival in the city He
had lived in public.
but the scriptures must be fulfilled] The Greek requires but that
the Scriptures might be fulfilled, something being understood, such as
' all this has come to pass,' as in Mt. See on Jn ix. 3 and 1 Jn ii. 19.
50. they all forsook him] The ' all ' comes at the end with
emphasis ; They forsook Him and fled — all of them. Peter, after striking
one useless blow, flees with the rest. They leave Him to the fate which
He had often foretold.
51. a certain young man] This strange incident has so little to do
with the narrative, and is so out of harmony with the tone of it, that we
wonder why it was inserted. It can hardly be part of Peter's reminis
cences, for he was not present when it took place, and he would not
have regarded it as instructive. The patristic guess that the young
man was St John is excluded by the fact that he had already fled.t
James, the Lord's brother, is not impossible, but the conjecture has
little to commend it. Much more probably the young man was the
Evangelist himself. This hypothesis gives an adequate reason for the
insertion of the incident. The matter was of intense interest to him,
and some who read the Gospel would know who was meant. But he
does not give his name, for he does not wish to pose as one who did not
flee until an attempt was made to take him prisoner. If the Evangelist
was the son of ' the goodman ' in whose house the Paschal meal was
celebrated, his appearance at this crisis is intelligible. The noise and
the lights of the multitude coming to capture Jesus may have awakened
Mark, who (taking the first thing that came to hand as a covering) ran
out to see what was happening. All this hangs together very well, but
the evidence for it is somewhat slender. Assuming the hypothesis to
be true, the Evangelist by recording the incident "paints a small
picture of himself in the corner of his work." Zahn, Introd. to N. T.
II. p. 494.
a linen cloth] This may be either an article of clothing or a coverlet
hastily caught up to serve as clothing. See Toy on Prov. xxxi. 24 and
Moore on Judges xiv. 12. Perhaps with Bengel we may infer that the
young man who was thus clad came from a well-to-do household.
52. All these minute details show that Mk, if not giving his own
experiences, got information from one who was there. That Mt. and
Lk. should omit the incident is natural. That a later editor inserted it,
is very improbable. What reason could he have for doing so ? If the
young man was Mark himself, we have a reasonable explanation of its
presence in the Gospel.

ST MARK XIV. 53—57

53 — 65. The Trial before the High Priest.
And they led Jesus away to the high priest: and with 53
him were assembled all the chief Priests and the Elders and
the Scribes. And Peter followed him afar off, even into the 54
palace of the high Priest : and he sat with the servants, and
warmed himself at the fire. And the chief Priests and all 55
the council sought for witness against Jesus to put him to
death ; and found none. For many bare false witness 56
against him, but their witness agreed not together. And 57
there arose certain, and bare false witness against him,
53 — 65. The Trial before the High Priest.
Mt. xxvi. 57 — 68. Lk. xxii. 63 — 71. Jn xviii. 12 — 14, 19 — 24.
53. to the high Priest] Caiaphas, as Mt. states. Neither Mk nor
Mt. mentions Annas, and Mk never names Caiaphas, but presumably
'the high-priest' in Mk always means Caiaphas. Jn says that they
took Jesus to Annas first. He had been high-priest A.D. 7 — 14, and
had been deposed by Valerius Gratus, Pilate's predecessor. Probably
some Jews regarded Annas as the true high-priest, although his son-in-
law, Caiaphas, acted as high-priest A.D. 18 — 36. They seem to have
lived together in the same palace. See on Jn xviii. 13.
The Sanhedrin, with its three component sections, is ready to meet
at once. The Evangelist seems to wish to show how representative
the meeting was and how full its responsibility. Late as the hour is,
the witnesses are ready also. All had been carefully prepared. The
Synoptists distinguish two ecclesiastical trials, one during the night,
when the chief business was transacted, and a formal one by daylight
to confirm the nocturnal proceedings. Nothing done in the night was
valid. 54. Peter followed him afar off] When the first panic was over,
Peter's affection reasserted itself, and perhaps there was some shame at
the pitiful result of his confident professions ; but his fears kept him at a
distance. After Jesus had been taken inside the palace, Peter, with
the help of a disciple who was probably St John (see on Jn xviii. 15),
obtained admission to the open court, from which the room in which
the Sanhedrin was sitting could be seen. There he sat, with the
Levitical guard, warming himself. Jerusalem is 2500 ft. above the sea,
and the nights in spring are cold.
warmed himself at the fire] His care for his comfort was fatal ; the
firelight caused him to be recognized.
55. sought for witness... and found none] Their failure to get
evidence on which He could be condemned to death was as continuous
as their seeking for it. Ecclesiastical tribunals have often been prone
to decide first and then seek for evidence to justify the decision.

1 82 ST MARK XIV. 57—61
58 saying, We heard him say, I will destroy this temple that
is made with hands, and within three days I will build
59 another made without hands. But neither so did their
60 witness agree together. And the high Priest stood up in
the midst, and asked Jesus, saying, Answerest thou nothing?
61 what is it which these witness against thee ? But he held
his peace, and answered nothing. Again the high Priest
asked him, and said unto him, Art thou the Christ, the Son
58. The report of the words is in Mt. different and shorter ; ' / am
able to destroy the temple of God, and to build it in three days.' How
far the report of what the witnesses said has been influenced by the
recollection or the interpretation of what He actually said, it is im
possible to determine. It is not incredible that Christ's remarkable
utterance two years before (Jn ii. 19) was remembered and was now
brought up against Him in a perverted form. Christ had never said
that He would destroy the Temple. But it is possible that He had
said something recently which might be understood to mean that. His
prediction of the overthrow of the Temple (xiii. 2) may have become
known, and to a Jew that would seem to be blasphemy, for the Temple
was the token of the Presence of God. Cf. Actsvi. 14, where Stephen's
saying on the subject is quoted against him.
59. But neither so] Or, not even so. Mk alone makes this com
ment; he states with satisfaction that even about this definite charge
their statements did not tally.
60. Answerest thou nothing ?] The high-priest adopts this paternal
tone in order to extract from Jesus Himself evidence which they had
failed to get from witnesses.
61. held his peace, and answered nothing] Again superfluous fulness.
There were three reasons for silence. 1 . By declaring their inability to
decide whether John had a Divine commission, the Sanhedrin had
abdicated. 2. Even if they had not abdicated, they had no right to
make Him a. prisoner, no right to hold a nocturnal meeting, no right
to use false witnesses in support of an iniquitous prejudgment.
3. There was nothing to reply to, for all evidence against Him had
broken down.
Again the high priest asked him] The high-priest makes another
appeal, and it is quite a new one. Jesus had accepted the acclamations
of those who hailed Him as ' He that cometh ' and ' the Son of David.'
Did He Himself claim to be the Messiah, the Son of the Blessed? The
latter expression would be used to avoid mentioning the Divine Name.
Jewish thought did not always identify the Messiah with the Son of
God ; but it was sometimes done, and Caiaphas would know this.
For the Sanhedrin's purpose it was more important that Jesus should
claim the title which the populace had not given Him. If He declared
that He was the Son of God, a charge of blasphemy could be estab
lished. ,

ST MARK XIV. 61—65

of the Blessed ? And Jesus said, I am : and ye shall see 62
the Son of man sitting on the right hand of power, and
coming in the clouds of heaven. Then the high Priest rent 63
his clothes, and saith, What need we any further witnesses ?
Ye have heard the blasphemy : what think ye ? And they 64
all condemned him to be guilty of death. And some began 65
62. / am] Jesus admits the right of the high-priest to adjure Him
and demand an answer, and He replies at once. For the first time in
this Gospel He publicly declares, in full and solemn language, Who
He is. The reference to Dan. vii. 13 would be understood by those
present. the right hand of power] ' Power ' is another substitute for the
Divine Name. Dalman, Words, pp. 200, 306 — 308. A day will
come when the positions will be reversed and He will be judging
them. The clouds are doubtless symbolical ; such symbolism was *
part of the mental furniture of a Jew, though some Jews may have
understood the symbols literally. See on xiii. 24, 26.
63. the high Priest rent his clothes] In this he was doing no more
than duty required. The high-priest was forbidden to rend his clothes
for his own misfortunes (Lev. x. 6, xxi. 10) ; but, when acting officially,
he was bound to do so as a protest against any expression which was
regarded as blasphemous, and the Talmud prescribes the exact way in
which it was to be done. Originally a spontaneous way of expressing
grief, perhaps much older than Judaism, it ended in becoming even
more formal than the duration of court mourning with ourselves. This
punctilious observance of ceremonial detail (cf. Jn xviii. 28), accom
panied by gross violation of important regulations and gross violation
of justice, was very characteristic. Brodrick, The Trial and Crucifixion
of Jesus Christ, pp. 30, 65.
What need we any further witnesses?], This is obscure English and
not an exact translation. Better, What further need have we of wit
nesses? (R.V. ). The satisfaction of the conspirator is stronger than
the distress of the official. What the court must regard as blasphemous
shocked the high-priest; but this 'blasphemous' utterance was exactly
what he and the other Sanhedrists wished to elicit.
64. Ye have heard the blasphemy] Westcott and Hort make the
sentence interrogative ; Did ye hear the blasphemy ? But Ye heard the
blasphemy is probably right.
what think ye ?] ' What treatment ought He to receive ? '
they all condemned him] It is not likely that either Nicodemus or
Joseph of Arimathaea was at the nocturnal meeting ; but Mt. omits the
doubiful 'all.'
guilty of death] This misleading expression is in both Mk and Mt.
In Num. xxxv. 27 'guilty of blood' means 'guilty of bloodshed,'
'guilty of murder,' and in v. 31 'guilty of death' means 'guilty of
murder. ' Here ' guilty of death ' is Wiclif 's and Coverdale's translation

ST MARK XIV. 65—67

to spit on him, and to cover his face, and to buffet him, and
to say unto him, Prophesy: and the servants did strike him
with the palms of their hands.
66 — 72. Peter's Three Denials of His Master.
66 And as Peter was beneath in the palace, there cometh
67 one of the maids of the high Priest: and when she saw Peter
warming himself, she looked upon him, and said, And thou
of the Vulgate's reum mortis. Tyndale, Cranmer, and the Genevan
correct it to worthy of death, which is rightly restored in R.V. To
declare Jesus to be 'worthy of death' was all that this nocturnal
meeting could do. Formal sentence of death could not be pronounced
until after daybreak.
65. some began to spit on him] This, in contrast to the preceding
* 'all,' must mean some members of the Sanhedrin. That Roman
soldiers should be guilty of this brutality (xv. 19) is not wonderful; but
that members of the supreme ecclesiastical court should exhibit their
malignity in this way shows the temper in which they had come to try
their Prisoner. Christ had predicted the spitting, but as done by the
heathen (x. 34). 'Prophesy' explains the covering of the face. Jesus
is challenged to exhibit His Messianic power by declaring who His
unseen assailant is. Mt. puts this more clearly.
the servants did strike him with the palms of their hands] ' The
servants ' means the Levitical guard in attendance on the Sanhedrin.
'Strike' is a wrong reading. The right reading means 'received' or
' caught ' ; they caught Him with blows, but we are uncertain whether
the blows were inflicted with rods, the original meaning of the word,
or with the open hand, a later meaning. The latter is more probable.
Euthymius remarks with what candour and freedom from emotion the
Evangelists narrate. There is no concealment of the faults of the
Apostles, no exaltation of the Master, and no abuse of His enemies.
66 — 72. Peter's Three Denials of His Master.
Mt. xxvi. 69 — 75. Lk. xxii. 56 — 62. Jn xviii. 17, 25 — 27.
66. The four accounts exhibit, what is often found in honest wit
nesses, agreement in the main features with considerable difference in
the details. The four may be reduced to three, for Mt. is dependent
on Mk. Lk. may be sometimes influenced by Mk, but Mk, Lk. and
Jn are here three independent witnesses. All four agree that the
person who provoked the first denial was a woman, but they do not
agree as to what she said, and they agree still less as to Peter's reply.
This woman was a slave in the high-priest's household. See on
Jn xviii. 25 — 27. The second denial is given very briefly by all four;
but the first and third are reproduced with much fulness in Mk.
67. when she saw. ..she looked upon him] She saw someone with

ST MARK XIV. 67—70 185
also wast with Jesus of Nazareth. But he denied, saying, I 68
know not, neither understand I what thou sayest. And he
went out into the porch ; and the cock crew. And a maid 69
saw him again, and began to say to them that stood by,
This is one of them. And he denied it again. And a little 70
after, they that stood by said again to Peter, Surely thou art
whom she was not familiar, and when she had looked steadily at him
(viii. 25, x. 21, 27), she recognized him as the person whom a disciple
of Jesus had asked her to admit (Jn).
thou also] Omit ' And ' ; ' thou as well as the other whom I
know. '
wast with Jesus of Nazareth] Better, wast with the Nazarene —
Jesus. 'The Nazarene' is contemptuous; see on Jn i. 47. Mt. has
' the Galilaean ' ; Lk. and Jn neither.
68. what thou sayest] ' Thou ' is emphatic, and the reply may be
taken in three ways ; ' I neither know, nor understand what thou
sayest ' (R-V.) ; ' I neither know Him, nor understand what thou
sayest ' ; I neither know nor understand. What art thou saying ? '
(Westcott and Hort). The second makes the better distinction between
'know' and 'understand' and thus justifies the use of 'neither... nor.'
Here again (see on v. 30) Mt. takes one half, and Lk. the other, of
Mk's full statement. Lk. has ' I know Him not ' ; Mt. has ' I know
not what thou sayest,' with no emphasis on ' thou.'
the porch] So also R.V. 'Forecourt' (R.V. marg.) or 'vestibule' is
better. Experience had shown that it was dangerous to stand in the
light of the fire, and Peter moved away from it.
and the cock crew] R.V. admits this, but it is certainly an interpola
tion. KBL*' and other early witnesses would not have omitted the
words, had they been original. The temptation to record two crow-
ings, in accordance with Christ's prediction, would be great.
69. And a maid] Rather, And the maid, the same one as before.
The portress would see him in his new position in or near the porch,
and she began to point him out to the bystanders. Mt. says that it was
a different woman, while Lk. says that it was a man, and that he
addressed, not the bystanders, but Peter himself. Jn says that this
second attack was addressed to Peter, and that it took place while
Peter was warming himself by the fire. These divergences are of no
importance : the main facts, that Peter was again assailed and again
denied, are given clearly by all. No doubt several persons attacked
him as' he shifted from one part of the courtyard to another. Mk says
that 'he kept on denying' (imperfect tense), which almost implies
several attacks. .
70 they that stood by] All three Synoptists state that Peter was
now' recognized as a Galilaean. Little, however, is known of the
Galilaean dialect or pronunciation which betrayed him. Schiirer, Jewish

ST MARK XIV. 70—72

one of them : for thou art a Galilaean, and thy speech agreeth
71 thereto. But he began to curse and to swear, saying, I know
72 not this man of whom ye speak. And the second time the
cock crew. And Peter called to mind the word that Jesus
said unto him, Before the cock crow twice, thou shalt deny
me thrice. And when he thought thereon, he wept.
People, II. i. p. 10 ; Dalman, Words, p. 80 ; A. T. Robertson, Gr.
p. 103.
and thy speech agreeth thereto] These words have even less authority
than 'and the cock crew' (v. 68). They are certainly a gloss; R.V.
omits. 71. to curse and to swear] Lk. and Jn omit both. Cursing would
mean that he declared himself to be accursed, if what he said was not
true. First he denied once that he was a follower of Jesus. Then he'
several times denied that he knew what they were talking about.
Now, in very strong language, he denies that he knows ' this man of
whom ye speak ' ; he cannot even now name the Master.
72. And the second time] On ample authority we must insert
straightway. All four notice how quickly the cockcrow followed on
the third denial. Mk alone has ' the second time,' as he alone mentions
the ' twice ' in Christ's prediction (v. 30). Lk. alone records the Lord's
turning and looking at Peter. All the Synoptists record that Peter
remembered Christ's prediction of the three denials, and that this made
him weep. Jn greatly abbreviates the denials and omits the weeping.
the cock crew] Or, a cock crew. No Gospel has the definite article,
but A.V. and R.V. insert it in all four.
when he thought thereon] This may be correct, but we must be
content to share the ignorance of the ages as to the meaning of the
expression which Mk uses. Conjectures are numerous. ' He began to
weep,' ' In response to this he wept,' ' He wept with vehemence,' ' He
flung himself out and wept,' 'He stopped suddenly and wept,' 'He
covered his head and wept.'
It is possible to exaggerate Peter's baseness for the sake of pointing
a moral. His coming to the high-priest's palace and being ready to
enter the courtyard where the Levitical police were in attendance was
courageous. His remaining there after he had been repeatedly charged
with being an adherent of the Accused was still more courageous. He
must have known that he was in danger of being arrested for his assault
on the high-priest's servant, and for this he was prepared. But he
was not prepared for the awkward remark made by a woman. The lie
once told was persisted in, and he quickly went from bad to worse.

ST MARK XV. 1—5 187

1 — 15. The Trial before the Procurator.
And straightway in the morning the chief Priests held a 15
consultation with the Elders and Scribes and the whole coun
cil, and bound Jesus, and carried him away, and delivered
him to Pilate. And Pilate asked him, Art thou the King of 2
the Jews? And he answering said unto him, Thou sayest
it. And the chief Priests accused him of many things : but 3
he answered nothing. And Pilate asked him again, saying, 4
Answerest thou nothing ? behold how many things they wit
ness against thee. But Jesus yet answered nothing ; so that 5
XV. 1 — 16. The Trial before the Procurator.
Mt. xxvii. 1—26, Lk. xxiii. 1 — 3, 18 — 25. Jn xviii. 28 — 40,
xix. 4 — 16.
1. And straightway in the morning] As soon as it was lawful to
transact business. They must get everything settled with Pilate before
the Paschal lambs were slain that afternoon.
and the whole council] Mk's characteristic fulness ; Mt. omits it as
superfluous. ¦ bound Jesus] He had been bound in the garden (Jn xviii. 12, 24),
and probably unbound in the high-priest's palace. It was important to
show Pilate that they regarded Him as dangerous. The Procurator
had come from Caesarea, the Roman capital, to keep order during the
Passover, and he probably occupied Herod's palace. The hierarchy
hand Jesus over to him to get their sentence of death confirmed; see
on Jn xviii. 31. Pilate would not have listened to a charge of blas
phemy, so they accuse Him of being seditious, forbidding tribute to
Tiberius, and assuming the title of 'king.' And here we may have
some of the very language that was used, for Pilate would converse
with our Lord in Greek.
2. Art thou the King of the Jews?] The question is identical in all
four. The Jews themselves say 'the King of Israel ' (v. 32), but Pilate
would say ' the king of the Jews.' ' Thou ' is emphatic and expressive
of surprise.
Thou sayest] Christ recognizes Pilate's authority and his right to
ask such a question. His ' thou,' like Pilate's, is emphatic. ' That is
thy statement.' To the charges of the hierarchy He refuses to answer.
4. how many things] ' What grave charges ' may be meant as well
as 'how many.'
5. The proceedings are more intelligible when we learn from Jn
that in private Christ explained to Pilate that His Kingdom was not of
this world. Without Jn, we should not understand why Pilate did not
condemn Jesus when He did not clearly renounce all claim to be King
of the Jews.

ST MARK XV. 5— u

6 Pilate marvelled. Now at that feast he released unto them
7 one prisoner, whomsoever they desired. And there was one
named Barabbas, which lay bound with" them that had made
insurrection with him, who had committed murder in the
8 insurrection. And the multitude crying aloud began to
9 desire him to do as he had ever done unto them. But Pilate
answered them, saying, Will ye that I release unto you the
io King of the Jews ? For he knew that the chief Priests had
n delivered him for envy. But the chief Priests moved the
people, that he should rather release Barabbas unto them.

6. at that feast] Neither this nor 'at the feast' (R.V.) is quite
accurate. At festival-time is the meaning.
he released] He used to release (imperfect) ; both the asking and the
releasing were customary. Nothing is known of the custom, but it is
in accordance with Roman policy.
7. And there was one named Barabbas] Better, Now there was the
man called Barabbas, a rather unusual expression. The name means
' son of a father ' or ' son of Abba ' ; but it is not clear that Abba was
used as a proper name so early as this. It was inevitable that the
choice between ' a son of a father ' and ' the Son of the Father ' should
be pointed out.
them that had made insurrection] ' The revolutionaries ' ; they are
spoken of as notorious.
who had committed murder] ' Who were of such a character as to
commit murder.' They. were desperadoes.
8. crying aloud] The right reading gives went up (to the Prae-
torium) and began to, &c. In Mt., Pilate offers the alternative of
Jesus or Barabbas. It is much more probable that, as Mk and Jn
state, Pilate simply offered to release Jesus.
10. For he knew] Pilate was becoming aware that there was violent
animus against Jesus, and that the charges against Him were untrue.
Jewish leaders were not likely to resent a Rabbi's being hostile to
Rome, but they were quite capable of resenting the success of a rival
Teacher. His real offence was that He was too popular, and hence
Pilate's hope that the people would be glad to get Him released.
11. It was the hierarchy, and neither Pilate nor the people, who
first suggested Barabbas. The citizens far outnumbered the Galilaean
pilgrims, and with the city mob Barabbas may have been a sort of
hero, like Dick Turpin, or (if he was a revolutionist rather than a high
wayman) he may have been a kind of Wat Tyler. The fickleness of
the multitude seems extraordinary ; but it was a fatal shock to popular
sentiment to see the supposed Messiah standing bound and helpless
before the heathen Procurator. No true Messiah (they thought) would
endure such an indignity.

ST MARK XV. n— 17

And Pilate answered and said again unto them, What will 12
ye then that I shall do unto him whom ye call the King of
the Jews? And they cried out again, Crucify him. Then ^
Pilate said unto them, Why, what evil hath he done ? And
they cried out the more exceedingly, Crucify him. And 15
so Pilate, willing to content the people, released Barabbas
unto them, and delivered Jesus, when he had scourged him,
to be crucified. 16 — 20 a. The Mockery by Pilate's Soldiers.
And the soldiers led him away into the hall, called Prse- 16
torium ; and they call together the whole band. And they 17
12. What will ye then that I shall do ,. .?] The true text gives What
then am I to do with Him whom ye call? Pilate was within his duty
in offering to release Jesus in honour of the Feast, and in letting the
people have Barabbas in preference. But he had no right to let them
decide what was to be done to Jesus. He wanted to shift the responsi
bility of putting an innocent Galilaean to death from himself to them.
Above all, he wished to avoid a riot at the Passover.
14. Why, what evil hath he done?] Pilate falls lower and lower.
While acting as a Roman judge, he allows clamorous Jews to dictate
his decision, and even argues with them, and that in a way which
shows that he knows their decision to be iniquitous.
15. willing to content] Pilate becomes the henchman of the hier
archy ; and all four Evangelists have ' delivered up ' of this last step in
the process by which the Father delivered up His Son for mankind.
Judas delivers Him to the guards, the guards to Annas, Annas to
Caiaphas and the Sanhedrin, the Sanhedrin to Pilate, Pilate to Herod,
Herod to Pilate, Pilate to the executioners.
when he had scourged him] In Mk and Mt. the scourging is closely
connected with the crucifixion, and capital punishment often included
both. In Jn the scourging is one more attempt made by Pilate to save
at least the life of Jesus ; he hopes that the Jews will be satisfied with
this. See on Jn xix. 1.
16 — 20 a. The Mockery by Pilate's Soldiers.
Mt. xxvii. 27 — 31. Jn xix. 1, 3.
16. And the soldiers] Better, But or Now the soldiers; see on
vii. 24. These would be some of the troops brought to Jerusalem to
maintain order at the Feast.
into the hall, called Prcetorium] Better, within the court, which is
Praetorium, i.e. which is known as such. In A.V. this word (7rpoi-
riiptov) is treated in five different ways. In the Gospels it seems
always to mean the residence of the Procurator. See on Jn xviii. 28.
the whole band] All the members of the cohort who were within

190 ST MARK XV. 17—21
clothed him with purple, and platted a crown of thorns, and
18 put it about his head, and began to salute him, Hail, King
19 of the Jews ! And they smote him on the head with a reed,
and did spit upon him, and bowing their knees worshipped
20 him. And when they had mocked him, they took off the
purple from him, and put his own clothes on him,
20 b — 22. The Road to Calvary.
21 and led him out to crucify him. And they compel one
Simon a Cyrenian, who passed by, coming out of the
hearing. The men on duty summon all who are near at hand to come
and make sport of ' the King of the Jews. '
17. with purple] Some bright-coloured garments to represent a
royal robe. See on Jn xix. 2, 3.
crown of thorns] The plant from which this was made cannot be
determined, and conjectures are very various.
18. The soldiers are playing at Ave Caesar and mingling much
brutality with it. But Pilate did not join in the mockery, and Herod
did. Herod was exasperated with Jesus for not gratifying his curiosity.
20. The crown of thorns was probably taken off when the other
signs of mock royalty were removed. The centurion would have
stopped all mockery when the march to the place of execution , began.
Pictures are misleading in this, as in other details of the Crucifixion.
The verse should end at ' put on Him His garments.'
20 £ — 22. The Road to Calvary.
Mt. xxvii. 31 b — 33. Lk. xxiii. 26 — 33 a. Jn xix. 16, 17.
and led him out] Better, And they lead Him out. The change of
tense and subject suggests a change of nominative. The soldiers off
duty are left behind, while the centurion and his assistants take charge
of the Condemned, and they add neither insult nor brutality to what
they are bound to do in the treatment of Him. At first, according to
custom, Jesus carried the cross, or rather the cross-beam, Himself
(Jn xix. 17). The soldiers, seeing that it was more than He could
carry, transferred the burden to Simon.
21. they compel] Or, impress. The word used here and Mt. v. 41
was originally a Persian expression for commandeering people into
serving the couriers of the Great King (Hdt. viii. 98).
Simon a Cyrenian] All three Synoptists mention him thus ; his name
and origin were remembered. There was * strong colony of Jews in
Cyrene, planted there by Ptolemy I. Simon may have been a member
of the Cyrenean synagogue (Acts ii. 10, vi. 9).
coming out of the country] This need not mean coming from work

ST MARK XV. 21—24 191

country, the father of Alexander and Rufus, to bear his
cross. And theyjbring him unto the place Golgotha, which 22
is, being interpreted, The place of a skull.
23 — 32- The Crucifixion and the first Three Hours.
And they gave him to drink wine mingled with myrrh : 23
but he received it not. And when they had crucified him, 24
in the country. We cannot use this statement as evidence for deter
mining the day.
the father of Alexander and Rufus] Mk only ; when he wrote,
Alexander and Rufus were known to many of those for whom he
wrote, and Simon was not. Mk wishes to interest his readers in his
narrative. For the purposes of the narrative it is of no moment
whether Simon had sons or what their names were. Cf. xiv. 51, 52.
bear his cross] In viii. 34 the same expression is rendered ' take up
his cross.' We might have ' take up ' in both places. Mk may have
intentionally used the same verb in both. What Christ had carried
was transferred to Simon. Pictures sometimes represent Simon as
merely helping Christ, sharing the burden with Him.
22. they bring him] 'Conduct Him' (vii. 32, viii. 22, ix. 17, 19,
xi. 2, 7). This is more probable than that He became so exhausted
that they had to carry Him (i. 32, ii. 3).
The place of a skull] Mk, Mt. , and Jn give this as the meaning of
Golgotha, while Lk. has simply the ' Skull,' which favours the view
that it was so called from the shape of the rock. Jews would not have
allowed skulls to lie unburied there, and if that had been the origin of
the name the place would have been called the ' Skulls,' or the 'place
of skulls. ' The familiar ' Calvary ' comes from the Vulgate, Calvariae
locus, and in Lk. Calvariae. We have not sufficient evidence to decide
either the site or the origin of the name. Nor is the route to Calvary
known. The Via Dolorosa is a mediaeval conjecture.
23 — 32. The Crucifixion and the first Three Hours.
Mt. xxiii. 34 — 44. Lk. xxiii. 33* — 43. Jn xix. 18 — 26.
23. they gave him] 'They tried to give Him,' they offered Him.
Cf. ix. 33.
wine mingled with myrrh] Drugged wine, to act as an anaesthetic,
not a nauseous drink to aggravate His sufferings. It is said that there
was a o-uild of women in Jerusalem which supplied condemned criminals
with a potion for deadening pain. Christ refused to have His mental
faculties obscured. Had He drunk the potion, Christendom might
have lost the Words from the Cross.
24. All the Evangelists pass over the horrors of the Crucifixion in
reverent silence. There is no attempt to excite emotion by detailing

192 ST MARK XV. 24—29
they parted his garments, casting lots upon them, what
25 every man should take. And it was the third hour, and
26 they crucified him. And the superscription of his accusation
27 was written over, THE KING OF THE JEWS. And
with him they crucify two thieves ; the one on his right
28 hand, and the other on his left. And the scripture was
fulfilled, which saith, And he was numbered with the trans-
29 gressors. And they that passed by railed on him, wagging
them. We have no means of determining whether our Lord's feet
were nailed or tied, for Lk. xxiv. 39 is not decisive. Jn speaks only
of the hands (Jn xx. 25, 27). Most probably the feet were nailed,
each foot separately.
parted his garments] The clothing of an executed criminal was a
perquisite of the executioners. All four call attention to the parting of
the garments in wording which is influenced by Ps. xxii. 18.
25. it was the third hour] Mk alone gives this note of time, which
creates a difficulty with Jn xix. 14, where the Ecce Homo is placed at
the sixth hour. There is no false reading in either place. On a day
of exceptional excitement, with prolonged darkness at midday, tra
ditions as to the time of day would be confused from the first, but
a difference of hours can hardly be explained in this way.
26. the superscription of his accusation] A titulus, stating the crime
for which he was to suffer, was commonly fastened to the criminal's
neck when he was taken tp execution, but we lack other evidence of its
being fastened to the cross.
Just as no two authorities agree as to the words used at the Institution
of the Eucharist, or as to the prayers in Gethsemane, or as to Peter's
denials, so no two Gospels agree as to the wording of the title on the
Cross. All four, however, have 'the King of the Jews.' St John had
stood by it and gazed at it, and he is doubtless accurate in stating that
these words were preceded by 'Jesus the Nazarene,' and that the in
scription was in the two languages of the country, Aramaic and Greek,
as well as in the official Latin.
27. two thieves] Two robbers (R.V.); see on xi. 17 and xiv. 48.
They had probably been tried by Pilate at the same time as Jesus, for
they know how different His case is from theirs (Lk. xxiii. 40 — 42).
The names of the two robbers are given with extraordinary variety in
the Apocryphal Gospels and other legendary sources ; but, on the
whole, Dismas or a similar name is given to the penitent robber, and
Gestas or a similar name to the impenitent.
one on his right hand] Such are the right and left hand places for
which James and John had asked (x. 37).
28. The verse is an interpolation based on Lk. xxii. 37 and
Is. liii. 12. It, is not Mk's habit to point out the fulfilment of
Scripture. 29. they that passed by] Cicero (In Verr. v . 66) says that public

ST MARK XV. 29—33 193
their heads, and saying, Ah, thou that destroyest the temple,
and buildest it in three days, save thyself, and come down 30
from the cross. Likewise also the chief Priests mocking 31
said among themselves with the Scribes, He saved others;
himself he cannot save. Let Christ the King of Israel 32
descend now from the cross, that we may see and believe.
And they that were crucified with him reviled him.
33 — 41. The last Three Hours and the Death.
And when the sixth hour was come, there was darkness 33
places along the highways were chosen for crucifixions ; that the
sufferers might serve as scarers to criminals and warnings to passers by.
The executed were treated as vermin nailed to a post. In O.T. ' wag
ging the head ' is often a sign of mock pity or derision ; 1 Kings xix.
21; Ps. xxii. 7, cix. 25; Job xvi. 4; Is. xxxvii. 22.
30. save thyself] The gibe of men who discredited Christ's wonder
ful works. If He could raise the dead, of course He could come down
from the Cross.
31. the chief Priests... with the Scribes] On such a day, the eve of
the Passover and of the Sabbath, these must have come on purpose to
mock. But the Evangelists let the malignity of these members of the
hierarchy speak for itself. They record without denouncing it.
He saved others] In all three. He healed others ; Himself He
cannot heal. This is a common meaning of ' save ' in the Gospels
(iii. 4, v. 23, 28, 34, vi. 56, x. 52; &c).
32. Let Christ] Better, Let the Christ, the Messiah. They allude
to His declaration before the Sanhedrin (xiv. 62).
the King of Israel] Alluding to the title on the Cross. Pilate wrote
' the King of the Jews,' but Jews would more naturally say, ' the King
of Israel.'
that we may see and believe] They did not believe Him of whom
the Prophets wrote, even when He raised the dead. But when He
Himself rose, many of the priests became obedient to the faith (Acts
vi. 7).
they that were crucified with him] We may suppose that Mk and
Mt. were ignorant of the subsequent, conduct of the penitent robber.
33  41. The last Three Hours and the Death.
Mt. xxvii. 45— 56. Lk. xxiii. 44— 49. Jn xix. 29, 30.
33. The divergence of the records here and at v. 36 need not surprise
us. Eyewitnesses in a time of excitement seldom agree exactly as to
what they saw and heard, and exact agreement is a reason for suspecting
collusion. .
the sixth hour] All three Synoptists say that the darkness began at
ST MARK J3

194 ST MARK XV. 33—36
34 over the whole land until the ninth hour. And at the ninth
hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama
sabachthani? which is, being interpreted, My God, my
35 God, why hast thou forsaken me ? And some of them that
stood by, when they heard it, said, Behold, he calleth Elias.
36 And one ran and filled a spunge full of vinegar, and put
it on a reed, and gave him to drink, saying, Let alone; let
the sixth hour and lasted till the ninth. As in the case of Egypt (see
Driver on Exod. x. 23), the darkness was local, and it may be ascribed
to natural causes. Origen points out the impossibility of an eclipse at
the time of the Paschal full moon, and Lk. xxiii. 15 does not mean an
eclipse. Extraordinary darkness at midday, extending for miles, is not
a very rare phenomenon, and there is no sound reason for doubting the
fact on this occasion, although some critics suggest that Amos viii. 9,
which Irenaeus quotes as a prediction of it (iv. xxxiii. 12), caused it to
be imagined. Granting the fact, it was inevitable that Christians should
believe that in this case Nature was expressing sympathy with the
sufferings of the Redeemer. We have no right to condemn such belief
as certainly untrue or as superstitious. "If He thunder by law, the
thunder is yet His voice." See on Amos viii. 9 and Godet on Lk.
xxiii. 14.
34. Eloi] This is the only Word from the Cross recorded by Mk
and Mt., and in both Gospels it is given in the original Aramaic, but
texts vary somewhat as to the transliteration. Whether Jesus uttered the
first word in the Aramaic or the Hebraistic form is not of much moment.
Obviously Eli is nearer to Elias than Eloi is. But this is not con
clusive. It was not a case of accidental mishearing. The man, in
derision, purposely misquoted the word which Jesus had uttered.
My God] Even in this moment of apparent desertion Christ recog
nizes God as His God. The character of the cry is full guarantee for
its historical truth. No Christian would have attributed such words to
the Messiah if He had not uttered them.
35. he calleth Elias] This is ironical and means ' The helpless
Messiah wants the Messianic Forerunner to come and help him,' or
more simply 'wants Elijah to succour him.'
36. filled a spunge] The 'vinegar' or sour wine may have been
provided for the sufferers as well as for the soldiers, and the sponge
and the stalk may have been ready for the purpose of reaching the
sufferers' mouths. Jn says that it was Christ's ' I thirst ' which led to
this incident, and again he has the definiteness of an eyewitness. He
remembers the jar of wine, and that the ' reed ' was a stalk of ' hyssop.'
A short stalk would suffice. That the feet of the Crucified were above
the heads of the spectators is improbable. So tall a cross would be
troublesome to carry and difficult to fix upright.
Let alone] Here Mt. differs completely, and he seems to have had
some authority which he preferred to Mk. He says that it was the

ST MARK XV. 36—40 195
us see whether Elias will come to take him down. And 37
Jesus cried with a loud voice, and gave up the ghost. And 38
the veil of the temple was rent in twain from the top to
the bottom. And when the centurion, which stood over 39
against him, saw that he so cried out, and gave up the
ghost, he said, Truly this man was the Son of God. There 40
were also women looking on afar off: among whom was
companions of the giver of the wine who cried, 'Let alone,' i.e. 'Let
Him alone,' or ' Leave off.'
37. cried with a loud voice] All three Synoptists mention the loud
cry, which tends to show that Christ did not die merely of exhaustion.
None of them says that He ' died ' ; He gave up His life by an act of
will. See on Jn xix. 30.
38. All three mention the portent of the rending of the veil of the
Temple, which means the veil between the Holy Place and the Holy
of Holies, and it is mentioned nowhere else in N.T., for Heb. ix. 3
refers to the Tabernacle. Possibly the Evangelist regards it as the
Temple rending its garments in grief for the death of the Messiah, a
death which sealed its own doom. We know no more about the fact
than what is told us in the Gospels, but there are traces elsewhere of
a tradition respecting some extraordinary occurrence.
39. the centurion] The one whose duty it was to see the sentence
of crucifixion carried out. It was his duty to keep strict watch, which
would be all the more necessary during the darkness, and what he had
noted greatly impressed him. The manner of Christ's death, especially
the confidence with which He committed His spirit into his Father's
hands, completed the conviction which had been growing in him.
This was no dangerous or despicable criminal. This Man was not
merely innocent but righteous (Lk.), and He was quite right in claiming
God as His Father (Mk, Mt.). In this way Mk confirms Lk.'s
report of Christ's last Word, which Mk himself does not record. He
also, in recording the centurion's comment, reveals his own feeling
towards the Gentiles. The moment after the death of the Messiah the
power of that death is recognized by a heathen who had taken a
leading part in inflicting it. This heathen echoes the exordium of the
Gospel. See on i. 1. The centurion had heard Him, with His dying
breath, address God as His Father, and he knew that dying men do not
tell wanton lies. The good character of the centurions in N.T. has
often been noticed; Mt. viii. 5 — 13 ; Acts x. 22, xxii. 26, xxiii. 17, 23,
24, xxiv. 23, xxvii. 43. Roman organization produced and promoted
men of fine character. See Polybius vi. 24.
40. There were also women looking on afar off] We must have
' But' rather than 'And ' (R.V.) at the beginning of the sentence. The
centurion was not the only person who regarded the death of Christ
with reverence and awe ; there were also women beholding from afar.
His Mother and her sister, Mary of Clopas, with Mary Magdalene, had
13—2

196 ST MARK XV. 40—43
Mary Magdalene, and Mary the mother of James the less
41 and of Joses, and Salome; (who also, when he was in,
Galilee, followed him, and ministered unto him;) and many
other women which came up with him unto Jerusalem.
42 — 47. The Burial.
42 And now when the even was come, because it was the
43 Preparation, that is, the day before the sabbath, Joseph of
Arimathasa, an honourable counseller, which also waited for
been near the Cross for a time, but they had come away, and the beloved
disciple had taken Christ's Mother to his own home. But the two
others with Salome had joined a group at a distance and still remained.
Mary Magdalene] Mk has not mentioned Mary of Magdala before,
but he assumes that she is known to his readers. The common identi
fication of her with the 'sinner' of Lk. vii. 37 is a monstrous error,
which ought never to be repeated.
Mary the mother of fames the less and of Joses] She was the wife
of Clopas (Jn xix. 25), who is certainly not the same as Cleopas (Lk.
xxiv. 18) and cannot with any certainty be identified with Alphaeus.
See on iii. 18. James and Joses are mentioned, not as being famous,
but in order to distinguish their mother from other Marys. They are
not the James and Joses of vi. 3. James was called ' the less ' or ' the
ittle ' probably because of his stature.
Salome] Mk mentions her as known to his readers. Mt. substitutes
' the mother of the sons of Zebedee.' She was probably the sister of
Christ's Mother. See on Jn xix. 25.
41. when he was in Galilee] This limitation is in all three. These
women were pilgrims who had come from Galilee for the Passover;
they were not ' daughters of Jerusalem.'
42—47. The Burial.
Mt. xxvii. 57 — 61. Lk. xxiii. 50 — 56. Jn xix. 38 — 42.
42. when the even was come] The time between 3 p.m. and sunset.
because it was the Preparation] The Sabbath began at sunset, and
there must be no delay. If Joseph had not been prompt, Christ's
enemies would have had His Body put, with the bodies of the two
robbers, into the grave where criminals were interred. The ' Prepara
tion ' is the regular name for Friday in the Greek Church. Mk
explains the term for Gentile readers. Cf. Judith viii. 6.
43. The site of Arimathaea is unknown. It has been identified
by some with Ramah, the birthplace and burialplace of Samuel, the
full name of which was Ramathaim-zophim. Joseph's having a tomb
in Jerusalem and being a member of the Sanhedrin show that he had
settled in the city ; and this is suggested by the phrase ' Joseph from

ST MARK XV. 43—46 197
the kingdom of God, came, and went in boldly unto Pilate,
and craved the body of Jesus. And Pilate marvelled if he 44
were already dead : and calling unto him the centurion, he
asked him whether he had been any while dead. And when 45
he knew it of the centurion, he gave the body to Joseph.
And he bought fine linen, and took him down, and wrapped 46
him in the linen, and laid him in a sepulchre which was
hewn out of a rock, and rolled a stone unto the door of the
Arimathaea, ' which is the literal rendering. He was ' of honourable
estate.' Only a person of good position and bearing would have had
much hope of being at once admitted to an audience with Pilate.
went in boldly] Took courage and went in. It required courage to
go to the Procurator on such an errand. He was not a kinsman of the
Crucified, and therefore had no claim to this favour, and his being a
member of the Sanhedrin might be fatal. The Sanhedrin had that day
driven Pilate to condemn an innocent person to death, — a humiliating
and exasperating thought for a Roman judge, and Pilate would know
nothing of Joseph's having had no part in the crime. Above all there
was danger as to what the Sanhedrin would do when they heard of
Joseph's visit to the Procurator.
44. Pilate's astonishment and questioning of the centurion are re
corded by Mk only. Pilate would suspect an attempt to get possession
of the Body before death had occurred. Death in a few hours was
rare, and Eusebius (H. E. viii. 8) says that martyrs, even when nailed
to the cross, sometimes died of hunger. Josephus (Life, 75) tells us
that among a number of crucified captives he found three of his ac
quaintances still alive, and one of them recovered.
45. he gave the body] Better, he granted the corpse (R.V.) . Nowhere
else is Christ's Body called a ' corpse ' or ' carcase ' ; cf. vi. 29 ; Mt.
xxiv. 28 ; Rev. xi. 8, 9. The Greek word (tctCijio) has a contemptuous
sound, and Mt., Lk. and Jn have 'Body,' which many texts substitute
in Mk. But to Pilate Christ's Body was a mere ' carcase.' The word
for ' granted ' is used of Divine and royal favours (2 Pet. i. 3,4;
Gen. xxx. 20 ; Esther viii. 1), and rather implies that Pilate granted
Joseph's request without a fee.
46. bought fine linen] Joseph may have done this and made
arrangements with Nicodemus before going to the Procurator.
hewn out of a rock] Rock-hewn tombs are common round about
Jerusalem. Like the colt and the gravecloths, the tomb had never
been used before, for Joseph had had it made for himself. See on
Jn xix. 41. One wall would be cut with a stone shelf, on which the
Body could be laid, and a large stone, circular like a millstone, would
be lying flat against the outside rock, ready for closing the opening.
Two men might roll it into its place, but to roll it back would be a
difficult task for women (xvi. 4).

198 ST MARK XV. 46— XVI. 4
47 sepulchre. And Mary Magdalene and Mary the mother of
Joses beheld where he was laid.
1 — 8. The Visit of the Women to the Tomb.
16 And when the Sabbath was past, Mary Magdalene, and
Mary the mother of James, and Salome, had bought sweet
2 spices, that they might come and anoint him. And very
early in the morning the first day of the week, they came
3 unto the sepulchre at the rising of the sun. And they said
among themselves, Who shall roll us away the stone from
4 the door of the sepulchre ? And when they looked, they
saw that the stone was rolled away : for it was very great.
47. the mother of Joses] ' Mother ' ought to be in italics, as in R.V. ,
for it is not in the Greek. It may safely be inserted from v. 40 ; other
wise ' the daughter of Joses ' would be more probable. The two
women wished to see the last of the Master and to know exactly how to
arrange their own pious work.
Some critics suggest that all these details have been invented in order
to make a foundation for the theory of the Resurrection. Such criticism
renders history impossible, for by such methods the strongest evidence
can be shown to be possibly untrue. Mk's simple narrative is thoroughly
coherent. The women witness the hasty burial before sunset on Friday.
When the sunset is over on Saturday, they buy spices. Very early on
Sunday they set out to use the spices, evidently without any hope of a
resurrection. Their experiences at the tomb lead them to believe that
Jesus is risen.
XVI. 1 — 8. The Visit of the Women to the Tomb.
Mt. xxviii. 1 — 8. Lk. xxiv. 1 — 10. Cf. Jn xx. 1 — 18.
1. when the Sabbath was past] After sunset they brought ' spices '
or ' aromatics,' a comprehensive term for sweet-smelling substances,
whether liquid or solid. When they had finished their preparations
it was too dark to do anything at the tomb ; they must wait till dawn
on Sunday.
2. very early] It was ' very early,' ' still dark,' as Jn says, when
the women set out ; when they reached the tomb the sun had risen.
the first day of the week] This is more important than the exact
hour. All the Evangelists agree that the tomb was found empty on
the morning of Sunday.
3. Who shall roll us away the stone...?] Two of them had seen
Joseph and Nicodemus roll the stone to close the tomb ; how were they
to get it opened ?
4. was rolled away] Better, is rolled back (R.V.) . It was probably

ST MARK XVI. 4—6 199
And entering into the sepulchre, they saw a young man 5
sitting on the right side, clothed in a long white garment ;
and they were affrighted. And he saith unto them, Be not 6
affrighted : Ye seek Jesus of Nazareth, which was crucified :
he is risen ; he is not here : behold the place where they
leaning against the rock ; it had gone back to the place from which
Joseph and Nicodemus had moved it.
for it was very great] It was so large that they could see at a
distance that it had been rolled back. But the words may be a belated
remark to explain why they were anxious about the matter. All four
Gospels state that the stone had been removed. In Mk the Angel is
seen inside the tomb. Lk. and Jn mention two Angels. What is said
about Angels is in harmony with Jewish modes of thought, but we
cannot safely attribute all the details of the narrative to Jewish ideas of
what would be likely to happen rather than to experience of what did
happen. We know so little about the nature of Angels that it is rash
to be peremptory as to what is credible or not.
5. a young man] Mk leaves us to infer that this was an Angel.
The sobriety of all four narratives leaves us with the impression that
there is a solid basis of fact. We must allow ( 1 ) for the intense excite
ment of the women at finding the sepulchre open and empty ; (2) for
the diversity of the impressions which each one of them received ;
(3) for the difficulty which each would have in describing her own
experiences ; and (4) for the unintentional inaccuracy with which those
to whom they told their experiences would repeat what they had been
told. It is more reasonable to believe that facts have been misunder
stood and misreported, than to believe that there are no facts, but that
all the narratives are the outcome of delusion or deliberate fiction. The
substantial facts, about which all are agreed, are simple enough. Early
on Sunday morning women went to the tomb to do honour to the Body
which had been placed there on Friday evening, and what they sought
was not found ; the tomb was empty. The explanation, slowly grasped
at the time and confirmed afterwards, was that He had risen. All this
is more like sober history than myth.
they were affrighted] They were amazed (R. V. ). Something of fear
was mingled with their astonishment. Cf. ix. 15.
6. he saith unto them] As on the Lake (vi. 49, 50), the figure
which is seen shows that He is no mere phantasm ; He addresses them,
and in much the same way ; Cease to be amazed. What follows may be
a question; Is it Jesus that ye are seeking? 'That is useless labour.
You are too late.'
he is risen ; he is not here] We might have expected ' He is not
here ' to come first, as in Mt. and Lk. ; but Mk puts the supreme fact
first, and then gives the evidence for its truth. ' He is risen. Do you
doubt that ? The tomb is empty ; look at the place where the Body
was laid.' As we know from Jn, the gravecloths were lying there, but

2oo ST MARK XVI. 6—8
7 laid him. But go your way, tell his disciples and Peter that
he goeth before you into Galilee : there shall ye see him, as
8 he said unto you. And they went out quickly, and fled from
the sepulchre; for they trembled and were amazed: neither
said they any thing to any man; for they were afraid.
the Body had gone from within them. The Angel speaks with simplicity
and directness, and his calmness is in marked contrast to the women's
excitement. 7. But go] Mk only. ' Do not linger here wondering, but go to
those who greatly need the knowledge of this fact.'
and Peter] 'And in particular Peter.' Here again we seem to have
the Apostle behind the Evangelist. This special encouragement, sent
to the chief Apostle, who was still lamenting his threefold denial, would
be treasured and repeated by him. No other Evangelist reports this
mention of Peter, but it is in harmony with i Cor. xv. 5, and with
Lk. xxiv. 34. The three statements mutually confirm one another.
he goeth before you into Galilee] This seems to look back to xiv. 28.
The predictions that He would rise again had made too little impression
on the Apostles, and it was all the more necessary to remind them that
He had appointed a meeting-place in Galilee. They might be sure that
all would be done even as He said to them.
8. went out quickly, and fled] 'Quickly' has very little authority,
but it may be inferred from the context. Terror at the supernatural
utterance had held them fast. As soon as the utterance ceased, their
first impulse was to get away from the scene of such awful experiences.
trembled and were amazed] Trembling and astonishment held them.
Terror was not the only emotion.
neither said they any thing to any man] At first their tremor was so
great that they quite forgot to communicate the glad tidings to others.
They were too frightened to think of anything but escape ; all which is
true to nature. We may reasonably suppose that, if we had the con
clusion of this Gospel, we should have some account of the transition
from a terrified silence to a joyous eagerness to spread the good news,
and perhaps also some report of the delivery of the special message to
Peter. for they were afraid] It is difficult to believe that Mk intended to
end his Gospel at this point, and in this very abrupt way. It is possible
that the sentence is incomplete ; but ix. 6 shows that the abrupt sentence
may be complete, and that nothing more is wanted to conclude v. 8.
But, if the verse is finished, the Gospel is not. The words give us the
impression of a ragged edge to an imperfect document.
The question of the genuineness of the last twelve verses is discussed
in the Introduction. The time has come when discussion ought not to
be necessary. Writers and preachers might be allowed to assume that
these verses are no part of the Gospel according to St Mark with as much
freedom as they assume that the words about the Three Heavenly

ST MARK XVI. 9— u

9 — n. The Appearance to Mary Magdalene.
Now when Jesus was risen early the first day of the week, 9
he appeared first to Mary Magdalene, out of whom he had
cast seven devils. And she went and told them that had 10
been with him, as they mourned and wept. And they, n
when they had heard that he was alive, and had been seen
of her, believed not.
Witnesses are no part of the First Epistle of St John. There are cases
in which the evidence on one side is so strong that no amount of evidence,
however voluminous and imposing, can shake it ; and this is one of them.
9 — 11. The Appearance to Mary Magdalene.
9. Now when Jesus was risen early] These words also give the
impression of a ragged edge. The preceding passage has no proper
conclusion. This passage has no proper beginning, for there is no
nominative. Something seems to have preceded in which Jesus was
mentioned. The two edges do not fit. Whatever these twelve verses
may be, they were not written as a conclusion to Mk's account of the
first hours of the first Easter Day. Instead of giving the sequel to the
first visit to the tomb, they begin with another account of the first visit
to the tomb, agreeing with that of Jn, but not agreeing with that of Mk.
Mary of Magdala is here quite alone, and she is introduced, not as a
person who has already been mentioned more than once (xv. 40, 47,
xvi. 1), but as a stranger to the reader, needing to be described.
The expression used for ' the first day of the week ' is one which Mk
nowhere uses; it occurs nowhere else in N.T. Nor is the word for
'appeared' used anywhere else of an Appearance of the risen Lord.
out of whom he had cast] ' Out of whom ' is the usual phrase ; but
here we have ' from whom ' expressed in a manner which is found nowhere
else. ' Seven demons' means an obsession of special malignity. There
is no parallel with 'seven other spirits more wicked than himself
(Mt. xii. 45), and there is no reason for thinking that Mary of Magdala
had been exceptionally wicked, or that demoniacs were generally persons
of very vicious lives. See on xv. 40. Seven is a typical number, made
up of two other typical numbers, three and four. Plurality on an im
pressive scale is meant. The demons could not be counted.
10. In this verse there are two or three expressions which are not in
Mk's style.
11. had been seen] The verb is found nowhere in Mk. It was the
persistent testimony of those who had had this experience, that they had
seen the risen Lord with their own eyes ; and few believed that He was
alive again until they had seen Him. Thomas was only one of many
sceptics. The word for 'disbelieved' (R.V.) here and v. 16 is not found
in Mk. 13— 5

202 ST MARK XVI. 12—14
12, 13. Appearance to Two Disciples.
12 After that he appeared in another form unto two of
13 them, as they walked, and went into the country. And they
went and told it unto the residue: neither believed they
them. 14 — 18. The Appearances to the Eleven.
14 Afterward he appeared unto the eleven as they sat at
meat, and upbraided them with their unbelief and hardness
. Christ's Appearance to Mary of Magdala, with or without other women,
is not mentioned by St Paul , nor is it reckoned by Jn, when he calls the
Appearance at the Sea of Tiberias 'the third time' of Christ's manifesting
Himself (xxi. 14). Women were not official witnesses; and perhaps
from the first it was seen that, owing to emotion and excitement, their
story was not coherent. The three Appearances which Jn counts are
those at which the Apostle himself was present.
12, 13. Appearance to Two Disciples.
Lk. xxiv. 13 — 32.
12. After that] The phrase is not found in Mk.
in another form] This probably means that His form was different
from that in which He had previously been known to them ; but it has
little point unless one knows that the two disciples failed to recognize
Him. into the country] The position of Emmaus is unknown. El Kubeibeh,
about seven miles N.W. of Jerusalem, is a probable conjecture.
13. neither believed they them] This does not agree with Lk. xxiv.
34, where the two, on their return from Emmaus, are greeted with the
news that the Lord is risen and that Simon has seen Him.
14 — 18. The Appearances to the Eleven.
Lk. xxiv. 36 — 43. Jn xx. 19 — 23. Cf. 1 Cor. xv. 5 f.
These verses seem to be a summary of what the writer had heard
respecting manifestations of the risen Lord to the Apostles on and after
Easter Day. What may have been said on different occasions is strung
together and assigned to a single occasion.
14. unto the eleven] Better, to the Eleven themselves, to the official
body, as distinct from Mary and the two disciples. 'The Eleven' proves
nothing as to the presence of Thomas; both 'the Eleven' and 'the
Twelve' designate the Apostolic College, independently of the exact
number (Jn xx. 24; 1 Cor. xv. 5).
upbraided them] Nowhere else is this verb used of Christ's rebuking

ST MARK XVI. 14—17 203
of heart, because they believed not them which had seen
him after he was risen. And he said unto them, Go ye into 15
all the world, and preach the gospel to every creature. He 16
that believeth and is baptized shall be saved ; but he that
believeth not shall be damned. And these signs shall fol- 17
low them that believe; In my Name shall they cast out
His disciples. R.V. renders the word 'upbraid' here and Mt. xi. 20,
but elsewhere 'reproach' (xv. 32; Mt. v. 11, xxvii. 44; Lk. vi. 22).
unbelief and hardness of heart] Nowhere else are these grave faults
laid to the charge of the Apostles; viii. 17 is different. We conclude
that the words are not Christ's but the narrator's, who appears to have
been much impressed by the fact that so many of Christ's disciples treated
the report of the Resurrection as something too good to be true. He
emphasizes this (vv. 11, 13, 14; cf. 16, 17).
It was probably because the change from this severe rebuke in v. 14
to the commission in v. 15 seemed to be intolerably abrupt that an
insertion was made of a supposed reply on the part of the disciples.
We have lately recovered the whole of this interpolation in the original
Greek. But there is point in the abrupt change which this interpolation
seeks to mitigate. The disciples are told, not merely to believe, but to
preach to all the world, what they themselves had doubted.
15. And he said unto them] This introductory formula indicates
that there is some break between v. 14 and v. 15. What follows was
probably said on a different occasion.
lo every creature] Better, to the whole creation (R.V.). Contrast the
limitation when the Apostles were first sent out (Mt. x. 5, 6).
16. He that believeth] It is no longer faith in the Resurrection that
is specially emphasized, but faith in the Gospel message, — in Christ, the
Son of God, who had died and risen again, as the Saviour of the world.
and is baptized] Baptism is required where it may be had (Tit. iii. 5 ;
1 Pet. iii. 21 ; cf. Gal. iii. 27). The main duty of the Apostles was to
preach (1 Cor. i. 17), as here stated, for it is by the word of God
(1 Pet. i. 23) that men are saved. The word without sacraments may
do much ; sacraments without the word, nothing.
shall be saved] In the spiritual sense. Faith is necessary for the
healing of the body (ii. 5, v. 34, ix. 23, x. 52), and it is equally necessary
for the healing of the soul; cf. viii. 35 and x. 26.
shall be damned] This is grievously misleading ; shall be condemned
(R.V.) is right. Whatever may be the authority of this appendix to Mk,
it gives no sanction to the damnatory clauses of the Quicunque vUlt.
17. them that believe] Some of them. The promise is to the
Church collectively. The writer would not have put into the mouth of
Christ a prediction which everyone knew had not been fulfilled. From
1 Cor. xii. 10 and Gal. iii. 5 w.e know that St Paul treats the possession
of extraordinary powers by some of his converts as a well known fact.
Cf. Jn xiv. 12.

204 ST MARK XVI. 17—19
18 devils ; they shall speak with new tongues ; they shall take
up serpents ; and if they drink any deadly thing, it shall not
hurt them ; they shall lay hands on the sick, and they shall
recover. 19, 20. The Ascension of the Lord and His Cooperation
with His Disciples.
19 So then after the Lord had spoken unto them, he was
In my Name] Placed first with great emphasis. The power is not
their own, and it is not to be used for their own aggrandisement. Justin
Martyr repeatedly testifies that Christians had the power of thus exor
cizing demons. TertuUian and Origen bear similar testimony. ' In My
Name' does not mean using the Name of Jesus Christ as a magical
formula; rather, 'as My representative,' 'by My authority.'
they shall speak with new tongues] Acts ii. 4, x. 46, xix. 6 ; 1 Cor.
xii. 10, 28, xiv. 5. Irenaeus states that this continued in his day.
Thus far all that is mentioned in this summary of what Christ promised
to the disciples is confirmed by statements in N.T. and by other evidence.
In the next verse elements which appear to be akin to legend are mingled
with well attested facts.
18. they shall take up serpents] ' They shall be miraculously preserved
from the bite of venomous creatures, when they take them up in their
hands.' Lk. x. 19 might be misunderstood as implying some such
power; cf. Ps. xci. 13 and Acts xxviii. 3 — 6.
if they drink any deadly thing] The famous legend of St John drinking
hemlock without being harmed may have been suggested by this verse.
See on x. 39.
they shall lay hands on the sick] Acts ix. 12, 17, xxviii. 8. It is
perhaps a mere accident, but the order in which signs are mentioned
in these two verses runs out thus; casting out demons (Time of Christ) ;
speaking with Tongues (Apostolic Age); taking up snakes and drinking
poison (Growth of Legend) ; healing by laying on of hands (all ages).
Contrast Mt. xxviii. 20.
19, 20. The Ascension of the Lord and His Cooperation
with His Disciples.
Lk. xxiv. 50 — 53. Acts i. 9 f.
The two veises balance one another; the Lord did one thing, those
whom He addressed did another.
19. the Lord] We should probably read the Lord Jesus, a combina
tion which, with the possible exception of Lk. xxiv. 3, is found nowhere
else in the Gospels.
had spoken unto them] This may mean ' After all His communications
with them.'

ST MARK XVI. 19, 20 205
received up into heaven, and sat on the right hand of God.
And they went forth, and preached every where, the Lord 20
working with them, and confirming the word with signs
following. Amen.
he was received up into heaven] The same verb is used Acts i. 2, 11,
22; 1 Tim. iii. 16.
sat on the right hand of God] A highly metaphorical phrase to
indicate the transcendent glory of the Ascended Lord. In this glory
He was revealed to the dying Stephen, not, however, sitting to judge
and rule, but standing to succour and save (Acts vii. 55, 56). The sitting
is mentioned Eph. i. 20; Col. iii. r; Heb. i. 3, viii. 1, *. 12, xii. 2.
This session at God's right hand signifies permanence, rest, and dominion,
in glory, majesty, and felicity, after the toils, humiliations, and sufferings
of life upon earth.
20. And they went forth] 'They' means the Apostles and their
colleagues, and we see from this statement how condensed this summary
of Apostolic labour is. Much took place before there was a Church at
Jerusalem which could send out missionaries to preach everywhere.
the Lord working with them] The verb is found nowhere in the
Gospels, and nowhere in N.T. is it used of Christ cooperating with His
ministers. confirming] This verb also is found nowhere in the Gospels. It is
often used of confirming a bargain.
following] Yet another verb not found in the Gospels. See on
1 Tim. v. 10. In papyri it is used of verifying accounts, and ' verifying '
may be the meaning here ; ' signs which authenticated the word' (Milligan,
N. T. Documents, p. 78). Perhaps the best comment on the verse is
Heb. ii. 4, a passage which "is of deep interest as showing the un
questioned reality of miraculous gifts in the early Church ; and the way
in which they were regarded as coordinate with other exhibitions of
divine power" (Westcott).

INDEX

Abba, 176, 188
Abiathar and Ahimelech, 29
Abomination of desolation, 159
Alexander and Rufus, 191
Alphaeus, 23, 36, 196
Ambrose, 122, 164
Andrew, 8, 36, 156
Angels at the temptation, 7 ; at
the tomb, 199; Christ's teaching
respecting, 103, 149, 162
Annas, 181, 189
Antipas, Herod, 71, 73, 153,
190
Apostles, lists of, 35 ; dulness of,
45, 88, 96, 113, 114, 121, 127;
slow to believe the Resurrection,
127
Aramaic words, 35, 36, 66, 86, 92,
132, 176: 179. J94
Aretas, 73
Arimathaea, 196
Article, Errors respecting the, 25,
27. 3°. 33. 47, 48, 59> 72, 81,
88, 108, 118, 137, 138, 158,
162
'As' and 'even as,' 2, 34, 170,
172, 200
Ascension of Christ, 205
Atonement, 1 30
Attitude, in prayer, in teaching,
43. 89
Authority, a mark of Christ's
teaching, 10, 12, 21, 6g
Baptism, of John, 3 ; its import as
applied to Christ, 5 ; Christian,
203
Barabbas, 188
Bartholomew, 36

Bartimaeus, 9, 131
Baskets, kinds of, 80, 93, 96
Bed, 19, 85
Bede, 59, 65, 113, 122
Beelzebub, 38
'Beloved,' 5
Bethany, 133, 135, 136, 166
Bethphage, 133
Bethsaida, 77, 81, 06, 97
Beza, 47
Blasphemy, 20, 89, 182, 183
Boanerges, 35
Brethren of the Lord, 43, 67,
68
Briggs, C. A., 153
Burial, 196, 198
Burkitt, F. C, 27, 32, 44
Bush, the, 149
Caesarea Philippi, 97
Caiaphas, 181
Calvary, 191
Camel, 3, 124
Capernaum, 9, 19, 68, 81
Celsus, 25
Centurion at the cross, 195
Chief priests, 99, 127, 194
Children, 114, 120
Christ, human emotions and limi
tations of, 31, 59, 69, 92, 94,
100, no, 121, 123, 136, 153,
164, 176, 194; supernatural
knowledge, 66, 133, 154, 170;
tone of authority, 10, 12, 21,
69, 141
Chronology in the Gospels, 133,
138, 166, 169
Cleansing of the Temple, 137,
r39

INDEX

207

Clement of Alexandria, 13
Clothes, rending of, 183
Cock-crowing, 164, 175, 185
Compassion, 16, 77, 93, 123
Corban or Korban, 86
Corner-stone, 145
Coverdale, 29, 38, 103, 183
Covering the head in grief, 186
Cross, 101, 191, 192
Crown of thorns, 190
Crucifixions, 101
Cup as a metaphor, 128, 176
Dalman, 8, 22, 27, 41, 51, 186
Dalmanutha, 94
Daniel, 159, 162
Darkness at the Crucifixion, 193
Date of this Gospel, 159
David and the shewbread, 29
' David ' = the Psalter, 18, 149
'Deliver up,' 7, 112, 127, 178,
189
Demoniacs, n, 33, 56, 109, 201
Denarius, 78
Devil, Personality of the, 39,
47
Diminutives, 62, 90
Discrepancies and differences be
tween the Gospels, 69, 77, 78,
81, 107, 131, 166, 169, 174,
176, 179, 184, 185, 192, 193,
'94
Dismas or Dysmas, 192
Divine decrees, 99, 108, 157,
158
Divorce, 118 — 120
Dogs, domestic, 90
Doublets, possible, 94, 138, 167
Dove, 5, 137
Dust, shaking oft, 71
Earthquakes, 157
Editorial comments, 41, 88, 159
Elders, 84, 99, 141
' Eleven, The,' 202
Elijah expected, 72, 106, 194
Emmaus, 202
Empty tomb, the, 198

End of the world, 157, 161, 163
Endings of this Gospel, 200 —
205
Enoch, Book of, 116
Eternal life, 122
Eternal sin, 41
Eucharist, institution of the, 172,
173.
Eusebius, 64, 159, 197
Evil, catalogues of, 88
Expansions of Mk by Mt., 98,
127
Eye, evil, 89
Faith, 20, 22, 132, 139, 140,
203
False prophets, 161
Fasting, 6, 26
Fig-tree, the braggart, 136, 139;
lesson of the, 162
Fire unquenchable, 116
Fire and salt, 117
Five thousand, Feeding of, 78,
80, 96
Flesh and spirit, 177
Forgiveness, 20, 41, 141
Four thousand, Feeding of, 93,
96
Galilaean attitude towards Christ,
135, 145, 188; dialect, 185;
women, 196
Galilee, 7, 12, 174, 200; Sea
of, 8
Garments, 70, 132, 134, 160, 192
Gehenna, 115
'Generation, This,' 163
Genevan Version, 103, 184
Gennesaret, 83
Gentiles or Heathen, 5, 59, 90,
92, 98, 127, 129, 195
Gerasenes, 56, 91
Gessius Florus, 101
Gethsemane, 175
Golgotha, 191
Gore, C, 153, 161, 164
Graphic description, 19, 33, 77,
100, 113, 121

2o8

INDEX

Hades, 116
Hand, Taking by the, 13
Heathen, see Gentiles
Hebraisms, 4, 17, 23, 26, 160
Hermon, 105
Herod Antipas, see Antipas
Herod the Great, 73, 131
Herodians, 32
Herodias, 73
High-priest, 29, 181
Hobart, no
Holy Spirit, 4, 40, 152 ; blasphemy
against the, 41
Hort, F. J. A., 10, 67, 140, 143,
165
Hosanna, 134
Housetop, 160
Hyperbole, 3, 14, 18; in the
Sayings of Christ, in, 124,
1 40
Ignatius of Antioch, 114
Interpolations, 7, 11, 14, 26, 27,
28, 35, 42, 85, 87, 95, 97, no,
112, 117, 141, 142, 148, 159,
185, 192, 202
Interrogatives, doubtful, 47, 96,
108, in, 155, 178, 183, 185
Iscariot, 37
Jairus, 61, 62
James, brother of the Lord, 36, 67,
180
James, son of Zebedee, 9, 35, 128,
156
James, the Little (Less), 36
James of Alphaeus, 23, 36, 196
Jeremiah expected, 72
Jericho, 131
Jerome, 49, 122
Jerusalem, 38, 84, 126; destruc
tion of, 104, 157 — 161
John the Apostle, 35, 114, 128,
156
John the Baptizer, 3, 72 ; death of,
75> 76
Joseph, husband of Mary, 67
Joseph of Arimathaea, 183, 196

Josephus, 70, 72, 73, 86, 97, 101,
155, 160, 175, 197
Joses (Joseph), brother of the
Lord, 68
Joses, brother of James the Little,
196
Judaea, 159
Judas (Jude), brother of the Lord,
68 '
Judas Iscariot, 37, 124, 168, 171,
178
Julian, Emperor, 64
Justa and Bernice, 90
Justin Martyr, 67, 204
Kerioth, 37
Kersa or Gersa, 57
Khan Minyeh, 9
Kingdom of God, 7, 104, 121
Korban or Corban, 86
Lagrange, 100, 102, 107, 132
Lamb, Paschal, 170
Law, Christ and the, 28, 30, 85,
87, 107, 119
Lawlor, 160
Laying on of hands, 204
Lazarus, 134
Leaven, 95
Lebbaeus, 37
Leprosy, 16, 167
Levi, 23, 36
Levirate Law, 148
Lewin, 133
Life or Soul, 102
Lightfoot, J. B., 147
Longfellow, 132
Lord's Prayer, 141, 177
Lord's Supper, 169 — 173
Love, 123, 151
Luther, 47, 138, 142
Machaerus, 72
Malchus, 62, 179
Mary, Mother of Jesus, 35, 41,
42, 67. 195
Mary, sister of Lazarus, 167
Mary, wife of Clopas, 195, 196

INDEX

209

Mary of Magdala, 195, 196, 201
Matthew, identity with Levi, 36
Mayor, J. B., 43
Messiahs, false, 157, 161
Messiahship gradually revealed,
11, 21, 98, 108, 112, 135, 142,
152, 183
Miracles, 16, 39, 56, 66, 80, 82,
112, 136, 203
'Moses,' 17, 80, 106, 118, 149
Mount of Transfiguration, 105
'Mountain, The,' 33, 81
' Mountains, removing,' 140
Mustard-seed, 53
Nazarene, 185, 192
Nazareth, 67
Non-Markan expressions in the
last 12 verses, 201, 202
Oaths, 74, 75
Oil used in healing, 71
O.T., Quotations from, 2, 46, 85,
174
Origen, 68, 100, 178, 194, 204
Pairs of parables, 28; of workers,
69, 133. '"9
Paneas, 98
Parables, few in Mark, 43, 143
Paradoxes in Christ's teaching, 51,
102, in, 124, 140
Passion four times foretold, 126
Passover, ritual of the, 171, 173,
187
Pella, 160
Peter, call of, 8, 177; character
istics, 98, 100, 125, 128, 139,
174. 175. !77. '79. l86; denials,
184 — 186; angelic message to,
200
Pharisees, 25, 87, 118, 146
Philip the Apostle, 36
Philip the tetrarch, 73
Philip, first husband of Herodias,
73
Pilate, 187—190, 197
Poly carp, Epistle of, 113, 177

Praetorium, 188, 189
Prayer, 15, 81, 140, 175, 177
Present tense, historic, 6
Proverbs used by Christ, 25, 50,
77, 163
Psalm ex., the question about,
152
Publicans, 24, 78
Punctuation, questions of, 32, 37,
52
Purifications, 84
' Q,' the lost document called, 38,
99
Quotations from O.T., 2, 46, 85,
174
Rabbi, 106, 139
Rabbinical sayings, 87
Raising the dead, 65
Ransom, 130
Release of a prisoner at the Pass
over, 185
Remission of sins, 3, 20, 141
Renan, 112, 167
Resurrection, Christ's teaching
about, 100, 113, 127, 174, 200
Resurrection of Christ, 199 — 205
Robber, the penitent, 193
Robbers, 138, 192
Robinson, J. A., 139
Rock-tombs, 197
Roofs, 19
Room, the upper, 170
Rufus, 191
Ruler of the synagogue, 61
Sabbath, 10, 13, 28, 29, 31
Sadducees, 94, 95, 147, 149
Salmon, G., 26, 59, 82, 153
Salome, daughter of Herodias,
74
Salome, mother of James and
John, 35, 128, 196
Salt, 117
Sandals, 4
Sanday, W., 16, 17, 49, 135, lA°>
153, 155, 17°

INDEX

Sanhedrin, its composition, 99,
141, 178, 181; hostility to
Christ, 99, 127, 181, 184, 188,
197
Satan, 6, 14, 39, 47, 100
Scourging, 189
Scribes, 10, 18, 20, 21, 25, 38, 84,
87, 99, '°9> x52, 193
Second Advent, 103, 162
Self-sacrifice, 10 1
Septuagint, 46, 151
Session at thS right hand, 205
Seven, 201
Shekels, 169
Shewbread, 29
Sidon, 89, 91
Signs, 94
Silence, about the Messiahship,
n, 14 ; enjoined on the healed,
43, 92, 97
Simon Peter, 8, 23, 35, 177. See
also Peter
Simon of Cyrene, 101, 190
Simon the leper, 167
Simon the zealot, 37
Sin, an eternal, 141
Sins, forgiveness of, 3, 41; lists
of, 88
Sisters of Christ, 43, 68
' Sitting,' 24
Son of David, 131, 141
Son of God, 1, 182, 183
Son of Man, 21, 30, 99, 130, 162,
164, 172
Soul of Christ, 21
Soul or Life, 102
Sowing, 44, 53
Spirits, unclean, 10, 33, 57, 69
Spittle used in healing, 92, 97
Stanley, A. P., 44, 53, 133,
143
Stone to close the tomb, 197
'Straightway,' 5, 6, 12, 13, 17,
20, 48, 52, 57
Swete, H. B., 5, 33, 34, 41, 58,
116, 121, 160
Synagogues, 10, 157
Syro-Phenician woman, 90

Tabernacles, F. of, 107
Tabor, 105
Talmud, 87, 148, 183
Tatian, 51
Tax-collectors, 24, 78
Taxes, 146
Tell Hum, 10
Temple-buildings, 155
Temple-market, 137, 141
Temptations of Christ, 6, 12
TertuUian, 204
Tetrarch, 71
Theophylact, 17, 100, 116, 124
Thomas, 23, 36, 201, 202
Thorns, crown of, 190
Three days, after, 100, 127
Title of the Gospel, 1 ; on the
cross, 192, 193
Titus, 175
Toll-gatherers, 23
Tombs, 57, 197
Transfiguration, 104 — 109
Treasure-chests in the Temple,
154
Tribute to Caesar, 146, 147
Triumphal entry, 133 — 135
'Twelve, The,' 34, 69, 169,
202
Tyndale, 103, 184
Tyre, 89, 91
Uncleanness, Levitical, 84, 85 ;
moral, 87 — 89
Varus, 101
Veils of the Temple, 195
'Verily,' 40
Veronica or Bernice, 64
Version, Authorised, defects in,
6, 13, 19, 24, 34, 37, 41, 47,
48, 49, 5°, 52, 54, 65, 67, 73,
75. 79, 85, 89, 119, 128, 145,
151, 154, 158, 166, 183; Re
vised, 54, 57, 65, 73, 79, 95,
106, 144, 150, 185, 188, 203
Via Dolorosa, 191
Victor of Antioch, 116, 119
Voice, the Divine, 5

INDEX

Walking on the water, 82
Washings, 84, 85
Watches of the night, 82, 164
Watchfulness, 164
Westcott, 205
Wicked husbandmen, 143 — 14c
Wiclif, 183
Widows, 154
Widow's mites, 154, 155
Wild beasts, 6

Woes, 160, 172
Words from the Cross, 194, 195
Worm and fire, 116
Young man, the rich, 122—124;
in Gethsemane, 180
Zahn, 180
Zealot, Simon the, 37
Zebedee, 9

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