txhxaxy of Che theological Seminar;? PRINCETON . NEW JERSEY FROM THE LIBRARY OF ROBERT ELLIOTT SPEER ^ I f NQV 281958 PICTORIAL COMMENTARY ON THE GOSPEL ACCORDING TO MARK WITH THE TEXT OF THE AUTHORIZED AND REVISED VERSIONS. ^mn& (^Mm. EDITED BY Rev. EDWIN W. RICE. PHILADELPHIA THE AMERICAN SUNDAY-SCHOOL UNION, No. 1122 CHESTNUT STREET. NEW YORK: 8 & 10 BIBLE HOUSE, ASTOK PLACE; CHICAGO: 73 RANDOLPH ST. INTERNATIONAL LESSONS FOE 1882. While this Commentary aims to present for permanent use the important interpretations and timely applications of the sacred text, as suggested or ac- cepted by the most learned and devout of European and American scholars, it will also be found specially adapted to aid pastors, superintendents, teach- ers, and scholars in the study of the International Sunday School Liessons. These lessons for 1882 are all in this gospel alone, and this Commentary, by its simplicity of language, clear topical divisions, with practical teachings at the end of each, its terseness of statement and aptness of illustration, will prove particularly helpful to those who cannot find time to read long exposi- tions and many works in preparing the Sabbath lesson. A careful selection of the best that has been written is here presented in a compact form. For list of lessons for 1882 see p. 24. Entered according to act of Congress, in the year 1881, by Thi Ambeican Sunday School Uniow, In the oflBce of the Librarian of Congress, Washington. TO THE READER. Whoever hopes to gain instruction without attention or study, had better lay this book down before reading another line. Knowledge worth having cannot be had without labor. The value of this work can soon be tested by use. The Revised Version of the New Testament, by throwing new light on many hitherto difficult and obscure passages, has greatly .diminished the value of commentaries based only on the "Authorized Version." The design of this "Pictorial Commen- tary" is to furnish for the English reader a commentary on the Revised as well as the "Authorized" Version, and one representing the latest ac- cepted results of Biblical scholarship in explanation of Mark's Gospel. The full texts of the Authorized and of the Revised versions, therefore, are pre- sented in parallel columns, at the head of each page. In preparing this work the aim has been : (1) to make no comment on what needed none; (2) to explain whatever called for explanation, and to point out some inferences which might be overlooked by the ordinary reader ; (3) not to pass any obscure or difficult passage without giving some solution which the best scholars have ofifered ; (4) to state important explanations in the language, when practicable, of some leading expositor, giving his name ; (5) yet not to quote half a dozen expositors holding contradictory views on the same point, and leave the reader buried under this mass of contra- dictions. Having only partial statements before him, he would be quite as likely to miss, as to apprehend, the view supported by the greatest weight of scholarship. It is the work of the true author to guide his readers to a correct conclusion, and this has been the sincere aim of the writer of this , work; (6) to glean from the best works of eminent Biblical scholars and critics, from the apostolic age to the present, especially those of Post-apostolic writers and of the latest Biblical critics ; (7) to give particular attention to the events connected with our Lord's last Passover, his arrest and trial, and resurrection. The principal charge in the accusation against him before the Council and Pilate is brought out with greater clearness, it is believed, than in other current commentaries ; (8) to impress some practical lessons suggested by eminent and devout men of God, at the end of each of the topical divisions ; (9) in the introduction, to present briefly the results of recent scholar- ship in respect to the authorship, style, character and contents of Mark's 3 Gospel, with a special note on the disputed portion, at the close of the Gospel ; (10) to introduce illustrations, not for ornament, but to bring in the aid of the eye in explaining" and impressing Scriptural truth. The chronology indicated in the notes is that of Robinson, modified by Andrews. The maps of Palestine are from the latest productions of Messrs. W. & A. K. Johnston, Edinburgh. The chart of the journeys of our Lord is from Alford's " New Testament for English Readers." Especial aid has been derived from the Cambridge Bible for Schools, by J. J. S. Perowne and G. F. Maclear ; from the recent commentaries of Elli- cott and Canon Cook, and from the works of Farrar, Andrews, and Geikie, on the Life of Christ. A list of other leading authorities consulted is else- where given. The reader will find the careful comparison of the Revised text with that of the King James' Version of great value. It will frequently show why no comment is made on phrases noted in commentaries confined to the Author- ized Version, the Eevision having removed the obscurity from a large num- ber of passages. The immense progress in Biblical knowledge in the past few years, and especially the issue of the Revised New Testament, imperatively demand new Commentaries in order that the student of God's word may be " ready always to give answer to every man that asketh you a reason concerning the hope that is in you." — 1 Pet. iii, 15, Revised Version. In the early Christian Church, the symbol of St. Mark was a man-headed lion. There is a legend that the body of this Evangelist was removed from Alexandria to Venice, in A.D. 827, and the lion of St. Mark was placed upon the standard of the Venetian Republic. The figure upon the cover of this volume will remind the student of this ancient symbol. Philadelphia, December, 1881. ^'The blank pages after the maps, at the end, are inserted for notes hy the reader or teacher. LIST OF LEADING AUTHORITIES CITED. A. Abbot, Ezra. Abbott, Lyman. Addison, Joseph, 1719. Alexander, Archibald, 1851. Alexander, Joseph Addison. Alford, Henry, 1871. Ambrose, Isaac, 397 A. D. Andrews, S. J. Athana^ius, The Great, 373 A. D Augustine, Aurelius, 430 A. D. B. Barclay, J. T. Barnes, Albert. Barrow, Isaac, 1677. Baur, F. C. Baxter, Kichard, 1691. Beecher, Henry Ward, Bellarmine, Eobert, 1621 Bengel, J. A., 1752. Bentley, Kichard, 1742. Beza, Theodore, 1605. Bleek, W. H. I. Bloomfield, S. T. Boardman, Henry A. Bochart, Samuel, 1667. Bonar, Horatius. Brentius, Brentz, 1570. Brookes, Thomas, 1680 Brown, David, , Bucer, Martin, 1551. Buchanan, Claudius. Burgon, J. W. Burkitt, William. Butler, Bish. Joseph, 1752. Buxtorf, John. 1629. c. Calvin, John, 1564, Campbell, George, 1796. Chalmers, Thomas, 1847, Chrysostom, John, 407. Clark, George W. Clarke, Adam, 1832. Clement, of Eome, 2d Century. Conant, Thomas J. Cook, Canon F. C. Cranmer, Thomas, 1556. Cyprian, Thascius C, 258 A. D. C^ril of Alexandria, 444 a. d. Cyril of Jerusalem, 386 a. d. D. Da Costa, J. M. Davidson, Samuel, 1851. Davis, Samuel, 1761. Derenbourg, M. De Wette, W. M. L., 1849. Doddridge, Philip, 1751. Dupin, M. Dwight, Timothy, 1817. E. Ebrard, J, H, A. Edersheim, Alfred, Edwards, Jonathan, 1758. Ellicott, Charles J. Emerson, Ralph Waldo. Erasmus, D., 1536. Eusebius, Pamphili, 340 A. D. Evans, Christmas. Ewald, G, H. A,, 1875. F. Fairbaim, P, Farrar, Frederic W. Fuller, Andrew, 1815. Geikie, Cunningham. Gerlach, Otto Von. Gerhard, E, Gill, John, 1771. Godwin, John H, Gray, J. Comper, Greenleaf, Simon, Greswell, Edward, 1837. Grotius, Hugo, 1645. H. Hackett, Horatio B. Hales, William, 1814. Haley, John W. Hall, John. Hall, Bish. Joseph, 1556. Halyburton, Thomas, 1712. Hengstenberg, E. W. Henry, Matthew, 1714. Hermas, Shepherd of, 141 A. Bw Hickok, Laurens P. Hitchcock, Edward, 186 Hooker, Kichard, 1600. Hooper, Bish. John, 1554. Hort, F. J. A. Howson, J, S. I. Ignatius, St., 115 A, D. Irenaeus, St,, 202 a, d. J. Jacobus, M, W. Jahn, Johann, 1816. Jerome, St., 419, Josephus, Flavius, 103 A. D, K. Kitto, John, 1854. Krafft. Kuinoel, Chr. G., 1841. LIST OF LEADING AUTHORITIES CITED. L. Lange, John Peter. Lewin, Thomas. Lichtenstein, F. W. J. Lightfoot, John, 1675. Lightfoot, J, B. Lowth, Kobert, 1787. Ltlcke, G. C. F., 1855. Luthardt, Christian E. Luther, Martin, 1546. M. Maclear, G. F. McCheyne, Kobert, 1843. McCosh, James. McGregor J. (Kob Roy). McKnight, James. Maldonatus, John, 1583. Mansel, H. L., 1871. Martyr, Justin, 164 A. D. Melancthon, Philip, 1560. Meyer, H. A. W. Miller, Hugh. Miller, Samuel, 1850. Milton, John, 1674. Mimpriss, Robert. Moody, D. L. N. Newcome, William, 1800. Nicodemus, Gospel of. Norton, Andrews, 1846. o. Olshausen, Hermann. Osiander, Andreas. Owen, John J. P. Paley, William. Patrick, Simon, 1707. Payson, Edward. Penn, Granville, 1844. Perowne, J. J. S. Petter, George, 1661. Phelps, Austin. Pliny, 79 a. d. Plumptre, E. H. Plutarch, 120 A. I). Poole, Matthew, 1679. Porteus, Beilby, 1808. Post, George E. Q. Quesnel, Pasquier, 1719. R. Regginbach, C. J. Reland, Hadr, 1718. Riddle, Joseph Esmond. Ripley, Henry J. Robinson, Edward, 1863. Romainc, William, 1795. Rosenmtlller, Ernst F. K., 1835. Rutherford, Samael, 1661. Eyle, J. C. s. Salvador, Joseph. SchaflF, Philip. Schauffler, W. G. Schleiermacher. Fredk. E. D., 1834 Scott, Thomas, 1821. Scrivener, F. H. Shakespeare, William, 1616 Shedd, Wm. G. T. Smith, J. Pye. Smith, William. Spurgeon, C. H. Stanley, Arthur P. Starke, Christopher, 1744. Stier, Rudolph. Stock, Eugene. Strabo, Pontus, B. c. 25. Strong, James. Sumner, Arch. J. B., 1862. Suetonius, Caius, a. d. 117. T. Tacitus, C. Cornelius, first century. Taylor, Isaac. Taylor, Jeremy, 1667. Tertullian, Quintus, third century. Theodoret, 393. Tholuck, Fredk. A. G, Thompson, William M. Thomson, Archbishop. Tischendorf, L. F. C, 1874. Tobler, Titus, 1877. Townsend, George, 1827. Trapp, John, 1669. Tregelles, S. P., 1875. Trench, Richard C. Tristram, H. B. Tyndale, Williaim, 1536. V. Van Dyck, C. V. A. Van Lennep, Henry J. Vincent, John H. w. Walker, James B. Weiss, John. Wesley, John, 1791, Wetstein, Johann Jacob, 1754. Westcott, B. F. Whateley, Richard, 1836. Whedon, D. D. Whiston, William. Whitby, Daniel, 1726. Wieseler, Karl. Williams, George. Winer, Geo. Benedict, 1858. Wordsworth, Bish. Christopher. Wyclif, John De, 1384. z. Zwingle, Ulrich, 1531. GOSPEL ACCORDING TO MARK. INTRODUCTION. A general history of the Kingdom of God, or of Redemption, includes a complete history of the human race, viewed in its religious character : Bib- lical history relates the founding and extension of that kingdom, as it has been recorded by inspired authors, in the two great divisions of the Bible : the Old Testament and the New Testament. There are two natural divi- sions of the New Testament narratives: (1) the Gospel history; (2) the Apostolical history. The Gospel history, in the time it covers, is one of the smallest divisions of sacred history; yet, as containing the centre and core of all history, it is by far the most important, and intrinsically the grand- est of all. It is the insjDired account of the life, labors, and instructions of Jesus, the Christ, the son of God. This history has come to us in a fourfold form ; four portraitures, four Gospel narratives, yet but one Gospel.* "While there is surprising freedom and diversity of topics, arrrangement, and expres- sion, they all exhibit to us the same great subject and the same wonderfu\ life of Christ, far more harmoniously than Xenophon and Plato have pre- sented to us their teacher, Socrates. f Origin of the Gospels. The four Gospels have been generally accepted as having been written by the four persons whose names they bear. Two of these were apostles, and two were associated with the apostles, as constant companions. All their narratives were written under special direction of the Holy Spirit, between the ascension of Christ and the fall of Jerusalem, A. D. 70. They were received by the early Christians as authentic accounts of the life, teachings, death, and resurrection of Jesus. How Preserved. No autograph copy of a gospel written by the Evan- gelists has been preserved. They are all lost, with little hope of discovery, as they were probably written on the brittle papyrus then in use. A few specimens only of this paper have been preserved, accidentally, in Egyptian tombs and mummies, and in the lava at Pompeii, t Other copies and ver- sions were made in great numbers by those succeeding the Apostles, and some of these are still preserved. Constantino the Great ordered Eusebius (died in 340) to make fifty MS. copies of the Scriptures, and some, as Tischendorf, think it probable that the Sinaitic MS. is one of these fifty. * See Ulhorn, Life of Jems, Am. Ed. pp. 78-114. t J. A. Alexander, on Mark, p. vi. J See Westcott aud Hort Greek Testament, Am. Ed., p. xii. 7 8 nn'RODUCTioN. The present Greek text of the Gospels is derived from three sonrcea t I. Greek MSS. ; II. Ancient versions ; III. Quotations by the Early Fath- ers. I. Greek MSS. The MS. copies of the N, T. now in existence are of two classes : (1) The Unciak, or those written in capital letters, which are the oldest, dating from the fourth to the tenth century. Dr. Scrivener gives the whole number of Uncials, including lectionaries {i. e., Scripture lessons), as 158 ; even his list is not complete. Professor Abbot reckons the whole number of distinct Uncial MSS. of the N. T., not including lectionaries, at 83, of which 61 have the Gospels in whole or in fragments. The five most important of these MSS. are the Sinaitic, the Vatican, the Alexandrian, codex Ephraim, and codex Bezae. Another Uncial, probably of the sixth century, was discovered, in 1879, at Rossano,in Calabria, and is called codex Rossanensis. It was discovered by two German scholars, Gebhart and Har- nack, and is written on purple-colored parchment, in silver letters, richly ornamented with pictures. Only portions of it have yet been made available for the use of scholars. (2) The Cursives, or MSS. written in a running hand, and dating from the tenth to the fifteenth century. There are known to be 1605 MSS. of this class, 600 of which are of the Gospels. This class^ of MSS. has been only partially examined or collated by critical scholars. n. Ancient Versions are a second source of the Greek text of the Gospels, and have aided in preserving and securing it to us. They are next in value to the MSS. , and some of them are older witnesses than any MSS. in existence. Among the most important of the ancient Versions are : (1) the Syriac, which includes the Peshito, dating, in its oldest form, from the middle of the second century ; the Philoxenian, of A. D. 508 ; the Cureto- nian fragment and the Jerusalem Syriac ; (2) the Latin, including the old Italic, and the Vulgate of Jerome, A. D. 405 (which was the first book printed (A. D. 1455), and known as the Mazarin Bible) ; (3) the Ethiopic ; (4) the Coptic, in two dialects, the Memphitic and Thebaic ; (5) the Gothic of Ulphilas, of the fourth century ; and (6) the Armenian versions of the fifth century. III. Quotations from the Christian Fathers include (1) the Greek, as Clement of Rome, Polycarp, Ignatius, Barnabas, of the first and second cen- turies, Justin Martyr, Irenaeus, Clement of Alexandria, Origen, Eusebius, and others in the third and fourth centuries ; (2) the Latin, as Tertullian, Cyprian, Novatian, Lactantius, Hilary, Ambrose, Pelagius, Augustine, and Jerome. About one hundred of these authors have been examined and their citations collated by various critics. Printed Editions op the Greek Text. The most important of the printed editions of the Greek Text of the Gospels and of the N. T. are those by Erasmus, 1516-1535 ; Stephens, 1546-1551 ; Beza, 1565-1588-9 ; Elzevirs, 1624-1641; the Complutensian, 1514-1522; by Wetstein, 1751-52; Gries- bach, 1775-1806 ; Lachmann, 1831-1850 ; Tischendorf, 1864-1872 ; Tregel- Specimens of existing MSS. of the Scriptures. M ycTH f 1 o Nioce 4th Cent. Codex Siiiaiticus. — 1 Tim iii. 16. TO Tijs €v<7«p«ias i /*v<7T7jpio»' [Of late corr.] os e. Kror€M H ce cei'P 4th Cent. Codex Sinaiticus. — John i. 18. voYcvTjs 0[eo]? [o uy corr.J «s tqv. t ^..r vjiAf koN;^> 4th Cent. Codex Vatlcanus.— Mark xvi. 8. vraait kox ovScvi ov | 5€v ttirov ((^o^ovf | to yapz 5: V_>r raApX^MHNOAOrOCKAfOAoracH 5th Cent. Codex Alexandrinus. — John 1. 1. Ev apX'J ^^ o Aoyos »cai o Aoyo? »ji» | irpos tok e[«o]v' Luke i, 1-2 nearly, as in all Greek Testaments. QftXXK MAKTSCBIFTS OF THE 17. T. [ JVon* Bchaff*» Dictionary of the BtUe."} 9 10 INTRODUCTION. les, 1857-1879; Westcott and Hort, 1881. The English version of King James (1611) is based chiefly on the text of Beza and Stephens ; the Revised version (1881) mainly on that of Westcott and Hort. The learned Richard Bentley, in 1720, proposed to issue an edition of the Greek Testament, by collating the oldest copies of the first five centuries, but his proposal led to a bitter controversy, which crushed the execution of his laudable scheme, set back Biblical criticism in England for more than a century, leaving it in the hands of German scholars, of some of whom it can justly be said, their de- voutness was far less than their learning. The principles and plan which Bentley outlined, with rare critical discernment, have since been adopted aa the only true or scientific method, and later scholars are reaping the rich results. English Versions. The leading English versions are: Wiclifs or Wycliffe's, 1381; Tyndale's, 1525; Coverdale's, 1535; Matthew's or Ro- gers', 1537; Tavener's, 1539; the Great Bible, 1539; the Genevan, 1557 (this was the first that had the division into verses, following the Greek of Stephens, 1551) ; the Bishop's, 1568; the Rhemish, 1582 ; the King James' or so-called Authorized Version, 1611; the Revised Version, 1881.* In this Commentary the Authorized and Revised versions are presented in parallel columns. Characteristics op the Gospels. The first three of the Gospel his- tories relate the birth, life, and chiefly the Galilean ministry of Jesus, and explain his dealings with men ; the fourth presents more fully his Judajan ministry, and the deeper purposes and counsels of God, as revealed through His eternal Son. They are independent and distinct narratives, not one borrowed from another, but separate and trustworthy witnesses of the facts they record. Neither of them, however, intended to produce a complete history of the work and teachings of Jesus. Each account is designedly fragmentary, and all together, we may well believe, present but a small part of the teachings and transactions of the short but busy life of Christ on earth. Of the first readers for whom the Gospels were intended, it appears that Matthew wrote primarily for the Hebrews, Mark for the Gentiles, Luke for the learned heathen converts, John to exhibit Jesus as the Word made flesh, and as the Christ, the Son of God. See John i, 1 ; xx, 21. The early Christians assigned a special symbol for each Evangelist ; to Matthew a bullock ; to Mark a lion ; Luke a man ; John an eagle. The second and the briefest of the four Gospel narratives is THE GOSPEL ACCORDING TO MARK. The author has been universally believed to be Mark = hammer^ and the same as John Mark, John, and Marcus. Acts xii, 12, 25 ; xiii, 5, 13 ; XV, 37, 39; Col. iv, 10; 2 Tim. iv, 11 ; Philem. 24. His mother's name • See SchafTfl Dictionary of the Bible, pp. 12&-13L INTRODUCTION. H was Mary, who resided at Jerusalem and was an aunt to Barnabas."* She was a person of repute, for the early Christians gathered at her house for prayer, and thither Peter repaired on his miraculous release from prison. Mark was probably converted to Christianity under the instructions of Peter (1 Pet. V, 13), and some conjecture that he was the young man that followed Jesus on the night of the betrayal. He became the companion of Paul and Barnabas, on their first missionary journey, about A.D. 48, but left them, for some unknown cause, at Perga, and returned to Jerusalem. This led to a sharp contention between Paul and Barnabas, causing them to separate, and Barnabas, with Mark, went to Cyprus. Mark, however, again became the companion of Paul, during the latter' s imprisonment at Rome, and from the warm esteem with which he is mentioned, it is clear that the oflPence was ex- plained, or forgiven by Paul. Whether Mark made his contemplated journey to Asia Minor, we are not informed (Col. iv, 10, 11). He was with Peter when the Apostle wrote his first Epistle (1 Pet. v, 13), and from the form of salu- tation there given, it is inferred that Mark spent some time in labors at Baby- lon, probably with Peter ; he also appears at Ephesus with Timothy (2 Tim. iv, 11), and Paul then commends him highly, showing how completely his confidence in Mark had been restored. Tradition, according to Epiphanius, makes him one of the seventy ; Eusebius and Clement, that he was Peter's interpreter or secretary, and sent on a mission to Egypt ; and Jerome, that he founded the church of Alexandria, and sufiered martyrdom there, A. D. 68, three years after the death of Peter and Paul. The " interpreter of Peter" may mean that Mark translated for the Apostle, or, as many understand, that he wrote his Gospel in conformity with 'the testimony and preaching of Peter. Date. This is uncertain, as the statements of ancient writers are indefi- nite, not to ^ay confusing. Eusebius states that Papias, on the testimony of John, declared that Mark wrote down what he recollected* as the inter- preter of Peter ; and that Irenseus said Mark wrote his Gospel in conformity to Peter's preaching, and after Peter and Paul were dead. Ancient author- ities placed its composition as early as A. D. 43, but on no credible evidence now known. There are no statements in the N. T. to decide the date. The most reasonable inference is that it was not written earlier than A. D. 62, and not later than A. D. 68 or 70. Place. Several ancient writers say it was written at Rome, as Clement, Eusebius, Jerome, Epiphanius. This is sometimes, though not necessarily, connected with the theory of its Petrine origin or character, and the assumption that Peter visited Rome, which is stoutly denied by many Protestant writers. Chrysostom mentions Alexandria, but his statement is not confirmed by other writers. The later theory, that Mark wrote at Antioch, is a. mere assumption destitute of foundation. * In the A.V. tho original is translated " Marcus, sister's son to Barnabas," but dv£(/>cd<^ does not necessarily mean " nephew," hence the R.V. reads " Mark, the cousin of Barnabas." So EUi- cott, Lightfoot and Lange render it. Smith's Bible Dictionary ; article, " Mary, mother of Mark," erroneously speaks of her as sister to Barnabas. 12 INTRODUCTION. Language. There has never been any reasonable doubt that Mark wrote his Gospel in Greek. Some Romanist writers started and defended the supposition of a Latin original, partly to maintain the authority of the Vulgate, and a pretended part of this original was shown in St, Mark's church, in Venice, but critics have detected it to be a part of an old Latin MS. of the four Gospels. We have not a single testimony to a Latin original of the Gospel. Had there been such a Latin original, it would have been familiar to many Christians, for the Latin was not like the Hebrew, little known, and though lost, it is almost incredible that every early writer should have omitted to mention it.* The later Romanist writers abandon the theory of a Latin original as utterly untenable. According to Milman, the church at Rome, if not all the churches of the "West, for the first three centuries, were, so to speak, Greek colonies. Their language, their Scriptures, and their writers were Greek. All their Christian writings extant were originally Greek, as the works of Justin MartjT, the Shepherd of Hermas, and the Epistles of Clem- ent. Hence, Mark writing even at Rome, would naturally do so in the Greek language. For "Whom "Written. Tradition asserts that this Gospel was primarily prepared for Gentile Christian readers. An examination of the Gospel con- firms this view ; e. g. : (1) The general omission of Old Testament quotations, except where they occur in the discourses of the Lord, and in Mark i, 2, 3 ; xv, 28. (2) Omission of the genealogy of Jesus. (3) The interpretation of Hebrew or Aramaic words for Gentile readers, as Boanerges, Talitha cumij Corban, Bartimceus, Abba, Eloi, lama sabach- thani. (4) The explanation of Hebrew customs and usages, which would be familiar to the Jewish, but not to Gentile readers, as the Jews eat not unless they wash their hands oft (R.V., diligently; margin, "up to the elbow,") ; the preparation was the day before the Sabbath ; the Passover was killed (R.V., sacrificed, as in margin of A.V.) on the first day of unleavened bread. (5) The use of Latinisms or Latin forms not in the other Gospels, as speculator = soldier of the guard ; xestus = sextarius ; quadrantus = a far- thing ; centurion. Style. *' Of the first three Gospels," says Alford, " that of Mark is the most distinct and peculiar in style." I. It has those graphic touches which describe the look, gestures, and feelings of our Lord, the appearance of the persons whom he addressed, and minute particulars of time, place, persons, and number, which are unnoticed by other Evangelists ; e. g. : (1) His peculiar look is noticed in Mark iii, 5, 32, 34; x, 23 ; xi, 11. (2) His acts and gestures in receiving little children, ix, 36 ; x, 16 ; in rebuking Peter, viii, 33 ; in going before the Apostles, x, 32 ; in gathering the Twelve about him, ix, 35. * See Alford, " N. T. for English Beaders," p. 38. INTRODUCTION. 13 (3) His feelings of indignation, sorrow, pity, hunger, wonder, see Mark iii, 6 ; viii, 12, 33 ; x, 14 ; vii, 34 ; viii, 12 ; x, 21 ; vi, 34 ; xi, 12 ; iv, 38. (4) Persons about him : Simon and others, i, 29, 36 ; xiii, 3 ; of Phari- sees, Herodians and Scribes, iii, 6, 22 ; the twelve and Peter, xi, 11, 21 ; xvi, 7 ; servants, xiv, 65 ; the Cyrenian, xv, 21. (5) Number : two thousand, v, 13 ; two and two ; by hundreds, and by fifties, vi, 7, 40; twice. ..thrice, xiv, 30. (6) Time and place : great while before day, i, 35 ; at the rising of the sun, xvi, 2; when even was come, iv, 35; at eventide, xi, 11; the third hour, XV, 25 ; the sea and seaside, ii, 13 ; iii, 7 ; iv, 1 ; in Decapolis, v, 20 ; vii, 31 ; against the treasury, against the temple, xii, 41 ; xiii, 3 ; the porch, xiv, 68 ; right side, xvi, 5. II. Mark's style is further characterized by abrupt transitions from one topic to another, executed with graphic power; e. g'., a favorite word is "evOio)^/' which occurs forty times, and is variously rendered in the A. V., by "straightway," "immediately," "forthwith," and "as soon as." III. Another peculiarity of style is the frequent use of the historical present, instead of the ^asi tense, imparting a lively and graphic effect to the narrative ; e. g., " came " ("cometh " in R.V.), and " come," i, 40 ; ii, 3 ; xiv, 43, 66 ; "saith " instead of " said," i, 44 ; ii, 10, 17, etc. IV. Mark often uses the direct, instead of the indirect, form of expres- sion, as " Peace, be still," " Come out of the man," " What is thy name ? " " Send us into the swine." He also often gives the exact words used, as "Eph- phatha," "Corban," " Talitha cumi," "Boanerges," " Abba," " Eloi." General Character. The distinguishing features of Mark's Gospel are : (1) Its brevity ; (2) Vividness and fullness in presenting particular his- toric events ; (3) Brevity or omission of the discourses of the Lord. Of the thirty- seven miracles of Jesus, including his ascension, Mark records nine- teen ; while of the thirty or thirty-one leading parables, he notices only eight. Two miracles are related by Mark only, the healing of the deaf and dumb man, and of the blind man of Bethsaida. Two parables, also (if the household- er, Mark xiii, 34, be counted), are also given by Mark only, the principal one being the seed growing secretly, iv, 26 ; (4) The prominence given to Christ's power over evil spirits, in the miracles noted. Mark plainly aims to impress his Gentile readers with the kingly power of Jesus, as a spiritual conqueror and the wonder-working Son of God ; (5) Rapid succession of periods of solitude, and of manifold and hurried labors.* Here Jesus, says Archbishop Thomson, "sweeps over his kingdom swiftly, meteor-like, and men are to wonder and adore. His course is sometimes represented as abrupt, mysteri- ous, awful to the disciples ; he leaves them at night, conceals himself from them on a journey ; the disciples are amazed and afraid." "The Evange- list," observes Keim, " makes the histories more effective by the contrast * This fact will be atrikingl7 apparent \)j a glance at the analysis presented at the close of this introduction. 14 INTRODUCTION. between the hurried progress... and the contemplative stillness in which he paints the scenery with a thousand touches — the house, the sea, the follow- ers, the growing throng, the persons byname, the numbers of men, of beasts, of coins, the green grass, the pillow on the stern of the boat on Gennesaret — all described with the ready use of softening diminutives, and with words of time that denote the present." In such a life of constant ''pressure" from multitudes of pitiable cases of sickness, deformity, and sorest afiiction ; from disciples with crude beliefs, and ever recurring doubts ; from a crowd of followers, full of hard problems and selfish ambitions, urging their claims upon his attention ; from designing and crafty enemies, secretly striving to entrap him by their hypocritical manner and artful propositions ; in this * ' restless ' ' career, thus sketched by the vivid pen of Mark, must we not re- cognize a true history ? Its Relation to Peter. The great majority of ancient writers state or imply that Mark was the interpreter of Peter. This has been explained by some as meaning: (1) that Mark translated into Greek, or more probably into Latin, the discourses of the Apostle, and probably acted as his secretary also. Others adopt the view: (2) that Mark wrote a Gospel presenting more closely than others the facts and truths concerning Christ as Pete*' preached them, thus becoming Peter's interpreter to the church at large. "^ Both views have been ingeniously, if not ably, defended, and there is nothing improbable in the supjDOsition that Mark did act as interpreter for Peter, especially when preaching to Latin hearers, and that also in writing his Gospel, he presented the facts and teachings of Jesus as he had heard them from Peter's lips, during many years of companionship and labor with that Apostle. Some, as Maclear and Perowne, understand the testimony of Jerome, Tertullian, and especially Justin Martyr, to declare that Mark wrote his Gos- pel as Peter dictated it to him, and, therefore, it was accounted, in reality, Peter's Gospel. Others, as Archbishop Thomson, dispute this view, and hold that Justin Martyr probably referred to the ' ' memoirs ' ' of Jesus and not of Peter. The writings of those early Fathers coming to us, are in a very fragmentary state, and the most that can be safely asserted is, that Peter's preaching and oral testimony in regard to the facts in the life of Jesus, had an important influence upon Mark in the preparation of this Gos- * The testimony of John the Presbyter, as given by Papias and quoted by Eusebius, is: " This also [John] the Elder said : ' Mark, being the interpreter of Peter, wrote down exactly whatever thing he remembered, [or he (Peter) mentioned], but yet not in the order in which Christ either spoke or did them, for he was neither a hearer nor a follower of the Lord's, but he was afterwards, as I [Papias] said, a follower of Peter, who adapted his instructions to the needs [of his hearers], but not as designing to furnish a connected account of the Lord's oracles, so that Mark made no mistake while thus writing down some things as he remembered them. For of one thing he took care, to omit nothing which he heard, and not to set down any false statement therein.'" Irenasus says that, after the death of Peter aud Paul, Mark, the discij)le and interpreter of Peter, " gave us, in writing, what had been uttered by Peter in his preackinj." Clement and Origen repeat a similar tradition. INTRODUCTION. 15 pel, and that under the guidance of the Holy Spirit, Mark reproduced many of these facts from his recollection of them, as Peter had frequently related the same in his hearing. On the other hand, it must be concluded with Alford, Ellicott, and others, that this is Mark's, not Peter's, Gospel. It has been known as the Gospel according to Mark from the earliest time, and this ascription of it to him cannot be accounted for, except upon the ground that Mark was in fact the author. Genuineness. That the second Gospel was written by Mark has been uniformly believed. It is attested by explicit testimony, and little disputed, even by German critics. The conjecture that Mark simply compiled his Gos- pel from the narratives of Matthew and Luke, is thoroughly exploded and has been abandoned by the best critics. On the other hand, its brevity and vivac- ity of style have led to the opposite supposition, that it was the primitive Gospel. Authority and genuineness of the closing section. — The closing section of the Gospel, chapter xvi, 9-20, has given rise to critical difficulties. The brief marginal note of the Revised Version tends to arouse, rather than allay, the suspicions of the reader ; hence the substance of the objections to, and of the arguments in favor of, retaining the passage will be stated. The objections are : (1) That the verses are wanting in two of the oldest MSS., and in some oth^r MSS. of less importance ; (2) That in Jerome's day (latter part of the fourth and early part of the fifth centuries) the passage was not in many Greek copies ; (3) That there are many Greek words in these verses not before used in Mark's Gospel. In reply to these objections, and in favor of retaining the passage, the arguments are : (1) It is found in all the important ancient Uncial MSS. ex- cept three (the Sinaitic, Vatican, and "L"). It is claimed that too much stress has been laid upon the Sinaitic MS. by Tischendorf and some other critics ; for, according to Buttmann, Burgon, and others, that MS. is some- what remarkable for its omissions, and for the evident carelessness of its transcribers. The Vatican MS. leaves a space of three lines and a column between the text of Mark and the words " according to Mark," the usual phrase closing a book, while no such space is left in other N. T. books — a space sufficient to contain the omitted verses. Professor Abbot notes, however, a similar space in the MS. at the close of Nehemiah, and of the apocryphal book of Tobit ; but it may be added, the MS. abruptly ends with Heb. ix, 14, the pastoral Epistles, Philemon and Revelation, being omitted. The MS. has never been accessible to scholars generally, the best edition being that of Tischendorf, issued after a partial inspection of it for only two weeks, and is by no means infallible. Its omission of the passage in Mark can be accounted for, as can also the omission in the MSS. of Jerome' s day, as will presently be shown. (2) The closing passage in Mark is sustained by witnesses older than our oldest MSS. Indeed, all the most ancient Versions (with two minor excep- 16 INTRODUCTION. tions) recognize the passage ; e. g., the Syriac (including the Peshito, of the second century, the Philoxenian, in two revisions, and the older Curetonian fragment) ; the old Latin or Italic ; the Coptic (including the Memphitic and Thebaic or Sahidic versions); the Vulgate; and the Gothic version of thefourth century. The Christian Fathers before Jerome's time also generally concur in accepting the passage; e. g.^ the so called Epistle of Barnabas, written in the second century ; the Shepherd of Hermas, Justin Martyr, and Irenseus. The testimony of the latter is clear and indisputable. It is also recognized by Cyril of Jerusalem, Ambrose, and Augustine. (3) In reply to the objection of Greek words not before used in the Gos- pel, Canon Cook and others have ably shown that, applying a similar rule to any other passage peculiar to Mark, a larger proportion of unusual Greek words would be found than in the disputed passage, and hence those other passages would be thrown out, thus proving the objection untenable, if not absurd. This seems effectually to dispose of the linguistic objections of the critics. The omission of the passage in the two MSS. above noticed is accounted for thus : The origin of the objections to the verses has been traced to Euse- bius, who first made a supposition that the verses were omitted in order to answer an adversary, and subsequently changed the supposition into a stronger statement, out of which, it is conjectured by many, the objections have arisen. His original statements are characterized by Canon Cook, as "vague and inconsistent." Jerome simply reproduces the statements of Eusebius. The omission in the Sinaitic and Vatican MSS. , which belong to about the same age, may be due to Eusebius. We know that he was ordered to prepare fifty MS. copies of the Bible, by Constantine the Great ; and Tischendorf thinks it not improbable that the Sinaitic MS. is one of those fifty. Many scholars retain the passage as authentic, who are not certain that it was written by Mark. Even Alford, who is more facile at finding difficul- ties and contradictions than harmonies, accepts it as authentic. It is received as undoubtedly a part of the second Gospel by such scholars as Scrivener, the foremost of textual critics, by Mill, Bengel, Matthaei, Eichorn, Kuinoel, Hug, Scholz, Guericke, Olshausen, Ebrard, Bleek, Wordsworth, Lachmann, Burgon, and Canon Cook. Tregelles, Alford, Westcott, and Hort retain it with some special mark, as brackets, or a space between it and the foregoing text, indicating thereby that they accept it as authentic, that is, an inspired record, but are in doubt respecting its genuineness, that is, they incline to the view that it may not be by Mark, but was penned by some other inspired person. Its right, therefore, to a place in the sacred canon may be regarded as sustained by a weight of testimony which places it beyond successful ques- tion. Its Value as a Single Gospel. If this Gospel by Mark were wanting we should be without a biography of Jesus calculated to enlist and carry the reader irresistibly along by the minuteness, vividness, and impetuous character INTRODUCTION. 17 of the narrative. Mark, as an intimate helper and companion, alike of Peter, Paul, and Barnabas, and laboring in each of the great centres of the Jewish and Roman world by turns, appears to have caught and preserved to us some of the grander features of the work and words of Jesus, as those great Apostles presented them to listening multitudes of every nation in the then known world. " By their simple force," observes Westcott, he was moved *'to look beyond the varieties of doctrine in the vivid realization of the actions of the Son of God." And Wordsworth aptly says, "The brevity of this Gospel would commend it to the acceptance of the great body of the Roman people, especially of the middle classes engaged in practical busi- ness, legal affairs, commercial enterprise, and military campaigns, and mi- grating in frequent journeys from place to place." This purpose will account for the introduction of Latin words, and of a phraseology in accord with Ro- man usages. To conclude, in the thoughtful and judicious words of Canon Westcott: '* In substance and style and treatment, the Gospel of St. Mark is essentially a transcript from life. The course and issue of facts are imaged in it with the clearest outline. If all other arguments against the mythic origin of the Evangelical narratives were wanting, this vivid and simple record, stamped with the most distinct impress of independence and origin- ality, totally unconnected with the symbolism of the Old Dispensation, totally independent of the deeper reasonings of the New, would be sufficient to re- fute a theory subversive of all faith in history. The details which were addressed to the vigorous intelligence of Roman hearers are still pregnant with instruction for us. The teaching, which 'met their wants' in the first age, finds a corresponding field for its action now." Harmony with the Other Evangelists. While Mark's Gospel is thus independent of the other Gospel writers, it is not in contradiction with them, but in full harmony with their narratives. This is more fully shown in the notes upon various portions of the text, which relate matters in com- mon with Matthew, Luke, or John. It was long ago noted by leading har- monists, that " Mark and John, who have little in common, follow, with few exceptions, the regular and true order of events and transactions recorded by them... Matthew and Luke manifestly have sometimes not so much regard to chronological order, as they have been guided by the principle of associa- tion, so that in them transactions having certain relations to each other are not, seldom grouped together, though they may have happened at different times and various places." See Robinson's ** Harmony," and Ellicott's " Lectures." 18 INTRODUCTION. ANALYSIS OF MARK's GOSPEL.* A marked peculiarity of the Gospel is the succession of severe labors and conflicts, alternating with periods of withdrawal and rest. The ascen- sion forms the final withdrawal, to be followed by a final victory at his second coming. Part I. Note in this part: (1) the concise introduction ^ (2) omissibnof a genealogy of Jesus. I. Introduction : — i,*r-i3. (1) Baptism and Preaching by John i, 1 — 7. (2) Baptism of Jesus i, 8 — 11 (3) The Temptation i, 12—13. Part II. Note here ; (1) alternate periods of labor and rest; (2) opposition of Phari- sees to his claim to forgive sins, to his eating with publicans, neglect of fasts, and breaking the sabbath ; (3) selection of apostles ; (4) mission of the twelve; (5) murder of Baptist; (6) feeding of five thousand. II. Ministry of Christ in Eastern Galilee : — i, 14 — vii, 24. (A) Section (i) (1) Announcement of the Kingdom i> 14, 15. (2) Call of four disciples i, 16— 20. (3) Cure of the demoniac, at Capernaum i, 21 — 28. (4) Cure of Peter's wife's mother and others... i, 29 — 34. ( i ) Retirement to a solitary place i, 35. (5) Tour in Galilee i, 35— 39. (6) Cleansing of a leper i, 40 — 45. (ii) Retirement to desert places i, 45. (7) The ruling powers complain of: (a) The cure of the paralytic ii, 1 — 12. (6) Call and feast of Matthew ii, 13—22. fc) The disciples pluck the ears of corn...ii, 23 — 28. [d) Cure of the withered hand and others.iii, 1 — 12. (iii) Retirement to the lake iii, 7 — 12. (B) Section (11) (1) Call of the Apostles ....iii, 13—19. (2) Conflict with Scribes from Jerusalem iii, 20 — 30. (3) His friends and true kindred iii, 31 — 35. (4) Parables of the Kingdom : (a) The Sower iv, 1— 9. (6) Explanation of the parable iv, 10 — 25. (c) The seed growing secretly iv, 26—29. {d) The mustard seed iv, 30—34. (5) Signs of the Kingdom : {a) The stilling of the storm iv, 35 — 41. [h) The Gadarene demoniac v, 1 — 20. (c) The woman with the issue of blood v, 25 — 34. id) The daughter of Jairus v, 21—43. (6) Rejection at Nazareth vi, 1 — 6. (iv) Retirement into the villages vi, 6. * In the preparation of this Analysis, aid has been derived from tlie scholarly Commentaries of Professors J. J. S. Porowne, G. F. Maclear, and J. P. Langu, Amer. Ed., by Professors Schafif and Sbedd. I INTRODUCTION. 19 (C) Section (in) (1) Mission of the Apostles vi, 7—13. (2) The murder of the Baptist vi, 14—29. (3j Apostles return vi, 30. [y) Retirement to a desert place vi, 31 — 32. (4) The feeding of the five thousand vi, 33—44. (5) The walking on the sea vi, 45—52. (6) Victories over disease in all its forms vi, 53 — 56. (7) Renewed opposition of the Pharisaic party, vii, 1—23. (vij Retirement to the borders o/ Tyre _ and tSidon vii, 24, Part III. Note here: (1) the renewed and deepening hostility of the rulers; (2) call for a sign ; (3) hope for Gentiles in the answer to the Syro- Phoenician ; (4) a crisis in Jesus'' ministry ; (5) the transfiguration ; (6) foretelling his passion. III. Ministry of Christ in Upper Galilee : — vii, 24 — ix, 37. (A) Section (i) (1) Healing of the daughter of the Syro-Phoe- ^^ nician vii, 24 — 30. (2) Gradual healing of the deaf and dumb vii, 31 — 37. (3) Feeding of the four thousand viii, 1 — 9. (4) The Pharisees ask for a sign .viii, 10 — 13. (5) Warning against the leaven of the Phari- sees and of Herod viii, 14 — 21. (6) Gradual cure of the blind man viii, 22 — 26. (vii) Retirement to the region of Ccesarea Philippi viii, 27. (B) Section (11) (1) Jesus and Peter's great confession viii, 27 — 30. (2) First Clear Prediction of his Passion, of the cross-bearing by disciples viii, 31 — ix, 1. (viii) Retirement to the mountain range of Hermon ix, 2. (3) The Transfiguration ix, 2—13. (4) The lunatic child ix, 14—27. (5) The secret source of strength ix, 28 — 29. (6) Second Prediction of the Passion ix, 31 — 32. (7) The Apostles taught {a) humility, (6) self- denial ix, 33—50. Part IV. Note here : conflicts with the rulers. IV. Conflicts and Victories in Peraea : — x, i — 45. 1) The question of marriage and divorce x, 1 — 12. 2) The blessing of little children x, 13— 16. (3) The rich young ruler x, 17 — 22. (4) The danger of riches x, 23 — 27. (5) The reward of self-sacrifice x, 28 — 31. 6) Third Prediction of the Passion x, 32 — 34. 7) The ambitious Apostles x, 35 — 45. 20 INTRODUCTION. Part V. Note here : (1) the dullness of the Apostles as to the swff'enngs of the Messiah ; (2) the triumphal entry -, (3) the second cleansing of the temple ; (4) the bitter hostility of the rulers-, (5) Judas, a traitor-, (6) the Lord's Supper; (7) how the narrative becomes full and minute towards the last, V. Conflicts and Victories in Judaea : — x, 46 — xv, 47. (A) Section (i) (1) Blind Bartimaeus at Jericho x, 46 — 52. (2) The anointing at Bethany xiv, 3 — 9- (B) Section (11) (1) The triumphal entry xi, 1 — 11. (ix) Retirement to Bethany.., xi, 11. (2) The withering of the barren fig-tree xi, 12 — 14. (3) The second cleansing of the temple xi, 15 — 18. (x) Retirement to Bethany xi, 19. (4) Lesson of the withered fig-tree xi, 20 — 26. (5) The question of the deputation of the San- hedrin and the counter question xi, 27 — 33. (&\ Parable of the wicked husbandmen xii, 1 — 12. (7; Subtle Questions : (a) Of the Pharisees ; the tribute-money. xii, 13 — 17. (b) Of the Sadducees; the resurrection.. .idi, 18 — 27. (c) Of the Lawyer ; the importance of the Commandments xii, 28 — 34. (8) The Lord's counter- question xii, 35 — 40. (9) The widow's two mites xii, 41 — 44. (10) Prediction of the destruction of Jerusalem and the end of the world xiii, 1 — 37. (xi) Retirement at Bethany Comp. xiv, 12 and 16. (11) The Conspiracy xiv, 1, 2, 10, 11. (C) Section (iii) The Passover, Agony and Arrest. Directions respecting the passover xiv, 12 — 16, The Passover meal and institution of the Lord's Supper xiv, 17 — 26. (3^ Peter's professions xiv, 27 — 31. (4) The Agony in Gethsemane xiv, 32 — 42. (5) The Arrest xiv, 43—50. (6) The Incident of the young man.. xiv, 61 — 52. (D) Section (iv) The Trial and Crucifixion. (1) The Jewish Trial xiv, 53—65. (2) The denials by Peter xiv, 66—72. h\ The Council xv, 1. (4) The trial before Pilate xv, 1 — 15. (5) The Crucifixion xv, 16—32. (6) The Death and Burial xv, 33—46. Part VI. Note here : (1) the hesitation of the disciples to believe the resurrection of Jesus ; (2) the final charge and distinct promise of miraculous power : (3) ascension as a final withdrawal; (4) the Lord's power in the growth of his church. VL Christ's Resurrection and Ascension : — xvi, i — 20. (1) The rest of Christ in the tomb...xv, 47 — xvi, 1. The visit of the women xvi, 1 — 3. The Resurrection xvi, 4 — 8. ^] INTRODUCTION. 21 (4) The Appearances after the Resurrection : (a) Mary Magdalene xvi, 9 — 11. (b) Two disciples xvi, 12—13. (c) The Eleven xvi, 14. (5) The Last Charge xvi, 15—18. (6^ The Ascension.. xvi, 19. (7) The Apostles preaching xvi, 20. MIRACLES AND PARABLES IN MARK. The Miracles of our Lord recorded by Mark may be arranged as dis- playing His power over (i) Disease. [1) Simon's wife's mother i, 30 — 31. 2) The leper i, 40—45. 8) The paralytic ii, 3—12. [4^ The woman with the issue of blood v, 25 — 34. [5} *The blind man at Bethsaida viii, 22 — 26. (6J The lunatic boy ix, 17—29. (7) Bartimaeus x, 46 — 52. (ii) Nature. (1) The stilling of the storm iv, 35 — 41. (2) The feeding of the five thousand vi, 32 — 44. (3^ The walking on the lake vi, 45 — 52. (4) The feeding of the four thousand viii, 1 — 9. (5) The withering of the fig-tree xi, 12 — 14. (hi) The Spirit-world. (1) The demon cast out in the synagogue i, 23 — 28. (2) The legion v, 1—20. (3) The daughter of the Syro-Phoenieian wo- man vii, 24 — 30. (4) ^The deaf and dumb man vii, 31 — 37. (iv) Death. (1) The daughter of Jairus v, 21—43. d) Parables of the Early Group ; to the Mission of the Seventy : ;i) The new cloth ii, 21. 2) The new wine ii, 22. 3) The sower iv, 3— 8. [4) *The seed growing secretly iv, 26 — 29. (5) The mustard-seed iv, 30—32. (ii) There are no Parables of the Intermediate Group related by Mark, (hi) Parables of the Final Group : (1) The wicked husbandmen xii, 1 — 11. (2) The fig tree / , xiii, 28. (8) ^ The Householder xiii, 34. ♦ Beoorded only by Mea'k. CHRONOLOGICAL mDEX. {IVom Andrews' "Life of Our Lord.) Annunciation to Zacharias •< «««««••• Oct., 6 Elisabeth conceives a son, and lives iu retirement Oct.-March, 6-5 Annunciation to Mary April, 5 Mary visits Elisabeth, and remains three months April-June, 5 Birth of John the Baptist June, 5 Joseph and Mary go to Bethlehem to be taxed Dec, 5 Jesus born at Bethlehem Dec, 5 The angel and the shepherds Dec, 5 Circumcision of Jesus Jan., 4 Presentation of Jesus Feb., 4 Coming of the Magi Feb., 4 Fliglit of Jesus into Egypt Feb., 4 Return to Nazareth, and sojourn there May, 4 Jesus, at twelve years of age, attends the passover April, 8 John the Baptist begins his labors Summer, 26 Baptism of Jesus Jan., 27 Jesus tempted in the wilderness ....'. Jan.-Feb., 27 Deputation of Priests and Levites to the Baptist Feb., 27 Jojius returns to Galilee Feb., 27 Wedding at Cana of Galilee Feb., 27 First Passover of Jesus' ministry ; cleansing of temple April, 27 Jesus begins to baptize May, 27 Jesus departs into Galilee, through Samaria Dec, 27 A few weeks spent by Jesus in retirement Jan.-April, 28 The Baptist imprisoned March, 28 Second Passover; healing of impotent man April, 28 Jesus begins His ministry in Galilee April-May, 28 Calling of four disciples, and healings at Capernaum April-May, 28 First circuit in Galilee ; healing of the leper May, 28 Return to Capernaum, and healing of the paralytic Summer, 28 Plucking the corn, and healing the withered hand Summer, 28 Choice of apostles, and Sermon on the Mount Summer, 28 Healing of centurion's servant at Capernaum Summer, 28 Journey to Nain, and raising of the widow's son Summer, 28 Message to Jesus of the Baptist Summer, 28 Jesus anointed by the woman; a sinner Autumn, 28 Healing at Capernaum of the blind and dumb possessed; charge of the Phari- sees that He casts out devils by Beelzebub Autumn, 28 Teaching in parables; and stilling of the tempest Autumn, 28 Healing of demoniacs in Gergesa, and return to Capernaum, Autumn, 28 Matthew's feast; healing of woman with issue of blood Jand raising of Jairus' daughter - Autumn, 28 Healing of two blind men, and a dumb possessed; Pharisees blaspheme m Autumn, 28 Second visit to Nazareth ; sending of the twelve Winter, 29 Death of Baptist; Jesus returns to Capernaum Winter, 29 Crossing of the sea, and feeding of the 5000; return to Capernaum Spring, 29 Discourse at Capernaum respecting the bread of life April, 29 Jesus visits the coasts of Tyre and Sidon ; heals the daughter of Syro-Phoenician woman; visits the region of Decapolis ; heals one with an impediment in his speech ; feeds the 4000 Summer, 29 Jesus returns to Capernaum; is tempted by the Pharisees; reproves their hypocrisy; again crosses the sea; heals blind man at Bethsaida... .Summer 29 Peter's confessson that He is the Christ; He announces His death and resurrec- tion; the transfiguration. Summer, 29 Healing of lunatic child Summer, 29 Jesus journeys through Galilee, teaching the disciples; at Capernaum pays the tribute money, goes up to feast of Tabernacles Autumn, - 22 29 CHilONOLOGICAL INDEX. 23 He teacheg in the temple ; efforts to arrest him Oct., 29 a.d. An adulteress is bruught before ]iim; attempt to stone him; healing of a man blind from birth ; return to Galilee Oct., 29 " Final departure from Galilee; is rejected at Samaria; sending of the Seventy, whom he follows Nov., 29 " Jesus is attended by great multitudes; parable of the good Samaritan ; He gives a form of prayer Nov., 29 " Healing of a dumb possessed man; renewed blasphemy of the Pharisees; dining with a Pharisee ; Jesus rebukes hypocrisy; parable of the rich fool Nov.-Dec, 29 '* Jesus is told of the murder of the Galileans by Pilate; parable of the fig tree; healing of a woman 18 years sick; is warned against Herod Nov.-Dec, 29 " Feast of Dedication, visit to Mary and Martha; the Jews at Jerusalem attempt to stone Him; He goes beyond Jordan Dec, 29 " Jesus dines with a Pharisee, and heals a man With dropsy ; parables of the great supper, of the lost sheep, of the lost piece of silver, of the unjust steward, of the rich man and Lazarus Dec, 29 ** Resurrection of Lazarus; counsel of the Jews to put Him to death; He retires to Ephraim Jan.-Feb., 30 " Sojourn in Ephraim till Passover at hand; journejs on the border of Samaria and Galilee; healing of ten lepers; parable of the unjust judge, and of Pharisee and publican; teaching respecting divorce; blessing of children; the young ruler, and parable of laborers in the vineyard Feb.-March, 30 " Jesus again announces His death ; ambition of James and John March, 30 " Healing of blind men at Jericho ; Zaccheus ; parable of the pounds ; departure to BAhany March, 30 " Supper at Bethany, and anointing of Jesus by Mary, Sat., April 1, 30 " Entry into Jerusalem; visit to the temple, and return to Bethany Sunday, April 2, 30 " Cursing of the fig tree ; second purification of the temple ; return to Bethany Monday, April 3, 30 " Teaching in the temple ; parable of the two sons^f the wicked husbandmen, of the king's son; attempts of his enemie^to entangle Him; the poor widow ; the Greeks who desire to see Him ; a voice heard from Heaven ; departure from the temple to the Mount of Olives; discourse respecting the end of the world; return to Bethany; agreement of Judas with the priests to betray Him ., Tuesday, April 4, 30 " Jesus seeks retirement at Bethany Wednesday, April 5, 30 " Sending of Peter and John to prepare the Passover; the paschal supper Thursday, April 6, 30 " Events at paschal supper Thursday eve., April 6, 30 " After supper Jesus foretells the denials of Peter; speaks of the coming of the Comforter, and ends with prayer Thursday eve., April 6, 30 " Jesus in the garden of Gethsemane Thursday eve., April 6, 30 " Jesus is giveninto the hands of Judas Thursday, midnight, April 6, 30 " Jesus is led to the house of Annas, and thence to the palace of Caiaphas; is condemned for blasphemy Friday, 1-5 a.m., April 7, 30 " Mockeries of His enemies ; He is brought the second time before the council, and thence taken before Pilate, Friday, 5-6 a.m., April 7, 30 " Charge of sedition; Pilate finds no fault with Him, and attempts to release Him, but is forced to scourge Him, and gives Him'up to be crucified, Friday, 6-9 a.m., April 7, 30 " Jesus is crucified at Golgotha Friday, 9-12 a.m., April 7, 30 " Upon the cross is reviled by his enemies ; commends His mother to John ; dark- ness covers the land ; He dies ; the earth shakes, and rocks are rent Friday, 12 A.M.-3 p.m., April 7, 30 " His body taken down and given to Joseph, and laid in his sepulchre Friday, 3-6 p.m., April 7, 30 " Eesurrection of Jesus, and appearance to Mary Magdalene ... Sunday, A. m., April 9, 30 " Appearance to the two disciples at Emmaus ; to Peter and to the eleven at Jerusalem Sunday, p.m., April 9, 30 " Appearance to the apostles and Thomas Sunday, April 16, 30 " Appearance to seven disciples at sea of Tiberias, and to 500 at mountain in Galilee, April-May, 30 " Final appearance to the disciples at Jerusalem, and ascension to heaven, Thursday, May 18, 30 •* LESSONS AND GOLDEN TEXTS FOR 1882. FIRST QUARTER. 1. Jan. 1. — The Beoinninq of the Gospel Mark 1:1-13. Commit vs. 9-11. Golden Text —Mai. 3: 1. 2. Jan. 8.— Jesus in Galilee, Mark 1 : 14- 28. Commit vs. 27, 28. Golden Text. — Isa. 9 : 2. 3. Jan. 15.— Power TO Heal. Mark 1 : 29-45. Commit vs. 40-42. Golden Text.— Exod. 15 : 26. 4. Jan. 22.— PowEB To Fokgive. Mark 2: 1-17. Commit vs. 8-12. Golden Text. — Isa. 43 : 25. 5. Jan. 29.— The Pharisees Answered. Mark 2 : 18-28, and 3 : 1-5. Commit vs. 3 : 1-5. Golden Text. — Exod. 20 : 8. 6. Feb. 5.— Christ and his Disciples. Mark 3: 6-19. Commit vs. 13-15. Golden Text. — John 15 : 16. 7. Feb. 12.— Christ's Foes and Friends. Mark 3: 20-35. Commit vs. 31-35. Golden Text. —Matt 12 : 30. 8. Feb. 19.— Parable op the Sower. Mark 4: 1-20. Commit vs. 3-8 Golden Text. — Rev. 2: 29. 9. Feb. 26.— The Growth of the Kingdom. Mark 4: 21-34. Commit vs. 30-32. Golden Text. —Pa. 72 : 16. 10. March 5.— Christ Stilling the Tempest. Mark 4 : 35-41. Commit vs. 37-41. Golden Text. — Ps. 107 : 29. 11. March 12.— Power over Evil Spirits. Mark 5 : 1-20. Commit vs. 1^-20. Golden TKt. —1 John 3 : 8. 12. March 19.— Power over Disease and Death. Mark 5 : 21-43, Commit vs.. 21—23. Golden Text.— Verse 36. 13. March 26.— Review, or selected Lesson. SECOND QUARTER. 1. April 2.— The Mission of the Twelve. Mark 6 : 1-13. Commit vs. 10-12. Golden Text. —Matt. 10 : 40. 2. April 9.— Death or John the Baptist. Mark 6: 14-29. Commit vs. 14-16. Golden Text. — Ps. 37 : 12. 3. April 16.— The Five Thousand Fed. Mark 6 : 30-44. Commit vs. 41-44. Golden Text.— Pa. 132 : 15. 4. April 23.— Christ Walking on the Sea. Mark : 45-56. Commit vs. 47-50. Golden Text. —Isa. 43 : 2. 5. April 30.— The Traditions of Men, Mark 7 : 1-23. Commit vs. 9-13. Golden Text. — v. 7. 6. May 7.— Sufferers Brought to Christ. Mark 7 : 24-37. Commit vs. 26-30. Golden Text. — Ps. 145 : 9. 7. May 14.— The Leaven of the Pharisees. Mark 8 : 1-21. Commit vs. 14-17. Golden Text. —Luke 12: 1. 8. May 21.— Seeing and Confessing Christ. Mark 8 : 22-33. Commit vs. 27-29. Golden Text. —Matt. 16 : 16. 9. May 28.— Following Christ. Mark 8 : 34 88 ; 9 : 1. Com/nit vs. 34-37. Golden Text.— t>.34. 10. June 4.— The Transfiguration. Mark. 9:2-13. Commit vs. 5-8. Golden Text.— Matt. 11. June 11.— The Afflicted Child. Mark 9 : 14-32. Commit vs. 21-24. Golden Text.— t>. 23. 12. June 18.— The Childlike Believer. Mark 9 : 33-50. Commit vs. 35-37, Golden Text — Isa 57 : 15. 13. June 25.— Revieav, or selected Lesson. '2i THIRD QUARTER. 1. July 2. — A Lesson on Home. Mark 10: 1-16. Commit vs. 13-16. Golden Text. — Ps. 101 : 2. 2. July 9.— The Rich Young Man, Mark 10: 17-31, Commit vs. 21-24. Golden Text.— y. 21. 3. Jul.y 16. — Suffering and Service. Mark 10: 32-45. Commit vs. 42-45. Golden Text. — v. 45. 4. July 23. — Blind Bartimeus. Mark 10: 46-52 Commit vs. 46-52. Golden Text. — Isa. 35: 6. 5. July 30.— The Triumphal Entry. Mark 11 : 1-11. Commit vs. 7-10. Golden Text. — Zech 9: 9. 6. Aug. 6. — The Fruitless Tree. Mark 11: 12-23. Commit vs. 12-14. Golden Text. — John 15 :8. 7. Aug. 13. — Prater and Forgiveness. Mark 11 : 24-33. Commit vs. 24-26. Golden Text.— Matt. 6 : 12. 8. Aug. 20.— The Wicked Husbandmen. Mark 12 : 1-12. Commit vs. 9-11. Golden Text. — Ps. 118 : 22. 9. Aug. 27.— Pharisees and Sadducees Si- lenced. Mark 12 : 13-27. Commit vs. 14-17. Golden Text.— 1 Tim. 4 : 8. 10. Sept. 3.— Love To God and Men. Mark 12 : 28-44. Commit vs. 29-31. Golden Text.— Deut. 6 : 5. 11. Sept. 10.— Calamities Foretold. Mark 13 : 1-20. Commit vs. 9-11. Golden Text.— Prov. 22 : 3. 12. Sept. 17.— Watchfulness Enjoined. Mark 13 : 21-37. Commit vs. 33-37. Golden Text.— I Thess. 5 : 6. 13. Sept. 24. — Review, or selected Lesson. FOURTH QUARTER. 1. Oct. 1.— The Anointing at Bethany. Mark 14 : 1-11. Commit vs. 6-9. Golden Text. — v. 8. 2 Oct. 8.— The Passover. Mark 14 : 12-21. Commit vs. n-21. Golden Text.— Ex. 12 : 27. 3. Oct. 16.— The Lord's Supper. Mark 14 : 22-31. Commit vs. 22-26 Golden Text,— 1 Cor. II : 26. 4 Oct. 22. — The Agony in the Garden. Mark 14 : 3-2-42. Commit vs. 33-36. Golden Text,— Isa. 53 : 4. 5. Oct. 29.— Jesus Betrayed and Taken. Mark 14:43-54. Commit vs. 43-46. Golden Text. —Mark 14 : 41. 6. Nov. 5. — Jesus before the Council. Mark 14 : 55-72. Commit vs. 61-64. Golden Text.— Isa. 53 : 7, 7. Nov. 12. — Jesus before Pilate. Mark 15 : 1-15. Commit vs. 12-15. Golden Text.— Isa. 53 : 3. 8. Nov. 19— Jesus Mocked and Crucified. Mark 15 : 16-26. Commit vs. 22-26. Golden Text.— Ps. 22 : 16. 9. Nov. 26.— His Death on the Cross. Mark 15 : 27-37. Commit vs. 83-87. Golden Text.— 1 Peter 2 : 24. 10. Dec. 3. — After his Death. Mark 15: 38-47. Commit vs. 43-46. Golden Text. — r. 39. 11. Dec. 10. — His Resurrection. Mark 16: 1-8. Commit vs. 6-8. Golden Text. — 1 Cor. 15: 20. 12. Dec. 17. — After his Resurrection. Mark 16 : 9-20 Commit vs. 15-20. Golden Text. — r.l5. 13. Dec. 24. — Lesson selected by the School. 14. Dec. 31. — Review, or selected Lesson. A PICTORIAL COMMENTARY ON THE GOSPEL ACCOFvDI^^G TO MARK. AuTHOniZED Version. CHAP. I.— The beginning of the gospel of Jesus Christ, the Son of God. 2 As it is written in the prophets. Behold, I send my messenger before thy face, which shall prepare thy wiiy Lefure thee. ;{ The voice of one crying in the wilderness, Revised Version. THE beginning of the gospel of Jesus Christ, ^the Son of God. Even as it is written 'in Isaiah the prophet, Behold, I send my messenger before thy face, V.'ho f.liall prepare thy way ; Prepare ye the way of tiie Lord, Uiulie his paths 3 The voice ot o.io crying i.i the wilderness, Biraiglit. I ]\Iak « ye ready the way of the Lord, 4 John did baptize in the wilderness, aud j Slake his i a'hs K:Tai^ht ; 4 John came, who baptized in the wilderness ^ Some ancient authorities omit thr Sr>n of God. ^ Some ancient authorities read in the pro^)hLts. 1-9. Baptism and Preaching by John, A. D. 26, 27. 1. The begi7i7iing1 " Here is the beginning of'' or ^^here begins the gos- pelj^^ etc. This is either a title to the book, or, as Schaff suggests, to the first section. " Some connect it with the next verse, the beginning of the gospel (was) as it is written in the prophets ; others with verse 4, the beginning of the gospel was, John baptizing. But these constructions are too artificial. The verse describes the whole book as 'the gospel of Jesus Christ, the Son of God.' " — /. A. Alexander. Mark begins abruptly and concisely, not with a genealogy of Jesus, as Matthew, nor with the infancy of Jesus, as Luke, nor with the Eternal Word, as John ; but he sets forth Jesus Christ in his acts, and as the Messiah and Saviour of men. gospel'] The noun occurs 75 times in the New Testament and the verb 25 times. Gospel is from Saxon, god^=goo(i and 5j9eZ = speech or news. The meaning, in Greek and in English, is glad tidings, good news. This gospel is singularly full of precious facts about the Lord Jesus, narrated in a simple, terse, pithy, and condensed style. the Sen of God] Jesus as the Son of God, is the subject of the book. Contras.t this with Matt, i, 1, "Me Son of David, the Son of Abraham.''^ Matthew writes for Jews ; Mark for Gentiles. 2. in the prophets] The citation is from (1) Mai. iii, 1, and (2) Isa. xl, 3. The readiiig^ of the A. V. is in closest accord with the citations. *' The sub ordinate relation of the later to the earlier prophecy would account for the reading, in Isaiah the prophet, regarded as the true text by the latest critics. " — Alexander. my messenger] The Greek word usually rendered angel is here used in its primary and wider sense. Mark makes, only two Old Testament quo- tations of his own — here, and in xv, 28 (?), but notes several which Jesus made in his discourses. 3. Lord] that is, Jehovah. "As this verse refers to Christ it is proof of his deity." — Beza. 4. the wilderness] The region extending from the gates of Hebron to the shores of the Dead Sea. "It is a dreary waste of rocky valleys ; in some (25) 26 A PICTORIAL COMMENTARY [Mark 1, 5-€. Authorized Yerston. rreach the baptism of repentance for the remis- sion of sins. 5 And the'e went out unto him all the land'of Judiea, jind they of Jerusalem, and were all bap- tized of him in the river of Jordan, confessing their sins. 6 And John was clothed with camel's hair, Revised Yersiox. and preached the baptism of repentance unto remission of sins. And there went out unto him all the country of Juda?a, and all they of Jerus.dem; and tlioy were baptized of him in thf^ river Jordan, confessing their sins. And John was clothed with camel's hair, and had a part.s stern and terrible, the rocks cleft and shattered by earthquakes and convulsions into rifts and gorges, sometimes a thousand feet in depth, though only thirty or forty in width. The whole district is, in fact, the slope of the midland chalk and limestone hills, from their highest point of nearly 3000 feet near Hebron, to 1000 or 1500 feet at the valley of the Dead Sea. The Hebrews fitly call it Jeshimon (1 Sam. xxiil, 19, 24), ' the appalling desolation,' or 'horror.' " — GeiJcie. ^ baptism of repentance] " A ceremonial washing, which denoted a profes- sion of repentance, or a thorough change of mind,... with respect to sin." — Alexander . "It was a mere emblem of the purification required in the life and heart, and needed an after baptism by the Holy Spirit." — Geikie. for the remission] or unto the remission, as in the Revised Version. Comp. Matt, xxvi, 28 ; Luke i, 77. Remission means a loosing, leaving, letting go unpunished. It was to be received through the Messiah. John required of all a change of mind and life with a view to pardon from Christ. Thus his baptism was preparatory to that of Christ "Water baptism is an... emblem of that which must be received from the Holy Ghost." — A. Clarke. 5. all the land"] The crowds that flocked to his baptism included representatives of every class, Pharisees and Sadducees (Matt, iii, 7), tax-gatherers (Luke iii, 12), soldiers (Luke iii, 14), rich and poor (Luke iii, 10). " How little dependence is to be placed on what is called ' popu- larity.' If ever there was a popular minister for a season, John the Baptist was that man. Yet, of all the crowds who came to his baptism and heard his preaching, how few, it may be feared, were converted. Some, we may hope, like Andrew, were guided to Christ, but the vast majority, in all probability, died in their sins." — Ryle. confessing their sins] " The Greek verb being an intensive compound, denotes the act of free and full confession." — Alexander. " He was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety toward God, and so to come to baptism." — Josephvs. For further note on Baptism, see Chapter xvi, 16. 6. vns clothed] "The Evangelist draws attention to three points in reference to the Baptist: (a) His appearance. He recalled the asceticism of the Essene. His raiment was of the coarsest texture (camel's hair), such as was worn by Elijah (2 Kings i, 8) and the prophets generally (Zech. xiii, 4). His girdle, an ornament often of the greatest richness in Oriental cos- tume, and of the finest lineri (Jer. xiii, 1 ; Ez. xvi, 10) or cotton, or em- broidered with silver and gold (Dan. x, 5 ; Rev. i, 13 ; xv, 6), was of un- tanned leather (2 Kings i, 8), like that worn by the Bedouin of the present day. (b) His diet was the plainest and simplest. Locusts were permitted as an article of food (Lev. xi, 21, 22). Sometimes they were ground and pounded, and then mixed with flour and water and made into cakes ; some- times they were salted and then eaten. For wild honey comp. the story of GIRDLES. Mabk 1,7-9.] ON THE GOSPEL OF MARK. 27 Authorized Version. and with a girdle of a skin about his loins ; and he did eat locusts and wild honey ; 7 And preached, saying. There cometh one mightier than I after me, the latchet of whose ehoea I am not worthy to stoop down »nd un - loose. 8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. 9 An I it came to pass in those days, that Jesus came from Nazareth of Galilee, and was bap- tized of John in Jordan. Eevised Version. leathern girdle about his loins, and did eat 7 locusts and wild honey. And he preached, saying. There cometh after me he that is mightier than I, the latchet of whose shoes I am n >t ^worthy to stoop down and unloose. 8 I baptized you *with water ; but he shall bap- tize you *with the *Holy Ghost. 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was bap- 10 tized of John 'in the Jordan. And straight- • Gr. sufficient. * Or, in * Or, Holy Spirit : and so throughout this book. • Gr. into. Jonathan, 1 Sam. xiv, 25-27. (c) His message. (1) That the members of the Hebrew Nation were all morally unclean, and all needed moral and spir- itual regeneration; (2) that One mightier than he was coming ; (3) that he would baptize with the Holy Ghost." — Camb. Bible. " It would be well for the church and the world it there were more ministers like John." — Rt/Ic. 7. cometh] present tense. The Baptist sees Christ as already come and in their midst. latchet] diminutive of latch, like the Fr. lacet, dim. of lacs, comes from the Latin laqueus=^a, "noose," and means anything that catches. We now only apply latch to the catch of a door or gate. We speak of a " shoe-?ace," and "lace" is radically the same word. It was the thong or strap by which the sandal was fastened to the foot ; comp. Gen. xiv, 23; Isa. v, 27. To unloose the shoe was the work of the meanest slave. The idea of dis- parity in position between John and the coming one could not have been more forcibly expressed to an Eastern audience. Practical Lessons. — "The last messenger of the Old Covenant points to the first of the New. The New Testament looks back to the Old." — Starke. " Jesus is Christ, Son of God, and therefore divine." " The Gos- pel is an anthem from the harps of heaven; the music of the river of life, washing its shores on high and pouring in cascades on the earth." — Hoge. "The gospels are a garden enclosed, with its blossomed mounts and blazing parterres, and every several path leading up to that Tree of Life." — ./. Ham- ilton. How little dependence can be placed on popularity. Crowds came to hear John; how few really followed God. "A preacher should be only a messenger who proclaims the coming of the Lord." — Gossner. The true preacher sinks his own identity, and exhibits Jesus only ; 1 Cor. ii, 2. 9-13. The Baptism and Temptation of Jesus, A. D. 27. 9. in those clays'] Jesus was then thirty years of age (Luke iii, 23), the age appointed for the Levite's entrance on "the service of the ministry" (Num. iv, 3). It was, therefore, about A. D. 27. came from Kazareth] his home and where he had grownup in peaceful seclusion," increasing... in favor with God and man " (Lukeii, 52). The town Nazar'^th, unknown and unnamed in the Old Testament, was situated among the hills which form the southern ridges of Lebanon, just before they sink down into the Plain of Esdraelon. ba2')tized...in Jordan] Either at the ancient ford near Succoth, which some have identified with the Bethabara or rather, Bethany fas in revised version) of John i, 28 ; or at a more southern ford not far from Jericho. Conder thinks the place identical with Abdrah, a leading ford of the Jordan, on the road to Gilead. "Without sins of his own to be confessed, repented of or pardoned, he identified himself, by this act, with his people whom he came to save from sin." — Alexander. " Mark's account of John's baptism has many phrases in common with both Matthew and Luke : but 28 A PICTORIAL COMMENTARY PIARK T, 10-12. Authorized Version. 10 And straightway coining up out of the •water, he S'lw the heavens opened, and thi^ Spiiit like a dove descending upon him : 11 And tl)':>re c^ime a voice from heaven, sni/ing, Thou art my beloved Son, in whom I am well pleased. 12 And immediately the Spirit driveth him into the wilderness. Revised Vhrsion. way coming up out of the water, he saw the heavend rent asunder, and the Spirit aa a 11 diivo descending upon him: and a voice C'lne out of the heavens, Tuou art my beloved fc>*n, ill thee I am Aveli pleaacd. 12 And straightway the Spirit driveth him from the additional prophecy quoted in verse 2, is certainly independent and distinct." — Alford. 10. straightwaTjl This is Mark's favorite connecting word, and con- stantly recurs: the Greek word is sometimes rendered "immediately" in the A. V. ; comp. i, 12, 28 ; iv, 5, 15 ; viii, 10 ; ix, 15 ; xi, 3, and other places. he saw^ We learn from Luke iii, 21, that Jesus was engaged in pi-ayer. "We find solemn prayer preceding (1) our Lord's baptism, (2) his choice of the twelve (Luke vi, 12), (3) his transfiguration (Luke ix, 2'j), (4) his agony in the garden (Matt, xxvi, 39). hcacens] a plural Hebrew form which has no singular, and means simply the Bky. o^ieneAl or rent asunder a graphic touch of Mark. "Wiclif renders it "cleft." The same word in the Greek is used in Luke v, 30 (the new piece in the old garment) ; xxili, 45 (rending the veil of the temple) ; Matt. xxvii, 61 (rending the rocks) ; J ohn xxi, 11, (breaking or rending of the net). a dove] This visible emblem of the Spirit may refer to its gentleness, and to that quality in Christ's ministry, to the brood- ing of the Spirit at creation, Gon. i, 2 ; or to the use of the bird in sacrifice, Lev. i, 14. Its descent tau'zht the union of the Son and the Spirit. 11. a voice] The first of the three heavenly voices heard during his ministry at: (1) his baptism ; (2) his transfiguration (Mark ix, 7) ; (3) in the courts of the temple during holy week (John xii, 28). lie was thus by baptism and the unction of the Holy Ghost which followed (Matt, iii, 16; comp. Ex. xxix, 4-37; Lev. viii, 1-30), sol- emnly consecrated to his office as Redeemer. He gave to his church for all time a striking revelation of the divine nature, the Son submitting in all lowliness to every requirement of the law, the Father approving by a voice from heaven, the Spirit descending and abiding upon the Son. " / ad Jor- danem, etvidehis Trinitatem.'''' ^^ Go to Jordan and thou shalt see the Trin- ity. — Maclear. 12. immediately] or straightway " One main design (of the temptation) was to prefigure and exemplify that bitter and protracted warfare... between the seed of the serpent and the seed of the woman." — Alexander. The ob- ject of the Saviour was " to destroy the works of the devil " (1 John iii, 8). His very first work, therefore, was to enter on a conflict with the great enemy of mankind. The temptation was threefold in character: (1) through the appetites; (2) from presumption; (3) from ambition. See Matt, iv, 1-11. Mabk 1, 13] ON THE GOSPEL OF MAEK. 29 Authorized Version. 13 And he was there in the wilderness forty days, tempted of Satan ; and was with the wild beasts ; and the angels ministered unto him. Kevised Version. 13 forth into the wilderness. And he was in the wilderness forty days, tempted of Satan ; and he was with the wild beasts ; and the angels ministered unto him. Tradition locates the scene of the temptation in Mt. Kurlintiil or Qurantana, a few miles northwest of Jericho. He was tempted that he might sympathize with and succour those who are tempted. (Heb. iv, 15). driveth him] Literally expels him, Wiclif says, putted forth. It is a stronger word than that used by Matthew, led up (Matt, iv, 1), or by Luke, ivas led (Luke iv, 1). The word here used is in Matt, ix, 38, " send forth labourers into his harvest ;" and in John x, 4, ^^ putteth foj^th his own." 2^he Sjnrit, does not mean his own mind, nor Satan, but the Holy Spirit ; not tempting him, James i, 13, but simply bringing him to the scene of tempta- tion. The Spirit constrained him to go forth to the encounter with Satan, and the word driveth hints at rapid translation, such as caught and carried prophets and evangelists to a distance (1 Kings xviii, 12 ; 2 Kings ii, 16 ; Acts viii, 39). 13. tempted of Satan] The temptation lasted during the whole period of forty days, as the words in Mark and Luke naturally imply, or at the close of the period, as suggested by the language of Matthew (iv, 2). "Both state- ments may be true ; he may have been assailed. . .during the whole period, but in a more palpable form at its coq^lusion." — Alexander. The Vulgate, Arabic and Ethiopic versions add "forty nights " to the " forty days." In Matt. iv, 1 and Luke iv, 2, he is said to have been tempted by the Devil, i. e., the "Slanderer," who slanders God to man (Gen. iii, 1—5) and man to God (Job i, 9-11 ; Rev. xii, 10). Mark, who never uses this word, says he was tempted by Satan, i. e., " the Enemy " of God and man alike. the ivild beasts] This intimates that he was beyond the reach of human help, and excludes the idea of even scattered human habitations. the angels] Probably bringing him food. Matthew records the ministry of angels at the close, as to a Heavenly Prince (Matt, iv, 11). Mark records a ministry of the same celestial visitants apparently throughout the trial. Practical Suggestions. — " Baptism, without faith, saves no one ; let a man be baptized by immersion or sprinkling, in his infancy or in his adult age : if he be not led to put his trust in Jesus Christ — if he remaineth an unbeliever, then this terrible doom is pronounced upon him : ' He that be- lieveth not shall be damned.' " — Spurgeon. Christ baptizes his people with the Holy Spirit. Great spiritual enjoyments are often followed by great trials. Angels are interested in the trials and sorrows of the Saints. " But then I sigh : and, with a piece of scripture, tell them that God bids us do good for evil." — Shakspeare. "Thou shalt be sure to be assaulted by Satan when thou hast received the greatest enlargements from heaven... This arch-pirate lets the empty ships pass, but lays wait for them when they return richest laden." — Achb. Leighton, 30 A PICTORIAL COMMENTARY [Mark 1, 14-16? AuTHOEizED Version. 14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying. The time is fulfilled, and the kingdum of God is at hand : repent ye and be- lieve the gospel. 16 Now as he walked by the sea of Galilee, he Revised Version. 14 Now after that John was delivered up, Jesus came into Galilee, preaching the gospel 15 of God, and saying, The time is fulfilled, and the kingdom of Gud is at hand •. repent ye, and believe in the gospel. 16 And passing along by the sea of Galilee, 14:-20. Jesus Begins His Ministry and Calls Four Disciples. Between the events just described and those on which the Evangelist now enters, came several recorded chiefly by John ; viz., (1) The testimony of the Baptist to Christ (John i, 19-34) ; (2) the following of Aiidrew, John, Simon, Philip and Nathanael (John i, 35-51) ; (3) the marriage at Cana (John ii, 1-11) ; (4) the first visit to Jerusalem, first cleansing of ihe Tem- ple and visit of Nicodemus (John ii, 13-21 ; iii, 1-21) ; (5) the ministry with the Baptist (John iii, 22-36) ; (6) the imprisonment of the Baptist (Luke iii, 19, 20) ; (7) the return of Jesus to Galilee through Samaria, the discourse with the woman at the well (John iv, 3-42) ; (8) cure of the noble- man's son at Cana (John iv, 43-54). 14. put in prison'} or delivered up The imprisonment of the Baptist is more fully related by the Evangelist, chapter vi, 17-20. came into Galilee'] Galilee was the most northern and the most populous of the three provinces into which the Romans had divided Palestine. It was small in extent, about twenty- seven miles.fromeast to west, and twenty- five miles from north to south ; but rich in products of wheat, wine and oil, and teeming with a busy population engaged in agriculture, woolen manu- factures, dyeing, weaving linen, and in producing earthenware famous for its character. The Rabbis, in their Oriental language, say that one waded in oil in Galilee. 15. the time'] The appointed time of the Messiah. " However much the Jews misunderstood many other prophecies, the time and place of Christ's appearance seem to have been well apprehended." — Camjjbell. the kingdom of God] Or, as it is called in Matthew iii, 2, the Kingdom of heaven (comp. Dan. ii, 44 ; vii, 13, 14, 27), is the Kingdom of grace. repent... believe] To repent includes sorrow for sin, renouncing it and seek- ing forgiveness. Wiclif renders, do penance; Tyndale, repent', Genevan version, amend your lives ; Rhemish, he penitent; Coverdale, amend your- selves. The word implies a radical change of heart — a complete change of mind. Believe, or rely upon the gospel as the way of salvation. 16. as he walked] Jesus had come doion (Luke iy, 31 ; John iv. 47, 51) from the high country of Galilee to Capernaum, "his own city" (Matt, iv, 13 ; Luke iv, 31). the sea of Galilee] Called (1) "the sea of Chinnereth" or " Cinneroth" . (Num. xxxiv, 11; Josh, xii, 3), from a town of that name on or near its shore (Josh, xix, 35) ; (2) "the sea of Galilee," from the province which bordered on its western side (Matt, iv, 18 ; Mark vii, 31) ; (3) " the Lake of Gennesaret" (Luke v, 1) ; (4) "the Sea of Tiberias" (John xxi, 1), and sometimes (5) simply " the Sea " (Matt, iv, 15). It was pear-shaped, six and three-quarters by twelve miles in extent, 600 feet below the Mediterra- nean, and, in Christ's day^ its western shore was thickly dotted with villages, and the hills and plains were^overed with oaks, cypresses, figs, cedars, cit- rons, olives, myrtles and balsams. The landscape, now barren, was then a splendid garden. See Josephus, Bell. Jvd. iii, 10. The eastern shore had towns at every opening in the basaltic hills. The lake, depressed below the ON THE GOSPEL OP MARK. 31 STNAGOauE AT MEIEON. (After Photograph, Palestine Fund.) SEA OF GALILEE, FBOM TIBEBL4.S. (After Original Photograph.) 82 A PICTORIAL COMMENTARY [Maek 1, 16-19. Authorized Version. Baw Simon and Andrew his brother casting a net into the sea ; for they were fishers. 17 And Jesus said unto them, Come ye after me, and I will make you to become fiahers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and Kevised Version. he saw Simon and Andrew the brother of Simon casting a net in the sea: for they were 17 fishers. And Jesus said unto them. Come ye after me, and I will make you to become 18 fishers of men. And straightway they left 19 the nets, and followed him. And going on a little further, he saw James the son of Zebe- dee, and John his brother, who also were in sea level, and surrounded by high hills, cut by deep ravines, was subject to sudden and dangerous storms, as it is to this day. It still abounds in fish. he saw Simon] Greek form of Simeon, a He- brew name. Jesus had before met Simon (John i, 40-42). The recent cure of the son of the officer in Herod's court had roused much inter- est at Capernaum, and many pressed upon the Saviour (Luke v, 1). Four of the number afterward known as "the Twelve" were now called to become " fishers of men." The words of Jesus have a peculiar fitness, when he has just shown them (Luke v, 6) what successful fishers of the sea he could make them. a nef] An expres- sive phrase in Greek, throwing around. The net here and in Matt, iv, 18, was a casting- net, circular in shape, " like the top of a tent ;" in Latin, funda or jaculum. The net in Matt, xiii, 47, 48, is the drag-net or haid- 6KETCH MAP OF THE SEA OF GKVVLEE.— Palestine ExphratUm Fund, {-yig-net, the English seine or sean, sometimes half a mile in length ; that in Luke v, 4-9 is the bag- net or basket-net, so constructed and worked as to enclose the fish out in deep water. 18.* forsook their nets'] Instantaneous obedience ; leaving their vocation and entering upon the new one for life. A test of true discipleship. 19. J antes... of Zebedee and John] Two pairs of brothers were called at the same time. "James and John were the sons of one Zobdai, and we know, from a comparison of texts, that their mother was Salome, so honor- ably mentioned in the gospels." — (raA;ze. The word rendered ship or boat means any small craft or vessel, moved by sails and oarsj such as fishing Mark 1,20-22.] ON THE GOSPEL OF JIARK. 33 Eevised Version. 20 the boat mending the nets. And straight- way he called them : and they left their father Zebedee in the boat with the hired servants, and went after him. 21 And they go into Capernaum; and straight- way on the sabbath day he entered into the 22 synagogue and t^iught. And they were as- tonished at his teaching: fi>rhe ta'ight them aa having authority, and not as the scrib* s. Authorized Version. John his brother, who also were in the ship mending their nets. 20 And straightway he called them : and they left their father Zebedee in the ship with the hired servants, and went after him. 21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine: for he tanght them as one that had authority, and not as the scribes. smacks. Tyndale introduced the translation ship ; "Wiclif has the more correct term boat. The casual expression ''mending their nets" is explained by Luke, who tells us of the miraculous draught of fishes which had broken them. "This is one of the undesigned coincidences which show the truth at the bottom of both narratives." — Whedon. the hired seruantsj The mention of these, and of the two vessels employed (Luke V, 7), indicate that Zebedee, if nota wealthy man, was, at any rate, of some position at Capernaum. He was not dependent on his sons, and could spare them for a more important work. went after hint] They went away after him. For the miraculous draught of fishes which accompanied or followed this incident see Luke v, 2-1 L Gradually the four had been called to their new work ; (1) they were disci- ples of the Baptist (John i, 35) ; (2) they were directed by him to the Lamb of God {John i, 36) ; (3) they were invited by our Lord to see where he dwelt (John i, 39) ; (4) they became witnesses of his first miracle (John ii, 2) ; (5) now they are enrolled among his attached followers. The more formal call was yet to come. Practical Thoughts. — " Jesus, in the silent conflicts of the wilderness, prepares for the open conflicts of life." — Loiige. Repenting and believing in Christ must go together. " The Lord's fishermen actually catch the fish ; the world's fishermen swim with the fish." — Gossner. Follow Jesus at any cost, and do it promptly. True repentance and faith are necessary to enter the kingdom of God. "Don't fight the devil on his own ground; choose the ground of Christ's righteousness and atonement, and then fight him." — A. Alexander. 21-28. The Cure of the Demoxiac at Caperxattm, A. D. 28. 21» Capernautn] Not mentioned in the Old Testament or the Apocrypha. It was situated on the northwest shore of the Lake, in ''the land of Gennes- aret " (Matt, xiv, 34 ; John vi, 17, 24), and was called " a city " (Matt, ix, 1). It had a customs station (Matt, ix, 9; Luke v, 27), and a detachment of Roman soldiers (Matt, viii, 8; Luke vii, 1, 8). It was noted a^ the scene of many remarkable events. At Capernaum the Lord wrought the miracle on the centurion's servant (Matt, viii, 5) ; healed Simon's wife's mother (Matt, viii, 14) ; cured the paralytic (Matt, ix, 2); called Levi from the toll house (Matt, ix, 9) ; taught his Apostles the lesson of humility (Mark ix, 35-37), and delivered the wonderful discourse on the " Bread of Life " (John vi, 59). The site of Capernaum is yet undetermined, strikingly illus- trating the prediction of Jesus. Some locate the city at Tell Hum, about five miles southwest from the Jordan, and where the ruins of a synagogue have been discovered; perhaps the one built by the centurion, and in which .Jesus preached. Others place it at Khan Minyeh, two or three miles south- west of Tell Hum. See Schaff's Diet, of the Bible. the synagogue^ " The synagogue," implying that it was the only one, see v. 23. " their synagogue :" it was built for the Jews by the centurion (Luke vii. 5). 22. not as the scribea^ The Scribes, Sopherim, first came into promi- 3 34 A PICTORIAL COMMENTARY [Mark I, 23-25. Authorized Version. 23 And there was in their synagogue a man ■with an unclean spirit ; and he cried out, 24 Saying, Let its alone ; what 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. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. Revised Version. 23 And straightway there was in their syna< gogue a man with an unclean spirit ; and he 24 cried out, saying. What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? 1 know thee who thou 25 art, the Holy One of God. And Jesus re- buked ^him, saying, Hold thy peace, and 26 come out of him. And the unclean spirit, 1 Or, it. nence in the time of Ezra (Ezra, vii, 11, 12). Their duty was to copy, read, study, explain, and '' fence round " the law with " the tradition of the elders" (Matt. xv. 2). The Scribes proper only lasted till the death of Simon "the Just," B.C. 300. In the New Testament they are sometimes called "lawyers" (Matt, xxii, 35), or " doctors (le. teachers) of the law" (Luke V, 17). Their teaching was preeminently second-hand. They simply repeated the decisions of previous Rabbis. But our Lord's teaching was absolute and independent. His formula was not " It hath been said," but ^'' I say unto you.^^ — Maclear. This does not mean that Jesus taught in a dogmatic manner, nor " powerfully," as Luther explains it, but with an authority belonging to the law-maker. "The distinction is not merely between traditional and textual instruction, but between two methods of the latter." — Alexander. "They [Rabbis] delivered, painfully, what they had learned like children, over-laying every address with citations, in fear of saying a word of their own ; but the teaching of Christ was the free expres- sion of his own thoughts and feelings, and this, with the weight of the teaching itself, gave him power over the hearts of his audience." — Geikie. 23. with an unclean spirit^ Wiclif renders it " in an unclean spirit," that is, in his power, under his influence. Luke describes him as having a " spirit of an unclean devil" (Luke iv, 33). ffe cried out, thus indicat- ing the presence of a foreign influence or agent ; and that this was a real agent, and not a mere disease. 24:. saying'] Many MSS. omit the Greek word translated "let us alone." Even if genuine, it appears to be rather an exclamation of horror = the Latin vah I heu I It is not the man who cries out, so much as the Evil Spirit which had usurped dominion over him. — Maclear. Jesus of Nazareth] The evil spirits instantly recognize him, but with cries of despair. " Demoniacs knew what madmen, insane persons, epilep- tics could not know, that Jesus was the Son of God." — Jahn. "It is a solemn and sorrowful thought, that... some professing Christians have even less faith than the devil.... It is one thing to say, ' Christ is a Saviour ; ' it is quite another to say, ' He is my Saviour and my Lord.' The devil can say the first. The true Christian alone can say the second." — Hyle. destroy us] " Not the demon and the man together, for the latter was to be set free by the expulsion of the former, but ' us,' the seed of the serpent ...the devil and his angels." — Alexander. " Dost thou think it enough to know and believe that Christ lived and died for sinners ? The devil and his angels believe as much. Labor to outstrip them and to get a better faith. " —Fetter, 1661. the Holy One of God] " The unholy, which is resolved to be unholy still, understands well that its death knell has sounded when the Holy One of God (Comp. Ps. xvi, 10, where this title first appears) has come to make war against it. — Trench. 25. Hold thy peace] Lit. Be muzzled. The same word is used by our Lord in rebuking the storm on the Lake, "Peace, be still ^^ (Mark iv, 39). Mark 1, 26-30.] ON THE GOSPEL OF MARK. 35 Authorized Version. i Kevised Version. 26 And when the unclean spirit had torn tim, I ^tearing him and crying with aloud voice, and cried with a loud voice, he came out of 27 came out of him. And tliey were all him. j amazed, insomuch that they questioned 27 And they were all amazed, insomuch that among tliemselves, saying, What is this? they que>tiuned among themselves, saying, a new teaching ! with authiu'ity he com- What thing is this? what nf^w doctrine is this? mandeth even the unclean spirits, and they for with authority comiuandeth he even the ua- '28 obey him. And the report of him went out clean spirits, and tiiey do obey him. I straightway everywhere into all the region 28 And immediately his fame spread abroad | of Galilee round about. througliout all the region round nbout Galilee. J29 And straightway, ^when they were come 29 And forthvvitli, when they were come out out uf the synagogue, they came into tbe of the synagogue, they entered into the liouse | house of Simon and Andi'ew, with James of Simon and Andrew, with James and John. 30 and John. Now, Simon's wife's mother 30 But Simon's wife's mother lay sick of a lay sicli of a fever ; and straightway they fever, and anon they tell him of her. I *0r, convulsing. ^ Some ancient authorities read ivhen ^e was come out of the synagogue, he came. Wiclif translates it " wexe doumbe." "Christ -will not be named and praised by devils. ...Oh, that ministers would so reply when devils oflfer them flattering testimony ! " — Steir. ' 26. had torn Mrn] or, tearing liim^ as in R. V. A strong expression for convulsions, so the Syriac, Persian and Ethiopic versions imply. Accord- ing to Luke's account, he was thrown in the midst (Luke iv, 35), comp. Mark ix, 26. The first miracle recorded by Matt, is the healing of a leper by a touch (Matt, viii, l-4);*the first miracle which John records is the changing water into wine (John ii, 1-11) ; the first miracle recorded by Mark and Luke (iv, 33-37) is this casting out of a demon in the synagogue of Caper- naum. 27. new doctrine] The people connected the teaching with the power over evil spirits ; the latter atte.sting the truth of the former. Practical Thoughts. — Mark the contrast between the state of fallen men and fallen angels. " The great truth, Jesus is the Son of God, was not spoiled because once again proclaimed by devils." — Pres. Edwards. "He who would fight the devil with his own weapon, must not wonder if he finds him an overmatch." — South. " Eame is like a river, that beareth up things light and swollen, and drowns things weighty and solid." — Bacon. " If the devil must give way, yet he rages fearfully." — Osiander. 29-34. The Cure of Peter's Wife's Mother and Others, A. D. 28. 29. they] See marginal reading R. V. The reading ''Hhey''^ refers to the Lord and the four disciples, whom he had already called, and the sense is ^nearly the same. It was a sabbath day, and he probably went to Peter's house to eat bread. Comp. Luke xiv, L "In his house Jesus henceforth found a home, as, perhaps, he had done on his former short stay." — Geikie. 30. Simon^s wife's mother'] AVe thus learn incidentally that Peter was married. For Paul's allusion to him and the other apostles as married men see 1 Cor. ix, 5. It is hard to reconcile these texts with the celibacy of the clergy required by the Romish church. To an ordinary reader it seems plain that forbidding ministers to marry is utterly opposed to the scripture. Clement of Alexandria, asserts positively that Peter had children, and describes the martyrdom of Peter's wife. sick of a fever] A "great" or "violent fever" according to the physi- cian Luke. Intermittent fever and dysentery are ordinary Syrian diseases. tell him] " The days of darkness in«a man's life are many... It needs no prophet's eye to foresee that we shall shed many a tear, and feel many a heart wrench, before we die. Let us know what to do when sickness, or bereavement, or cross, or loss, or disappointment, break in upon us like an armed man — Let us at once ' tell Jesus.' " — Byle. 36 A PICTORIAL COMMENTARY [Mark I, 31-35. Eevised Version. 31 tell him of her: and he caine and took her by the hand, and raised her up; and the fever left her, and she ministered unto them. 32 And at even, when the sun did set, tbey brought unto him all that were sick, and 33 them that were ^possessed with devils. And all the city was gathered togethi-r at the 34 dour. And he heakd many tliat were sick with divers diseases, and cast out many ^devils ; and he suflered not the ^devils to speak, because t- ey knew him^. 35 And in the morning, a great while before day, he ruse up and went out, and departed 36 into a desert place, and there prayed. And AuTHorazED Version. 31 And he came and took her by the hand, and lifted her up ; and immediately the fever left her, and she ministered unto them. 32 And at even, when (he sun did set, they bruught unto him all that were diseased, and them that were possessed with devils. 33 And all the city was gathered together at the door. 34 And he .healed many that were sick of divers diseases, and cast uut many devils; and suftei-ed nut the devils to speak, because they knew him. 35 And in the morning, rising ujj a great while before day, he went out, and departed into a solitary place, and there prayed. ^Or, demoniacs. * Gr. demons. ^ Many ancient authorities add to he Christ. See Luke iv, 41. 31. he came'] Notice the graphic touches: the Lord (1) went to the sufferer, (2) took her hy the Jiand, (3) lifted he?' iqy, and (4) rebuked the fever (Luke iv, 39), it left her, and (5) she ministered unto them. 32. ivhen the sun did set] The sabbath ended at sunset. All three Evangelists carefully record that it was not till then that these sick were brought to Jesus. The reason of this probably was (1) either that they waited till the mid-day heat was passed, and ttie cool of the evening was come, or (2) the day being the sabbath (Marki, 29-^2), they were unwilling to violate the sacred rest of the day, and so waited till it was ended. It is a great but common error to suppose that Jesus performed only a few mira- cles. After giving two particular cases the Evangelist then adds a state- ment (verse 34), which implies that a large number were miraculously healed on the same day. 33. at the door] of Peter's house. " Forthwith began to gather from every street, and from thickly sown towns and villages round, the strangest assemblage. The child led its blind father as near the enclosure of Simon's house as the throng permitted ; the father came carrying the sick child ; men bore the helpless in swinging hammocks; all that had any sick brought them.... Fevers, convulsions, asthma, consumption, swelling dropsy, shaking palsy, the deaf, the dumb, the brain-affected, and 'possessed with devils,' that last and worst symptom of despairing misery and dark confusion of the times." — Geikie. 34. devils to speak'^ '' It is not the office of the devil to preach the gos- pel, otherwise Christ might seem to have something in common with Satan ; who is never more to be feared by us than when he transforms himself intq^ an angel of light." — Beza. 35-39. Solitary Prayer. Tour in Galilee, A. D. 28. ^ 35. It is often recorded of Jesus that he prayed, as at his baptism, his transfiguration, choosing his disciples, when the people would have made him king, John vi, 15, Matt, xiy, 33, and in Gethsemane. A praying master should have no prayerless servants. Ministers and teachers should be much in prayer. " They used to reckon how many hours they spent in reading and stiidy. It were far better if more time were spent in prayer. Luther spending three hours daily in secret prayer, and Bradford studying on his knees, and other instances, are talked of rather than imitated." — Traill, 1696. solitar)/ place] '* A remarkable feature of the Lake of Gennesaret was that it was closely surrounded with desert solitudes. These ' desert places ' thus close at hand on the tablelands or in the ravines of the eastern and western ranges, gave opportunities of retirement for rest or prayer. Rising up early in the morning, while it was yet dark, or passing over to the other side in a Mark I, 36-40.] ON THE GOSPEL OF MARK. 37 Reviskd Version . Simon and they that were with him followed 37 after him ; and they found him, and say unto 38 him, All are seeking thee. And he saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to 39 this end came 1 forth. And he went into their synagcgues throughout all Galilee, preaching and casting out Mevils. 40 And there cometh to him a leper, beseech- Atjthorized Version. 36 And Simon and they that were with him followed after him. 37 And when they had found him, they said unto him, All men seek for thee. 38 And he said unto them, Let us go into the next towns, that I may pieach there also: for therefore came I forth. 39 And he preached in their synagogues throughout all Galilee, and cast out devils. 40 And tuere came a leper to him, beseeching ^Gr. demons. boat, he sought these solitudes, sometimes alone, sometimes with his disci- ples." — Stanley. 36. Simon'] In whose house Jesus lodged ; Simon missed him, and, doubtless, informed the others. followed after him'] hunted him. The Greek word is very expressive, and only occurs here. It denotes (1) to follow hard upon, (2) to pursue closeh/, to track out. It is used by Xenophon ,to describe the pursuit of an enemy in war. It occurs in a good sense in the LXX rendering of Ps. xxiii, 6, "Thy mercy shall follow me." 38. toivns] Rather village-towns or country- toions. "The original dis- tinguishes between villages which had a synagogue, those which had none, and walled towns." — Lighffoot. He was not to be confioed to Capernaum. Dalmanutha, Magdala, Bethsaida, Chorazin, were all near at hand. For this he came, not from Simon's house, as some explain the last clause of v. 38, but into the world. 39. all Galilee] This was the first of a series of circuits which were made for the purpose of preaching. This circuit was begun when the harvest was ripening, and the heat at noon oppressive, making traveling comfortable mornings and evenings only. See Map of Journeyings. Practical Suggestions. — " Satan and Satan's emissaries can speak the truth when it will serve an evil end." — Schaf. " The dwelling of a poor fisherman pleases Christ more than a great palace. There are always wretched ones in this vale of tears, who stand in need of the help of the most Hiffh." — Quesnel. "Christ should be our first resort in times of trouble." — Clarke. " Prayer with him seems to have been not only intimate commu- nion with his Father, but a necessary preparation for his ministry. How much more needful for us ! " — Schaff. 40-45. Cleansing of a Leper, A. D. 28. 40. a leper] Leprosy is common in Bible lands, and attacks not only the skin, but the blood, flesh, and bones ; the whole person is diseased. One form was incur- able, causing a dissolution, little by little, of the whole body, so that one limb after an- > other actually decayed and fell away. The ^•j Jews called it "the finger of God;" they never expected to cure it (see 2 Kings v, 7). With lip covered, and bare head and rent gar- ments (Lev. xiii, 45), the leper bore about with him the emblems of mortality, "him- self a dreadful parable of death." " These four are counted dead," says the Talmud, "the blind, the leper, the poor, and the LEPROUS BEGGARS. childlcss." Comparc the cases of Moses (Ex. iv, 6), Miriam (Num. xii, 10), Naaman (2 Kings v, 1), Gehazi (2 Kings 38 A PICTORIAL COMMENTAKY [Mark 1, 41-45. Atithorized Version. him, and kneeling down to him, and saying unto him. If thou wilt, thou canst make me clean. 41 And Jesus, moved Avith compassion, put forth his h;ind, and touched him, and saith unto him, I will ; be thou clean. • 42 And as soon as he had spoken, immediately the lejjrusy departed from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent him away ; 44 And saith unto him, See thou say nothing to any man ; but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testi- mony unto them. 45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch Revised Version. ing him, ^and kneeling down to him, and saying unto him. If thou wilt, thou canst 41 make me clean. And being moved with com- passion, he stretched forth his hand, and touched him, and saith unto him, I will; be 42 thou ujade clean. And straightway the lep- rosy departed from him, and he was made 43 clean. And he ^strictly charged him, and 44 straightway sent him out, and saith unto him. See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto 45 them. But he went out and began to publish it much, and to spread abroad the ^matter, ^ Some ancient authorities omit and Tcneel'mg down to him. " Or, sternly ^ Gr. ivord. V, 27). It is used as a type of sin, the leprosy of the soul, from which no man is free, until made whole by the blood of Christ. kneeling down to him] Not as an act of worship, but of entreaty. Mark alone describes this (see marginal note on these words in R. V.) as also the look of compassion from the Lord, spoken of in the next verse. 41. / wiW] The words have point and brevity not brought out by either the-A. V. or the R. V. " If thou wilt.... I will. Thou canst cleanse me.. ..Be thou cleansed." The Revised Version is correct in sense, but fails to show the verbal beauty given in the Greek. 4:B. And he straitly charged him'] The word thus rendered occurs in four other places; (1) Matt, ix, 30, "Jesus straitly charged them," (2) Mark xiv, 5, " And they murmured against her," (3) John xi, 33, 38, " He groaned in the spirit." It signifies (1) strong grief or indignation, (2) to command with sternness. Comp. Gen. xliii, 7, " The man asked us straitly of our state ;" Josh, vi, 1, " Now Jericho was 5^rm% shut up." Comp. also Shakspeare, Richard III, I, 1, 85, 86, " His majesty hath straitly given in charge That no man shall have private conference." 4:4:» shew thyself to the priest] This was the object of sending him away, that the priest might attest the reality of his cure (Lev. xiv. 3). which Moses commanded] viz. (1) two birds, "alive and clean," (2) cedar wood, (3) scarlet, and (4) hyssop (Lev. xiv, 4-7). ^ On the eighth day further offerings were to be made : (1) two he lambs without blemish, (2) one ewe lamb without blemish, (3) three tenth deals of fine flour, (4) one log of oil (Lev. xiv, 10). If the leper was poor, he was permitted to offer one lamb and two turtle-doves or two young pigeons, with one-tenth deal of fine flour (Lev. xiv, 21, 22). for a testimony unto them] Some render this ''for a testimony against them ;" 'that is, against the priests, for not accepting Jesus as the Messiah ; others take the meaning to be " as proof to them that I comply with the law." It is more natural to regard the words as referring to the fact of the cleansing, which could only be publicly accepted after it was attested by the priest. I 45. began to publish] Others in similar circumstances did not keep si- lence ; (1) the blind men, Matt, ix, 30, 31 ; (2) the man with an impediment of speech, Mark vii, 36. Mark II, 1-4.] ON THE GOSPEL OF MARK. 89 Revised Veesion. insomuch that ^ Jesus could no more openly enter into ^a city, but was without in desert places: and they came to him from every quarter. 2 And when he entered again into Capernaum after some days, it was noised that he was 2 in 'the house. And many were gathered together, so that there was no longer room for them, no, not even about the door : and he 3 spake the word unto them. And they come, bringing unto him a man sick of the pal- 4 sy, borne of four. And when they could not *come nigh unto him for the crowd, they un- covered the roof where he wa.s: and when they had broken it up, they let down the bed Authorized Versiox. that Jesus could no more openly enter into the city, but was without in desert places : and they came to him from every quarter. CHAP. II. — And again he entered into Caper- naum after some days ; and it was noised that he was in the house. 2 And straightway many were gathered to- gether, insomuch that there was no room to re- ceive them, no, not so much as about the door : and he preached the word unto them. 3 And they came unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was : and when they had broken it up, they let down the bed wherein the sick of the palsy lay. ^Gv.he. ^Ot, the city. ^ Or, at home. * Many ancient^uthorities read bnng Wm unto ftim. could no more openly enter into the city'\ This shows why the Lord en- joined silence on the leper. We may be silent in respect to the truth: "1. When the uttering of it may bring hurt to the truth itself. 2. When we are in the company of persons more likely to cavil and scoff at the truth than to make good use of it. 3. When in company of malicious enemies of the truth. ' '_ — Fetter^ 1661. " Unquestionably the majority of Christians are far more in- clined to be silent about their glorious Master, than to confess him.... There are good men who have more zeal than discretion, and help the enemy of truth by unseasonable acts and words." — Ryle. desert places] "The deserts mentioned in the Bible are uncultivated tracts of earth of two kinds : some mountainous^ but not destitute of water ; others plains covered with sterile sands, in which fountains are very rare. The mountainous deserts are not of so dreary and unproductive a character." — Jahn. Ch. II. 1-12. The Paralytic and the Power to Forgive Sins. 1. the house] Some suppose this was his own house, as implied in the margin of the R. V., or that of his friends, Mark iii, 21, but it is more con- sistent to suppose that he made Peter's house his home. Comp. his reply to Herod's messengers. 2. about the door] The Greek phrase implies that all the avenues of approach to the house were blocked up, and the courtyard or vestibule was filled. 3. borne of four] Notice the pictorial definiteness of the Evangelist. 4. ..they uncovered the roof] The Greek word implies "digging through" the tiles, as Luke says, and perhaps the earth or plaster often placed above them. It was not the simple removal of a parapet or awning, as some suggest. They appear (1) to have ascended to the flat roof, probably by a flight of steps outside (Luke v, 19) ; (2) to have broken through earth and the tiling or thin stone slabs; (3) to have lowered the paralytic upon his bed through the opening. Bedsteads were not in use in Syria, and the explanation given Asiatic beds. in the Comprehensive Commentary is (From Fellows' Asia Minor.) 40 A PICTORIAL COMMENTARY [Mark II, 5-8. Bevised Version. 5 whereon the sick of the palsy lay. And Jesus scfing their faith saith unto the sick of the 6 palsy, '^Son, thy sins are forgiven. But there were certain of the scribes .>^itting there, and 7 reasoning in their hearts, Why doth thiis man thus speak? he blasphemeth : who can for- 8 give sins but one, even Gofl? And straight- way Jesus, perceiving in his spirit that tliey so reasoned wiihin themselves, saith unto them, Why reason ye these things in your Authorized Version. 5 When Jesus saw their faith, he said unto the sick of the pals^', Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reasoning in their hf^arts, 7 AVhy doth this man thus sjieak blasphemies ? who can forgive sins but God only ? 8 And immediately, when Jesus perceived in his spirit that they so reasoned within them- selves, he said tinto them Why reason ye these tilings in your hearts? » Gr. Child. absurd. The room was either the court or, more probably, an upper cham- ber, which often extended over the whole area of the house. Comp. Actsi, 13; ix, 37 ; XX, 8. 5. tJieir faitK] The faith of the paralytic him- self and those that bore him. Jesus did not reject this " charitable work " of theirs in bringing be- fore him the palsied man. Son'] Or "child," for the Greek word is neuter, and used for persons of both sexes. Luke v, 20, gives the words thus : ** Man, thy sins are for- given thee." Mark has preserved to us the ten- derer word, as Matthew does in the case of the AN EASTERN HOUSE TOP. woman with the issue of blood (Matt, ix, 22). thy sins] Comp. the words of the Saviour to the man who had an infir- mity thirty and eight years : "sin no more, lest a worse thing come unto thee," John v, 14. So this man's consciousness of sin was such that it was necessary to speak to his soul before healing his body. See Luke vii, 48. But Jesus did elsewhere condemn the Jewish notion that all suffering was caused by some special sin. See John ix, 3 ; Luke xiii, 2-5. forgiven] " The Greek verb is ambiguous, and may be either a command or an affirmation, ' be forgiven,' 'are forgiven.' or, 'have been forgiven.' The revisers adopt the second rendering. " How many in every age can testify that this palsied man's experience has been their own? They have learned wisdom by aflfliclion. Bereavements have proved mercies. Losses have proved re^d gains. Sicknesses have led them to the Great Physician of souls. ' ' — EyJp. 6. certain of the scribes] Some from Galilee and Judea, who had come to watch Jesus. 7. hlns]>heme] Forgiveness was the direct act of God ; no human lips dared pronounce it... None would venture to declare it, except in the name of Jehovah, and by his authority. "The lofty words of Jesua.... sounded new, and to be new was to be dangerous." — Gcihie. 8. perceived] The knowledge "was supernatural, as is most carefully and precisely here signified." — Alford. ia his spirit] This refers to his mind ; either his divine or his human Maek II, 9-13.] ON THE GOSPEL OF MARK. 41 Revised Version. 9 hearts? Whether is easier, to say to the sick of the palsy, Thy sins are forgiven ; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hatli ^power on earth to forgive sins (he caith to 11 the sick of the palsy), I say ir-sto thee, Arise, take up thy bed, and go unto thy house. 12 And he arose, and straightway took up the bed, and went forth before them all ; inso- much that they were all amazed, and glori- fied C4od, saying. We never saw it on this fashion. 13 And he went forth again hy the sea side ; and all the multitude resorted unto Mm, and ArTHORizED Version. 9 Whether is it easier to say to the sick of the palsy, Tliii sins be forgiven thee ; or to say. Arise, and take lip thy bed, and walk ? 10 But that ye may know that the *'on of man hath power on earth to forgive sins (he saith to the sick of the palsy), 11 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 ; in-omuch that they were all amazed, and glorified God, say- ing. We never saw it on this fashion. 13 And he went forth again by the sea side ; and all the multitude resorted unto him, and he taught tbem. ^Or, authority. nature. He perceived their thoughts " thoroughly," as the Greek implies. 9. Whether is it easier^ A striking instance of the consummate wisdom of Jesus in refuting his enemies. Notice what is here contrasted. Not, *' AVhich is easier to do?" but, "Which is easier to claim, this power or that ; to say, Thy sins be forgiven thee, or to say, Arise and walk ? " 10. that ye may knoivl " By doing that which is capable of being put to the proof, I will vindicate my right and power to do that which, in its very nature, is incapable of being proved." If there was imposture it would be easier to detect it in respect to the healing than in respect to the forgiveness ; so Jesus would prove that his power was real in both cases. He had power, not delegated, but his own, as Messiah. Alexander states: " i?L mere declaratory absolution they could utter... but he spoke with authority and not as the scribes." Son of man] This is the first time this title occurs in Mark, where we find it 14 times. This title is never applied by the writers of the Gospels them- selves to the Eternal Son of God. Whenever it occurs, it is so applied by our Lord. There are only three exceptions to^his rule; (1) where the title is used by Stephen (Acts vii, 56), and (2) by John (Rev. i, 13; xiv, 14). (See also Dan. vii, 13.) on earth] This power is not exercised, as ye think, only in heaven, by God, but also by the Son of Man on earth. 11. thy bed] The original word thus rendered means a portable pallet (so the American revisers render it here, and in verses 4, 9 and 12), and was little more than a mat, used for mid-day sleep and the service of the sick. It was of the commonest kind, and used by the poorest. (See Illustration p. 39.) 12. before them all] Now yielding before him and no longer blocking up his path. " He not only rises, but shows that he is fully restored, by taking up his couch." — Clarke. The miracle was an attestation of the divine au- thority of Jesus. Practicai- Suggestions. — We, like the city of Capernaum, may have great spiritual privileges, and make no use of them. Bodily afflictions may prove a blessing to the soul. " Christian love demands that we should serve and help the sick." — Starke. '' Great faith discovers and adopts wonderful plans." — Lange. " Christ, by his visible miracles, taught men to under- stand his invisible miracles." — Quesnel. We may bear our friends to Christ now, in the arms of faith and prayer. Has Jesus said to you, " Son, child, thy sins are forgiven ? " 13-22. Call of Levi; the DiscorRSE at His House, A.D., 23. » 13. he IV ent forth] i. e., from the town of Capernaum to the shore of the lake, probably through a suburb of fishers' huts and custom-houses. 42 A PICTORIAL COMMENTARY [Mabk II, 14, 15. Revised Vebsion. 14 he taught them. And as he passed by, he saw Levi the son of Alpha;U(i sitting at the place, of toll, and he saith unto him, Follow me. 15 And he arose and followed him. And it came to pass, that he was sitting at meat in hib house, and many ^publicans and sinners sat down with Jesus and his disciples: for there were many, and they followed him. AuTHOBizED Version. 14 And aa he passed by, he saw Levi the son of Alphfeus sitting at the receipt of custom, and said uuto him. Follow me. And he arose and followed him. 15 And it came to pass, that, as Jesus sat at meat in his house, many publicans andbinners sat also together witia Jesus and his disciples : for there were many, and they followed him. ^ See marginal noto on Matt, v, 4G ; which is, " That is, collectors or renters of Roman taxes.'" 14. Levi] The three gospel narratives clearly relate the same circum- stances in respect to Levi and Matthew, and hence the two names are gen- erally believed to refer to one person. He may have been first known by the name of Levi, then as Matthew, or Mattathias, a favorite name amongst the Jews after the Captivity, and meaning the same as Theodore, " Gift of God." son of AlphcBUs] Some have identified this Alphasus with Alphaeus the father of James the Less. But in the lists of the apostles the two are never named together, like other pairs of brothers in the apostolic body. sitting... receipt of custom] In Syria the people sit at all kinds of work. "The carpenter saws, planes, and hews with his adze, sitting on the ground or plank he is planing. The washerwoman sits by her tub.... Shopkeepers always sit ; and Levi sitting is the exact way to state the case." — Thomson. Situated, as Capernaum was, at the nucleus of roads which diverged to Tyre, Damascus, Jerusalem, and Sepphoris, it was a busy centre of merchandise, and a natural place for the collection of tribute and taxes. The collector may have been in a toll-booth, as Wiclif renders the word. Follow me] Though he belonged to a class above all others hated and despised by the Jews, yet the Lord did not hesitate to invite him to become one of the Twelve. And Levi did not hesitate to obey the call, though it was a great change in his life-work, as in his opinions. "No liberal man would impute a charge of uijsteadiness to another for having changed his opinions. " — Cicero^ " 16. sat at meat] Or "reclined" according to the Roman custom. Luke says that Matthew made " a great feast " in honor of his new Master, not in the "Lord's house," as Meyer interprets it, but in Levi's house. To it, per- haps by way of farewell, he invited many of his old associates. This shows that he had made large sacrifices in order to fol- low Christ ; see Neander's KOMAN TRICLINIUM, H^USTEATING JEWISH METHOD OF EATING. LlfC Of ChVlSt. publicans and sinners] The publicans or tax gatherers under the Roman government were of two classes : (1) Persons who farmed the Roman taxes, and in later times were usually Roman knights and men of wealth and posi- tion, of whom Cicero thus wrote: " Publicani homines et honestissimi et ornatissimi." (2) Subordinate collectors, each of whom was required to pay a certain sum to his superior, with the privilege of raising as much more as he could for his own profit. These inferior collectors were natives of the Makk II, 16-18.] ON THE GOSPEL OF MARK. 43 Authorized Version. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples. How is it tliat he eateth and drinketh with pu))lican8 and sinners ? 17 When Je.su.s heard it, he saitli unto them, They that are whole have no need of the ph3^si- cian, but they that are sick : I came not to call the righteous, but sinners to repentance. 18 And the disciples of .John and of the Phari- sees used to fast : and they come and say unto him. Why do the disciples of John and of the l(harisees fast, but thy disciples fast not ? Revised Version. 16 And the scribes ^of the Pharisees, when they saw that he was eating with the sinnera and publicans, said unto his disciples, ^He eateth ^ and drinketh with publicans and sinners. 17 And when Jesus heard it, he saith unto them. They that are * whole have no need of a physician, but they that are sick : I came not to call the righteous, but sinneis. 18 And John's discijiles and the Pharisees were fasting: and they come and say unto him. Why do John's disciples and the disciplea of the Pharisees fast, but thy disciples fast not? ^ Some ancient authorities read and the Pharisees. * Or, how is it that he eateth....sinners f ^ Some ancient authorities omit and drinketh. * Gr. strong. province where the taxes were collected, and were properly called portitores or exadores. So notorious were they for rapacity and dishonesty that Suetonius {Vit. Vesp. I.) tells us how several cities erected statues- to Sabinius, "the honest publican ;" and Theocritus, in answer to the question, which were the worst kind of wild beasts, said, " On the mountains, beafs and lions; in cities, publicans and pettifoggers." The Jews included them in the same category with harlots and sinners ; see Matt, xviii, 17 ; xxi, 31, 32. "They were nothing less than renegades and traitors, who, for filthy lucre's sake, had sided with the enemy, and now collected for a profane heathen treasury that tribute which was the evident sign of the subjection of God's people to a Gentile yoke. This scorn and hate found utterance i^j, a thousand ways ; no alms might be received from their money chest ; it was not even lawful to •change money there ; their testimony was not received in courts of justice ; they were as the heathen (to keep which in mind adds an emphasis to Luke xix, 9), and in some sort worse than the heathen." — Trench. "Matthew alone styles himself, in the list of the Apostles, as ' the publican.' " 16. said unto his disciples] Overawed by the miracles he had wrought and the overthrow they had lately experienced at the healing of the paralytic, and not as yet venturing on any open rupture, with him, they vent their dis- pleasure on his disciples. It is not likely that the Pharisees were present at the feast, or they would have involved themselves in the same blame. Prob* ably they looked in while it was in progress, and afterwards came forward to the disciples coming out. — Maclear. 17. not to call the righteous,'] That is, the self-righteous, as the Pharisees were, or the sinless, or those complying fully with the law, as the Pharisees claimed they did. "I came not to call men, as unfallen, sinless beings, to repentance.... The distinction he draws is not between two classes of men, but between two characters or conditions of the whole race." — Alexander. 18. the disciples of John] The contrast between their Master in prison and Jesus at the feast could not fail to be felt. used to fast] Moses enjoined only one fast, that of the great day of atone- ment (Lev. xvi, 29). Others were added later, as, those in the fourth, fifth, tentk and twelfth months (Jer. lii, 6, 7, 12, 13 ; xli, 1, 2 ; lii, 4 ; Esth. ix, 31. See also, Zech. vii, 5 ; viii, 19). The number of annual fasts have been increased in the present Jewish calendar to twenty-eight. The Jews were wont to fast on Thursday, because on that day Moses was said to have re-ascended Mount .Sinai; on Monday, because on that day he returned. The Pharisee said (Luke xviii, 12), "I fast twice in the week." Perhaps this feast took place on one of their weekly fasts. Fasting is of very early origin. " Absti- nence which seemed imposed by Providence, if not in expiation for guilt, yet as an accompaniment of sorrow, easily became to be regarded as a religious duty." — Kitto. It was likewise, -as we have seen, commanded by Jehovah in certain cases. 44 A PICTORIAL COMMENTARY [Mark II, 19-22. Authorized Version. 19 And Jesus said unto them, Can the chil- dren of the bridechamber fast, while the bria, 8 And from Jerusalem, and from Idunifea, and from beyond Jordan ; and they about Tyre and the Herodians^ As the partisans of Martius were called " Mariani," of Pompeius " Pompeiani," of Otho^' Othoniani," so the partisans of Herod and who *' were such Jews as favored Herod Antipas, and thus, outwardly at least, were friends of Rome, whose vassal Andpas was," were called '• Herodiani." The sect was ratber a political than a religious body; its object being to gain for Antipas, as a son of Herod, the kingdom of Judea and Samaria, which had been made a Roman procuratorship. Accordingly there was enmity between him and his family on the one hand, against the procu- rators on the other, Luke xxiii, 12. As ttie annexation to Rome had dis- appointed the hopes of many, they looked with fear on the Herodian family, who were Idumgeans, who again regarded Jesus as their enemy, because his mission was to set up, as they thought, a temporal kingdom. This alliance between the Pharisees and the Herodians against Jesus was the first step to the union between them in their anti-Roman schemes, though the latter held Sadducean opinions, and believed that the hopes of the Jewish nation rested on the Herods, against Roman ambition, and almost looked to them for a fulfillment of the prophecies respecting the advent of the Messiah. ' ' Between lie and lie there are always points of contact, so that they can act together for a while ; it is only between a lie and the truth that there is absolute opposition, and no compromise possible." 7. a great multitude^ These multitudes were from and Galilee; (2) Judaga and Jerusalem in the centre; Jordan ' ' on the East, (4) Idumasa in the extreme South, and Sidon, meaning fishery (see illustrations, pp. 49, 54 " mother " cities of Phoenicia, on the Mediterranean S6a (1) Tyre and Sidon (3) Pertea " beyond Tyre, meaning rock, ) : such were the two They were proba- bly the oldest cities in that region, and are stUl represented by the modern towns of ^Swr and Saida. Sidon or Saida is about 20 miles north of Tyre. 8. Idumcea] A Greek name for Edom, which lay southeast of Palestine, THE APPK0.\CH TO EDOM FROM THB EAST (After a Thotograph b'- Frith). 50 A PICTORIAL COMMENTARY [Mark III, 9-13. Revised Version. and about Tyre and Sidon, a great multitude, hearing ^what great things he did, came unto 9 him. And he spake to his disciples, that a little boat should wait on him because of the 10 crowd, lest they should throng him : for he had healed many; insomuch that as many as had ^plagues =*pressed upon him that they 11 might touch him. And the unclean spirits, whensoever they beheld him, fell down be- fore him, and cried, saying. Thou art the Son 12 of God. And he charged them much that they should not make him known. 13 And he goeth up into the mountain, and calloth uuto him whom he himself would: Authorized Version. Sidon, a great multitude, when they had heard what great things he did, came uuto him. 9 And he spake to liis disciples, that a small ship should wait on him because of the multi- tude, lest they should throng him, lu For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fi^U down before him, and cried ,saying. Thou art the Son of God. 12 And he straitly charged them that they should not make him known. 13 And he goeth up into a mountain, and calleth unto him whom he would : and they came unto him. ^ Or, all the things that he did ^ Gr. scourges, ^ Gr. fell. on the eastern side of the Valley of Akabah. The country was about 125 miles long by thirty miles wide. It was inhabited by the children of Edom, who were subdued by David, 2 Sam. viii, 14 ; and again conquered by John Hyrcanus, a Maccabean ruler, b. c. 125. It was the birth place of Antipas, father of Herod the Great. Idumaea is not elsewhere named in the N. T. " This is the fullest statement to be found in any of the Grospels as to the extent of our Lord's personal influence, and the composition of the multi- tudes who followed him." — Alexander. 9» multitude'] or "crowd." The Greek word is not the same as that in v. 7, but implies a confused and tumultuous company. 10. pressed] or " fell upon him," as a crowd would. plagues'] The word thus rendered denotes {!) a whip or scourge, and is used in this sense in Acts xxii, 24 ; Heb. xi, 36 ; (2) a plague or disease of the body. Comp. Mark v, 29, 34 ; Luke vii, 21. 11. Thou art the Son of God] In the synagogue of Capernaum they had called him the " Holy One of God " (Mark i, 24), they now acknowledge him as the " Son of God " (comp. Luke iv, 41). The forceof the imperfect tense in the original here is very striking, "whenever the demons saw him, they kept falling down before him and saying. ' ' Practical Suggestions. — " The ability to do good imposes the obligation to do it." — C. Mather. " What an obligation rests on the rich to do good !" — Barnes. Christ's people "are marked men." Their dress, expenditures, use of time, conduct, spirit, are rigidly scanned, and the world watches to see them fall into error. It is lawful to do good works of necessity and mercy on the sabbath. Christians are not to stop doing good because of op- position. One field of usefulness may be left for another, to avoid unneces- sary conflict. ' ' We fear man so much because we fear God so little. ' ' 13-19. Calling Twelve Apostles, A. D. 28. 13. calleth] " We have... in the process of preparing men to organize the church : (1) The personal call of at least seven persons into Christ's society, as friends and pupils ; (2) a second call to constant personal attendance ; (3) The more formal designation of twelve persons to the apostolic office." — Alexander. They would have " for their high commission, the organization of the new kingdom of God, first in Israel, then throughout the world." — Geikie. "The general opinion is, that they (Apostles) were men taken from the humblest classes, and were, with the exception of Paul, wholly illiterate. What powers they exhibited in preaching, in argument, and in writing, are commonly supposed to have been the result of supernatural gifts Mark III, 14-17.] ON THE GOSPEL OF MARK. 51 Authorized Version. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach. 15 And to have power to heal sicknesses, and to cast out devils : 16 And Simon he surnamed Peter ; 17 And James, the son of Zebedee, and John Kevised Version. 14 and they went unto him. And he appointed twelve,! tijat ^j^gy might be with him, and that he might send them forth to preach, 15 and to have authority to cast out ^ devils : 16 3and Simon he surnamed Peter ; and James 17 the son of Zebedee, and John the brother of ^Some ancient authorities add lohom also he named apostles. See Luke vi, 13. 'Gr. demons. ^ Some ancient authorities insert and he appointed twelve. and graces... An investigation would show that they were not taken from the humblest classes, and that in intellectual training they far excelled those haughty Scribes and Pharisees who sneered at them." — Kitto. The scene of his retirement was, in all probability, the singular elevation now known as the Kurn Hattin, or "Horns of Hattin, singularly adapted by its conformation, both to form a place for short retirement ^nd a rendez- vous for gathering multitudes." A tradition of the fifteenth century identi- fies this hill with that on which the sermon on the mount was delivered; it is also said to be the place where the Lord's Prayer was first given to the disciples. 14:, ordained twelve] or "appointed, nominated;" " ordained " is too strong a term. Hitherto they had been his friends and disciples ; now he formally called them, and joined them in a united band. This company was formed for three special objects: (1) As companions of Jesus ; (2) as gospel preachers ; (3) to cast out demons. "To heal sicknesses, and " is omitted in R. V. , because not in the best authorities. Mark gives special prominence " to the power of casting out demons." Four lists of the Tivelve are recorded, one by Matthew (x, 2-4), this by Mark, and two by Luke (vi, 14-16 ; Acts i, 13). Bengel noticed that they were divided into three groups of four each, the leaders in each group being always the same, viz., Peter, Philip, and James the son of Alphgeus. (i) 1 Peter. (ii) 5 Philip. (iii) 9 James the Less. 2 James. 6 Bartholomew. 10 Thaddseus. 3 John. 7 Matthew. 11 Simon the Canaanite. 4 Andrew. 8 Thomas. 12 Judas Iscariot. Simon] Or Simeon (Acts xv, 14)," hearer," the son of Jona or Jonas (John i, 42: xxi, 16), whom our Lord surnamed Peter or Cephas, the Rock-man, stands first in all the four lists. He was brought up in his father's occupation, as a fisherman on the Galilean Lake, and lived originally at Bethsaida, and afterwards in a house at Capernaum (Mark i, 21, 29). His earliest call came to him through his brother Andrew (John i, 42). His second call took place on the lake near Capernaum, where he and the other three in his group were fishing. He is specially prominent among the Apostles. Sometimes he speaks in their name (Matt, xix, 27 ; Luke xii, 41) ; sometimes ansioers when all are addressed (Matt, xvi, 16 ; Mark viii, 29) ; sometimes he is ad- dressed as principal, even among the favored three, by our Lord himself (Matt, xxvi, 40 ; Luke xxii, 31) ; sometimes he is appealed to by others as representing the rest (Matt, xvii, 24 ; Acts ii, 37). After the ascension he assumes a position of special prominence (Acts i, 15 ; ii, 14 ; iv, 8 ; v, 29). he surnamed Peter] "It is not asserted that this name was first given on this occasion. Still, the words of our Lord at his first meeting with Simon (John i, 42) were prophetic, and Mark seems to have mentioned the name for the first time here, because it was the Apostolic name." — Schaff. 17. James the son of Zebedee and Salome (Matt, xxvii, 66; Mark xv, 40) : a native of Bethsaida, commonly known as James "the Great;" the 62 A PICTORIAL COMMENTARY [Mark in, 18. Attthorized Version. the brother of James ; and he Burnamed them Boanerges, which is, The sons of thunder : 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son Revised Version. James; and them he surnamed Boanerges, 18 which is. Sons of thunder: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphasus, and first of the Apostolic body to suffer martyrdom, and the only one of the twelve whose death is actually recorded in the New Testament. John] the brother of James, who never in his Gospel calls himself by this name, but sometimes the disciple '•'■whom Jesus lovecf'' (John xiii, 23; xix, 26), sometimes "the other disciple''' (John xviii, 15; xx, 2, 3). To him Christ committed the care of his mother. These brothers were sur- named Boanerges, i. e., "sons of thunder,'^ an Aramaic word transferred into the Greek, and used in allusion, possibly, to the fiery, intrepid zeal (some say eloquence) which marked their character. Of this we have traces in Luke ix, 54; Mark ix, 38; x, 37. "John was not, as he is often portrayed, of a soft and almost effeminate disposition." " With the ancients, thunder was the symbol for profound and solemn utterances." What more profound than John's gospel! What more solemn than the book of Revelation! 18. Andreio'] a brother of Peter (Matt, iv, 18), and a native of Bethsaida, and a former disciple of the Baptist (John i, 40). There are three notices of him in the Gospels. (1) On the occasion of the feeding of the five thousand, it is he who points out the little lad with the five barley loaves and two fishes (John vi, 8) ; (2) when certain Greeks desired to see Jesus, Andrew, with Philip, introduced them to the Lord (John xii, 22); (3) together with Peter, James and John he inquired of our Lord's future coming (Mark xiii, 3). Andrew and Philip are old Greek names. Philip] also a native of Bethsaida, and one of the earliest disciples (John i, 43). He brought Bartholomew (John i, 45), and of him the question was asked "Whence shall we buy bread, that these may eatV^ (John vi, 5-9). Together with his friend and fellow townsman, Andrew, he brought the in- quiring Greeks to the Saviour (John xii, 20-22) ; it was he who said, "Lord^ shew us the Father, and it sufficeth us''' (John xiv, 8). Bartholomew] i. e., Bar-Tolmai, the '"''Son of Tholmai,''^ and probably identical with Nathanael, =" gift of God.^^ For (1) John twice mentions Nathanael, never Bartholomew (John i, 45; xxi, 2); (2) the other Evange- lists all speak of Bartholomew, never of Nathanael; (3) Philip first brought Nathanael to Jesus, and Bartholomew is mentioned by each of the Synoptic Evangelists immediately after Philip ; (4) John couples Philip with Nathanael precisely in the same way that Simon is coupled with his brother Andrew. Respecting him, under the name of Nathanael, we learn from the Gospels little more than {a) his birth place, Cana of Galilee (John xxi, 2) ; (&) his simple, guileless character (John i, 47) ; and (c) that he was one oif the seven to whom our Lord showed himself by the lake of Gennesaret after his resurrection (John xxi, 2). — Camb. Bible. Matthew] or Levi, whose call has just been described. See above, on ii, 14, page 42. Thomas] or Didymus = a ^wm (John xi, 16; xxi, 2), was marked by a deep attachment to his Master and a readiness even to die with him (John xi, 16), but at the same time, by a tendency to despondency, which made him ever ready to distrust other evidence than that of his senses i^John xiv, 5 ; XX, 25). He is named eight times in John's Gospel. James] or " James the Less," the son of Alphreus (not, it is thought, the same Alphasus who was the father of Matthew). He was called "the Less," to distinguish him from James, the son of Zebedee. He is probably a dis- tinct person from James, the Lord's brother (Gal. i, 19), who was author of the Epistle which bears his name. Mark in, 19-22.] ON THE GOSPEL OF MARK. 53 Authorized Version. of Alphteus, and Thaddajus, and Simon the Canaan ite, 19 And Judas Iscariot, which also betrayed him: and they went into an house. 20 And the multitude cometh together again, BO that they could not so mucli as eat bi-ead. 21 And when his friends heard of it, they went oul to lay hold on him : for they said. He is be- eide himself. 22 ^ And the scribes which came down from Jerusalem said. He hath Beelzebub and by the prince of the devils casteth he out devils. 1 Or, Zealot. See Luke vi, 15 ; Acts i, 13. * Or, Revised Version. 19 Thaddseus, and Simon the ^Cananaean, and Judas Iscariot, which also betrayed him. 20 And he cometh ^into a house. And the multitude cometh together again, so that 21 they could not so much as eat bread. And when his friends heard it, they went out to lay hold on him : for they said, He is beside 22 himself. And the scribes which came down from Jerusalem said. He hath Beelzebub, and, ^By the prince of the *devils casteth ha home 'Or, In * Gr. demons. Thaddceus'] i. e., Judas, a brother, or possibly a son of James (Luke vi, 16 ; Acts i, 13 ; Jude i). He was surnamed Thaddceus and Lebbceus (Matt. X, 3), Avhich some interpret as "a man of energy and courage." He is the author of the Epistle which bears his name (Jude). Once only in the Gospels do we find any act or saying of his recorded, John xiv, 22. ISimoii] the Canancean (Matt, x, 4j, in Greek Zelotes or Zealot (Luke vi, 15 ; Acts i, 13). The word does not signify a native of Canaan, or of Cana, but comes from a Chaldee or Syriac word, Kanean or Kaneniah, by which the Jewish sect or faction of "the Zealots," who acted as reprovers of open and public sin, was designated. To this sect Simon had probably belonged before his call. 19. Judas Iscariot^ sometimes called the son of Simon (John vi, 71; xiii, 2, 26), more generally Iscariot, i. e., probably "a native of Kerioth,^^ a little village in the tribe of Judah (Josh, xv, 25). into an housed Wiclif's and the margin of the R. V. read, "came home,"•^. e., to Capernaum, which throws light on the preaching tours of Christ through Galilee. The sentence strictly belongs to the next section. Practical Lessons. — God calls into his service every variety of talent. There was a Judas among the Apostles ; so hypocrites and unworthy pro- fessors are to be expected now. "Different types of men meet different types of the community ; some famous, some unknown, but all useful. Is every twelfth man a ' devil ?' " — J. Parker. Christ's messengers are to be heard. When his congregation became inattentive. Bishop Aylmer recited some verses from the tiebrew Bible. His audience would stare in astonish- ment ; then he would remind them of the folly of listening to an unknown tongue and neglecting a message in words easily understood. 20-35. The Boldness of Jesus, A. D., 28. " At this point we find the largest gap in Mark's narrative. Shortly after the choice of the twelve the sermon on the mount was delivered. — Schaff. 21. lohen his friends'] literally, "those from him," or "belonging to him," in which sense the phrase is used by Xenophon. The exact meaning is doubtful, but it isusually understood to refer, not to the apostles", but his relatives, including " his brethren and his mother," who are noticed here as going forth, and a few verses later on as having arrived at the house where our Lord was (Mark iii, 31), or the place where the crowds were thronging him. He is beside himself] The phrase is designedly ambiguous, and maybe used in a good sense, or in a bad sense, i. e., insane. They deemed him in a sort of ecstacy or religious enthusiasm, which made him no longer master of him- self. Paul uses the word in this sense in 2 Cor. v, 13, " For whether we be be- side ourselves, it is to God." Comp. the words of Festus to Paul (Acts xxvi, 24). Many earnest preachers are still regarded as beside themselves. 22. He hath Beelzebub] Matthew connects this blasphemy with the cnre of a man not only possessed with a demon, but also blind and dumb (Matt. Maek III, 23-29.] ON THE GOSPEL OP MARK. 55 Revised Version. 23 out the ^devils. And he called them unto him, and said unto them in parables. How 24 can Satan cast out Satan ? And if a kingdom be divided against itself, that kingdom can- 25 not stand. And if a house be divided against itself, that house will not be able to stand. 26 And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an 27 end. But no one can enter into the house of the strong man, and spoil his goods, ex- cept he first bind the strong man ; and then 28 he will spoil his house. Yerily I say unto you,- All their sins shall be forgiven unto the sons of men, and their blasphemies where- 29 with soever they shall blaspheme : but who- soever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty Authorized Version. 23 And he called them unto him, and said unto them in parables, How can Satan cast out Sa- tan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man ; and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme : 29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: *Gr. demons. xii, 22). Beelzebub or ratter Beelzebu-Z was tbe title of a heathen deity. (a) Some would connect the name with zebul = habitation, so making it = the Lord of the dwelling (Matt, x, 25), in his character of "prince of the power of the air" (Eph. ii, 2j, or of the lower world, or as occupying a mansion in the seventh heavens. (6) Others would connect it with zebel = dung, and so make it = the lord of dung or the dung-hill, a term of derision amongst the Jews for the Philistine Fly-Grod. This fearful blasphemy was repeated more than once. See Luke xi, 17, et seq. said unto them in parables'] See after, on Mark iv, 2, p. 57. 23. How can Satan cast out Satan ?] Using this irresistible form of ar- gument, he shows them the absurdity of supposing that Satan could be his own enemy. If neither a kingdom, nor city (Matt, xii, 25), nor house could stand, when divided against itself, much less could the empire of the' Evil one. Satan, says Romaine, has an old grudge against Christ, and will not scruple to tell any lies of him. The devils won't aid Christ, even by fighting among themselves. 26. but hath an end] i. e., ceases to be what he is. The theory which the enemies of Christ advanced would put Satan out of existence. 27. No man. ..strong man] Calvin maintains that the "strong man" represents Satan, and the "man " who binds him means Christ. 28. be forgiven] i. e., "is pardonable ;" not that every such sin shall be actually pardoned, unless repented of. 29. shall blaspheme] "The sin against which these words are a terrible but merciful warning is not so much an act, as a state of sin, on the part of one who, in defiance of light and knowledge, of set purpose rejects, and not only rejects, hut perseveres in rejecting, the warnings of conscience, and the grace of the Holy Spirit ; who, blinded by religious bigotry, rather than ascribe a good work to the spirit of good, prefer to ascribe it to the spirit of evil.— 7(7am6. Bible. Lightfoot suggests the Jews had hope that every sin would be atoned for by death, in their case, but Christ shows that violent or willful contempt of the Holy Spirit would never be forgiven. eternal damnation] or "eternal sin," according to the best MSS., and as in R. V. This implies far more than the reading of the A. V., for, while it signifies that the unpardonable sin may begin in one act of blasphemy, it re- sults in a state of sinful activity which is endless. Practical Suggestions. — In regard to the power of Satan over men, even in sleep, the elder Alexander says: We should (1) avoid evil thoughts and such pampering of the body as has a tendency to pollute our dreams ; (2) pray 56 A PICTORIAL COMMENTARY [Maek in, 30-3^-. Eeviskd Version. 30 of an eternal sin : because they said, He hath an unclean spirit. 31 And there come his mother and his brethren ; and, standing without, tiicy sent 32 unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren 33 without seek for thee. And he auswereth them, and saith, Who is my mother and my 34 brethren? And looking round on them Avhich sat round about him, he saith, Behold 35 my mother and my brethren! For whoso- ever shall do the will of God, the same is my brother, and sister, and mother. AtTTHOKizED Version. 30 Because they said, lie hath an unclean spirit. 31 ^ There came then his brethren and his mother, and, standing without, sent imto him, calling him, 32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, "Who is my mother, or my brethren? 34 And he looked round about on them which Bat about him, and said, Behold my mother and my brethren! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother. God to preserve us from evil thoughts, even in sleep.... I am inclined to be- lieve that, somehow or other, both good and evil spirits have access to our minds in sleep. They actually seem to hold conversation with us, and sug- gest things of which we had never thought before.' St. Bernard says of evil thoughts : 'They pass and repass ; I v/ould fain remove them but can- not.' So Paul also declared, see Rom. vii. This arch fiend is deeply versed in the physiology of human nature.... On uninstructed minds the effect is often to induce the belief that they have sinned the sin unto death, by blaspheming the Holy G-host." — A. Alexander. The poet Cowper, in a fit of insanity, was under the hallucination that he believed he had been commanded to kill himself, and for not having done so, had forfeited para- dise. There is a limit to divine mercy and forgiveness. "There is such a thing as a sin which is never forgiven. But those who are troubled about it are most unlikely to have committed it." — Rple. 81-35. His Mother and His Brethren Come to Him. 31. ,his brethren] their names, James, Joses, Simon, Judas, are given in Matt, xiii, 55 ; and Mark vi, 3. Some understand them to have been his literal "brethren," others think they were the sons of Cleophas*and Mary, the sister and namesake of Mary the mother of Jesus. See on eh. vi, 3. his mother] hence Theophylact taxes her... of vain glory and of guilt, in endeavoring to draw him... from teaching the word. Tertullian pronounceth her guilty of incredulity ; Cbrysostom of vain glory, infirmity and madness, k for this very thing." — Whithi/. Mariolatry has little support or sympathy from these early Christian fathers. Some authorities add '* and thy sisters" to " thy mother and thy brethren." without] either outside the house, although it is not certain he was in a house, but certainly outside of the crowd (Luke viii, 19). 83. Who is] it is thought that the "brethren" also wished to share in his fame, and to prove to the people their connection with him, and their influence over him. But " the most sacrtd of earthly ties lost its greatness, before the grandeur of spiritual kinship in the new, deathless communion he (Christ) was founding."— (xe^Vrte. 34r. looked round] another graphic touch peculiar to Mark. "The look was probably one of friendly recognition." — Riddle. Luke states the Eaying here record'^ d in another form, Luke viii, 21. do the iviU of God] the parallel words by Matthew (xii, 50) are " the will of my Father which is in heaven." The sinner unrenewed does the works of his father, the clevil but " whosoever is born of God doth not commit sin." Thus the will of G'.'d is "your sanctification." Practical Suggestions. — "True courage is unassuming; true piety seri- ous and humble." — />^ JMl " The qualities of your friends will be those of your enemies— cold friends, cold enemies; half friends, half enemies; Mask IV, 1, 2.] ON THE GOSPEL OP MARK. 67 Authorized Version. CHAP. IV. — And he began again to teach by the sea side : and tliere ^^■as gathered umo him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land, z And he taught them many things by para- bles, and said unto them in his doctrine, Bevised Version. And again he began to teach by the sea side. And there is gathered unto him a very great multitude, so that he entered into a uuat, and sat in the sea; and uU the multi- tuue were by the sea on the land. And lie taught them man^ things in parables, and fervid enemies, -warm friends." — Lavaior. True disciples are Christ's nearest relatives. Divisions in any organization tend to destruction j churches and families are no exception to this rule. Ch. IY. 1-25. Parable or the Sower, A. D. 28. !• began again to teach'] the scenery round the lake doubtless sug- gested many of the details of tbe parables. (1) The vast multitude " out of every city " (Luke viii, 4) ; (2) from the fishing-boat; (3) patches of corn fields with the trodden pathway running through them, the rocki/ ground protruding here and there, the thorn growing in the midst of the waving wheat, the rich soil; (4) the mustard tree ; (5) the fishermen plying amidst the marvelous shoals of fish, tbe drag net or hawling net (Matt, xiii, 47, 48), the casting net (Matt, iv, 18 ; Mark i, 16), the hag net and basket net (Luke V, 4-9) ; (6) the women and children employed in picking out from the wheat the tall, green stalks, called by tbe Arabs, zurwdn, the tares of our version; (7) the countless flocks of birds, aquatic fowls by the lake-side, partridges and pigeons hovering over the rich plain. Consult Stanley's Sinai and Palestine y Thomson's Land and the Book ; Tristram's Land of Israel. Prior to this occasion, Mark mentions other three, when Jesus was beside the sea (Mark i, 16 ; ii, 13 ; iii, 7). in the sea] Christ's pos'tion was in a boat on the water, the audience being slightly elevated above him. "This is the best way of arranging an audience, but the world seems to have discovered it quicker than the church." — Schaff. Music ha.Us and theatres are constructed on a similar principle, but few churches have adopted it. 2. by parables'] "The Greek word thus rendered denotes ia) a placing be- side^ (b) a comparing, a comparison. In Hellenistic Greek it became coexten- sive with the Hebrew ?/ia5M^ = similitude. In this sense it is applied (1) In the Old Testament, to — [a] The shortest proverbs : as 1 Sam. x, 12; xxiv, 13 ; 2 Chron. vii, 20: (6) Dark prophetic utterances; asNum. xxiii, 7; Ezek. XX, 49 ; (c) Enigmatic maxims : as Ps. Ixxviii, 2 ; Prov. i, 6 ; (2) In the Gos- pels, to {a) Short sayings: as Luke iv, 23: (b) A comparison without a narrative : as Mark xi'ii, ^28.^' — Camb. Bible. The parables of Christ differ from (1) proverbs, by presenting truth in new and fuller forms ; from 1 2) fables, by their higher spiritual aim, and the intrinsic probability of their incidents ; from (3) allegories, by not being always self-interpreting, the difference be- tween them being rather in the form than in the aim. " I am the true vine," etc., Jno. XV, 1-8, is an allegory ; "the kingdom of heaven is like a grain oif mustard seed," is a parable. They differ from apologues by being drawn from events which may actually take place, while an apologue is founded on supposed actions of brutes and inanimate things, ^sop's fables are apo- logues, not parables. "There is good reason to believe that all the parables of Christ are founded in fact, if not entirely composed of real incidents." — Alexander. Parables have always been popular in the East. They were commonly used by the Rabbis in their teaching, and Trench gives some of the most striking of those presented in the Talmud. The object of Jesus in teaching by parables was twofold: (1) to reveal and (2) to conceal truth: reveal it to those who sincerely sought it; conceal it from those who did not wish such knowledge. 58 A PICTORIAL COMMENTARY [Mask IV, 3-8. Authorized Veksion, 3 Hearken; Behold, there went out a sower to bow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 6 And some fell on stony ground, where it had not much earth ; and immediately it sprang up, because it had no depth of earth : 6 But when the sun was up, it was scorched ; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased ; and brought forth, some thirty, and some sixty, and some an hundred. Revised Version. 3 said unto them in his teaching. Hearken: 4 Behold, the sower went forth to sow ; and it came to pass, as he sowed, some seed fell by the way side, and the birds came and devoured 5 it. And other fell on the rocky ground, where it had not much earth ; and straightway it sprang up, because it had no deepness of 6 earth: and when the sun was risen, it was scorched ; and because it had no root it with- 7 ered away. And other fell among the thorns, and the thorns grew up, and choked it, and it 8 yielded no fruit. And others fell into the good ground, and yielded fruit, growing up and increasing ; and brought forth, thirtyfold, 9 and sixtyfold, and a hundredfold. And he 3. went oufi The expression implies that the sower did not sow near his own house, or in a garden fenced or walled, but went forth into the open country. 4. 6?/ the way side'] i. e. on the hard footpath, or road, passing through the cultivated land. Foivls, or rather "birds," as in the R. V., such as the lark, sparrow and raven. 5. stony ground] or "rocky ground." This must be compared with " the rock" mentioned by Luke (viii, 6). What is meant is not a soil min- gled with stones, but a thin coating of mould covering the surface of a rock. 7. thorns] the "ntbk" or "bellan" of the Arabs, which grows abundantly in Syria and Palestine. Of some of these varieties the crown of thorns was probably woven. " The traveler finds them [thorns] in his path, go where he may. Many of them are small, but grow as high as a man's head. ' ' — Hackett. and choked it] or as Wyclif translates it, " thornes stieded up, 2iXidi stranglidenity The seed and the thorns grew together, but the thorns gradually out-topped it. Stan- Palestine Thorn {zizyphus Spina Christi.) ley and Thomson saw regions exhibiting all these four kinds of soil at one view. In the open country there are no fences, the path passes through cultivated ground, where thorns grow and the rocks peep out in places through the scanty soil, and near by are fertile patches. "Here we have the whole four within a dozen rods of us. Our horses are actually tramping down the seeds which have fallen by the way- side, and larks and sparrows are busy picking them up. That man with his mattock is digging about places where the rock is too near the surface for the plow, and much that is sown there will wither away. And not a few seeds have fallen among this bellayi, and will be effectually choked by this most entangled of thorn- bushes. But a large portion falls into really good ground, and four months hence will exhibit every variety of crop up to the richest and heaviest that ever rejoices the heart even of an American farmer. ' ' — Thomson. 8. on good ground] rather "into " good ground, as in R. V. The read- ing in the R. V. of the verse gives the best sense of the original. some thirty] Matthew says "some an hundred-fold, some sixty-fold, some thirty-fold." Isaac sowed and " received in the same year an hundred-fold" (Gen. xxvi, 12). Herodotus tells us that two hundred-fold was a common return in the plain of Babylon, while a kind of white maize often in Pales- Mark IV, 9-14.] ON THE GOSPEL OF MARK. 59 Revised Version. said, Who hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the 11 parables. And he said unto them, Unto you is given the mystery of the kingdom of God : but unto them that are without, all things 12 are done in parables : that seeing they may see, and not perceive ; and hearing they may hear, and not understand ; lest haply they should turn again, and it should be forgiven 13 them. And he saith unto them, Know ye not this parable ? and how shall ye know all 14 the parables ? The eower soweth the word. Authorized Version. 9 And he said unto them. He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the par- able. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God : but unto them that are without, all these things are done in parables : 12 That seeing they may see, and not perceive ; and hearing they may hear, and not under- stand ; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them. Know ye not this parable ? and how then will ye know all para- bles? 14 ^ The sower soweth the word. tine returns several hundred-fold. Professor Post states that a similar yield is now obtained on the plains of Bashan. There are three causes of un- fruitfulness ; three degrees of fruitfulness, but only one cause of fruitfulness. 9. hath ears to hear~\ " Now, now, if ever, he who can hear must hear, or incur the penalty of inattention." — Alexander. 10. And ivhen he was alone^ with his disciples only. Mark states what took place after the Saviour had ''sent the multitudes away " and "gone into the house " (Matt, xiii, 36). But the Syriac, Persic, and Ethiopic ver- sions read, "when they were alone." The scene described is much the same by either reading. See Gill. " The parables " is the reading of most MSS., and so in the R. V. !!• the mystery'] the word " mystery," denotes {a) a religious mysteryYC&Q those of Eleusis, into which men were initiated ; (6) a secret (as in 1 Cor. xv, 51) ; and is applied (1) to the Gospel itself (as here and in 1 Cor. ii, 7 ; Rom. xvi, 25 ; Eph. i, 9) ; (2) to the various parts and truths of the Gospel (Matt, xiii, 11 ; Luke viii, 10 ; 1 Cor. iv, 1) ; {2>)to a symbolic representation or em- blem (Rev. xvii, 5, 7). — Camb. Bible. Here it means "the secret " things. Notice the revised version, "Unto you is given the mystery, etc." "The mysteries concerning the kingdom of heaven are mysteries to the natural man, whose mind is darkened by sin. The Jews failed to perceive its spir- ituality as well as \is universality " (Eph. iii, 4; Rom. xvi, 25). — Lange.^ them that are without] comp. 1 Cor. v, 12, 13; Col. iv, 5; 1 Thess. iv, 12; 1 Tim. iii, 7. " Here, where a separation between Christ's followers and those without is first plainly marked, the point of discrimination is spir- itual knowledge. This shows the importance of Christian truth, which im- plies doctrine.'''' — Schaff. 12. that seeing they may see, and not perceive] to see and not see, hear and not hear, was a paradoxical Greek proverb, used by Demosthenes and -5^schylus to express an act of the senses, without mental or moral con- viction. When Christ's direct teaching was met with scorn, unbelief and hardness, he taught in "parables," and so was fulfilled the prophecy of Isaiah (vi, 9, 10), which is quoted by Matthew in the parallel passage (Matt, xiii. 14, 15). See article on Parables in Schaff' s Bible Diet. 13. Know ye not this parable ?] For it was the simplest type of a para- ble. " The question suggests an ever-growing insight — But if they were such slow scholars in this early stage, how was that insight to be imparted ? The question is followed by the answer." — Ellicott. 14. The sower] this is applicable to (1) Christ; (2) his apostles ; (3) all who go forth in his name, and with his authority. Comp. 1 Pet. i, 23 ; 1 John iii, 9. 60 A PICTORIAL COMMENTARY [Maek IV, 15-21. Authorized Version. Kevised Version. 15 And these are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in 16 them. And these in like manner are they that are sown upon the rocky places, who, when they have heard the word, straightway 17 receive it with joy; and they have no root in themselves, but endure fur a while ; then, when tribulation or persecution ariseth be- cause of the word, straightway they stumble. 18 And others are they that are sown among the thorns ; these are they that have heard 19 the word, and the cares of the ^ world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, 20 and it becometh unfruitful. And those are they that were sown upon the good ground ; such as hear the word, and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold. And he said unto them, Is the lamp brought to be put under the bushel, or under the bed, 21 15 And these are they by the way side, where the word is sown ; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground ; who, when tliey have heard the word, immediately receive it with gladness. 17 And have no root in themselves, and so en- dure but for a time : afterward, when affliction or persecution ariseth for the word's sake, im- mediately they are offended. 18 And these are they which are sown among thorns ; such as hear the word, 19 AnS^zer. " The greatest demoniac becomes a preacher of salvation to ten cities. In the dark land of Gadara Christ leaves for a while a representative, since they cannot bear his personal presence." ^—Lange. "I doubt whether men who have been suddenly converted to 70 A PICTORIAL COMMENTARY [Mark V, 21-27. Revised Version. 21 And when Jesus had crossed over again in the boat unto the other side, a great multi- tude was gathered unto him: and he was by 22 the sea. And there cumeth one of the rulers of the synagogue, Jalrus by name ; and see- 23 ing him, lie lalleth at his feet, and beseech- eth him much, saying. My little daughter is at the point of death : I pray lliee, that thou come and lay thy hands on her, that she may 24 be ^ made whole, and live. And he went with him; and a great multitude followed him, and they thronged him. 25 And a woman, which had an issue of blood 26 twelve years, and had suflered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather 27 grew worse, having heard the things con- cerning Jesus, came in the crowd behind. Authorized Version. 21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him : and he was nigh untu the sea, 22 And, behold, there cumeth one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, 23 And besought him greatly, saj ing. My lit^ tie daughter lieth at the point of death : / ijray thee, come and lay thy hands on her, that she may be healed; and she shall live. 24 And Jesus went with him ; and much peo- ple followed him, and thronged him. 25 And a certain woman, which had an issue of blood twelve years, 26 And had suflered many things of many phy- sicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard of Jesus, came in the press behind, and touched his garment. 1 Or, saved God in the army, the navy, the law, or the merchant's oflSce, do not forsake their professions with undue precipitation, in order to become clergymen." — Myle. The demoniac was not allowed to be with Jesus, but sent to his home. A converted man, wherever he is, should be a missionary to his fellow-men. " Though we are not tortured by the devil, yet he holds us as his slaves, till the Son of God delivers us fpom his tyranny. Naked, torn and disfigured, we wander about, till he restores usto soundness of mind. Itre- mains that, in magnifying his grace, we testify our gratitude. " — John Calvin. 21—4:8. Jairus's Daughter and the Woman with an Issue of Blood. 21. unto the other side^ i. e., the western side of the lake, near Capernaum. 22# the rulers of the synagoguel " The Jews had three courts: (1) The great Sanhedrin at Jerusalem ; (2) in cities having 120 men to bear office, the smaller council or Sanhedrin of 23 judges ; (3) in the smallest towns, a court of 8 judges. A synagogue was formed in places where there were 10 students of the law ; and of these ten, three usually served as magistrates." See Lightfoot, Greswell, and Edersheim. Each synagogue had a kind of chapter or college of elders, presided over by a ruler^ who superintended the services, and possessed the power of excommunication. From this, as well as Acts xiii, 15, it would appear that some synagogues had several rulers. Jairus hy name'] a Greek form of Jair (Judg. x, 3), with a Latin termination. 23. My little daughter'] His " only daughter^'''' Luke viii, 42. The use of diminutives is characteristic of Mark. Here we have " little daughter ;" in V. 41, "Damsel," or ^^ little maid;^^ in vii, 27, " dogs = Zz^Ze dogs,^^ ^^ whelps;" in viii, 7, a few " small fishes ;" in xiv, 47, his ear, literally "a little ear" She was about twelve years of age, Luke viii, 42. Of the three persons who are mentioned as having been raised from the dead by Christ, one was the only son of a widow, one the only dauschter of Jairus, and the third the only brother of the two sisters, Mary and Martha. at the point of death] the original word is one of the frequent Latinisms of Mark. She lay a dying (Luke viii, 42), and all but gone when he left her, life ebbing out so fast, that he could even say of her that she was " dead " (Matt, ix, 18), at one moment expressing himself in one language, at the next in another. 25. a certain woman] ** such overflowing grace is in him, the Prince of life, that as he is hastening to the accomplishing of one work of his power, he accomplishes another, as by the way." — Trench. an issue of blood] her malady (Lev. xv, 19-27), not only unfitted her for all Make V, 28-33.] ON THE GOSPEL OP MARK. 71 Revised Version. 28 and touched his garment. For she said, If I touch but his garments, I shall be ^ made 29 whole. And straightway the fountain of her blood was dried up; and she felt in her body 30 that she was healed of her ^ plague. And straightway Jesus, perceiving in himself that the power proceeding from him had gone forth, turned him about in the crowd, and 31 said. Who touched my garments? And his disciples said unto him, Thou seest the mul- titude thronging thee, and sayest thou, Who 32 touched me? And he looked round about 33 to see her that had done this thing. But the Authorized Version. 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up ; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in him- self that virtue had gone out of him, turned him about in the press, and said. Who touched my clothes? 31 And his disciples said unto him. Thou seest the multitude thronging thee, and sayest thou, Who touched me ? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, ^ Or, saved. ^ Gr. scourge. the relationships of life, but was popularly regarded as the direct conse- quence of sinful habits. 28. Ms garment] the law of Moses commanded every Jew to wear at each corner of his tallith a fringe or tassel of blue, to remind them that they were God's people (Num. xv, 37-40; Deut. xxii, 12). ''Two of these fringes usually hung down at the bottom of the robe, while one hung over the shoulder where the robe was fastened round the person." Those who wished to be esteemed eminently religi- ous were wont to make broad, or "en- large, the borders of their garments " (Matt, xxiii, 5). 29. of that plague] or, scourge ; see chap, iii, 10. She "said," or literally, " was saying " this. " It is important, though difficult, to realize the situation of this woman, once possessed of health and wealth, and no doubt moving in re- spectable society, now beggared and diseased, without hope of human help, and secretly believing in the power of Christ to heal her. ' ' — Alexander. * ' Her case was such that she could not in mod- esty tell him publicly, as others did their grievances, and, therefore, she wished for a private cure, and her faith was suitfid to her case." — M. Henry. 30. Who touched my clothes ?] "He meant to bring the woman to open avowal, for her highest good." — S. S. World. " Many throng him, but only one touches him." " Caro premit, fides tan git," says Augustine. 31. he looked round] another proof of Mark's graphic power. The tense in the original is still more expressive. It diQnoiQ&ihQ.ihQhept on looking allround, Eastern ^«"^ged^^ar^«^^nt ^^'^"^ T^&vT^r^a that his eyes wandered over one after the other of the faces before him, till they fell on her who had done this thing. .33. fearing and trembling] she may have dreaded his anger, for, accord- ing to the law (Lev. xv, 19), the touch of one afflicted as she was caused ceremonial defilement until the evening. 72 A PICTORIAL COMMENTARY [Maek V, 34-39. Authorized Veesion. knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. 35 While he yet spake, there came from the ruler of the synagogue's houae <.ertnin which said, Thy daughter is dead ; why troubiest thou the Master any further? Revised Veesion. woman fearing and trembling, knowing what had been done to her, came and fell down 34 before him, and 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 While he yet spake, they come from the ruler of the synagogue's house, saying. Thy daughter is dead: why troubiest thou the 3G As soon as Jesus heard the word that was ; 36 ^Master any further? But Jesus,* not heed- epoken, he saith unto the ruler of the syna- j ing the word spoken, saith unto the ruler of gogue, Be not afraid, only believe. I 37 the synagogue. Fear not, only believe. And 37 And he suffered no man to follow him, save | he sufl'eired no man to follow with him, save Peter, and James, and John the brother of Peter, and James, and John the brother of James. . 38 James. And they come to the house of the 38 And he cometh to the house of the ruler of ruler of the synagogue ; and he beholdeth a the synagogue, and seeth the tumult, and them i tumult, and muiiy weeping and waiting that wept and wailed greatly. 39 greatly. And when he was entered in, he 39 And when he was come in, he saith unto saith unto them, Why make ye a tumult, and them. Why make ye this ado, and weep? the weep? the child is not dead, but sleepeth. damsel is not dead, but sleepeth. I 1 Or, saved thee ^Gr. scourge. ^ Or, Teacher * Or, overhearing. told him] probably all the particulars in regard to her long affliction and fruitless employment of physicians (Luke viii, 47). ''This woman would have borne away a maimed blessing, hardly a blessing at all, had she been suffered to bear it away in secret and unacknowledged." 34. Daughter'] Our Lord is recorded to have addressed no other woman by this title. He sometimes addressed men as "Son.'' It calmed all her doubts and fears. go in peace] not merely "go with a blessing," but ahi in pacem = enter into peace, " as the future element in which thy life shall move," and be ichole of thy plague. ''After a long sorrow a lasting blessing." — Bengel. *' Without the legend of the later church, that she set up a brazen statue of Christ before her dwelling, in memory of this deed, we may well believe that she trusted Christ for all." — John Hall. 35. why troubiest thou the Master ?] the meaning is, Jesus might have helped you; he cannot raise her from the dead. Luke says (viii, 49), ^ trou- ble not the Master.'''' The word translated '' ^ trouble,^ ^ one which is used here, and here alone, by Mark and Luke (except Luke vii, 6), denotes prop- erly (1) to flay ; then (2) to fatigue or to icorry^ often with a more particu- lar allusion to fatiguing with the length of a journey. 36. heqyd] or "noi heeding,''^ as in R. V., or, according to another authority, "overhearing," as in margin of R. V. The very instant the Lord heard the message, he hastens to reassure the ruler with a word of confidence and encouragement. 37. save Fder, and James, and John] this is the first time we hear of this selection of the three. "That which he was about to do was so great and holy that those three only, the flower and crown of the apostolic band, were its fitting witnesses " The other occasions when we read of such a selection are: (1) the transfiguration (Matt, x vii, 2) ; and (2) the agony in the garden of Gethsemane (Matt, xxvi, 37). 38. them that wept and wailed] a verb from alala, the ancient war-cry, and used by Euripides and Xenophon, in the sense of crying out, sometimes with pain. They were the hired mourners, chiefly women, whose business it was to beat their breasts (Luke viii, 52), and to make loud lamentations at funerals; comp. 2 Chron. xxxv, 25 ; Jer. ix, 17, 18; Amos v, 16. The Rabbinic rule provided for the poorest Israelite at least two flute players and one mourning woman. 39. but sleepeth] comp. his words in reference to Lazarus (John xi, 11). Maek V, 40-43 ; VI, 1, 2.] ON THE GOSPEL OF MARK. 73 Authorized Yeesion. I Revised Version. 40 And they laughed him to scorn. But when 40 And they laughed him to scorn. But he he had put them all out, he taketh the lather and the mother of the damsel, and them that were with him, and entereth in where the dam- sel was lying. 41 And he took the damsel by the hand, and said unto her, Talitha cumi ; which is, being in- terpreted. Damsel, I say unto thee, arise. 42 And straightway the damsel arose, and walked ; for she was of the age of twelve j'ears. And they were astonished with a great aston having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in Avhere the child 41 was. And taking the child by the hand, he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. 42 Ami straightway the damsel rose up, and walked; for she was twelve years old. And they were amazed straightway with a great 43 amazement. And he charged them much ishment. j that no man should know this : and he com 4.5 And he charged them straitly that no man manded that someihitu) should be given her should know it ; and commanded that some- ] to eat. thing should be given her to eat. i e And he went out from thence; and he CHAP. VI.— And he went out from thence, | cometh into his own country ; and his disciples and came into his own country ; and his 2 follow him. And when the sabbath was disciples follow him. come, he began to teach in the synagogue : 2 And when the sabbath day was come, he and ^ many hearing him were astonished, began to teach in the synagogue: and many saying. Whence hath t±iiB man these things? hearing him were astonished, saying. From 1 whence hath this -inan these things ? and what ! wisdom is this which is given unto him, that I ^ Some ancient authorities insert the, 41. Talitha cumi] Westcott and Hort read " raXetdd xobji.^'' '< < Talei- tha Kum ' is not only the better reading, but the only one which corresponds to the Aramaic original... In the Talmud the same command, spoken to a wo- man, reads not ' kumi,' but * kum,' and occurs in that form not less than seven times in one page (Shab. llO^y^—Edersheim. So also Tischendorf: But Canon- Cook still insists on cuinij not cum, as the true reading. " The words express endearment ; ' Little maiden, rise.' " Other Aramaic words given by Mark are: "Boanerges" ^iii, 17);" Ephphatha " (vii, 34); ''Abba" (xiv, 63.) 42. And straightway the damsel arose] Luke says her spirit came again (viii, 55). There is no struggle, no effort, no crying *'unto the Lord," or stretching "himself upon the, child three times," as in the case of Elijah at Sarepta (1 Kings xvii, 21). He speaks but a word and instantly the dead is alive again. a great astonishmerd] the word thus rendered denotes sometimes (1) a trance, as in Acts x, 10, "but while they made ready, he [Peter] fell into a trance"; and Acts xxii, 17, "while I prayed in the temple, I was in a trance," with which comp. 2 Cor. xii, 2 ; (2) amazement, awe, as in Luke V, 26, "and amazement seized all "; Mark xvi, 8, "trembling and amaze- ment seized them"; Acts iii, 10, "and they were filled with wonder and amazement." Here it points to the very extremity of astonishment. 43. something should be given her to eat] to strengthen the life thus wonderfully restored, and to prove that she was not a spirit. Practical Lessons. — " We should act with as much energy as those who expect everything from themselves ; and we should pray with as much ear- nestness as those who expect everything from God." — Colton. " Keep up a confidence in Christ and he will do what is best." — Henri/. See what •Tesus can do for dead souls ! " One touch of real faith can do more for the soul than a hundred self-imposed austerities." — Ryle. Ch. VI. 1-6. Rejected at Nazareth. A. D. 29. 1. his own country'] i. e., in the sense of his family home, from Caper- naum to the region of Nazareth. 2. to teach in the synagogue] This was the second rejection at Nazareth. See Matt xiii, 54. For his first visit see Luke iv, 16, etc. Jacobus describes the building now shown to travellers as this synagogue, which consists of a 74 A PICTORIAL COMMENTARY [MakkVI,3-5. Revised Veksion; and, What ia the wisdom that is given unto this man and what mean such ^ mighty works wrought by his hands V Is not this the carj^enter, the son of Mary, and brother of James, and Joses, and Judas, and Simon ? and are not his sisters here with us ? And they were ^ otfended in him. And Jesus said unto them, A prophet is not without honour, save in his own country, and among his own kin, and in his own house. And he Authorized Version. even such mighty works are wrought by his hands ? 3 Is not this the carpenter, the son of Mary, the brother of Jjimes, and Joses, and of Juda, and Simon ? and are not his sisters here with us? And they were offended at him, 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, * Gr. powers. * Gr. caused to stumble. plain room 2Ss:35 feet, with vaulted roof and two windows with arched heads on one side. It can scarcely be the synagogue of Christ's day. mighty' works] or " powers," as in R. V. Some render, '* and whence are such 'mighty works wrought. ' ' Others, as in R. V. , " what mean such mighty works." This is one of the four names given by the Evangelists to the miracles: (1) " Wonders,'' a term never used alone, but always in conjunc- tion with other names. (2) " Signs,^^ as being tokens and indications of the near presence and working of God, the seals and credentials of a higher power. (3) "" Poioers,^^ that is, of God, coming into and working in this world of ours. (4) " Works.'''' This is a significant term very frequently .used by John. Comp. John vi, 28; vii, 21 ; x, 25, 32, 38. 3. Is not this the carpenter ?] The Greek word signifies any worker in wood, iron, or stone, but without the adjective it means, in Scripture, a worker ia wood. Jesus is not elsewhere called the carpenter, but by Matthew (xiii, 55,) the carpenter's son. According to the custom of the Jews, even the Rabbis learned some handicraft. One of their proverbs was that '' he who taught not his son a trade, taught him to be a thief." Paul was a tent- maker ; the famous Hillei a hewer of wood ; Rabbi Isaac was a blacksmith ; Rabbi Juda a tailor ; Rabbi Jochanan a shoemaker. Maimonides says that the holy place needed repairs, and great care should be taken that the car- penter or workman be a right priest. " In the cities the carpenters would be Greeks and skilled workmen ; the carpenter of a provincial village could only have held a very humble position and secured a very moderate compe- tence." — Farrar. brother of James and Joses] (or "Joseph," as the Sinaitic MS. reads) There are three theories about the degree of relationship of these brothers (and also sisters) : (1) That they were full brothers of Jesus, or younger children of Joseph and Mary. This is the simplest and most natural expla- nation. Comp. Matt, i, 25 ; xiii, 55. But reverence for the " Virgin Mary," and the feeling that shrinks from regarding her as the mother ot other chil- dren, has led the Greek and other churches and some Protestant writers to propose, (2) that they were half brothers, i. e., children of Joseph by a former marriage ; held by the Greek Church and lately defended by Bishop Lightfoot ; or (3) That they were children of Clopas (or Alphaeus) and Mary, a supposed sister of the "Virgin Mary," and hence cousins of Jesus, as held by Jerome and the Romish Church. But this latter view does violence to the word " brother," and assumes that there .were two sisters of the same name. A word for " cousin " is used by N. T. writers, and it is fair to pre- sume they would have used it here, had they meant this instead of " broth- ers." See Renan ies Evangilcs, pp. 537-549, and Canon Cook's note in Bib. Com'ij, p. 73. 4. A prophet is not without honor] so we have a similar proverb, " fa- miliarity breeds contempt." He repeats almost the same proverb which he before uttered in their hearing, and from the same place (Luke iv, 24). 5« no mighty work] literally, no power. " His power was not changed." Mark VI, 6-8.] ON THE GOSPEL OF MAKK. 75 Authorized Version. i Revised Version. save that he laid his hands upon a few sick folk, could there do no ^ mighty work, save that and healed them. j he laid his hands upon a few sick folk, and 6 And he marvelled because of their unbelief. | 6 healed them. And he marvelled because of And he went round about the villages, teaching. • their unbelief. 7 f And he called unto him the twelve, and j And he went round about the villages befgan to send them forth by two and two ; and teaching. gave them power over unclean spirits ; ' 7 And he called unto him the twelve, and 8 And commanded them that they should j began to send them forth by two and two ; take nothing for f/jeir journey, save a staff only; j and he gave them authority over the uncleiin 8 spirits; and he charged them that they I should take nothing for tiieir journey, save a * Gr. poioer. His miracles were not feats of magic, but presupposed belief and opportun- ity. If none believed, none would come to him : hence he could do no mighty work. " Not because he was powerless, but they were faithless." — Theophylact. Bentley says because it was not fit and reasonable that he should. Le Clerc, that he could not consistently with his rules perform miracles. He performed some miracles, but not what he would have done. It teaches that faith is a condition of receiving help from Christ, for soul or body. few siclc... healed] "What an amazing contest, that while we are endeav- oring by every possible method to hinder the grace of God from coming to us, it rises victorious and displays its efficacy in spite of all our exertions." — John Calvin. 6. he marvelled] he marvels at faith in the centurion, and at unbe- lief in the face of numerous manifestations of divine power. He seems to have forsaken Nazareth from this time. went round] The unbelief of the Nazarenes, though his life-long acquaint- ances, did not stop the activity of Jesus. He began another circuit (proba- bly the third) in Galilee. Practical Lessons. — Men are apt to think little of things with which they are familiar. How great is our unbelief 1 Jesus, as a carpenter and carpenter's son, put great honor upon mechanics. " Unbelief and contempt of Christ stop the current of his favors. " — M. Henry. " The unbelief of those who have the means of grace is most amazing." " I would rather dwell in the dim fog of superstition," says Richter, "than in air rarified to nothing by the air-pump of unbelief." "Jesus Christ professed to give a universal spiritual religion. ..to blesG by its influence the whole family of man : and faith he set forth as the great motive power of the whole plan." — Walker Phil, of Plan of Salvation. 7-13. MlSSION^ OF THE TwELVE. A. D. 29. 7. he called^ or, he calleth unto him. two and two] Matthew and Luke note the sending of the twelve. Mark says they were sent "by two and two," that they might support and encour- age each other. * power over, etc.] " The man who is afraid, who holds down his head like a bulrush, is not the worker whom God will bless ; but God gives courage to him whom he means to use." — Moody. 8. and commarided them] or " charged," as in R.V. Matthew gives the directions at greater length. Mark records a summary only of the commands. save a staff] Matthew x, 10 says, "nor yet staves," or "staff." as the margin and R.V. read. They were not to seek or procure a " staff" for this journey, for the meaning there depends on "provide," in verse 9. If one has a staff, let him take it, but let him not provide one specially. This explana- tion is strictly grammatical, and removes any apparent contradiction in the narratives. 76 A PICTORIAL COMMENTARY [Mark VI, 9-11, Atjthoeized Version. Revised Version. staff only ; no bread, no wallet, no ^ money 9 in their ^ purse; but to go shod with sandals: 10 and, said he, jiut not on two coats. And he said unto them. Wheresoever ye enter into a 11 house, there abide till ye depart thence. And whatsoever place shall not receive you, and they hear you not, as ye go forth thence, no scrip, no bread, no money in their purse : 9 But be shod with sandals ; and not put on two coats. 10 And he said unto them, In what place so- ever ye enter into a house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the ^ Gr. brass. * Gr. girdle. no scripl or "wallet." Scrip, from Sw. skreppa, denotes a "wallet" or "small bag." Comp. 1 Sam. xvii, 40. The scrip of the Gralilean peasants was of leather, " the skins of ftids stripped off whole, and tanned by a very simple process," used especially to carry their food on a journey, and slung over their shoulders. • no moneyl the word signifies a piece of brass or bronze worth about a farthing, but is probably used here for any kind of money. " There was no departure from the simple manners of the couutry in this. At this day the farmer sets out on excursions quite as extensive, without a para in his purse, and a modern Moslem prophet of Tarshisha thus sends forth his apostles over this identical region. No traveller in the East would hesitate to throw him- self on the hospitality of any villager." — Thomson. _ 9. with sandals] not shoes, which would look like luxury, but the san- dals of the common people. "A shoe was of softer, a sandal of harder Sandals (see Chap. I). leather." — Talmud. "The Galilean peasants now wear a coarse shoe, an- swering to the sandal of the ancients, but never take two pair with them." two coats'] tunics, or under garments having sleeves, and reaching to the knees. They were not to encumber themselves with changes of raiment. Canon Cook observes that persons of distinction usually wore two tunics, the under one of fine linen. 10. there abide] " When a stranger arrives in a village or an encampment, the neighbors, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy ; and a failure in the due observance of this system of hospitality is violently re- sented, and often leads to alienation and feuds among neighbors. ..The Evan- gelists... were sent, not to be honored and feasted, but to call men to repent- ance, prepare the way of the Lord, and proclaim that the kingdom of heaven was at hand. They were, therefore, first to seek a becoming habitation to lodge in, and there abide until their work in that city was accomplished." — Thomson. !!• whosoever'] or, "whatsoever place," as in R. V. Maek VI, 12-16.] ON THE GOSPEL OF MARK. 77 15 therefore do these powers work in him. But others said, It is Elijah. And others said. It 16 is a prophet, even as one of the prophets. But Herod, when he heard thereof, said, John, Authorized Version. i Revised V^ERSioi dust under your feet for a testimony against shake off the dust that is uewR* your feet for them. Verily I say unto you, It shall be more | 12 a testimony unto them. And they went out, tolerable for Sodom and Gomorrah in the day i 13 and preached that men should repent. And of judgment, than tor that city. they cast out many * devils, and anointed 12 And they went out, and preached that meif with oil many that were sick, and healed should repent. { them. 13 And they cast out many devils, and anointed j 14 And king Herod heard thereof; for hia with oil many that were sick, and healed ffeew. name had become known: and 'he said, 14 And king Herod heard o/^iAft; (for his name John ^ the Baptist is risen from the dead, and was spread abroad :) and he said. That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him. 15 Others said, Tliat it is Elias. And others said. That it is a prophet, or as one of the pro- phets. 16 But when Herod heard thereof, he said. It is John, whom I beheaded : he is risen from the dead. * Gr. denwnt. * Some ancient authorities read they. ^ Gt. the Baptizcr. the dust under your feet] for instances of the carrying out of this com« mand, compare the conduct of Paul at Antioch, in Pisidia, Acts xiii, 51, and at Corinth, Acts xviii, 6. The action must be regarded as symbolical of a complete cessation of all fellowship, and a renunciation of all further responsibility. The words, " Verily I say," etc., to the end of verse 11, are not found in four of the oldest MSS. See R. V., which omits them without any note. 13. anointed with oill Mark alone mentions this anointing as the method whereby the healing of the sick was effected. Though not expressly ordered, it was doubtless implied in the injunction to " heal the sick " (Matt, x, 8). For the uses of oil for medicinal purposes, see Isa. i, 6 : Jas. v, 14. This pas>age is cited by the Romish writers in favor of their pretended sacrament of extreme unction. The sick were not anointed because "in articulo mortis," but that they might be healed. The text gives no support to the Romish doctrine. Anointing with oil is a common practice of eastern physicians now. Calvin admits this, but thinks the anointing "was a visible token of spiritual grace.. .for under the law oil was employed to represent the grace of the Spirit." Practical Suggestions. — They preached repentance. Have we repented ? This, after all, is the great question. Christ would teach his ministers to unite and associate in doing his work. The work should be done for Christ. 14-29. The Murder of John the Baptist. A. D. 29. 14. And king Herod heard] that is, Herod Antipas, one of the three sons of Herod the Great, and who was tetrarch of Itureaea and Peraea. He is here called " king," or " prince," in the ancient and wide sense of the word. Matt, (xiv, 1) and Luke (ix, 7) style him more exactly "the tetrarch." Antipas was banished to Gaul, a.d. 39, whither Herodias is said to have followed him, and both died in exile. his name] It is peculiar to Mark that he connects the watching of Herod Antipas with the work of Christ as extended by the preaching and miracles of his apostles. " A palace is late in hearing spiritual news." — Bengel. risen from the dead] The best authorities sustain the reading " he said"; "they said" is given by a few of lesat, aud touched ;}4 And looking up to heaven, he sighed, and 34 his tongue ; and looking up to heaven, he eaith unto him, Ephphatha, that is, Be opened. sighed, and saith unto him, Ephphatha, that 35 And straightway his ears were opened, and j 35 is. Be opened. And his oars were opened, the string of his tongue was loused, and he spake I and the bond of his tongue was loosed, and plain, I 36 he spake plain. And he charged them that 36 And he charged them that they should tell I they should tell no man: but the mt>re he no man: but the more he charged tliem, so much I charged them, so much the morea great deal the more a great deal they published it; 37 they published it. And they were beyond 37 And were beyond measure astonished, say- measure astonished, saying, He hath done all ing, He hath done all things well: he maketh ! things well: he maketh even the deaf to both the deaf to hear, and the dumb to speak. i hear, and the dumb to speak. CHAP. VIII.— In those days the multitude I 8 In those days, when there was again a being very great, acd having nothing to great multitude, aud tliey had nothing to eat, Jesus called his disciples utito him, aud saith eat, he called unto him his disciples, aud saith unto them, ' faith in one who could hear no words, for without a fitting spirit the miracle would not have been wrought. So also Trench supposes these acts were suited to stir up a lively expectation of a blessing, and these seem more pro- bable than the first three reasons. p7it his fingers into his ears'} His cure was (1) gradual, and (2) effected by visible signs. 34:. looking up to heaven] This upturned look, expressive of an act of prayer, occurs also (1) in the blessing of the five loaves and two fishes (Matt, xiv, 19; Mark vi, 41) : (2) at the raising of Lazarus (John xi, 41) ; and (3) before the great high-priestly prayer for the apostles (John xvii, 1). he sighed] or "groaned," as in the Rhemish Version. It was a natural expression of distress (Rom. viii, 23), and also implied intense desire and supplication. Comp. John xi, 33. Luther says : "This sigh was not drawn from Christ on account of the single tongue and ear of this poor man, but it is a common sigh over all tongues and ears, yea over all nearts, bodies and souls." Ephphatha] The actual Aramaic word used by our Lord, like the " Ta- litha cum " or " cumi " of Mark v, 41. 36. he charged them] i. e., the friends of the afflicted man, who had ac- companied or followed him. " Everything in God's way and in his word is glorious and honorable, and like himself He needs none of our testimonies, but it is the least we can do to signify our wishes to have his praises cele- brated. " — Thos. Halyhurton. 37 . astonished] The original word for * ' beyond measure ' ' occurs nowhere else in the New Testament. Alexander observes : " The effect of this great miracle on those who witnessed it was so extraordinary that the writer has to coin a Greek word to express the boundlessness of this amazement." Practical Suggestions. — "Most people can both hear and speak; but how great and how common is spiritual deafness and dumbness I " — Zeisius. " Scarcely is the power of speech given him, but he is ordered to be silent, that he might learn, or we through him, that the right use of the unbound tongue shall consist in a free will binding of it to obedience." — Slier. Many Christians have a spiritual impediment ; they seldom speak, but only stam- mer in praise of God. He hath done all things well ; how great a mercy we did not have things our way ! Ch. VHL 1—9. Feeding the Four Thousand, A. D. 29. 1. the multitude being very gi'cat] Jesus had returned from the region of Tyre to the east side of the Sea of Galilee. The effect of his miraculous cures on the inhabitants of the half pagan district of Decapolis was very Maek Vin, 2-8.] ON THE GOSPEL OF MARK. 95 AuTHOEizED Version. | Revised Version. 2 I have compassion on the multitude, because 2 unto them, I have compassion on the multi- thpy have now been with me three days, and I tude, because they cuiitinue with me now have nothing to eat: i 3 three days, and have nothing to eat : and if I send them away fasting to their home, they will faint in the way ; and some of them are 4 come from far. And his disciples answered him, Whence shall one be able to fill these men with ^ broad here in a desert place? 5 And he asked them. How many loaves have 6 ye? And th»y eaid. Seven. And he com- mandeth the multitude to sit down on the ground : and he took the seven loaves, and having given thanks, he brake, and gave to his disciples, to set before them ; and they set 7 them before the multitude. And they had a few small fishes: and having blessed them, he commanded to set these also before them. 8 And they did eat, and were filled : and they took up, of broken pieces that remained over. 3 And if 1 aend them away fasting to their own houses, they will faint by the way : for divers of them came from far. 4 And his disciples answered him. From whence can a man satisfy these vien with bread here in the wilderness? 5 And he asked them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the gruund: and he took the seven loaves, and gave thanks, and brake, and gav« to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before them. 8 So they did eat, and were filled : and they took up of the broken meat that was left seven baskets. ^ Gr. loaves. great. Upwards of four thousand persons, without counting women and children (Matt, xr, 38), gathered round him, and continued with him three days (Mark viii, 2). "In the East it is easy for the population, with their simple wants, and the mildness of the sky, which in the warm months invites sleeping in the open air by night, to camp out as they think fit." 2. nothing to eat] Either they had fasted for three days, or their supplies had given out ; the latter is the more probable. The three days mav be com- puted, however, according to Jewish methods, and may cover only one whole day and portions of two others. 4. his disciples answered him] The disciples did not see whence nor how bread for such a crowd could be had. They had forgotten the other miracle already. The sacred writers do not conceal their own shortcomings, or the fact that they had so soon forgotten so great a miracle. whence can a man satisfy] Trench suggests that "it is evermore thus in times of difficulty and distress. All former deliverances aire in danger of being forgotten ; the mighty interpositions of God's hand in former passages of men's \\vq% fall out of their memories. Each new difficulty appears in- surmountable, as one from which there is no extrication ; at each recurring necessity it seems as though the wonders of God's grace are exhausted and had come to an end." Comp. Ex. xvii, 1-7 and Ex. xvi, 13 with Num. xi, 21, 23. Farrar's excuse for the apostles' conduct is ingenious, but weak. He says: "Many and many a time had the apostles been with multitudes before, and yet on one occasion only had he fed them. Further, to suggest to him a repetition of the feeding of the five thousand would be a presump- tion which their ever-deepening reverence forbade, and forbade more than ever as they recalled how persistently he had refused to work a sign, such as this was, at the bidding of others." 6. to sit down] The Greek word signifies "reclining," after the usual Eastern custom, rather than sitting. Where, is not distinctly specified. It was on the eastern side of the lake, and in a desert spot (Matt, xv, 33). Trench places it on the same spot as the feeding of the five thousand ; Elli- cott, near Wady Semak ; and others, near the south end of the lake. 7. and he blessed] i.e., " blessed God aloud." A different word from that in v. 6. This implies praise, that in v. 6 thanksgiving. The language suggests that the loaves and fishes were separately blessed and distributed. 8. seven baskets] The baskets were filled with fragments, indicating the 96 A PICTORIAL COMMENTARY [Maek Vin, 9, 10. Authorized Version. 9 And they that had eaten were about four thousand : and lie sent them away. 10 % And straightway ho entered into a ship ■with his disciples, and came into the parts of Dalmanutha. Revised Version. 9 seven baskets. And they w^ere about four 10 thousand: and he sent them away. Aftd straightway he entered into the boat with his disciples, and came into the parts of Dalma- nutha. abundance of God's provision, as also in nature. The basket was not the small wicker xo^cvoi; of the former miracle, but large baskets of rope, such as that in which Paul was lowered from the wall of Damascus (Acts ix, 25). The wicker baskets were used in travelling ; the larger rope basket was used as a grain or provi- sion basket, and was large enough to hold a man. The differences between this and the miracle of the five thousand are : (l)The people had been with the Lord upwards of three days; (2) seven loaves are now distributed and a few fishes, then five loaves and two fishes; (3) four thousand are fed now, then five thousand ; (4) now seven large rope baskets are filled with fragments, then twelve small wicker baskets ; (5) the inhabit- ants of the north would have made him a king (John vi, 15) ; the meu of Decapolis permit him to leave them without any demonstration. Practical Lessons. — " They that have a full feast for their souls may be content with slender provisions for their bodies. It was an old saying among the Puritans, that ' Brown bread and the gospel are good fare.' "—if. Hen- ry. " The bounty of Christ is inexhaustible. Those need not fear want who have Christ to live upon." 10—21. The Leaven of the Pharisees and of Herod, A. D. 29. 10. the parts of Dalmanutha] or, as Matthew says, into the borders of Magdala or Magadan (xv, 39). Jesus recrossed the lake from the region of Decapolis. "Just before reaching Mejdel, we crossed a little open val- ley, the Ain-el-Barideh. with a few rich cornfields and gardens straggling among the ruins of a village, and some large and more ancient foundations by several copious fountains, and probably identical with the Dalmanutha of the New Testament."— T^m^m?^^. " If the reading Magadan in Matt. XV, 39 stands, we may conjecture either {a) that it and Dalmanutha were different names for the same place, or (h) that they denoted contiguous spots, either of which mi2;ht give its name to the same region." — Camh. Bible. And Schaff remarks: "The two [Magadan or Magdala and Dalmanutha] were probably near each other and north of Tiberias... The theory that they were on the southeastern shore of the lake is altogether unsupported." Mask VIII, 11-14.] ON THE GOSPEL OF MARK. 97 Authorized Version. 11 And the Pharisees came forth, and began to question with him, seeking of him a siga from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. LS And he left them, and entering into the ship again departed to the other side. 14 Now the dkciples had forgotten to take bread, neither had they in the ship with them more than one loaf. Revised Version. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign 12 from heaven, tempting him. And he siglied deeply in his spirit, and saith, Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this 13 generation. And he left them, and again entering into the boat, departed to the other side. 14 And they forgot to take bread ; and they had not in the boat with them more tlianone 11. And the Pharisees'] Mark does not mention the coming of the Sad- ducees (Matt, xvi, 1), but does note the " sighing of Jesus," which Matthew- omits. Jesus seems to have avoided Bethsaida or Capernaum, which had become the headquarters of the Pharisees ; but they had apparently watched for his arrival, and now '■'' came forth'''' to meet him, accompanied for the first time by the Sadducees (Matt, xvi, 1). ^ came forth, and began'] This implies spying hostility. They had made: their arrangements for a decisive contest, and began with a demand for a sign. a sign from heaven] The same request had already been thrice made : (1) After the first cleansing of the Temple (John ii, 18 j ; (2) after the feeding of the five thousand (John vi, 30) ; and (3) again shortly after the walking through the cornfields (Matt, xii, 38). By such a "sign" was meant some visible sign in the sky, the credentials of a prophet. The Jews believed that demons and false gods could give signs on earth, but only the true God could give a sign from heaven ; e. g. , the manna of Moses from heaven ; the sun and moon standing still for Joshua ; hail and rain of Samuel ; fire and rain of Elijah ; sun on the dial of Hezekiah. The American revisers propose to' read "trying him," or "making trial of him," in place of " tempting him." So also in x, 2 and xii, 15. 12. he sighed deeply in his spirit] " For the demand for a sign from heaven was a demand that he should, as the Messiah, accredit himself by a great overmastermg miracle; thus it was fundamentally similar to the temptation in the wilderness, which he had repelled and overcome." — Lange. There shall no sign be given] literally, If a sign shall be given to this generation, a Hebrew idiom, the form of a Hebrew oath. Comp. Heb. iii, 11, where see the margin ; iv, 3, 5 ; Gen. xiv, 23 ; Num. xiv, 30. The sign of " Jonah the prophet " adds Matthew xvi, 4. 13. he left them] " Just severity." — Bengel. " It was his final rejection on the very spot where he had labored most, and he was leaving it, to re- turn, indeed, for a passing visit, but never to appear again publicly, or to teach, or work miracles." "If the plough of grace cannot force its way through your ice-bound heart to-day, what likelihood is there that it will enter to morrow?" — McCheyne. the other side'] i. e., back again to the eastern side of the Lake, or north ern side ; not the western side, as Canon Cook interprets it, for they had just left Dalmanutha, which was on the western shore. Those who hold to the existence of two Bethsaidas naturally fall into some confusion at this point. See V. 22. 14. had forgotten] or "forgot." In the hurry of their unexpected re- embarkation they had altogether omitted to make provision for their own personal wants. See R. V. 7 98 A PICTORIAL COMMENTARY [Mark VIII, 15-22. Eevised Version. 15 loaf. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, 16 and the leaven of Herod. And they reasoned one with •another, ^ saying, ^ We have no 17 bread. And Jesus perceiving it saith unto them, Why reason ye, because ye have no bread? do ye not yet perceive, neither un- derstand? have ye your heart hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among the five thousand, how many ^ baskets full of broken pieces took ye up? They say unto him, 20 Twelve. And when the seven among the four thousand, how many ^basketfuls of broken pieces took ye up? And they say 21 unto him. Seven. And he said unto them, Do ye not yet understand? 22 And they come unto Bethsaida. And they bring to him a bUnd man, and beseech him Authorized Version. 15 And he charged them, saying. Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, say- ing, It is because we have no bread. 17 And when Jesus knew it, he saith unto them. Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? IS Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him. Twelve. 20 And when the seven among four thousand, how many baskets full of fragments took ye up ? And they said. Seven. 21 And he said unto them. How is it that ye do not understand? 22 And he cometh to Bethsaida; and they bring a blind man unjp him, and besought him to touch him. ^ Some ancient authorities read, because they had no bread. ' Or, It is because we have no bread. 3 Basket, in verses 19 and 20, represents different Greek words. 15. charged the^n'] " The verb is in the imperfect tense, and implies that the command was more than once repeated." — Ellicott. the haven of the Pharisees] " Leaven in Scripture, with the single excep- tion of the Parable (Matt, xiii, 33; Luke xiii, 20, 21), is always a symbol of evil, (comp. 1 Cor. v, 6, 7, 8; Gal. v, 9), especially insidious evil, as it is for the most part also in the Rabbinical writers. See Lightfoot on Matt, xvi, 6. The strict command to the children of Israel that they should carefully put away every particle of leaven out of their houses during the Passover week, rests on this view of it as evil." — Maclear. For varied rendering of the last clause of the verse, see R. V. the leaven of Herod] '' and," as it is in Matthew's Gospel, *' of the Sad- ducees.''^ The leaven of the Pharisees was hypocrisy (Luke xii, 1) ; of the Sadducees, M7^6eZ^e/; of Herod, worldliness. " The licentiousness admitted by the doctrine of the Sadducees was in other respects more suited to his palace and court, which bent religion into a mere species of political expedi- ency." — Bengel. 17. yet hardened] not callous feeling, but dullness, as on the former occasion of the walking on the sea (Mark vi, 52). 19. how many baskets] The precise number and the precise kind of bas- kets taken up on each occasion are noted. See above, on vi, 43. Wyclif brings out this in his translation : " Whanne I brak fyue looues among fyve thousand, and hou many coffyns ful of brokene mete ye token up?... whanne also seuene looues among foure thousand, how many leepis of brokene mete ye token up ?" 21. ye do not understand] or, ".Do ye not yet understand?" They seem to have thought that he was warning them against buying leaven of the Pharisees and Sadducees. Practical Lessons. — What an absurdity for those who greedily swallow the traditions of elders to desire a sign. " Distrust of God makes Christ's disciples quarrel among themselves." — M. Henry. When we do not under- stand and remember God's mercies we are overwhelmed with care and trouble. 22—26. The Blind Man of Bethsaida, A. D. 29. 22* Bethsaida] which lay upon the north eastern coast of the sea of Ti- Mark VHI, 23-26.] ON THE GOSPEL OP MARK. 99 Authorized Version, 23 And he took the blind man by the hand, and led him out of tha town ; and when he had spit on his ej'es, and put his hands upon him, he asked him if he saw aught. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was re- stored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the tcrwu, uor tell it to any in the town. Revised Version. 23 to touch him. And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hand upon him, he asked 24 him, Seest thou aught ? And he looked up, and said, I see men; for I behold them as 25 trees, walking. Then again he laid his hands upon his eyes; and he looked stedfastly, and 26 was restored, and saw all things clearly. And he sent him away to his home, saying. Do not even enter into the village. berias, near the Jordan. This would be on his way to Caesarea Philippi, whither he soon went ; see v. 27. Jesus led the man "out of town" to avoid publicity and hatred of enemies who were watching him, and to awaken faith in the man. 23. he took the blind man] Jesus led him out himself ; " great humility, " exclaims Bengel ; "thus Jesus raised his hope and gained his confidence." See the case noted in Mark vii, 33. As then, so now, the cure was gradual and with external signs: (1) He leads the man out of the town ; (2) anoints his eyes with the moisture of his mouth ; (3) lays his hands upon him twice (Mark viii, 23, 25); (4) inquires of the progress of his restoration; (5) touched his eyes again and made him lookup; " aught " = anything. 24. as trees walk- ing] Comp. R. V. " I see men" was a joyful exclamation. Having once been able to see, he re- membered the ap- pearance of natural objects, and saw moving forms about k i m ; " trees h e should have accoun- H ted them from their height, but men from ^^ their motion. ' ' 25. look upl or "looked stedfastly," as in R, V. ; though several authorities read, "and at once he saw plainly." saio every man clearly'] or began to see all things clearly. " So that he syz clerely alle thingis. " — Wydif. The word translated "clearly," literally ^= " far- shining," "far-beaming." Comp. the R. V. The man meant that he could now see clearly /ar and near. This is one of the few instances of a strictly progressive cure recorded in the Gospels. 26. to his house] Bethsaida. therefore, was not the place of his residence ; he was to go directly from the place to his own home. See v. 22. BLIND IN SYRIA. 100 A PICTORIAL COMMENTARY [Mark VIII, 27,28. Authorized Version. i Revised Version. 27 And Jesus went out, and his disciples, in" 7 And Jesus went forth, and his disciples, to the towns of Caesarea Philippi : and by the into the villages of Csesarea Philippi : and in way he asked his disciples, saying unto them, the way he asked his disciples, saying unto Whom do men say that I am? I 28 them. Who do men say that I am? And they 28 And they answered, John the Baptist : but some say, Elias ; and others, One of the proph- ets. told him, saying, John the Baptist: and others, Elijah ; but others, One of the proph- Practical Suggestions. — Providence gains his ends by varied methods. The spiritually blind, when restored, often see things in a confused and im- perfect manner. The blind man was not to tell it in Bethsaida, for its peo- ple had slighted his teaching. So "slighting Christ's favors is forfeiting them." The miracles of Christ were thus classified by Archbishop Thom- son : I. Miracles of Love: (1) Raising the dead, three instances ; (2) Curing mental diseases, six ; (3) curing bodily infirmities, eighteen cases. II. Mira- cles of Power: (1) creating, two instances ; (2) destroying (?), one ; (3) set- ting aside ordinary laws of being, seven ; (4) Over- awing the opposing will of men, three instances. " The time is coming when we shall see all ' clear- ly. '...Let us be content to wait and watch and work and pray." 27 — IX. !• C^SAREA Philippi. The Confession of Peter, A. D. 29. 27. And Jesus went out] The course was in a northerly direction, some twenty- five or thirty miles along the eastern banks of the Jordan and beyond the waters of Merom. into the towns'] or "villages," or the ^^ parts ^^ or ^Wegions^\ (Matt, xvi, 13) of the remote city of Caesarea Philippi, near which it is possible he may have passed in his circuit from Sidon a very few weeks before (Mark vii, 24). — EUicotVs Lectures. CcBsarea Philippi] It lay on the northeast of the reedy and marshy plain of El Huleh, and at the base of Mt. Hermon. (1) It was probably called Baal-gad (Josh, xi, 17 ; xii, 7; xiii, 5), or Baal- hermon (Judg. iii, 3; 1 Chron. v, 23), having a Phoenician or Canaanite sanctuary of Baal un- der the aspect of " Gad," or the god of good fortune. (2) It was also known as Panium or Paneas, from a cavern near the town, " abrupt, prodigiously deep, and fall of still water," and associated with the worship of the sylvan Pan. Hence its modern appellation, Banias. (3) Herod the Great built there a splendid temple, of the whitest marble, which he dedicated to Augus- tus Csesar. (4) Afterwards the town became part of the territory of Herod Philip, tetrarch of Trachonitis, who enlarged it and called it Ccesarea Phil- ippi, partly after his own name, and partly after that of the Emperor Tiberi- us (Jos. Ant. XV, 10, 3 ; Bel. Jud. i, 21, 3). It was also so called to dis- tinguish it from Caesarea Palestince, or Cassarea " on the sea.^^ Dean Stanley calls it a Syrian Tivoli, and "certainly there is much in the rocks, caverns, cascades, and the natural beauty of the scenery, to recall the Roman Tiber. Behind the village, in front of a great natural cavern, a river bursts forth from the earth, the ' upper source ' of the Jordan. Inscriptions and niches in the face of the cliffs tell of the old idol worship of Baal and of Pan."— Tristram. See SchafT s Diet, of Bible. he asked his disciples] Hitherto he is not recorded to have asked the twelve any question respecting himself, and he would seem to have forborne to press his apostles for an avowal of faith in his divinity. He now wished to ascertain from them as the special witnesses of his life and daily words, the results of those labors. 28. they answered] In this answer we have the explanation which common rumor in his own days offered of his marvelous works. (1) Some, like the guilty Herod, said he was John the Baptist risen from the dead ; (2) others, ON THE GOSPEL OF MARK. 101 c^SABEA PHiLippi. (From Photograph.) MOUNT HEBMON. (From Photograph.) 102 A PICTORIAL COMMENT AKY [Mark VIII, 29-33. Revised Version. 29 ets. And he asked them, But who say ye that I am ? Peter answereth and saith unto 30 him. Thou art the Christ. And he charged them that they should tell no man of him. SI And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after tliree daya 32 rise again. And he spake the saying openly. And Peter took him, and began to rebuke 33 him. But he turning about, and seeing his disciples, rebuked Peter, and saith, Get thee Authorized Version. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him. Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suifer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise iigain. 32 And he spake tha saying openly. And Peter took him, and began to rebuke him. 33 But when he hail turned about and looked on his disciples, he rebuked Peter, saying, Get that he was Elijah, now returned, as Malachi predicted (iv, 5) ; (3) others, that he was Jeremiah (Matt, xvi, 14), who was expected to inaugurate the reign of the Messiah ; (4) others, again, that he was one of the " old pro- phets" (Luke ix, 19). But they did not add that any regarded him as the Messiah. — Camh. Bible. Calvin shrewdly remarks: "As Satan could not rob the Jews of the conviction that Christ would come, he changed him into various shapes, and, as it were, cut him in pieces. His next scheme was to bring forward many pretended Christs...By similar contrivances he contin- ued ever afterwards, either to tear Christ in pieces, or to exhibit him under a false character." 29. Tliou art the Christ"] " Thus, in the outskirts of the heathen town dedicated to the deified Augustus, Jesus was proclaimed... the king of the universal Israel. ..he assumed publicly the empire of all the world, as the Messiah." — Geikic. Peter, as the ready spokesman of the rest of the Apos- tles, made the memorable reply. Thou art the Christ, the Messiah (Matt, xvi, 16 ; Luke ix, 20), the Son of the living God (Matt, xvi, 16), but in this Gos- pel the prom'se of peculiar dignity in the Church the Lord was about to es- tablish is n( t named. 30. tell no ma)i] compare the similar charge in several cases of healing (i, 44 ; v, 43). 31. he began to teach them] The question and the answer were alike pre- paratory to strange and mournful tidings, which he now began to reveal dis- tinctly to the apostles respecting himself; compare Dan. vi, 26 ; Matt, xvi, 21 ; Luke xxiv, 26. 32. openly] not publicly, but "pZain?^/," and for the first time, '•'"without disguise.^^ Comp. John xi, 14, There had been intimations of his death, but then they had been dark and enigmadcal. (1) The Baptist had twice pointed him out as the Lamb of God destined to take away the sins of the world (John i, 29). (2) At the first Passover he had spoken to the Jews of a temple to be destroyed and rebuilt in three days (John ii, 19), and to Nico- demus of a lifting up of the Son of man, even as Moses had lifted up the serpent in the loilderness (John iii, 12-16). (3) He had intimated that a day would come when the bridegroom shoidd be taken from them (Matt, ix, 15), and (4) in the synagogue at Capernaum he had declared that he was about to give his flesh for the life of the world (John vi, 47-51). And Peter] who a moment before had witnessed so noble and outspoken a confession ; ardent, impulsive and capricious, was not prepared for this. took him] took him aside (so Tyndale and Cranmer render it), by the hand, or by the robe, as if he would forcibly restrain Jesus from talking or think- ing of suffering at the hands of the chief priests and f=cribes. The language here is against the view that Peter's act was one of friendly entreaty merely. 33. turned about and looked on his disciples] Observe the graphic touches of Mark. The evangelist does not suppress the record of mistaken zeal, nor of the terrible rebuke it called forth. Mark VHI, 34-IX, 1.] ON THE GOSPEL OF MARK. 103 Revised Versioit. behind me, Satan : for thou mindest not the 34 things of God, but the things of men. And he called unto him the multitude with hia disciples, and said unto them, If any man would come after me, let him deny himself, 35 and take up his cross, and follow me. For whosoever would save his ^ life shall lose it ; and whosoever shall lose his ^ life for my 36 sake and the gospel's shall save it. For what doth it profit a man,to gain the whole v;orld, 37 and forfeit his ^life? For what should a 38 man give in exchange for his ^life? For whosoever shall be ashamed of me and of my words in this adulterous and sinful genera- tion, the Son of man also shall be ashamed of him, when he cometh in the glory of his 9 Father with the holy angels. And he said unto them, Verily I say unto you, There be Authorized Version. thee behind me, Satan : for thou savourest not the things that be of God, but the things that be of men. 34 yj And when he had called the people unto him with his disciples also, he said unto them. Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul ? 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sin- ful generation ; of him also shall the Son of man be ashamed, when he cometh in the glory of hia Father with the holy angels. CHAP. IX. — And he said unto them, Verily I say unto you. That there be some of ^ Or, soul Get thee behind me'] The very words wliich lie had used to the tempter in the wilderness (Matt, iv, 10) , for in truth the apostle was adopting the very argu- ment which the great enemy had adopted there. " As if he had said, 'What! adversary; is Satan come again to tempt me, as he did of old? Avauntthos, get thee hence 1 ' Then, addressingthe astonished...Peter, in his own person, he describes the cause of the mistake he had just made." — Alexander. thou savourest not] or "thou mindest not," as in R. V. "Thou dost not perceive God's purpose in the death of Messiah." Latimer, quoting 1 Cor. xiii, 11, writes " When I was a child I savoured as a child." " Thy words shew," our Lord would say to the apostle, " that in these things thou enter- est not into the thoughts and plans of God, but considerest all things only from the ideas of men." 34:, he had called] a crowd followed close upon him and his disciples. He bad just been speaking to the disciples privately ; now he calls and ad- dresses to the multitude, as well as to his apostles, some of his deepest teach- ing, making them sharers in this part of his instruction. "Will " is used in the sense of " desires," or is willing." take up his cross] not so much an intimation of his own suffering upon the cross, as of the common custom of compelling a malefactor to bear his own cross to the place of his execution. 35. shall lose it] This solemn saying our Lord is found to have uttered on no less tha.n four several occasions: (1) here, which corresponds with Matt, xvi, 25 ; Luke ix, 24 ; (2) Matt, x, 39 ; (S) Luke xvii, 33 ; (4) John xii, 25. 36. sold] or " life," for it is the same word (4'^ZV''') as in verse 35. See R. V. But it cannot mean simply the " life " of the body, for all must lose that at death ; it must refer, therefore, to the eternal life of man. The word is, therefore, used in two senses. In v. 85 it must refer to the earthly life ; in this verse, to the true, higher life, as also in v. 37. 37. in exchange] literally, " as a ransom price." The price which the earthly-minded man gives for the world is his soul. But, after having laid that down as the price, what has he for a "ransom-price," to purchase it again? The Greek word occurs in tbe Septuagint (Ruth iv, 7 ; Jer. xv, 13). Some read, " for what can be an exchange for his soul ! " 38. adulterous] The generation is called " adulterous " because its heart was estranged from God. Compare Jer. xxxi, 32 ; Isa. liv, 5. IX> 1. And he said unto them] This verse is closely connected with the 104 A PICTORIAL COMMENTARY [Mark IX, 2. Authorized Version. them that stand liere, which shall not taste of death, till they have seen the kingdom of God come with power. 2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into a high mountain apart by themselves : and he was transfigured before them. Revised Version. gome here of them that stand by, which shall in no wise taste of death, till they see the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before close of the eighth chapter. Bllicott says: "The present division may have been m^Kie with a view of connecting it with the transfiguration... but if so, it was based on what is at least a doubtful interpretation." Verily I say unto you^ "This well-known formula occurs thirteen times in Mark, thirty- one times in Matthew, seven times in Luke, twenty-five times in John. It always introduces solemn and important announcements." — Madear. the kingdom of God"] The meaning of this verse has been much disputed. Some refer it to the transfiguration only, some to the resurrection, some to the fall of Jerusalem, and others to the success of the Gospel in apostolic days. Its meaning cannot be fairly confined to any one of these, but jDroba- bly includes all of them, as indicating the coming and first beginning of that kingdom in its power. Three of those then standing with the Lord beheld him transfigured six days afterward ; all, save one, were witnesses of his resurrection and of the pentecostal scene ; one at least, John, survived the capture of Jerusalem and the destruction of the temple, and on each of these occasions " the kingdom of God " was manifested "with power." Practical Suggestions. — " Many praise Christ, yet rob him of his true honor." — Beza. " If Jesus Christ had came into the world as a mighty, opulent man, clothed with earthly glories and honors, he would have had a multitude of partisans, and most of them hypocrites." — A. Clarke. Satan conceals the worst and tells his followers only of pleasure. Christ deals fairly and is not afraid to tell his disciples the worst, for he knows that the advantages of his service overbalance the discouragements. Said Bishop Hooper, the night before his martyrdom, " True, life is sweet and death is bitter; but eternal death is more bitter, and eternal life is more sweet." " Christ's cross is the sweetest burden that ever I bore ; it is such a burden as wings are to a bird, or sails to a ship, to carry me forward to my harbor." — Rutherford. "No pain, no palm; no thorn, no throne ; No gall, no glory ; no cross, no crown." — Penn. " Of all unprofitable and foolish bargains that man can make, the worst is that of giving up his soul's salvation for the sake of the present world. It is a bargain of which thousands, like Esau... have repented, unhappily too late." — Ryle. " I find satisfaction in looking at nothing I have done. I have not fought, but Christ has fought for me ; I have not run, but Christ has carried me ; I have not worked, but Christ has wroughtin me ; Christ has done all." — Payson. Ch. IX. 2—13. The Transfiguration, A. D. 29. 2. after six days'] Luke's ^'' about an eight days after'" (ix, 28) includes the day at the beginning and at the end of the time reckoned, while Matthew and Mark exclude them. Peter, and James, and John] the privileged three, who had witnessed the raising of Jairus' daughter. into a high mountain'] Tradition places this scene on Tabor. But Tabor is not a "high mountain," and besides, it was then occupied by a fortifica- tion. It was more probably on one of the spurs of the magnificent snow- Mark IX, 3, 4.] ON THE GOSPEL OF MARK. 105 Revised Version. them : and his garments became glistering, exceeding white ; so as no fuller on earth can whiten them. And there appeared unto them Elijah with Moses: and they were talking Authorized Version. 3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 4 And there appeared unto them Elias with Moses : and they were talking with Jesus. clad Hermon (10,000 feet high); also called Sion, ^^ sunny place, ^^ and is now known as Jebel-esh Sheikh, ^^the chief mountain.''^ Jesus was in the region of Hermon just before the transfiguration, and Mark, who never omits to notice our Lord's arrival at and departure from a place, makes no note of a change of place here. Thomson supposes the scene took place on mount Panium, a lower spur of Hermon. Canon Cook fixes it on one of the loftier peaks. " In whatever part of Palestine the Israelite turned his eye northward, Hermon was there terminating the view. From the plain along the coast, from the mountains of Samaria, from the Jordan valley, from the heights of Moab and Gilead, from the plateau of Bashan, that pale blue, snow-capped cone forms the one feature on the northern horizon." See view ofMt. Hermon, on p. 101. apaH by them.selvesi Luke (ix, 28) tells us that Jesus withdrew that he might engage in solitary prayer. We may infer (comparing Luke ix, 37) that the transfiguration took place in the night, which must have added to the grandeur of the scene. was transfigured^ literally, "he was changed in form." Luke, writing primarily for Greek readers, avoids the word "transfigured," or " trans- formed " (" metamorphosed " would be a still closer rendering), which Mat- thew and Mark employ. The associations of heathen mythology would al- most inevitably attach themselves to it in the imagination of a Greek. In naming this great event " die Verklarung," or " the Glorification," German theology has seized this point, not the same as our "Transfiguration." " Mark borrows one image from the world of nature, another from that of man's art and device ; by these he struggles to set forth and reproduce for his readers the transcendent brightness of that light which now arrayed, from head to foot, the person of the Lord, breaking forth from within, and overflowing the very garments which he wore ; until in their eyes who be- held he seemed to clothe himself with light as with a garment, light being indeed the proper and peculiar garment of deity (Ps. civ, 2 ; Hab. iii, 4)." — Trench. 3. shining'] "A still more expressive term in the original, applied by Homer to the glistening of polished surfaces and to the glittering of arms ; by Aristotle, to the twinkling of the stars; and by Euripides, to the flashing of lightning." — Alexander. Shining " as the light " is Matthew's expres- sion. fullerl one whose trade it was to cleanse linen and give it peculiar white- ness. The Romans had a white color, called Candorem, which was so " clear and deep as to glisten splendidly." The image is one which Dante might have used. 4. there appeared unto them] The three apostles had been weighed down with sleep, lying wrapped, like all Orientals, in their abbas on the ground, but awakened probably by the supernatural light, they thoroughly roused themselves fLuke ix, 32), and saw his glory and the two men stand- ing with him. " No synod on earth was ever more gloriously attended than this. No assembly was ever more illustrious. Here is God the Father, God the Son. and God the Holy Ghost. Here are Moses and Elias, the chief of the prophets. Here are Peter, James, and John, the chief of the apostles." — Brentius. 106 A PICTORIAL COMMENTARY [Mark IX, 5-7. Authorized Version. EvisED Version. with Jesus. And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here : and let us make thrae ^ tabernacles ; one for thee, and one for Moses, and one for Elijah, For he wist not what to answer ; for they be- came sore afraid. And there came a cloud overshadowing them: and there came a voice out of the cloud, This is my beloved 5 And Peter answered and said to Jesus, Mas- ter, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias. 6 For he wist not what to say ; fur they were Bore afraid. 7 And there was a cloud that overshadowed them : and a voice came out of the cloud, say- ing, This is my beloved Son : hear him. * Or, booths Elias with Mosesl We are not told how the disciples knew Moses and Elijah. Jesus may have addressed them by name, or the conversation may have indicated in some other way who they were. Some suggest that the appearance of Moses and Elijah on the mount gives them a priority or promi- nence above all other 0. T. prophets. These two were the acknowledged heads and representatives, the one of the law, the other of the prophets (comp. Matt, vii, 12). thei/ were talkinq\ The subject of mysterious converse which the three were privileged to hear, was the, decease which Jesus was about to accomplish at Jerusalem (Luke ix, 31). This exodus or departure of Jesus had been typified by the exodus of Israel under Moses, so Alexander thinks, and that of Elijah in a chariot of fire. 6. And Peter'l The apostles were filled with a holy, spiritual ecstasy, and Peter sought to prolong the feeling, but under'a mingled feeling of joy, con- fusion, and terror, he scarcely knew what he proposed (Luke ix, 33). It was too brief a converse, too transient a glimpse and foretaste of the heavenly glory, for him to recover his surprise. it is good for us to be here] '^ Better, as no doubt he felt, than to be re- jected of the Jews, better than to suffer many things of the elders and chief priests and scribes and be killed " (Matt, xvi, 21). — Trench\'i Studies. three tabernacles] Three booths of wattled boughs, like those of the feast of tabernacles. It is vain to look for any specific motive or meaning in his proposition to build three booths, beyond that of wishing to prolong the heavenly manifestation and joy. 6. he wist not] The American revisers read ''knew not ■' for "wist not." Wist is the past tense of A. S. witan=^ to know. Compare wit =^ knowledge (Ps. cvii, 27), and wit = ^o know (Gen. xxiv, 21). Filled with a religious awe at the scene, he tried to give some expres- sion to his feelings, yet spoke half unconsciously, sore afraid] Comp. Heb. xii, 21, "Moses said, I exceedingly fear and quake." Wyclif s rendering is very striking, " agast by drede.^^ 7. a cloud] A bright cloud reminded them of the Shekinah, which was the usual symbol of the divine presence. " Light in its utmost intensity performs the effects of darkness, hides as effectually as the darkness would do." Comp. 1 Tim. vi, 16, and the words of Milton, "dark with ex- cess of light," and of Wordsworth, " a glorious privacy of light." — Trench. a voice came out of the cloud] Looking back afterwards on the scene, Peter speaks of himself and the two " sons of thunder " as " eyewitnesses of his majesty" (2 Peter i, 16), i. e., literally, as men who had been admitted and initiated into secret and holy mysteries, and says that the voice " came from the excellent glory" (2 Peter i, 17), from him, that is, who dwelt in the cloud, which was the symbol and the vehicle of divine presence. John also clearly alludes to the scene, in John i, 14, and 1 John i, 1. — Camb, Bible. FORM OF TABERNACLE, Mi-HK IX, 8-12.] ON THE GOSPEL OF MARK. 107 Revised Version. 8 Son : hear ye him. And suddenlj^ looking round about, they saw no one any more, save Jesus only with themsels es. 9 And as they were coming down from tho mountain, he charged them that they sliould tell no man what things they had seen, save when the Son of man should have risen 10 again from the dead. And they kept tlie saying, questioning among themselves what tlie rising again from the dead should mean. 11 And they asked him, saying, ^ The scribes 12 say that Elijah must first come. And he said unto them, Elijah indeed cometh first, and restoreth all things : and how is it writ- ten of the Son of man, that he should suffer Authorized Version. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen fi'om the dead. 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11 xVnd they asked him, saying, Why say the scribes that Elias must first come? 12 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 bo set at nought. * Ot,Mow is it thai the scribes say. ...come? The meaning of the voice, as of the transfiguration, was to assure the wit- nesses of the supernatural and spiritual character of Jesus and his mission. This is my beloved Soni " In the words themselves of this majestic instal- lation there is a remarkable honoring of the Old Testament, and of it in all its parts, which can scarcely be regarded as accidental ; for the three several clauses of that salutation are drawn severally from the Psalms (Ps. ii, 7), the Prophets (Isa. xlii, Ij, and the Law (Deut. xviii, 15) ; and together they pro- claim him, concerning whom they are spoken, to be the king, the priest, and the prophet of the new covenant." — Trench. The same message was given at his baptism. 8. suddenly... looked roiind'\ as if startled by a touch of Jesus, they looked, but the celestial visitors had vanished. At first (1) they fell pros- trate on their faces (Matt, xvii, 6 ; comp. Ex. iii, 6 ; 1 Kings xix, 13) ; then (2j recovering from the shock of the Voice from heaven (Matt, xvii, 6), they (3) suddenly gazed all around them, and saw no man, save Jesus only. ''Hinc constat, hunc esse Filium, audiendum, non Mosen, non 'Ei\ia,m.^\..Bengel. " Quae ex Verbo coeperunt, in Verbo desinunt." — Ambrose. 9. they should tell no man'] This ftn plies that they were forbidden to re- veal the wonders of the night, and what they had seen, even to their fellow- Apostles till after the Resurrection. Why this silence was enjoined can only be conjectured. Some suppose the other disciples were not prepared for the information, or that these three, as leaders, needed this manifestation to strengthen them, or that publishing this might cause the people to make him king and interfere with his true mission. 10. questioning one with another] Mark alone mentions the perplexity which this language of their Lord occasioned to the Apostles. It was not the question of the resurrection generally, but of his death and resurrection which troubled them. This led to the question about Elijah. For, to their minds, Elijah had just come on the mount, while Jesus had already been re- cognized as the Messiah by the apostles. 11. first come] that is, before the Messiah (Mai. iv, 5). " It would be an infinite task," says Lightfoot, "to produce all the passages out of the Jewish writings which one might concerning the expected coming of Elijah." He was to restore to the Jews the pot of manna and the rod of Aaron, to cry to the mountains, " Peace and blessing come into the world, peace and blessing come into the world!" "Salvation cometh, Salvation cometh, to gather all the scattered sons of Jacob, and restore all things to Israel as in ancient times." 12. and how] It is true Elijah must first come, as the scribes say, but remember that the sufferings and rejection of the Messiah are also pre- 106 A PICTORIAL COMMENTARY [Mark IX, 13-17. AuTuoKizED Version. | Revised Version, 1:5 But I say unto you, That Elias is indeed I 13 many things and be set at naught? But I CMme, and they have done unto him whatsoever I say unto you, that Elijah is come, and they tliey listed, as it is written of him. have also done unto liim whatsoever they 14 And when he came to /n's disciples, he saw a I listed, even as it is written of him. great multitude about them, and the scribes I 14 And when they came to the disciples, they questioning with them. j saw a great multitude about them, and scribes 1") And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16 And he asked the scribes, What question ye with them? 17 And one of the multitude answered and 15 questioning with them. And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted 16 him. And he asked them. What question ye 17 with them? And one of the multitude au- dicted. Or, "Elijah truly c me th first. But liow or to what purpose is it written of the Son of Man that he cometh? In order that he may suffer^ not conquer like a mighty prince." Some take the first clause as a qu^tion, " how is it written of the Son of Man ? " and the last as the answer, " that he should suffer," etc. The R. V. takes the whole as one question.. 13. That Elias is indeed come'] Having shown them the relation between the work of Elijah and of himself, he now relieves their perplexity about the coming of Elijah, by -ihowing them that not merely had Elijah just appeared on the mount, as they knew, but that John had come in the spirit of Elijah and had suffered death. It is difficult to understand hovv Romanists and a few Protestant writers can hold to the theory that Elijah is yet to come, in the face of this express declaration, " Elijah is come." Ryle, who inclines to the Romanist interpretatioa, concedes that the opposite view has been held by the great majority of Protestants since the Reformation. Matthew's ac- count is explicit ; the disciples understood that Jesus referred to John the B:iptistas the Elijah foretold in prophecy (Matt, xvii, 13). Practical Teachings. — Calvin suggests that in the transfiguration Jesua meant to show that he had the power in himself to take his glory, had he willed it, and that hence he gave himself willingly to suffer. " God lets us have, even in this world, extraordinary glances and views, but they are only of short duration, because their longer duration would not be tolerable or profitable." — Lange. "What comfort and consolation a sight of glory can ^ivo a true believer !" — Ryle. In this appearance of Moses and Elias on the mount we have proof of the conscious existence of departed saints. 14—29. Healing of the Lunatic Child, A. D. 29. 14. And when he came to his disciples'] Some MSS. read "when they c«me to the disciples." See R. V. All the evangelists place this miracle next aftf^r the transfiguration. Raphael, in his great picture, has enshrined forever the contrast between the scene on the mount of glorification and that which awaited the Saviour and the three apostles on the plain below ; be- tween the harmonies of heaven and the harsh discords of earth. " Hardly such another contrast can be found in the gospels as this," says Stier, " between the open heaven and sons of glory on the mount, and the valley of tears with its terrible forms of misery, pain and unbelief." scribes] Jesus perceiving the disciples perplexed, and knowing the active hostility of the scribes, proposed to defend his followers. 15. were greatly amazed] "wasastonied and much afraid." — Rhemish Version. His face, like that of Moses (Ex. xxxiv, 30), probably retained traces of the celestial glory, and filled the beholders with awe and wonder. So Bengel, De Wette, Meyer, Trench, Alford, and others, explain it. No wonder they ran and saluted him. 17. my son] " mine only child " (Lukeix, 38); " to thee "; he intended to bring him to Jesus. Maek IX, 18-24.] OX THE GOSPEL OF MARK. '109 Revised Version. swered him, ^ Master, I brought uuto thee 18 my son, which hath a dumb spirit; and wheresoever it taketh him, it ^ dasheth him down: and he toameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and 19 they were not able. And he auswereth them and saith, faithless generation, how long shall I be with j'ou? ho'vv long shall I bear 20 with you' bring him unto me. And they brouglit him iinto him: and when he saw him, straightway the spirit ^ tare him griev- ously; and he fell on the ground, and wal- 21 lowed foaming. And he asked his father. How long time is it since this hath come un- 22 to him.^ And he said. From a child. And oft-times it hath cast him both into the fire and into the waters, to destroy him : but if thou canst do anything, have compassion on 23 us, and help us. And Jesus said unto him. If thou canst! All things are possible to him 24 that believeth. Straightway the father of the child cried out, and said*, I believe; Authorized Version. said. Master, I have brought unto thee my son, which hath a dumb spirit; 18 And wheresoever he taketh him, he teareth him ; and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy dis- ciples that they should cast him out ; and they could not. 19 He answereth him, and saith, faithless generation, how long shall I be with j^ou? how long shall I suffer you? bring him unto me. 20 And they brought bim unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foam- ing. 21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22 And ofttimes it hath cast him into the fire, and into the waters, to destroy liim: but if thou canst do any thing, have compassion on us, and hell) us. 23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said with tears. Lord, I believe ; help thou mine unbelief. * Or, Teacher * Or, rendeth liim ^ Or, convulsed * Many ancient authorities add loUli tears. a diLinh spirit] he could not utter articulate words, though he could sud- denly cry out (Luke ix, 39). 18. loheresoever'] According to Matthew, these attacks were supposed to have some connection with changes of the moon (Matt, xvii, 15). he teareth hiiii] indicating great pain, or violent convulsions, as St. Vitus' dance, or the like. , pineth away'] " is parched," or " fainteth away." The effect is not per- manent, but temporary and sudden, as in cases of epilepsy. 19. hoio long shall I he ivith you] This reply of Jesus has been variously interpreted: (1) Some, as Bengel, De Wette, and Meyer, understand it as applying only to the nine apostles ; and this view seems to be favored by the reading, "them." in the R. V., but the term "generation" is too strong to apply to so small a company ; (2) some apply it to the scribes only, to which Brown objects, but on the very insufficient ground that the context implies that it was want of faith which is rebuked, a fact which would favor the inter- pretation ; (3) others, to the father of the child, as the reading of the A. V. suggests, but this is open to the same objection as the first view; (4) still others, as Alford, Alexander, and Schafif, apply it to the generation living at the time of the Lord's ministry. In this would be included the father, the disciples, the scribes, and the multitude. The second view would satisfv^ the conditions of the narrative, while the fourth is sufficiently broad to in- clude all the others. 22. if thou canst] more literally, if at all thou canst. This is a strong expression of an infirm faith, which at the beginning had been too weak, but ha'd become more and more weak, owing to the failure of the disciples to aid him. 23. If thou cansf] Compare R. V. "Thou hast said," replies our Lord, *''' if 1 can do anything. But as for thy if thou canst, the question is if thou canst believe ; that is the hinge upon which all must turn." Then he pauses, and utters the further words, ^^ all things are 2^ossihlc to him that believeth.''^ Thus the Lord helps faith in the struggling soul. 24. Lord, I believe] The best authorities omit " with tears, Lord." See no A PICTORIAL COMMENTARY [Mark IX, 25-29. Authorized Version. 25 When Jesus saw that the people came run- ning together, he rebuked the foul spirit, saying unto him, Tliou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 26 And the spirit cried, and rent him sore, and came out of him : and he was as one dead ; inso- much that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up; and he arose. 28 .\ud when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29 And he said unto them. This kind can come foi-th by nothing, but by prayer and fasting. Revised Version. 25 help thou mine unbelief. And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him. Thou dumb and deaf spirit, I command thee, come out of him, and enter no more 26 into him. And having cried out, and ^ torn him much, became out: &.ndi]ie cfetM became as one dead; insomuch that the more part 27 said. He is dead. But Jesus took him by tlie 28 hand, and raised him up ; and he arose. And when he was come into the house, his disci- ples asked him privately, ^ saying, We could 29 not cast it out. And Le said unto them. This kind can come out by nothing, save by prayer.' * Or. convulsed ' Or, How is it that we could not cast it outf ^ Many ancient authorities add and fasting. R. V. This does not aifect the character or the object of the man's belief. 26* and rent him sorel " The kingdom of Satan, in small and great, is even stirred into a fiercer activity by the coming near of the kingdom of Christ. Satan has great wrath when his time is short. ' ' — Trench. The spirit acts, says the witty Fuller, "like an outgoing tenant, who cares not what mischief he does." "Nothing can be more touching and living than this whole most masterly and wonderful narration." — Alford. Trench quotes a curious passage from Lucian's Philopseudes, in which there is an ironical al- lusion to this miracle, and shows how widely a belief in Christ's miraculous power had spread, and is a good attestation of the early reception of the gos- pel, and of how skeptics explain away its character. 28. Why could not we cast him outf] He had given them " power and authority over all demons " (Luke ix, 1), and " against unclean spirits to cast them out" (Matt, x, 1) ; what was the reason of their failure now ? 29. This kind] This order of beings, not this kind of demons ; so Bloom- field and others understood it. The Lord impresses upon them a twofold les- son : (1) The power of a perfect faith (see Matt, xvii, 20, 21) ; (2) There are degrees of spiritual and moral wickedness so intense and malignant that they can be exorcised by nothing save by prayer. " Ministers would witness and be the instruments of more remarkable conversions if they were stronger in faith and more fervent in prayer." — Scott. "Two things are worthy of particular notice : (1) What is called the spirit or grace of prayer ; (2) the gift of prayer. . . . Where there is a large measure of the spirit of prayer, there we are most apt to find a corresponding measure of the gift of prayer." . . . The happy union of the spirit and gift of prayer is the great object to be desired, and its attainment truly important to the usefulness of every minister of the Gospel." — Samuel Miller. Practical Suggestions. — "Christ suffers in his honor by the difficulties and follies of his disciples." — M. Henry. "How deeply rooted must unbe- lief be in our hearts when we are surprised to find our prayers answered?" — Hare. " If thou canst grip Christ ever so weakly, he will not let thee per- ish." — T.Adams. "The little spark of faith which is kindled in his -eoul reveals to him the abysmal depths of unbelief which are there." — Trench. " God looks not at the oratory of your prayers, how urgent they may be; nor at the geometry of your prayers, how long they may be ; nor at the arith- metic of your prayers, how many they may be; nor at the logic of your pray- ers, how methodical they may be; but the sincerity of them he looks at." — T. Brooks. " Unbelief is the greatest sin, hinders the greatest works of God, and plunges the soul in condemnation." — Cramer, Yet Aveak faith is faith ; pray for its increase. Maek IX, 30-36.] ON THE GOSPEL OF MARK. Ill AuTHOEiZHD Version. i Revised Version. 30 And they departed thence, and i)assed 30 And they went forth from thence, and through Galilee; and he would not that any I passed through Galilee; and he would not man should know it. 31 that any man should know it. For he taught 31 For he taught his disciples, and said unto his disciples, and said unto them. The Son of them. The Son of man is delivered into the I man is delivered up into the hands of men, hands of men, and they shall kill him; and after ! and they sliall kill him; and when he is that he is killed, he shall rise the third day. i killed, after three days he shall rise again. 32 But they understood not that saying, and | 32 But they understood not the saying, and were afraid to ask him. were afraid to ask him. 33 And he came to Capernaum: and being | 33 And they came to Capernaum: and when in the house he asked them, "What was it that he was in the house he asked them. What ye disputed among yourselves by the way ? | 34 were ye reasoning in the way ? But thej' 34 But they held their peace: for by the way 1 held their peace: for they had disputed one tliey had disputed among themselves, who s^omW ! with another in the way, who was the be. the greatest. ] 35 ^ greatest. And he sat down, and called the 35 And lie sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 3G And he took a child, and set him in the twelve; and he saith unto them. If any man would be first, he shall be last of all, and 36 minister of all. And he took a little child, and set him in the midst of them : and taking * Gr. greater. 30-32. Second Prediction of the Passion, A. D. 29. 30. And they departed thence~\ From the regions of Hermou lie now turned his steps once more toward Galilee. ' ' It was the last time he was to visit the scene of so great a part of his public life, and he felt, as he journeyed on, that he would no more pass from village to village as openly as in days gone by, for the eyes of his enemies were everywhere upon him." and passed] The word thus translated occurs five times in the N. T., Mark ii, 23; xi,_20; Matt, xxvii, 39; Mark xv, 29. Here it means going on by- ways or aside from the most frequented roads. through Galilee'] Some suppose that he left Csesarea Philippi, crossed the upper Jordan by a bridge, just below Lake Huleh, and went on toward Ca- pernaum. He went quietly, in order to have more opportunity to teach his disciples, as stated in the next verse. 31. For he taught] The tense in the original implies that the constant subject of his teaching in private now was his approaching suffering, death and resurrection ; ''the third day ;" see R. V. 32. were afraid] Matthew adds that they were "exceeding sorry." His words concerning his Adolent death contradicted all their expectations, and they feared to question him ; they had such forebodings of some terrible calamity, and shrank from asking, lest their worst apprehensions might be realized. 33-4:1. True Greatness in Christ's Kingdom, A. D. 29. 33. he came] or they came to Capernaum, as the R. V. reads. It was probably the house of Peter into which they entered. See i, 29. The next recorded event was the miraculous payment of the tribute money (Matt, x^^i, 24-27), the half- shekel for the temple service. Their dispute shows how fully they recognized Jesus as Messiah, but how far they were from a true con- ception of the character and conditions required of the members of his kingdom. d4:. who should he the greatest] or " who was the greatest " or "greater," as Meyer renders it. 35. And he sat down] "If, observes Beza, there was to be any primacy among the apostles (as of Peter), why was Christ here silent about it?" " Sit,^^ or rather caused the child to stand, in the midst of them. Observe the many graphic and pathetic touches in this and the following verse. (1) He sits down ; (2) He calls the twelve to him ; (3) He takes a little child, and places it in the midst of them ; (4) He takes it into his arms, and then he speaks to them. 36. took a child] There is a tradition, not very trustworthy, that this 112 A PICTOEIAL COMMENTARY [Mark IX, 37-42. Revised Version. 37 him in his arms, he said unto them. Whoso- ever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me. 38 John said unto him, * Master, we saw one casting out '^ devils in thy name: andwefor- 39 bade him, because he followed not us. But Jesus said, Forbid him not : for there is no man which shall do a ^ mighty work in my name, and be able quickly to speak evil of 40 me. For he that is not against us is for us. 41 For whosoever shall give you a cup of water to drink, * because ye are Christ's, verily I say unto you, he shall in no wise lose his re- 42 ward. And whosoever shall cause one of Authorized Version. midst of them : and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such child- ren in my name, receiveth me : and whosoever shall receive me, receiveth not me, but him that sent me. 38 And John answered him, saying. Master, we saw one casting out devils in thy name, and he foUoweth not us: and we forbade him, be- cause he foUoweth not us. 39 But Jesus said, Forbid him not : for there is no man which shall do a miracle in my name, that can lightlj' speak evil of me. 40 For he that is not against us is on our part. 41 For whosoever shall give j'ou a cup of water to drink in my name, because j'e belong to Christ, verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of these ^ Or, Teacher * Gr. demons. ^ Gr. power, * Gr. in name that ye are. child was Ignatius the Martyr, who was pastor at Antioch about A. D. 68 to 107. Others suggest that it was a child of one of the apostles, perhaps of Peter. "God has no children too weak, but a great many too strong, to make use of. God stands in no need of our strength or wisdom." — Moody. 38. And John answered him] The words in my name, of v. 37, seem to have reminded John of an incident in their recent journey, and he was proba- bly anxious to divert discourse to a less humiliating subject, or to call atten- tion to what he thought a proper act of his. because he foUoweth not us] not "because he foUoweth not thee.'''' It is the utterance of excited party feeling. " There are men calling themselves Christians, who seem to look with doubt and suspicion on all that is done by those who do not walk with them. True likeness to the Saviour would lead us to rejoice... that the kingdom of Christ is advanced, whether by a Presby-. terian, an Episcopalian, a Baptist, or a Methodist." — Barnes. "Some are so outrageously wedded to their own creed that they would rather let sinners perish than suffer those who differ from them to become the instruments of their salvation. This is vanity and an evil disease." — A. Clarke. 39. Forbid him not] Compare the words of Joshua and the reply of Moses in Num. xi, 28, 29. "0 that all Christians would remember this." " A strong reproof to bigots who are ready to deny the Christian or churchly name to those who are not of their own organization." — Wliedon. No one working in Christ's name in good faith is to be forbidden. 40. on our part] Some, as Lachmann, read, "not against you is on your part." 4:1. cup of water] See R. V. and mar- ginal reading of this verse. ' ' Life affords few opportunities of doing great services for others, but there is scarcely an hour of the day that does not afford us the oppor- tunity of performing some little, it may be, unnoticed kindness." — Bowes. " The dis- position to give a cup of cold water to a disciple is a far nobler property than the finest intellect. Satan has a fine intellect, but not the image of God." — Hoivels. 42. a millstone] See R. V. Literally, an ass millsto7ie, a millstone turned by au ass. These were much larger and heavier :iLT->-s«dfl<^-S^ MILLSTONES. Mark IX, 43-49.] ON THE GOSPEL OF MARK. 113 Revised Version'. these little ones that believe ^ on me to stum- ble, it were better for him if * a great mill- stone were hangt-d about his neck, and he 43 were cast into the sea. And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into ^ hell, 45 into the unquenchable fire.* And if thy foot cause thee to stumble, cut it off : it is good for thee to enter into life halt, rather than having thy two feet to be cast into ^ hell. 47 And if thine eye cause thee to stumble, east it out : it is good for thee to enter into the kingdom of God with one eye, rather than 48 having two eyes to be cast into ^ hell ; where their worm dieth not, and the fire is not 49 quenched. For every one shall be salted Authorized Version. little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And 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 : 44 Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than hav- ing two feet to be cast into hell, into the fire that never shall be quenched : 46 Where their worm dieth not, and the fire is not quenched. 47 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 hell fire : 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. ^Many ancient authorities omit on me. * Gr. a milUtone turned by an ass. " Gr. Gehenna. * Ver. 44 and 46 (which are identical with ver. 48) are omitted by the best ancient authorities. than the stones of hand-mills. Comp. Ov. Fast, vi, 318, and Sueton, Oct. Ixvii. Such a mode of punishment by drowning is noted by Josephus {Antiq. xiv, 16, 10). Charity and unity of Christians are specially enforced here by our Lord. 4:3, offend thee] or, cause thee to stumble. See R. V. Our Lord makes special mention of the hand, the foot, the eye, those members whereby we do amiss, or walk astray, or gaze on what is sinful. into hell] Literally, the Gehenna, or the Gehenna of fire (v. 47). Pri- •marily, this phrase was applied to the "Ravine of Hinnom," also called ^^ Topheth^^ (2 Kings xxiii, 10; Isa. xxx, 33; Josh.- xviii, 16), on the south of Mount Zion. Its total length is a mile and a half. It is a deep, retired glen, shut in by rugged cliffs, with the bleak mountain sides rising over all. It became notorious in the times of Ahaz and Manasseh, as the scene of the barbarous rites of Molech and Chemosh, when the idolatrous inhabitants of Jerusalem cast their sons and daughters into the red-hot arms of a monster idol of brass placed at the opening of the ra^dne (2 Kings xvi, 3 ; 2 Chron. xxviii,3 ; Jer. vii, 31). To put an end to these abominations the place was polluted by Josiah, who spread over it human bones and other corruptions (2 Kings xxiii, 10, 13, 14), from which time it seems to have become the common cesspool of the city. These inhuman rites and subsequent cere- monial defilement caused the later Jews to regard it with horror and detesta- tion, and they also applied the name given to the valley, to the place of tor- ment. Verses 44 and 46 are not found in many of the best MSS. , but the same words are found in verse 48. 48. fire u not quenched] This phrase, though omitted by several authori- ties, in verses 44 and 46, is certainly genuine here. Endless punishment was a common doctrine in Christ's day, as now. The Pharisees held it, and Philo says, "The punishment of the wicked is to live forever dying, and to be for ever in pains and griefs that never cease." — Quoted by M. Henry. Whatever question there may be over the words in Matt, xviii, 8, there can be none here, respecting the endless duration of the punishment. Besides, the language implies that the sin wiU be endless as well as the punishment of it. 49. every one shall he salted with fire] The last clause is omitted in the 8 114 A PICTORIAL COMMENTARY [Mabk IX, 50, Auth6eizf,d Version. 50 Salt is good : but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with an- other. Revised Version. 50 with fire^. Salt is good : but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another. * Many ancient authorities add and every sacrifice shall he sailed with salt. See Lev. ii. 13. R. V. This is one of the most difficult passages in the Gospel, though the difficulty is greatly diminished by omitting the last clause of the verse, "every sacrifice," etc., as the revisionists, following the best authorities, have done. Those who accept the last clause as authentic, have various explanations : (1) Some, as Michaelis, Whitby, Alexander, Cook, apply the verse to the lost, as being preserved by and in this "salting of fire," in hell. This seems far- fetched. (2) Some refer it to the fiery trials of the righteous, who offer them- selves a willing sacrifice to Grod. (3) Others, that the first clause of the verse refers to all members of the church, good and bad, whom the fire will try (1 Cor. iii, 13) : and the second clause to the preser\dng effect of his grace on believers. Omitting the last clause as not authentic, and the verse may be explained: (1) All must enter the fire of God's purity, either willingly, as living sacrifices, like believers, or, unwillingly, into the fire of judgment, the eternal fire ; or, (2) as referring to fire as a refiner, and limiting it to believ- ers, their trials, sufferings, etc. , which will cleanse and purify them. This view seems to be favored by the "these" of the context; as such persons were to cut off hand or foot, or pluck out the eye, if needful to purify themselves. 50. Salt is goocl] See Matt, v, 13, where it refers to believers ; here, to the inward grace of the heart. have lost] ' ' It was the belief of the Jews that salt would, by exposure to the air, lose its virtue (Matt, v, 13) and become saltless. The same fact is implied in the expressions of Pliny, sal iners, sal tabescere, and Maundrell asserts that he found the surface of a salt rock in this condition." — Camb. Bible. his saltness'] Observe his here, where we should now use its. This is fre- quently the case in the Bible, and indeed the word its does not occur at all in the Version of 1611. Have salt in yourselves] Among Orientals, salt was a sign of sacred covenant engagements and obligations (Lev. ii, 13 ; 2 Chron. xiii, 5). To eat salt together, meant to make peace, and enter into covenant with each other. Hence, in view of the contention between the disciples, the warning was timely to have salt in themselves and be at peace one with another. Practical Suggestions. — " True greatness consists in perfect loveliness." — Luther. " In the kingdom of humility there is no contention. The more humble and simple we are, the nearer we are to the Saviour." — Gossner. "Give up anything that stands between us and the salvation of our souls. To an intolerant spirit we owe some of the blackest pages of church history. Better a thousand times that thy work should be done by^ther hands than not done at all." — Ryle. Ch. X. 1-12. Marriage Legislation of the Pharisees, A. D. 29 and 30. As some help to the right study of this Gospel, notice that ' ' the best har- monists place Matt, xviii, 15-35; Luke x, 1-xviii, 10 (except xv, 3-7); and John vii, 1-xi, 54, between the 9th and 10th chapters of Mark. — Ellicott. According to Perowne and Maclear, the most important of the intervening events were : 1. The visit of our Lord to Jerusalem at the feast of tabernacles (John vii, 8-10) ; 2. The rebuke of the ^' sons of thunder'' (Luke ix, 51-56) ; 3. Dis- courses during the feast, and an attempt of the Sanhedrin to apprehend him Mark X, 1-2.] ON THE GOSPEL OF MARK. 115 Authorized Version. CHAP. X. — And he arose from thence, and Cometh into the coasts of Judea by the farther side of Jordan : and the people resort unto him again ; and, as he was wont, he taught them again. 2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away /tiswife? tempting him. Revised Version. 10 And he arose from thence, and cometh into the borders of Judcea and beyond Jor- dan: and multitudes come together unto him again ; and, as he was wont, he taught 2 them again. And there came unto him Pharisees, and asked him, Is it lawful for a man to put away /lis wife? tempting him. 3 And he answered and said unto them, What (John vii, 11-51 , viii, 12-59) ; 4. Tlie opening of the eyes of one horn blind (John ix, 1-41 ; the good Shepherd (John x, 1-18) ; 5. Ministrations ill Judea (Luke x, etc.; 6. Visit to Jerusalem at the feast of dedication (John X, 22-39) ; 7. Tour in Percea {l^kQ xiii, 22 ; xvii, 11).; 8. The rais- ing of Lazarus (John xi, 1-46) ; 9. Resolve of the Sanhedrin to put him to death, and his retiixment to Ephraim (John xi, 47-54). Robinson supposes that Jesus did not return to Galilee again, but went from Ephraim into Persea, and this has been the commonly-accepted view. Clark dissents, and suggests that Jesus went from Ephraim on a tour into Samaria and Galilee ; but his theory rests on a slender basis. Andrews fol- lows Robinson, and fixes the departure of Jesus (verse 1) in November, A. D. 29, and the subsequent events (vs. 2 — 31), early in A. D. 30. 1. he arose'\ from Ephraim, according to Robinson, Geikie and others ; or, according to some, this was his final departure from Galilee. The precise course of our Lord's journey is not clearly known. The place, whither he retired, has been identified with Ophrah, in the wide desert country northeast of Jerusalem, about five miles from Bethel, and on the confines of Samaria. So Eusebius and Jerome locate it, which has led to the identification of this Ophrah with the modern village of et-Taiyibeh. John's narrative shows that he visited Jerusalem twice in the interval, and hence this account (see R. V.) is literally correct. "He had already been in Peraea, or at least on the bor- ders (John x, 40), after the feast of dedication, and before the raising of Laz- arus."— /Sc/ia^. This appears to coincide with Robinson, though Schaff and Riddle interpret Mark X, 1, as referring to Christ's final departure from Ca- pernaum and Galilee, and not from Ephraim or Persea, as Robinson implies. beyond Jordan'] The R. V. clearly implies that he went into Pero2a. The "again," also, seems to imply a previous visit to Per^a, and favors the view of Robinson and others, as Clark concedes. he taught them agaui] Portions of his teaching are recorded by Luke, and include the parables of (1) the unjust judge, and (2) the Pharisee and the pub- lican (Luke xviii, 1-14). In the region now traversed probably occurred the healing of the ten lepers (Luke x vii, 12-19), according to some schol- ars, but Robinson places it in Samaria, and during Christ's journey to the feast of tabernacles at Jerusalem. 2. Is it lawful f ] * ' Nothing is lawful to any man who doubts its lawful- ness. — Farrar. for a man to put away his wife'] "for every cause I" as Matthew adds (Matt, xix, 3). On this point the rival schools of Hillel and Schammai were divided, the former adopting the more loose, the latter the stricter view: the one holding that any dislike which he felt towards her would justify a man in putting away his wife, or even if she cooked his dinner badly ; the other, that only notorious unchastity could be a sufficient reason. It has also been suggested that the object of the question may have been to offend the adulter- ous tetrarch,* in whose territory he was. The American revisers read " try- ing," or "making trial of," in place of "tempting." 116 A PICTORIAL COMMENTARY [Mark X, 3-12. AuTHOKizED Version. Revised Yeusion. 4 did Moses command you? And they said, Moses suffered to write a bill of divorcement, 5 and to put her away. But Jesus said unto them, For your hardness of heart he wrote 6 you this commandment. But from the begin- ning of the creation, Male and female made 7 he them. For this cause shall a man leave his father and mother, ^ and shall cleave to his 8 wife; and the twain shall become one flesh: 60 that they are no more twain, but one flesh. 9 What therefore God hath joined together, 10 let not man put asunder. And in the house the disciples asked him again of this matter, 11 And he saith unto ' them, Whosoever shall put away his wife, and marry another, com- 12 mitteth adiiltery against her : and if she her- self shall put away her husband, and marry another, she committeth adultery. 3 And he answered and said unto them, What did Moses command you ? 4 And they said, Moses suffered to write a bill of divorcement, and to put her away, 5 And Jesus answered and said unto them. For the hardness of your heart he wrote you this precept, 6 But from the beginning of the creation God made them male and female, 7 For this cause shall a man leave his father and mother, and cleave to his wife ; 8 And thej^ twain shall be one flesh: so then they are no more twain, but one flesh, 9 What therefore God hath joined together, let not man put asunder, 10 And in the house his disciples asked him again of the same mutter. 11 And he saith unto them. Whosoever shall put away his wife, and marry another, commit- teth adultery against her. 12 And if a woman shall put away her hus- band, and be married to another, she commit- teth adultery. ^ Some ancient authorities omit and shall cleave to his wife. 3. What did Mosesl By appealing to Moses, Jesus made an irresistible argument against easy divorces. 4. Moses suffered] They admit that Moses did not command, but only suffered this. Hovey suggests that " Moses merely presupposed the exist- ence of this practice, and, by regulating, suffered it." 5. this precept] The depraved and low condition of society and of their hearts caused Moses to make this rule to regulate, not to introduce, easy di- vorces. 7. For this cause] He thus shows that God designed the marriage tie to be -the closest and most indissoluble of all ties, and, according to Matthew (xix, 9), rebukes the adultery of Herod Antipas (though without naming him), in the severest terms. 8. they twain] the " two." '' Twain " or "two " is not in the Hebrew, though it is fairly implied. The Septuagint and the Samaritan versions have it, however. 9. What therefore Ood] In Gen. ii, 24 these are the words of Adam ; in Matthew xix, 4, the words of God ; in Mark the words of Christ. They are words of Adam as uttering prophetically a divine ordinance ; the words of God, as being eternally valid ; the words of Christ, as rules for Christian life reestablished by him. 10. in the house] Mark records several confidential household words of our Lord to his disciples ; e. g., concerning ( 1 ) the power of casting out de- mons (ix, 28, 29) ; (2) the great in the kingdom of heaven (ix, 33-37) ; and (3) here, the Christian law of marriage. 11. inarry another] Some regard this as forbidding re-marriage after di- vorce under any circumstances ; others as forbidding it only after divorce for other causes than adultery ; but it implies where a divorce is granted because of infidelity to marriage vows, the innocent party thus divorced may marry again. 12. if a woman shall put atoay] This iS the only instance in which Jesus states the nature of the guilt of a wife who leaves her husband and marries again. He also gives rules regarding the husband who divorces his wife, and the wife so divorced. "All three cases are dealt with on the same grounds : (1) that the marriage relationship ought to be indissoluble, and that one cause only (fornication) justifies or permits its dissolution ; (2) that any further per- mission of divorce is but a concession to the hardness of men's hearts for the avoidance of greater evils." — Ellicott. Maek X, 13-16.] ON THE GOSPEL OF MAEK. 117 Kevised Version. 13 And they brought unto him little children, that he should touch them : and the disciples 14 rebuked them. But when Jesus saw it, lie was moved with indignation, and said unto them, Suffer the little children to come unto me: forbid them not: for of such is the 15 kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter 16 therein. And he took them in his arms, and blessed them, laying his hands upon them. Authorized Version. 13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 14 But when Jesus saw it, he was much dis- pleased, and said unto them, Suffer the little children to come unto me, and forbid them not : for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them. Illustration. — There is a fine allegorical representation of marriage on an antique gem belonging to the Duke of Marlborough. It presents the mar- riage of Cupid and Psyche. (1) Both are winged, to show the alacrity with which husband and wife should help each other ; (2) both are veiled, to show" the modesty attending this relation; (3) Hymen or marriage holds a lighted torch, leading them by a chain, to show they are unitedly led by pure love ; (4) the chain is not of iron or brass, but of pearls, indicating that they are not slaves, but willing lovers ; (5) they hold a dove, an emblem of inno- cence and fidelity ; (6) a winged Cupid has gone before, to prepare a feast of love ; (7) another comes behind with ripe fruits to place in their hands, a promise of happiness in children ; (8) the genius of love follows them, with wings of feathers shrivelled, to intimate that love is never to fly away, but ever to abide with them. 13-16. Jesus Eeceives Little Children, A. D. 30. 13. they brought] The American revisers' rendering is better, "were bring- ing," and so in Lukexviii, 15. These probably were certain parents who hon- ored him and valued his benediction. The children" in Mark and Matthew are "infants" in Luke xviii, 15. The Greek word here is -atdia the common one for a " child " of any age. The word "young" or " little " is added in the English version, though the R. V. lacks untformity in its renderings. See Mark vii, 28 ; Luke vii, 32 ; xi, 7, where the same word is used. In Luke the Grreek for "infants" is another word. Nicephorus says that Ignatius, afterward the bishop and martyr of Antioch, was one of these children. that he should touch them] or, as Matthew adds, that he should lay Ms hands upon them and pray for them (xix, 13). Hebrew mothers were accus- tomed, in this manner, to seek a blessing for their children from rabbis of special holiness, who were wont to lay their hands upon them. "After the father of the child," says the Talmud, "had laid his hands on his child's head, he led him to the elders, one by one, and they also blessed him, and prayed that he might grow up famous in the law, faithful in marriage, and abundant in good works. ' ' disciples rebuked those] ' ' How chilling the rebuke of these disciples to fond parents, who had doubtless been greatly moved and drawn by the wise and tender words of Jesus?" — Clark. 14. of such] or " ^0 such belongs the kingdom of God,''^ as the American revisers render it. He says not of these, but of such, showing that it is not to children only, but also to such as have the like innocence and simplicity, the reward is promised. " Little children are not guileful or deceitful, but plain and simple ; they are strangers to artful disguises ; they are not obstinate ; they rely on the instruQtion of their parents. . . . Here is, therefore, a fit and lively emblem of the followers of the Lamb." — /. Edwards. But President Edwards lived in another age ; were he living now, might he not qualify somewhat his statement respecting children ? 16« took them up in his arms] or "folded them in his arms." See 118 A PICTORIAL COMMENTARY [Mark X, 17-19. Kevised Version. 17 And as he was going forth ^ into the way there ran one to him, and kneeled to him and asked him, Gk)od ^ Master, what shall I 18 do that I may inherit eternal life ? And Jesus said unto him, Why callest thou me 19 good ? none is good •ave one, eve)i God. Thou knowest the commandments, Do not kill, Do Authorized Version. 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 is none good but one, that is, God. 19 Thou knowest the commandments. Do not commit adultery, Do not kill. Do not steal, Do ^ Or, on his way ^ Or, Teacher chap, ix, 36 for the same Greek word. Twice we read of our Lord talcing persons into his arms, and both times they were children, and both times the scenes are recorded only by Mark (ix, 36 ; x, 1.6). blessed thein] or, He blesses them, according to some MSS. The present tense is in keeping with the graphic style of Mark. Or, according to other MSS. and authorities (some of them the best), it reads, "fervently blessed them." Practical Suggestions. — "Our children are given to us but for a little time. They are in a world of danger, sin and woe. They are exposed to temptation on every hand. If God be not their friend, they have no friend that can aid them in the day of adversity or keep them from the snares of the destroyer." — Barnes. " The children . . . were brought to Jesus by per- sons interested in them, in reliance on his power, in faith of the virtue which might proceed from him. When a like faith is shown in a like manner, the conduct of our Lord gives reason to suppose that he will not withhold his blessing." — Bishop Sumner. 17-31. The Rich Young Ruler, A. D., 30. 17. when he was gone forth'] See R. V. He was just starting, it would seem, on his last journey toward Jerusalem. one] He was young (Matt, xix, 22), of great wealth, and a ruler of a local synagogue (Luke xviii, 18). All the Evangelists relate this incident in the same connection. running'] Ran up to him, apparently from behind, eager and breathless ; then he knelt before him, as was usual before a venerated rabbi. what shall I do] what work of merit ? He had probably observed our Lord's gracious reception of children, and he desired to have part in the kingdom promised to them. His question betrays his serious deficiencies. Not by doing, but by being, was an entrance into it to be obtained. He also would " inherit," ^. e., have the kingdom by right, not by grace. 18. 'Whj/ callest thou me good f I " As if he had said, * Thou falsely call- est me good Master unless thou acknowledgest that I have come from God.' " — John Calvin. The emphasis is on the why." " Dost thou know what thou meanest when thou givest me this appellation?" If we combine the question and rejoinder as given by Matthew and Luke, it would seem to have run, Whi/ askest thou me about the good ? and why callest thou me good ? None is good save one, God; i. e., "good" in the absolute sense. Jesus repels it only in the superficial sense of the questioner, who regarded him merely as a good rabbi. Against the use of this by the Socinians, Stier puts these pointed syllogisms : Either (1) there is none good but God — Christ is good, therefore Christ is God — or (2) there is none good but God — Christ is not God, therefore Christ is not good." 19. Thou knowest the commandments] The young man is referred to the commandments of the second table only, and they are cited generally from Ex. XX, 12-17. A striking instance of the free mode of quotation from the Old Testament, even in such a case as the ten commandments. Here the Makk X, 20-2-2.] ON THE GOSPEL OF MARK. 119 Revised Version. not commit adultery, Do not steal, Do not bear false witness, Do not defraud. Honour 20 thy father and mother. And he said unto him, ^ Master, all these things have I ob- 21 served from my youth. And Jesus looking upon him loved him, and said unto him, One thing thou lackest : go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasui'e in heaven : and come, follow 22 me. But his countenance fell at the sajanr, and he went away sorrowful : for he was oue that had great possessions. AuTHOBizED Version. not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him. Mas- ter, all these have I observed from my youth. 21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest : go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven : and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved: for he had great possessions. ^ Or, Teacher seventh, then the sixth, eighth, ninth, tenth, and lastly fifth, are named. So in Luke. Matthew gives the sixth first, then the seventh, and then adds : " Thou shalt love thy neighbor as thyself." Defraud nof] The word thus rendered occurs in 1 Cor. vi, 7, 8 ; vii, 5 ; 1 Tim. vi, 6 ; James v, 4. It means deprive none of what is theirs, and has been thought to give the sum of the four commandments which precede, or most probably, of the tenth commandment. Honor thy father and mother^ Rendered by Wyclif " worschippe thi fadir and modir," which illustrates the meaning of the word as used in the Episco- pal Marriage Service, " with my body I thee worship "= honor. 20. all these have I observed^ adding, according to Matthew, what lack I yet f We are told that when the angel of death came to fetch R. Cha- ' mina, he said : "Go and fetch me the book of the law, and see whether there is anything in it that I have not kept.''"' — Farrar. The ruler was a sincere, moral, but self-righteous and conceited young man. 21. beholding him] The same word, which occurs also in v. 27, in the original is applied (1) to the Baptist, when he " looked upon Jesus " (John i, 86) ; (2) to our Lord's look at Peter (3) when he named him Cephas (John i, 42), and (4) when he turned and looked upon him just before the cock crew for the second time (Luke xxii, 61). loved him'] or luas pleased with him. Lightfoot remarks that the Jewish rabbis were wont to kiss the head of such pupils as answered well. Some gesture at least we may believe that our Lord used to show that the young man pleased him, both by his question and by his answer. One thing thou lackest] Jesus does not concede that he had kept the law, but instead of stating his failure generally, he calls on the young man to give up what is his idol — a short, sharp test of his real condition. The young man fancied himself willing to do whatever could be required : he could now see if he were really willing. This test is applicable wherever the idol is the same, i. 6., wealth. take up the cross and follow me] See ch. viii, 34; and R. V., which omits *'take up the cross," as do the best MSS. Poor, friendless, outlawed, Je- sus abated no jot of his awful claims, loftier than human monarch had ever dreamed of making, on all who sought citizenship in his kingdom. 22. he was sad] ^^Sorrowfid,^^ says Matthew (xix, 22) ; "tiery sorrow- ful,^^ says Luke (xviii, 23) ; Mark says, "his countenance fell," R. V., or "he frowned," with a cloud upon his brow. The original word only occurs in one other place. Matt, xvi, 3, "for the sky is red and lowering.'" The test fell where least expected, but where most needed. had great possessions] ' ' great, ' ' 'or literally, ' ' many ' ' possessions may refer to various kinds of property, or a large amount of property.. The former is the strict meaning of the Greek. His possessions he could not easily give up for possessions in heaven, and made, as Dante calls it, " the great refusal I 120 A PICTORIAL COMMENTARY [Mark X, 23-29. Kevised Version. 23 And Jesus looked round about, and eaith unto his disciples, How hardly shall they that have riches enter into the kingdom of 24 God ! And the disciples were amazed at his words. But Jesus answereth again, and saith unto them. Children, how hard is it ^ for them that trust in riches to enter into 25 the kingdom of God! It is easier for a camel to go through a needle's eye, than for a rich 26 man to enter into the kingdom of God. And they were astonished exceedingly, saying 27 "^ unto him. Then who can be saved ? Jesus looking upon them saith. With men it is im- possible, but not with God : for all things are 28 possible with God. Peter began to say unto him, Lo, we have left all, and have followed 29 thee. Jesus said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the ^ Many ancient authorities read Authorized Version. 23 And Jesus looked round about, and saith unto his disciples. How hardly shall they that have riches enter into the kingdom of God ? 24 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 into the kingdom of God ! 25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of Grod. 26 And they were astonished out of measure, saying among themselves. Who then can be saved ? 27 And Jesus looking upon them saith, With men it is impossible, but not with God : for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said. Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife,^r children, or lands, for my sake, and the gospel's, * Some ancient authorities omit for them that trust in riches, among themselves. Concerning his later history and final decision the Scriptures are silent, and conjectures are worthless. " Yet within a few months," says Keble, "hun- dreds in Jerusalem remembered and obeyed this saying of our Lord, and brought their goods and laid them at the apostles' feet " (Acts iv, 34-37). 23. looked round about] Bengel observes that the countenance of Christ is often described as moved and affected by a deep and painful feeling for his hearers. Comp. Mark iii, 5, 34 ; viii, 33 ; Luke vi, 10 ; xxii, 61. 24:. Children] a title intended to soften the sadness and sternness of his words. for them that trust in riches] Some important MSS. omit these words, and rsad, " Children, how hard it is to enter into the kingdom of God." But the accepted reading harmonizes better with the context. 25. It is easier for a camel] This figure has been variously interpreted. (1) Some have rendered it an " anchor- rope," as though the word was "A;a- milon,'" and not ^^kamelon;^'' but this is unsatisfactory. (2) Others think it refers to the side gate for foot passengers, close by the principal gate, called in the East the " eye of a needle "; fe^,,^5jjTTk|~^^ or to the little gate within the larger ; but (3) it is better 1'4'rS^ . ^^>-iik to understand the words literally, as an Oriental proverb. Similar proverbs are common in the Talmud, e. a., the same as this, except it uses an elephant insteaa of a camel, and this is quite in harmony with the modes of expression common in the East. 27. impossible^ Their conclusion showed a lack of knowledge of God's wonderful works among his people informer ages, and a weak faith. "The character of the true philosopher is to hope all things not impossible, and to believe all thinsTS not unreasonable." — John Herschel. 28. and have followed thee] adding, as Matthew relates, "what shall we have therefore?" In reply to which our Lord uttered glorious words re- specting tlie twelve thrones to be occupied by the apostles " in the regenera- tion," or "restoration of all things" (Matt, xix, 28). 'NEEDLE 8 EYE. Mark X, 30-32.] ON THE GOSPEL OF MARK. 121 Authorized Version. | Revised Version. , 30 But he shall receive a hundredfold now in ! 30 gospel's sake, but he shall receive a hun- this time, houses, and brethren, and sisters, and i dredfold now in this time, houses, and breth- mothers, and children, and lands, with persecu- I ren, and sisters, and mothers, and children, tlons ; and in the world to come eternal life. [ and lands, with persecutions ; and in the 31 But many that are first shall be last ; and j 31 ^ world to come eternal life. But many that the last first. I are first shall be last: and the last first. 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 unto him. 32 And they were in the way, going up to Je- rusalem; and Jesus was going before tliem: and they were amazed ; ^ and they that fol- lowed were afraid. And lie took again the twelve, and began to tell them the things * Or, age * Or, but some as they followed were afraid 30. a hundredfold. . . houses} ' ' This cannot be taken literally, as promising a hundred times as many mothers, sisters, etc. It means, that the loss shall be a hundred times compensated or made up ; or that in religion here we have a hundred times the value of all that we forsake." — Barnes. with persecutions} an important limitation. See 2 Cor. xii, 10 ; 2 Thess. i, 4; 2 Tim. iii, 11. 31. many that are firsti Very signally was the former part of this verse fulfilled teviporarily in the case of Peter himself, finally in that of Judas ; while the latter was wonderfully realized in the instance of Paul. To impress upon his hearers the important lesson that entrance into the kingdom of heaven is not a matter of mercenary calculation, our Lord delivered the j^ara- ble of the laborers in the vineyard (Matt, xx, 1-16). Practical Suggestions. — "A great fortune is great slavery." — Seneca. ''He hath riches sufficient who hath enough to be charitable." — Sir T. Browne. " Great abundance of riches cannot of any man be both gathered and kept without sin." — Erasmus. " Riches, for the most part, are hurtful to them that possess them." — Plutarch. Of a rich man it was said, '' Poor man ! he toiled day and night, until he was forty, to gain wealth, and he has been watching it ever since for his victuals and clothes." 32 — 34. Third Prediction of the Passion, A. D. 30. 32. they ivere in the loayl Our Lord would seem to have now joined the caravans of the Galilean pilgrims going up to Jerusalem. ajid Jesus went before them} Grotius and Trench suggest that, after the manner of some leader who heartens his soldiers by choosing the place of danger for himself, so Jesus led his disciples. And Cowper finely sings : The Saviour, what a noble flame Was kindled in his breast, When, hastening to Jerusalem, He marched before the rest ! ' ' and as they followed'] or, " they that followed." — R. V. See also margin. The American revisers omit the marginal reading. The passage reads as though there were two bands of the apostles, of whom one went foremost, while the other had fallen behind. There are two explanations: (1) The whole body were amazed ; some continued to follow, and these were afraid ; (2) the twelve closest to him were amazed, and the larger com.pany of follow- ers farthest behind were afraid. This is the most satisfactory. " There are few pictures in the Gospel more striking than this of Jesus going forth to his death, and walking along the path into the deep valley, while behind him, in awful reverence and mingled anticipations of dread and hope — their eyes fixed on him, as with bowed head he preceded them in all the majesty of sorrow — the disciples walked behind and dared not disturb his meditations." — Farrar. And he took again} for the third time he tells them privately of his coming 122 A PICTORIAL COMMENTARY [Mark X, 33-39. Revised Version. 33 that were to happen unto him, saying, Be- hold, we go up to Jerusalem ; and the Son of man shall be delivered unto the chief priests and the scribes ; and they shall con- demn him to death, and shall deliver him 34 unto the Gentiles: and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him ; and after three days he shall rise again. 35 And there come near unto him James and John, the sons of Zebedee, saying unto him, * Master, we would that thou shouldest do 36 for us whatsoever we shall ask of thee. And he said unto tliem, What would ye that I 37 should do for you? And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy 38 glory. But Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the 39 baptism that I am baptized with ? And they said unto him, "We are able. And Jesus said Authorized Version. 33 Saying, Behold, we go up to Jerusalem ; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they sliall condemn him to death, and shall deliver him to the Gentiles: 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him : and the third day he shall rise again. 35 And James and John, the sons of Zebe- dee, come unto him, saying. Master, we v/ouid that thou shouldest do for us whatsoever we shall desire. 36 And he said unto them. What would ye that I should do for you ? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 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 I am baptized with ? 39 And they said unto him, We can. And Jesus said unto them. Ye shall indeed drink of ^ Or, Teacher suffering. The two pre\'ious occasions are described m (1) Mark viii, 31, in the neighborhood of Caesarea Philippi, just after Peter's confession, and (2) Mark ix, 30-32, shortly afterward, during the return to Capernaum. The particulars are now more full and more clear than ever before, and imply a judicial arrest and trial. Matthew (xx, 17) distinctly tells us that it was made priiiately to the apostles. 34. and shall kill Am] or, as Matthew adds, '' crucify him " (see Matt. XX, 19). Luke lays stress upon the fact that the disciples would not and could nqjb understand his words (Luke xviii, 34). The terms seem plain enough to us, but they looked for him to reign as the Messiah, and, according to the prevailing view of their times, become a temporal king, a successor of David, to revive the splendors of his age. How could they understand^ his prediction to harmonize with such a view? The firmness with which this idea of a temporal reign had fixed itself in their minds is indicated by the request of James and John in the next verse. 35-45. The Ambitious Apostles, A. D. 30. 35. James and John] In this their mother, Salome joined, she falling on her knees (Matt, xx, 20). How ill-timed and circuitous the request! In- deed, the attempt to have Christ grant it before he heard what it was looks as if they were ashamed to ask, or were conscious that it might properly be refused. 37. that we may sit] Whether the mention of thrones (Matt, xix, 28), as in waiting for the twelve at the coming of their Master in glory, suggested the idea or not, is uncertain, unless Luke xix, 11 throws light on it. The two places on the right and left hand of a king or other person of dignity have ever been recognized. East and West, as the positions of honor. '' In thy glory ' ' refers to the earthly splendor of his kingdom. 38. baptism I am baptized ivith] Ryle calls attention to this expression as very remarkable, and thinks it implies '' that there is such a thing as being baptized, in a certain sense, without the use of any outward form.'' And Clark and Olshausen regard the phrase as signifying not a literal baptism, but as a figurative description of the overwhelming sufferings of Jesus. 39. And they said unto him, We can] They knew not at the time what they said, but afterward they were enabled to drink of that cup, and to be baptized with that baptism of suffering. James was the first martyr of the Maek X, 40-45.] ON THE GOSPEL OF MARK. 123 Revised Version, unto them, The cup that I drink ye shall drink ; and with the baptism that I am bap- 40 tized withal shall ye be baptized : but to sit on my right hand or on my left hand is not mine to give : but it is for them for whom it 41 hath been prepared. And when the ten heard it, they began to be moved with indig- 42 nation concerning James and John. And Jesus called them to him, and saith unto them, Ye know that they which are ac- counted to rule over the Gentiles lord it over them; and their great ones exercise auihor- 43 ity over them. But it is not so among you : but whosoever would become great among 44 you, shall be your ^ minister: and whosoever would be first among j'ou, shall be ^ servant 45 of all. For verilj- the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. Authorized Version, the cup that I drink of ; and with the baptism that I am baptized withal shall ye be baptized: 40 But to sit on my right hand and on my left hand is not mine to give ; but it shall be given to them for whom it is prepared. 41 And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them ; and their great ones exercise authority upon them. 43 But so shall it not be among you : but who- soever will be great among you, shall be your minister: 44 And whosoever of you will be the chiefest, shall be servant of all. 45 For even the Son of man came not to be ministered unto, biit to minister, and to give his life a ransom for many. ^ Or, servant "^ Gr, bond-servcmt apostolic band (Acts xii, 2) ; John (1) was bereaved, of his brother, then of the other apostles ; (2) he became an exile in sea-girt Patmos (Rev. i, 9), and (3) died last of the apostles. the cup} Comp. John xviii, 11, " The cup which my father hath given me, shall I not drink it?" and Mark xiv, 36, '' Take away this cup from me." Their thoughts were fastened on thrones and high places ; his on a cup of suffer- ing and a baptism of blood. For this use of the word " baptism " here, com- pare Luke xii, 50, " I have a baptism to he baptized with.'' ^ 40. but it shall be given] " The throne," says Basil, "is the prize of drinking cups. toils, not a grace granted to ambition ;" a reward of righteousness, not the concession of a reward." On the phrase, " it is not mine to give," see R. V. Alexander, D. Brown, Wordsworth and Canon Cook omit the words in italics and render " is not mine to give except," or '' unless," " for whom it is pre- pared ;" but this violates the general grammatical construction, as Alexan- der concedes. The R. V. is to be preferred. 41. began to be much displeased'] " hadden endignacioun." — Wyclif. " Humanity is in self- conflict ; the spirit is naturally competent to rein the animal into subjection, and yet it is often morally impotent to put on and pull up the curb." — Hickok. The sons of Zebedee had been in a better social position than most of their brethren, and this attempt to secure a preeminence of honor kindled a storm of jealousy, but it was soon allayed. 42. which] commonly used at the time our translation was made for the relative '''' who,^'' and applied to persons. It is now obsolete in this sense, and it is to be regretted that the R. V. does not uniformly use *' who " in such cases, as the American revisers desired, are accounted] = those who are regarded and known to rule, those who have the repatation of being governors, exercise lordship] The word is applied in Acts xix, 16, to the man possessed with an evil spirit prevailing against and overcoming the seven sons of Sceva. The idea is that superiority in worldly governments can only be sustained by force. Peter, in his first Epistle (v, 3), warns the elders of the church against " being lords over God's heritage." See also Matt, xx, 25. 45. Verily... to give his life] The American revisers prefer to read, " For 124 A PICTORIAL COMMENTAI?^ [Mark X, 46. Authorized Version. 46 And they came to Jericho: and aa he went out of Jericho with his disciples and a great number of people, blind Bartimeus, the son of Timeus, sat by the highway side begging. Revised Version. 46 And they come to Jericho : and as he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Barti- majus, a blind beggar, was sitting by the the Son of man also," etc. It is an announcement that the Redeemer was about to give his life as a ransom for many (1 Tim. ii, 6). The word trans- lated "ransom" only occurs here, and in Matt, xx, 28. Wyclif renders it "and zyue his soule, or lyf redemjjcioun, or azen-biyng, for manye." The three great circles of images which the Scriptures employ when they repre- sent to us the purport of the death of Christ, are (a) a sin-offering., or propi- tiation {\ John ii, 2 ; iv, 10) ; (6) reconciliation {^=- at- one-ment) ivith an of- fended friend (Rom. V, 11 ; xi, 15 ; 2 Cor. v, 18, 19) ; (c), as here, redemp- tion from slavery (Rom. iii, 24; Eph. i, 7; Col. i, 14). It here implies the great humility and condescension of Jesus. ' Practical Suggestions. — " The tallest trees are most in the power of the winds, and ambitious men of the blasts of fortune." — Penn. " Fling away ambition ; by that sin the angels fell ; how can man then, the image of his Maker, hope to win by it? " — Shakespeare. 46 — 52. At Jericho. Blind Bartimeus, A. D. 30. 46. And they ca7ne'\ either the evening of Thursday, Nisan 7, or the morning of Friday, Nisan 8, according to Farrar's conjecture, From Peraea they journeyed down to the sunken channel of the Jordan, and the luxuriant "district" of Jericho. Where he crossed the Jordan can only be conjec- tured. It was probably at one of the well-known fords above Jericho. to Jericho^ Jericho was the ancient stronghold of the Canaanites — taken by Joshua (ni, vi), founded for the second time under Hiel the Bethelite (1 Kings xvi, 34), visited by Elisha and Elijah before the latter "went up by a whirlwind into heaven" (2 Kings, ii, 4-15) — was still, in the days of Christ, surrounded by towers and castles. Two of them lay in ruins since the time ofPompeius, but " Kypros, the last fortress built by Herod the Great, who g, had called it after his mother, rose, white, in the sun, on the south of the town. Jeri- cho was on a plain about five miles west of the Jordan, and six miles north of the Dead Sea. Near the ancient city was " Elisha' s Fountain." The Jericho of Christ's day was southeast of the ancient city, while the modern town, Er-Riha, is two miles iurther east. The city, when Jesus visited it, had been rebuilt, and perhaps exceeded the ancient town in its splendor. It has semi-tropical verdure, as the plain is nine hundred feet below the Mediterranean. "The great palace of Herod," says Geikie, "in the far- famed groves of palms, had been plun- dered and burnt down in the tumults that followed his death, but in its place a still grander structure, built by Archelaus, had arisen amidst still finer gardens and more ELISHA 'S fountain AT JEEICHO. copious and delightful streams A grand theatre and spacious circus, built by Herod, scandalized the Jews, while a great stone aqueduct of eleven arches brought a copious supply of water to the city, and the Roman military road Makk :X, 47-60.] ON THE GOSPEL OF MARK. 125 Authorized Version. i Ee\t[sed Version. 47 Anil when he heard that it was Jesus of 47 way side. And when he heard that it was Nazareth, he began to cry out, and say, Jesus, Jesus of Nazareth, he began to cry out, and thou Son of David, have mercy on me. ' say, Jesus, thou son of David, have mercy on 48 And many charged him that he should hold 48 me. And many rebuked him, that he should his peace : but he cried the more a great deal, hold his peace : but he cried out the more a Thou Son of David, have mercy on me. great deal. Thou son of David, have mercy 49 And Jesus stood still, and commanded him 1 49 on me. And Jesus stood still, and said, Call to be called. And they call the blind man, say- ye him. And they call the blind man, say- ing unto him. Be Of good comfort, vrise ; he call- ] ing unto him. Be of good cheer: rise, he eth thee. 50 calleth thee. And he, casting awav his gar- 50 And he, casting away his garment, rose, and came to Jesus. i ran through it." The modern town consists of a group of miserable hovels, inhabited by about sixty familie-5. See Schaff's Did. of Bible. as he loeiit ouf] See Special Note.''^ (Comp. Luke xviii, 35 : Matt, xx, 29, 30.) a great number'] of pilgrims from Peraea and Galilee, met at this central point to go up to the passover at Jerusalem. Bartimeus] The better reading seems to be, the son of Timceus, Barti- mcEus. See U. V. " This account of him hints that he was a personage well known to Christians in Mark's time as a monument of the Lord's miracle, as was probably also Simon the leper ; and the designation ' son of Timaeus ' would distinguish him, not merely from the father, but also from other sons." — Lange. "All the roads leading to Jerusalem, like the temple it- self, were much frequented at the time of the feasts, by beggars, who reaped a special harvest from the charity of the pilgrims." 47. Son of David] This was the Jewish designation of the Messiah. His application of it to Jesus may be an indication of his faith. Perhaps he had heard of the recent resurrection of Lazarus, at Bethany, not far away, 4:8. charged him] " thretnyden hym that he schulde be stille." — Wyclif. They rebuked him and his companions, deeming their clamors ill-mannered towards a prophet, such as they held Jesus to be. 49. good comfort] given by Mark only, aslhe cheering words of bystand- ers, followed by the earnest act of the man, casting away (or aside) his gar- ment (or outer mantle) and " leaping up " iii bis joy over the hope of having his sight restored. 50. casting away his garment] i. e. his dbha, or upper garment. * Special Note on the healing of the blind men at Jericho. — Harmonists find a difficulty in reconciling the gospel narratives of this healing. Compare Luke xviii, 35-43; Matt, xx, 29-34, and see R. V. Matthew mentions two blind men healed; Mark and Luke refer to only one; Matthew and 3Iark state that healing took place when Jesus left Jericho; Luke, as "Jesus drew nigh to the city." The difference as to the number healed is easily explained: Matthew speaks of tivo ; Mark and Luke notice only one, probably the better known or more important case of the two. If there were two, there must have been one, and silence is no contradiction. The chief difficulty is on the other point, as to the time or place of healing: Several explanations have been proposed: (1) There were two Jerichos, an old and a new city; Jesus may have been leaving one and approaching the other, where the healing was performed, and so both statements be accurate; so McKnight; but this is weak. (2) That there were tliree or more blind men healed, one named by Luke (Luke xviii, 35), and two by the others (Matt, xx, 29); so Augustine, Kitto, Davidson; (;3) Lightfout, Tischendorf, Wiesler, Neander, Ebrard, and Greswell suppose that two distinct miracles were per- formed, and that Matthew blends both events in his account. This seems to remove one difficulty by making another; (4) Robinson, Owen, Grotius, and others, propose to render the Greek verb "to be nigh" or "near," instead of "come nigh"; hence.Xiuke would state that the healing was performed while Jesus was still near the city, and so harmonize with the idea given by Matthe^' and Mark • (5) Many most reliable writers, as Calvin, Bengel, Stier, Trench, EUicott, Lange, and .John Hall con- clude that one blind man cried to him as he drew near to the city, and whom he cured not then but on the morrow, at his going out of the city, together with the other, to whom he had in the meanwhile joined himself. On this theory Luke notes the first appeal, and relates the healino- bv anticipation. The first three explanations are the least satisfactory. But where there are so many reasonable solutions, the apparent discrepancy Is nut important. 126 A PICTORIAL COMMENTARY [MaekX,51-XI,L Revised Version. 51 ment, sprang up, and came to Jesus. And Jesus answered him, and said. What wilt thou that I should do unto thee? And the blind man said unto him, ^ Kabboni, that I 52 may receive my sight. And Jesus said unto him. Go thy way; thy faith hath ' made thee whole. And straightway he received his sight, and followed him in the way. 11 And when they draw nigh unto Jerusalem, unto Bethphage and Bethany, at the mount Authorized Version. 51 And Jeeus answered, and said unto him. What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52 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. C H.AJP. XI. — And when they came nigh to Jerusalem, iinto Bethphage and Bethany, 1 See John xx, IG ^ Or, saved thee 51. Lord'] = myMaster. Theblind mangives him the title of greatest rever- ence that he knew. The same form is used by Mary Magdalene to her risen Lord, John xx, 16. There were gradations of honor in the title, Rab = mas- ter was a title of respect, Rabbi = my master, of greater honor, and Rabbon or Rabboni = my great master, was the most honorable title of the three. Rabbi is simply the word for teacher, with the suffix meaning ' ' my. ' ' 52. and followed Jefius] or '' him " R. V: , along the road, glorifying God as Luke adds (xviii, 43) and joining the festal company of his healer, and thus he obeyed the command ' ' Gro thy way, ' ' for it was going his way now, to follow Christ. Plumptre notices that in the apocryphal gospel of Nicodemus, Bartimeus appears as one of the witnesses for the defence of Jesus. After this the Lord accepted the hospitality of Zac- cheus, a superintendent of customs or tribute at Jericho (Luke xix, 1 — 10) ; uttered the parable of ' ' the pounds ' ' in order to correct the idea that the king- dom of heaven was about to appear immediately (Luke xix, 11 — 27) ; ancf at length, six days before the passover, reached the mountain hamlet of Bethany (John xii, 1). Practical Lessons. — "Here is the history of many a soul. When a man is in earnest about his salvation, and begins to cry that his eyes may be opened * * ^^ he will find infinite hindrances ; and these not from professed enemies of the gospel, but from such as seem, like this multitude, to be on Jesus' side. Even they will try to stop his mouth." — Trench. - Ch. XL 1 — 11. The Triumphal Entry. (Sunday, day following Jewish Sabbath, 10th Nisan, 783, April 2d, a.d. 30.) 1. And ivhen^ The triumphal entry took place on Sunday the 10th of Nisan, according to the best authorities, though Robinson places it on Monday following. Readers will bear in mind that the Jewish mode of reckoning time differed from ours ; their sabbath was on Saturday, and as their day was counted from sunset to sunset, their sabbath would begin on our Friday after sunset and end on Saturday at sunset. Our Sunday was ih.&\r first day of the week, and therefore to them a secular day. The order of events were : (1) The Saviour apparently reached Bethany on the evening of Friday, Nisan 8. There (2) in quiet retirement he spent the sabbath before his crucifixion ; and (3) in the evening (the Jewish sabbath ending at sunset), he sat down to a festal meal, attended by the sisters of Lazarus at the house of Simon, a leper (Matt, xxvi, 6); John xii, 1). (4) At this feast he was anointed by Mary (John xii, 3) ; and (5) during the night a council of the Jews consulted how to put, not him only, but Lazarus also to death (John xii, 10). they came] See R. V. Mark passes by the events at Simon's house to relate the entry into Jerusalem From this triumphal entry made after the Jewish sabbath, and on the first day of the week, the day is celebrated as "Palm Sunday" by some churches. The narrative is written in the present tense. unto Bethphage^ On the first day of the week the Saviour left Bethany and 127 128 A PICTORIAL COMMENTARY [Mark XI, 2-4. Authorized Version. i Revised Version. at the mount of Olives, he sendeth forth two of of Olives, he sendeth two of his disciples, and his disciples, 2 saith unto them, Go your way into the vil- 2 And saith unto them. Go your way into the lage that is over against you: and straight- village over against you : and as soon as ye be | way as ye enter into it, ye shall find a colt entered into it, ye shall find a colt tied, whereon | tied, whereon no man ever yet sat; loose never man sat ; loose him, and bring him. i 3 him, and bring him. And if any one say unto you, 'Why do ye this? say ye, The Lord hath need of him; and straightway he * will 4 send him ^^ack hither. And they went away, and found a colt tied at the dour with- out in the open street; and they loose him. 3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him ; and straightway he will send him hither. 4 And they went their way, and fouHd the colt tied by the door without in a place where two ways met ; and they loose him. * Gr. sendeth. " Or, again proceeded toward Bethphage = ^Ae house of unripe figs, a little hamlet on the road between Jericho and Jerusalem. Some authorities omit Bethphage. two of his disciples'] Three Evangelists state the sending of "two disci- ples," but neither give the names of the two. Some conjecture that they were Peter and John, but this is only a guess. 2. into the village over against you] either Bethphage or an adjoining hamlet. a colt tied] "In the East the ass is in high esteem. Statelier, livelier, swifter than with us, it vies with the horse in favor. Among the Jews it was equally valued as a beast of burden, for work in the field or at the mill, and ibr riding. In contrast to the horse, which had been introduced by Solomon from Egyj)t, and was used especially for war, it was the symbol of peace. To the Jew it was peculiarly national, for had not Moses led his wife, seated on an ass, to Egypt ? Had not the judges ridden on white asses, and was not the ass of Abraham, the friend of God, noted in Scripture ? Every Jew, moreover, expected, from the words of one of the prophets (Zech. ix, 9), that the Messiah would enter Jerusalem riding on an ass. No act could be more perfectly in keeping with the conception of a king of Israel, and no word could express more plainly that the king proclaimed himself the Messiah." — Geikie. Still, whether it was a mark of regal authority or of humiliation, is a question on which able writers widely differ. TertuUian (as cited by Gerhard) says the Gentiles, in ridicule, called Christians " oswjam," because they believed in Christ, who rode on an ass, and they even falsely charged his fol- lowers with worshiping an ass's head ! whereon never man sat] this agrees with Matthew's account of the she-ass (Matt, xxi, 2) and her colt with her. Tiie colt would not have been used, so long as it was running with the mother. Animals that never yet had worked were put to sacred purposes. See Num. xix, 2 ; Deut. xxi, 3 ; 1 Sam. vi, 7. 3. the Lord hath need of him] Some suppose that the man may have been a secret disciple. "Secret disciples, such as the five hundred who afterwards gathered to one spot in Galilee, and the hundred and twenty who met after the resurrection (I Cor. xv, 6 ; Acts i, 15), were scattered in many places." The reading of the R. V., " will send him back hither," or " send him hither again," is regarded as a promise " to return the colt soon." 4. in a place where two ivays met] Wyclif, " in the meeting of tweye weyes," following the Vulgate bivium. The word in the original denotes (1) any road that leads around a place, a street or a crooked lane ; (2) around a block of houses ; (3) the quarter of a town= hat. vicus. Here it means either the passage round the house, as Wordsworth understands, or a lane or way around a block of houses, as Alford and Trench sug- gest. They went and found the ass tied at the door (outside, not inside, the court-yard), and the colt with her, not in the highway, but in a back way or alley, which went round the house, and at the place STBIAN ASSES VINEYARD IV STT^IA. I9d 130 A PICTORIAL COMMENTARY [Mark XI, 5-9. Authorized Version. 5 And certain of them that stood there said unto them, What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded: and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him ; and he sat upon him. 8 And many spread their garments in the way : and others cut down branches off the trees, and strewed them in the way. 9 And they that went before, and they that ^ Gr. layers of leaves. Revised Version. 5 And certain of them that stood there said un" 6 to them, What do ye, loosing the colt? And they said unto them even as Jesus had said: 7 andthey let themgo. And they bring the colt unto Jesus, and cast on him their garments; 8 and he sat upon him. And many spread their garments upon the way; and others ^ branches, which they had cut from the 9 fields. And they that went before, and they where two roads met. The disciples were instructed what to answer, if ques- tioned. All these points of the minute detail indicate that the account is from an eye-witness. The colt, untamed and tied at the back gate, as if ready for a rider, has been interpreted as a symbol of the Gentile world to be brought to Christ from the lanes and alleys of heathendom (Luke xiv, 21); the she- ass as symbolizing Grod's ancient people, who were familiar with the yoke of the law ; but this is straining the simplicity of the narrative. 5. nhat do ye] This question was probably asked by the owners of the colt. The reply was in the words Jesus had foretold, and permission was granted. 7. and cast their garments on Mm] (Matt, xxi, 7), to do him regal honor, just as the captains ' ' took every man his garment, and put it under Jehu on the top of the stairs, and blew with trumpets, saying, Jehu is king " (2 Kings ix, 13). he sat upon] the unused colt ; perhaps one of the apostles led it by the bridle, as some suppose. 8. spread their garments] i. e., their "abbas" or "hykes," the loose blanket or cloak worn over the tunic or shirt. So myrtle-twigs and robes had been strewn by their ancestors before Mordecai ( Targ. Esther viii, 15), so the Persian army had honored Xerxes when about to cross the Helles- pont (Herod, vii, 54), and so Robinson says the inhabitants of Bethlehem threw their garments under the feet of the horses of the English consul at Damascus, whose aid they were imploring. branches] not cut from the trees as they went along, as were the ''branches" mentioned in Matt, xxi, 8, hnt mattings {stoibades) which they twisted out of the palm-branches as they passed. The original word denotes (1) a bed of straiv, rushes or leaves-, (2) a mattress, especially of soldiers ; (3) the nest or lair of mice or fish. off the trees] The rv^ading of most ancient MSS. here is from the fields, seeR.V., and the verse maybe rendered: And many strewed their garments in the way, and others twisted branches, cutting them from gardens or fields. Eastern gardens are not flower gardens, but the orchards, vineyards and fig- enclosures round a town. The three separate roads from Bethany to Jerusa- lem passed by plantations of palm trees, and fruit and olive gardens. The best authorities omit, "and strewed them in the way." From Bethany to Jerusalem there are three roads leading over Olivet. It is generally supposed that Jesus made his triumphal entry by the middle road, but the southern one is usually taken by horsemen and caravans. 9. they that went before] From John xii, 12 it appears that a second stream of people issuing from the holy city came forth to meet the Saviour, and these joining the others coming from Bethany, turned round and swelled the long procession towards Jerusalem; compare Stanley's account in Sinai and Palestine. Mark XI, 7 0,11.] ON THE GOSPEL OF MAEK. 131 Authorized Version. followed, cried, saying, Hosanna ; Blessed is he that Cometh in the name of the Lord : 10 Blessed fce the kingdom of our father David, that Cometh in the name of the Lord : Hosanna in the highest. 11 And Jesus entered into Jerusalem, and into the temple : and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Kevised Version, that followed, cried, Hosanna ; Blessed is he 10 that Cometh in the name of the Lord : Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest. 11 And he entered into Jerusalem, into the temple ; and when he had looked round about upon all things, it being now eventide, he went out unto Bethany with the twelve. Hosanna] a Greek corruption of a Hebrew phrase used when persons ap- plied to the king for help ; it means ' ' save now. ' ' This cry was not confined to children, as some infer. 10» Blessed be the kingdom'] The shout of blessing for the kingdom and the coming king. See Ps. cxviii, 26 : " What strange mingling of truth and error in the thoughts and hopes of the multitude that day! And the error was the more fatal because combined with the truth." — Scliaff. "In the name of the Lord" is omitted in the best authorites. 11. And Jesus entered] At one point in the road the magnificent city burst into view. Then the procession may have paused, and our Lord wept over it (Luke xix, 41 — 44), and afterwards crossing the bridge over the Ke- dron, he passed through the gate, now St. Stephen's, into Bezetha, the new town, through narrow streets, "hung with flags and banners for the feast, and crowded on the raised sides, and on every roof, and at every window, with eager faces." the temple] Jerusalem was crowded and stirred to to its very centre (Matt. xxi, 10). Who is this? His disciples answer: " ^Ae prophet of Nazareth of Galilee^ They doubtless expected that he would, as he passed on to- wards the temple, display some unmistakeable "sign," and claim the sceptre, and ascend the throne of David. How sorely they were disappointed ! when he had looked round about upon all things] " The actual procession would not proceed further than the foot of Mount Moriah, beyond which they might not advance in travelling array, or with dusty feet." Before they reached the Shushan gate they dispersed, and Jesus entered the courts of the temple, examined the disorder and desecration still practiced, notwithstand- ing his former rebuke and cleansing. Some bring this visit on the 10th of Nisan, into connection with the selection of the paschal lamb, which was made on that day. Jesus was the true paschal lamb, giving a mystical significance to the fact. There is no discrepancy with Matthew or Luke here, as Meyer supposes ; they connect the cleansing of the temple with the import of the entry, while Mark does not. the eventide loas come] or "it being now eventide " as in R.V. ; an indefin- ite expression, including two or three hours 'before as well as after sunset. During it he returned to Bethany with the twelve. Practical Suggestions. — "The Prince of Peace did not take a horse, a warlike animal; but he will ride on that by and by. Rev. xix, 11 ... Was it a mean attitude wherein our Lord then appeared ? Mean even to contempt? I grant it; I glory in it; it'is for the comfort of my soul, for the honor of his humility, and for the utter confusion of all worldly pomp and grandeur." — Wesley. " When Christians wake up, the people rejoice ; while Christians slumber, the people will continue in the road to death. It is delightful to see people willing in the day of God's power. ... Not your garments he wants, but your. hearts; not your willingness to rejoice in his light, but your fixed immovable purpose to be his forever." — IV. G. Schauffler. 132 A PICTORIAL COMMENTARY [Mark XI, 12-14. AxJTHORizED Version. 12 And on the morrow, when they were come from Bethany, he was hungry : 13 And seeing a fig tree afarofl having leaves, he came, if haply he might find anything there- on: and \^hen he came to it, he found nothing but leaves; for*the time of figs was not yet. 14 And Jesus answered and said unto it, No 12 Revised Veesion. 12 And on the morrow, when they were come 13 out from Bethany, he hungered. And seeing a fig tree afar ofl having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but 14 leaves; for it was not the season of figs. And he answered and said unto it, No man eat -26. The Fig Tree and the Cleansing of the Temple, A. D. 30. (Monday, 11th Nisan, April 3d, A.D. 30.) 12. he teas hungry'] either after a night of fasting, or from rising very early and starting before the morning meal, he was hungry ; shewing his humanity, as usual, when about to give a proof of his deity, that we may believe him to be both God and man." — Bp. Wordsworth. 13. seeing a fig tree] This was I Monday, 11th Nisan, April 1st and 1 2d. The very name Bethany 'means ^'■the place for dates,'^ while Bethphage, according to some, means ^^ the place for the I green or winter fig. ' ' having leaves] It stood alone, a single fig-tree, hy the wayside (Matt, xxi, 19), having leaves was an indication of fruit, for the fig- tree puts forth its fruit first, and then its leaves, only when the fruit is about perfected. if haply] or if therefore, if as was reasonable to expect under such circumstances, fruit was to be found. "Why should he who knows all, come if haply he might find (fruit) thereon" where there was none? It is not said he expected fruit ; but he moved towards the tree as if fruit might be expected. The leaves were fitted to raise this expectation. He did this for the disciples' sake, exactly as in Luke xxiv, 28, "he made as though he would have gone further," not intending to go further, but to be constrained. He meant here to teach truth to the disciples, not to deceive (which is the essence of a lie), just as he did in his parables, where the form is fancy,' but the substance is truth." — John Hall, in Sunday School World. for the time of figs was not yet] that is the fig-season proper had not yet arrived. The rich verdure of this tree seemed to show that it was fruitful, and there was, as Farrar says, " every probability of finding upon it either the late violet-colored autumn figs, which often hung upon the trees all through the winter, and even until the new spring leaves had come, or the first-ripe figs (Isa. xxviii, 4; Jer. xxiv, 2; Hos. ix, 10 ; Nah. iii, 12), of which Orientals are particularly fond." ButProf. Post, of Beirut, advisesme that fig- trees there have fruit formed as early as February, and which is fully ripe in April, about the time of the year when Jesus sought fruit on this tree near Jerusalem. This effectually disposes of the objections to this narrative, on the ground that figs could not be expected at this time of the year. The explana- tion proposed by Van Lennep and Heer are inconsistent with Mark's ac- count, and are not required by what is now known of the growth of figs in Palestine. Yet this tree had nothing but leaves. It was the type of a fair profession without performance ; a jDarablc of the nation, which, with all its professions, brought forth no "fruit to perfection." Comp. Luke xix, 42. 14. No man eat fruit] ^^ And presently, i.e. immediately,^^ writes Mat- EA8TERN FIGS. Makk XI, 15-17.] ON THE GOSPEL OF MARK. 133 Authorized Version. And man eat fruit of thee hereafter for ever, his disciples heard it. 15 And they come to Jerusalem : and Jesus went into th(! temple, and began to cast out them that sold and bought in tlie temple, and over- threw the tables of the money changers, and the Beats of them that sold doves ; 16 And would not suffer that any man should carry amj vessel through the temple. 17 And he taught, saying unto them, Is it not written. My house shall be called of all nations the house of prayer ? but ye have made it a den of thieves. Eevised Version. And 15 fruit from thee henceforward forever, his disciples heard it. And they come to Jerusalem: and he en- tered into the temple, and began to cast out them that sold and tliem^hat bought in the temple, and overthrew the tables of the money-changers, and the seats of them that 16 sold the doves; and he would not e^ufier that any man should carry a vessel through the 17 temple. And he taught and said unto them, Is it not written. My house shall be called a house of prayer for all the nations ? but ye thew (xxi, 19), " the fig tree withered away," though the disciples did not notice it till the following morning. Thus our Lord exhibited at once a para- ble and a prophecy in action. This is the only miracle of judgment (or de- struction) of Jesus on record ; for the destruction of the swine was no miracle, but an incident following a miracle of mercy — the miracles of mercy were all in relief of suffering humanity ; this one of judgment was upon a tree^ to teach man a useful and important moral lesson. IS. and Jesus went into the tempW] this was his second cleansing of the temple. The nefarious scene, which he had sternly rebuked at his "first Passover, as noted by John (ii, 13 — 17), was still being enacted. them that sold and bought^ For the convenience of Jews and proselytes residing at a distance, a kind of market had been established in the outer court, and here sacrificial victims, incense, oil, wine and other things neces- sary for the service and sacrifices, were to be obtained. Jerome, regarding this cleansing of the temple as the most wonderful of miracles, supposes that a flame or starry ray darted from the eyes of the Saviour, but this is unwar- ranted by the narrative and unnecessary. The guilty feelings of the traders would make them cowards before an intrepid and wonderful rabbi, such as Jesus was held to be by the multitude. the tables of the money-changers'] Money would be required chase materials for offerings, (2) to pre- sent as free offerings to the temple treas- ury (Mark xii, 41 ; Luke xxi, 1), (3) to pay the yearly temple tax of half a she- kel due from every Jew, however poor. All this must be paid in native coin called the temple shekel. Strangers, therefore, had to change their Roman, Greek, or Eastern, money into the coin requn-ed. that sold dovesl For the use of doves see Lev. xii, 6, 8 ; Luke ii, 24. The sale of doves appears to have been, in a great measure, in the hands of the priests themselves, and one of the high-priests especially is said to have gained great profits from his dovecots on Mount Olivet. 16. any vessel] i. e., a pail or basket. Ellicott suggests that men were using the temple as a short cut from one part of the city to another. He would not allow laden porters and others to desecrate the honor due to his father's house by crossing the temple courts as though they were public streets. 17. of all nations] The words are cited from Isaiah Ivi, 7. a den of thieves] Literally, a cave or den of robbers or bandits. See Jer. 11. The distinction is to be borne in mind between " the roboer," bri- vn gand or violent spoiler (Matt, xxi, 13 ; xxvi, 65 ; Luke xxii, 52 ; John xviii, 134 A PICTORIAL COMMENTARY [Mark XI, 18-23. Authorized Version. | Revised Version. 18 And the scribes and chief priests hearo il, \ 18 have made it a den of robbers. And the chief and sought how they might destroy him : for they feared him, because all the people was astonished at liis doctrine. 19 And when even was come, he went out of priests, and the scribes heard it, and sought how they might destroy him : for they feared him, for all the multitude was astonished at his teaching. the city. 19 And ^ every evening ' he went forth out 20 And in the morning, as they passed by, I of the city. they saw tlie fig tree dried up from the roots. 20 And as they passed by in the morning, they 21 And Peter calling to remembrance saith saw the fig tree withered away from the unto him, Master, behold, the fig tree which | 21 roots. And Peter calling to remembrance thou cursedst is withered aAvay. 22 And .Jesus answering saith unto them. Have faith in God. 23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, saith unto him, Rabbi, behold, the fig tree 22 which thou cursedst is withered away. And Jesus answering saith unto them, Have faith 23 in God. Verily I say unto you. Whosoever shall say unto this mountain, Be thou taken ^ Gr. whenever evenhig came. ' Some ancient authorities read they. 40 ; 2 Cor. xi, 26 ; and the ** thief" or secret purloiner (Matt, vi, 19 ; John xii, 6; 1 Thess. v, 2; Rev. iii, 3; xvi, 15). — Trench. What our Lord al- ludes to is one of "those foul caves which he had so often seen, where brigands wrangled over their ill-gotten gains." — Farrar. This cleansing was intended to point out to the Jews the corrupt and decayed character of their temple service, and that its fall, with that of the theocracy, had begun ; that a spiritual reform was now at hand. 18. chief priests] This title was applied (1) to the high-priest properly so- called ; (2) to all who had held the high-priesthood (the office under Roman sway no longer lasting for life, and becoming little more than annual) ; (3) the heads of the twenty -four courses (1 Chron. xxiv ; Luke i, 9). was astonished at his doctrine] Mark omits the healing of the lame man, and the children crying hosanna, as mentioned by Matthew, and which would tend to increase the fear of the officers and the astonishment of the people. Caution was therefore, essential. 19. he ivent out] or, they went out, of the city, as some MSS. read, and crossing Olivet, sought once more the retirement of Bethany. 20. And in the morning] the early morning of Tuesday, 12th Nisan, 783, or April 4th, A. D. 30. as they passed by] on their return to the city. dried uj) from the roots] in the original the word rendered " dried up " is the same as that rendered " withered away " in v. 21 of the A. V. From Matthew (xxi, 19) it would appear that " some beginnings of the threatened withering began to shew themselves, almost as soon as the word of the Lord was spoken ; a shuddering fear may have run through all the leaves of the tree, which was thus stricken at its heart." — Trench. 21. And Peter] who, as some suppose, may have related the incident, with all its attendant circumstances, to Mark. 22. Hai^ie faith in God] as the personal source of miraculous power (Comp Matt, xvii, 20; Luke xvii, 6). "Faith is not sense, nor sight, nor reason, but a-taking God at his word." — Etmns. "Faith makes invisible things visible, absent things present, things that are very far oif to be very near the soul." — Brooks. Dr. Dwight defined /a^^^ as trust or confidence. A. Alexander says, "Faith is simply a belief of the truth, apprehended under the illumination of the Holy Spirit." 23. verily I say unto you] Jesus, by these words, would impress upon them that an unfaltering faith in God would overcome all difficulties, a truth they would be likely to recall when they began the work of spreading the gospel. shall say unto this mountain] Language like this was familiar in the schools Mark XI, 24-26 ON THE GOSPEL OF MARK. 135 Revised Version. up and cast into the Bea ; and shall not doubt in his heart, but shall believe that -what he 24 saith cometh to pass ; he shall have it. There- fore I say unto you, All things whatsoever ye pray and ask for, believe that ye have re- 25 ceived them, and ye shall have them. And whensoever ye stand praying, forgive, if ye have aught against any one ; that your Father also which is in heaven may forgive you your trespasses.^ Authorized Version. Vid 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 so- ever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 25 And when ye stand praying, forgive, if ye have aught against any : that your Father also which is in heaven may forgive you your tres- passes. 26 But if ye do not forgive, neither will your Father which is in heaven forgive your tres- passes. * Many ancient authorities add ver. 26 But if ye do not forgive, neither vrUl your Father which is in heaven forgive your trespasses. of the Jews. They used to set out those teachers among them, that were more eminent for the profoundness of their learning or the splendor of their virtues, by such expressions as these : " He is a rooter up or remover of mountains.'''' '* They called Rabbah Bar Nachmani, a rooter up of moun- tains, because he had a piercing judgment." — Lightfoot. shall not doubt in his hearty The word here translated ' ' doubt ' ' means (1) to discriminate, distinguish, discern, as Matt, xvi, 3 ; Acts xv, 9 ; 1 Cor. xi, 29 ; (2) in the passive and middle voice, to get a decision, go to lair, to dispute, as Acts xi, 2 ; James ii, 4. Poole observes : " It is not possible to pray with full persuasion that we shall receive, without being first satisfied that what we ask is according to the will of God. This we cannot know with- out a divine revelation." 24. What things soever ye desire when ye pray'\ " It is obvious that, as a rule, such words imply prayer for spiritual rather than temporal blessings. ' ' — Ellicott. Because prayer is the very language of faith, he passes on to speak concerning prayer. For ' ' have received ' ' the American revisers read receive," with marginal reading "received." 25. when ye stand praying'] The posture of prayer among the Jews seems to have been most often standing ', comp. the instance of Hannah (1 Sam. i, 26), and of the Pharisee (Luke xviii, 11). When the prayer was ofi'eredwith especial solemnity and humiliation, this was naturally expressed by [a) kneel- ing ; comp. the instance of Solomon (1 Kings viii, 54), and Daniel (vi, 10) ; or (6) prostration, as Joshua (vii, 6), and Elijah (iKings xviii, 42). forgive] Faith in God would lead to godlikeness, one of the characteristics of it being forgiveness. We are not to forgive to merit forgiveness, but as a condition of receiving it. The ground of our forgiveness is in Christ's sacri- fice for us ; the condition required in us is the spirit which will forgive others ; so we may receive forgiveness. 26. your trespasses'] The original word thus translated denotes (1) a fall- ing beside, a falling from the right way. This verse is not found in some of the best authorities. MSS. A. C. D. and Alford and Lachmann retain it in the text. The authorities do not seem to be strong enough against it to war- rant its rejection, though the R. V. places it in the margin. Practical Lessons. — Fruitless; ''so men and women join the church, promise to be faithfal in every good word or work. When they are selfish, false, proud, greedy of gain or applause ; when they cheat or deceive or lie in any way , when they are purse-proud or mean ; when they shirk the burdens they ought to share ; when they are fair outside and vile and hollow within ; when they are smooth to the world and a torment at home, they have their symbol in this tree, "nothing but leaves !" — John Hall, in S. >§. W. "No 136 A PICTORIAL COMMENTARY [Mark XI, 27-32. Authorized Version. 27 And they come again to Jerusalem : and a3 he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, ■iS And say unto him, By what authority doest thou these things ? and who gave thee this au- thority to do these things? 29 And Jesus answered and said unto them, I will als:) ask of you one question, and answer me, and I will tell you by what authority I do Revised Version. 27 And they come again to Jerusalem : and as he was walking in the temple, there come to him the chief priests, and the scribes, and 28 the elders ; and they said unto him, By what authority doest thou these things? or who gave thee this authority to do these things? 29 And Jesus said unto them, I will ask of you one ^ question, and ariswer me, and I will tell you l>y wliat authority I do these things. 30 The baptism of John, was it from heaven, or these things. 31 from men ? answer m'',. And they reasoned 30 The baptism of John, was it from heaven, with themselves, saying. If we shall say, or of men? answer me. i From heaven ; he will say. Why then did ye 32 not believe him? - But should we say. From men — they feared the people : ^ for ail verily 31 And they reasoned with themselves, saying. If we shall saj^ From heaven ; he wiU say,Why then did ye not believe him? 32 But if we sliall say. Of men ; they feared the people : for all men counted John, that he was a prophet indeed. I 1 Gr. ward. ^ Or, But shall ive say, From men ? ^ Or, for all held John to he a prophet indeed. physical barrier can resist the power of a divinely grounded and inspired faith. Mountains of sin, mountains of opposition, mountains of distress and misfortune, have often been removed by faith." — Vincent. What multitudes carry their business, their toils, their plans, their accounts, the implements of worldly toil, in thought into the sanctuary now, and, with all these distrac- tions, attempt to worship God ! 27-33. Question Respecting John the Baptist. 27. as he was loalking'] (Tuesday, 12th Nisan). This is in keeping with Mark's vivid style of delineation. Again the scribes assail Christ's work. elders'] ''eldere men." — Wyclif. The ancient representatives of the peo- ple. Elders acted in concert as a political body in the time of the Exodus (Ex- xix, 7 ; Deut. xxxi, 9). They exercised authority under {a) the judges (Judg. ii, 7 ; 1 Sam. iv, 3) ; under (6) the kings (1 Sam. xxx, 26 ; I Cbron. xxi, 16 ; 2 Sam. xvii, 4) ; during (c) the captivity ( Jer. xxix, 1 ; Ezek. ^dii, 1) ; {d) after the return (Ezra v, 5 ; vi, 7, 14 ; x, 8, 14) ; under (e) the Mac- cabees (1 Mace, xii, 6 ; 2 Mace, i, 10) ; (/) in the time of our Lord they were apparently ex-officio members of a local Sanhedrin, with other members. This is by no means certain, however, though some hold that they formed a dis- tinct portion of the Sanhedrin by election. 28. Bij ivhat authority doest thou these things ?] From the reading of the R. V. two questions were" asked: (1) Had he an inherent and general au- thority? or (2) did he claim some special authority? An answer to either might lay him open to a charge and trial, in which they could condemn him. 2y. And Jesus answered] he answered their question Iw another, and so avoided the trap. " Before men we stand as opaque beehives. They can see the thoughts go in and out of us, but what work they do inside of a man, they cannot tell. Before God we are as glass beehives, and ail that our thoughts ai-' doing Avithin us he perfectly sees and understands." — Beecher. 30. The baptism of John] The baptism evidently included his ministry also. John had distinctly testified to the Messianic authority of our Lord (John i, 29-84, 36) ; from whom did he receive ^is commission to baptize and to teach ? Was it from heaven or a mere assumption of his own ? 32. if we shall say, Of men] Observe the impressive hiatus (see R. V.), which is more significiint than the full expression of Matthew (xxi, 26) and Luke (xx, 6). They dared not face the alternative, and were driven to a weak and evasive reply. MabkXI,33-XII,1.] ON THE GOSPEL OF MARK. 137 Authorized Version. | Revised Version. 33 And they answered and said unto Jesus, 33 held John to be a prophet. And they an- We cannot tell. And Jesus answering saith un- i swered Jesus and say, We know not. And to them. Neither do I tell you by what authority Jesus saith unto them. Neither tell I you by I do these things. what authority I do these things. CHAP. XII. — And he began to speak unto them by parables. A certain man planted a vineyard, and set a hedge about it, and digged a i^lace for the winefat, aud built a tower, and 12 And he began to speak unto them in para- bles. A man planted a vineyard, and set a hedge about it, and digged a pit for the wine- 33. Neither do I tell you\ The counter-question of Jesus was the conse- quence of the question of these men. "Him that inquires we are bound to instruct, hut him that tempts we may defeat with a stroke of reasoning." Practical Suggestions. — " Let us.learn that every one should do his own duty or else yield up his place to another. Let us not be like the dog in the manger, who would neither eat the •hay*himself nor allow the ox to eat it." — Brentius. "The history of the church of Christ contains only too much of the dog in the manger. Ministers and teachers have often neglected the souls of their people shamefully, yet found fault with any who has tried to do good, and haughtily demanded his authority." — Ryle. Aug. Quesnel, a Roman Catholic writer, says : " There are no persons more forward to de- mand of others a reason for their actions than those who think they may do everything themselves without control." Ch. XIL 1 — 12. The Wicked Husbandmen. (The discourses and events in this chapter are assigned to Tuesday, 12th Nisan, 783, April 4th, A. D., 30.) 1. by parables] He spoke three parables, ( 1) the two sons Matt, xxi, 28 — 32 ; (2) the husbandmen; (3) the marriage of the king's son, Matt, xxii, 1 — 14. Mark relates only the second of these three parables. The began implies an interruption since a former series of parables. This mode of teaching is now again resumed, and another series of parables is spoken. A certain man planted a vineyard^ This parable resembles the thought of the prophet Isaiah (v, 1 — 7). Comp. Deut. xxxii, 32; Ps. Ixxx, 8 — 16; Ezek. XV, 1 — 6 ; Hos. x, 1. By the vineyard we understand the king- dom of God as successfully realized (1) by the Jew, and (2) by the Gentile. See Trench. In the parable of the two sons, Jesus had shown how he was received by the publicans, and rejected by the rulers ; in this of the husbandmen, he shows how he is to be rejected by God's chosen people Israel, and put to death. (See illustration of Vineyard, p. 129). planted] The householder possessed and ^^ planted'''' the vineyard. So God planted his spiritual vineyard under Moses (Deut. xxxii, 12 — 14; Ex. xv. 17), and Joshua in the land of Canaan. a hedge about it] not a hedge of thorns, but a stone wall to keep out wild boars (Ps. Ixxx, 13^, jackals and foxes (Num. xxii. 24 ; Cant, ii, 15 ; Neh. iv, 3). The word occurs (1) here, (2) in the parallel Matt. xxi, 33, (3) in Luke xiv, 23, "go ye into the highways and hedges,^^ and (4) Eph. ii, 14 ; "the middle iocdl of partition.'' ^ Enclosures of loose stone, like the walls of fields in Derbyshire or Westmoreland, in England, everywhere catch the eye on the bare slopes of Hebron, of Bethlehem, and of Olivet." — Stanley. a place for the winefat] " dalf a lake." Wyclif. The original word only occurs here in the N. T., and is equivalent to the Latin laciis. The -wme'pvess,= torcidar (Matt, xxi, 33), consisted of two parts; (1) the press (gath) or trough above, in which the grapes were placed, and there trodden by the feet of several persons amidst singing and other expressions of joy ('Judg. ix, 27 ; Isaiah xvi, 10 ; Jer. xxv,30) ; (2) a smaller though (yekeb),'mto which the expressed juice flowed through a hole or spout (Neh. xiii, 15 ; Isai. 138 A PICTORIAL COMMENTARY [Mark XH, 2-3. Bevised Veebion. press, and built a tower, and let it out to husbandmen, and went into another country. 2 And at the season he sent to the husband- men a ^ servant, that he might receive from the husbandmen of the fruits of the vine- 3 yard. And they took him, and beat him, and AuTHOKizED Version. let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husband- men a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught him, and beat him, and sent hian away empty. ^ Gr. bond-serwMit Ixiii, 2 ; Lam. i, 15). Here the smaller trough, which was often hollowed ("digged") out of the earth or native rock and then lined with masonry, is put for the whole apparatus, and is called a wine-FAT^ or wine-press ; Robin- son saw a wine-press at Hebleh, near ancient Antipatris, which had been hewn out of a rock. There were two parts to the press, an upper and shal- low one, in which the grapes were put for pressing, and a lower and deeper place to receive the juice from the pressed grapes. Fat from A.S. f8et=a vessel, vat, according to the modern spelling. Comp. Shakesj)eare, Ant. and Chop, ii, 7. 120 : " Come thou monarch of the vine, Plumpie Bacchus, with pink eyne ; In t\ij fattet our cares be drown'd." and built a tower] i.e. a "tower of the watchman," rendered cottage in Isaiah i, 8, xxiv, 20. Here the watchers and vine-dressers lived (Isaiah v, 2), and frequently with slings, scared away wild animals and robbers. At the corner of each enclosure "rises its square gray towers, at first sight hardly distinguishable from the ruins of ancient churches or fortresses, which lie equally scattered over the hills of Judaea." — Stanley. to husbandmen'] by these. Trench understands the spiritual leaders and teachers of the Jewish nation (Mai. ii, 7 ; Ezek. xxxiv, 2) are intended. Their land, secluded and yet central, was hedged round on the east by the river Jordan, on the south by the desert of Idumgea, on the west by the sea, on the north by Libanus and Anti-Libanus, while they themselves were seiDarated by the law from the Gentiles and idolatrous nations around." This would agree with Isaiah's figure, but not with Matt, xxi, 43, where the husband- man, as Dean Mansel observes, seems to refer to tlie Jewish nation,^ in con- trast with the nation to which the vineyard would be given. Isaiah also speaks of a vineyard of 1000 vines, renting for 1000 silverlings, or shekels, equal to about $500. See Is. vii, 23. loent into afar country] This is too strong for the Greek; See R. V. ; "/or a lonq whlU,^^ adds Luke, or ^^ many timts.^' "At Sinai, when the theocratic constitution was founded, and in the miracles which accompanied the deliverance from Egypt, the Lord may be said to have openly manifested himself to Israel; but then to have withdrawn himself again for awhile, not speaking to the people again face to face (Deut. xxxiv, 10—12), but waiting in patience to see what the law would effect, and what manner of works the people under the teaching of their spiritual guides, would bring forth." — Trench. 2. at the season] i.e. when the fruit season drew near. a servant] so Luke xx, 10 ; his servants, Matt, xxi, 34 ; the prophets and other messengers of God. of the fruit] the rent not being paid in money, a stipulated portion of the produce was to be given, according to the well-known metayer system once prevalent over great part of Europe. So prophets were sent to the peo- ple from time to time to require of them repentance and righteousness." 3. they caught Mm7\ the increased character of the outrages is clearly noted: (1) beating; (2) trying to kill ; (3) killing— first one of their servants and then the son. Compare the confession of the Levites in Neh. ix, 20. Maek Xn, 4-10.] ON THE GOSPEL OF MARK. 139 AtTTHORIZED VERSION. 4 And again he sent unto them another ser- vant ; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another, and him they killed, and many others; beating some and killing some. 6 Having yet therefore one son, his well be- loved, he sent him also last unto them, saying, They will reverence my son. 7 But those husbandmen said among them- selves, This is the heir ; come, let us kill him, and the inheritance shall be ours. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vine- yard do ? he will come 6ind destroy the husband- men, and will give the vineyard unto others. 10 And have ye not read this scripture ; The * Gr. bond-servant Revised Version. 4 sent him away empty. And again he sent unto them another ^ servant ; and him they wounded in the head, and handled shame- 5 fully. And he sent another ; and him they killed: and many others ; beating some, and 6 killing some. He had yet one, a beloved son: he sent him last unto them, saying, 7 They will reverence my son. But those hus- bandmen said among themselves. This is the heir; come, let us kill him, and the inherit- 8 ance shall be ours. And they took him, and killed him,and cast him forth out of the ^ine- 9 yard. What therefore will the lord of the vineyard do ? he will come and destroy the husbandmen, and will give the vineyard un- 10 to others. Have ye not read even this scrip- ture; 4:» wounded him in the head} The original word, which generally de- notes to comprehend in one sum, or under one head, is nowhere else used in this sense. Some MSS. omit "they cast stones " and after wounded him, read "handled shamefully." See R.V. The third servant is killed. The treatment of these three, was a fair specimen of the general treatment given to all the owner's messengers, and also a fair illustration of the manner in which Jehovah's messengers had been treated. 0» Having yet therefore} not only was he his son, but his only one, his well-heloved^ ^' a sone most dereworth." — Wyclif. This marks as strongly as possible the difference of rank between Christ and the prophets. 7. This is the heir~\ " he for whom the inheritance is meant, and to whom it will in due course rightfully arrive, not as in earthly relations, by the death, but by the free appointment of the actual possessor." Christ is "heir of all things," not as he is the Son of Grod, but as he is the son of man. This is the main point in the parable, and intended to bring home to the Jewish rulers their sin in rejecting Christ. come, let us kill him} Comp. Gen. xxxvii, 20 : and especially John xi, 47-53, where "the servants " conspiring against the heir of all things " ac- tually assign as their motive that " if they let him alone," they " will lose both their place and nation." 8, and killed him and cast Mm out of the vineyard} The order is re- versed in the first and third Gospels, which remind us of Naboth, whom they " carried forth out of the city, and stoned him with stones that he died " (1 Kings xxi, 13), and of him, who suffered without the gate (Heb. xiii, 12, 13 ; John xix, 17). Here they first kill the son, and then fling forth the body and deny it the ordinary rites of sepulture. 9. he will come} According to Matthew, this was the answer of the Phar- isees themselves, either before they were aware, pronouncing sentence against themselves, or pretending, in the hardness of their hearts, not to see the drift followed by "a deep God forbid "from Some attempt to attach a spiritual meaning to gr., " the hedge" is "the middle wall of par- the services, ordinances, etc.; the tower, the so on. Such interpretations are fanciful and often misleading. These minor details are only incidental parts of the pic- ture, t© hold and exhibit the main teaching of the parable. 10. have ye not read} referring them to Psalm cxviii, 22, 23, a psalm The answer was several voices (Luke xx, 16). every detail of the parable ; e. tition ;" the "wine-press" is office of the watchman, and 140 A PICTORIAL COMMENTARY [Mark XII, 11-13. Authorized Version. stone which the builders rejected is become the head of the corner: 11 This was the Lord's doing, and it is marvel- lous in our eyes? 12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way. 13 And they send unto Inm certain of the Revised Version. The stone which the builders rejected. The same was made the head of the cor- ner: 11 This was from the Lord, And it is marvellous in our eyes? 12 And they sought to lay hold on him; and they feared the multitude; for they per- ceived that he spake the parable against them: and they left him,, and went away. 13 And they send unto him certain of the ■which the Jews applied to the Messiah, and which is actually twice applied to him by Peter in Acts iv, 11 ; 1 Peter ii, 7. the head of the corner^ this does not refer to the top stone, but thie main stone in the foundation, at the corner. The image of the vineyard is for a moment abandoned for that of a building. The head of the corner " was a large and massive stone, so formed that when placed at a corner, it bound to- gether the two outer walls of an edifice. There is no propriety in straining it to apply to the union of the Jews and Gentiles in the covenant of grace, though the corner-stone may have joined the two walls of a building. Comp. for the application of the expression to Christ, Eph. ii, 20, and con- sult Isaiah xxviii, 16 ; Dan. ii, 45. The penalties of rejecting him are more fully brought out in Matt, xxi, 43, 44 ; Luke xx, 18. 12. thei/ sought^ The three evangelists supplement each other in this por- tion of the history. All note the purpose to seize Jesus ; Luke says the scribes sought to do it at once, but were afraid of the people (Luke xx, 19). Mark notes that they continued these efforts, and Matthew that they were thwarted because the multitude held him to be a prophet (xxi, 46). " Thus within a few hours of crucifixion, and conscious of the fact ; in the inter- vals of the mortal contest with the whole forces of the past and present, the wandering Galilean teacher, meek and lowly in spirit, so that the poorest and the youngest instinctively sought him ; full of divine pity, so that the most sunken and hopeless of penitents felt he was their friend ; indifferent to the supports of influence, wealth or numbers ; alone and poor, the very embodi- ment of weakness, as regards all visible help, he still bore himself with a serene dignity more than human. In the name of God he transfers the spiritual glory of Israel to his own followers ; throws down the barriers of caste and nationality ; extends the new dominion, of which he is head, to all races and through all ages, here and hereafter ; predicts the divine wrath on his ene- mies in this world, as the enemies of God, and announces the decision of the final judgment as turning on the attitude of men toward himself ajidhis mes- sage.^'' — Condensed from GeiJcie and Liddon. Practical Lessons. — " Christ only means that, while God appoints pas- tors over his church, he does not convey his right to others, but acts in the same manner as if a proprietor were to let his vineyard to a husbandman, ... who would make annual return." — Calvin. The parable is a pictorial history of his dealing with Israel, and their treatment of his messengers and his Son. " If some from whom we expected well proved bad, it does not fol- low but that others will be better." — Henry. Ryle suggests that the man planting the vineyard refers to God ; the vineyard was the Jewish church ; the servants the prophets, and the son was Christ. 13—17. The Tribute Money, A. D. 30. 13. And they send] Mark does not notice the private council of the Phari- sees and the spies (Matt, xxii, 15 ; Luke xx, 20), but mentions the two par- ties, Herodians and Pharisees. Having failed themselves, the Jewish authorities resolved to send some of the Pharisees, in company with the He- Mark XII, 14-16.] ON THE GOSPEL OF MARK. 141 Kevised Version. Pharisees and of the Herodians, that they 14 might catch him in talk. And when they were come, they say unto him, ^ Master, we know that thou art true, and carest not for any one : for thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Caesar, or not ? Shall v.-e give, or shall we 15 not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring 16 me a ^ penny, that I may see it. And they brought it. And he saith unto them, Whose is this image and superscription ? And they Authorized Version. Pharisees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man ; for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not? 15 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 I may see it. 16 And they brought it. And he saith unto them. Whose is this image and superscription? And th«y said unto him, Cesar's. * Or, Teacher ^ See marginal note on Matt, xviii, 28, [quoted on page 82.] rodians, to entrap him with their treacherous questions. Three distinct attacks were made : (1) by the Pharisees, on paying tribute to Caesar ; (2) by the Sadducees, on the resurrection ; (3) by the scribes, on which was the greatest commandment, a question disputed then in the schools. the Herodians] See note on ch. iii, 6. As before, so now, the Jewish roy- alists united themselves with the -ultra- orthodox Pharisaic party. The Herodians came in person. The Pharisees sent some of their yonnger schol- ars (Matt, xxii, 16) to approach him with the pretended simplicity of a guile- less spirit, and a desire to solve a perplexing question (Luke xx, 20). to catch him] as a bird is caught in fowling. 14. Master., we know] This was said in a spirit of hypocritical flattery, as though they were ready to pay him honor as the Messiah. We find Nicode- mus saying the same thing in a spirit of sincerity (John iii, 2). and carest for no man] This was a cunning temptation to lift himself above all respect for the Roman authorities. Is it laiuful to give tribute ?] Some Galilean Pharisees opposed this tax with special bitterness about this time. The snara was no longer laid in the sphere of ecclesiastical questions, but in the more dangerous area of political duty. The tribute-money alluded to was a capitation tax levied by the Ro- man government, and keenly resented by Judas of Galilee (Acts v, 37) and his followers. If he said no, the Herodians might represent him an enemy to Caesar ; if he said yea, the Pharisees might represent him to the people as no friend to the nation." — Whithy. '' Nothing is more likely to ensnare ministers," says the wise Matthew Henry, ''than bringing them to meddle with controversies about civil rights, and to settle landmarks between princ^ and subjects," 15. knowing their hypocrisy] " It was with a show of truth they spoke." — Bengel. The American revisers read "try" or "make trial of me," in place of " tempt me." bring me] " As if he had said, 'What! are you required to pay taxes to Romans? And in what coin? Let me see one.'" — Alexander. "They would not be likely to carry with them the hated Roman coinage, with its heathen symbols, though they might have been at once able to produce from their girdles the temple shekel. But they would only have to step outside the court of the Gentiles and borrow from the money-changer's tables a current Roman coin." — Farrar. a penny] literally, a denarius, worth about 16 or 17 cents. The Ameri- can revisers would transfer, not translate, the name of this coin, and read "a denarius " instead of " a penny." 16. Whose is this image] and superscription or other "inscription." 142 A PICTORIAL COMMENTARY [Mark XII, 17-22. Authorized Veesion. 17 And Jesus answering said unto them, Ren- der to Cesar the things that are Cesar's, and to God the things that are God's. And they mar- velled at him. 18 Then come unto him the Sadducees, which Bevised Veesion. 17 said unto him, Caesar's. And Jesue said un- to them, Render unto Caesar the things that are Caesar's, and unto God the things that are God's. And they marvelled greatly at him. 18 And there come unto him Sadducees, say there is no resurrection ; and they asked which say that there is no resurrection ; and him, saying, j 19 they asked him, saying, ^ Master, Moses 19 Master, Moses wrote unto us. If a man's wrote unto us, If a man's brother die, and brother die, and leave his wife behind him, and ] leave a wife behind him, and leave no child, leave no children, that his brother should take i that his brother should take his wife, and his wife, and raise up seed unto his brother. 20 Now there were seven brethren: and the first took a wife, and dying left no seed. 21 And the second took her, and died, neither left he any seed: and the third likewise. 22 And the seven had her, and left no seed : last of all the woman died also. 20 raise up seed unto his brother. There were seven brethren: and the first took a wife, 21 and dying left no seed ; and the second took her, and died, leaving no seed behind him ; 22 and the third likewise: and the seven left no seed. Last of all the woman also died. 1 Or, Teacher It was Tiberius Caesar who was then reigning. Caesar was a common name ap- plied to many Roman emperors, beginning with Julius Caesar. " The little silver coin, bearing on its surface the head encircled with a wreath of laurel, and bound round with the sacred fillet — the well-known features, the most beautiful and the most wicked, even in outward expression, of all the Roman emperors, with the su- perscription running round, in the stately language of imperial Rome, * Tiberius Ccesar, Divi Aiigusti films Augustus Imperator. ' The image of the Emperor would be regarded by the stricter Jews as idolatrous, and to spare their feelings, the Romans had allowed a special coinage to be struck for Judea, without any likeness upon it, and only the name of the Emperor, and such Jewish em- blems as palms, lilies, grapes, and censors." But it was the first and the hated coin which was handed to Jesus. See Geikie. 17. Render] literally, Give hack as being due. " Therefore zeZdZe 2e to Cgesar." — Wyclif. It was not a question of a voluntary gift, but of a legal due. The head of the emperor on the coin, the legend round it, and its circu- lation in the country, were undeniable proofs of the right of the actually ex- isting government to levy the tax. and to God] " Render unto Caesar all that he can lawfully demand, but render also to God what he requires of you as his spiritual subjects." " Give to God that which has the image and superscription of God, the soul." — Eras- mus. " Man is the carriage " says Alford, " and bears the image of God. We owe ourselves to God."... The answer also gives them the real reason why they were now under subjection to Caesar, namely : because they had fallen from their allegiance to God. they marvelled at himi "No wonder; the answer of Christ is the wisest ever given to an entangling question, and contains in principle the solution of the great problem of church and state." — Schaif. 18 — 27. The Saddtcees and the Resfrrection. 18. Sadducees] hitherto the Sadducees, "few. rich and dignified," had stood aloof, and affected to ignore the disciples of the despised "prophet of Nazareth." They were the materialists of their day. 19. Moses wrote] the law concerning the Levirate marriage is found in Dcut. XXV, 5. It was ordained for the preservation of fiimilies, that if a man died without male issue, his brother should marry his widow, and that the first-born son should be held in the registers to be the son of the dead brother. 20. there were seven brethren] it was probably a fictitious case, but a probable one, even though the Jews were averse to fulfilling the enactment at all. They no doubt made the case as difficult as possible, though not lu- dicrous, as some suppose. It may have been founded on the case of Sara, Mabk Xn, 23-26.] ON THE GOSPEL OF MARK. 143 Kevised "Version. 23 In the resurrection whose wife shall she be 24 of them ? for the seven had her to wife. Je- sus said unto them, Is it not for this cause that ye err, that ye know not the scriptures, 25 nor the power of God ? For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in 26 heaven. But as touching the dead, that they are raised; have ye not read in the book of Moses, in the place concerning the Bush, how God spake \mto him, saying, 1 am the God of Authorized Version. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them ? for the seven had her to wife. 24 And Jesus answering said unto them. Do ye not therefore err, because ye know not the scriptures, neither the power of God ? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage ; but are as the angels which are in heaven. 26 And as touching the dead, 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 Abraham and the Grod of Isaac, and the God of Jacob? recorded in the apocryphal book of Tobit (iii, 7, 8) : '' Sara, the daughter of Raguel, was also reproached by her father's maids, because she had been married to seven husbands." 23. In the resurrection ...when they shall rise'] when the wife and her seven husbands shall rise. In v. 25 there is reference to all that arise. The Sadducees erroneously conjectured, that if there be a resurrec- tion, the same relations must continue, as here. They did not ask the ques- tion to gain a solution, but to puzzle and entrap Jesus, and find ground for an accusation. Jesus solves their question, and, in doing it, condemns their creed, which denied a resurrection and a future life. 24. px know noti our Lord traces their error to ignorance (1) of the Scriptures, and (2) of the power of God. He deals with the latter first. 2a. when they shall iHse] had they known the power of God they could not have imagined that it was limited by death, or that the life of " the chil- dren of the resurrection " was a mere repetition of man's present mortal ex- istence. Compare the argument of Paul in 1 Cor. xv, 39-44. as the angels] as the Sadducees denied the resurrection and the existence of angels and spirits (Acts xxiii, 8), the reply embraces the whole area of their unbelief. Jesus refers to the angels in heaven as persons whose per- sonal existence was a fact. Moreover, in these words we have one of the few revelations which he was pleased to make as to the state after death. They imply that, as Paul teaches, at the resurrection "we shall he changed " (1 Cor. XV, 44), and the " spiritual hody " will not be liable to the passions of the " natural body.^^ This reply of the Lord made a deep impression on the Jewish mind. Keim and others claim that it has been substantially adopted in a Jewish treatise on the resurrection. 26. in the book of Moses] they had brought forward the name of Moses to perplex him. He now appeals to the same great name in order to con- fute them. Not that they rejected the authority of other portions of the 0. T., as earlier and a few late critics have erroneously held; for he does not reprove the Sadducees for attaching a higher importance to the Pentateuch than to the prophets, but for not perceiving important teaching on the resur- rection even there. The argument is an irresistible one. in the bush] i. e., in the section of the Book of Exodus (iii, 6) called "^Ae bush.''^ Similarly ''Hhe lament of David over Saul and Jonathan ^^ in 2 ^Sam. i, 17-27 was called ^^thebowf^ and Ezekiel i, 15-28, ^' the chariot.^^ *Compare also Rom. xi, 2 ; "in Elias " = the section concerning Elias. In the Koran the chapters are named after the matter they contain, and Homer is often thus cited by ancient writers. Wyclif alone of our English translators gives the right meaning, " Han ze not rad in the book of Moyses on the bousche, how God seide to him." God spake unto him, saying] God had revealed himself to Moses as a per- sonal God, by the august and touching title of " the God of Abraham, and 144 A PICTORIAL COMMENTARY [Mark XH, 27,28. Authorized Version. | Revised Version 27 He is not the God of the dead, but the God of the living : ye therefore do greatly err. 'ZS And one of the scribes came, and having heard them reasoning together, and perceiving Abraham, and the God of Isaac, and the God 27 of Jacob? He is not the God of the dead, but of the living: ye do greatly err. 28 And one of the scribes came, and heard that he had answered them well, asked him, them questioning together, and knowing Which is the first commandment of all? I that he had answered them well, asked him, the God of Isaac, and the God of Jacob,^^ and, therefore, as bearing a per- sonal relation to these patriarchs. How unworthy would such a title be, if he, the Eternal and Unchangeable, had revealed himself only as the God of men who had long since crumbled into dust and passed away into annihila- tion ! 27. He is not the God of the dead] i. e., not the God of non-existent beings, as their theory would require. If the patriarchs were annihilated (dead), then it might be said, " God was their God," i. e., when they were alive ; but not " is their God," since they were not in existence any longer. but the God of the living] the patriarchs, therefore, though their bodies were dead, must themselves have been still living in the separate state, and awaiting the resurrection when God made this declaration. Stier suggests that this passage is opposed to the " sleep of the soul " during or in an inter- mediate state. '^ It is absurd to think that God's relation to Abraham should be continued, and thus solemnly recognized, if Abraham was annihilated... Therefore you must conclude (1) that Abraham's soul exists separate from the body ; (2) that, therefore, the body must rise again." — M. Henri/. PRACTICAL Thoughts. — On this question of the resurrection Hugh Miller observes : " Passing on to the revealed record, we learn that the dynasty of man in the mixed state and character is not a final one ; but there is yet to be another creation or re-creation, known theologically as the resurrection, which shall be connected in its physical components, by bonds of mysterious pater- nity, with the dynasty that now reigns, and be bound to it mentally by a chain of identity, conscious and actual ; but which, in all that constitutes su- periority, shall be as vastly its superior as the dynasty of responsible man is superior to even the lowest of the preliminary dynasties [of brute creation]. We are further taught that at the commencement of this last of the dynasties there will be a re-creation of not only elevated, but also of degraded beings— a re-creation of the lost. ' ' 28 — 34-. The Question of the Scribe. 28, one of the scribes'] From Matt, xxii, 34, 35, it appears that he was a Pharisee and a master of the law. He seems to have heard the dispute and joined in it to aid in entrapping Christ. He was pleased to see the Sadducees overthrown, but he was ready to show his superior skill. Which is the first commandment of all] that is, first in importance. On this question the schools of Hillel and Shammai were disagreed. The lawyer asked it, tempting our Lord (Matt, xxii, 35), hoping that he would commit himself as an enemy of tradition. The rabbinical schools taught that there were important distinctions between the commandments, some being great and others small, some hard and weighty, others easy and of less importance. Great commands were the observance of the sabbath, circumcision, minute rites of sacrifice and offering, the rules respecting fringes and phj-lacteries. They belittled the ceremonial and moral law, which they pretended to weigh and classify, concluding that there were " 248 affirmative precepts, being as many as the members in the human body, and 365 negative precepts, being as many as the arteries and veins, or the days of the year; the total number being 613, which was also the number of the letters in the Decalogue." BlAEK XII, 29-34.] ON THE GOSPEL OF MARK. 145 Revised Version. 29 What commandment is the first of all ? Je- sus answered, The first is, Hear, Israel ; 30 ^ The Lord our God, the Lord is one : and thou shalt love the Lord thy God ^ with all thy heart, and ^ with all thy soul, and ^ with all thy mind, and ^ with all thy strength. 31 The second is this, Thou shalt love thy neigh- bor as thyselfc There is none other com- 32 mandment greater than these. And the scribe said unto him, of a truth. ^ Master, thou hast well said that he is one; and there 33 is none other but he : and to love him with all the heart, and witli all the understanding, and with all the strength, and to love his neighbour as himself, is much more than all 34 whole burnt offerings and sacrifices. And when Jesus saw that he had answered dis- creetly, he said unto him, Thou art not far AlTTHORIZED VERSION. 29 And Jesus answered him, The first of all the commandments is, Hear, Israel ; The Lord our God is one Lord: 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this tsthe first commandment. 31 And the second is like, namely this. Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. 32 And the scribe said unto him. Well, Master, thou hast said the truth : for there is one God ; and there is none other but he : 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34 And when Jesus sav/ that he answered dis- creetly, he said. unto him. Thou art not far from * Or, The Lord is our God; the Lord is one ^ Gr. from. ^ Or, Teacher 29. Jesus answered hitnl pointing, it may be, to the scribe's tephiUin^ the little leather box containing in one of its four divisions the Shema (Dent. vi, 4), which every pious Israelite repeated twice a day. For to say the Shema was a passj^ort into paradise for any child of Abraham. The first of all the commandments'] or ''first is," see R.V. The Saviour quotes the introduction to the ten commandments (Deut. vi, 4, 5) as the first command, not as forming one of the commandments, but as containing the principle of all. The scribe asks, which is the most important of all ; for this was the thing disputed in his day. 31. the second is,] the Lord had named only one commandment as great to the rich young ruler (Luke x, 27). To the scribe he names two. I'he Jews and the Christian Fathers divided the ten commandments into two equal tables. See JOsephus' Antiq., iii, 6, 5. Parents were not regarded as neighbors, but as superiors, and representatives of divine authority on the earth. Hence the fifth commandment was placed on the first table, among those relating to our duties to God. Jesus gives the substance of each table according to this division current among the Jews. 33. burnt offerings and sacrifices'] the phrase "with all the soul" is omitted in several of the best MSS. ; and is rejected in the R.V. It is found in the Alexandrian, but not in the Sinaitic nor the Vatican MSS. The scribe gathers up in his reply some of the great utterances of the prophets, which prove the superiority of love to God and man over all mere ceremonial ob- servances. See 1 Sam. xv, 22 ; Psalm li ; Hosea vi, 6 ; Micah vi,6-8. " The law which God delivered by Moses," says Bishop Hopkins, ''was of three kinds: (1) ceremonial; (2) judicial ; (3) moral." The ceremonial law related to the purification and worship of the Jews ; the judicial to their civil govern- ment as a people ; the njoral law was a body of precepts embodying universal and natural equity. The ceremonial law is abrogated ; the judicial is in sus- pense, because the Jews are scattered, and do not now form a nation ; the moral law is of universal application, now in force, hence is not abrogated, ex- cept as to some of its circumstances, e.g: its condemning power over believ- ers. See Gal. iii, 13 ; Rom. viii, 1. 34. discreetly] the original is stronger than "discreetly" — intelligently or " wisely," as Wyclif reads. It is not used elsewhere in the N. T. Thou art not far] the perception of divine truth which his answer had shewed revealed that he wanted but little to become a disciple of Christ. "If thou art not far off, enter ; better otherwise to have been far oflP." — Bengel. 146 A PICTORIAL COMMENTARY [Mark XH, 35-37. Authorized Veksion. the kingdom of God. And no man after that durst ask him any question. 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 to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord ; and whence is he then his son ? And the com- mon people heard him gladly. Eevised Version. from the kingdom of God. And no man after that duret ask him any question. 35 And Jesus answered and said, as he taught in the temple, Hom^ say the scribes that the 3G Christ is the son of David ? David himself said in the Holy Spirit, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies * the footstool of thy feet. 37 David himself calleth him Lord ; and whence is he his son ? And * the common people heard him gladly. * Some ancient authorities read underneath thy feet. » Or, the great muUUude The scribe was not converted, but his spiritual perceptions were partially awakened. Even a blind man has some ideas of color. Dr. Sanderson, though blind from early infancy, " delivered an accurate course of lectures on light and color in the University of Oxford." So an unconverted man may talk correctly on theology and doctrine without having a glimpse of the beauty and glory of the truth. See A. Alexander, Religious Experience^ p. 83. no man... durst] none of the scribes or Pharisees dared try to entangle him with subtle questions ; the disciples do not appear to have been kept from asking questions for information. Others «dike kept aloof from one from whom chief priests and rabbis alike went away humbled. Though silenced, they did not desist from their wicked plans to destroy Jesus. 35 — 37. Counter Question, *' Son of David? " 35. And Jesus answered and said] he seemed to have turned to a num- ber of Pharisees (Matt, xxii, 41) who had collected together, to converse pro- bably over the day's discomfiture. Mark points out by the words '"''Jesus an- swered ' ' that the statement contained a reply to some question already put. Jesus had already silenced their questioning ; now, as Alford suggests, he silences their answering. His question now was not as if he had said ''what think ye of me?" but "what think ye of Christ, the Messiah?" 36. David himself said] The Pharisees are referred to the 110th Psalm, which the rabbis regarded as distinctly Messianic. " The Lord {Jehovah) said, unto my Lord, (Adonai) Sit ihov- on my right hand, till I make thy foes a footstool for thy feeV^ In this lofty and mysterious Psalm, David, speak- ing by the Holy Ghost, was carried out of and beyond himself, and saw in prophetic vision that his son would also be his Lord. The Psalm is more frequently cited by the New Testament writers than any other single portion of the ancient Scriptures (Acts ii, 34, 35 ; 1 Cor. xv, 25 ; Heb. i, 13 ; v, 6 ; vii, 17, 21). "In later Jewish writings nearly every verse of it is quoted as re- ferring to the Messiah." — Perowne. , 37. whence is he then his son ?] There could be but one answer: Because that son would be David's son as regarding human birth, and so inferior to David in his human nature, but his Lord as regarding his divine nature, and hence, sov- ereign of a spiritual kingdom, in which even David must be a subject. This answer, however, the Pharisees declined to make, not through ignorance, but through unbelief. Skeptics like Renan do not know how to explain this Sassage any better than the Pharisees, but it is clear to all who hold that esus was the son of God, incarnate — and born of the seed of David accord- ing to the flesh. the common people] the great multitude. "And moche cumpany gladli herde him." — Wyclif. "The rich and the mighty were too proud to listen to Maek XII, 38-40.] ON THE GOSPEL OF MARK. 147 Authorized Version. 38 And he said unto them in his doctrine, Be- ware of the scribes, which love to go in long clothing, and love salutations in the market- places, 39 A«id the chief seats in the synagogues, and the uppermost rooms at feasts : 40 Which devour widow's houses, and for a * Or, even while for a pretence they make his instructions. So it is still. Revised Version. 38 And in his teaching he said, Beware of the scribes, which desire to walk in long robes, and to have salutations in the marketplaces, 39 and chief seats in the synagogues, and chief 40 places at feasts : they which devour widows' houses, 1 and for a pretence make long pray- The chief success of the gospel is there [among the poorer classes], and there it pours down its chief blessings. This is not the fault of the gospel." — R^^'"''" 38-40. ■Barnes. Beware of the Scribes. 38. Andhesaidl The terrible denunciations of the moral and religious short- comings of the leaders of the nation are given more fully by Matthew, xxiii, 1- 39. Only the Jewish Christians, for whom that evangelist wrote, could at once understand and enter into the de- fective nature of Pharisaic Judaism. To the Grentile Christians of Rome, for whom Mark wrote, '^ the great woe-speech" would be to a certain extent unintelligible. Hence the pic- ture of the scribes is given in three principal features : (1) ambition, (2) avarice, and (3) hypocritical piety. in long clothing^ "that wolen wandre in stoolis. ' ' — WycUf. Stoolis from Latin stoIa = Tohe. They came out to pray in long sweeping robes, wearing phylacteries of extra size, and exaggerated tassels, hung at the corners of their abbas. Many such were doubtless to be seen at Jerusalem at this very time, who had come up to celebrate the feast of the passover. love salutations'] the sounding title of "Rabbi," "Rabbi." 39. chief seats] the seats of honor for the elders of the synagogue were placed in front of the ark containing the law, in the uppermost part, where they sat with their faces to the people. In the synagogue at Alexandria there were seventy-one golden chairs, according to the number of the members of the Great Sanhedrin. the uppermost rooms] or most honorable seats ; ' ' places ' ' is not an ade- quate translation of the G-reek, as Alexander suggests, for it includes a "place to recline," "the first sitting places in soperis." — Wyclif ; the highest place on the divan at the feast, as among the Greeks. Among the Romans, when a party consisted of more than three persons, it was the custom to arrange three of the couches on which they reclined round a table, so that the whole formed three sides of a square, leaving one side of the square open for the attendants. These couches were then respectfully designated lectus medius, summus and imics. The middle place in the triclinium was considered the most dignified. At a feast there would be many such triclinia. See SchaflF's IJiH. of the Bible. 40. devour widows^ houses] as professed guardians and administrators of A JEWISH SCRIBE. 148 A PICTORIAL COMMENTARY [Mabk XII, 41, 42. Authorized Version. pretence make long prayers : these shall receive greater damnation. 41 And Jesus sat over against the treasury, and beheld how the people cast money into the trea- sury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. Bevised Version. ers; these shall receive greater condemnation. 41 And he sat down over against the treasury, and beheld how the multitude cast * money into the treasury : and many that were rich 42 cast in much. And tliere came "^ a poor widow, and she cast in two mites, which 43 make a farthing. And he called unto him * Gr. hrass, ^ Gr. one. their property. But compare the R.V., which makes these words begin a new sentence ; the relative in the A. V. obscures the sense. greater damnation] "thei taken longe dom." — Wydif. The word denotes "judgment," "punishment." The verb from which it comes denotes "to judge," pass sentence, condemn. In 1 Cor. xi, 29, the words rendered dam- nation^ discerning^ judged, and condemnation, are all, in the original, parts or derivatives of the same word ; and so Wyclif admirably rendered them into the language of his day by words connected with one and the same English verb ; ' ' He that etith and drinkith unworthili, etith and drinkith doom to him, not wisely, demyng the bodi of the Lord... and if we demy den wisely us silf we schulden not be demyd, but while we be demyd of the lord we ben chastised, that we be not dampnyd with this world." Compare also Chau- cer, Monk^s Tale, 15091, " Dampnyd was he to deye in that prison." — Bible Word Book. 41—41. The "Widow's Mite. 41. And Jesus sat] in perfect calmness and quietness of spirit after all the fierce opposition of this "day of questions." the treasury] Lange suggests that the sacrifice fund is meant, which was dis- tinguished from the proper temple treasury, though belonging to it. The treas- ury, according to the Rabbis, consisted of thirteen brazen chests, called "trumpets," because the mouths through which the money was cast into the chest were wide at the top and narrow below. They stood in the outer " Court of the Women." Nine chests were for the appointed temple tri- bute, and for the sacrifice-tribute, that is money-gifts instead of the sacrifices; four chests for freewill-ofiferings, for wood, incense, temple decoration, and burnt- offerings." — Lightfoot. Alford suggests, that there was a building of that name, according to Josephus ; but the former interpretation is generally accepted. beheld] The imperfect tense in the original implies that he continued watching and observing the scene. " Christus in hodierno quoque cultu spectat omnes." — Bengel. how the people] " Before the Passover, freewill- ofi'erings in addition to the temple-tax were generally presented." — Lange. 42. a certain poor widoiv] One of the helpless class which he had just described as devoured by the extortion of the scribes and Pharisees. In three words Mark presents to us a picture of her desolation ; she was alone, she was a widow, and she was poor. two mite s] The primary meaning of the word rendered mite is thin or tiny. * The Lepton, or mite, here mentioned was the very smallest copper coin current among the Jews, and was equal to about one- fifth of a cent. "Tenleptaisacopper coin about as large as our [copper] cent, and we found it in common currency at Athens. ' ' — Jacobus. Two lepta made one AssAEioN, FAKTHiNQ. Roman Qiiadrans, which was one-fourth Mark Xn, 43-XIII, 1.] ON THE GOSPEL OF MARK. 149 Kevised Version. • his disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they which are casting into the trea- 44 snry : for they all did cast in of their super- fluity ; but she of her want did cast in all that she had, even all her living. 13 And aa he went forth out of the temple, Authorized Version. 43 And he called unto him his disciples, and saith unto them. Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury : 44 For all (hey did cast in of their abundance ; but she of her want did cast in all that she had, even all her living. I^HAP. XIH.— And as he went out of the of an as. This poor widow gave two; Bengel incorrectly says, she might have kept one ; but the law did not permit giving less than two, though the offering was vol- untary. See Schottgen and Cook. She gave her "all." "If we have regard to the origin of the expression, it argues more of presumption than humility to call any gift, as many do, however liberal, unless it were our all, a 'mite,' while the frequent use of the term to excuse some shabby offering which costs the donor nothing, is a remarkable example of the serene unconsciousness with which persons will sometimes pass the most bitter sarcasms upon them- selves. " — Davies. 43. 7nore in, than all they~\ it is not said that the gifts of the others were worthless. Many possessed, no doubt, no worth (Matt, vi, 1); others a greater or a less. "It is not so much for the rich to give thousands as for the poor to give tens." — Jacobus. " Thus Christ shows how he will as earnestly regard the smallest service of any of his people." — Stier'. He discovers it amid the deepest corruption. 44. of their'] or their abundance, " of that thing that was plenteous to them."— TF^cZi/. she of her wani^ " of hir nyseste sente alle thingis that she hadde, al hir lyflode." — Wyclif. After this incident in the "court of the women," and apparently while the Saviour was still there, two of the apostles, Andrew and Philip, brought to him the inquiring Grreeks, who had desired to see him (John xii, 20-22). No sooner did he behold these "inquirers from the west," than he broke into words of mysterious joy (John xii, 24-26), and presentiment of his coming passion (John xii, 27-28) ; after which was heard the last of the three heavenly voices, attesting the true dignity of his mission (John xii, 28). And so with the clear pre-vision that he was about to be * ' lifted up ' ' he prepared to leave the temple, which he was never to enter again. His public work was over. Practical Lessons., — (1) " Grod is pleased with offerings made to him and his cause. (2) We are to give to his cause. (3) The proof of love is not merely the amount, but the amount compared with our ability. (4) It may be proper to give our all to God, and trust him for a supply of our wants. (5) God regards the humblest giver, and loves the cheerful giver. (C)) Every giver may ask how much he gives, compared with what he has, and why he gives." A man " has contributed his mite " when he has given half his living, and his "two mites" when he gives " all his living." Ch. XIII. 1 — 23. Prophecies of the Destruction of Jerusalem. (Tuesday, 12th Nisan, 783, April 4th, A.D. 30.) The following discourse on the mount of Olives is recorded by Matthew and Luke also. The prophecy in it refers to the fall of Jerusalem, and to the second coming of Christ. The disciples asked about the two events, and the answer relates to both. The difficulty of interpreting the prophecy is Increased by this blending of two distinct things ; as it requires great care and judgment to decide what relates to each of these two events. 1. And as he loent] Jesus probably passed from the temple down the eastern steps toward the brook Kedron. 150 A PICTORIAL COMMENTARY [Maek XIII, 2. Revised Version. one of his disciples saith unto him, ^ Master, behold, what manner of stones and what 2 manner of buildings ! And Jesiis said unto him, Seest thou these great buildings ? there AuTHOEizED Version. temple, one of his disciples saith unto him, Mas- ter, see what manner of stones and what build- ings ore here ! 2 And Jesus answering said unto him, Seest thou these great buildings ? there shall not be 1 Or, Teacher. the temple] the first temple built by Solomon, B. C. 1014-1007, was wonderful for richness, beauty, and splendor. Four centuries after, it was destroyed by Neb- uzaradan, under Nebuchadnezzar, B. C. 586. The second and new Temple of Zerubbabel was built on the site of Solomon's Temple, by authority of Cyrus the Persian, and completed B. C. 517. A rival temple was built on Mount Gerizim, by the Samaritans, B. C. 409. The temple at Jerusalem was plun- dered B. C. 170, and again in B. C. 54. Herod the Great began to restore and enlarge the second temple, B. C. 17, and finished the main buildings in about eight years ; but the work was only fully completed under Herod Agrip- pa II, in A. D. 64. It was destroyed at the siege of Jerusalem by Titus, A. I). 70. manner of stones'] the enormous size of the marble blocks of the temple, the grandeur of its buildings, awakened the admiration of one of the disciples, and he directed his Master's attention to them. "The buildings or struc- tures included columns, chambers, porticoes, that were, as Luke tells us, the votive offerings of the faithful (Luke xxi, 5)." — Ellicott. Josephus tells us that while some of the stones were forty-five feet long, many were thirty-seven and a half feet long, twelve feet high, and eighteen broad. — Jos. Bell. Jud. 6 ; Ant. XV, 11, 3. there shall not be left] though now they seem immovably fixed their places. Captain Wilson, of the Ordnance Survey, has shown that the present wall has been rebuilt, probably on the foundation of the older one, and that the same stones were re-used. These older stones can be re- cognized by their character and marks. The prophecy was fulfilled, but the stones are left, a witness to the accuracy of the narrative. In less than forty years after this prophecy, ' ' Zion was ploughed as a field, and Jerusalem be- came heaps, and the mountain of the house as the high places of the for- est" (Micah iii, 12), A. D. 70. The Emperor Titus was amazed at the mas- sive buildings of Jerusalem, and traced in his triumph the hand of God (Jos. Bell. Jud. vi, 9, 1). After the capture of the city, the tenth legion, under the command of Terentius Rufus, com- 1 pleted the work of demolition, and Jose- I phus tells us {Bell. Jud. vii, 1, 1) that the I whole enclosing walls and precincts of the I temple were ' ' so thoroughly levelled and dug up that no one visiting the city would _ believe it had ever been inhabited." And I Captain Wilson asserts that nothing is now j in situ in the Haram wall, except per- I haps the southwest corner, and a portion I of the wall under the Mahkama; not any I portion on which Jesus and his disciples I were gazing ; hence, it is literally fulfilled. I Lange aptly suggests that the language of Jesus is intended to depict a riolent rather than a regular breaking down of the tem- ple. Ryle believes, however, that our (From photograph.) Lord, in these prophecies, "had in view in THE WAILING PLACE OF THE JEWS. Makk XIII, 3-7.] ON TJIE GOSPEL OF MARK. 151 Kevised Version. shall not be left here one stone upon another, which shall not be thrown down. 3 And as he sat on the mount of Olives over against the temple, Peter and James and 4 John and Andrew asked him privately, Tell us, when shall these things tee? and what shall be the sign when these things are all 5 about to be accomplished? And Jesus began to say unto them, Take heed that no man 6 lead you astray. 3Iany shall come in mj name, saying, lam he; and shall lead many 7 astraj'. And when ye shall hear of waraand rumours of wars, be not troubled: these things must needs come to pass ; but the end Authorized Version. left one stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives, over against the temple, Peter and James and John and Andrew asked him privately, 4 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 any man deceive you: 6 For many shall come in my name, saying, I am Christ: and shall deceive many. 7 And when ye shall hear of w ars and rumours of wars, be ye not troubled: lor such things must needs be; but the end shall not be yet. a second siege of Jerusalem, and a seco?iut my 27 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 ut- termost part of heaven. 28 Now learn a parable of the fig tree : When her branch is yet tender, and putteth forth leaves, ye Icnow that summer is near: 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, eceyi at the doors. 30 Verily I say unto you, that this generation shall not pass, till all these things be done. 31 Heaven and earth shall jjass away : but my words shall not pass away. 1 Or, it 11) ; and Daniel foresaw him coming with the clouds of heaven (Dan. vii, 13. 14). 27. then shall he send his angels'] to him God hath delegated the universal and final judgment of mankind, that " as in our nature he performed all that v/as requisite to save us, as in our nature he was exalted to God's right hand, to rule and bless us, so he shall in our nature appear to judge us." — Barrow^ s Sermons. 28. the Jig tree'] They had already been taught one lesson from the withered fig tree. "Our Lord having spoken of the signs preceding the two grand events concerning which the apostles inquired (Comp. Matt, xxiv, 1-30), begins to speak of the time of them." — Wesley. 29. it is nigh] or " he " i. e. the judge spoken of in verse 26. everi at the doors] There is no "eyew" in the original. So James says, "Behold, the Judge standeth before the door^^ (James v, 9). "There is something solemn in the brevity of the phrase, without the nominative ex- pressed. ' ' — Wordsworth. 30. this generation shall not pass] The word rendered generation de- notes (1) birth, age; (2) descent; (3) a generation of men living at the same time ; (4) in a wider sense, a nation, or race. The meaning of this passage is variously given : Some as Alexander hold that it refers to the Jews then living ; others to the Jewish nation ; and still others to the Jews as a people. The prophecy certainly cannot be said to have had a complete fulfillment dur- ing the lifetime of those living when it was uttered, nor indeed during the existence of the Jewish nation. The Jewish people still maintain their separateness though scattered widely, and have every prospect of long con- tinuance. Geikie interprets the three accounts to mean that "this genera- tion of living men shall not have passed away, before the beginning of the age of the Messiah, to be ushered in by the fall of Israel, and to be closed by all the signs, has come." Maclear and Perowne suggest "(1) In refer- ence to the destruction of Jerusalem, he declares that the generation of the literal Israel then living would not pass away before the judgments here pre- dicted would fall upon Jerusalem, just as God had made their forefathers wander in the wilderness " until all the generation was consumed " that had come out of Egypt "and done evil in the sight of the Lord " (Num. xxxii, 13) ; (2) Iji reference to his second coming, and the world at large, he affirms that the race of men, and especially the generation of them that sought the Lord (Ps. xxiv, 6), the faithful seed of Abraham, should not pass away until all these things should be fulfilled. This is substantially the same idea pre- sented by Geikie. 31. but my words shall not pass away] Never did the speaker seom to stand more utterly alone than when he uttered this majestic utterance. Never Mark XIII, 32-34.] ON THE GOSPEL OF MARK. 159 Revised Version. 32 words shall not pass away. But of that day or that hour kaoweth no one, not even the angels in heaven, neither the Son, but the 33 Father. Take ye heed, watch ^ and pray : 34 for ye know not when the time is. It U as ■when a man, sojourning in another country, Authorized Version. 32 But of that day and thatYioMV knoweth no man, no, not the angels Avhich are in heaven, neither the Son, but the Father. 33 Take ye heed, watch and pray : for ye know not when the time is. 34 For the Son of man is as a man taking a far journey, who left his house, and gave authority 1 Some ancient authorities omit andprcuj. did it seem more improbable that it would be fulfilled. But as we look across the centuries we see how it has been realized. His words have passed into laws ; they have passed into doctrines ; they have passed into proverbs ; they have passed into consolations ; but they have never " passed away." — Camb. Bible. 32 — 37. Final Exhortation to Watchfulness. 32. neither the Sori] Since the times of the early Fathers until now, critics have wrestled with this expression, to find a satisfactory solution, and relieve the seeming contradiction between this denial of knowledge and the omniscience of the Saviour. (I) Ambrose rejected the clause as an Arian interpolation, but this is proved to be unfounded ; the clause is in all the ancient MSS. and versions, and it is unlikely the Arians could have tampered with them all. (2) Augustine said it meant that it was not a fact which Christ had received to tell, as it was not to be known by the disciples ; so Luther, Melancthon, the oldej Lutherans, Porteus, Bengel, and Whitby, sub- stantially held. (3) That the Son was not at the time in possession of the knowledge (similar to No. 2), as maintained by Lange, or did not know it in his Mediatorial office, as Alford suggests ; but Schaff rejects these interpreta- tions as " make-shifts." (4) That as the Son of man, in his human nature he did not know it; this is the view substantially of Athanasius, Cyril, Chrys- ostom, Calvin, Ryle, Alexander, Clarke, J. Pye Smith, Sumner, Da Costa, Schaff, and the great majority of later commentators. This last view does not remove the real difficulty, though it may be said to relieve it somewhat. For as Bishop Sumner aptly remarks, "it is hard to understand, how the Son coming in the flesh should divest himself of knowledge which he pos- sessed as G-od, in the same way as, confessedly, he divested himself of im- mortality.'''' How could he be ignorant of anything, when he asserts "I and my Father are one," and it is said by the apostle "In him are hid all the treasures of wisdom and knowledge" Col. ii, 3. It is inconsistent and unscholarly to attempt an escape from, the difficulty by trying to explain away the force of the word " know," as Mimpriss and a few others do. It must be accepted in its ordinary and plain sense here, as elsewhere. Accept- ing the last as the most satisfactory interpretation, we must still confess it is a mystery we cannot comprehend ; so Jesus is said to have " increased in wisdom" and in stature, Luke ii, 62 ; to have prayed to the Father, Matt. xiv, 28 ; xxvi, 39, 42-44, to have received a commandment from the Father, John xiv, 31 ; so here he asserts that a fact is hidden from him, and known only to the Father ; all these statements reveal some of the mysteries of his incarnation which we cannot fully understand now, but may know when we see him face to face. 33. Take ye heed, watch and pray'] "Se ye, wake ye, and preie ye." — Wyclif. The word rendered "watch" only occurs four times in the New Testament: (1) here; (2) in the parallel, Luke xxi, 36; (3) Eph. vi, 18, '* Praying always.. .and watching thereunto with all perseverance;" (4) Heb. xiii, 17, " Obey them that have the rule over you, ...for they watch for your souls." It denotes (1) to he sleepless, (2) to he vigilant. 34. taking a far journey'] literally, one loho is absent from his people^ 160 A PICTORIAL COMMENTARY [Maeb: XIH, 34-XIV, 1. Revised Version. having left his house, and given authority to his ^ servants, to each one his work, com- 35 manded also the porter to watch. Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morn- 36 ing; lest coming suddenly he find you sleep- 37 ing. And what I say unto you I say unto all, Watch. 14 Now after two days was the feast of the Authorized Version'. to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore : for ye know not when the master of tlie house cometh, at even, or at midnight, or at the cockcrowing, or in the morn- ing: 36 Lest coming suddenly he find you sleeping. 37 And what I say unto jcm I gay unto all, Watch. /^HAP. XIV.— After two days was the feast of ^ Gr. bond-servantB, loho goes on foreign travel. " Which gon fer in pilgrimage." — Wyclif. " Be doing something, that the devil may always find you engaged." — Jerome. Even so our Lord left his Church, gave authority to his servants the apostles, and to those who should come after them, and to every man his work, and is now waiting for the consummation of all things. the porter] EUicott suggests that this refers primarily to Peter, and thinks it throws light on the porter of the sheepfold, John x, 3. Schaff, Riddle, and others suggest that apostles and all ministers and Christians are watch- men. This is true, but the parable is intended to teach the duty of watch- fulness ; the porter is a part of the " machinery" of the parable, not neces- sarily calling for any special application. 35. at evefij or at midnight'] On the night watches see ch. vi, 48. In the temple the priest, whose duty it was to superintend the night sentinels of the Levitical guard, might at any moment knock at the door and demand en- trance. " He came suddenly and unexpectedly, no one knew when. The Rabbis use almost the very words in which Scripture describes the unex- pected coming of the Master, when they say, Sometimes he came at the cockcrowing, sometimes a little earlier, sometimes a little later. He came and knocked, and they opened to him." Mishnah, Tamid, i, 1, 2, quoted in Edersheim's The Temple and its Services. 36. Lest coining suddenly he find you sleeping] " During the night the ' captain of the temple' made his rounds. On his approach the guards had to rise and salute him in a particular manner. Any guard found asleep when on duty was beaten, or his garments were set on fire — a punishment, as we know, actually awarded." — Edersheim. 37. Watch] Observe the emphasis given to Christ's exhortation, ** Watch V^ Peter, who had a strong influence on Mark, would seem to wish us to notice in spite of frequent warnings that he himself failed to watch, and fell. Matthew tells us how the Lord sought to impress these lessons of watchfulness and faithfulness still more deeply by the Parables of the ^^ ten virgins^' (Matt, xxv, 1-13), and the ^^ialents^^ (Matt, xxv, 14-30), and closed all with a picture of the Awful Day, when the Son of man should separate all nations one from another as the shepherd divideth his sheep from the goats (Matt, xxv, 31-46). — Camb. Bible. Practical Suggestions. — " I believe that heaven is real, hell is real, the devil is real, God is real. If God did not wish us to speak about heaven, he would not have put so much about it in the Bible." — Moody. Ch. XIV, 1, 2. — The Sanhedrin in Council. Saturday April 1, and Tuesday April 4, A. D. 30. 1. after two days] There is much difference of opinion among harmon- ists in regard to the order of events, noted in this chapter. (1) Robinson places the conspiracy of the rulers on the evening following Wednesday, which he calls " Thursday ewe" (not Thursday night), and fixes the anoint- ing also on the same evening ; Judas making his plan known to the priests Mark XIV, 1.] ON THE GOSPEL OF MARK. 161 Authorized Yersiox. the passover, and of unleavened bread : and the chief priests and the scribes suught how Revised Version. passover and the unleavened bread : and the chief priests and the scribes sought how they in the coursa of the day, on Thursday ; while the discourse on the fall of Jerusalem and the coming of Christ he places on the day before, i. e. on Wednesday, but this seems too late. (2) Andrews holds to two consultations by the rulers, 07ie on Saturday night, John xii, 10, 11, and the second on the following Tuesday night, noted here by Mark xiv, 1, 2, 10, 11, and in Matt, xxvi, 14, 16. The anointing at Bethany, he assigns to the previous Saturday night (April 1, A. D. yO), Mark xiv, 3-9 ; and places all the other events mentioned in Mark xii, 1, to xiv, 2 and xiv, 10, 11, on Tuesday April 4, A. D. 30. He explains this transposition of Mark xiv, 3-9, on the ground that Mark (and Matthew) bring in the account of the supper at Bethany parenthetically, and to explain the action of Judas, who was offended at the waste of so much money, and at the rebuke of his Master on that occasion. He identifies the supper in Matt, xxvi, 6-13, and Mark xiv, 3-9, with that in John xii, 1-9, as do Dean Mansel, Farrar, EUicott, Canon Cook, Schaff and others, who likewise assign it to Saturday night, and the other events to the following Tuesday or possi- bly Wednesday, except Farrar, who assigns the proposal of Judas to the priests, to Saturday night after the anointing at Bethany, and the conclusion of the bargain with the council, to the following Tuesday night. (3) Geikie assigns the utterance of the prophecy respecting the fall of Jerusalem and the coming of Christ to Tuesday afternoon, 12th of Nisan, and the anointing at Bethany, and the conspiracy against Jesus by the rulers, and their conference with Judas, to the same night. How Jesus spent Wed- nesday, Farrar and Geikie and Canon Cook think we are not informed. A large number of commentators also assume that the anointing was on Tuesday night, some of them explaining the difficulty in John xii, 1, by sup- posing that to be another anointing, and some, that it was the same, and that there is a copyist's error in John, or that he refers to the arrival at Bethany only, and does not imply that the anointing took place " six days before the passover." But if the anointing noticed by John is not the same as this in Mark and Matthew, then there were two anointings at the same place, under much the same circumstances, only four days apart, which seems very im- probable. If they were the same, and yet took place on Tuesday night, the apparently precise note of time by John must be explained. This is more difficult to do satisfactorily, than it is to explain the transposition in the nar- ratives of Mark and Matthew. Hence the order given in No. 2 is the most satisfactory. The arrival at Bethany from Jericho, is also variously assigned to Sunday, 10th Nisan, by Luthardt and Strong, to Saturday, 9th Nisan, by Greswelland Robinson, to Friday night by Wieseler, Tholuck, Andrews and the most criti- cal commentators. Canon Cook observes that from this point to the resurrec- tion there is almost a complete and minute argument in the synoptical narra- tives. and of unleavened breadi The Passover was on the 14th of Nisan, and the " Feast of unleavened bread " commenced on the 15th and lasted for seven days, deriving its name from the Mazzoth, or unleavened cakes, the only bread allowed during that week (Exod. xii, 34, 39; Deut. xvi, 3). From their close connection they are generally treated as one, both in the Old and in the New Testament, and Josephus on one occasion, even de- scribes it as "a feast for eight days." Jos. Antiq. ii, 15, 1. — Edersheim. and the chief priests} While our Lord was in quiet retirement at Bethany 162 A PICTORIAL COlcMENTARY [Maek XIV, 2, 3. Authorized Version. they might take him by craft, and put him to death. 2 But they said, Not on the feast clay, lest there be an uproar of the people. o And being in Bethany, in the house of Si- mon the leper, as he sat at meat, there came a Revised Version. might take him with subtilty, and kill him: for they said, Not during the feast, lest haply there shall be a tumult of the people. And while he was in Bethany in the house of Simon the leper, as he sat at meat, there the rulers in the court of the palace of Caiaphas (Matt, xxvi, 3), consulted how they could put him to death. There was a great crowd at the passover at Jerusalem, and that would make it prudent for the rulers to avoid excit- ing a tfimult. bi/ craft] by stratagem, deceit, or fraud ; they dared not arrest him openly, because of the people. 2. Not on the feast day] See R. V. Their plan was to do it immediately after the feast, when the crowd would be gone, but Judas probably changed their plan. 3 — 9. Simon's Feast and the Anointing by Mary. (Saturday eve following the Jewish Sabbath, April 1st, A. D. 30.) 3. And being in Bethany] This anointing is related by Matthew, Mark and John. The anointing narrated in Luke vii, 36-50, though held to be the same by the Romanists, was undoubtedly different, for it was at the house of " Simon " the Pharisee, probably at Capernaum, while this was at the house of Simon a leper, in Bethany. Some, as Theophylact and Light- foot, suppose that the supper mentioned in John is a different one from that in Matthew and Mark, but without sufficient grounds, for as Robinson observes, the identity of circumstances is too great, and the alleged differ- ences too few to support the conjecture. Matthew and Mark say the woman anointed his head ; John, his feet, but neither excludes the other; and John speaks of Lazarus as one of those who reclined at the table, showing that he was a guest ; hence, the supper may have been at the house of Simon, as the other gospels state. The conjecture that Simon owned the house, and that Lazarus was his tenant, the house being occupied by both, is more ingenious than probable. The anointing was on the evening following Saturday — the Jewish sabbath. It took place after sunset, at which time the sabbath ended. The evangelist Mark, on this view, goes back to narrate the anointing, and connect it with the offer of Judas to betray Jesus. Some conjecture that Judas made a similar offer to the rulers at an earlier date. Simon the leper] and possibly one who had been cured by our Lord. He was probably a near friend or relation of Lazarus. Some conjecture that he was his brother, others that he was the husband of Mary. as he sat at meat] We learn from John that Martha served at the feast while Lazarus reclined at the table as one of the guests. " Nothing can be more natural and easy," says Alexander, "than the introduction of this inci- dent at this point, both by Mark and Matthew. The attempt to represent it as at variance with the chronology of John xii, 1, being altogether groundless, as the six days there relate to his arrival in the neighborhood of Jerusalem, and the two days here to his preparation for the paschal service. Equally groundless is the notion entertained by some, that the passages describe two different anointings." there came a woman] John says her name was Mary, probably the sister of Martha, and of Lazarus. The name of the woman who was a sinner, and anointed Jesus at the house of Simon the Pharisee, is not given, so that the Romanist writers have no ground for identifying her with Mary of Bethany, or for regarding the anointing at Bethany as the same as the one described in Luke vii, 36—50. Mark XIV, 4.] ON THE GOSPEL OF MARK. 163 Authorized Version. woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4 And there were some that had indignation within themselves, and said, WTiy was this waste of the ointment made ? Revised Version. came a woman having ^ an alabaster cruse of ointment of ^ spikenard very costly : and she brake the cruse and poured it over his head. But there were some that had indignation among themselves, saying, To what purpose hath this waste of the ointment been made ? Others take it to mean genu- ^ Or, a flask 2 Qj-_ pist'icnard, pistic being perhaps a local name, tne; others, liqidd. having an alabaster box] "box " is not expressed in the Greek. At Ala- bastron in Egj'pt there was a manufactory of small cruses or vases for hold- ing perfumes, which were made from a stone found in the neighboring moun- tains. The Greeks called these vases after the city from which they came, alabastrons. This name was eventually extended to the stone of which they were formed, and at length the term alabaster was applied without distinction to all perfume vessels, of whatever materials they con- sisted. of ointment of spikenard'] Or, of pure {or pintle) nard or liquid 7iard. See R.y. and margin for various renderings of this phrase. The American revisers prefer the reading "pure nard, " and would omit the marginal read- ings ; and so in John xii, 3. Pare or genuine seems to yield ALABASTER VASES. the bcst meaning, as opposed to the psuedo-nardus, for the spikenard was often adulterated. Pliny, Nat. Hist, xii, 26. It was drawn from an Indian plant, brought down in consider- able quantities into the plains of India from such mountains as Shalma, Ke- dar Kanta, and others, at the foot of which flow the Ganges and Jumna rivers. very precious] It was among the costliest anointing oils of antiquity, and was sold throughout the Roman Empire, where it fetched a price that put it beyond any but the wealthy. Mary had bought a vase or flask of it contain- ing twelve ounces (John xii, 3). Of the costliness of the ointment we may form some idea by remembering that it was among the gifts sent by Cam- byses to the Ethiopians (Herod iii, 20), and that Horace promises Virgil a whole cadus {= 36 quarts nearly) of wine, for a small onyx box of spikenard {Carm. iv, xii, 16, ll).=^Maclear. brake the box] " The Greek word implies not so much the breaking of the neck of the costly jar or flask, but the crushing it in its entirety with both her hands." — Ellicott. Others, however, regard it as meaning that she broke the seal (as Burder), or the small neck of the flask. See Schaff, Perowne and Bloomfield. "To anoint the feet of the greatest monarch was long un- known, and in all the pomps and greatnesses of the Roman prodigality, it was not used till Otho taught it to Nero." — Jeremy Taylor's Life of Christy iii, 13. 4. there were some] The murmuring may have begun with Judas Iscariot, John xii, 4, and infected some of the others, or the feeling may have been a general one, and giving expression to it may have inflamed the feelings of 164 A PICTORIAL COMMENTARY [Mark XIV, 5-9. Authorized Version. 5 For it might have been sold for more than three hundred pence, and have been given to the poor. And thej' murmured against her. 6 And Jesus said, Let her alone ; why trouble ye her? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good : but me 3'e have not always. 8 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. Revised Version. 5 For this ointment might have been sold for above three hundred ^ pence, and given to the poor. And they murmured against her. 6 But Jesus said. Let her alone ; why trouble ye her? she hath wrought a good work on 7 me. For ye have the poor always with you, and whensoever ye will ye can do them good: 8 but me ye have not always. She hath done what she could: she hath anointed my bodj' 9 aforehand for the burying. And verily I say . unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her. 1 See marginal note on Matt, xviii, 28, [quoted on p. 82.] Others to a greater degree. So Mark's account implies. The objection may have been a hollow pretence on the part of Judas, while some others may have honestly felt that it was not a wise expenditure. This luaste] literally "loss" or "perdition." " But*thou Judas, art the son of perdition." — Bengel. The objection was not that the use was luxuri- ous and sinful, though this may possibly be implied, but that the value of the ointment might have been better spent in relieving the suffering poor. 5. for more than three hundred pence'\ i. e. for more than 300 denarii, equal to about |50. To Judas it was intolerable that there should be such an utter waste of money. It may have been his office to give to the poor, from their common fund. See the additional remark in John xii, 6. they murmured'] Wyclif renders it here " thei groyneden in to hir." De Wette, "they scolded her." The word "expresses a passionate feeling, which we strive to keep back in utterance." " Mark, without a doubt, pre- sents here the most accurate historic picture ; John defines most sharply the motive ; Matthew gives the especially practical historic form." — Lange. 6. lorought a good wor¥\ any sacrifice and expense truly made for the Lord is not extravagance, but a "good work." 7. poor ivith you always] Those who talk much about the poor will have constant opportunities to do much for them. Let them do, as well as talk. Lightfoot conjectures that the Jews thought there would be no poor in the days of the Messiah. ye may do them good] To the papist argument (from this verse) in favor of the use of incense, tapers, and immoderate expense in a showy and pom- pous worship Calvin ingeniously if not forcibly answers, that Christ plainly makes this an exception and impliedly forbids its repetition as not agreeable to him, but rather desires us to bestow on the poor what superstition fool- ishly expends in the worship of Grod. The verse suggests, as SchafF ob- serves, that under no reorganization of society will poverty be banished from the earth. 8. she is come aforehand] See R. V. The word thus rendered only occurs three times in the New Testament. (1) Here ; (2) 1 Cor. xi, 21 ; (3) Gal. vi, 1. It denotes (1) ^o take beforehand; (2) to take before another ] {Z) to outstrip, get the start of, anticipate. what she could] "Blessed are they of whom the Saviour will say, They have done what they could !" — Jacobus. Literally it reads, " what she had, she did." Of how few could Jesus say this now! 9. gospel shall be preached] Christ and the world have widely different e.stimates of conduct. The world has utilitarian views. How useful the value of this ointment ! It would do so much good for the poor! So the world raves about missions, when " all is needed at home." " What does it Maek XIV, 10-12.] ON THE GOSPEL OF MARK. 165 Authorized Version. 10 And Judas Iscariot, one of the twelve, went unto the chief jiriests, to betray him unto them. 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray laim. 12 And tbie first day of unleavened bread, when Gr. the one of the twelve. Revised Version. 10 And Judas Iscariot, ^he that wasone of the twelve, went away unto the chief priests, 11 that he might deliver him unto them. And they, when they heai'd it, were glad, and pi-omised to give him money. ^\jidhe sought how he might conveniently deliver him unto them. 12 And on the first day of unleavened bread give of love to the poor?" asks Dr. John Hall, "The supporters of foreign missions are almost the only helpers of the poor at home." And thus is this prophecy fulfilled by gospel missions the world over. From the omission of this incident by Luke, Alford draws an argument in favor of the indepen- dence of the gospel records. 10, 11. Judas with the Chief Priests. Tuesday April 4, A. D. 30 (?). 10. And Judas Iscariot} Three causes, if we may conjecture anything on a subject so full of mystery, would seem to have brought about his pre- sent state of mind: (1) avarice; (2) disappointment of his carnal hopes; (3) a loithering of internal religion. The reason for going at this time, is not as obvious from Mark's narrative alone, as from all the accDunts com- bined. Judas was doubtless angered by the reproof of Jesus in the case of the ointment, and smarting under the reproach, carried into effect thoughts long brooding in his mind. went unto the chief priests'] he repaired from Bethany to Jerusalem, pro- bably by night, and being admitted into the council of the chief priests pro- poses to betray his master into their hands. 11. the)/ were glad] his proposal filled them with joy. Mark notices that they were glad, but does not give the price offered. and promised] He had made his venture, and accepted what they offered. Thirty pieces of silver (MaXt. xxvi, 15), the price of a slave (Exod. xxi, 32), were equivalent to 120 denarii, about $18 or $19 of our money. At this time the ordinary wages for a day's labor was one denarius ; so that the whole sum amounted to about four months' wages of a day laborer. conveniently] The arrest must be made quietly, therefore when he had but few of his friends about him ; when he was alone with the twelve. Judas doubtless knew just when such an opportunity would occur. 12 — 31# Passover and the Last Supper. Thursday eve, 16th Nisan, 783, April 6th, (?) A. D. 30. 12. the first day of unleavened bread] Wednesday would seem to have been spent by our Lord at Bethany. That night he slept at Bethany for the last time on earth. ''On the Thursday morning he awoke never to sleep again. ' ' — Farrar. * * Daie of the LorcVs Supper] The two leading theories are : (1) that it was on the evening following the Wth of Nisan; the regular and legal time for eating the passover ; (2) that it was on the eve fol- lowing the 13th of Nisan, and therefore that the Friday on which Christ was crucified was the 14th ; hence, the legal passover would be eaten upon the evening of the day of crucifixion. This view would place the last supper on the day previous to the legal time for the passover. Robinson maintains the first view. See English Harmony, pp. 200 — 205, and thinks that the term ''passover" sometimes means the whole paschal festival or feast, and to " eat the passover," may mean to keep the paschal festival. His view relieves the difficulty of John xiii, 1, 2, and xviii, 28, and is concurred in by many scholars, as, Davidson, Fairbairn, Gardiner, Lange, Lewin, Lightfoot, Milligan, Norton, Olshausen, Stier, Tholuck, Wieseler, Bochart, Hengstenberg, Andrews, Geikie and Schafi'. The latter theory that Jesus and his disciples partook of a substitute for the passover upon tlie day previous, that is, anticipated it by one day, is accepted, by Bleek, De Wette, Ebrard, ElUcott, Erasmus, Ewald, Grotius, Ltlcke, Meyer, Neander, Tischendorf, Westcott, Winer^ Alford, 166 A PICTORIAL COMMENTARY [Mark XIV, 13. AxJTHOEiZED Version. they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover ? Ti And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a jjitcher of ■water: follow him. Revised Version. when they sacrificed the passover, his disci- ples say unto him, Where wilt thou that we go and make ready that thou mayest eat the 13 passover? And he sendeth two of his disci- ples, and saith unto them. Go into the city, and there shall meet you a man bearing a when they killed the passoverl i.e. the Paschal victim. Compare Luke xxii, 7 ; 1 Cor. V. 7. The name of the Passover, in Hebrew Pesach^ and in Aramasan and Greek Pascha, is derived from a root which means to "step over," or to " ooerleap,^^ and thus points back to the historical origin of the Festival. "And when I see the blood, I will pass over you and the plague shall not be upon you to destroy you, when I smite the land of Egypt" (Exodus xii, 13). This is the common view respecting the word " Passover," but is it the correct one ? Compare the Hebrew of Isaiah xxxi, 5, with that of Exod. xii, 23. These passages imply, according to Lowth and Ryle, that there are two agents — the destroying angel passing through to smite, and Jehovah "spring- ing forward " (not passing over) to defend the house marked with blood. In this interpretation Jehovah opposes himself to the destroyer as a protector, and saves the house. Where wilt thou] Thursday morning the disciples came to our Lord for instructions as to the passover. " They may have expected that he would eat it at Bethany, for the village was reckoned, as regards religious purposes, part of Jerusalem by the Rabbis, and the lamb might be eaten there, though it must be killed at the Temple." — Lightfoot. Hor. Heh. that loe go and prepare] The lamb would have been bought on the 10th of Nisan, according to the rule of the Law (Exod. xii, 3), the very day on which he, the true paschal Lamb, entered Jerusalem in meek triumph. Of the method of killing the paschal lamb, Starke writes : " A crowd of Israel- ites were received into the court, the gates were shut, the trumpets sounded. The householders slew their lambs. The priests formed a row, which ex- tended to the altar, received the blood in silver basins, which they passed on one from another, and those who stood nearest the altar poured it out at its feet, whence it flowed subterraneously into the brook Kedron. The house- holder lifted the slain lamb to a hook on the willow, took off its skin, and removed the fat. This last the priest burned on the altar. The householder uttered a prayer, and carried the lamb to his house, bound in its skin. The liead of the house, where the feast was held, received the skin. When the first crowd departed another followed, and so on." 13. he sendeth forth two of his disciples'] The apostles Peter and John, Luke xxii, 8. Alford finds in this verse a proof that Mark did not write his gospel under the superintendence of Peter, else he would have given the names of the two disciples, and not have omitted the other fact, that Jesus first gave the command to prepare the passover. But the first omission seems rather in harmony with the Petri ne theory, as it might be due to Peter's desire not to make himself unnecessarily prominent. a man] It was generally the task of women to carry water. Among the thousands at Jerusalem they would notice this man carrying an earthern jar Mansel and Farrar. Either view is attended with difficulties, but the first has, on the whole, the less Sf-rious ones, and is in accord with the more natural meaning of the languiige in the various accounts. The first three gospels certainly give the impression that the supper was instituted dur- ing the passover fea'^t at the regular time, and Christ who came to fnlfill the law, would hardly have vio'ated it in this case, nor would he prob.U)ly liave been permi'tcd so to do, by having the lamb sliiin in the temple, as tradition 8;iys was the custom at that time. Hence, the chronology followed in these notes, assigns it to Thursday eve, 14th Nisan, 783, or April 6th, (?; A.D. 30. Maek XIV, 14-16.] ON THE GOSPEL OF INIAKK. 167 Revised Version. 14 pitcher of water ; follow him ; and whereso- ever he shall enter in, say to the goodman of the house, The ^ Master saith, Where is my guest-chamber, where I shall eat the pass- 15 over with my disciples ? And he will him- self shew you a large upper room furnished and ready: and there make ready for us. 16 And the disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. earthen water pitchers. Authorized Version. 14 And wheresover he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the pass- over with my disciples ? 15 And he will shew you a large upper room furnished and prepared : there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. I* 1 Or, Teacher of water drawn from one of the foun- tains. We need not conclude, because it was a slave's employment to do this (Deut. xxix, 11 ; Josh, ix, 21), that he was a slave. The apostles were to fol- low him to whatever house he entered. 14:. sai/ ye to the goodman of the house^ Some conjecture that the owner of the house was a disciple; see Bengel. "A disciple but not one of the twelve ;" but the word rendered "guest- cham- ber " is also rendered " inn " in Luke ii, 7, and was apparently a generic term for hired lodging. Lightfoot says lodgings were free at Jerusalem during the passover, but Rosenmliller holds it to be certain that during the feast the Jerusalemites hired out rooms furnished for visitors to the passover. Hence there is no call for the inge- nious guesses that he was Nicodemus, J oseph of Arimathsea, or John Mark ; for the gospels and traditions alike are silent. ''Universal hospitality pre- vailed in this matter, and the only recompense that could be given was the skin of the paschal lamb, and the earthen dishes used at the meal." — GeiJcie. the guestchamberl curiously translated by Wyclif, " my fulfilling/or efi/nfj place.^^ Comp. R. V. It was common for those in Jerusalem to furnish or rent rooms, and make preparations for other Jews, not residents of the c ty, who came to keep the passover. 15. a large upper room furnished and preparedl "a greet souping place strewid." — Wyclif. Furnished implies that it was provided with couches, as the custom of reclining at meals required, and prepared implies special arrangements for the Passover, as searching for, and putting away every particle of leaven (1 Cor. v, 7), which was done with a lighted candle, and also getting ready thfe lamb, herbs, wine, bread, etc. 16. thejf made ready the passover] This preparation would include the provision of the unleavened cakes, of the bitter herbs, the four or five cups of red wine mixed with water, of everything, in short, necessary for the meal. The Passover was celebrated among the Jews in the time of our Lord: (1) By eating two or three fiat cakes of unleavened bread (Exod. xii, 18), and by a succession of four cups of red wine always mixed with water (Ps. xvi, 5, xxiii, 5, cxvi, 13). These were placed before the master of the house where the paschal feast was celebrated, or before the most eminent guest, who was called the celebrant, the president, or proclaimer of the feast. (2) After those assembled had reclined, he took one of the four cups, known as the " cup of consecration," in his right hand, and pronounced the benediction over the wine and the feast, saying, ' ' Blessed be ThoUj Jehovah, our God, Thou 168 A PICTORIAL COMMENTARY [Mabk XIV, 17, 18. Revised Version. 17 And when it was evening l^e cometh with 18 the twelve. And as they ^ sat and were eat- ing, Jesus said. Verily I say unto you, One Authorized Version. 17 And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, ^ Gr. reclined. King of the universe, WTio hast created the fruit of the vine.''^ He then tasted the cup and passed it round. (3) Water was then brought in, and he washed, followed by the rest, the hands being dipped in water. (4) The table was then set out with bitter herbs, such as lettuce, endive, succory, and horehound, the sauce called charoseth, and the passover lamb. (6) The celebrant then once moro blessed God for the fruits of the earth, and taking a portion of the bitter herbs, dipped it in the charoseth, and ate a piece of it of "the size of an olive," and his example was followed by the rest. (6) The Haggadah or "shewing forth" (1 Cor. xi, 26) now commenced, and the celebrant declared the circumstances of the delivery from Egypt, as com- manded by the Law (Exod. xii, 27, xiii, 8). (7) Then the second cup of wine was filled, and a child or proselyte inquired, " Wliat mean ye by this service V^ (Exod. xii, 26), to which reply was made according to a prescribed formula or liturgy. The first part of the " Hallel," Psalms cxiii, cxiv, was then sung, and the second cup was solemnly drunk. (8) The celebrant now washed his hands again, and taking two of the unleavened cakes, broke one of them, and pronounced the thanksgiving in these words, " Blessed be Thou, Lord our God, Thou King of the universe, Who bringest forth fniit out of the earth.'' ^ Then he distributed a portion to each, and all wrapping some bitter herbs round their portion, dipped it in the charoseth and ate it. (9) The flesh of the lamb was now eaten, and the Master of the house, lifting up his hands, gave thanks over the third cup of wine, known as the "cup of blessing," and handed it round to each person. (10) After thanks for the food of which they had partaken, and for their redemption from Eg3^pt, a fourth cup, known as the "cup of joy," was filled and drunk, and the remainder of the Hallel (Ps. cxv-cxviii,) was sung. See Buxtorf, de Coena Domini', Light- foot, Temple Service, Edersheim. The passover meal proper began with the second cup, and ended with the third. 17. evening~\ "It was probably while the sun was beginning to decline in the horizon, that Jesus and the disciples descended once more over the Mount of Olives into the Holy City. Before them lay Jerusalem in her festive attire. White tents dotted the sward, gay with the bright flowers of early spring, or peered out from the gardens and the darker foliage of the olive plantations. From the gorgeous Temple buildings, dazzling in their snow-white marble and gold, on which the slanting rays of the sun were reflected, rose the smoke of the altar of burnt offering.... The streets must have been thronged with strangers, and the flat roofs covered with eager gazers, who either feasted their eyes with a first sight of the Sacred City, for which they had so often longed, or else once more rejoiced in view of the well-remembered localities. It was the last day-view which the Lord bad of the Holy City — till His resur- rection !" — Ed(Tsheim. he cometh with the twelve'] Judas must have stolen back to Bethany before daylight, and another day of hypocrisy had been spent under the penetrating glance of him who could read the hearts of men. — Maclear. 18. And as they sat] grouping together the four narratives, which, as they approach the Passion, expand into the fullness of a diary, we infer that (1) when the little company had taken their places on the triclinia, the Saviour, as celoVjrant or ])roclaimer of the feast, remarking that with desire he had desired to eat this passover before he suffered, took the first cup and divided it among thein (Luke xxii, 15-18). (2) Then followed the un- Plans of Ancient Jerusalem. The five plans given above indicate the views of some of the best authorities in regard to the topography of ancient Jerusalem. The first wall enclosed the old part of the town, or " upper city," upon Mount Zion, and extending to the walls of the temple-enclosure. The second wall enclosed the old suburb, or " lower city," upon Acra. The plan of Sepp (Roman Catho- lic) puts the site of the present church of the Holy Sepulchre outside that wall, in accordance with the traditional view. The other plans include that site within the second wall, in which case it cannot have been the place of the crucifixion, which took place outside of the city. The third wall was built by Agrippa, eleven years after the death of Christ. Date of plans: Robinson, 1841-1856; Sepp, 1873; Tobler, 1849-l&i8; Schick, 1876; Conder, 1879. For the Church of the Holy Sepulchre as the genuine Calvary are: De Vogu6, De Saulcy, Sepp (Roman Catholic), 'Williams, Ritter. Kraflft, "Schultz, Strauss (Protestants) ; also Furrer, in Schenkel's Bibellexikon, ii. 506. Against the traditional view : Robinson, Tobler, John Wilson, Thompson, Barclay, Bonar, Fergusson, Porter, Van de Velde, Mever, Ewald (all Protestants) ; also Schaff, Tliroiigh Bihle Lands, p. 259, and Conder, in Handbook of the Bible, p. 350. 170 A PICTORIAL COMMENTARY [Mark XIV, 19-21. Revised VEBSio>f, Df you shall betray me, even he that eateth 19 with me. They began to be sorrowful, and 20 to say unto him, one by one, Is it I ? And he said unto them, It is one of the twelve, he 21 that dippeth with me in the dish. For the Son of man goeth; even as it is written of him: but woe unto that man through whom the Son of man is betrayed ! good were it ^ for that man if he had not beeu boru. Authorized Version. Verily I say unto j'ou, one of you which eateth with me shall betray me. 19 And they began to be sorrowful, and to say unto him one by one, Js it I ? and another said, Jsit I? 20 And he answered and said unto them, li is one of tt.e twelve, that dippeth with me in the dish. 21 The Son of man indeed goeth, as it is written of him : but woe to that man by whom the Son of man is betrayed ! good were it for that man if he had never been born. * Gr. for him if that man. seemly dispute touching priority (Luke xxii, 24-30), to correct which (3) he washed his disciples' feet (John xiii, 1-11). (4) Then the meal was re- sumed and he reclined once more at the table (John xiii, 12), the beloved disciple lying on his right. one of you which eateth with me shall betray me] See R. V. He had al- ready said, after washing their feet, "now ye are clean, but not alV (John xiii, 10), but at this moment the consciousness of the traitor's presence so wrought upon him (John xiii, 21), th^it he broke forth into words of yet plainer prediction. Now he declares it to be one of the twelve, for that is the plainest meaning of the phrase. 19. they began to be sorrowfuV] the very thought of treason was to their honest and faithful hearts insupportable, and excited great surprise and deepest sorrow. /5 it /?] " Surely it cannot be I," Meyer ; or '' It is not I, is it?" Alexan- der. None of them said " Is it heV^ so utterly unconscious were they of the treachery that lurked in their midst. Notice that the repetition at the end of the verse found in the A. V. is omitted by many authorities, and also by the R. V. 20. he answered and said unto them] ^^ Answered ^^ is omitted in the best MSS. See R. V. The intimation was made privately to John, to whom Peter had made a sign that he should ask who could be so base as to betray their master (John xiii, 28-26). one of the twelve] One of his own "familiar friends" (Ps. xli, 9). that dippeth with me] " He who is just about to dip with me a piece of the unleavened cakes into the charoseth^^ — a sauce consisting of a mixture of vinegar, figs, dates, almonds, and spice, provided at the passover — "and to whom I shall give some of it presently " (John xiii, 26). " To this day, at the summit of Gerizim, the Samaritans, on the occasion of the Passover, hand to the stranger a little olive- shaped morsel of unleavened bread enclosing a green fragment of wild endive or some other bitter herb, which may resemble, except that it is not dipped in the dish, the very ' sop ' which Judas received at the hands of Christ. ' ' — Farrar. Alford and others hold, however, that this is simply another form of stating that it was one of his nearest and most trusted friends, one who was eating with him (as in ii. 18), who would betray him, but does not mean that the betrayer was at that moment dipping into the dish with him. This would satisfy the force of the Greek word. This, act, on this vi3W, would not definitely point out Judas as the traitor; it would lead the others however, to conclude who was meant. 21. woe to that man] The intimation just given was uttered privately, for the ear of John alone, and through him was possibly made known to Peter ; but the incident was of so ordinary a character, that it would fail to attract any notice whatever, and could only be a sign to the apostle of love. Then aloud, as we may believe, Christ uttered his final warning to the Mark XIV, 22.] ON THE GOSPEL OF MARK. 171 Revised Version. 22 And as they -were eating, he took ^ bread, and when he had blessed, he brake it, and gave to them, and said. Take ye : this is my Authorized Version. 22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat : this is my body. ^ Or, a loaf traitor, and pronounced words of Immeasurable woe on liim by whom he was about to be betrayed. ' ' It were good for that man if he had never been horn. ' ' But the last appeal had no effect upon him. " Eabbi, is itlV^ he inquired. " Thou hast said,^^ replied the Saviour, and gave him " the sop," and Satan entered into him, as John tells us (xiii, 27). '' That thoudoest, do quickly,^' the Saviour continued ; and the traitor arose and went forth, and it toas night (John xiii, 27-30). Whether Judas was present at the institution of the Lord's Supper is a disputed question. According to John xiii, 30, he retired imme- diately after the sop was given him, and was not present.* 22. And as they did eat] assuming that Judas left ; after his departure, the Saviour, as though relieved of a heavy load, broke forth into words of mysterious triumph (John xiii, 31-35), and then, as the meal went on, pro- ceeded to institute the Lord's Supper. Some accept the order of Luke, and in that case Judas was present at the supper. Jesus took bread] that is, one of the unleavened cakes that had been placed before him as the proclaimer of the feast. and blessedl giving thanks and pronouncing the consecration, probably in the usual words, see above, verse 16. " Eat " is omitted in R. V., in accord with the best authorities and MSS. this is my body] Luke adds, ^ '"which is being (or on the point of being) given for you j^^ Paul (1 Cor. xi, 24) " which is being (or on the point of be- ing) broken for you,^^ while both add, " do this in remembrance of we." In the Greek, the pronoun for "this " is not of the same gender as" bread ;" hence, some infer that it cannot refer to bread. The words are interpreted (a) literally by (1) the Romanists, who claim that the substance of the bread in the Lord's Supper is changed to the real flesh of our Lord. This ^aew is called transubstantiation. (2) The Lutheran, which declares that the body of Christ is present in, with, and under the bread. This view is called con- substantiation. (6) Others interpret the word in a figurative, or in a symbolical sense, as (1) the Zwinglian view, which holds that the Lord' s Supper is a memorial service only ; (2) The Calvanistic view, which affirms the spiritual presence of Christ in the supper, against the literal view of the Romanists, and in distinction from the real presence view of the Lutherans. The reformed churches hold (1) that the Lord's Supper is a com- memorative ordinance and feast, wherein believers truly, though spiritually, receive Christ with all his benefits, and commune with one another as mem- bers of the body of Christ. The reformed churches also understand the * Judas not present.— Was .Jnd?ia present a,t the institution of the Lord's Supper, or not? This question has been much discussed, and commentators are divided in their answers. That he was present is favored by Jerome, Augustine, Chrvsostom, the two Cyrils, Theodore t, Bellarn::ne, Mal- donatus, Gerhard, Beza, Bucer, Lightfoot, Bengel, Stier, Alford, and most of the Lutherans. Among those holding that he was not present.are Myer, Tischendorf, Robinson, Lichtenstem, Bu- cher, Ebrard, Lange, Wieseler, Eegginbach, Ellicott, Schaff (though he regards it as possible that Judas was present at the distribution of the bread only), Geikie, and Andrews. Calvin and Far- rar are undecided. If Judas was present, the institution of the supper in John's account must apparently be inserted between verses 20 and 21 of John xiii. and the order of Matthew and Mark must be explained. This is very awkward and difficult. The presence of Judas is inferred chiefly fro«i Luke's account, but Luke's order is obviously not exact in other respects; for example, washing the disciples' feet. The statement in the A. V., " supper being ended," in John xiii, 2, is a mistranslation. See R. V., which reads, " during supper." If Judas left before the institu- tion of the supper, the order of Matthew and Mark can be observed, and in John's account it would follow verse 32, which is much less awkward, and this arranggiftent accords with the order prescribed for the paschal supper in the Talmud. 172 A PICTORIAL COMMENTARY [Mark XIV, 23-26. AuTHOEiZED Version. 23 And he took the cup, and when he had given thanks, he gave it to them : and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 26 And when they had sung a hymn, they went out into the mount of Olives. Revised Version. 23 body. And he took a cup, and when he had given thanks, he gave to them : and they all 24 drank of it. And he said unto them, Tliis is my blood of ^ the ^ covenant which is shed 25 for many. Verily I say unto you, I will no more drink of the fruit of the vine until that day when I drink it new in the kingdom of God. 26 And when they had sung a hymn, they went out unto the mount of Olives. * Or, the testament " Some ancient authorities insert new. phrase to mean, '' This represents my body." Similar usage is frequent in the Bible, and especially in the New Testament. " The seven good kine are seven years" (Gren. xli, 26); that is, they signified or represented seven years. "The good seed are the children," etc. (Matt, xiii, 38). "I am the door" (John x, 9). ''I am the vine" (John xv, 1). ''That rock was Christ" (1 Cor. x, 4). If, as Wordsworth suggests, '' the bread was literally changed into Christ's human body, the disciples were to take and eat it, and that body was standing before them and gave them what they did eat, and remained with them visible and entire after they had eaten, and afterwards died on the cross. ' ' Again, if it be said that ' ' Christ' s body is now a spiritual body, and that, therefore, what could not be then, can be now ;" this is to deny, as Howe remarks, "that the apostles at that time partook of the real sacrament; we must, therefore, admit a figure of speech, and this compels us to accept substantially the interpretation of the reformed churches." 23. he took the cup'] possibly the third cup, and known as the " cup of blessing." See above, verse 16. But it is quite uncertain, and indeed unim- portant, whether it was the third, or some other of the five cups used in the passover. There has been much discussion in regard to the " wine " used by our Lord, and the question is not settled. Some of those holding total absti- nence views, insist that it was the unfermented juice of the grape. Other equally strong and sincere temperance advocates believe it was what is gen- erally called wine, the fermented grape juice. The learned Arabic scholar, Dr. Van Dyck, after thirty years' residence in Syria, declares that he has never heard of wine preserved unfermented... they could not keep grape juice unfermented if they would ; it would either become wine or vinegar in a few days. At the passover only fermented wine is used... they have no idea of any other. Dr. Post, for twenty- five years a professor in Beirut, gives similar testimony. The " dibs " of grapes is a thick paste, not a drink. 24. This is my blood of the new testament] The R. V. reads "cove- nant," which is better than "testament," though neither word exhausts the meaning of the Greek. Some of the best MSS. here omit "new," as in the R. V. He reminds them of the old covenant also made in blood with their fathers in the wilderness (Exod. xxiv, 8). which is shed for many] i. e., which is being {or on the point of being) shed for many. Matthew (xxvi, 28) adds, ^^for the remission of sins ; " Paul adds (1 Cor. xi, 25), " This do ye, as oft as ye drink it, in remembrance ofme.^' Thus did our Lord ordain bread and wine to be the "outward part" or "sign" of the ordinance of our Redemption by his death. The order of events at this last passover is given by Robinson : (1) Jesus and the disciples taking their places at the table ; (2) the contention ; (3) the first cup ; .-(4) washing the disciples' feet and reproof; (5) pointing out the traitor ; (6) fore- telling Peter's denial; (7) institution of the supper. See also under verse 18. 26. tvhen they had sung an hymn] that is, the concluding portion of the Hallel. See above, note on verse 16. Mabk XIV, 27-82.] ON THE GOSPEL OF MARK. 173 Kevised Version, 27 And Jesus saith unto them, All ye shall be ^ offended: for it is written, I will smite the shepherd, and the sheep shall be scattered 28 abroad. Howbeit, after lam raised up, I will 29 go before you into Galilee. But Peter said unto him, Although all shall be ^ offended, 30 yet ■will not I. And Jesus saith unto him, Verily I say unto thee, that thou to-day, even this night, before the cock crow twice, shalt 31 deny me thrice. But he spake exceeding vehemently. If I must die with thee, I will not deny thee. And in like manner also said they all. 32 And they come unto '^ a place which was Authorized Version. 27 And Jesus saith unto them, All ye shall Ije offended because of me this night : for it is writ- ten, 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 will not I. 30 And Jesus saith unto him. Verily I say un- to thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. 31 But he spake the more vehemently. If I should die with thee, I will not deny thee in any wise. Likewise also said they all. 32 And they came to a place which was named ^ Gr. caTised to stumble. " Gr. an enclosed piece of ground. 27. And Jesus saith unto theni] the prophecy of Jesus in verses 27-31, may have been spoken while they were at the table, and before the formal in- stitution of the Lord' s Supper. This is Robinson' s view, followed by Maclear. Clark supposes that the prophecy was twice uttered, once at the table and again on the way to the garden, but this is hardly probable. Schaff, Alex- ander, Ellicott, and others think it was spoken only while on the way to Gethsemane, and hence the order given in Matthew and Mark is accepted. " offended''''^ = ^^ stumble^' or made to fall ''Because of me this night" is not found in most of the best MSS. and is omitted in the R. V. for it is written'] The words are taken from Zech. xiii, 7. The good shepherd quotes the allusion to himself in his truest character (John x, 4). 28. after that I am risen tip] The Angel afterwards referred to these very words at the open sepulchre on the resurrection morning (Mark xvi, 6, 7). 29. But Peter said unto him] " Stumble " or " offended " is same word as in verse 27, i. e. "make to fall." Ardent and impulsive as ever, the apostle could not endure the thought of such desertion. His protestations of fidelity are more fully given in Matt, xxvi, 33 and John xiii, 37. 80. this night] " Twice" is not found in a few MSS. but the majority have it. The tivice crowing would be at two or three, and at five a. m. The midnight crowing would not be counted, as Canon Cook conjectures that the first trial before Caiaphas could not have taken place before one or two o'clock A.M. Before morning Peter would thrice deny that he had ever known his Lord. Mark, as usual, records two points which enhance the force of the warning and the guilt of Peter, viz. (a) that the cock should crow tioice, and (6) that after such warning he repeated his protestation with greater vehemence. 31. If I shoidd] literally. If it he necessary for me to die with Thee; as Wyclif renders it, " if it hihoue me to dye to gidere with thee." The Greek word for "more" or "exceeding vehemently" refers not so much to the ardor of his talk, as to the abundance of it ; he kept on talking in this strain, etc. For what followed, see John xiv, to xvii ; other discourses on his own approaching departure to the Father, and the coming of the com- forter (John xiv, 1-31) ; (2) of himself as the true vine and his disciples as the branches (John xv, 1-6) ; (3) of the trials which the apostles must ex- pect and the assured aid of the comforter (John xvi, ) ; (4) lifting up his eyes to heaven, solemnly committing them to the care of the Father, (John xvii,) ; (5) then the concluding part of the Hallel (Ps. cxv-cxviii,) was sung, ^. 6. chanted, and the little company went forth to the garden. 32 — 42. The Agony in the Garden of Gethsemane. (Evening following Thursday 14th Nisan, April 6th, A. D. 30.) 32. And they came] they would pass through one of the city gates 174 A PICTORIAL COMMENTARY [Mabk XIV, 33, 34. Revised Version. named Gethsemane : and he saith unto his 33 disciples, Sit ye here, while I pray. And he taketh with him Peter and James and John, and began to be greatly amazed, and eore 34 troubled. And he saith unto them, My soul is exceeding sorrowful unto death: Authorized Veesiov. Gethsemane : and he saith to his disciples. Sit ye here, while I shall pray. 33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy ; 34 And saith unto them, My soul is exceed- ing sorrowful unto death : tarry ye here, and watch. " open that night, as it was passover," down the steep side of the Kedron (John xviii, 1), and coming by the bridge, they went onward towards Gethsemane] Gethsemane means "oil-press." It was a garden (John x^^ii, 1) or olive orchard, on the slope of Olivet. Thither our Lord was wont to resort (John xviii, 2). Tradition places it at the foot of Olivet about 100 yards east of the bridge over the Kedron (black brook). It is a small irregular garden enclosed by a wall 12 feet high, 168 feet long on the north side, and 180 feet on the west side. The wall is modern, and was built in 1847. Within, there are 7 or 8 olive trees, the trunks cracked with age, and shored up with stones. One of the trees is 19 feet around at the base, and though of gi'eat age, cannot date back to Christ's time, for Titus cut down all the trees about Jerusalem. The Latin monks keep the place as a flower garden, presenting every traveller with a bouquet, for which he is expected to give at least one franc. The Greeks have set up another garden further up the Mount of Olives, but the one under the Latins is generally accepted as Gethsemane. See Schaff, Diet, of the Bible. 33. he taketh with him] the three most trusted and long-tried of the Apostolic body, who had been the privileged witnesses of the raising of the daughter of Jairus and of the transfiguration. began to be sore amazed] "To drede " — Wyclif'. " to be full of horror" — Meyer and DeWette. This word in ch. ix, 15 is applied to the amazement of the people when they saw the Lord after the transfiguration ; in ch. xvi, 5, 6, it is applied to the holy women at the Sepulchre. Mark alone applies the word in connection with the agony in the garden. to be very heavy] " to heuye" — Wyclif. The original word thus translated, only occurs (1) here, (2) in the parallel, Matt, xxvi, 37, and (3) in Phil, ii, 26, "for he [Epaphroditus] longed after you all, and was full of heaviness.''^ Buttmann suggests that the root idea is that of being " aioa,?/ /row Aowie" and so "confused," "beside one's self." Others consider the primary idea to be that of " loathing " and "discontent." It is used by Xenophon and Plato to express extreme anxiety and anguish. 34. exceeding sorroufid] A Greek compound used by Aristotle and Isoc- rates, and meaning grieved on every side; shut in by distress. Herod is said to have been " exceeding sorry ^^ at she request for the Baptist's head Mark vi, 26. The young ruler was '''"very sorronfid^^ Luke xviii, 23. It points here to a depth of anguish and sorrow, and we may believe that he who at the firsttemptation had left the Saviour ^^ for a season " (Luke iv,13), had now returned, and whereas before he had brought to bear against the Lord, as Trench remarks, "all things pleasant and flattering, if so he might by aid of these entice or seduce him from his obedience, so now he thought with other engines to overcome his constancy, and to terrify, if it might be, from his allegiance to the truth, him whom manifestly he could not al- lure." and watch] "zfJi7Ame" adds Matthew (xxvl, 38). Perfect man, " of a reasonable soul and human flesh subsisting." He yearned in this awful hour for human sympathy. It is almost the only personal request he is ever re- corded to have made. It was but "a cup of cold water " that he craved. Maek XIV, 35-40.] ON THE GOSPEL OP MARK. 176 Revised Veesion. 35 abide ye here, and watch. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour 36 might pass away from him. And he said, Abba, Father, all things are possible \into thee; remove this cup from me : howbeitnot 37 what I will, but what thou wilt. And he Cometh, and findeth them sleeping, and saith 38 unto Peter, Simon, sleepest thou? couldest thou not watch one hour? ^ Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is 39 weak. And again he went away, and prayed, 40 saying the same words. And again he came, and found them sleeping, for their eyes were very hea\-y ; and they wist not what to an- Authoeized Veksion. 35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the *iour might pass from him. 36 And he said, Abba, Father, all things are possible unto th^e; take away this cup from me: nevertheless, not what I will, but what thou wilt. 37 And ho cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? 38 Watch ye and pray, lest ye enter into temp- tation. The spirit truly is ready, but the flesh is weak. 39 And again he went away, and prayed, and spake the same words. 40 And when he returned, he found them asleep again, (for their ej'es were heavy,) neither wist they wliat to answer him. ^ Or, Watch ye, and pray that ye enter not But it was denied him ! Very man, lie leaned upon the men he loved, and they failed him ! He trod the winepress alone ; and of the people there was none with him (Isaiah Ixiii, 3). 35e might pass'] he went " a5o?fi a stone's throw,^^ Luke xxii, 41, for prayer, perhaps out of the moonlight into the shadow of the garden. " The whole feeling of suffering and judgment to be betrayed by the one-half of the world, and to be forsaken by the other half." — Lange. "The feeling cannot be entirely accounted for by the desertion of the creature merely ; there was also to be the desertion of the Creator." — Shedd. 36. Abba] Mark alone has preserved for us this word. It is used only twice more in the New Testament, and both times by Paul, Rom. viii, 15, " ye have received the spirit of adoption, whereby we cry, Abba, Father,^' and Gal. iv, 6, " God hath sent forth the Spirit of his Son into your hearts, cry- ing, Abba, Father. ' ' In Syriac it is said to have been pronounced with a double 5 when applied to a spiritual father, with a single 5 when used in its natural sense. With the double letter at all events it has passed into the European languages, as an ecclesiastical term, 'abbas,' 'abbot.' See Lightfoot on Gal. iv, 6. not what I will] This is apt to give some difficulty, in respect to the char- acter and nature of Christ. "I willingly submit my human will to thy divine will and pleasure. " — Bishop Hall. Richard Baxter exclaimed ' ' Lord, when thou wilt, where thou wilt, as thou wilt ! " Some remarks of Petter, of 1692, may afford instruction and relief. " There are two distinct wills in Christ. ...Yet they are not contrary one to the other. The human will of Christ being always subject to his divine will." The Monotheists held there was but one kind of will in Christ, his divine will. This heresy first originated with Eutyches in the fourth century, and was fully developed 200 years later. It was sharply confuted by the early fathers, and condemned by councils, es- pecially the Sixth of Constantinople. 37. and saith unto Peter] who had made so many impetuous promises. 38. the flesh is weak] It is not of course implied that his own " will" was at variance with that of his Father ; but, very man, he had a human iviU, and knew the mystery of the opposition of the strongest, and at the same time the most innocent instincts of humanity. The fuller account of the " Agony " is found in Luke xxii, 43, 44. 40. their eyes were heavy] sothli her yzen were greuyd." — Wyclif. Even as had been the case on the mount of transfiguration. The original word, supported by the best M^S. only occurs here, and denotes that the apostles were utterly tired, and their eyes " iveighed down.''^ what to answer Mm] A graphic touch peculiar to the second gospel 176 A PICTORIAL COMMENTARY Mark XIV, 41-43. Revised Version, 41 swer him. And be cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enougli; the hour is come; behold, the Son of man is betrayed into the 42 hands of sinners. Arise, let lis be going : be- hold, he that betrayeth me is at haiid. 43 And straightway, while he yet spake, Authorized Version. 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 sinners. 42 Rise up, let us go ; lo, he that betrayeth me is at hand. 43 And immediately, while he yet spake, com- gelist, just as the imperfect tense equally graphically implies that the eyes of the apostles were constantly becoming tveighed doimi, in spite of any efforts they might make to keep aioake. Comp. the scene at the trans- figuration, Mark ix, 6. Dr. Rush suggests that profound sleep is a symptom of great grief. He often witnessed it in mothers just after the death of a child. Thus their " heaviness with sleep." as stated by the evangelists, is in entire accord with the natural results which might be expected from the sorrowful trials they were passing through, and is a proof of the genuineness and truthfulness of the sacred scene. 4:1. the third time'] The temptation of the garden divides itself, like that of the wilderness, into three acts, following close on one another. Sleep on noio\ The words are spoken in a kind of gentle irony, accord- ing to Calvin, but this is doubtful. See below. The golden hour for watch- ing and praying was over. it is enoughl Some interpret this to mean : (1) enough of sleep, but that contradicts " sleep on now; " (2) others, as implying the conflict is over, or, still more naturally, (3) Stier adopts Neander's paraphrase, " sleep on now, I will no more awake you to watch with me, but ye will soon be roused out of your sleep, for behold ye, etc.;" (4) " It is enough of watching," which harmonizes best with the words that precede " sleep on now," with the charge to watch, and with the words which follow; (5) some see in the words "sleep on now" a sad irony, and take the words " it is enough " as earnest warning; (6) others make the first a question: "Do ye sleep on now?" Practical Suggestions. — Some of the causes of Christ's agony may be reverently inferred from the gospels or surmised : (1) Jesus was in the prime of life, and conscious of rare abilities to do a great work; (2) into this hour were crowded the cruelty, shame, physical and spiritual torment coming on him; (3) he bore the griefs, sins, and sorrows of a world ; (4) his friends forsook him, adding to his distress; Judas would betray him, his chosen people cry out for his blood ; (5) he might escape all this ; he suffered it for hard, stubborn hearts at enmity to him ; (6) Satan doubtless oppressed him sorely, as hinted in John xiv, 30; (7) severest of all, the Father was to turn from him, and give him over to suffer the penalty of broken law, like a common malefactor. It was the burden of the sin of millions of souls, extending over thousands of years ; it was an awful sense of the virulence of evil, and the frown of the Almighty, and the terrible judgment of righteous law, that brought this unutterable agony to the Son of God. See Alford, Farrar, Geikie, and Edwards on this theme. Be resigned to God's will. A minister prayed over a dying child, "If it be thy will spare — ." The poor mother yearning over her loved one, exclaimed, " It must be his will, I cannot bear it." The child lived, to the surprise of many, and to the intolerable sorrow of the mother, who lived to see him hanged before he was two and twenty. " Oh, it is good to say not my will, but thine be done." — Kilpin. 43 — 52. The Betrayal. (Evening following Thursday, 14th Nisan, A. D., 30.) 43. And immediately'] while he yet spake, the garden was filled with 178 A PICTORIAL COMMENTARY Mark XIV, 44-47. Revised Version. Cometh Judas, one of the twelve, and ■with him a multitude with swords and staves, from the chief in'iests and the scribes and the 44 elders. Now he that betra5'ed him had given them a token, saying, Whomsoever I shall kiss, that is he; take him, and lead him 45 away 6afelj\ And when he was come, straightway he came to him, and saith, Eab- 46 hi ; and ^ kissed him. And they laid hands 47 on him, and took him. But a certain one of them that stood by drew his sword, and smote the ^ servant of the high priest, and struck ' Authorized Version. eth Judas, one of the twelve, and with him a great multitude with swords and staves, from tlie chief priests and tlie 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 /imaway safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, Master ; and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by drew a sword, and smote a seivant of the high priest, and cut off his ear. ^ Gr. kissed him much. ^ Gr. bond-servant, armed men, and flashed with the light of numerous lanterns and torches, though the paschal moon was at the full, for- "in the rocky ravine of the Kedron there would fall great deep shadows from the declivity of the moun- tains and projecting rocks, and there were caverns and grottoes in which a fugitive might retreat." — Lange, Life of Christ, iv, 292. Cometh Judas'] during the two hours that had elapsed since he had gone forth from the upper room he had not been idle. He had reported to the ruling powers that the favorable moment had come, and had doubtless men- tioned "the garden" whither his Master was wont to resort. He now re- turned, but not alone, for with him' a great multitude loith sioords and staves'] "great " is omitted by the R. V. These consisted (1) of the regular guards of the temple, (2) of the detachment from the Roman cohort quartered in the tower of Antonia under the " chiliarch " or tribune in command of the garrison (John xviii, 3, 12), The high priest may have represented that the force was needed for the arrest of a false Messiah, dangerous to the Roman power. 44:. a token] Judas had never imagined that our Lord would himself come forth to meet his enemies (John xviii, 2-5). He had anticipated the neces- sity of giving a signal whereby they might know him. The conjecture of some commentators (as Whitby), that Judas expected Jesus to escape from his enemies as he had formerly done, and because Christ did not escape, went and hanged himself, is unwarranted, if not absurd. take Mm... safely] " take him," a strong word in Greek meaning to seize, overpower, secure him; "safely" means "securely," fearing possibly an attempt of the disciples to rescue him. 4:5. and kissed him] kissed him fervently. See R. Y. The same word in the original, with its intensifying preposition, is used to express (1) the kiss- ing of our Lord by the woman who was a sinner (Luke vii, 38, 45) ; (2) the kissing of the prodigal son by his father (Luke xv, 20) ; and (3) the kissing of Paul by the Christians at Miletus (Acts xx, 37). 4:7. one of them that stood by] this was Simon Peter (John xviii, 10), displaying his characteristic impetuosity. The conjecture that Mark, writing his gospel early, omitted Peter's name here, lest the injured man should re- taliate if the apostle was made known, rests on a slender basis, for Peter was recognized by a relative of Malchus in the court. John xviii, 26. servant of the high priest] the servant's name was Malchus. John xviii, 10. John was an acquaintance of the high priest, hence he knew the name of his servant. his ear] Both Mark and John use a diminutive — little ear. Luke alone (xxii, 50) tells us it was his right ear. Perhaps it was not completely severed, for Luke, who alone also records the healing, says that our Lord simply* touched it and healed him. Maek XIV, 48-52 ] ON THE GOSPEL OF MARK. 179 Revised Version. 48 ofiF his ear. And Jesus answered and said unto them, Are ye come out, as against a robber, with swords and staves to seize me ? 49 I was daily with you in the temple teaching, and ye toolt me not : but this is done that the 50 scriptures might be fulfilled. And they all left him, and fled. 51 And a certain young man followed with him, having a linen cloth cast about him, over his 52 naked body : and they lay hold on him ; but he left the linen cloth, and fled naked. AuTHomzED Version. 48 And Jesus answered and said unto them. Are ye come out, as against a thief, with swords and with strives to take me ? 49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled. 50 And they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth cast about his naked body ; and the young men laid hold on him : 52 And he lei't the linen cloth, and fled from them naked. 48. answered and said unto them] those to -whom lie now spoke were some chief priests and elders and officers of the temple guard (Luke xxii, 52) who had been apparently watching his capture. a thief] or robber. See R. V. and note on ch. xi, 17. 49. the scriptures must he fidfilled] oy, that the Scriptures might he ful- filled. See R. V. This ought to have reminded the scribes of the Messianic predictions of the prophets, and how they were unconsciously fulfilling them. 50. they all forsook him and fled] even the impetuous Peter who had made so many promises ; even the disciple whom He loved. 51. a certain young man] This forms an episode as characteristic of Mark as that of the two disciples journe}ang to Emmaus is of Luke. Some of the conjectures in respect to this young man are (1) that he was the owner of the garden; (2) as Piumptre, that he was Lazarus; (3) the apostle John; (see Smith's Bihle Diet, and Ellicott's Commentary) ; (4) James, the bi'Other of the Lord ; (5) a youth of the family where Jesus had eaten the passover, and (6) that it was Mark himself, the son of Mary, the friend of Peter. There is little ground for these conjectures, beyond the minute narration of the event by Mark. The history is silent, and all guesses are of small value. having a linen cloth] he had probably been roused from sleep, or just pre- paring to retire to rest in a house somewhere in the valley of Kedron, and he had nothing to cover him except the sindon or upper garment, but in spite of this he ventured, in his excitement, to press on amongst the crowd. The word sindon in Matt, xxvii. 59, Mark xv, 46 and Luke xxiii, 53 is applied to fine linen^ which Joseph of Arimathaea bought for the body of Jesus. The LXX. use the word in Judges xiv, 12 and in Prov. xxxi, 24 for "j^/ie under gar- ments. ' ' the young meni this is omitted by Lachmann, Tischendorf and Tregelles. See R. V. 52. naked] it need not imply that he was absolutely naked. It may mean like the Latin nudus, *' with only the under robe on." Comp. 1 Sam. xix, 24 ; John xxi, 7 ; Virg. Georg. 1, 299. 53 — 65. The Jewish Trial. (Friday before day, 14th Nisan, A.D. 30.) Jesus had two distinct trials : the first before the Jewish high priest and Council ; the second before the Roman Procurator, Pilate. During the Jewish trial Jesus was arraigned three separate times: (1) Before Annas, related only in John xviii, 13-24. There is some diff'erence of opinion about the details, compare A. V. with the R. V. in John xviii, 12. (2) Be- fore Caiaphas, narrated in Matt, xxvi, 57-68 ; Mark xiv, 53-65 ; Luke xxii, 54-65. (3) Before the full Sanhedrin, early in the morning just be- fore he was led to Pilate's court.* * There has been much discussion on whether there were two or only one arraignment of Jesus before the high priest previous to his sentence by tlie full Sanhedrin. The answer depends largely, though not wholly, upon the interpretation of John xviii, 24. (1) The A. V. favora one 180 A PICTORIAL COMMENTARY [Mark XIV, 53. Authorized Version. 53 And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. Revised Version. 53 And they led Jesus aAvay to the high priest: and there come together with him all the chief priests and the elders and the Alexander holds that this last was only a private consultation respecting the next step, but his view rests on insufficient grounds. Of these three portions of the Jewish trial, the first was preliminary, perhaps resembling the examination now had in criminal cases before the committing magistrate; the second was the more formal trial, where witnesses were called and testi- mony brought before the court, the high priest presiding, and a decision of guilty was reached ; the third was an apparent revision of the case by the full court, and a formal ratification of the decision, including a sentence and pre- parations to carry the case to the Roman civil court for approval. It must be borne in mind that the Jewish trial was ecclesiastical, not civil. The charge in both trials was in substance the same, namely: that of claiming to be a king or Messiah ; the crime, however, religiously, was counted blasphemy, but politically and civilly, it was treason. See note on legality of trial, page 185, and also note on chap, xv, 1. 53. And they led Jesus awai/l they bound him first (John xviii. 12), and then conducted him across the Kedron and up the road leading into the city. to the high priest^ From the interference of the Roman power with the high priest's office, there were ex-high priests alive at this time. Antiochus, B. C. 160, had sold the office of high priest to the highest bidder. Annas was deposed by the Roman pro- consul, and Caiaphas appointed, but the Jews appear to have recognized Annas as high priest, according to the law of Moses, which made the office hereditary, not subject to arbitrary appoint- ment. Accepting the reading of the R. V. in John xviii, 24, Jesus was first led to Annas the high priest, according to the Mosaic law, and given a brief examination, John xviii, 13, 19-24, and Annas sent him bound, for formal trial, to Caiaphas, the acting high priest under Roman appointment. The palace seems to have been jointly occupied by both as a common official residence, and thither, though it was midnight,«the chief priests, elders and scribes repaired. The Jewish trial in its threefold arraignment must there- fore, doubtless, have occurred in the same building, though it may have been in different rooms. arraignment, and that before Caiaphas. It reads : " For Annas had sent him [Jesus] bound unto Caiaphas, the high priest," a fact, according to some, mentioned parenthetically, while the details in the preceding verses, John xviii, 19-2:3, are held to relate to his trial before Caiaphas. Tliis in- terpretation is favored by Calvin, Beza, Grotius, Bengel, De AVette, Meyer, Robinson, Ltlcke, Tholuck, Andrews and Geikie. (2) The R. V. which reads, "Annas sent him bound, etc.," favors the other view of two arraignments before the sentence, to wit : (a) A preliminary examination before Annas, described in John xviii, 19-23, and (b) a second and formal trial before Caiaphas. This seems to be the more natural interpretation of the combined accounts, and has fewer difficulties than the first view, since it accords best with the force of the Greek text. For while the Greek aorist is sometimes used in the sense of the English past-perfect tense, it is not com- monly so used. There was a good reason for taking Jesus before Annas, since he was the high priest according to Jewish law, and was, no doubt, so recognized by the strictest legalists. The age and influence of Annas also favor two hearings ; first by Annas, second by Caiaphas, and this interpretation is supported by Chrysostom, Augustine, Olshausen, Schliermacher, Stier, Neander, Ebrard, Weiseler, Lange, Alford, Ellicott, Farrar, Dean Mansell, SchafF, David Brown and others. A third arraignment was also had in the morning, before the full Sanhedrin, for a formal ratifi- cation of the decision. The decision had been already reached by the commission, or more pro- bably by a smaller meeting of the Sanhedrin. At the full meeting in tlie morning, Jesus was arraigned for sentence. This view is held by Andrews, Farrar, Geikie and many otliers; though questioned by Alexander, who holds that it was not a formal, but an informal meeting. The Greek word, however, is used to designate a formal meeting, and the context in Mark xv, 1, and Matthew xxvii, 1, fairly implies an official meeting of the council or Sanhedrin. See R.V. This view is the most satisfactory. Naturally, the rulers would outwardly make a pretence of fol- lowing legal forms, and therefore have the decision ratified, even though they did not delay a full day, as in strictness their rules, given in the Talmud, appear to have required. VIA. doloeosa: ecce homo aech. 182 A PICTOKIAL COMMENTARY [Mark XIV, 54-57. Authorized Version, 54 And Peter followed him afar off, even into the palace of the high priest : and he sat with the servants, and wanned himself at the fire. 55 And the chief priests and all the council sought for witness against Jesus to put him to death ; and found none. 56 For many bare false witness against him, but their witness agreed not together. 57 And there arose certain, and bare false wit- ness against him, saying, Kevised Version. 54 scribes. And Peter had followed him afar off, even within, into the court of the high priest ; and he was sitting with the officers, and warming himself in the light of the fire. 55 Now tlie chief priests and the whole council sought witness against Jesus to put him to 56 death; and found it not. For many baro false witness against him, and their witness 57 agreed not together. And there stood up certain, and bare false witness against him, 64:. And Peter... into the palace'] rather into the large open gquare court, in which public business was transacted. See R. V. Into it Peter and John ventured (John xviii, 15). The latter, as being acquainted with the high priest, easily obtained admittance ; Peter, at first rejected by the porteress, was admitted at the request of John. and ivarmed himself] in the centre of the court the servants of the high priest had made a fire of charcoal, probably on a brazier, and there Peter, now admitted, was warming himself. 55. the chief priests] Mark passes over the details of the examination before Annas, and the first commencement of insult and violence, recorded only by John (xviii, 19-24). He places us in the mansion of Caiaphas, whither our Lord was conducted across the courtyard, and where the coun- cil of the nation had met together. sought for witness] By the law they were bound to secure the agreement of two witnesses on some specific charge. "As to be perfectly just is an tiLtribute of the divine nature, to be so to the uttermost of our abilities, is the glory of man." — Addison. But they found no testimony against him. See R. V. It would not, probably, have been difficult to have secured witnesses against him, on a charge which would condemn him according to Jewishlaw. His claim to forgive sins, as in Mark ii, 7, or breaking the Sabbath, 3, 5, C, would have sufficed for that. Geikie, following Keim, seems to question this view. But the Mosaic law is unmistakably clear and strong. Compare Exod. xxxi, 14, 15; xxxv, 2; Num. xv, 32-36; Lev. xxiv, 10-16; Jer. xvii, 27. The Jewish court could not execute a death penalty under Roman law. Hence, they wished to find and to prove a charge which would con- demn him according to Roman law, in order to have ground of appeal to Roman authority, which must approve of any death sentence before it could be executed. 56. their loitness agreed not together] "the wltnessingis weren not couen- able.^^ — Wyclif. The law required that at least two witnesses must agree. See Deut. xvii, 6, xix, 15. The Greek literally reads "and equal their tes- timonies were not." The same phrase occurs in v. 59. Some interpret it to mean that the witnesses contradicted each other ; others that it was insuffi- cient, which is more probable, i. e. there were independent witnesses to a multitude of facts, but not two concurrent witnesses to one fact. In the Syriac, Persic, and Ethiopic versions the word " false" in the first clause of this verse is not expressed, but only that they bore witness against him. 57. and there arose certain] two at last came forward. Buxtorf cites the following Rabbinical testimony in regard to false witnesses against Jesus. "Against none of those guilty of death are snares to be laid, except against one who has endeavored to pervert another to idolatry and strange worship. And theh it is done thus: they light a candle in an inner room, and place the witnesses in the outer, so that they may see him and hear his voice, without his seeing them. And so they did to the Son of Satda (Mary). They placed men privately in the next room, to witness against him in Jud (or Judea), Mark XIV, 58-61.] OX THE GOSPEL OF MARK. 183 Authorized Version. | Kevised Version. 58 We heard him say, I will destroy this tem- 58 saying, "We heard him say, I will destroy pie that is made with hands, and within three this ^ temple that is made with hands, and days I will build another jnade without hands. | in three days I will build another made with- 69 But neither so did their wituess agree to- gether. 60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou no- thing? what is it which these witness against thee? 61 But he held his peace, and answered no- thing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 59 out hands. And not even so did their wit- 60 ness agree together. And the high priest stood up in the midst, and asked Jesus, say- ing, Answerest thou nothing? what is it 61 which these witness against thee? But he held his peace, and answered nothing. Again the high priest asked him, and saith unto him, Art thou the Christ, the Son of the ^ Or, sanctuary and hanged kim upon a cross, on the evening of the passover." — Holes' Chronology. 58. We heard him sayl The statements now made are given with more detail by Mark than any other of the evangelists. This was false testimony inasmuch as it was a perversion of Christ's words. It is probable, though not certain, that the witnesses were guilty of icillfid perversion, and therefore of perjury, in thus repeating the prophecy of Jesus concerning the destruc- tion of the temple. The careless listener might have understood Jesus to say he would destroy the temple, instead of, ''destroy this temple and in three days I will raise it up," (John ii, 19). This point is not important, however, for it was not on this that his condemnation was secured. 59. neither.., witness agreed The statements of the witnesses did not tally, and their testimony was therefore worthless. Their memories had travelled over three years, to the occasion of the first passover at Jerusalem and the first cleansing of the temple. But they perverted the real facts of the case (John ii, 18-22). Mark alone notices the disagreement of their testimony. " The differences between the recorded words of our Lord and the reports of the witnesses are striking : ' lam able to destroy ' (Matt, xxvi, 61 ) ; ' / will destroy^ (Mark xiv. 58) ; as compared with '■ Destroy... and I icillraise^ (John ii, 19)." — Wescott. In the "Gospel of Nicodemus " and the so-called " Acts of Pilate"' it is asserted that several witnesses voluntarily testified in favor of Jesus ; among them were Nicodemus, Bartimeus, of Jericho, the lame man who was healed at the Pool of Bethesda, the woman who was cured of an issue of blood, and whose name is given as Veronica, and the centurion of Capernaum, whose servant was cured. These statements are founded on traditions, which, though very old, are not very trustworthy. 60. And the high priest stood wj?] The impressive silence which our Lord preserved, while false witnesses were being sought against him (Matt, xxvi, 62), was galling to the pride of Caiaphas. Comp. R. V. Standing up, therefore, in the midst (a graphic touch which we owe to Mark alone), he adjured him in the most solemn manner possible (Matt, xxvi, 63), to declare whether he was "the Malcha Meschicha" — the King Messiah, the son of the blessed. This was an attempt to make Jesus criminate himself ; a pro- cedure contrary to all our ideas of justice, though not uncommon to ancient courts, and modern ones in the East. 61. held his peace] " Euripides was wont to say, silence was an answer to a wise man ; but we seem to have greater occasion for it in our dealing with fools and unreasonable persons, for men of breeding and sense will be satisfied with reason and fair words. ' ' — Plutarch. ' ' What strange power there is in silence !... When some of those cutting, sharp, blighting words have been spoken, which send the hot indignant blood to the face and head, if those to whom they^ are addressed keep silence, look on with awe, for a mighty work 184 A PICTORIAL COMMENTARY [Mark XIV, 62-64. Authorized Version, 62 And .leans eairl, I am : and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 63 Then the high priest rent his clothes, and Baith, What need we any further Mitneyses? 64 Ye have heard the blasphemy: what think ye ? And they all condemned him to be guilty of death. Revised Version. 62 Blessed? And .Jesus said, I am: and ye shall see the Son of man sitting at the right hand of power, and ooming with the cluuds of 63 heaven. And the high priest rent his clothes, and saith, What further need have we of wit- 64 nesses? Ye have heard the blasphemy; what think ye ? And they all condemned him to is going on within them. ...During that pause they have made a step toward heaven or toward hell, and an item has been scored in the book which the day of Judgment shall see opened. They are the strong ones of earth, the mighty food for good or evil," — Emerson. 62. And Jesus said, I ami Thus adjured, the Lord broke the silence and now replied, " I am — the Messiah, the Sou of God, the Son of man— and here- after ye shall see me sitting on the right hand of power, and coming in the clouds of heaven J'' Comp, Dan. vii, 13; Ps. viii, 4, ex, 1. Gerlach pro- nounces this the most clear and definite testimony in favor of the divinity of Christ. Caiaphas asked if in claiming to be Messiah he also claimed to be the Son of God. Jesus understood the question and affirmed his divine na- ture. If his testimony is not true, he must be called a deceiver, but he is pro- nounced a good man universally, hence his testimony is true. 63. Then the high priest^ Caiaphas had now gained his end. The accused had criminated himself. This was blasphemy, according to their judgment, and it could be made constructive treason against the Roman government, for their ideas of Messiah as a temporal king would lead to rebellion against, and a dethroning of, Ceesar. All was uproar and confusion. The high priest rent, not his priestly robes (as some interpret), for these were only worn when officiating in the temple. Indeed it was not lawful for him to rend his clothes (Lev. x, 6, xxi, 10), though tradition, based on 2 Kings xviii, 37, held it allowable in cases of blasphemy. Yet, as Alford suggests, it is more probable that the high priest rent his tunic, as the Greek word implies. The tunics were of linen. 64-. ivhat think ye ?] This was not a request for a colloquial opinion, but was most probably the customary legal form for gaining a decision of the court, as Alexander observes. The high priest did not illegally assume that all agreed with him, as some hold, and pronounce the condemnation in indecent haste, on his own opinion ; he called for a formal judgment from the council, and "they all condemned him," they all condemned him^ " They all," i. e., the majority; indeed we only know of one possible exception, see ch. xv, 43, unless the conjecture that Nicode- mus was a member of the Sanhedrin and present at his trial, be accepted. Canon Cook infers that none had been summoned to this meeting who were suspected of being in favor of Jesus, though they may have been called to the more formal council in the morning, where alone legal sentence could be pronounced. Worse than false prophet, worse than seditious, he had de- clared himself to be the " Son of God,^^ and that in the presence of the high priest and the great Council. He had incurred the capital penalty. They could pass a sentence but only as an empty form, for it must be referred to the Roman governor, and be confirmed, to give it legal force. In regard to the confession that Jesus was the Son of God, as the Jews charged, Whately acutely remarks: " He must hav.3 known that they so understood him. ..they must have understood him rightly. For if he, condemned as he was on the evidence of his own words, had known that these words were understood dif- ferently from his real meaning, and yet had not corrected their mistake, he would himself have been bearing false witness against himself. If he were Mark XIV, 65.] ON THE GOSPEL OF MARK. 185 Authorized Version. 65 And some began to spit on him, and to cover his face, and to buftet him, and to say unto him, Prophesy : and the seirants did strike him with the palms of their hands. Revised Version. 65 be 1 worthy of death. And some began to spit on him, and to cover his face, and to buffet Iiim, and to say unto him. Prophesy: and the officers received him with ^ blows of their hands. * Gr. liable to. ' Or, strokes of rods not the Son of God in the sense the Jews meant, I am really at a loss to see on what ground we can find fault with the sentence they pronounced." This, then, is a very strong proof of his divine character. guilty of deatK] We would say ''guilty of blasphemy," but in ancient usage guilt is connected with the punishment fixed for the crime, not the crime itself, as in present usage. 66. to spit on him] In those rough ages a prisoner under sentence of death was ever delivered over to the mockery of the guards. It was so now with the holy one of God. Spitting was regarded by the Jews as an expression of the greatest contempt (Num. xii, 14; Deut. xxv, 9). Seneca records that it was inflicted at Athens on Aristides the Just, but it was only with the utmost diffi- culty that any one could be found willing to do it. But those who were excommunicated were specially liable to this expression of contempt. (Isaiah 1, 6.) Camb. Bible. did strike him with the palms of their hands'] Notice the reading in the R. V. " The hands they bound had healed the sick, and raised the dead; the lips they smote had calmed the winds and waves. One word and his smiters might have been laid low in death. But as he had begun and con- tinued, he would end — as self-restrained in the use of his awful powers on his own behalf as if he had been the most helpless of men — Divine patience and infinite love knew no wearying."^ — * Tlie Legality of the Trial. — There has been much discussion on whether the trial of Jesus waa conducted according to the prevailing forms of law. Jewish writers have generally maintained that it was. Salvador, a learned Jew, in his " History of the Institutions of Moses and of the Hebrew Prophets," defends the trial as a proper judicial procedure. Regarding Jesus as only a citizen, and briefly reciting his principal acts, especially his severe denunciations of cities and persons, his acts in the temple, and his claims to be the Son of God, Salvador holds that the high priest was compelled to notice and to repress bj' law such disturbers of the nation, who might bring the Roman power upon them. Hence the public order to arrest Jesus — an order of which he claims Jesus knew, and which was not given without warning ; as he was asked for his au- thority; was arrested; the officers were resisted; one wounded; Jesus was brought before the grand council ; the priests sustain the charge; the high priest appeals to Jesus in respect to the truth of the charge; he admits it; the council deliberate; Jesus claims to be God; he is con- demned under Deut. xiii, and xviii, 20. The ill treatment following the sentence Salvador does not admit, but regards the account of the evangelists at this point as an exaggeration. The council met the next morning, as the law required, confirmed the sentence, and carried the case to Pilate, whose soldiers showed the barbarity common to them in tkose times. Pilate before signing tlie decree granted an appeal to the people, they chose another to tee released, and so Jesus was con- demned. Salvador holds that the priests did not mock him, but with dignity and sincerity de- manded that he come down from the cross, as a miracle decisive of his claims. Another able Hebrew historian, however, concedes that there was undue precipitancy in the trial, which he ex- cuses on the ground that Caiaphae and his colleagues belonged to the Sadducees, notorious for cruelty, and holds that it would not have occurred under the Pharisees. See Derenbourg, Historie de la PaleHine. And Jewish writers generally maintain that whatever may be the real merits of the case, t Sanhedrin mock^ but with a peculiar venom and sting to their sarcasm. 198 A PICTORIAL COMMENTARY [Mark XV, 32-34. Kevised Version. scribes said, He saved others ; * himself ho 32 cannot save. Let t'le Christ, the King of Israel, now come down from the cross, that we may see and believe. And they that were crucified with him reproached him. 33 And when the sixth hour was come, there was darkness over the whole ^ land until the 34 ninth hour. And at the ninth hour Jesua cried with a loud voice, Eloi, Eloi, lama sa- bachthani ? which is, being interpreted, My God, my God, ^ why hast thou forsaken me ? Authorized Version. said among themselves with the scribes, He saved others ; himself he cannot save. 32 Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. 33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted. My God, my God, why hast thou forsaken me? * Or, can he not save himself f ^ Or, earth ^ Or, ichy didst thou forsake met He saved others] They admit his miracles. His bitterest enemies would not have admitted this had the fact not been established beyond question. It is also worth noting, as an incidental proof of the accuracy of the gospel narratives, that all this jeering took place before the miraculous darkness ; after that, all mocking, even by enemies, is subdued by a general feeling of awe. The priests did not consider if he was the Messiah, as he claimed to be, that his death, according to prophecy, would be a far stronger proof of his cl-aim than his miraculous descent from the cross. Some authorities read this as an interrogation, "He saved others, can he not save himself?" 32. they, that were crucified with him] At first both the robbers joined in reproaching him. One of them was guilty of blaspheming him (Luke xxiii, 39), the other, beholding the meekness and forgiving spirit of Jesus, turned in penitence and faith to him (Luke xxiii, 42). When the Eastern Empire became Christian, the cross became a symbol of honor. It was en- graven on shields, woven into banners, worn as a badge ; was the national emblem of nearly all European countries during the crusades. 33. And when the sixth hour loas come] i.e. 12 o'clock. The clear- ness of the Syrian noontide was obscured, and darkness settled over the *' whole land." This may refer to Jerusalem and the surrounding country of Judea. So Calvin understands the phrase, and aptly suggests that if the darkness covered Judea only, while the sun was shining elsewhere, the miracle would be more striking than universal darkness over the whole world. It is impossible to explain away the origin of this darkness. The passover moon was then at the full, so that it could not have been an eclipse. The Pharisees had often asked for a " sign from heaven." Now one was granted them, calculated to strike terror and awe into the stoutest heart. until the ninth hour] i. e. till 3 o'clock. A veil hides from us the inci- dents of these three hours, and all the details of what our Lord, shrouded in the supernatural gloom, underwent " for us men and for our salvation." 34. And at the ninth hour] the hour of the offering of the evening sacrifice. Uloi ! Eloi !] Mark gives the Aramaic form, and this is the only one of the ' ' seven words ' ' or utterances from the cross which Mark records. The Sinaitic MSS. reads, "lema" for "lama;" the sense is the same. This expression- apparentli/ of despair, is variously explained. Some, as Calvin, suggest that it was the weakness of the flesh crying out under the awful sense of the load of sin, coming upon the Saviour, as if God had forsaken him, and yet implying that he still relied on God, as David, " though he slay me, yet will I trust in him." The cry cannot be regai-ded as arising from physi- cal causes alone, but must have some mysterious significance from the sin of, and spiritual death due to, the whole race, which came upon him in this terri- ble hour. Of the "seven words" from the cross, the first three referred to others. IttARK XV, 35-33.] ON THE "gospel OF MARK. 199 Revised Version. 35 And some of them that stood by, when they 36 heard it, said, Behold, he calleth Elijah. And one ran, and filling a sponge full of vinegar, put it on a reed, and gave him to drink, say- ing, Let be ; let us see whether Elijah cometh 37 to take him down. And Jesus uttered a loud 38 voice, and gave up the ghost. And the vail of the ^ temple was rent in twain from the Authorized Version. ^ 35 And some of them that stood by, when they heard il, said. Behold, he calleth Elias. 36 And one ran and filled a sponge full of vin- egar, and put it on a reed, and gave him to drink, saying. Let alone: let us see whether Elias will come to take him down. 37 And Jesus cried with a loud voice, and gave up the ghost. 38 And the vail of the temple was rent in twain from the top to the bottom. 1 Or, sanctuary (1) Ms murderers, (2) tlie penitent malefactor, (3) his earthly mother ; the next three referred to his own mysterious and awful conflict, (1) his loneli- ness, (2) his sense of thirst, (3) his work now all but ended ; the seventh commends his soul into his Father's hands. 35. Behold^ he calleth Elias] Some regard this as a real misapprehen- sion of his words. Buchanan in his Besearches supposes that the exclamation was mistaken for ' ' HiV ' or " Hila ' ' which he says was old Syriac for vinegar. Others conjecture that it was mistaken for Elias ; but most inter- preters hold that it was an ironical and sarcastic remark, arising from an affected misapprehension. 36. full of vinegar] Burning thirst is the most painful aggravation of death by crucifixion, and it was as he uttered the words, " I thirst,''^ that the soldiers ran and filled a sponge with %nnegar, or the sour wine-and-water called posca, the ordinary drink of the Roman soldiers. and put it oil a reed] i. e. on the short stem of a hvssop-plant (John xix, 29). Let alone] This was a wicked and cruel jest, if the interpretation of the previous verse as irony, is accepted. According to Mark, the man himself cries '' Let be ;" according to Matthew, the others cry out thus to him as he offers the drink ; according to John, several filled the sponge with the sour wine. Combining the statements together, we have a natural and accurate picture of an excitement under such circumstances, every one calling out with advice or direction. 37. And Jesus cried with a loud voice] saying, '' It is finished." The three evangelists all dwell upon the loudness of the cry. Some think it implied the triumphant note of a conqueror. and gave up the ghost] "There may be something intentional in the fact that in describing the death of Christ the evangelists do not use the neuter verb, * Oavev,^ but the phrases, ^ He gave up the ghost' (Mark xv, 37 ; Luke xxiii, 46 ; John xix, 30) ; ' ffe yielded up the ghost ' (Matt, xxvii, 50) ; as though they would imply, with Augustine, that he gave up his life, ' quia voluit, quando voluit^ quomodo voluit.^ Comp. John x, 18." — Farrar. This phrase, "gave up the ghost," is not a strict rendering of the one Greek word representing it. It is an English idiomatic paraphrase, for the Greek "breathed out," or expired. the ghost] ghost, from the A. S. gdst, G. geist, = spirit, breath, opposed to body. " The word has now acquired a kind of hallowed use, and is ap- plied to one Spirit only, but was once common." — Bible Word-Book. 38. And the vail of the temple] the beautiful, thick, costly veil of purple and gold, inwrought with figures of Cherubim, and twenty feet long and thirty broad, which separated the Holy Place from the Most Holy. was rent in twain] for the fall symbolism of this see Heb. ix, 3 ; x, 19. For the earthquake which now shook the city, see Matt, xxvii, 51. Such an event must have made a profound impression, and perhaps was the first step 200 A PICTORIAL COMMENTARY [Mark XV, 39, 40. Authorized Version. 39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. 40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome ; Revised Version. 39 top to the bottom. And when the centurion, which stood over against him, saw that he ^ so gave up the ghost, he said, Truly this 40 man was ^ the son of God. And there were also women beholding from afar: among whom ivere both Mary Magdalene, and Mary the mother of James the * less and of Joses, * Many ancient authorities read so cried out, and gave up the ghost. ' Or, a son of God • Gr. little. towards the change of feeling which afterwards led a great number of ** the priests to become obedient to the faitW^ (Acts vi, 7). 39 — 41. The Confession of the Centurion. 39» when the centurion'] he usually commanded a hundred men, but the term was applied somewhat widely to subordinate officers of a Roman legion. This centurion had in charge the execution, and with him a quaternion of soldiers. that he so cried out'] The words '* cried out and" are omitted in the R. V. The spirit and conduct of Jesus, the darkness, and the manner of his death, convinced the stern Roman. Death he must have often witnessed, on the battle-field, in the amphitheatre at Caesarea, in tumultuous insur- rections in Palestine, but never before had he been confronted with the majesty of a death undergone for the salvation of the world. the Son of God] or "a son of God;" but whether he said " the" or " a " cannot be deter- mined, for the Latin, in which he doubtless spoke, has no definite article. In an ecstacy of awe and wonder " he glorified God^ ** Certainly this was ^ a righteous man^^'' (Luke xxiii, 47) ; nay, he went further and declared, " This man was a (or the) Son of God.''^ The centurion may have heard the mysterious declaration of the Jews, that by their Law the Holy One ought to die, because he made himself the Son of (roc? (John xix, 7). "Together with the centurion at Capernaum (Matt, viii), and Cornelius at Cassarea (Acts x), he forms in the Gospel and Apostolic histories," says Maclear, "a triumvirate of believing Gentile soldiers." But others, as Calvin, do not think the centurion became a believer, but only was struck with awe at the extraordinary display of God's power, a feeling which soon ends in indifference, when the cause of the fear passes away. 40. Mari/ Magdalene] out of whom had gone forth seven demons (Luke viii, 2). This is the first time she is mentioned by Mark. She is not to be confounded with the nameless sinner in Luke vii, 37. The popular use of *' Magdalen" to describe harlots is a gratuitous assumption, founded on aii unwarrantable mis-interpretation of Scripture. Mari/ the mother of James the less] Some, as SchafF, hold that this Mary was not the sister of our Lord's mother, but that Salome was ; others think that this Mary, the mother of James, was the sister of our Lord, and the same as Mary of Clopas. Comp. John xix, 25 ; Matt, xxvii, 56. The first view seems most probable, and also that James, son of Alpheus, was not identical with James the brother of our Lord. James the less] Those who regard this James as the same who presided at ROMAN CENTURION. Mabk XV, 41-44.] ON THE GOSPEL OF MARK. 201 Revised Versioh. 41 and Salome ; who, when he was in Galilee, followed him, and ministered unto him ; and many other women which came up with him unto Jeruaalem. 42 And when even was now come, because it was the Preparation, that is, the day before 43 the sabbath, there came Joseph of Arima- thaea, a councillor of honourable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and 44 asked for the body of Jesus. And Pilate marvelled if he were already dead : and call- AuTHOEiZED Version, 41 Who also, when he was in Galilee, followed him, and ministered unto him; and many other women which came up with him unto Jerusa- lem. 42 And now when the even was come, because it was the preparation, that is, the day before the sabbath, 43 Joseph of Arimathea, an honourable coun- sellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. 44 And Pilate marvelled if he were already dead : and calling unto him the centurion, he the council in Jerusalem (Acts xv, 13), think he may have assumed the title in humility, and out of deference to the martyred James. The evidence that he was the same James is altogether insufficient. James the son of Zebedee had been put to death long before Mark wrote his gospel, and this title, "James the less," or the little, was used to distinguish him from ''James the Just," the brother of our Lord. So Schaff and others understand the phrase. Practical Lessons. — "Look at the serpent," says Augustine, "that the serpent may not harm you. Look at death, that death may not hurt you. But at whose death ? At the death of him who is the life. Christ, our life, died on the cross, and in his death, death died ; Life, by dying, destroyed death; Life, by dying, swallowed up death: death died in Christ." The following was found written in Dr. Bethune' s Greek Testament : " God, pardon what I have been, Sanctify what I am, Order what I shall be, And thine shall be the glory, And mine the eternal salvation, Through Jesus Christ my Lord, vlwew." 4:2—47. The Burial. 42. the preparation] i. e., for the Sabbath, which Mark, writing for other readers than Jews, explains as " the day before the Sahhath^ 43. Joseph of'Arimatha^a] The place is called in the LXX"Arma- thaim," and by Josephus " Armathia." Joseph was a man of wealth (Matt. xxvii, 57), and from being called " honorable counsellor," it is inferred that he was a member of the Sanhedrin (Luke xxiii, 50), and a secret disciple of Jesus (John xix, 38), who had not consented to the death of Jesus (Luke xxiii, 51). waited for the kingdom] like Simeon (Luke ii, 25), and Anna (Luke ii, 36). went in boldly] No longer a secret disciple, he casts away all fear. The cross transfigures cowards into heroes. " It was no light matter Joseph had undertaken : for to take part in a burial, at any time, would defile him for seven days, and make everything unclean which he touched (Num. xix, 11 ; Hag. ii, 13) ; and to do so now involved his seclusion through the whole Passover week — with all its holy observances and rejoicings." — Geikie. In the so-called "Acts of Pilate," it is said the Sanhedrin caused Joseph to be imprisoned for this act of love. craved the body of Jesus] The Roman custom was to let the bodies of criminals moulder and rot on the cross. — Cic. Tusc. Qucest. 1, 43 ; or be de- voured by wild beasts, Hor. Epist. xvi, 48. Jewish law, however, did not allow such barbarities, and the Roman rulers had made an express exception in their favor. 44. And Pilate marvelled] death by crucifixion did not generally come 202 A PICTORIAL COMMENTARY [Mark XT, 45-47. Authorized Version. asked him whether he had been any while dead. 45 And when he knew it of the centurion, he gave the body to Joseph. 46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a Btone unto the door of the sepulchre. 47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid. Revised Version. ing unto him the centurion, he asked him 45 whether he ^ had been any while dead. And when he learned it of the centurion, he 46 granted the corpse to Joseph. And he bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been hewn out of a rock ; and he rolled a stone against the door of the 47 tomb. And Mary Magdalene and Mary the mother of Joses beheld where he was laid. ' ' only occurs to be used ^ Many ancient authorities read were already dead. even for three days, and tliirty-six hours is said to be the earliest period when it would be thus brought about. Pilate, therefore, marvelled at the request of Joseph, and called for the evidence of the centurion to assure himself. 45. he gave the body to Joseph] . The word translated ' ' gave in the New Testament here and in 2 Peter i, 3, 4. It appears designedly by Mark, implying that Pilate, who from his character might have expected a bribe from the wealthy '' counsellor," /reeZ?/ gave up the body, an unusual act for him. 46. And he bought fine linen] having secured the body, and the linen, with Nicodemus, formerly a secret disciple like himself, and who brought a mixture of myrrh and aloes, about an hundred pound weight (John xix, 39), he proposed to remove the body to the tomb. wrapped him in the linen] Thus assisted, Joseph took down the body, laid it in the fine linen, and sprinkled the myrrh and aloes among the folds. a sepulchre] a new one which he had hewn out of the limestone rock in a garden he possessed hard by Golgotha (John xix, 41). The precise location of the sepulchre, like the site of Calvary, is sharply disputed. The topo- graphical arguments are strongly against the traditional site, under the church of the Holy Sepulchre ; but the historical arguments are certainly less decided against it, indeed, they are the chief arguments in its favor. The testimony of Eusebius is regarded as strongly favoring the traditional view. But consult Schaff's Did. of the Bible for' a summary of the arguments on both sides. rolled a stone] of large size (Matt, xxvii, 60) to the horizontal entrance, and this stone was sealed with an official seal, and a military guard set before it, to prevent any removal of the body, and ground for a false report of his resurrection. Lewin infers from the narratives that the stone was circular, rolling in a groove cut in the rock in front of the cave tomb, such as may now be seen at the " Tombs of the Kings" near Jerusalem. 47. Mary Magdalene] and Mary the mother of Joses, the same as in v. 40, and the other women (Luke xxiii, 65), " beheld," i. e. observed carefully ^ the place where he was laid. Phactical Suggestions. — " For this very reason we believe; because Christ did not come down from the cross." — Bengel. ''He had come into the world to save others, regardless of himself" — Ellicott. "Such was the honorable nature of the title, saith Baur, that in the midst of death Christ began to triumph by it. The cross began to change its own nature ; and, instead of an engine of torture, it became a throne of majesty." — Flavel. " The cross is always ready and waits for thee in everyplace; run where thou wilt thou canst not avoid it. Turn where thou wilt, either to things above, or things below ; to that which is within, or that which is without thee ; thou wilt in all certainty find the cross ; and if thou wouldst enjoy peace," and obtain an unfading crown of glory, it is necessary that in every Mahk XVI, 1-4.] ON THE GOSPEL OF MAEK. 203 Kevised Version. 16 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might 2 come and anoint him. Ana very early on the first day of the week, they come to the tomb 3 when the sun was risen. And they were saying among themselves. Who shall roll us away the stone from the door of the tomb? 4 and looking up,they see that the stone is rolled Authorized Version. CHAP. XVI.— And when the sabbath wag past, Mary Magdalene, and Mary the mo- ther of James, and Salome, had bought sweet spices, that they might come and anoint him. 2 And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, "Who shall roll us away the stone from the door of the sep- ulchre? 4 And when they looked, they saw that the place, and in all events, thou shouldst bear it willingly, and in patience pos- sess thy soul." — Thomas d Kempis. Ch. XYI. 1 — 8. The Resurrection. (Sunday, 17th Nisan, April 9th, A. D. 30.) 1. AndioJien the sabbath was past} Friday night, Saturday, and Satur- day night passed away, three days according to the Jewish reckoning (comp. (a) 1 Sam. xxx, 12, 13 ; 2 Chron. x, 5, 12 ; (6) Matt, xii, 40 ; John ii, 19 ; Matt, xxvii, 63. bought siveet spicesi Meanwhile the women having observed the spot on the evening of his burial, had returned, but not to complete the embalming of the body, as some infer, for that was the work of physicians, or of special- ists, not of women. They brought the spices as a mark of affection, and to apply externally, as Mary had done while Jesus was alive. The spices were probably "bought" on the previous evening, but after the close of the sab- bath, i.e. after sunset. 2. A7id very early'] while ^''it was yet darJc^^ (John xx, 1), on the morn- ing following the Jewish sabbath, Joseph and Nicodemus had bought an hundred weight of myrrh and aloes to use in preparing the body for burial. They would bring more. As Hackett observes, " cordial love thinks all is not done that should be, unless itself be at the doing." the first day oftheiveek] the Lord's day (Rev. i, 10), and our Sunday. they camel (Observe again the graphic present tense of the evangelist), draw near to the tomb. The R. V. endeavors to preserve the distinction of the Greek by using " tomb " and " sepulchre " for two similar Greek words. 3. And they said among themselves^ Unaware of the deputation of the Jewish rulers, which had gone to Pilate, and secured the sealing of the stone and the setting of the watch over the tomb (Matt, xxvii, 62-66), their only anxiety was, loho shall roll away the stone from the door of the sepidchre. Toml3s belonging to rich families were often large structures, gener- ally v/ith a vestibule or open corri- dor in front of the opening leading to the place where the body was de- posited. This inner opening would be closed by the large stone. In the " Holy Sepulchre " at Jerusa- lem, the ante- chamber is seventeen feet in length ; through this is the entrance to the reputed tomb of Josepn, in which Jesus was laid. 4. A?id when they looked^ or looking up they saw that all cause of anx- iety vras removed, for the stone was already rolled away. In their sorrow, fiOLLING STONK AT THE MOUTH OF AN EASTEBN TOMB. 204 A PICTORIAL COMMENTARY [Mark XVI, 5-7. Kevised Version. back: for it was exceeding great. And enter- ing into the tomb, they saw a young man sit- ting on the right side, arrayed in a white robe; and they were amazed. And he saith unto them, Be not amazed: ye seek Jesus, the Nazarene, which hatli been crucified : he is risen ; he is not here : behold, the place where they laid him! But go, tell his disci- ples and Peter, He goeth before you into Galilee : there shall ye see him, as he said Authorized Version. stone was rolled away : for it was very great. 5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were af- frighted. 6 And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified : he is risen ; he is not here : behold the place where they laid him. 7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. they would naturally go with downcast countenances, and absorbed in thought. Whether the tomb was above them, or on a level with the ground, cannot be determined by this expression ; " an accurate and graphic detail." for it ivas very great] Maclear and Perowne infer from this verse that the mouth of the tomb was up a height, but this is hardly warranted by the narration. The stones were usually large, to prevent any access to the bodies by wild beasts — and being very large they would see the stone even in the faint light of the early morning. Mark seems to hear some skeptic say, the stone could not be seen in the twilight, so he answers it could, for it was exceeding great. 5. And entering into the sepulchre] It is conjectured by some that all en- tered except Mary of Magdala, who, seeing in the rolling away of the stone the confirmation of her worst fears, fled away to find Peter and John. On her return to weep at the tomb she met the risen Lord. See v. 9. Others sup« pose that she remained behind when the other women departed from tke sepulchre, and had a second vision, and met Christ himself. a young man] In Luke xxiv, 4, it is said there were tioo sitting on the right hand. (Comp. Luke i, 11.) They had the appearance of angels. clothed in a long white garment] white or ^'' glistering^'' (Luke xxiv, 4): ** hilid with a whit stoole." — Wyclif. The white refers not to the color alone, but the brightness of their covering. and they were affrighted] see above, ch. ix, 15. It is not mere fright, but awe, arising from the appearance of some angelic being. 6. he is riseji] Precisely when he had risen the "keepers " well knew, for the lightning-like appearance of the angel made them quail with awe (Matt, xxviii, 4). There were no traces of violence. All was order and calm. The linen bandages lay carefully unrolled by themselves. The cloth that had covered the face lay not with them. It was folded up in a place by itself. There had been no haste or confusion in his departure from the tomb. He had risen, even as he had said. ye seek] The seeking was right, though directed to the wrong place. The motives were approved by the celestial visitant, and the women directed to the place where they would see the Lord. behold the place] which did not contain him now. It was a call to notice the evidence of a quiet and actual resurrection, not a hasty snatching away of the body by deceivers. 7. go your way] action now in place of vague astonishment. There was a message to be borne. and Peter] No wonder that in the Gospel of Mark we find this wonderful touch. Who afterwards would have been so likely as the Apostle himself to treasure up this word, the pledge of possible forgiveness, after the dread- ful hours he must have spent during Friday night, Saturday, and Saturday night? What story would he have so often told to his son in the faith, either in eastern Babylon or the capital of the West ? he goeth before you] It is the same word (a) He himself used on the even- Mark XVI, 8, 9.] ON THE GOSPEL OF MARK. 205 Authorized Version. 8 And they went out quickly, and fled from the sepulchre ; for th^ trembled and were amazed: neither said the™anything to any maw; for they were afraid. 9 Now when Jesus was risen early the first day of the week, he appeared firit to Mary Mag- Kevised Version. 8 unto you. And they went out, and fled from the tomb; for trembling and astonishment had come upon them ; and they said nothing to any one ; for they were afraid. 9 ^ Now when he was risen early on the first day of the week, he appeared first to Mary * The two oldest Greek manuscripts, and some other authorities, omit from rer. 9 to the end. Some other authorities have a different ending to the Gospel. ing of the betrayal, *' After I am risen again, I will go before you into Gali- lee" (Matt, xxvi, 32; Mark xiv, 28); (6) applied to the star going before the Magi at his nativity ; (c) to his own going before his apostles on the road towards Jerusalem. 8. they went out quickly'] overwhelmed with alarm at the sight they had witnessed and the words they had heard ; " quickly " is implied, but not ex- pressed in the original. See R. V. they trembled] or as Wyclif renders it, " forsothe drede and quakynge hadde assaylid hem." They fled, not merely walked, or ran away; implying the terror attending the escape. There was speed and silence in their movements. " For in some dignified similitude, alike, yet different in glory, This body shall be shaped anew, fit dwelling for the soul : The hovel hath grown to a palace, the bulb hath burst into flower. Matter hath put on incorruption, and is at peace with spirit. ' ' — M. F. Tupper. for they were afraid] in a tumult of rapture and alarm they fled back from the tomb towards the city. Those who would throw doubt on the rest of this chapter, have offered no satisfactory explanation of the evangelist's motives for omitting the appearance of the Lord after the resurrection, nor of the abrupt ending of the gospel at this verse with " yap " z= " for." Even the skeptical Renan objects to ending the gospel in this way. 9 — 11. The Appearance to Mary Magdalene. (Sunday, April 9th, A. D. 30.) The genuineness of this section, vs. 9-20 has been much discussed among critical scholars. The great majority of those who have entertained doubts in regard to the authorship of this passage, have nevertheless granted that it was an authentic portion of scripture. After admitting the full force of all that has been urged against it, as a production of Mark, there are two solutions of the difficulty ; (1) That he was interrupted from completing the work at first ; but afterwards, in another land and in more peaceful circum- stances, added the closing section, or that an incomplete copy may have got into circulation. So Ellicott, Lange and others. (2) That the last leaf was accidentally lost, and reproduced by some later transcriber, and hence the omission in some of our older MSS. For additional facts see Introduction, pa^e 19. 9. he appeared first] The first person to whom the Saviour shewed himself after his resurrection was Mary of Magdala. A discussion on the nature of the risen body of the Lord does not come within the scope of this work. It will be sufficient to notice that while the body was in many re- spects like the other : e.g. in appearance, in the marks upon it, in its power to take food ; it was also in many remarkable features quite unlike his former body. " He came and went, appeared and disappeared in a most mysterious and inscrutable manner." He comes suddenly into a room, the doors being shut, he talks and walks with familiar disciples unrecognized ; he vanishes as mysteriously as he appears ; all these facts place his appearances after resurrec- 206 A PICTORIAL COMMENTARY [Mark XVI, 10, 11. Eevised Version. Magdalene, from whom he had cast out seven 10 ^ devils. She went and told them th.it had been with him, as they mourned and wept. 11 And they, when they heard he was alive, and had been seen of her, disbelieved. Authorized Version. dalene, out of whom he had cast seven devils. 10 And she went and told them that had been with him, as they mourned and wept. 11 And they, when they lind heard that he was alive, and had been seen of her, believed not. ^ Gr. demons. tion in the sphere of the supernatural. Alford suggests that the normal con- dition of his body before the resurrection was to be visible to mortal eyes, the normal condition of it after the resui-rection to be invisible ; Ellicott thinks that the glorification which was perfected at the ascension had already begun after the resurrection. whom he had cast seven devils] That Jesus was seen first after his. resur- rection not by the whole apostolic company, but by a woman, and that wo- man not his earthly mother, but Mary of Magdala, made[a strong impression on the early church. 10. she went and told"] the first to see the risen Lord, she was the first to tell the sorrowing disciples. as they mourned and wept] or literally "mourning and weeping." " Weyl- inge and wepynge" is Wyclif's rendering. 11. had been seen of her] The original word here translated "had been seen ' ' occurs nowhere else in Mark except here in this section and in verse 14. believed not] or "disbelieved" a positive belief on the opposite side j so incredible to them did the whole story appear, though Jesus had told them he would arise the third day. Practical Suggestions. — "Jesus was, even upon^our journeyings, with us." — Quesnel. Woman last at the cross, first at the sepulchre. The stone was rolled away. "A large proportion of the saints' anxieties arise from things which never really happen." "The friends of Christ have no cause to be afraid of angels." " The very doubts of the eleven apostles are the confirmation of our faith in these latter days." — Ei/le. ''The historical problem is as hard to solve as the pictorial, not more so... a key is afforded by the simple suggestion that in this account of the Saviour's resurrection and subsequent appearances, a specific purpose of the writer is to point out the successive steps by which the incredulity of the apostles was at length subdued." — Alexander. "They doubted, that we might never doubt." — Birney. ' ' A singular and significant testimony to the truth of the resurrec- tion is afforded by the change in the Sabbath day. It was changed not by any express command in the N. T., but by the almost universal consent of the church." — Abbott. "Those first saw Jesus who most loved him, and most zealously sought him." — Cyprian. The Jews call their synagogues Beth chayim — the house of the living, showing that they believe in the res- urrection — " I see no greater difficulty in believing the resurrection of the dead or the conception of the virgin, than the creation of the world. Is it not less easy to reproduce the human body than it was to produce it at first." — Pascal. "When we pluck down a house with intent to rebuild or repair it, we warn the inhabitants out of it, lest they be soiled with the dust and rubbish, or offended with the noise, and so for a time provide another place for them ; but when we have now trimmed and dressed up the house, then we bring them back to a better habitation ; thus God when he ovcrturneth this rotten room of our flesh, calleth out the soul for a little time, and lodgeth it with himself in some corner of his kingdom, repaireth the imperfections of our bodies against the resurrection ; and then having made them beautiful, yea, glorious and incorruptible, he doth put our souls again into their acquainted mansions." — Chrysostom. Mark XVI, 12.] ON THE GOSPEL OF MARK. 207 Authorized Version. i Revised Versiox. 12 After that lie appeared in another form un- | 12 And after these things he was manifested 12 — 18. Appearance to two and to the Eleven. (Sunday, April 9, A. D. 30). 12. Afterl The risen Saviour manifested himself first to Mary Magda- lene. The Evangelist notices the appearance to the two disciples journe^dng towards Emmaus, which is more fully described by Luke (xxiv, 13-35). he appeared] " he is schewid.^^ — Wyclif. In regard to the number of re- corded appearances of the Lord after his resurrection, commentators are not agreed. Some hold that there are four different ones described as occurring on the day of resurrection, others sq.j Jive ; some regard the appearance to the disciples by the sea of Galilee, and to the five hundred as the same, others hold that they are two different appearances. Robinson gives five on the first day and ten before the ascension, as follows : ( 1 ) to the women, (Matt, xxviii, 9); (2) to Mary Magdalene; (3) to Peter; (4) to the two going to Emmaus ; (5) to the eleven (Thomas absent) ; (6) to the eleven (Thomas present) ; (7) to the seven by the sea ; (8) to the eleven and five hundred ou a mountain in Galilee; (9) to James; (10) to the eleven at Jerusalem just before the resurrection. Farrar and Schaff agree also with Robinson, except that they place the appearance to Mary Magdalene first, as Mark fairly im- plies, then to the other women. Ellicott's view is similar, excejDt that he holds to a second appearance to Mary, when she joined the other women. Many hold only four recorded appearances on the first day, regarding Nos. 1 and 2 in the above list as the same. The order of appearances, would then be: (1) to Mary Magdalene and the other women (John xx, 14-18; Mark xvi, 9 ; Matt, xxviii, 9) ; (2) to Peter, (Luke xxiv, 84 ; 1 Cor. xv, 5^ ; (3) to the two on the way to Emmaus, (Luke xxiv, 13-35 ; Mark xvi, 12) ; (4) to the " eleven" in the evening, Thomas not present, (John xx, 19-24) ; (5) to the eleven, Thomas present, (one week later than the former appearance) (John XX, 25-29; Mark xvi, 14-18) (?) ; (6) to seven apostles by the sea of Galilee, (John xxi, 1-24) ; (7) to the disciples and five hundred brethren in a mountain of Galilee, (Matt, xxviii, 16-20; 1 Cor. xv, 6) ; (8) to James, (1 Cor. XV, 7) ; (9) to the apostles at Jerusalem, (Acts i, 3-5 ; 1 Cor. xv, 7) ; (10) near Bethany at the ascension, (Acts i, 6-11 ; Mark xvi, 19 ; Luke xxiv, 50, 51). He was also seen of Paul, but after, not before the ascension, as Godwin assumes, (1 Cor. xv, 8), compare Acts ix, 17. Among those who favor the order last named substantially are: Lightfoot, Krafft, Lichtenstein, Wieseler, Da Costa, Canon Cook, Geikie. Andrews, Canon Gook, and some others hold that of the company of women going to the sepulchre early on the first day, only Mary Magdalene saw Jesus. This view is not absolutely required by the narratives, and gives much difficulty in harmonizing the accounts in Matt, xxviii, 1-9 and John xx, 9-18. Their explanations of Matthew's account are plausible but unsatisfactory. If there wag an appearance to "the women," one of whom was Mary Magdalene, as Mat- thew states, this does not contradict, but confirms the appearance re- ported by Mark and by John, who name only Mary Magdalene, but omit to name the other women as seeing Jesus. An omission is not a contradiction. Those who maintain that the appearances at the sea, and on the mountain in Galilee are the same, do so on altogether insufficient grounds. There were no doubt many other unrecorded appearances of the Lord during the forty days, as Luke' s language implies, (Acts i, 3). These are recorded that we might believe, and have good grounds for the faith that is in us. in another forrn] This implies that he was not at first recognized, as stated more fully in Luke xxiv, 16. 208 A PICTORIAL COMMENTARY [Ma-ek XVI, 13-16 Authorized Veksion. to two of them, as they walked, and went into the country. 13 And they went and told it unto the residue : neither believed they them. 14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he ■was risen. 15 And he said unto them. Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be Eevised Version. in another form unto two of them, as they 13 walked, on their way into the country. And they went away and told it unto the rest : neither believed they them. 14 And afterward he was manifested unto the eleven themselves as they sat at meat ; and he upbraideth them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 15 And he said unto them. Go ye into all the world, and preach the gospel to the whole 16 creation. He that believeth and is baptized imto two of thern] The name of one was Cleopas = Cleopatros, not tke Clopas of John xix, 25, and another whose name is not known. Some have conjectured it was Nathanael, others the Evangelist Luke. as they walked] into the country from Jerusalem to the village of Emmaus. Luke says it was sixty stadia (A. V. '' threescore furlongs "), or about seven- and-a-half miles from Jerusalem. 13. they went and told it unto the residue] They recognize the Lord in the breaking of bread (Luke xxiv, 35), and returned in haste to Jerusalem, found ten of the apostles jnet together (Luke xxiv, 33), and the apostles greet- ed them with the joyful tidings, " The Lord is risen indeed and appeared to Simon^^ (Luke xxiv, 34 ; 1 Cor. xv, 5). neither believed they them] They had refused to believe Mary Magdalene (Mark xvi, 11), and even now they could not credit the testimony of the two disciples. The evangelists multiply proofs of the slowness of the apostles to accept the fact of their Lord's resurrection. The resurrection, it is to be re- membered, was unlike any of the recorded miracles of raising from the dead, or any of the legends of Greece or Rome. It was '' not a restoration to the old life, to its wants, to its inevitable ending, but the revelation of a new life, foreshadowing new powers of action and a new mode of being." See West- cott's Gospel of the Resurrection. 14:« as they sat at meat] The Greek suggests a suddenness to this appear- ance, causing them to be terrified (Luke xxiv, 37). To assure them that hia appearance was real, he spake to them, reproving their unbelief. If tbis was on the evening of the day of the resurrection, as seems most probable, then Thomas was absent, and only ten of the apostles were present. upbraided them] ** reproached " them ; they were full of mingled feelings of joy and fear; joy at the glimmer of hope that it was all true, fear lest it would prove delusive. hardness of heart] So he had spoken after the feeding of the five thousand and the four thousand. them which had seen him] Alford holds that Mark here joins in one at least four appearances of the Lord. (1) That to the eleven, Luke xxiv, 36- 49. (2) On the mountain. Matt, xxviii, 16-20. (3) An unrecorded appear- ance vs. 16-18, though these words may have, been spoken on the mountain in Galilee. (4) The appearance at the ascension. 1 5* A7id he said unto them] A final commission to them and to all disciples. 16# He that believeth and is baptized] Faith and baptism were required by the Lord. Commre the words of Philip the deacon, to the Ethiopian eunuch, Acts viii, 37. Baptism was a well-known religious rite before Jesus began his ministry. John's baptism of repentance was accepted by the Jewish peo- ple as a familiar religious act. Christ adopted and formally appointed baptism as a Christian ordinance, and as such it is clearly distinguished in the New Testament from the baptism of John. See Acts xix, 3-5. Christian baptism is an ordinance of Christ, by which water administered, " in the name of the Mabk XVI, 17.] ON THE GOSPEL OF MARK. 209 Authorized Yebsion. saved ; but he that believeth not shall be damned. 17 And these signs shall follow them that be- lieve ; in my name shall they cast out devils ; they shall speak with new tongues : Revised Veesion. shall be saved ; but he that disbelieveth shall 17 be condemned. And these signs shall follow them that believe : in my name shall they cast out ^ devils ; they shall speak with ' new ^ Gr. demons. ' Some ancient authorities omit new. Father, and of the Son, and of the Holy Ghost " Matt, xxviii, 19, is a sign and a seal of the covenant of grace ; an inward cleansing from sin, and re- newal of the heart by the Holy Spirit ; and of a believer' s spiritual union with Christ, his membership in the visible church, and his professed engagement to be wholly and only the Lord's. The declaration in this verse is clear : "He that believeth and is baptized shall be saved, but he that disbelieveth shall be condemned." It cannot fairly be inferred from this, however, that salvation is impossible without baptism, for it does not read "he that is not baptized shall be condemned." The penitent thief on the cross was not baptized, and Cornelius received the Holy Ghost before baptism. Many martyrs had no opportunity to be baptized ; multitudes of unbaptized children have died in infancy. "It is not the want of baptism, but the contempt of it that condemns." Nor does it imply that baptism of itself will regenerate the soul. Simon the sorcerer was baptized, but was still "in the gall of bitterness " Acts yiii, 13, 23: so also, without doubt, Ananias and Sapphira had received baptism. In respect to the mode and the subjects of baptism, there have been many warm disputes among Christians. Water is regarded as essential to baptism, but as to the quantity/ (sprinkling, pouring or immersion), and the quality (warm or cold, rain, spring or river water) required. Christians are not agreed. Baptists believe in immersion as the only scriptural mode of baptism, and that it should be administered only to professed believers, and they reject infant baptism. The Greek church and some small bodies of Protestants practice trine immersion. Other Protestant churches do not insist on im- mersion, but accept sprinkling or pouring as also valid wio^Zes of baptism ; and •in common with the Greek and Latin Churches, hold to infant baptism. In the Protestant, Episcopal, Lutheran, and German Reformed Churches there is a course of catechetical instruction followed by confirmation, which admits the baptized children into ftill communion with the church. In other Protestant churches holding to infant baptism the baptized children are not received into full communion until they give evidence of conversion, or re- generation by the Holy Spirit. Some do not accept water or any outward or ritual baptism ; though they hold to baptism by the Holy Spirit, in com- mon with all orthodox Christians. he that believeth not] or "disbelieveth," it is more than want of belief because of insufficient evidence ; it implies a positive refusal to believe on proper evidence ; so there is nothing said of baptism here, for he who refuses to believe will refuse to be baptized. shall be damned] or " condemned." He who wilfully rejects the gospel when offered him, shall have no share in its saving "mercies, but be left to the condemnation due to his sins. 17. And these signs] As Meyer observes, "Jesus does not mean that each of these signs should manifest itself with each believer, but this miracle with one, and that with another." It does not necessarily mean that every believer would perform miracles. There are some variations in this verse as it appears in the Arabic and Persic versions. shall follow] Literally, proceed along with. In my name shall they cast out devils] so did Philip the deacon in Samaria (Acts viii, 7), and Paul at Philippi and Ephesus (Acts xvi, 18; xix, 15, 16). they shall speak with new tongues] as on the day of Pentecost, the friends 14 210 A PICTORIAL COMMENTARY [Mark XVI, 18, 19. Revised Version. 18 tongues ; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them ; they shall lay hands on the sick, and they shall recover. So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of 19 Authorized Version. 18 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 So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. of Cornelius (Acts x, 46), the disciples at Ephesus (Acts xix, 6), and many afterwards in the Church of Corinth (1 Cor. xii, 10). 18. they shall take up serpents] Paul shook off the viper at Malta (Acts xxviii, 5). Comp. Luke x, 19. and if they drinlc] Tradition says that John and Justus Barsabas drank the cup of hemlock which was intended to cause death, and suffered no harm from it. See Eusebius, Eccl. Hist. Ill, 39. The manner in which Eusebius treats this tradition, as Canqn Cook justly observes, shows how completely the memory of these signs had died out, even in the fourth century, and may account in part for the suspicion he throws on this section. In the " Epistle of Ignatius to the Romans," there is a reference to the persecutions of the early Christians, and their fighting with wild beasts, and the writer of the Epistle says: " May I enjoy the wild beasts that are prepared for me.. .and whom for that end I will encourage that they may be sure to devour me, and not serve me as they have some, whom out of fear they have not touched.^^ This indicates a fulfillment of the Lord's prophecy or promise. they shall lay hands on the sick] this Peter did on the lame man, at the beautiful gate of the temple (Acts iii, 7), and Paul on Publius, in the island of Malta (Acts xxviii, 8). " Gifts of healing" are mentioned in 1 Cor. xii, 9, and James v, 14, 15. 19 — 20. The Ascension. Thursday, May 18th, (?) 783, A. D. 30. 19. So then after the Lord] The Latin and Syriac versions add " Jesus ;" the Ethiopic reads, "our Lord, the Lord Jesus;" the Syriac and Persic, " our Lord." These versions show that the ending to this gospel, substanti- ally as we now have it, was in existence before these early versions were made. spoken unto them] The original word here rendered " had spoken unto theryi,^^ signifies to teach, to instruct by preaching and other oral communica- tion. Compare its use in Mark xiii, 11 ; John ix, 29. Irenaeus twice quotes this final clause in Mark, showing that it was accepted as a part of the gospel in his day. into heaven] Luke gives a more full account of the final scene. See Luke xxiv, 50, 51 ; Acts i, 7. The precise spot from which the ascension took place is unknown. The place pointed out by tradition since the seventh century is on one of the four summits of Olivet, now covered by the village and chapel Jebel-et-Tur. The chapel is of comparatively recent date, and is too far from Bethany and too near to Jerusalem to meet the requirements of the gos- pel narratives. Stanley fixes the scene " on the wild uplands which immedi- ately overhang the village ' ' of Bethany, and Barclay also suggests a hill about five hundred yards above the village. The ascension must have taken place on some one of the heights near Bethany, on the eastern slope and just below the summit of Olivet. and sat on the right hand of God] The session at the right hand of God, recorded only by Mark, forms a striking and appropriate conclusion to his gospel, and " conveys to the mind a comprehensive idea of Christ's majesty and rule." Our Lord was " taken up " and bore our redeemed humanity into Mabk XVI, 20.] ON THE GOSPEL OF MARK. 211 AtJTHOEIZED VEESrON. 20 And they went forth, and preached every- ■where, the Lord working with thern, and con- firming the word with signs following. Amen. Revised Version. 20 God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen. the very presence of Grod, into " the place, of all places in the universe of things, in situation most eminent, in quality most holy, in dignity most excel- lent, in glory most illustrious, the inmost sanctuary of God's Temple above." — Barrow' s Sermon on the ascension. 20. and theyl the apostles. went fortK] This word is a usual one in Mark's gospel. They went forth but not immediately. They were commanded not to depart from Jerusa- lem," but to " tarry " there until at Pentecost they should be endued with power from on high (Luke xxiv, 49; Acts i, 4). and preached everywhere^ Mark himself when he wrote his gospel, had witnessed the spread of the church from Babylon in the distant East to Rome in the West. Augustine's prayer is a fitting one now: "Lord, give us strength to do what thou dost command ; and then command whatsoeyer pleaseth thee." the Lord working with them] The word translated ^^ working with them " only occurs here in the gospels, but is used by Paul, Rom. viii, 28, "all things work together for good to them that love God; " 1 Cor. xvi, 16; 2 Cor. vi, 1. " The laws of nature," observes Whewell, "are the laws which God in his wisdom prescribes to his own acts ; his universal presence is the neces- sary condition of any course of events ; his univeral agency the only origin of any efficient force." Sir Isaac Newton declares that the various parts of the world, organic and inorganic, " can be the effect of nothing else than the wisdom and skill of a powerful and ever-living agent, who, being in all places is more able by his will to move the bodies within his boundless uni- form sensorium, thereby to form and reform the parts of the universe, than we are by our will to move parts of our own body." And here it is declared that he used these powers for the upbuilding of his spiritual kingdom on the earth. "In God's great field of labor All work is not the same ; He hath a service for each one Who loves his holy name." — Havergal. confirmingl strengthening the cause of truth. The Syriac and Persic versions render it, "with signs following which they did." Tertullian declared, in re- gard to the increase of Christians in the Roman Empire, " Though but of yesterday, yet have we filled your cities, islands, castles, corporations, coun- cils, your armies themselves, your tribes, companies, the palace, the senate, and courts of justice ; only your temples have we left you free." The apos- tolic period of the Christian Church is usually regarded as beginning about A. D. 30, and ending with A. D. 100. The three stages of growth were : (1) founding the church among the Jews; (2) among the Gentiles ; (3) blend- ing of the Jewish and Gentile Christians in unity. The local centres were Jerusalem, Antioch, and Ephesus, and lastly, Rome, the capital and mistress of the world. Amen] This word closes each of the four gospels, according to the A. Y., but the R. V. omits it in all the gospels except Mark's. At the end of a prayer and of a writing, as here, "Amen" is a devout wish or prayer that what is asked or written may be fulfilled. The word comes from the Hebrew, meaning "true," or " let it be so," and was used as a solemn affirma?tive re- 212 A PICTORIAL COMMENTARY [Makk XVI, 20. sponse to an oath. It was also used by our Saviour, at the beginning of an important utterance, to gain attention and give solemnity to the truth. Mark having witnessed the dark shadows of coming persecutions at Rome, and perhaps writing from that city, must have earnestly prayed and anxiously looked for the fulfillment of the Lord's promises respecting the spread of the gospel. The " Amen " gives expression to these desires, audit is also a sol- emn seal to testify his and every devout believer's assurance that these things are true, and that the Lord's kingdom will be established gloriously over all the earth. Practical Suggestions. — ** The words of Christ are words of majesty, for that may well be termed majesty, by virtue of which these poor beggars are commanded to go forth and preach this new truth, not in one city or country, but in all the world. ..no injunction of earth has surpassed it." — Luther. " God will exclude no one from eternal blessedness who does not exclude himself through unbelief. ' ' — Osiander. " All miracles which accom- pany the proclamation of the divine word are signs ; they point to that in- ternal wonder of salvation and the new birth which the word effects, and only in so far have they value." — Gerlach. ** To disbelieve is very different from not knowing the gospel ; unbelief and ignorance are two essentially distinct ideas. ' ' — Heuhner. The spread of the gospel at the present time may be partially shown by the following late estimate of those embracing the various religions in the world : Jews 6,000,000 Mohammedans 160,823,000 Pagans 766,342,000 Total Non-Christian... 933,165,000 Protestant 97,139,000 Roman Catholic 195,000,000 Greek Church 69,692,700 Oriental Christians 6,500,000 Total Christians 368,331,700 or about one-third of the total population of the world now accept the Christ- ian religion. The numerical progress of the gospel since the time of Christ may be in- dicated by the following approximate statement of the number accepting Christianity at successive periods, according to Sharon Turner (except the nineteenth century), given in round numbers : Tenth century 50,000,000 Eleventh " 70,000,000 Twelfth " 80,000,000 Thirteenth century 75,000,000 Fourteenth " 80,000,000 Fifteenth " 100,000,000 Sixteenth " 125,000,000 Seventeenth *' 155,000,000 First century 500,000 Second " 2,000,000 Third Fourth Fifth Sixth 5,000,000 10,000,000 15,000,000 20,000,000 Seventh" 24,000,000 Eighth *' 30,000,000 Ninth '* 40,000,000 Eighteenth 200,000,000 Nineteenth century, 400,000,000. ** The portals of grace stand open to all ; oh ! let us enter and not delay 1 " — Nova Bihl. Sitb. " The ascension of Jesus is our after- ascension. Where the Head is there are the members. ..The heavens stand open, we are certain of our salvation. ..The presence of Christ in the earth has not ceased with his ascension : it is rather established, being combined with his session at the right hana of God. ' ' — Starke. ' ' Where the spiritually blind are enlightened, ' ' says Hedinger," the spiritually dead quickened, the spiritually deaf and dumb made to hear devoutly and speak piously, the spiritually lame inade to be in- MakbXVI,20.] on the GOSPEL OF MARK. 213 dustriously active, and the spiritually leprous are cleansed from sins, these are greater signs and wonders than physical changes." *'The age of spiritual miracles is not past," says Ryle ; " The renewal of every saint is as great a marvel as the casting out of a devil... The conversion and perseverance in grace of every member of the church is a sign and wonder as great as the raising of Lazarus from the dead." These signs still follow them that be- lieve. Happy are they who can humbly and truly exclaim: " I was blind, but now I see." *'I was dead, but am alive again." *'I am a miracle of grace 1 ' ' ALPHABETICAL INDEX OF ILLUSTRATIONS. PAGB Alabaster Vases 163 Asiatic Beds ^^ Assarion Farthing 14» Asses, Syrian l^^ Basket on Head of Woman 96 Beds, Asiatic 39 Blind in Syria 9y Bottles, Skin 4* Oaesarea Philippi 101 Capacity, Measures of 60 Centurion, Roman 200 Chafing-Dish, Charcoal 187 Cross, Three Forms of 196 " Superscription on 197 Cups, Drinking 123 Dancing Girl ^^ Denarius (Roman Penny) o^ Dog, Syrian. 92 Dolorosa Via 1^1 Dove, A ^l Drinking Cups ^^^ Edom, Approach to, from East 48 Elisha's Fountain at Jericho 124 Farthing, Assarion 148 Figs, Eastern. 132 Fishes of Sea of Galilee 83 Forms of Cross 1^" Galilee, Sea of 31 " " Map ^^ Garment, Fringed ^1 Gateway, Eastern I;f0 Gethsemane, Garden of 177 Girdles 26 Girl, Dancing ^Y Glass Lamps Hands, Washing Hermon, Mount House Top Lamps, Glass Leper, A Jericho, Fountain at Jerusalem, Modern 1^;; Jewish WaUing-Place 150 61 87 101 40 61 37 124 Map of Sea of Galilee 32 Measures of Capacity 60 Meiron, Synagogue at 31 Millstones 112 Mount Hermon 101 MSS. Specimens of Scriptures 9 Mustard 62 Myrrh •• 195 Palestine Thorns 58 Pitchers, Water 167 Olives, Mount of. 127 Rock-cut Tomb 66 Roman Centurion 200 " Penny 82 " Standards 154 " Triclinium 42 Sandals "^6 Scribe, Jewish, A 147 Scripture Specimens of MSS 9 Sea of Galilee 31 Sidon 54 Shekel 133 Shewbread, Table of. 45 Skin Bottles 44 Sower, Eastern [FrotUispiece. Standards, Roman 154 Stone at Mouth of Tomb 203 Synagogue at Meiron 31 Syrian Asses 129 ' » Dog 92 Tabernacle, Form of 106 Table of Shewbread 45 Thorn, Palestine 58 Tombs Hewn in the Bock 66 Tomb, Rolling Stone at Mouth of 203 Triclinium, Roman 42 Tyre, Modern 49 Vases, Alabaster 163 A'ia Dolorosa 1^1 Vineyard in Syria 1-^ Wailing-Place of the Jews 1^0 Washing Hands 87 Water Pitchers 16^ Woman with Basket 96 Zidon 54 MAPS. Map of Sea of Galilee "' 220 " " Palestine in time of Christ ,221 " " Journeyings of our Saviour '"....".. 223 Environs of Jerusalem '.'..!.'. 224 Modern Palestine INDEX. Abba, 175. Abiathar, 4«>. Abimelech, 46. Abomination of desolation, 154. Agony in the garden, 173. Abimelech, 46. Alabaster box, 163. Alexander the Great, 69. Alphaeus, 42, 52, 74. Amazement of disciples, 65, 85, 108, 121. " of others, 94, 134, 142. " of Jesus, 75, 174. Andrew, 51, 52, 84, 151. Angels, ministry of, 29, 158, 204. Anger of Jesus, 47. Anointing with oil, 77. Annas, account of, 180, Ambitious apostles, 122. Anointing at Bethany, the, 161, 162. Antipas, 48, 50, 77, 81. Appearance of Jesus to Mary Magdalene, " to the eleven, 207. Apostles, calling of, 30, 42, 50. " mission of, 75. " return of, 81. Ascension of Jesus, 210. Attempt to seize Jesus, 140. Aramaic expressions, 52, 73, 94, 198. Aretas, 78, 79. Aristobulus, 79. Arrest of Jesus, 165. Abs, the, 128, 129. B Baal, 100. Baneas, 100. Baptism, 29, 122, 208. " of John, 25, 136. " of repentance, 26, 136. Barabbas, 191. Bartholomew, 51, 52. Bartimeus cured, 124, 125, 126. Baskets, 83, 96, 133. Bed, 41, 86. Beelzebub, 53. Belief, 30, 109. Beginning, the, 25. " of Christ's ministry, 30. Benches 42 87. Bethany, 126, 130, 132, 161, 165. Bethphage, 126, 132. Bethsaida, 84, 93, 98. Betrayal, intimation of, 170. the, 176. " foretold, 170. " Beware of the scribes," 147. Bigotry reproved, 112. Birthday observance, 79. Blasphemy, warning against, 55. Blessing little children, 117. Blood of Jesus, why shed, 172. Blind man at Jericho, 125, 126. " cure of, 99. 205. 215 Boanerges, 52. Boat, 32, 64, 84. " Body, this is my," 171. Book of Moses, 143. Bottles, 44, 167. Brethren of Jesus, 56, 74. Burnt offerings and sacrifices, 145, 148. Burial of Jesus, 203. Bush, the Lord's appearance to Moses, 143. Bushel, a, 60. c Caesar. 142. CfBsarea Philippi, 100, 101. Caiaphas, 162. Calling the disciples, 30, 50. Camel, the, 120. Candle, a, 60. Capernaum, 30, 33, 93, 111. Carpenter, the, 74. Casting lots for the garments of Jesus, 196. Centurion, the, acknowledges Christ the SoB of God, 200. Chains, 67. Charger, a, 80. Christians, flight of, 155. Chief priests, 134, 161, 165, 192. " stir up the people, 192. Children received by Jesus, 117. Christ's kingdom, 111. " second coming, 157. Church and State, 142. Cities of Decapolis, 69. Cleansing of a leper, 37. " the temple, 133. Clopas, 74. Cock crowing, 173. Colt, a, 128. Coming of Christ, second, 157. Commandments, the, 118, 144. Condemnation, 148. " of Jesus, 184, Confession of Peter, 100, 122. " of sin, 26. Conspiracy of the Jews, 140. i Corban, 88. Corner stone, 140. Corn plucking on the Sabbath, 45. " yield of, 58. Courts of Jews, 70, 136, 152, 188. Covetousness, 89. Crown of thorns, 194. Cross, bearing the, 103, 104, 119. Crosses, kinds of, 196. Cup, the, 123, 172, Custom, receipt of, 42, 141, 142. D Dalmanutha, 96. Dance, the Oriental, 79. Danger of riches, 120. Daughter of Herodias, 79. Dead raised, 70, 142, 144. Deaf and Dumb, healing of, 93 Death of Jesus, intimations of, 102, 106, 111, 121. 216 INDEX. Decapolis, 69, 93, 94. Demoniacs cured, 33, 66. " in Lebanon, 69. Demosthenes, 59. Denarius, 82, 141, 165. Denial of Peter, 187. Destruction of Jerusalem, 149, 154, 15& Devils' recognition of Jesus, 34, 67. Desert places, 36, 39, 81, 82. Didymus, 52. Disciples, call of, 30, 42, 5a " secret, 128. " ordained, 61, Divorce, 115. , Dogs, 92. Doubt, 135. Dove, a, 28, 133. \ ^ Duty to magistrates, 142. E f .fflschyltis, 59. } Eagles, Koman, 154. ! Eating, traditions as to, 86. Edom, 48. Entry, triumphal, 126, 13L Elders, the, 70, 87, 136. Eleusis, 59. ! Elisha's Fountain at Jericho, 124w Elijah, 73, 102, 105, 107, 108. Eloi, the cry of Jesus, 198. Epbraim, 115. Euripides, 72. Evil, its depth and extent, 66. Executioner sent to behead John, 80. F Fall of Jerusalem, 149, 154, 158. False Christs, 157. " vritnesses, 182. Faith, 30, 65, 109, 134. Farthing, 148. Fasts, 43. Feast of unleavened bread, 161. Fear of disciples, 65. Fertility of Palestine, 59. Figs, 132. Fig tree withered, 133, 134, 158. Final judgment, 158. Fishes, 83. Five thousand fed, 82. Flight of Christians, 155. Following Jesus, 37, 119, 12&. Forgiving sins, 39, 40. Forgiveness, 135. Four thousand fed, 94. c Gadara, 66. Galilee, 30. " Sea of, 30, 64, 84. Gardens, Eastern, 130. Garments, 44, 71, 76, 86, 125, 130, 147. Gateway, Eastern, 120. Gehenna, 113. Gennesaret, 86. Generation, 158. Gergesa, 6(i Gersa, 68. Gethsemane, 174. God (Jehovah), 25, 143. " (the Father), 28, 107, 175. " of the Living, the, 143. Golgotha, 195. Gotjpel, beginning of, 25. Gospel, meaning of, 25. " preaching of, 153, 164. Growth of the kingdom, 63, 111, 212. Grain, yield of, 58. Guest chamber, the, 167. H Hands, 87. Hardness of heart, 47. Hattln, Horns of, 51. Healing the daughter of the Syropbceniciaa woman, 91. Healing demoniacs, 33, 66. " withered hand, 46. Hedge, a, 137. Hell, 113. Hermon, Mount, 100, 101, 105. Herod Antipas, 48, 50,77, 81. Herodians, the, 48, 98, 140, 141. Herodias, 78. High mountain, a, 104. " Priest, the, 180. Hinnom, 113. Holy Ghost, 28. Holy One of God, 34, 50. Hospitality, 76. Hospitals, 67. Hosanna, 131. Hunger of Jesus, 132. Husbandmen, wicked, 137. Housetop, 39, 40, 155. Hymn sung after Lord's Supper, 168, 172. I Idumea, 48, 50. Ignatius, the martyr, 112. J Jairus' daughter, cure of, 70. James and John, request of, 122. " 32, 51, 72, 104, 122, 151. " the Less, 42, 51, 52, 200. " and Joses, 74. Jericho, 124. Jerusalem, destruction of, 149, 150, 154, 158. " its strength, 150. " modern, 169. Jesus — Baptism of, 27. Temptation of, 29. Begins his ministry and calls four disciples, 30. Boldness of, 53. Cures demoniac at Capernaum, 33. Cures Peter's wfe's mother, 35. Cures sick in Capernaum, 36. Ketires for solitary prayer, 36. Cleanses a leper, 37. Acknowledges the law, 38. Heals the paralytic and forgives sins, 39. Call of Matthew, 42. At feast in his house, 42. Answers John's disciples about fasting, 44. Defends his disciples for plucking corn on Sabbath, 45. Cures the withered hand, 47. Calls the twelve, 50. Mother and brothers, 56, 74. Parable of the sower, 57. " " seed, etc., 61. Stilling the storm, 64. The legion cast out, 66. Kestoration of Jairus' daughter, 70. Cure of woman with issue of blood, 7L INDEX. 217 Jesus — Rejection at Nazareth, 73. Feeds the fire thousand, 81. Walks on the water, 84. Keproves Pharisees for their ceremonial cleanliness only, 87. Cures the daughter of the Syrophoenician woman, 90. Heals a deaf and dumb man, 93. Feeds four thousand, 94. Cures the blind man of Bethsaida, 99. Confession of Peter, 100, 122. His Transfiguration, 104. Heals the lunatic child, 108. Bebukes ambitious Apostles, 122. Answers the Pharisees on marriage and di- vorce, 115. Eeceives little children, 117. Tests the rich young ruler, 118. Teaches the danger of riches, 120. Heals Bartimeus, 124, 125, 126. Triumphal entry into Jerusalem, 126. Curses the fig tree, 132. Cleanses the temple, 133. His authority questioned, 136. The wicked husbandmen, 137. Answers Pharisees about tribute, 141. Answers Sadducees about the resurrection, 143. The question of the scribe, 144. Denounces the scribes, 147. The widow's mite, 148. Foretells destruction of Jerusalem, 149. Foretells his second coming, 157. His command to watch, 159. Anointed by Mary, 162. Judas conspires to betray him, 165. The Passover, 168. Foretells his betrayal, 170. Agony in the garden, 173. Betrayed and taken, 178. His trial before the high priests, 179. False witnesses accuse him, 183. His denial by Peter, 186. Before Pilate, 189. Clamor against, 192. • Clothed with purple, 193. Crucified, 196. His words on the cross, 198. His burial, 202. His resurrection, 203. His appearances, 205, 207, 208. His ascension, 210. J Jewish mode of reckoning time, 126. Jewish trial, the, 179. John, 32, 51, 52, 72, 104; 122, 128, 151, 166. John the Baptist, 26, 77. His clothing, etc., 26. The messenger, 25. His preaching, 26. Teaching respecting, 136. Imprisoned, 30. Death of, 78. Tomb of, 81. Jordan, 27. Joseph of Arimatbsea secures Jesus' body, 202. Judas Iscariot, 51, 53, 163. Conspires to betray Christ, 165. Betrays Christ, 178. Was he at the Lord's Supper ?, 171. Judas of Galilee, 141. Judgment, final, 158. Kedron, 149. Kerza, 68. Kind acts, 112, 164. Kingdom of God, 30, 59, 104, 117, 131. " growth of, 63, 111. L Lamb, the passover, 166. Lamp, a, 60, 61. Latchet, 27. Lazarus, 72, 126. Leaven of Pharisees, etc., 98. Legality of the trial of Jesus, 185. Legion, the, 67. Leper, cleansing the, 37. Leprosy, 37. Long clothing, 147. Loaves, 83. Lord, 126. Lord's Supper, the, 165. Lunatic child, cure of, 108. M MachseruB, 78, 79. Magadan, 96. Magdala, 96. Maniac in Lebanon, 69. Mariamne, 79. Marriage legislation of Pharisees, 114. Mary (Virgin Mary), 74. Sister of, 74. Of Bethany, 126, 162. Mary Magdalene, 68, 126, 200. Appearance of Jesus to, 205. Master, 72, 126, 141. Matthew, 42, 51, 52. Measures, 60, 87. Merchandise in temple, 133. Millstone, 112. Miracles of Jesus — Bartimeus cured, 124, 125, 126. Blind man cured, 99. Classified, 100. Extent of belief in Christ's miracles, 110. Deaf and dumb healed, 93. Demon cast out, 33. Five thousand fed, 82. Four thousand fed, 94. Differences between these two miracles, 96, Fig tree withered, 133, 134. Jairus' daughter restored, 70. Gennesaret, in, 86. Legion, the, cast out, 66. Leper cured, 37. Lunatic cTiild cured, 108. Paralytic cured, 39. Peter's wife's mother cured, 35. Stilling the storm, 64. Syrophoenician woman's daughter cured, 91, Walking on the sea, 85. Withered hand cured, 47. Woman with issue of blood cured, 71. Mission of the twelve, 75. Return from, 81. Mites, 148. Money, 76, 82, 133, 148, 164, 165. Money changers, 133. Mount Moriah, 131, Molech, rites of, 113. Moses, 43, 105, 116, 142 Mode of working in the East, 42. Mother of Jesus, 56, 74. Mount Sinai, Moses in, 43. 218 INDEX. Mustard seed, 62. " tree, 62. Multitude, a, 48, 50, 94, 178. Murder of John the Baptist, 77. Mystery, 59. Net, 32. Naboth, 139. Nazareth, 73. N Offering of a cleansed leper, 38. Oil, anointing with, 77. Ointment of spikenard, 163. Olives, Mount of, 127, 130, 151. Old Testament, citations from, 25, 88, 140, 143, 146, 154. Ophrah, 115. Origin of the Gospels, 7. P Palm Sunday, 126. Parables, 57, 59, 61, 115, 137. Parables of Jesus — Of the sower, 57. Seed and mustard seed, 61. Sower and tares, 62. Pounds, 126. The wicked husbandmen, 137. Paralytic, the, cure of, 39. Passion of Jesus, 102, 106, 111, 121. Passover, the, 161, 166. " mode of eating, 171. " preparations for, 166, 167. Patience, 153. Paul, 77, 96. Penny, 82, 141, 164. Persons raised from dead, 70. Persecution of disciples foretold, 152. Peter, Simon, 30, 35, 39, 51, 72, 84, 86, 100, 104, 128, 134, 151, 166, 173. Peter's denial foretold, 173. Peter's wife's mother, cure of, 35. Pharisees, the, 43, 47, 86, 97, 98, 114, 140. " conspire against Jesus, 47. Philip (the apostle), 51, 52, 82, 84. Philip (the tetrarch), 78, 79. Phoenicia, cities of, 48, 90. Pilate, 189. " yields to people's clamor, 192. " scourges Jesus, 193. Pillow, 64. Pindar, 67. Pitcher, water, 197. Plucking ears of corn, 45. Poor, the, 164. Posture in prayer, 135. Pots, 87. Powers, 74. Prayer, 36, 84, 94, 105, 110, 135, 155, 159, 174. Preparations for the Passover, 167. Praetorium, the, 193. Priests, 134, 161, 165, 192. Prince of Peace, the, 131. Prophets, citatio ns from, 25, 88, 154. Psalms, citations from, 140, 146. Publicans and sinners, 42. Punishment of wicked, 113. R Receipt of custom, 42, 141, 142. Rejected at Nazareth, 73. " Capernaum, 97. Remission of sins, 26, 172. Repentance, 26, 30. Resurrection, 142, 144. Return of the twelve, 81. Rich young ruler, the, 118. Riches, 120. Roof, 39, 40, 155. Rooms, uppermost, 147, 167. Roman legion, 67. triclinium, 42, 87, 147 Rulers' consultations, 161. s Sabbath day, charged with breaking the, 45. " the, 36, 45, 46, 156. Sacrifices, burnt offering and, 145. Sadducean belief, 77, 143. Sadducees, the, 97, 98, 142. " and the resurrection, 143. Salome, 32, 51, 122. " daughter of Herodias, 79. Salted with fire, 113. Sandals, 76. Satan, 29, 37, 55. 69, 102. Sanhedrin, the, 70, 136, 152, 160, 188. Scribe, 33, 144, 147. Scrip, 76. Sea of Galilee, 30, 31, 84. Seats, chief, 147. Second coming of Jesus, 157. Seed, the, 61. Selection of Pefer, James, and John, 72, 104. Servants, 33. " God's, their work, 63. Shekel, 133. | Shekinah, the, 106, Showbread, eaten by David, 46. " table of, 45. Ship, 32, 64, 84. Sidon, 91, 93. Sickle, the, 62. Siege of Jerusalem, 155, 156. Signs, 74, 97. " of Christ's coming, 151. Simon of Cyrene compelled to bear the cross, 194. " the leper, 126, 162. " feast of, 162. " the Cananaean, 51, 53. Sin, remission of, 55, 72, 90. Sorrow, beginning of, 152. Son of David, 125, 146. " God, 25, 35, 50, 85, 105, 159. " Man, 41, 46, 157. Sorrow of Jesus, 174. Soul, 103. Sower, parable of the, 57. " ( frontispiece). Spirit, The Holy, 28. Spikenard ointment, 163. Spread of the Gospel, 212. Staff, 75. Standards, Roman, 154. Stilling the storm, 64. Stone rolled away, 203. Stony ground, 58. Storm, stilling the, 64. Supper, the institution of, 171. Supremacy of Peter, 111. Superscription, the, on the cross, 197. Swine, 68. Syria, division of, 91. Synagogue, the, 31, 33, 70, 73. Syrophoenician woman, 90. T Tables, 42, 87. INDEX. 219 Tabor, Mount, 104. Taxes, Koman, 42, 141, 142. Tabernacles, 106. Tax gatherers, 42. Temple, the, 133, 150, 151. Temptation, the, 29. Tetrarchs, 153. Thaddeus, 51, 53. Thieves crucified vrith Jesus mock Him, 198. Thirty pieces of silver, 165. Thomas, 51, 52. Thorns of Palestine, 58. Tiberius Cajsar, 142. Time, 36, 45, 85, 126, 131, 160, 161, 168, 173. Titus, 150, 156. Tombs, 66. Tophet, 113. Tower, 138. Traditions, 87, 88. Transfiguration of Jesus, 104, 105. Treasury, the, 148. Trespasses, 135. Trial before Pilate, 188,190. Tribsnes, 79. Tribute money, the, 140. Triclinium, Roman, 42, 87, 147, 168. Triumphant entry, 126, 131. Troubles, 151, 152, 156. True greatness, 111. Types of Christ's death, 124. Tyre, 48, 49, 91. Upper room for passover, 167, Uppermost rooms, 147. Vineyard, 129, 137. Voice from heaven, 28, 106. w Wailing place of Jews, 150. Walking on the sea, 84, Washing hands, 87. Watch (time), 85, 131, 168. Watch, 160, 174. Watchfulness enjoined, 159. Weakness of disciples, 109. Weariness of Jesus, 65. Wickedness, 90. Widow's mite, the, 148. Wilderness, 25, 36, 39. Will of God, 56. Wind rebuked, 64. Wine mingled with myrrh given to Christ, 195. Wine press, 137. " skins, 44. Withered hand, healing the, 46. Women at the sepulchre, 204. Wonders, 74. Works, mighty, 74. Worship of Jesus, 67. X Xenophon, 37, 72. Xerxes, 130. z Zaccheus, 126. Zealot, Simon, the, 51. Zebedee, 32, 51. / Ccrpyr-t^hi. 1880 I The- Anierica/L Svndoff School Unions Vhliadeipkiu . SKETCH MAP Illustrating t,wM ^^■\//''W ' Si don- Ga7ilee and Pereea. Province of Hsrod Antipas . Nortk_Percea. Province of Philip. -rsSamaria.^ First province of ArcheUus ' ^'y^ (Afterward of the Reman Go-::er — Judea^^.^jipr, Pontius Pilate. References. ) find 2. First Journeys. NazaretH, Bethany, beyond Jordan, Desert of Temptation, Return: Beth- any, beyond Jordan, Capernaum, Kazareth. •?, First Passover. Ntizareth, Jerusalem. Return ■; through Judaea and Samaria (Si- chem, Jacob'aWell), Cana, Naiareth. 4. To Capernaum, &c. Nazareth, Canernaum (dwellinir there). " * 5. Feast of Purim. Oaj)ernaum, Nazareth, Nain, Beth- any, Jerusalem; return to Cajer- naum. 6. In Galilee, &c. Capernaum, Bethsaida-Juliag, Ca- pernaum ; Borders of Tyre and Si- ri/ 5e^ror,J^^\ ^*^'* "t ^^e^apoUs. Country of W jeytfnttia a l m a n n t h a , Bethwida- Julias, Jafcux-n. Csesarea Philippl, Mount Tabor Capernaum. ' 7. Feast of Tabernacles. Capemanm, Borders of Samaria, Jerusalem ; returh to Peraea. «. Feast of the Dedication, kn. Peraea, Jernsalem, Bethany, Kph- raim, Jericho. 9 Last Passover. Jtricho, Bethany, Jernsalem. ENVIRONS JERUSALEM Scale of En^sk !Miles iCy- I Qr JOi^l bet J -) ' '£eU fipun^ \ ^ Gob e alh -Aznia-reili P Jf ^jShvrbet eL Mit^ tliotll- Lis ^,?# f Coco'T-iffU 1880 ! Thr.Ajnericart Sunday School Unjxnv. Fhiladjelphicb. ( Ccrpy-rv^Tvt 1880. j Tlie American Simday School Urdcm. F}dJ.