ilA .m) SI Wm\ m. ***** ^'''W PRINCETON, N. J. Shelf. Division . . ."P. ^ ,?r, ??^ . .9. .^. Section ..♦l!>.XJ.5°. Number A Pictorial Commentam ON THE GOSPEL ACCORDING TO MARK. WITH THE TEXT OF THE AUTHORIZED AND REVISED VERSIONS. EDITED BY Rev. EDWIN W. RICE. PHILADELPHIA: THE AMERICAN BUNDAY-SCHOOL UNION, No. 1122 CHESTNUT STREET. NEW YOKK : 8 & 10 BIBLE HOUSE, ASTOR PLACE ; CHICAGO : 73 RANDOLPH ST. INTEMATIOML LESSONS FOR 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 Lessons. 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 The American Sunday School Union, In the office 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 has greatly diminished the value of all commentaries based on the current "Authorized Version," and rendered some of them misleading and next to worthless. 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 offered ; (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 EUi- cott and Canon Cook, and from the works of Parrar, 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 Revision 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. Philadelphia^ November^ 1881. LIST OF LEADING AUTHORITIES CITED. A. Abbot, Ezra. Abbott, Lyman. Addison, Joseph, 1719. Alexander, Archibald, 1851. Alexander, Joseph Addison. Alford, Henry, 1871. Ambroee, Isaac, 397 a. d. Andrews, S. J. Athanasius, The Great, 373 A. D Augustine, Aurelius, 430 a. d. B. Barclay, J. T. Barnes, Albert. Barrow, Isaac, 1677. Baur, F. C. Baxter, Richard, 1691. Beecher, Henry Ward. Bellarmine, Robert, 1621 Bengel, J. A., 1752. Bentlev, Richard, 1742. Beza, Theodore, 1605. Bleek, W. H. I. Bloomfield, S. T. Boardman, Henry A. Bochart, Samuel, 16G7. Bonar, Horatius. Brentius, Brentz, 1.570. Brookes, Thomas, 1680. Brown, David. Bucer, Martin, 1.551. Buchanan, Claudius. Burgon, J. \V. 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 Rome, 2d Century. Conant, Thomas J. Cook, Canon F. C. Cranmer, Thomas, 1556. Cj'prian, Thascius C, 258 a. d. Cyril of Alexandria, 444 a. d. Cyril of Jerusalem, 386 a. d. D. Da Costa, J. M. Davidson, Samuel, 1851. Davis, Samuel. 1761. Derenbourg, BI. De Wette, W. M. L., 1849. Doddridge, Philip. 1751. Dupin, M. Dwight, Timothy, 1817. E. EbraiTl, J. H. A. Edersheim, Alfred. Edwards, Jonathan, 1758. EUicott, Charles J. Emerson, Ralph Waldo. Erasmus, D., 1.536. Eusebius, Pamphili, 34<) a. d. Evans, Christmas. Ewald, G. H. A., 1875. Fairbairn, P. Farrar, Frederic W. Fuller, Andrew, 1815. Geikie, Cunningham- Gerlach, Otto Von, Gerhard, E. Gill, John, 1771. Godwin, John H. Gray, J. Ctomper. Greenleaf, Simon. GreswelL, Edward, 1837. Grotius, Hi^o, 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. I Hennas, Shepherd of, 141 A. D. i Hickok, Laurens P. ! Hitchcock, Edward, 186 i Hooker, Richard, 1600. Hooper, Bish. John, 1554:. Hort, F. J. A. Howson, J. S. I. Ignatius, St., 115 a. d. Irenaeus, St., 202 a. n. J. Jacobus, M. W. Jahn, Johann, 1816. Jerome, St., 419. Josephus, Flavins, 103 a. d. K. Kitto, John, 1854. Krafft. Kuinoel, Chr. G., 1841, LIST OF LEADING AUTHORITIES CITED. L. LaBge, John Peter. Lewin, Thomas. Lichtenstein, F. W. J. Lightfoot, John, 1675. Lightfoot, J. B. Lowth, Kobert, 1787. Ittcke, G. C. F., 1855. Luthardt, Christian E. Luther, Martin, 1546. M. Maelear, G. F. McCheyne, Robert, 1843. MeCoah, James. McGregor J. (Rob Roy). McKnight, James. MaMonatus, John, 1583. Maosel, H. L., 1871. Martyr, Jnstin, 164 a. n. MefeLtiethon, Philip, 15(10. Mey«r, H. A. W. Miller, Hugh. Miller, Samnel, 1850. Milton, John, 1674. Mimpriss, Robert. McKKly, D. L. Newcome, WilMam, 1800. Nicodemus, Gospel of. Noi-ton, An(:lre\k:s, 1846. o. OfehatrseD, Hermann. t)siander, Andreas. Owen, John J. Paley, Williain. Patrick, Simon, 1707. Payson, Edward. Penn, Granville, 1844> Perowne, J. J. S. Petter, George, 1661. Phelps, Austin. Pliny, 79 A. i). Plumptre, E.H. Plutarch, 120 a. v. Poole, Matthew, 1679. Porteus, Beilby, 1S0& Post, George E. Q Quesnel, Pasquicr, 1719. R. Regginbach, C. J. Reland, Hadr, 1718. Riddle, Joseph Esmond, Ripley, Henry J. Robinson, Edward, 1863. Romainn, William, 1795. Rosenmilller, Ernst F. K., 1835. Rutherford, Samuel, 1661. Ryle, J. C. s. Salvador, Joseph. Schaff, 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, William, 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. GOSHEL 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 beeu 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 inspired 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 owe Gospel.* While there is surprising freedom and diversity of topics, arrangement, and expres- sion, they all exhibit to us the same great subject and the same wonderful 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. | Other copies and ver- sions were made in great numbe'-s 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. f J. A. Alexander, on Mark, p. vi. X See Westcott and Hort Greek Testament, Am. Ed., p. lii. 7 8 INTRODUCTION. The present Greek text of the Gospels is derived from three sources : 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 Uncials, 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, atRossano,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. II. 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, Irenaenus, Clement of Alexandria, Origen, Eusebius, and others in the third and fourth centuries ; (2) the Latin, as TertuUian, Cyprian, Novatian, Lactantius, Hilary, Ambrose, Pelagius, Augustin, and Jerome. About one hundred of these authors have been examined and their citations collated by various critics. Printed Editions of 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 / o Nioice 4th Cent. Codex Siiiaiticus. — 1 Tim iii. IG. TO TTjs «vo-e/3€ias \ fjivaTTjOLoy [0e late corr.] o? e. 4th Cent. Codox Sinaiticus. — Jolin i. 18. voysvrii 0leo]f 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 Peter 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 supposition 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 Mattyr, to declare that Mark wrote his Gos- pel as Peter dictated it to him, and, therefore, 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 tho 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 adapt^^d his instructions to the needs [of his hearers], but not as desi2:ning to furnish a connected account of the Lord's oracles, so that Mark made no mis- take while thus writing down some things, as he remembered them. For of one thing he took care, to omit nothing which ho heard, and not to set down any false statement therein.' " Irenaeus says that, after the death of Peter and Paul, Mark, the disciple and interpreter of Peter, " gave us, in writing, what had been uttered by Peter in his preaching." 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, EUicott, 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 other 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 blank space of three lines and a whole column between 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 the fourth 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 Irengeus. 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 eflFectually 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, Laclimann, 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 geat 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." Harmoxy 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 no^ 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) omission of a genealogy of Jesus. I. Introduction : — i, i-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) Ketirement to desert places i, 45. (7) The ruling powers complain of: (a) The cure of the paralytic ii, 1 — 12. {b) Call and feast of Matthew ii, 13—22. (c) 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) fl) 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. (b) The Gadarene demoniac v, 1 — 20. (c) The woman with the issue of blood v, 25 — 34. {d) The daughter of Jairus v, 21—43. (6) Rejection at Nazareth vi, 1 — 6. (iv) Retirement into the villages vi, 6. * Tn the preparation of this Analysis, aid has been derived from the scholarly Commentariea of Professurs J. J. S. Porowue, G. F. Maclear, and J. P. Lange, Amer. Ed., by Professors Schaff and Shedd. INTRODUCTION. 19 (C) Section (iii) (1) Mission of the Apostles vi, 7 — 13. (2j The murder of the Baptist vi, 14—29. (S) Apostles return vi, 80. ',vj Retirement to a desert place vi, 81 — 32. (4) The feeding of the live thousand vi, 88—44. (5) The walking on the sea vi, 45 — 52. (6) Victories over disease in all its forms vi, 53 — 56. (7) Renewed opposition ot the Pharisaic party. vii, 1 — 23. (vij Eetiremeat to the borders oj Tyre and tSidon vii, 24. Part III. Note here: (1) the renewed and deepening hostility of the riders; (2) call for a sign ; (3) hope for Gentiles ia 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- ni cian 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 — 28. (vii) Retirement to the region of Ccesarea Philippi viii, 27. (B) Section (11) (1) Jesus and Peter's great confession viii, 27 — 30. (2) Fii'st 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 ia) humility, (6) self- denial ix, 33 — 50. Part IV. Note here : conflicts with the riders. 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. f6) Third Prediction of the Passion x, 32 — 34. [7) The ambitious Apostles x, 35 — 45. [! 20 fNTRODUCTION. Part V. Note here : {l)the dullness of the Apostles as to the sufferings of the Messiah ; (2) the triumphal entry; (3) the second cleansing of the temple; (4) the hitter 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) Betirement 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. (6^ Parable of the wicked husbandmen xii, 1 — 12. (7j Subtle Questions : (a) Of the Pharisees; the tribute-money. x\\, 13 — 17. (6) Of the Sadducees; the resurrection.. .xii, 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. (1) Directions respecting the passover xiv, 12 — 16. (2) 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, 51 — 52. (D) Section (iv) The Trial and Crucifixion. (1) The Jewish Trial xiv, 53—65. (2) The denials by Peter xiv, 66— 72. (3) 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: {\) 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. VI. Christ's Resurrection and Ascension : — xvi, i — 20. (1) The rest of Christ in the tomb...xv, 47 — xvi, 1. (2) The visit of the women xvi, 1 — 3. (3) The Resurrection xvi, 4 — 8. \i INTRODUCTION. 21 (4) The Appearances after the Resurrection : (a) Mary Magdalene xvi, 9 — 11. (6) Two disciples xvi, 12 — 13. (c) The Eleven xvi, 14. (5) The Last Charge xvi, 15—18. (6J 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. (!) Simon's wife's mother i, 30 — 31. (2) The leper i, 40—45. (3) The paralytic ii, 3—12. (4) The woman with the issue of blood v, 25 — 34. (5) *TAe blind man at Bethsaida viii, 22 — 26. (6) 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. h) 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) *rAe deaf and dumb man vii, 31 — 37. (iv) Death. (1) The daughter of Jairus , v, 21—43. <'i) Parables of the Early Group ; to the Mission of the Seventy : '1) The new clcth 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, (ill) Parables of the Final Group : (1) The wicked husbandmen xii, 1 — 11. (2) The fig tree xiii, 28. (3) * The Householder xiii, 34. * Recorded only by Mark. f^ CHRONOLOGICAL INDEX. {From Andrews' "Life of Our Lord.) Annunciation to Zacliarias Oct., 6 Elisabeth conceives a son, and lives in 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 Flight of Jesus into Egypt Feb., 4 Return to Nazareth, and sojourn there 31ay, 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 Jesus 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 Sermcm 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 M'oman; 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 and raising of Jairus' daughter Autumn, 28 Healing of two blind men, and a dumb possessed; Pharisees blaspheme Autumn, 28 Second visit to Nazareth ; sending of the twelve Winter, 29 Death of Baptist; Jesus returns to Capernaum Winter, 29 ( 'rossing 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-Phamiciau woman; visits the region of Decapolis ; heals one with an impediment in his speech ; feeds the 4, 30 Sending of Peter and John to prepare the Passover; the paschal supper Thursday, April (?, 30 Events at paschal supper Thursday eve., April G, 30 After supper Jesiis foretells the denials-of Peter; speaks of the coming of the Comforter, and ends with prayer Thursday eve., April G, 30 Jesus in the garden of Getlisemane Thureday eve., April 6, 30 Jesus is given into 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, l-.'i 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-C a.m., April 7, 30 Charge of sedition; Pilate finds no fault with Him, and attempts to release Ilim, but is forced to scourge Him, and gives Him up to be crucified Friday, G-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, 3-0 p.m., April 7, 30 Resurrection 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 lieaven, Thursday, May 18, 30 LESSONS AND GOLDEN TEXTS FOR 1882. FIKST QUARTEE. 1. Jan. 1. — Thk Beginning of the Gospel Mark 1:1-13. Commit vs. ^J-ll, Golden Text —Mai. 3 : 1. 2. Jan. 8.— njEscs in Galilee. Mark 1 : 14- 28. Commit vs. 27, 28. Golden Text. — Isa. 9 : 2. 3. Jan. 15.— Power to Heal. Murk 1 : 29-45. Commit vs. 40-42. Golden Text. — Exod. 15 : 26. 4. Jan. 22.— Power to Fougive. 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 of 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. — Ps. 72 : 16. 10. March 5 —Christ Stilling the Tempest. Mark 4 : 35-41. Commit vs. 37-U. Golden Text. — Ps. 107 : 29. 11. March 12.— Power over Evil Spirits. Mark 5 : 1-20. Commit vs. 18-20. Golden Text. —1 John 3 : 8. 12. 3Iarch 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. ]0:40. 2. April 9.— Death of 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. 41^14. Golden Text — Ps. 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-Vi. Golden Text.— v. 7. 6. May 7— Sufferers Brought to Christ Mark 7 : 24-37. Commit us. 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 38; 9: 1. Commit vs. :'A-'61. Goldkn TEXT.-t;.34. 10. June 4.— The Tra.nsfiguration. Mark. 9:2-13. Commilvs. 5-8. Golden Text. — Matt. O I lit 11. June 11.— The Afflicted Child. Mark 9: 14-32. Commit v^. 21-24. Golden Text.— f '^3 12 June 18.— The Childlike Believer.' Mark 9 : 33-50. Commit vs. 35-37. Golden Text — Isa 57 : 15. 13. June 25.— Review, or selected Lesson. 24 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. — ?\ 21. 3. Jul.y 16. — Suffering and Service. Mark 10: 32-45. Gom,mitr 8.4:2-4:0. Golden Text. — v. 45. 4. July 23. — Blind Bartimeus. Mark 10: 46-52 Commit vs. 46-52. Golden Text. — Isa, 35: 5. 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. Comtnit vs. 12-14, Golden Text. — John 15 : 8, 7. Aug. 13.— Prayer and Forgiveness. Mark 11:24-33. Commit vs. 24r-2%. 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. Corniuit 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 These. 5:6. 13. Sept. 24. — Review, or selected Lesson. FOURTH QUARTER. 1. Oct. 1. — The Anointing at Bethany, Mark 14 : 1-11, Commilvs. 6-9, Goldin Text. — v. 8. 2 Oct. 8.— The Passover. Mark 14 : 12-21. Commit vs. n-21. Goldfn Text.— Ex. 12 : 27. 3. Oct. 15.— The Lord's Supper. Mark 14 : 22-31. Commit vs. 22-2ij Golden Text. — 1 Cor. II : 26. 4 Oct. 22. — The Agony in the Garden. Mark 14 : 32-42. Commit vs. 33-36. Golden Text.— Isa. 53 : 4. 5. Oct. 29. — Jfsus Betrayed and Taken. Mark 14 : 43-54. Commit ts. 43-46, Golden Text. -Mark 14 : 41. 6. Nov. 5. — Jesus before the Council. Mark 14 : 55-72 Commit vs. 01-64. 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. 33-37, Golden Text.— 1 Peter 2 : 24. 10. Dec. 3, — After his Death. Mark 15: 38-47, Commit r.^. 43-40. Gulden Text,— y. 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,— i'.15. 13. Dec. 24 — Lesson selected by the School. 14. Dec, 31, — Review, or selected Lesson. PICTORIAL -G.QMM^E^TARY THE GOSPEL ACCORDING TO MARK. c AuTiioniZED Version. • Revised Versiox. HAP. I.— The heginnins of the gospel of HpiIE beginningof the gospel of Jesus Christ, Jeaus Christ, ihe Son of God. i i ^he 8on of God. 2 As it is written in the prophets. Behold, I l2 Even as it is Avrilton -in Isaiah the prophet, Bond my messenger before thy face, which shall | Behold, I send my messenger before thy prep re thy way before thee. | face, 3 The voice of one crying in the wilderness, i "Who shall prepare thy way ; Prepare ye the way of the Lord, make his paths 3 The voice of one crying in the wilderness, straight. I Mako ye ready the Avay of the Lord, 4 John did baptize in the wilderness, and Make his jiaths straight ; 4 John came, who baptized in the wildemesg ^ Some ancient authorities omit the Son of God. ^ Some ancient aulhoiities read in the prophets. 1-9. B\PTiHM AND Preaching p.y John, A. D. 26, 27. 1. The begin ningi " Here is the heginning of^^ or ^^ here begins the gos- pel,^^ 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. (70.«7?c/] The noun occurs 75 times in the Xew Testament and the verb 25 times. Gospel is from Saxon, god ^= good and S7?eZ = 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 s'mple, terse, pithy, and condensed style. the Son of God] Jesus as the Son of God, is the subject of the book. Contrast this with Matt, i, 1, ^^ the Son of David, ihe Son of Abraham.'''' IMatthew writes for Jews ; Mark for Gentiles. 2. in the prophets] The citation is from (1) Mai. iii, 1, and (2) Isa. xl, 3. The reading of the A.V. is in closest accord with the citations. " The sub ordinate relation of the later to the earlier jarophecy would account for the reading, in Isaiah the prophet., regarded as the true text by the latest critics." — Alexander. my messenger] The Greek Avord 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 deitv.'' — Beza. 4. the icilderness] 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 I, 5-6. AlTTIIOKIZED YERSrON. preach the bax)tisni of repentance for the remis- sion of sins. 6 And tlie'e went out unto him all the laud of Judjea, iind they of Jerusalem, and were all bap- tized of him iu the river of Jordan, cosifessing their sins. (3 And John was clothed with camel's hair, Revised Version. and preached the baptism of repentance unto remission of sins. And there went out unto him fill the coiintrj' of Judaja, and all they of Jerusilem; and thej"^ were baptized of liim in the river Jordan, confessinfr their sins. And John was clothed v.'ith camel's hair, and hadsi parts stern and terrible, the rocks cleft and shattered by earthquakes and convulsions into rifts and goi'ges, sometimes a thousand feet in depth, though only thirt}'- 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 8000 feet near Hebron, to 1000 or 1500 feet at the valley of the Dead Sea. The Hebrews fitly call it Jeshimoa (1 Sam. xxiii, 19, 24), ' the appalling desolation,' or 'horror.' " — Geilde. 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 ^o 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, 11), 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 Lis 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." — Eyle. confessing their sins] "The Greek verb being an intensive compound, denotes the act of free and fall 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. ic as 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 linen (Jer. xiii, 1 ; Ez. xvi, 10) or cotton, or em- broidered with silver and gold (Dan. x, 5 ; Rev. i, 13; xv, 6), was ofun- tanned leather (2 Kings i, 8), like that worn by the Bedouin of the present day. (h) 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 w^ater and made into cakes ; some- times they were salted and then eaten. For luild honey comp. the story of GIRDLES. Mark 1, 7-9.] ON THE GOSPEL OF MARK. 27 AuTiioRizKD Vep-siox. ' Hevised Yersiox. and with a girtlle of a skin about bis loins; and i leathern girdle about his loins, and did ent he did eat locusts and wild honey ; ' 7 locusts and wild honey. And he preached, 7 And preached, saying, There cometh one | saying, There conieth after mo he that is mightier than 1 after me, the latchet of whose | miglitior than I, ihe latchct of whose shoes I shoes I am not worthy to stoop down and un- j am n t ^worthy to stoup down and unloose, loose. I 8 I baptized you -^wiih water; but ho shall bap- tize you •*\vith the ^Iloly Ghost. 9 And it came to pa,ss in those days, that Jesus came from Kazareth of Galilee, and was bap- 10 tized of John ®iu the Jordan. And straight- 8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was bap- tizo-l of John in Jordan. ' Gr. sujficient. * Or, in * Or, Holy Spirit: and so throughout this book. ® Gr. into. Jonathan, 1 Sam. xiv, 23-27. (c) Ilis message. (1) That the members of the Hebre^v 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. " ]t would be well for the church and the world if there were more ministers like John." — Ryle. 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 l>atin laqueus=a. "noose," and means anything that catches. We now only apply la'ch to the catch of a door or gate. We speak of a " shoe-/rtce," and "lace" is radically the same word. It was the thong or strap by which the sanial 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 Lessoxs — "'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 ^QVf 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. Thk Baptism axd Temptatiox 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. 20. came from Kazareth] his home and where he had grown up in peaceful seclusion," increasing. ..in favor with God and man " (Lukeii, 52). The town Nazareth, 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. baptized. ..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 Ahdrah, 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, v/ith 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 [Mark I, 10-12. Authorized VERSioy. 10 And straightway coming up out of the water, he saw the heavens opened, and tli ■ Spint like a dove descending upon him : 11 And th'Te came a voice irom heavon, sayivg, j Thou art my beloved Son, in whom I am well pleaseil. ] 12 And immediately the Spirit driveth him l into the wilderness. I Il?:viSED Version. way coming up out of the water, he saw the heavens rent asunder, and the Spirit as a 11 dove descending upon him: and a voice oh me out of the heavens. Thou art my beloved Suii, in thee I am well pleased. 12 And straightway the -pirit driveth him from the additional prophecy quoted in verse 2, is certainly independent and distinct. " — Alford. 10. straightioaij'\ 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, lo ; xi, 3, and other places. he saw] We learn from Luke iii, 21, that Jesus was engaged in prayer. We find solemn prayer preceding (1) our Lord's baptism, (2) his choice of the twelve (Luke vi, 12), (3) his transfiguration (Luke ix, 29), (4) his agony in the garden (Matt» xxvi, 39). heavens] a plural Hebrew form which has no singular, and means simply the sky. opened^ or r'ent asunder a graphic touch of Mark. Wiclif renders it "cleft." The same word in the Greek is used in Luke v, 36 (the new piece in the old garment) ; xxiii, 45 (rending the veil of the temple) ; Matt. xxvii, 51 (rending the rocks) ; John xxi, 11, (breaking or rendingof 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, Gen. i, 2 ; or to the use of the bird in sacrifice. Lev. i, 14. Its descent taught 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 J^^Y baptism; (2) his transfiguration ^-^^^ (Mark ix, 7) ; (3) in the courts of the temple during holy week (John xii, 28). He 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. ^ I ad Jor- danem, etvidebis 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 v/arfare... 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. .r-^''^ Mark 1, 13] ON THE GOSPEL OF MARK. 29 AuTHOKizKD Version'. | Kevised Version. 13 And he was therein tlie wilderness forty 13 forth into the wilderness. Andhe was in the daj's, tempted of Satan; and was with the wild wilderness forty days, tempted of Satan; and beasts; and the angels ministered unso him. he wa,s with the wild lieasts; and the angels 1 ministered unto him. Tradition locates the scene of the temptation in Mt. KllrUntUl 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, ica>i led (Luke iv, 1). The word here used is in Matt, ix, 38, " send forth labourers into his harvest ;"' and in John x, 4, ^'' puUeth forth hh own." The Spirit, 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 impl}^ 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 conclusion.'' — 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, l-o) 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 wild 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, loithout faith, saves 7io 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 intere>ted in the trials and sorrows of the Saints. " But then I sigh : and, with a piece of scripture, tell th^ra 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. Authorized Version. j Kevised Version. 14 Now after that John was put in piison, ! 1-i Now after that John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saj'ing, The time is fulfilled, and the* kingdom of God is at hand : rei^ent ye and be- lieve the gosi^el. lU Now as he walked by the sea of Galilee, he Jesus came into Galilee, preaching the gospel 15 of God, and saying, The time is fulfilled, and the kingdom of God 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, 19-84) ; (2) the following of Aridrew, 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 the 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) ; (8j cure of the noble- man's son at Cana (John iv, 43-54). 14. put in 'prison j or delivered vp The imprisonment of the Baptist is more fully related by the Evangelist, chapter vi, 17-20. caine 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 from, east 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 2^icLce of Christ's appearance seem to have been well apprehended." — Campbell. 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 j:>enance; Tyndale, repent; Genevan version, amend your lives; Rhemish, be penitent; Coverdale, ainend 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] Jesns had come down (Luke iv, 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 covered with oaks, cypresses, figs, cedars, cit- rons, olives, myrtles and balsams. The landscape, now barren, was then a splendid garden. See Josephus, Bell. Jud. iii, 10. The eastern shore had towns at every opening in the basaltic hills. The lake, depressed below the ON TfTE GOSPEL OF MARK. 31 SYNAGOGUE AT MEiKON. (After Fhotogiaph, Palestine Fund.) \ SEA OF GALiLEK, FROM TIBERIAS. (After Original Photograph.) 32 A PICTORIAL COMMENTARY [Maek 1, 16-19. Revised Versiox. he saw Simon and Andrew the brother of Simon casting a net in the sea: for they were 17 fishers. And Jesus said nnto them, Come ye after nie, and I will m tke 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 ot Zebe- dee, and John his brother, who also were in Authorized Version. saw 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 fishers 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 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 saiv 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 net] 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 hatin. funda or jaculum. The net in Matt, xiii, 47, 48, is the drag net or haid- 8KETCH MAP OF THE SEA OF GALILEE.— Palestine Exphratioti Fund, ^j^g.^et, the English seine or sean, sometimes half a mile in length ; that in Luke v, 4-9 is the bag- net or basket- 7iet, so constructed and worked as to enclose the fish out in deep 18.* forsook their nets'] Instantaneous obedience ; leaving their vocation and entering upon the new one for life. A test of true discipleship. 19. James... 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." — (?ezA;/e. The word rendered ship or boat means any small craft or vessel, moved by sails and oars, such as fishing MABKl ,20-22j^ ON THE GOSPEL OF MARK. Authorized Veesion. i Rcx„cc^ -.r John his brother, who also were iu the ship ' ""'' '^''"'^- mending their nets. ^ 33 20 the l)oat mending the nets. And straight- way he called them : and they left their father Zebe,lee in the boat with the hired servimts, and went after him. 21 And the7"wli,'a "into''' Capernaum- and ^\„,t"'^^^,?yf'''^,'P^^^>'^r"aum; andstraight- Btraightway on the sabbath day heTnZed into 22 ZZ^ " ''1'^:'**'' 1^""^ ^*^ ^''''''^^ *"to the the synaKosrue.and tu,^Ut ^ ^' '''*'' ^^ synagogue and fciught. And thev were .as. 20 And straightway he called them : and thov left their father Zebedee iu the ship with the hired servants, and went after him tbe synagogue, and taught. ' "''' ^^ f^.r'^f l"V}"'*.*''"r*''- ^^^ ^^^y ^^^o as- 22 And they were a^l^nished at his doctrine- «^T 11 teaching: f .rhe taaglit them for ho taught them jis one that Lj aS'itv' ^""^ authority, and not as the scrib.s. iktlf^ i\rkt uo flirt iirt ..:i..i.., ^> and not aa tbe scribes. Sm ''/LJ^ Thif '""•'"'r^'' ""* ^'■"•'f'''"™ »'"> ; Wiclif has the more correct t;z c f:;ri Srr"-!. "-^ -' •^--'^^ " °" ^^^'^oi- .atv,'i Gradually the four had been called to their i Vwork n t tK ' v^^' fi'Ja/c"rwi^Tet to\:r"'^' ^"'°"' '''^ ^""^"''^ foiiowerr'Vhtt;:; pre';r;rfor\h^„7r,r'eo„"z;:,i;7 Hf^^'"^'^'■' ^i^"'"'^ °f "><' ?"^«™-=. in Christ must go together •' The Lor.7, fi Z"' ^<'P?",'i« =""• believing the worlds feirmf „ swim JtT tt foh'-'l^.^r"^' S:' JeLtli :n[erttei4tr;;?rr Jz^rmtz r^-'^'P^^^ - yi^^ ^i^* ^^"^ ?x?'' °''^ ^'^ DE.MOXIAC AT Capernaum, A. D 28 ^1. Capernaum] Not mentioned in the Old Testampntnr tho Ar.^^ i, of Roman soldiers (Matt, viii 8 Luke 'vH 1 «', 't " 'l'=^<^'^'"\'" scene of many remarkable events ' MgI^ZI^^^UI' Wd ToLh Ihe' SXrrMatt'viifuT'T'^ servant (Matt.\iii, 5); heaJliZ-fwife': S^to'l house nlaJtfi %?.'■'; *''tr''A'^"'',<-^''"-'^' 2); called Levi from me lou nouse Ula t. ix 9) ; Uught his Apostles the lesson of humility (Mark Jolt'vi iT'l^rfitf/fV' """•^''■^"t *^^''"^« »" 'ie "Bread of Life" rarg7he''piedilti:„"rfjLS''"s"oiri:c'atTht'cr'afT:if&'°^^ Jesus teache!i°''o,t' P^'-^''P\""= °T "^"i" ^^ *'"' '=«'""i°»' and^in wtlcb i:ro?Ten H'um."tr&;rAg':^^£?&*-° °- ^-^ -"- --*• 23 - Jf,r?vi!"'^ " Thf .f nagogue," implying that it was the only one see v -i.i^ not as tlie scnbes] The Scribes, li„pheri,n., first came into promi- 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 us alone ; what have we to do with thee, thou Jesus of Nazaretli? art thou come to destroy us ? I know thee who thou art, the Holy One of God. ^5 And Jesus rebuked him, saying, Hold thy peace, and come out of him. Keviskd Version. 23 And straightway there was in their syna- gogue a man with an iinclean 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 Mho thou 25 art, the Holy One of God. And Jesus re- linked ^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 lawwith " 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 {i.e. 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). He 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 ! hen ! 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." — Kyle. destroy 7is] " 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 angpls." — 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, 1G61. 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 stiW^ (Mark iv, 39). Mark 1, 2G-30.J ON THE GOSPEL OF MARK. 35 Authorized Version'. i Revised Version, 26 And when the unclean spirit hud torn liim, i ^tearing bini and crying with a kiud voice, and cried witli a hjuii voice, he came out of 27 came out of him. And they were ail hini. i amazed, insomuch tlmt they questioned 27 And they were all amazed, iisomuch that i among tljeuisrlves, saying, "\\ hat is thi»? they questioned among themselves, saying, a new teaching! with authority he com- What tiling is this? wli.it new doctrine (>• this V niandetli even the unclean t^prils, and they for with authority coinmaudeth he even the an- l28 ol)ey him. And the report of him went out clean spi I its, and tney do obey him. I straightway t very where into ail the legion 23 And immediately his fame spread abroad ' of Galilee round aboui. throughout all the ivgion round about Galilee. 29 And straightway, -when they were come 29 And forthwith, when they weie come out I out of the synagogue, they came into the of the synagogue, they entered into ilu; house | liouse of Simon and Andrew, with Jam-^s of Sim tn and Andrew, with James and John. 30 and John. Now, t^inion's wife's nioilier 30 But Simon's wife's mother lay sicli of a lay sick of a fever ; and straightway they fever, and anon they tell him of her. i *0r, convulsing. ^ Some ancient authorities read ulien he teas come out of the synagotjue, he came. Wiclif translates it ''wexe doumbe." ''Christ will not be named and praised by devils.. ..Oh, that ministers would so reply when devils offer them flattering testimony ! " — Steir. 26. had torn iiim'\ or, tearing Mm, as in R. V. A strong expression for convulsions, so the Syriac, Persian and Ethiopic versions imply. Accord- ing to Luke's account, heivas thrown in the midst (\ju\ni iv, 35), comp. Mark ix, 26. The first miracle recorded by Matt, is the healing of a leper by a touch (Matt. viii. 1-4); the first miracle which John record.-s is the changing water into wine (John ii, 1-11); the first miracle recorded b}^ 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 attesting 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 wond r if he finds him an overmatch." — South. '• Fame 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. thei/^ 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, 1. "In his house Jesus henceforth found a home, as, perhaps, he had done on his former short stay." — GeiJde. 30. Simon's wife's mother] We thus learn incidentally that Peter was married. For Paul's allusion to him and the other apostles as married 7nen 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.' " — Ri/le. 36 A PICTORIAL COMMENTARY [Mark I, 31-35. Kevised Version. 31 tell him of her: and he came and took her by the hand, and raised her up; and tiie fever left lier, and she ministt-red uniothem. 32 And at even, wlien tlie sun did get, they brought unto him all that were sick, and 33 them that were ^possessed with devils. And all the city was gathered togethtr at the 34 di)0r. And he healed many that Avere sick with divers diseases, and cast out many ^devils; and he suffered not the ^devils to speali, because tLcy knew him^. 35 And in the morning, a great while before day, he rose up and went out, and departed 3G into a desert place, and there pra} ed. And Authorized 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. 'ijl And at even, when ihe sun did set, tliey brought 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 divei-s diseases, and cast out many devils ; and suffered not the devils to speak, because they knew him. 35 And in the morning, rising up a great while befoie day, he went out, and departed into a 6 litary place, and there prayed. ^Or, demoniacs. ^ Gr. demons. ^ Many ancient authorities add to he Christ. See Luke iv, 41. 31. he camel Notice the graphic touches: the Lord (1) went to the sufferer, (2) took her by the hand, (3) lifted her' up, and (4) rebuked the fever (Luke iv, 39), it left her, and (5) she ministered unto them. 32. when 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 the cool of the evening was come, or (2) the day being the sabbath (Marki, 29-32), 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 hfimmocks; 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 into an angel of light." — Beza. 35-39. Solitary Prayer. Tour ix 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, 1.5, Matt, xiv, 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 study. 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, 1G96. solitary 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 table lands 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 1,36-40.] ON THE GOSPEL OF MARK. 37 Revised 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 lie^ saith unto tliem, Let us go elsewhere into ih" next towns, ihatl may pieach there also; for to 39 this end came 1 forth. And he went into their synag gues througliout all Galilee, preaching and casting out klevils. 40 And there Cometh to him a hper, beseech- AuTHORiZED 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. I 3'.) And he preached in their synagogues throughout all Galilee, and cast out devils. 40 And tnere came a leper to him, beseeching I *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 hiin] hunted him. The Greek word is very expressive, and only occurs here. It denotes (1) to follow hard upon, (2) to j^urnue closely, 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 /o//ojr me." 38. towns] Rather viUage-towns or country- towns. " The original dis- tinguishes between villages which had a synagogue, those which had none, and walled towns." — Liglttfoot. He was not lo be confined to Cape^-naum. 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." — Schaff. " 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 High." — Quesnel. "Christ should be our fifst resort in times of trouble." — Clarke. " Prayer wiih 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 usM " — Schqff. 40—1:5. Clkaxsixg 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 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- u Bill III! II IM m ^ ^^^ self a dreadful parable of death." "These Ml^^iSs.'^fBamfflPlW"' "i i i n jf \\^ fo"'' are counted dead," says the Talmud, \\l^^^'llWrl'ilr' ''Mma}\\\% "the blind, the leper, the poor, and the childless." Compare the cases of Moses (Ex. iv, 6), Miriam (Num. xii, 10), Naaman (2 Kings v, 1), Gehazi (2 Kings 38 A PICTORIAL COMMENTARY [Mark 1, 41^5. Authorized Version. him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth his liand, and touched him, and saith unto Kevised Version. ing him, 'and kneeling down to him, and saying unto liini, If thou wilt, thou canst 41 malie me clean. And being moved with com- passion, he stretched forth his hand, and touched liini, and saith unto him, I will; be him, I will; be thou clean. 42 thou luade clean. And slraiglitway thelep- 42 And as soon as he had spoken, imm"diately I rosy departed from him, and he was mat' e the leprosy departed from him, and he was j 43 clean. And he "strictlj' charged him, and clean^ed. i 44 striughtway sent hiui out, and sailh unto 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 thyst^lf to the priest, ami i ffer for thy clean-^ing \hose things wliicli Moses commandt-d, for a testi- mony unto them. 45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch him, See ihou say no'hiug to any man: but go thy way, shew tliyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto 45 them. But he went out anrth again by the sea side; and all the multitude resorted unto him, and he taught tnem. ^Or, authority . nature. He peiceived their thoughts " thoroughly," as the Greek implies. 9» Whether v.s it easierl A striking instance of the consummate wisdom of Jesus in refuting his enemies. Notice what is here contrasted. Not, '' Which is easier to do? " but, " Which is easier to claim, this power or that ; to say, Thy sins be forgiven thee, or to sap, 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." Jf 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 stages: "A 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 this rule; (1) v/here the title is used by Stephen (Acts vii, 56), and (2) by John (Rev. i, 13; xiv, 14). (See also Dan. vii, 18.) ' 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 Americ-.n 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. Practicat. Suggestions. — We, like the city of Capernaum, may have great spiritual privileges, and make no use of them. Bodily nfflictions 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 ihe arms of faith and prayer. Has Jesus said to you, " Son, child, thy sins are forgiven ? " 13-22. Call of Levi; the Discourse at His House, A.D., 28. 13. he loent 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 [Mark II, 14, 15. Revised Veusion. 14 he tauglit them. And as he passed by, he saw Levi the son of Alpha;ui sitting at the place of toll, and he saith unto him, Fillow me. 15 And he arose and f')lluvved liim. And it came to pass, that he was sitting at meat in hi-> house, and many ^publicans and sinn'^rs sat down with Jesus and his disciples : f-T there were many, and they followed him. Authorized Version. I 14 And as he pas>ed by, he saw Levi the sou \ of Alpha;ns sating at the receipt of custom, and said unto iiim, Follow me. And he arose and followed him. 1.5 And it came to pass, that, as Jesus sat at meat in his hou^e, many publicans and dinners sat also together witla Jesus and bis disciples : for there were many, and they followed him. 1 See marginal UOtO OB Matt, v, 4(3 ; which is, " That if, 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 ihe two names ate 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 Jfews after the Cai)tivity, and meaning the same as Theodore, " Gift of God." son of Alphceus] S-me have identified ths Alpha3us with Alphseus tne 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. sitUng...rece'ipt 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 merchan'dise, 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 woik, as in his opinions. "No liberal man would impute a charge of unsteadiness to another for having changed his opinions." — Cicero. ' 15. 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 nianv of his old associates. This shows that he had made large sacrifices in order to fol- low Christ ; see Neander's ROMAN TRICLINIUM, ILLUSTRATING JEWISH MhlHOU OF i-ATING. L'fe OJ Christ. 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 Mark II, 16-18.] ON THE GOSPEL OF MARK. 43 Attthorized Version. i Rf.vised Version. 16 And when the scribes and Phnrisees saw him 13 And the scribes 'of the Pharisee.^ when ♦hey eat with publicans and sinners, they said nnto | saw that he was eatin'jc witii thesinnerdund his disciples. How is it that ho eateth and! pul)1icaiis, said unto his disciples, ^Heeateth drinketh with publicans and sinners? ^ and drinketh with publicans and sinner:-. 17 When Jesus heard U,hi' saith unto thein, I 17 And when .Jesus heard it, ho .saith unto them, They that ar^; whole have no need of the phj'si- ciau, but they that are sick: I came not to call tlie righteous, but sinners to repentance. 18 And th^ disciples of John and of the Phari- sees used to fast: and they comng as they have ihebride- 20 groom with them, they cannot fast. But the days will come, when the bridegro; m shall be taken away from them, and then will they 21 fist in that day. No man seweth a piece of undressed cloth on an old garment : else that whirh should fill it up taketh from it, the new trom the old, and a worse rent is made. 22 And no man putteth new wine into
/>cp//.s' (Matt. X, 3), which some interpret as " a man of" energy and courage." He is the author of the Epistle which bears his name (Jude). Once only iu the Gospels do we find any act or saying of his recorded, John i^iv, '22. iSimonI the Canancean (jMatt. x, 4), in Greek Zehtes 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] s >metimes 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 house] Wiclif's and the margin of the R. V. read, "came home," i. e., to Capernaum, which throws ligit 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 congrt gation became inattentive, Bishop Aylmer recited some ver>es from the Hebrew Jiible. 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 Boldxess of Jesus, A. D., 28. '* At this point we find the largest gap in Mark's narrative. vShortly after the choice of the twelve the sermon on the mount was delivered. — Schaff. 21. wh''n his frieuds] literally, '* ihose from him," or "belonging to him," in which sense the phrase is used by Xenophon. The exact meaning is dwubtfui, but it is usually understood to refer, not to the apostles", but his relativt s, 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 to 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 Festns to Paul (Acts xxvi, 24 >. Many earnest preachers are still regarded as beside themselves. 22. He hath Beehehuh] Matthew connects this blasphemy with the cure of a man not only possessed with a demon, but also blind and dumb (Matt. !lliiii^i^Wt!ijlili:!l;i;ii;il!ii:il!!ii!ili|!|!'lliii|i Maek III, 23-29.] ON THE GOSPEL OF MARK. 66 Authorized Version. ; Revised Version. 23 And ho called them unto hint, and said unto them in parables, How can Satan cast out Sa- tan? 24 And if a kingdom bo divided against itself, that kingdom cannot sttind. 2o And if a houae be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but bath 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 23 out the ^devils. And he called them unto him, and said unto tliem in parables. How 24 can Satan cast out Satan .' And if a kingdom be divided againsJ itself, that kingdom can- 25 not stand. And if a lumse be divided against itself, that house will not be able to stand. 26 And if Satan liath risen up against himself, and is divided, he cannot stand, but hatli an 27 end. But no one can enter into the house of the strong iwitt, and spoil his goods, ex- cept lie first bind tlie strong niun; and then 28 he will spoil his huuse. Verily I say unto you. All their sins shall be forgiven unto the sons of men, and their blasphemies where- forgiven unto the sons of men, and blasphemies | 29 with soever they shall blaspheme: but who- soever fihall blaspheme against the Holy Spirit hath never forgiveness, but is guilty wherewith soever they shall bhispheme: 29 But he that shall blaspheme against the Holy Ghust hath never forgiveness, but is in danger of eternal damnation: *Gr. demons. xii, 22). Beelzebub or ratlier Beelzebu-Z was the title of a heathen deity. (a) Some would connect the name with zehul = habitation, so making it = the Lord of the dwelling (Matt, x, 2o), in his character of ''prince of the power of the air" (Ephi. ii, 2), or of the lower world, or as occupying a mansion in the seventh heavens, {b) Others would connect it with zebel = dung, and so make it =^ the lord of dung or the du,ug-hiU, a term of derision amongst the Jews for the Philistine Fly-God. This fearful blasphemy was repeated more than once. See Luke xi, 17, et Feq. said unto them in parables] See after, on Mark iv, 2. p. 57. 23. How can Satan cast out Satan f] Using ihis irresistible form of ar- gument, he shows them the absurdity of suppo-^ing that Satan could be his own enemy. If neither a kingdom, nor city ^Matt xii, 2-5), 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 "inan" who binds him meftns Christ. 28. be forgiven] i. e., " is pardonable ;'' not that every such sin shall be actually pardoned, unless repented of. 29. shalt blaspheme] "The sin against which these words are a terrible bat mei-ciful 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, hwi jjerseveres 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. — Camb. 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 thp 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 endfess Practical SugCxEstions. — In regard to the power of Satan over men, even i'l 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 PICTOKIAL COMMENTAEY [Mabk lU, 30-35. AuTHOEizED Vkksion. , Eevised Vebsiok- 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, they sent 32 unto him, cailiug hini. And a multitude wad sitting about him; and they say untut is some- times more abundant, at other times more scanty." — John Caloin. 17. affllctiori] the word thus translated denotes (1) pressure; then (2) the distress arising therefrom. The word tribulation rests upon this image, coming from tribulum = the threshing -roller. offended] in the old English sense of stumbling or causing to stumble ; see R. V. 18. these are they] or " these are others which,'' or as in R. V. 19. the cares of the ivorld] the word rendered "cares" denotes in the original " distracting anxieties," which, as it were, " cut a man in sunder." See Hos. x, 2 5 Jas. i, 8. lusts of other things] " certainly by the ' other things ' are to be under- stood gluttony, drunkenness, and intemperance, and sensuality of every kind." — Bloomfield. it becometh unfruitful] or, as Luke has it, " they bring no fruit to perfec- tion ;" a word not elsewhere in the N. T., and used with reference to a wo- man bringing a child to the birth, or a tree to its full maturity. The mere hearer of the word has at first a " name to live," but the life of godliness has no abiding root, and it dies. 20. such as hear the word, and receive it] mai-k the contrast ; what a glorious harvest. Luke leaves out the two least returns. 21. Is a candle brought] The simple and indispensable furniture in every Jewish household. The original word means not a candle, but a lamp, as in R. V. to be put under the bushel^ the original word modius denotes a dry measure con- taining 16 sextarii, or about a peck, though C^^non Cook regards it as only six pints. The English equivalent is greatly in excess of the Latin. a candlestick] ov the lamp- stand.- "Do not suppose ihat what I now commit to yon MEASURES OF CAPACITY. Maek IV, 22-27.] ON THE GOSPEL OF MARK. 61 Revised Vebsion. 22 and not to be put on the stand? For there is nothing hid, save that it should be mani- fested ; neither was anything made secret, but 23 that it should come to light. If any man 2-1 hath ears to hear, let him hear. And ho said unto them. Take heed what ye hear: with what measure ye mete it shallbe meas- ured unto you : and more shall be given 25 unto you. For he that hath, to him shall bo given: and he that hath not, from him shall be taken away even that which he hath. 26 And he said, So is the kingdom of God, as if a man should cast seed upon the earth ; 27 and should sleep and ri^e night and day, and the seed should si>ring up and grow, h • kuuw- ASSYEIAN TEKRA COTTA LAMPS. Authorized VEBsroN. 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should ct)me abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what ye hear : with what meiusure ye mete, it shall be \ measured to you : aud unto you that hear shall I more be given. [ 2.') For he that hath, to him shall be given: and he that halh not, from him shall be taken | even that which he hath. I 20 ^ And he saitl. So is the kingdom of God, as if a man should cast seed into the ground; I 27 And should slcej), and rise night and day, : aud the seed should spring aud grow up, he | in secret I would liuve concealed forever; the light is kindled by me in you, that by your ministry it may disperse the dark- ness ot" the whole world.'' — Erasmus. 22. nathwg hid.... secret] the Greek word for " secret" is the same as we have in our word " apocrypha," i. e., "books having a spurious sacredness." Some render as in R. V., " save that it should be iranif'ested ;" others, as Tre- gelles, "except it be raanilested." manifested... come aljroad] verses 21, 22, refer to teaching in parables. Thus, when the Spirit came and brought all things to the re- membrance of the ajostles, "he filled all the outlines of truth which they before possessed with its substance, quickened all its forms with the power and "-pirit of life." 24. ivith what measure ye mete] " according to the measure of your ability and diligence as hearers, ye shall receive instruction, and be enabled to preach to others." — Madear. ivhat ye hear] we are not to hear everything— not to run after some new thing, like the Athenians, for, as Bunyan warns us, "Satan enters at ear- gate." 25. he that hath] or ' ' seemeth to have." Comp. M^*tt. xiii, 12; xxv, 2^ ; Luke viii, 18 ; xix, 26. Practical Suggestioxs. — " Earthly things must remind us of heavenly. We must translate the book of nature into the book of grace." — Thos. Tay- lor, lt)34. On the rocky ground hearers, read Edwards' work on The Affec- tions. " Never preach a sermon from which an unenlightened hearer might not learn the plan of salvation." — Le,ih Richmond. "Small draughts of knowledge lead men to atheism ; but larger bring men back to God." — Ba- con. The parable of the sower is a beautiful picture of the ri'e and progress ff religion in the saul, which has been expanded and illustrated in Dod- dridge's wonderful book. There were four kinds of soil, representing four Classes of hearers: (1) wayside; (2) rocky ground ; (3 1 thorny ground ; (4) good ground ; ?. e., fl) the hard-hearted hearers ; (2) the faint-hearted ; (3) th^ halfhearted ; (4) the true-hearted. 26-34. The Seed and the Mustard Seed, A. D. 28. 26. cast seed'] This is one of the tivo parables pecidiar to Mark, and seems to take the place of " the leaven (Matt, xiii, 33), but it is different from 'the leaven." That declares the intensive, this the extensive devel- opment of the Gospel. 27. The seed] In this parable it is not the soil, iior, the .sower, but the seed, which is prominent. " I believe the parable one taken simply from 62 A PICTORIAL COMMENTARY [Mark IV, 28-31. KEvrsED Version. 28 eth not how. The earth ^ beareth fruit of herself; first the blade, then the ear, then 29 the lull corn in the ear. But when the Iruit 2 is ripe, straightway he ^ putteth forth the sickle, because the harvest is come. 30 And he said. How shall we liken the kingdom of God? or in what parable shall 31 we set it forth? * It is like a grain of mus- tard seed, which, when it is sown upon the Authorized Version. knoweth not how. 28 For the earth bringeth forth fruit of her- self; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, imme- diately he putteth in the sickle, because the har- vest is come. 30 % And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall w^e compare it? j 31 It is like a grain of mustard seed, which, I * Or, yieldeth. ^ Or, alloweth. ^ Or, sendeth forth. * Gr., As unto. human things— the sower being quite in the background, and the whole stress being on the seed, its power and development." — Alford. knoweth not Aow] it is a mistaken notion to be taking up the seed to see whether it is growing. " He who sows does not know how that takes place." He sleeps and rises, i. c, goes about his ordinary duties, without being anxious as to its growth, and not, as We«ley explains it, '* has it continually in his thoughts." See Alford. It rather illustrates the confidence the Christian teacher should have in the growth of the seed he has sown. 28. of herself^ '=of Us own accord^ spontaneously. It is used of the gate of Peter's prison opening of its onin accord, in Acts xii, 10. first the blade'] there is a law of orderly development in natural growth ; so also is it in reference to spiritual growth ; comp. 1 John ii, 12-14. '' By such insensible degrees shall the Gospel gain ground in the world and ripen into a harvest of glory." — Doddridge. 29. the sirkle] The sickle is only mentioned in the N. T. here, and in Rev. xiv, 14, 15. For the entire parable comp. 1 Pet i, 23-23. 30. Whereunto shall we lijceni This method of ssking a question belbre beginning a discourse was known to the Rabbis. The parables of the Sower and the Tares (Matt. xiii, 24-30 and 36-43) had been discouraging to the disciples, and now, lest they should be tempted to lose heart and to despair, the two E arables (the Mustard Seed and the eaven) are spoken for their encour- agement. "My kingdom," the Lord would say, *' shall survive these losses and surmount these hindrances, until, small as its first beginnings may ap- pear, it shall, like a mighty tree, fill the earth with its branches; like leaven, diffuse its influence through all the world." 31. a grain of mustard seed] the growth of a worldly kingdom had been already set forth under the image of a tree, and that of the kingdom of God also had been similarly com- pared. (See Dan. iv, 10-12; Ezek. xvii, 22. 24; xxxi. 3-9). Christ him- self sows the seed, which attains a corresponding spiritual growth. Mustard {Sinapis Nigra, after Dr. Carruthers). Maek IV, 32-34.] ON THE GOSPEL OF MARK. 63 AuTUORizED Version. when it is sown in the earth, is lees than .ill the eeeds that be in the earth : :>2 But when it is smvu, it grow«th up, andbe- cometli greater than all herbs, and shooteth out great l»rant-hes; so that the fowls ol' the air may lodge under the shaduw of it. Revised Version. earth, though it bo less than all the seeds 32 that are upon the earth, yet when it is sown, growetli UM, and beeometh greater than all tlie herbs, and jiulteth out great branehes; su that tlie birds ut the heaven can lodge under the shadow thereof. M And w ith many such parables spake he the I 33 And witli many such parables spake ho word unto them, as they were able to hear it. the word unto them, as they were able to 34 But witht>ut a parable spake he not unto ' 34 hear it: and without a parable spake he not them : and when tliey were alone, he expounded l unto them : but jirivately to his owudisciplefl all things to his disciples. | he expounded all things. in iJie carth'\ in ^latt. xiii, 31, a man is represented a.s taking and sow- ing it "^■u his field, ^'' while Luke, xiii, 19, says "• into his garden.''^ As to the sowing and its purpose, see John xii, 24. less than all the seeds \ " small as a grain of mustard seed " was a pro- verbial expression among the Jews for something exceedingly minute. The mustard seed is not the least of all seeds in the ivor/d, but of all which the husbandman was accustomed to sow, and the "tree," whep full grown, was larger than the other herbs in his garden. — Camb. Bihle, ■*' Doubtless this is chosen [to represent the kingdom] not with reference to great- ness which it obtains in the end, for in this many trees surpass it, but to the proportion between the smallness of the seed and the greatness of ihe tree which unfohis itself therefrom." — Trench. Ihen it possessed medi- cinal qualities best brought out by being braised. See Ezek. xlvii, 12 ; Rev. xxii, 2. 32. great branches'] in hot countries, as in Judea, the mustard tree attains a great size. Thomson saw it on the rich plain of Akkar as tall as the horse and his lider. Hackett saw plants of mustard from seven to nine feet high, and the birds lighting on their branches. Whitby quotes Rabbi Calipha as saying, " A stalk of mustard seed was in my field, into which I was used to climb, as men do into a fig tree." lodge under the shadoiv of if] ' 'Christ' s kingdom fchall attract multitudes by the shelter and protection which it offers ; shelter, as it has often proved, from worldly oppression, shelter from the great power of the devil." 83. manjj svih parables] it is obvious that Mark did not write all he knew ; so with John. See John xxi, 25. as they were able] "This does not refer to their worthiness, as Grotius suggests, but to their ability to apprehend. It includes, however, their be. ng ablt^ to bear without being offended." — Lange. 84. But icithont a parable] " 7??//," better " and.'' as in R. V. " This cannot mean that he never taught them in any other form, which would be contradicted by the whole course of the history, hut only that whatever he did teach in parables he did not also teach in other i'orms.'"—Alexa7ider. Or, a better explanation is, that on this occasion he taught them only by parables. expounded] the Greek word primarily means " to untie a knot"; hence to unfold, make plain or clear. Practical Lessons.— "We know as little of the growing above ground as of the growing under ground."— -S^'er. "God's workmen die, but his work goes on."— From the monument to ihe Weslri/s, in Westminster Abbey. " He who sows the Master's seed, with an upright heart, shall come again rejoicing, bringing his sheaves with h\m.''~ A. Clarke. " Only when the seed comes forth of itself does it spring up. and only this it is which proves itto be a seed."— S^e/r. Ryle maintains that the parable of the mustard seed indicates the growth of the visible church ; most interpreters hold that it is intended to show the growth of grace in the individual believer. 64 A PICTORIAL COMMENTARY [Maek IV, 35-39, Authorized Version. 35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. ;JG And when they had sent away the multi- tude, they toolc him even as he was in the ship. And there were also with him other little ships. 37 Aud there arose a great storm of wind, and the waves heat into the ship, so that it was now full. 38 And lie was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him. Master, carest thou not that we perish ? 3'J And he arose, aud rebuked the v.iud, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. * Or, Teacher. Revised Version. 35 And on that day, when even was come, he saith unto them. Let us go over unto the 36 other side. And leaving the multitude, they take him with them, even as he was, in the 37 boat. And other boats were with him. And there ariseth a great storm of w ind, and the waves beat into the boat, insomuch that the 38 boat was now filling. And he himself was in the stern, asleep on the cushion: and they awake him, and say unto him,^ Master, carest 39 thou not that we perish? And he awoke, and rebuked the wind, and said unto the sea. Peace, be still. And the wind ceased, and 35-4:l, Stilling the Storm, A. D., 29. 35. the same dot/] how busy Jesus had been — he had healed a demoniac (Matt, xii, 22) ; encountered the opposition of his friends (Mark iii, 20, 21); of his foes (Matt, xii, 24-45) ; and probably preached several sermons (Matt, xiii ; Mark iv ; Luke xi, 37-xii, 59); and met several would-be followers (Matt, viii, 19-22). No wonder he was weary. he saith unto them] the three Evangelists agree in the time and in the chief incidents of this storm. the other sidel after a long and exhausting day he needed retirement, and repose could nowhere be more readily obtained than in the solitude of the eastern shore. So Farrar and others. But Canon Cook thinks repose is not intimated as the object in crossing the lake, and points to the usual course rf our Lord, after teaching in one place, to pass to another to teach others. It was a night voyage. 36. as he ivas] without any preparation for the voyage. So Thucydides (III, 30) and Xenophon use the phrase. 37. a greai storin] the same word is found in Luke viii, 23. Properly, it means a hurricane. It was one of those sudden and violent squalls to which the Lake of Gennesaret was notoriously exposed, lying as it does fiiUy six hundred feet lower than the sea and surrounded by mountain gorges, v/hlch act " like gigantic funnels to draw down the cold winds from the mountains." These v/inds are not only violent, but they come down sud- denly, and often when the sky is perfectly clear. One half of the lake may be in perfect rest, while the other half is in a wild confusion and a sheet of foam. The words are remarkable: Mark and Luke speak of a " hurricane of whid^^; Matthew refers to the effect on the sea. See Thomson's Land and the Book ; Wilson's Recovery of Jerusalem. heat] rather, kept beating. Comp. Matt, viii, 24. 38. a pillow] the word only occurs here. It was probably the leathern cushion of the steersman. These details we learn only from Mark. So Van Lennep describes a low bench in the stern, where the steersman sits, and the captain sometimes rests his head when he sleeps, as is his custom, on the quarter-deck. " The high stern made a safe and sloping place, where our Saviour slept in the storm." — Macgregor. Master] The " Master^ master,^^ of Luke (viii, 24), imply haste and dread, which is fully exhibited in the rebuke and apprehensive complaint recorded by Mark in the words, " carest thou not that we perish ! " 39. rebuked the wind] all three Evangelists record that he rebuked the wind (comp. Ps. cvi, 9). Mark alone gives his v/ords to the storm. the wind ceased] lit. grew tired. We have the same word in Matt, xiv, 32, and again in Mark vi, 51. After a storm the waves continue to heave Mauk IV, 40, 41] ON THE GOSPEL OF MARK. 65 Authorized Veusiox. i Revised Yeksion. 40 And he said unto them, Why are yc so fear- 40 there was a great calm. And he said unto ful? how is it that ye have no faith? i them, Why are ye fearfuli' have ye not yet 41 And they feared exceedingly, and said one 41 faith? And they feared exceedingly, and to another, What manner of man is this, that I said one to another, Who then is this, that even the wind and the sea obey him ? | even the wind and the sea obey htm? and swell for hours, but here there was a " great calm," '' He here shows how perfect harmony and peace, even in natural elements, can be restored by him." — Jacobus. " 1'his term [rebuked] has given countenance to a con- jee ure sanctioned by many eminent critics, that our Saviour had in view, not merely the storm, but the evil spirits by whose iigency it had been stirred up." — Hoardinaa. Alexander also favors this view. Compai-e the destruc- tion of Job's children by a hurricane, raised through Satan's agency. Job i, 18, 19. Lango suggests that nature has acquired a wild independence and anarchy since man became unfaithful to his destiny. 40. Will/ are ye so fearful] rather, why are ye so apprehensive. They were not actually terror stricken. Some of them, as fishermen, had doubt- less been on the lake in severe storms, although perhaps not in so wild a one as this; and we cannot suppose Peter, or John, or James, to be cowards, but they we -e apprehensive. Neither had they literally "no faith " in Jesus, for, if it had been wanting altogether, they would not have called to him for help Their faith was ''little" (Matt, viii, 26), and Jesus inquired, *'have ye not yet faith," as in R. V., rather than "no faith," as in A. V., or, according to Luke, " where is your faith?" (Luke viii, 26). Matthew records the rebuke by Jesus prior to, while Mark and Luke jolace it after the stilling of the tempest. 41.. they feare I exceedingly] they wer3 awed at the exhibition of al- mighty power, so that one thought and one question was put ly each to the other, " What manner of man is this? " or rather as in the K. V., " Who then is this?" At such a moment the disciples must have regarded Jesus with the holy awe which is due to God only, an awe which would doubtless be felt by the mariners who were in the other "little ships" (v. 8Gj, and who, though not among the avowed followers of Jesus, were ^ haters of the peace which now pervaded the bosom of the lake; so, many who are outside the church participate in the peaceful blessings which it brings. Practioa-L Suggestions, — ' The heaihen jjoet makes the god force the winds, with his trident, into their cavo ; there is a greater and simpler grandeur in Marks narrative — Jonah slept in a storm, weary, but with a guilty con- science ; Jesus slept, weary also, but with a conscience undefiled. Jonah was ru ming away from duty ; Jesus was hastening to do it." — John Hall. "Storms may indeed assail us, and our fears may be great... when he awakes for our help he will speak every tempest into a calm, and turn our terrors into adoring love." — Scott. " As certainly as he could not sink with his disciples on that day, he will not suffer his disciples to sink on this." — SchleJerma-her. " Whea there is storm in the soul, thou knowest what it is for and whither to fly. What calmness in the soul when the Lord arises and utters his voice!" — Gossner. "The Lord rises, confronting the storm, speaks as the Master of the elements that are raging about him, and the result is immedi- ate. ..He is Master of the Universe : all things must serve him." — HoWs-on. "The miracles of Jesu', as attestations that the elements of nature were plastic in his hands, are really a new key to the grandest scientific priu'-iple in the universe, which is that God lives, and moves, and acts in all nature, every instant, and that the whole creation is formed and guided in the inter- est of the spiritual man." — F. D. Huntingdon. 5 66 A PICTORIAl. COMMENTARY [Mark V, 1-3. Revised Veksion. 5 And they came to the other side of the sea, 2 into the country of the Gerasenes. And when he was come out of the boat, straight- way there met him out of the tombs, a man 3 with an unclean spirit, who had his dwelling in the tombs : and no man could any more AtTTHOEIZED VERSION. C"^HAP. V. — And they came OTer unto the J other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, im- mediately thero met him out of the tombs a man with an unclean spirit. 3 Wh J had hi • dwelling among the tombs ; and nj man could bind him, no, not with chains : Ch. V. 1 — 10. The Healing of the Gadarene Demoniac. This chapter brings to our consciousness, in the most vivid manner, the depth of the evil filling this fallen world. The mind is often oppressed with the inquiry, Why are all these terrible trials and sorrows in auy system of created things? The question must remain with(iUt a comphie answer until man reacaes another ftate of intelligence ; but it may be partially answerel here: (1) evil is an incident to any moral system; (2) natural evils are in keeping with fallen man; (3) pain is a f afeguard, warning man against sarious danger ; (4) evil may be made subservient to greater good in a race fallan as we are. Consult Hitchcock, lidig. of Geology, pp. 179-251 ; But- ler's ^'A«^o.7//, Leibnitz, etc. 1. thz Gadiireaes] on the eastern side of the lake. The records of this miracle vary in their readings between (i) Gadarenes, (2) Gergesenes, and (3) Garasenes. Most authorities give Gerasenes, as in R. V. Alford reads, Gzrg iseaes. {a) Gadara, the capital of Pt-rsea, lay S. E. of the southern extremity of Gennesaret, at a distance of about seven miles from Tiberias, its country being ca led Gadaritis ; (b) Gerasa lay on the extreme eastern limit of Per^ea, and was too far from the lake to meet the requirements of the nirrativa ; (c) Gergesa was a litJe town nearly opposite Capernaum, the ruined site of wh'cli is still called Kerza or Gersa. Origen tells us that the exact site of the miracle was here pointed out in his day. Mark and Luke indicate generally the scene of the miracle. Gadara being a place of importance and acknowledged as the capital of a district, while Gerasa may refer to some district. See Schaif s Bid. of the Bible. 2* out of the tombs'] the Hebrews used natu- ral caves, and also re- cesses hewn by art out of the- rock, for tombs. They were often so large as to be supported with columns, and had cells upon their sides for the reception of the dead. Such places were regarded as un- clean (Num. xix, 11, 16 ; Matt, xxiii, 37). These rock caves are frequently used fo r shelter, and the Arabs sometimes dwell i n them during the winter. Many such oaves or tombs can still be traced in the ravines on the Eastern side of the lake. a mail] Matthew (viii. 28) mentions two demoniacs, Luke (viii, 27) and Mark only one. Probably one was so much fiercer, that the other was hardly The above illustration of a rock-cut tomb is from the " Me- 'moird of the Sur\'ey of Western Palestine," and is one of great antiquity. Many such tomJis exist near the village of Meron, supposed to be identical with Meroth, mentioned by Josephus, and in ti >■) jr Galilee. Mark V, 4-9.] ON THE GOSPEL OF MARK. 67 Authorized Version. Revised Version. 4 Because tlitit lie liad been often bound with 4 bind him, no, not with a chain; because that fetters and chains, and the chains liad been he had been uften bound with fetters and plucked aounder by liini, and the fetters broken chains, and tlie chains had been rent asunder iu pieces: neither cmld any if/an tauKi him. by him, and the fetters brolien in pieces; 5 And always, night and day, he was in the | 5 and no man had strength totiimehim. And mountains, and in the tombs, crying, and cut- [ always, niglit and day, in the tombs and in ting himself with stones. • I the mountains, he was crying out, and cut- But when he saw Jesus afar off, he ran and [ G ting himself with stones. And when he saw w'oi-shipped him, | Jesus from afar,he ran and worshipped him; 7 And cried with a loud voice, and said. What 7 and crying out with a loud voice, he saith, have I to do with thee, Jesus, thmi Son uf the | What have I to do with thee, Jesus, thou most high God? I adjure thee by Clod, that thou torment me not. 8 For he said unto him. Come out of the man, thou unclean spirit. 9 And he asked him, ^Vhat m thy name? And he answered, saying, My name is Legion : for we are many. Son of the IMost High God? I adjure thee 8 by God, torment me not. For he said unto him, Come forth, tliuu unclean spirit, out of 9 the man. And lie asked him. What is thy name ? And he saith unto him. My name is noticed. "Amid all the boasted civilization of antiquity, there existtd no hospitals, no penitentiaries, no asylums ; and unfortunates of this class, being too dangerous and desperate fur human intercourse, could only be driven forth from among their fellow-men, and restrained from mischief by measures at once inadequate and cruel." — Farrar. an unclean spiiit]^ i. c, an evil spirit ; a demon. 710^ not tvith chainsi coin p. R. V. It is a general expression for any bonds confining the hands or feet. Comp. Acts xxi, 33 ; Eph. vi, 20 ; Rev. XX, 1 ; fetters were restricted to the feet. " These were not necessarily of metal. The two processes of snapping the chains by one convulsive move- ment, and wearing away (not breaking) the latter [fetters] by IViction, rather suggests the idea of ropes or cords, as in the case of Samson (Judg. xv, 13)." — Plumptre. 4. he had been often} each Evangelist adds something to complete th^ picture ; Matthew says he made the way impassable for travellers (viii, 28) ; Luke says he Avas without clothing (viii, 27 j ; Maik that he cried night and day and cut himself with stones (v, 5). broken in pieces'} for another instance of the extraordinary muscular strength which maniacs put forth, see Acts xix, 10. 6. loor shipped him] the Greek word signifies primarily, "kissing," as in salutation. The English word " worship " has a wider meaning among old writers than that of adoring God, which is now attached lo it. Luke says "he fell down before him." 7. What have I to do with theef] literally. What is there between thee and mef What have we in common? Why interferest thou with us? most high] " The old Hebrew word Elion fouud a ready equivalent in the Greek ^ biln<7ro(r,^ which had already beenu:ed by Pindar as a divine name." — Ellicott. "These men [demoniacs] must have made their remarkable confessions by a preternatural influence common to them all, which con- trolled their minds and shaped their uiterance." — >S'. Hopkins. Their public recognition of Jesus as the Son of God was in advance of the popular opin- ion, and, indeed, generally quite contrary to it. Public feeling, therefore, did LOt influence them to make this confession. 9. My name is Legion] Why Jesus asked this question is not clear. It may have been addressed lo the man and answered by the demon ; or it may have been intended lo call forth this answer, to show the desperate nature of the case. " He had seen the thick and serried ranks of a Roman legion, that fearful instrument of oppression, that sign of terror and fear to the con- quered nations." The legion originally consisted of about 3000 soldiers, but 68 A PICTORIAL COMMENTARY [Mabk Y, 10-15. Authorized Veksion. 10 And he besought him much that he would not send them away out of the country. 11 Now there was there nigh unro the moun- tains a great herd of swine leediug, l:i And all the devils besought him, sayiuo- Send us into the swine, that we may enter into them. 13 And forthwith -Jesus gave them leave. And the unclean spirits went uut, and entered into the swine: and the herd ran violently down a steeij place into the sea, (they were about two thousand;) and were choked in the sea. 14 And they that fed the swine tied, and told it in the city, and in the cuuntry. And they went out to see what it was that v.'as dune. Revised Version. 10 Legion; for we are many. And he besought him much that he would not send them away 11 out of the country. Now there was thereon the mounttvin side a great herd of swine 12 feeding. And they besought him, saying. Send us into the swine, that we may entei' 13 into them. And he gave them leave. And the unclean spirits came out, and entered into the swine: and the herd rushed down the steeji into the sea, in mnuber about two thousand; and they were choked in the sea. 14 And they that fed them fled, and told it in the city, and in the country. And they came to see Avhat it was that had c< me to 15 pass. And they come to Jesus, and behold 15 And they come to Jesus, and see him that I ^ him that was possessed with devils sitting, clothed and in his right mind, ei-en him that 16 had the legion : and they were afraid. And was possessed with the devil, and had the legion. Bitting, and clothed, and in his right mind: and they were afraid. ■•^ Or, the demoniac. at that time comprised 6000 footmen and 600 cavalry. It is a phrase for any indefinitely large number. Compare (1) the "seven demons*'' by whom Mary Magdalene was possessed (Luke viii, 2) ; (2; the " seven other spirits " " worse than the first " taking up their abode in a man (Matt, xii, 45). 10. hebesought] the Alexandrian MS. reads " they besought." out of the countri/] Luke says into '* the deep," i. e., 'the abyss " of hell (viii, 31). 11. a great herd of swine] in that region Jews lived mingled with Gen- tiles. If their owners were only in part Jews, who merely trafficked in these animals, still they were not justified before the law. The wady Semak in this region is still ploughed up by wild hogs, in search of roots, upon which they live. '' A modern physician suggests that the newly- discovered disease, trichina spiralis, [Trichinosis?] found in ihe muscles of hogs, is a scientific endorsement of the wisdom of the Levitical enactments." — Viyicent. 12. send vs into the swine] " From this we should infer," says Whedon : "(1) That the infernals preferred a human residence to a bestial one ; (2; but they preferred a bestial one to their own infernal home." 13. gave them leave] clearly an inaccurate translation. It should read, "suffered them." In Luke (viii, 32), the same word is rendered "suffered." The R. V. reads, "gave leave," in both passages, though in six of the other seven passages in the Gospels it renders the same word " suffer " ; See Matt, viii, 21, 31; xix, 8; Mark x, 4; Luke ix, 59, 61; the exception is John xix, 38. "Even Weiss, who will not be accused of extreme ortho- doxy, admits that the narrative does not imply that Jesus gave the demons leave to enter the swine. ...There is a great difference between ' sufferirg,' that is, ' not prohibiting,' and 'giving leave.' Quoted by A. Edersheim. went out] "it was a magnificent display of the power of Christ, that by his voice, n t one devil, but a great multitude of devils, were suddenly driven out." — John Calvin. down a steep place] At Kerza or Gersa, "where there is no precipice running sheer to the sea, but a narrow belt of beach, the bluff behind is so steep, and the shoie so narrow, that a herd of swine rushing frantically down, must certainly have been overwhelmed in the sea before they could recover themsehcs.^ ^ — Tristram . and were choked] what an interposition to the inhabitants of the district. If the swine, naturally wild, had been allowed to roam at large possessed by the untameable devils, they would have been a hundredfold worse and more dreadful than the poor man had been whom they had made terrible to all. 15. clothed^ Luke informs us (viii, 27 j, that the wretched man wore no Mark V, 16-zn.] ON THE GOSPEL OF MARK. 69 Authorized Version. IG And they that sawi/ told them how it befell to him that wao possessed with the devil, and rning the swine. And they began to beseech him to depart from their borders. 18 And as he was entering into the boat, he tliat had been possessed with ^ devils besought 19 him that he might be with him. And he him that he might be with him. I sutiered bim not, but saith unto him, Go to 19 Howbeit Jesus suffered liim not, but saith j thy houB« unto thy friends, and tell them unto him, Go home to thy friends, and tell them j how great things the Lord hath done fur how great things the Lord hath done for thee, ; 20 thee, and hoiv he had mercy on thee. And and hath had compassion on thee. he went bis way, and began to publish in 20 And he departed, and began to publish in Decapolis how great things Jesus had done Decapolis how great things Jesus had done for for him: and all men did marveL him: and all men did marvel. i ^ Or, the demoniac. ^ Gr. demons. clothes. "On descending from the heights of Lebanon, I found myself," writes Warburton, ''in a cemetery The silence of the night was now broken by fierce yells and bowlings, which I discovered proceeded from a naked maniac, who was fighting with some wild dogs for a bone." Seeing the de- monized one sane and sound, they " were afraid," terrified, awe-struck, not from fear of further loss or bodily danger, but filled with religious terror. 17. to depart out of their coasts} many were doubtless annoyed at the losses they had already sustained, and feared greater losses might follow. '' And their prayer was heard : he did depart ; he took them at their word ; and let them alone," (cf. Exod. x, 28, 29).— Trench. 18. And ivhen he was...} or, when he was stepping into the boat. that he might he with hini] either (1) in a spirit of the deepest gratitude, longing to be with his benefactor; or, (2) fearing lest the many enemies, from whom he had been delivered, shouM return. Comp. Matt, xii, 44, 45. 19. and tell them} he requires the man to declare his cure and the power of Jesus in Decapolis, since the people would not bear the presence of Jesus himself. On others (comp. Matt, viii, 4 ; Luke viii, f)6) after shewing forth towards them his miraculous power, he enjoined silence. 20. Decapolis} When the Romans conquered Syria, b. o. 65, they re- built, partially colonized, and endowed with certain privileges " ten cities," the region being called Decapolis, and which had been originally colonized by the veterans of Alexander the Great. All the cities lay, with the excep- tion of Scythopolis, east of the Jordan, and to the east and southeast of the Sea of Galilee. They were (but there is some variation in the lists), 1 Scy- thopolis (the largest) ; 2. Hippos ; 3, Gadara ; 4. Pella (to which the Chris- tians fled when Jerusalem was destroyed by Titus) ; 5, Philadelphia ; 6, Gerasa ; 7, Dion ; 8, Canatha ; 9, Raphana ; 10, Damascus. The name occurs three times in the Scriptures: (a) here; ih) Matt, iv, 25; and (c) Mark vii, 31. It denoted a large district on both sides of the Jordan. Practical Suggestioxs. — " That evil spirits exist is as certain as the ex- istence of angels. They are in sympathy with Satan, their head, who is god of this world, in a limited sense, and at war with Christ's kingdom." — John Hall. Go to Jesus to be delivered from any form of evil. " Satan, as a master, is bad ; his work much worse; and his wages worst of all. If Satan doth fetter us, it is indifferent to him whether it be by a cable or a hair ; nay, perhaps the smallest sins are his greatest stratagems." — FvUer. " Many fly from this history as though the devils had entered into them and plunged them into a sea of unbelief." — Stier. " 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 p'^rsonal presence." — Lange. " I doubt whether men v/ho have been suddenly converted to 70 A PICTORIAL COMMENTARY fMAEK 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 Cometh one of the rulers of the synagogue, Jaiirus by name ; and see- 2^ ing iiim, lie lalleth at his feet, and beseecii- eth him much, saying. My little daughter is at the point of death : / piuy thee, 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, whicli had an issue of blood 26 twelve years, and had suuered many things of many physicians, and had spent all tuat 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 unto the sea. 22 And, behold, there Cometh 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- tle daughter lieth at the point of death : / pray 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. 2.5 And a certain woman, which had an issue of blood twelve years, 26 And had sufiered 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. ^ Or, raved God in the army, the navy, the law, or the merchant's office, do not forsake their professions with undue precipitation, in order to become clergymen." — Ryle. The demoniac was not allov/ed 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 from his tyranny. Naked, torn and disfigured, we wander about, till he restores usto soundness of mind. It re- 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. u7ito the other side] i. e., the western side of the lake, near Capernaum. 22. the rulers of the synagogue'] " 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 ; (3j in the smallest towns, a court of 3 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. 2B. My little daughter] His " only daucfhfer,^^ 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 = 7Me dogs,'^ ^^ whelps f^ in viii, 7, afeiv *' small fishes ;" in xiv. 47, his ear. literally "a little earP She was about twelve years of age, Luke viii, 42. Of the three persons who are mentioned as having been raisrd from the dead by Christ, one was the only son of a widow, one the only diusrhter 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 Latinisma of Mark. She lay a dying (Luke viii, 42), and all but gone when he left her. life ebbing out so f^st, that he could even say of her that she was " dead " (Matt, ix, 18), at one moment expressing himself in one language, at the n^xt in another. 25. a certain womav^ " suf'h 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 Mauk V, 28-33.] ON THE GOSPEL OF MARK. 71 Revised Version. and touched his garment. Forshe said, If I tuuch but hiK garments, I shall be ' made whole. And etriiightway the fountain of her blood was dried uj); and she felt in her body that she was healed uf her ^ plague. And straightway Jesus, perceiving in himeeif that the power proceeding from him had gone forth, turned him about in the crowd, and siiid. Who touclied my gai-ments? And liis disciples said unto him. Thou seeet the mul- titude thronging thee, and sayest thou, Who touched mo!' And he looked round about to see her that had dune this thing. But the Authorized Version. i 28 For she said, If I may touch but his clothes, ! 28 I shall be whole. I 'Zi> And straightway the fountiiin of her blood 29 was dried up; and slie ftdt in her body tJiat she was healed of that plague. 30 30 And Jesus, immediately knowing in him- self that virtue had gone out of him,turuedhim about in the press, and said, Who touciied my clothes? I 31 31 And his disciples said unto him. Thou seest I the muhitude thronging thee, and suyest thou. Who touched niei' | 32 32 And he looked round about to see her that 33 bad done this thing. 33 But the woman fearing and trembling, I * Or, saved. ^ Gr. ncourge. the relationships of life, but wa«! popularly regarded as the direct conse- quence of sinful habits. 28. his garment] the law of Moses cf mmanded every Jew to wear at each corner of his taUi'th a fringe or lassel of blue, to remind them that they were God's people (Num. xv, 37-40; Deut. xxii, 12). •' Tv/o 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, 5j. 29. of that plague] or, scourge ; see chap, iii, 10. She "said."' or literally, " was saying " this. "' It is important, though difficult, to lealize the situation of this woman, once possessed of health and wealth, and no doubt moving in re- spectable society, nov/ beggared and diseased, without hope of human help, and secretly believing in the power of Christ to heal her." — Alexander. "Her CMse was such that she could not in mod- esty tell him publicly, as others did their grievances, and, therefore, she wished f«»r a private cure and her faith was suit- d to her case." — M. Henry. 30. Who touched my clothes ?] " lie meant to bring the woman to open avowal, for her highest good." — /^^ *S. World. " Many throne: him, but only one touches him." " Caro premit, fides tan git," says Augustine. 31. he lonkrd ro7i.nd^ another proof of Mark's graphic power. The tense in the original is still more expressive. It A^notQsihixnxekqit oa looking allrouud, Easi-f.rn ^^^^■^^f.^^f^^?^;';^/^"'" ^^"^^'^ 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 tremhling] she may have dreaded his anger, for, accord- ing to the law (Le^-. xv, 19). the touch of one afflicted us she was caused ceremonial defilement until the evening:. 72 A PICIORIAL COMMENTAHY [Mark V, 34-39. AUTHOKIZED 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 house certain which said, Thy daughter is dead ; why troublest thou the Master any further? Reyiskd Version. woman fearing and trembling, knowing what had been dune 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; goinpeiice,andbev/hole of thy 2 plague. 35 While he yet spake, they come from the ruler of the synagogue's hoime, saying. Thy daugliter is dead: why troublest thou the 36 As soon as Jesus heard the word that was' 36 ^ Master any fui-ther.' But Jesus, * not heed- spoken, he saith unto the ruler of the syna- i ing the word sjjoken, saith unto the ruler of gogue, Be not afraid, only believe. ! 37 the synagogue, Fear not, only believe. And 37 And he suffered no man to follow him, save i he suffered no man to follow with him, save Peter, and James, and John the brother of I'eter, and James, and John the brother of Jame's. 38 James. And they come to the house of the 38 And he cometh to the house of the ruler of j ruler of the synagogue ; and he beholdeth a the synagogue, and seeth the tumult, and them I tumult, and wu/jr weeping and wailing that wept and wailed greatly. I 39 greatly. And when he was entered in, he 39 And when he was come in, he saith unto saith unto them. Why make je a tumult, and them, Why make ye this ado, and weep? the I weep? the child is not dead, but sleepeth. damsel is not dead, but sleepeth. I 1 Or, sieed thee ^Gr. scourge. ^ Or, Teacher * Or, overhearing. told hiin] probably all ihe particulars in regard to her long affliction and fruitless employment of physicians (Luke viii, 47). '"This woman v/ould 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. Ha 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 %vholc of th}f plague. •' After a long sorrow a lasting blessing." — Bengel. " Without the legend of the later church, that she set up a brazen status of Christ before her dwelling, in memory of this deed, we may well believe that she trusted Christ for all." — John Hall. 35. whij troublest thou the Master f] the meaning is, Jesus might have helped you; he cannot raise her from the dead. Luke sfiys (viii, 49), '' trou- ble not the Master.''- 'J he word translated ''trouble,^'' one which is used here, and here alone, by Mark and Luke (except Luke vii. 6), denotes prop- erly (1) to jiajj ; then (2) to fatigue or to worry., cften with a more paiticu- lar alluson to faliguing with the length of a journey. 36. heard] or '■''not heeding,^^ r.s in R. V., or, according to another authority, "overhearing," as in margin of R. V. The very instant 1 he Lord heard the message, he hastens to reassure the ruler with a word of confide nee and encouragement. 37. saoe Peter, 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 wi'-nesses " The other occasions when we read of such a selection are: (1) the transfieuration (Matt, xvii, 2) ; and (2) the agony in the garden of Gethsemane (Matt, xxvi, 37). 38. them thativept 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 lamentation^? 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). having put thein all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child 41 was. And taking the child by the hand, he saith unto her, Talithacumi; which is, being interpreted. Damsel, I say unto thee. Arise. 42 And 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 that no man should know this: and he com- manded that soiiiething should be given her to eat. 6 And he went out from thence; and he Cometh into his own country ; and his disciples 2 follow him. And when the sabbath was come, he began to teach in the synagogue : and ' many hearing him were astonished, saying, Whence hath this man these things ? Mark V, 40-4;J ; VI, 1, 2.] ON THE GOSPEL OF MARK. 73 Authorized Veesion. i Revised Veesion. 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 father ' ' " ..-■.■■■.-' and the mother of the damsel, and lliem that were with him, and entereth in where the dam- eel 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. 4J And straiglitway the damsel arose, and walked ; for she w;i8 of the a/je of twelve years. And they were astonished with a great aston- ishment. 4.! And he charged them straitly that no man should know it; and commanded tiiat some- thing should be given her to eat. CHAP. VI. — And he went out from thence, and came into his own country ; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing hitn were astonished, saying. From whence hath this vian these things '! and what | wisdom is this which is given unto him, that 1 * Some ancient authorities insert the. 41. Talitha cumi} Westcott and Hort read " raXetOd xon/i.^* " ' 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. 1106)." — Edersheim. So also Tischendorf: But Canon Cook still insists on cumi, not (U?n, 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, O;:.) 42. And straighhvay the damsel arose'] Luke says her spirit came asain (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 astoyihhmeni] the word thus rendered denotes sometimes (1) a trance, as in Actsx, 10, "-but while they made ready, he [Peter] fell into a trance"; and Acts xxii, 17, "while I prayed in the temple, 1 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 shout I 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 evervthing from themselves ; and we should pray with as much ear- nestness as those who expect, everything from God." — Cotton. "Keep up a confidence in Christ and he will do what is best." — Henri/. See what .Tpsus can do for dead souls ! " One touch of real faiih can do more for the Boul than a hundredself-imposed austerities." — f?7//e. Ch. YI. 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 [Mark VI, 3-5. Revised Version. and, What is the wisdom that is given unto this man and ichat mean such ^ mighty works wrought by his hands '! Is not tliis the carpenter, the son of Marj', and brother of James, and Joses, and Judas, and Simon ? and are not his sisters here with us ? And they were ^ofl'ended 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 bioiher of James, and Joses, and of Juda, and Simon ? and are not his sisters here with us? And they were ofl'endtid 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 liouse. o And he could there do no mighty work, * Gr. powers. * Gr. caused to stumble. plain room 28x35 feet, with vaulted roof and two windows with arched heads on one side. It can scarcely be the synag gue of Christ's day. miffhtij tcorJcs] 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) " iSigns,^^ as being tokens and indications of the near presence and working of God, the seals and credentials of a higher power. (3) ""Powers,'''' 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 ?J The Greek word signifi s any worker in wood, iron, or stone, but without the adjective it ms-ans, in Scripture, a worker in wood. Jesus is not elsewhere called the carpenter, but by Maithew (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 Hillel a hewer of wood ; Rab.bi Isaac was a blacksmith ; Rabbi Juda a tailor ; Rabbi Jochanan a shoemaker. Maimonides says that the holy place needed lepairs, 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 ./oses] (or "Joseph," as the Sinaitic MS. reads) There are three theories about the degree of relationship of these brothers (and also sisters) : (l)That they were full brothers of Jesus, or younger children of Joseph and Ma,ry. This is the simplest and most natural expla- nation. Comp. Matt, i, 25; x'ii, 65. 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 cliurclies 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 B shop IJghtfoot ; or (3) That they were children of Ciopas (or Alpha^us) and Mary, a supposed sister of the "Virgin Mary," and hence cousins of Jesus, as held by Jerom;^ 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 Les Etangiles, pp. 537-549, and Canon Cook's note in Bib. Com'y, p. 73. 4. A prophet is not vHthovt 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« 710 mighty work~\ literally, ?io power. " His power was not changed." Ma a i VI, 6-8.] ON THE GOSPEL OF MARK. 75 Authorized Version. i Revised Version. save that be laid bis bands upon a few sick folk, ' could there do no * mighty work, save that and healed them. And be marvelled because of their unbelief. And be went round about the villages, teaching. 7 ^ And he calh^l unto him the twelve, aud he laid his bauds ujkiu a few sick folk, and healed them. And he marvelled because of their unbelief. And he went round about the villages began to send them forth by two and two ; and teaching. gave them power over unclean spirits ; 7 And be called unto him the twelve, and 8 And commanded them that they should ' began to send them fortli by two and two; take nothing for ^/tetr journey, save a Btufl'only ; I and be gave them autliority over the unclean 8 spirits; and he charged them tliat they I should take nothing for //j«r journey, save a * Gr. power. His miracles were not feats of majzic, but pre-upposed 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." — Tktophylact. 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 fticJc... 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 iu spite of all our exertions." — John Calvin. a* he marDelled] 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. PuACTiCAL Lessons. — Men are apt to think little of things with which they are familiar. How great is our unbelief! Jesus, as a carpenter aiid 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 R chter, "than in air rarified to nothing by the air-pump of unbelief." "Jesus Christ professed to give a universal spiritual religion-... to bless by its influence the whole family of man : and I'aith he set lorth as the great motive power of the whole plan." — Walker Fhil. of Plan of Salvation. 7-13. Mission of the Twelve. A. D. 29. 7. he called] or, he calleth unto him. two and tivo] 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. poiver 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 commanded them'] or " charged," as in R.V. Matthew gives the directions at greater length. Mark records a summary only of the commands. saveasta_f] 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 stHflf, 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. Authorized Version. Revised Version. BtafF only ; no bread, no wallet, no ^ money 9 in their - purse ; but to go ehod with sandals : 10 and, naid he, put 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 thfir 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. 710 scripl or "wallet." Scrip, from Sw. skreppa, denotes a '* wallet" or " small bag." Comp. 1 Sam. xvii, 40. The scrip of the Galilean peasants was of leather, "the skins of kids 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 money'] 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 country 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 Tarshisbathus sends forth his apostles over this identical reg on. No traveller in the East would hesitate to throw him- self on the hospitality of any villager." — 7Viom^o?i. 9. with sandals] not shoes, which would look like luxury, but ihe 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. 11. ivhosoever] or, " whatsoever place," as in R. V. Mark VI, 12-16.] ON THE GOSPEL OF MARK. 77 Authorized Version. i Revised Veksion. dust under your feet for a testimony against | shake off the dust that is under your feet for them. Verily I say unto you, It sliall be more 12 a testimony unto ttiem. And they went uut. tolerable for Sodom and Gomorrah in the day of judgment, than tor that city. li And tliey went out, and preached that men should repent. i:{ Anil they cast out raiiny devils, and anointed with oil many that were sick, and healed Ihem. 14 And king Herod heard "//(u/t; (tor liis name l^ and preached that men should repent. And they cast out many ' devils, and anointed with oil many that were sick, and healed them. 14 And king Herod heard thereof; for his name had become known: and * he said, John ^ the Baptist is risen from the dead, and wad spread abroad:) and he said. That .Johntlie lo therefore do these powers work in him. But Baptist was risen from the dead, and therefore others said, It is Elijah. And othei-s said, Jt mighty works do shew forth themselves in him. IG w a prophet, even as one of the prophets. But 15 Others said, That it is Elias. And others Herod, when ho heard thereof, said, John, Baid, That it is a prophet, or as one of the pro- phets. 10 But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. * Or. dem->ns. ' Some ancient authorities read they. ' Gr. the Baptizcr. the dud under ynur 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., t) the end of verse 11, are not found in four of the oldest MSS. Sea R. V., which omits them without any note. 13. anointed with oil] Mark alone m'^ntions 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 comtnon 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 Suggestioxs. — 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 kinfj Herod heard] that is, Herod Antipas, one of the three sons of Herod the Great, and who was tetrarch of Itureasa 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 les-er weight only. Herod's guilty con- science triumphed over his Sadducean profession of belief that there is no resurrection. Comp. Matt. xvi. 6 : Mark viii, 15. 16. It is John] The wnrds in the original, according to the best MSS., are very striking. John whom I { ^= I mi/self ; the pronoun "has the em- phasis of a guilty conscience") beheaded — this is he — he is risen. See R. 78 A PICTORIAL COMMENTARY [Maek VI, 17-21. AtTTHORIZED VERSION. 1 REVISED VERSION. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prisun for Herodias' sake, his brother Philip's wife; for he had married her. 18 For John had said unto Herod, It is not 17 whom I beheaded, he is risen. For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brotlier Philip's wife : for he 18 had married her. For John said unto Herod, lawful for thee to have thy brother's wife. I It is not lawful for thee to have thy broth- 19 Therefore Herodias had a quarrel against 19 er's wife. And Herodias set herseli' against him, and would have killed him; but she could ! him, and desired to kill him; and she could not: I 20 not; for Herod feared John, knowing that 20 For Herod feared John, knowing that he was a just man and a holy, and observed him; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day waa come, that he was a righteous man and a holy, and kept him safe. And when he heard him, he ' w;ia much perplexed; and he heard him gladly. 21 And when a convenient day was come, that * Many ancient authorities read, did many things. v., which gives the same thought as the A. V. John was beheaded, proba- bly in the winter of A. D. 28, or the spring of 29. Josephus confirms the account of these forebodings when he tells us that after the utter defeat of Herod Antipas by Aretas, the people regarded it as a righteous retribution for the murder of John (Jos. Ant. xviii, 5, 1, 2). 17» for Herodias^ sake] Herod himself had long been married to the daughter of Aretas, Emir of Arabia Petraea, but this did not prevent him from courting an adulterous alliance with Herodias, the wife of his brother Philip (not the tetrarch of Iturgea, but another Philip, living in private life). Herodias consented to become his wife, on condition that the daughter of the Arabian prince was divorced. But the latter, suspec ing her husband's guilty passion, did not wait to be divorced, and indignantly fled to the castle of Macha^rus, and thence to her father's rocky fortress at Petra, who forth- with assembled an army to avenge her wrongs, and defeated Herod, as already stated. 18. For John had said] John boldly denounced the royai crimes (Luke iii, 19), and declared the marriage unlawful (Matt, xiv, 4). For this out spoken faithfulness he was flung into prison, probably in the castle of Machagrus or "the Black Fortress" (though some say, in a fortress near Tiberias ; but Josephus is more likely to be correct). This castle had been built by Herod's father, in one of the most abrupt wadys to the east of the Dead Sea, to overawe the wild Arab tribes of the neighborhood. Though originally in the possession of Aretas, Herod had probably seized the fortress after the departure of his first wife to her father's stronghold at Petra (Jos. Ant. xviii, 5, 2). 19. had a qiiarreV] or " had an inward grudge^^ against him. See also R. V. In Tyndale's and Cranmer's Versions it is rendered "laid waite for him" ; in the Rhemish, " sought all occasions against him." would have killed] The word in the original is much stronger, and denotes that she had a settled wish to kill him. Some Versions read "s^e sought,^^ or " kept seeking'''' means to kill him. 20. observed him] rather "kept him safe" from Herodias for a time; not " esteemed him," or " observed him." when he heard him] The Greek is still more emphatic ; "he used to do manii things.^ and used to listen to him gladly. ' ' But see R. V. , for a different reading ; this indicates the trouble arising from a guilty conscience. 21. a convenient day] a suitable day for her fell purposes, "She doubt- less felt like another woman of her time, Fulvia, who forced her needle through the tongue of dead Cicero, as Agrippina did to the headof her rival, Lollia Paulina." — John Hall. Mark YI, 22.] ON THE GOSPEL OF MARK. 79 Authorized Version. Herod on his birthday made a supper to his lords, high captains, and chief estates of Gahlee ; 22 And when the daughter of the said ilerod- ias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel. Ask of me whatsoever tUou wilt, and I will give it thee. Revised Version. Herod on his birthday made a supper to his lords, and the * high captains, and the chief 22 men of Galilee; and when ^ the daughter of IJerodias herself came in and danced, ^she pleased Herod and them that sat at meat with him; and the king said unto the dam- sel, Ask of me whatsoever thou wilt, and I ' Or, milUary tribunes. »0r, U Gr., chdiarchs. ' Some ancient authorities read, his datujhter Ilerodias. on his hirtlidayl in imitation of the Roman emperors, the Herodian princes kept their birthdays with feasting and revelry and magnificent banquets. Wieseler, however, thinks ihe word denotes a feast celebrating Herod's accession, but this is more than doubtful. made a supper] probably at the castle of Machaerus, near the Dead Sea, where Josephus says John was imprisoned, ihe Roman poet, Persius, (A. 1). 02) is supposed to refer to this occasion : " But when the feast of Herod's birthday comes, ***** and in fear Thou keepest the sabbath of the circumcised. And then there rise dark spectres of the dead." lords'] literally, great men ; higJi captains were properly tribunes, chili- archs (see note R. V. ), or captains of thousards. though, strictly speaking, Herod had no chiliardis. It is supposed that, at this time. Herod was collect- ing his forces to meet Aretas ; chief estates were men of first rank generally, 22. the daughter of Herodias] her name was Salome ; she afterwai ds mar- ried (1) Philip, the tetrarch, and then (2) Aristobulus, the kir)g of Chalcis. "A luxurious feast of the period was not re- garded as complete unless it closed with some gross pantomimic represt^ntation ; and doubtless Herod had adopted the evil fashion of his Aixy. But he had not anti- cipated for his guests the rare luxury of seeing a princess — his own~ niece, a grand- daughter of Herod the Great and of Ma riamne, a descendant, therefore, of Simon the High Priest, and the great line off Maccabaean princes — a princess who after wards became the wife of a tetrarch, ami the mother of a king — honoring them by degrading herself into a scenic dancer." — Farrar. Of the oriental dance Thomsoi says, " They (the dancing girls) move for ward and backward, and sidewise, now slowly, then rapidly, throwing their arms and heads about at random, and rolling the eye, and wriggling the body into vari- ous preposterous attitudes, languishing, las'^ivious, and sometimes indecent, and this is repeated over and over. ..The differ ent sexes do not interming'e in these in- decorous sports." "A Dancing Giel.' 80 A PICTORIAL COMMENTARY [Makk VI, 23-27. Authorized Version. I Eeviseo Vkusion. 23 And he sware unto her, Whatsoever thou ' 23 will give it thee. And he sware unto her, Bhalt ask of me, I will give it thee, unto the half of my kingdom. 'A'\. And tilie went forth, and said unto her mo- ther, What shall I jisk? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Bajjlist. Whatsoever thou shalt ask of me, I will give 24 it thee, unto the half of my kingdom. And she went out, and said unto her mother, What shall 1 askV And she said. The head of John ^ the Baptist. And she came in 25 straightway with haste unto the king, and asked, saying, 1 will that thou forthwith give me in a charger the head of Joliu ^ the i>ap- tist. And the king was exceeding sorry ; but 26 And the king was exceeding sorry; yet for 26 for the sake of his oaths, and of them that sat at meat, he would not reject her. And 27 straightway the king sent forth a soldier of his guard, and commanded to bring his head : his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an execu- tioner, and commanded his head to be brought : ^ Gr. the Baptizer. 23. unto the half of mi/ kingdom] compare the words of Ahasuerus to Esther: " what is thy request V and it shall be performed, even to the half of the kingdom " (Esther v, 3 ; vii, 2). "A shameful example truly, that a drunken king not only permits himself to behold with approbation a spec- tacle which was di.-graceful to his family, but holds out such promise of re- ward. Let us, therefore, be careful in anticipating and resisting the devil, lest he entangle us in such snares."' — John Calvin. 24. The head of John the Baptist] the daughter retired to the women's apartment, which was separate from the men's. John's fidelity marred the pleasures of Herodias, and she saw that her hour was come. No jewelled trinket, no royal palace, no splendid robe, should be the reward of her daighter's feat — '' Ask for the head of John." It was customary lor princ es to require the head of those they ordered to be executed brought to them, that they might be assured of (heir deaths. 25* straightway with haste] observe the ready alacrity with which she proved herself a true daughter of her mother. The " by and by " is used in the sense of '• forthwith," as in R. V., "immediately." See A. V. in Luke xviii, 8; xxi, 9; Matt, xiii, 21, and compare with R. V. a charger] old English for a '* large dish," or platter. Fuller speaks of a silver charger of Oswald, King of Northumberland. The Greek word first meant a board, then a wooden dish, and later a platter of any kind. 26. exceeding sorrt/] ''as if," tersely says Calviu, " it were more dis- honorable to retract a rash and foolish promise than to persist in a heinous crime." The Greek word is very strong, and denotes very great grief and sorrow. It is used of the rich young ruler (Luke xviii, 23), and of Jesus (Matt, xxvi, 38), It was aa ill omen among the Romans to take away life on one's birthday. " The devil is remorseless to his servants." Herod is horrified, but his oath had been witnessed by his generals and boon compan- ions ; the code of honor must be obeyed. 27. an executioner], a soldier of the guard. The Greek word 'TTTcZouAa- Tojpa denotes (1) a looker-out, a spy, scout ; (2) a special adjutant, soldier- of the guard. These scouts formed a special division in each legion ; but under the emperors a body bearing this name was specially appointed to guard the emperq_r and execute his commands (Tac. Hist. I, 24, 25 ; II, 11 ; Suet. Claud. XXXV.). Hence, they were often employed as special messengers in seeking out those who Avere proscribed or sentenced to death (Se'^eca, de Ira I, 16). In the ea'-lier English Versions the word is rendered "hangman." but this term de-cribes a mere accident of his office. The use of a miUtarv terra, compared with Luke iii, 14. is in accordance with the fact that Herod was at this time making war on Aretas (Jos Antiq. xviii, 5, 1). Mark VI, 28-34.] ON THE GOSPEL OF MARK. 81 Authorized Version. i Keviskd Version. and he went ami biliea'!' d liiiii in the prison, | and he went aud beheaded himin the prison, •JS And l.ronuht lii.s heiid in a charger, and | and brought his head lu a charger, aud gave gave it to tlie damsel : and the damsel gave it to her mother. 2'J Aud when his disciples heard of il, they came aud took up his corpse, aud laid it iu a tomb. 3U Aud the apostles gatlieied tlieuiselves to- 28 it to the damsel; aud the damsel gave it to '2'J her mother. And when his disciples heard thereof, they came and look up his corpse aud laid it iu a tomb. 30 Aud the apostles gather themselves to- gether unto Jesus, aud told him all things, both I gether unto Jesus; and they told him all vhat they had done, and what they had taught. things, whatsoever they had done, aud what- 31 And he said unto them, Come ^e yourselves j 31 soever they had taught. And he saith unto apart into a desert place, and rest awhile: lor i them, C] and then ^^went and fold Jesus " (Matt, xiv, 12). Herod, no doubt, gave the body to John's disciples, for this would accord with his feelings toward the intrepid preacher. There is no ground for the tradition noticed by Jerome, that Herod flung the headless body over the prison walls. At Samaria, in the crypt of a ruined church, the pretended tomb of the Baptist is shown to credulous travellers. Practical Suggestioxs. — What amazing power has truth over the con- science of even wicked men ! Men may hear, yet not heed the truth. Evil men are haunted by the thoughts of their evil deeds. Bid men may rever- ence good meii. Christians who would be faithful to God must not fear the face of man. A wicked daughter readily obeys the desires of a wicked mother. 30-41. Return of the Twelve. Five Thousand Fed. A. D. 29. 30. gathered themselves together^ Here, for the first time, the text of all the four Gospels runs parallel. 31. there tcere many coining and going'\ the pas^over was now nigh (John vi, 4), and the pilgrim companies would be moving towards the Holy City. 32. into a desert place] it was not safe for Jesus to remain openly in the territory of Antipas. They crossed the Lake of Gennesaret (John vi, 1) and proceeded in the direction of Bethsaida, at its northeastern corner (Luke ix, 10). just above the entrance of the Jordan into it. Bethsaida was enlarged by Herod Philip, not long after the birth of Christ. He raised it to the dig- nity of a town, and called it Julias, after Julia, the daughter of Augustus. Philip occasionally resided there, and there died and was buried in a costly tomb (Jos. Antiq. xviii, 4, G). 33. the peoph' saw them] comp. the E,. V. Some authorities read, "many saw them departing, and understood it." as Alford. Lachmann, and Tregel- les ; others read the last clause, "and knew them," as Tischendorf. There is close similarity of thought in all these readings 34. he came out] either from the boat, or from his plac<^ of retirement, as implid in John vi, 3. He went up a hill, and then Faw the crowd. John gives an important item of information ; the passover was nigh, and hence the crowds thronging about Jesus. 6 82 A PICTORIAL COMMENTARY [Mark VI, 35-39. Revised Version. 35 he began to teach them many things. And when the day Wii^ now I'ar spent, his disci- ples came unto him, and said, The place is 36 desert, and the day is now i'ar spent : send them away, that tliey may go into the coun- try and villages round about, and buy tliem- 37 selves somewhat to eat. But he answered and said unto them, Give ye them to eat. And they s;iy unto liim, Shall we go and buy two himdred ^ pennyworth of bread, and give 38 them to eat? And he saith unto them. How many loaves have ye? go ami see. And when they knew, they say. Five, and two fishes. 39 And he commanded them that all should ''sit down by companies upon the green Atjthorized Version. a shepherd : and he began to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said, This is a des- ert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread : lor they have nothing to eat. 37 He answered and said unto them. Give ye them to eat. And they say unto him. Shall we go and buy two hundred pennyworth of bread, and give them to eat ? 38 He saith unto them, How many loaveshave ye? go and see. And when they knew, they say. Five, and two fishes. I 39 And he commanded them to make all sit | down by companies upon the green grass. i ^ See marginal note on Matt, xviii, 28 ; which reads " The word in the Greek denotes a coin worth about eight pence halfpenny," that is about 17 cents. * Gr. recline. many things'l i. e., ''he spent a long time in preaching, that they might reap some lasting advantage." — Calvin. 35. desert place] the locality was probably part of the rich but uninhab- ited p'ain below where the .Jordan enters the sea of Galilee. 37. Shall loe go and buy~\ with one voice they seem to have reiterated what Philip had said earlier in the day. See R. V. in John vi, 5-7. The question of bread for the hungry, how often it is asked in this land of plenty ! " It is the echo of a deeper question from starving souls... And both puzzle disciples to this day. How shall we deal with pauperism, and how with ignorance? Let disciples learn at once their own impotence, the wis- dom of doiQg all they can and leaving the rest to the Master." — John Hall. two JmMlred pennyworth] the speci- fying of this sum is peculiar to Mark and John. The word translated penny I is the denarius, a silver coin of the value 'originally of 10 and afterwards of 16 ases. The denarius was first coined in B. C. 269, or four years before the fi'S*". Punic war, and originally was of the value of 16 or 17 cents of our money; later, it =15 cents. It was the day- wages of a laborer in Palestine (Matt. XX, 2, 9, 13). "It so happens that in almost every case where the word denarius occurs in the N. T., it is connected with the idea of a liberal or large amount ; and yet, in these passages, the English rendering names a sum which is absurdly small." — Lightfoot. 38. go and see] this does not imply that Jesus was ignorant of what was in their possession, but rather that he wished to try thtir faith. They found a lad who had^t>c barley loaves, and two small fishes, which they could secure. They were only barley loaves (John vi, 9), the food even then, lor the most part, of the poor and the unfortunate. Comp. 2 Kings vii, 1. 39. by companies] literally, drinking parties. The word alludes to an orderly social grouping. The words are repeated by a Hebraism in the origi- nal, like the "two and two " of ver. 7. upon the green grass] this fact a'ds in fixing the senson of the year when the miracle was performed. Andrews assigns it to the month of April. A. D. 29. Mark alone mentions the green grass, "still fre«h in the spring of the year, before it had faded away in the summer sun." It was near the DENARIUS. Mark. VI, 40-43.] ON THE GOSPEL OF MARK. 83 Revised Version. 40 grass. And they sat down in ranks, by hun- 41 dreds, and by titties. And he touk the tive loaves and the two fishes, and looking up to heaven, he blessed, and brake the loaves ; and he gave to the disciples to set before them ; And the two fishes divided he among them 42 all. And they did all eat, and were filled. 4a And they took up broken pieces, twelve bas- AuTHORizED Version. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave tliem to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 4;5 And they took up twelve baskets full of the fragments, and of the fishes. | pas>over, corresponding to our March or April, hence there was ^^ much grass in the place ;^^ comp. John vi, 10. 40. in I'anksl literally, in beds (as of a garden) or iti roios, i e., they reclined in parterres (areolatim). '• Our English ' in ranks^ does not repro- duce the picture to the eye, giving rather the notion of continuous lines. Wyclif was better, ' by parties ;' perhaps in groups would be as near as we could get to it in English." — Trench. Mark doubtless reproduces the de- scription of the scene by Peter himself. by hundreds, and by Jifties] "Two long rows of one hundred, a shorter one of fifty jjersons. The fourth side remained, after the manner of the tables of the ancients, empty and open." — Gerlach. Rabbi Eliezer is said to have arranged his hearers or disciples in a similar manner. 41. blessed] probably the customary grace said before meals by the Jews. The Greek verb primarily means to speak well of, but is applied to the asking for divine favors upon others ; praising God for such favors ; and to the act of God in granting favors to men. and brake the loaves, and gave them to his disciplesi in the East bread is always spoken of as bro- kt n, never as having been cut. The first of these words implies an in- stadfaneous, the second a continu- ous act. The multiplication of the loaves and fishes ivas continuous in the hands of Christ between the acts of breaking and distributing the bread. Comp. 2 Kings iv. 42-44. 43. baskets] There were twelve baskets full of fragments, or one for each of the disciples. All the Evangelists use xocpv^oq for the small, common wicker-baskets, in which these fragments were col lected, at the feeding of the five thousand, and the word GT.opiq, = or large rope-basket, when they describe the feeding of the four thousand. Watson and Mimpriss have strangely mistaken the " spu- rides'' for the smaller hand-bas- kets," and the other for the larger basket sometimes used to rest upon, while, according to the best authorities, the reverse was the fact. The wicker baskets were the common possession of the Jews, in which to carry their food, in order to avoid pollution with heathens; ^^ Judceis, quorum FISHES OF THE SEA OF GALILEE. 1 Chromis Nilotica. 2 Clarias Macracanthus. 3 Labiobarbus Canis. {After Tristram ) 84 A PICIORIAL COMMENTARY [^Iaek VI, 44-47. Authorized Version. | Revised Version. 44 And they that did eat of the loaves were 44 ketfuls, and also of the fishes. And they about five thousand men. that ate the loaves were five thousand men. 45 And straightway he constrained his disci- I 45 And straightway he constrained his disci- ples to get intu the ship, and to go to tlie other [ pies to enter into 'the boat, and to go before side belure unto Bethsaida, while he sent away | him unto the other side to Bethsaida, while the people. ; 46 he himself sendeth the multitude away. And 46 And when he had sent thorn away, he de- , after he had taken leave of them, he departed parted into a mountain to pray. 47 into the mountain to pray. And when even 47 And when even was come, the ship was in was come, the boat was in the midst of the the midst of the sea, and he alone on the land. I copMnus foenumque supellex.'" Jnv. Sat. in, 14. The same distinction is made by our Lord when he alludes to both miracles (Mark viii. lU, 20 ; Matt, xvi. 9, 10). 44. jive tliousand men] Observe the R. V. omits "about." Mark uses a word which excludes women and children, and Matthew states beside women and children (xiv. 21), who would not sit down with the men, but sit Dr stand apart. "The women and children would probably be few, not, as sometimes fancied, 5000 more." The Latin, Syriac, Arabic, Persic, and Ethiopic versions omit " about," and read '• five thousand" definitely. Practical Sugcestioxs.— Go and tell Jesus our trouble. Come and rest awhile. So Christ knows the fears of some, and the toils of others of his disciples. He gives refuge for the terrified and rest for the tired. A desert place— but the presence of Christ will change a desert into a paradise. Jesus praying— we have little because we ask for little. " Let us not fear to lose earthly in search of heavenly comfort."— JoAn Ball. 45-52. WalkinCx on the Water. A.D. 29. 45. And straightway'] This miracle made a deep impression on the people. It was the popular expectation that the Messiah would repeat the miracles of Moses, and this " bread of wonder," of which they had just par- taken, recalled to the mu.titudes the manna. They would have taken Jesus by force and made him a king ( Juhn vi. 1-i, 15). To defeat this intention the SaViour bade his apostles take a boat and cross over the Lake. unto Bethsaida] Bethsaida, the town of Philip, Andrew, and Peter (John i, 44). Macgregor, after careful examination, holds to the theory that there were two Bethsaidas, and that this voyage was from the. Plain of Batihah near Bethsaida Julius to Khan Minyeh, near the other supposed Bethsaida. Thomson believes the miracle was on th''s plain, but disputes the theory of two Bethsaidas, a theory advocated if uQt invented by Reland and adopted by some others, but not really required by the Gospel narrative, and not sufficiently supported by historical and topographical facts. If there were two Bethsaidas, upon which of them was the woe pronounced ? Bui Jesus gives no intimation in his work of two Bethsaidas. Andrews places the scene of this miracle four or five miles southeast of the Jordan, and therefore, only seven or eight miles from Capernaum. The boat in returning would then go across the northeast corner of the Lake to Bethsaida. 46. a mMuitain to pray] or, "the mountain," one well known and fre- quented. How often Jesus is thus said to have retired for prayer ! What an example to disciples in this busy commercial age ! What mountain it was, is unknown. 47. in the midst of the sea] i. e. , out at sea, it does not imply that they were in the middle or centre of the lake. Toiling the entire night, they had not, in consequence of contrary winds (John vi. 18), gone more than three or four miles (see John vi. 19), something more than half of their way, when one of ceased : and they were sore amazed in them- Mafk VI, 4S-51.J ON THE GOSPEL OF MARK. 85 AuTiioKizED Version. ' Revised Version. 48 And he saw them toiling in rowing; for the 48 sea, and he alone on the land. And seeing wind was contrary unto them: and about the : them distressed in rowing, for the wind wured on the hands, they had to be lifted, yet so that the water should neither run up above the wrist, nor back again upon the hand. '' Unwashed," not dirty hands, but ceremonially unclean. eat nof] " the Jews of latpr times related with intense admiration how the Rabbi Akiba, when imprisoned and furnished with only sufficient water to maintain life, preferred to die of starvation rather than eat without the proper washings." Buxtorf; quoted by Farror and Geikie. the tradition of the elders'] the Rabbinical rules about ablutions occupy a large portion of one section of the Talmud. The oral law or traditions, the Jews pretended were handed down through Moses and Joshua. The Tal- mud is composed of two. or properly of three portions: {\) the Mishna, compiled by Rabbi Jehudan, in the second century. To this two c mmen- taries were added, as (2) the Gemr^ra of Jerusalem, completed in the fouiih century, and (3) the Gemara of Babylon, completed about A.D, 500. 4. except they wash^ "wash," or literally, "baptize themselves," in contrast with washing only the hands, in v. 3. The American revisers pre- ferred to read "bathe." instead of " wash," and Meyer interprets it, "to take a bath." " Market," or "market place," is not to be restiicted to the place where food is sold ; it includes the place of public meeting, like the Latin /or ?.' 771. See R. V. ' pots] the original word is regarded as one of M^.rk's Latinisms, and a corruption of the Latin sextarius, a Roman measure both for liquids and dry ihings, and holding about a pint. In Tyndale's and Cranmer's Versions it is translated "cra.ses." E-^rthen vessels were broken ; those of metal and wood scoured and rin?;ed with water. See Lev. xv, 12, tables] " and of tables " is omitted in several MSS. ; see R. V. The bet- WASHINa HANDS. A PICTORIAL COMMENTARY [Mark VII, 5-14. Kevised Version. 5 and pots, and brasen yessels * . And the Phari- seeis and the scribes ask hiru, Why walk not thy disciples according to the tradition t>f the eldei-s, but eat their bread with ^ defiled 6 hands? And he said unto them, Well did Isaiah prophesy of you hypucrites, as it is written, This people honourcth me with their lips, But their heart is far from me. 7 But in vain do they worship me. Teaching us their doctrines the precepts of men. 8 Ye leave the commandment of God, and hold 9 fast the tradition of men. And he said unto them. Full well do ye reject the command- ment of God, that ye may keep your tradi- 10 tion. For Moses said, Honour thy father and thy mother; and, He that speaketh evil of father or mother, let him ^die the death: 11 but ye say. If a man shall say to his father or his mother, That wherewith thou mightest have been profited by me is Corban, that is 12 to say, Given to God, ye no longer suffer him to do aught for his father or his mother: 1:3 making void the word of God Iry your tradi- tion, which ye have delivered: and maay 14 such like things ye do. And he called to him the multitude again, and said unto them. Authorized Veesion. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with un- washen liauds '! 6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written. This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in A'ain do they worship me, teach- ing /or doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, ns the washing of pots and cups : and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Muses said. Honour thy father and thy mother ; and. Whoso curseth father or mother, let him die the death : 1 L But ye say, If a man shall say to his father or mother, It l» Corban, that is to say, a gift, by whatsoever thou mightest be profited by mo ; he shall be fret'. 12 And ye suffer him no more to do ought for his father or his mother; IS Making the word of God of none effect through yt)ur tradition, which ye have deliv- ered : ami many such like things do ye. 14 H And when he had called all the people ?'n'o him, he said unto them. Hearken unto mo every one of yon, and understand : ^ Many ancient authorities add, and couches. * Or, common ^ Or, surely die ter translation is '' couches,'' the wide, low benches which were placed near the tables and on which the fjuests ret lined. These couches had to be care- fully washed, for a heathen might have lain on iheni and defiled thtm. 6. Well hath Esaias'] or J'nJl luell did Isaiah prophesi/ of you. ' Well " is said in irony. This expressioa recurs in v. 9, " Full well ye reject " = ^'finely do ye set at naught and obliterate." This people honoureth vie] The words are found in Isaiah xxlx, 13. 8» tradition of men] God's commands in contract with the rules of men. Lange suggests that, underlying the rigorous enforcement of .tradition, there was a half conscious repugnance to God's law. The best MSS. omit the rest of verse 8. See Revised Version. 9. keep your own] This implies v/atching, guarding their traditions, while inverses 3, 4, and 8, "hold" implies an obstinate clinging to custom or opinion. . 10. Honour thy father] The words are quoted partly from Ex. xx, 12, and partly from Ex. xxi, 17. The thought is quoted with precision, but not the form, though the verbal variation is slight. 11. If a man '^hall say] See th'^ Revised Version. Corban is a Heb ew word peciliar to Mark, though often used in Leviticus and Numbers, where it is rendered ''offering," and "oblation." Lev. ii, 1, 5; Num. vii, 3, 5. Alexander remarks. " that such thing-^ were perm tted and applauded, may be proved by certain dicta of ihe Talmud." 13. yotir tradition'] The Jews venerated tradition, as shown by this as- sertion current among them ; " The law is like salt, the Mishna like pepper, the Gemara like balmy spice." — Rvxforf. 14-. all the peoj>-"'] or "called the multitude again." Wyclifhas it in his Vers'on, "and he eftsone clepinge to the cumpanye of peple." Tyndale renders it as in the A V. See R. V. Mark VII, 5-22.J ON THE GOSPEL OF MARK. 89 Authorized Version. | Revised Version. 15 There is notliing from without a man, that 1 15 Hear me all of you, and understand : there entering into him can detilehim: but the things ] is nothing from vvitliout the man, that going which c\>me out of him, those are they that de- i into him can detile him: but the things file the man. j which proceed out of the man are those that IG If any man have ears to hear, let him hear. IT defile the man.^ And when he was entered 17 And when he was entered into the house , into the house from the multitude, his disci- from tlie i)eople, his disciples asked him con- 18 pies asked of him the parable. Andhesaith ccruing the parai)le. j unto them, Are ye so without understanding 18 And he saith unto them, Are ye so without also? Perceive ye not, that whatsoever from understanding also? Do ye not perceive, that j without goeth into the man, «7 cannot defile whatsoever thing from without entereth into 19 him ; because it goeth not into his lieart, but the man, it cannot defile him; t intohis belly, and goeth out into the draught? 19 Because it entereth not into his heart, but 20 jfV/i-s he ."iiiil, making all meats clean. And into the belly, and goeth out into the draught, he said. That which proceedoth out of the purging all meats? 21 man, that defiieth the man. For from within, 20 .\nd he said, That which cometh out of the out of the heart of men, " evil thoughts pro- man, that defiieth the man. I 22 ceed,fornicationr', thefts, murders, adulteries, 21 Forfromwithin, out of thcheart ofmen,pro- covetings, wickednesses, deceit , lascivious- ceed evil thoughts, adulteries, fornications, murdei"s, 22 Thefts, covetousness, wickedness, deceit, las- ^ Many ancient authorities insert ver. IG, If any man hith ears to hear, let hiin hecir. ^ Gr. thoiKjhls that are eiil. 15. dejihl make common, or profane, is llie meaning in Greek: here ir, signifies, to make ceremonially unclean ; or, more accurately, morally un- clean ; see vs. 2 oiid 23. Verse 16 is omitted by many MSS. and authorities, as in R. V. 17. his disciples'] From Matthew we learn that the questioner was Peter (Matt. XV, 15). As in the walking on the water, so here, Mark omits the name of the person, perhaps, in deference to Peter's feelings. the parable] So they regarded the words uttered in the hearing of the multitude, and which deeply offended the Pharisees (Matt, xv, 12). 19. into the draught] Comp. 2 Kings x, 27, "'And they.. .brake down the house of Baal, and made it a draught house unto this day." Alford ex- plains it as "sewer." purging all 7neats] This phrase is difficult, if not obscure. Alford, Meyer, Weiss, and others, connect it with draught, and make it refer to the purifying or removal of the usel'^ss portion of the food from the body. But there is a grammatical difficulty in this view. The revisers, following an old explana- tion, add : "' This he saith, making all meats clean." Chrysostom early sug- gested this interpretation, and it is accepted by Scrivener, Field, Bauer, Canon Cook, Ellicott, and Plumptre. 21. evil thoughts] not mt>rely bad thoughts, but evil designs. Thirteen forms of evil are here noticed as proceeding from the heart. The fir.^t seven, in ihe plural number, are predominant a<-tions, the plural possibly indicating either the multitude of them, or the variety of forms under which each sin is committed. The latter si.x, in the singular, are dispositions. The change to singular may be for euphony ; there seems to be nothingin the nature of the sins call ng for it. Comp. the blending of the sing ilar and plural in Paul's enumeration of the works of the flesh. Gal. v, 19-21. adulteries] violations of the marriage vow ; fornications, violations of chastity by unmarried persons. 22. covetousness] The original word deno*es more than the mere love of money, it is " the drawing and snatching to himself, on the sinner's part, of the creature in every form and kind, as it lies out of and beyond himself." Hence, we find it joined not only with "thefts" and w th " extortion" in 1 Cor. V, 10, but also with sins of the flesh, as in I Cor. v, 11 ; Eph, v, 3, 5; Col. iii, 5. "Impurity and covetousness may be said to divide between them nearly the whole domain of human selfishness and vice." See Canon Lighttoot on Col. iii, 5. 90 A PICTORIAL COMMENTARY [Maek VII, 23, 24. Authorized Version. I Revised Version. 23 ness, an evil eye, railing, pride, foolishness : all these evil things proceed from within, and defile the man. 24: And from thence he arose, and went away into the horders of Tyre ^ and Sidon. And civioiisness, an evil eye, blasphemy, pride, fool- ishness : 2;5 All these evil things come from within, and defile the man. 24 *i\ And from thence he arose, and went into the bordei's of Tyre and Sidon, and entered into ^ Some ancient authorities omit and Sidon. wickedness] or wickednesses. It denotes the active working of evil, or, as Jeremy Taylor explains it, an " aptness to do shrewd turns, to delight in mischief and tragedies ; a love to trouble our neighbour and to do him ill offices; crossness, perverseness, and peevishness of action in our inte,- course." — Trencli. lascivious ness'] The word, in classic Greek, denotes all excess and extrava- gance, and in later writers, lust. In the N. T. it is generally translated ""lascivious ness, ^^ as here and 2 Cor. xii, 21 ; Gal. v, 19; Eph. iv, 19; 1 Pet. iv, 3 ; 2 Pet, ii, 18 ; sometimes (2) " wantonness,^'' as in Kom. xiii, 13. The Vulgate renders it now '' impudicitia," now " lascivia." "Wanton- ness " seems the better rendering. an evil eye, blasphemy] Of these the first denotes concealed, i. e., the in- ward disposition ; the second, proud, spiteful anger. The evil eye is notori- ous in the East ; it may here include the outward envious look. In both cases the outward expression is used to signify the inward feeling or disposi- tion, for it is to the inward corruptions, not their outv/ard mai.ifestations, that Jesus primarily refers. pride] The word thus translated only occurs here in the N. T.. its adjec- tive occurs in Luke i, 51 ; Rom. i, 30, ''proud, boasters ;" 2 Tim. iii, 2, ^^ proud, blasphemers;" James iv, 6; 1 Pet. v, 5, "God resisteth the proudy foolishness] only occurs here in the Gospels, and three times in the Epis- tles of Paul, 2 Cor. xi, 1, 17, 21. Matthew Henry wisely observes: " /ZZ- thinking is put first, as that which is the spring of all our commissions, and unfhiiifdng put last, as that which is the spring of allour omissions." 23. from loifJiin] "The common arguments against public school edu- cation," says Ryle, "appear to me to be based on a forgetful ness of our Lord's teaching about the heart. Unquestionably there are iiiany evils in public schools... But there are great dangers in private education, and dan- gers in their kind quite as formidable as any which beset a boy at public school. ..Without a change of heart, a boy may be kept at home and yet learn all manner of sin." Practical Suggestions, — We are to serve God in his way, not according to men's traditions or customs. Inward purity is Avhat God desires. The heart is the chief source of impurity. " Every man has within him the root of every sin," " What can we say to the exaggerated attention paid by many to ceremonies, ornaments, gestures, and postures in the worship of God... What is it all but pharisaism o\er a.gamV'— Kyle. "Our care must be to wash our hearts from wickedness." — M. Henry. 24:— 30. The Syrophcenician Wom-VN. A. D, 29. 24. from thence he arose] i. e., from the region of Capernaum orGennesa- ret. See vi, 53--56. The Pharisaic party in Galilee were deeply offended (Matt. XV, 12) ; Herod Antipas was inquiring concerning him (Luke ix, 9), and h'S inquiries boded only ill. He therefore now leaves for a while west- ern Galilee, avoids publicity and gains rest, and makes his way northeast, through the mountains of upper Galilee into the border-land of Phoenicia. the borders of Tyre and iSidon] Not merely to, but "into," the borders Mark VII, 25-27.] ON THE GOSPEL OF MARK. 91 AuTiiOEizED Version. i Revised Veesion. a house, and would have no man know it : but | he entered into a house, and would have he could not be hid. no man know it : and he could not be hid. 2a Yov ix cerlaiu woman, whose young daugh- I 2.5 But straightway a womiin,whot-e little daugh- ter had an unclean spii'it, heard of him, and ter had an unclean spirit, having heard of came and fell at his feet : 26 him, came and fell down at his feet. Now 20 The woman was a Greek, a Syrophenician the woman was a ^ Greek, a Syrophoenician by nation; and she besought him that he would j by race. And she besought him that he cast forth the devil out of her daughter | would cast forth the - devil out of her daugh- 27 But Jesus said unto her. Let the children ; 27 ter. And he said unto her. Let the children first be filled : for it is not meet to take the 1 first be filled : for it is not meet t J take the * Or, Gentile - Gr. dcmoi. of Tyre and Sidon, and hence beyond the limits of Galilee. SoAlford, Bleek, Dc Wette, Farrar, Cook, EUicott, and others ; though some think he only went utito the border. The lormer view is the more probable. So in an- cient times Elijah traveled out of his own land into Phoenicia (1 Kings xvii, 10-24). Tt/re] A celebrated commercial c'ty of antiquity, in Phoenicia. The He- brew name "Tzor" signifies "a rock,'" and well agrees with the site of >Sur a modern town on a rocky peninsula, which was formerly an island, and twenty miles distant from Sidon. Hiram, King of Tyre, sent cedar wood and workmen to David and afterwards to Solomon (2 Sam. v, 11 ; 1 Kings ix, 11-14; X, 22). Ahab married adaughterof Ithobal, King of Tyre il Kings xvi, 31). It was besieged by Nebuchadnezzar ; captured by Alexander the Great, after seven months' siege, but became again a populous and thriving city in the time of Christ. Strabo gives an account of it at this period, and speaks of the great wealth which it derived from the production of the cele brated Tyrian purple. The old to"\jn is in ruins nov/, but the modern city has a population of about five thousand. See SchatFs Bible Did. Sidon] The Greek form of the Phoenician name Zicfon, an ancient and wealthy city of Phoenicia, on the narrow plain between the Lebanon and the Sea. Its Hebrew name Tsidori signifies " Fishing " or " Fi.*hery." Its modern name is Saida. It is mentioned in the Old Testament (Gen. x, 19 ; Josh, xi, 8; Judg. i, 31), and in ancient times was more influential even l4ian Tyre, though fiom the time of Solomon it appears to have bten subor- dinate to it. Homer has many allusions to the skill of the Sidonians, and Herodotus speaks of its kings and ships.' The city was captured by Alexan- der the Great. B. C. 333. The ruins of the ancient city are extensive and remarkable: the population of the modern city is about ten thousand. would have no man knoio it\ desiring seclusion, and perhaps greater free- dom to instruct his disciples. 25. heard of him] Of his miracles and his arrival ; for his fame had reached even to these old Phoenician cities, from whence had come '" a great multitude." Comp. Mirk iii, 8; Mart, iv, 24. 20. a Greek] i. e., in the broad sense of Gentile, as "Frank" is now applied to all Europeans in the East. Matthew describes her as a " ivomafi of Canaan ^^ (Matt. xv. 22); Mark calls her a Greek, a Syrophoenirian . The first term describes her religion, that she was a Gentile ; the second, the stock of which she came. Juvenal uses the same term, as Justin Martyr and Tertullian mention. She is called a Sj/ro phcenician, as distinguished from the Lihi/ Phoenicians, the Phoenicians of Africa, that is. Carthage. Phoeni- cia belonged at this time to the province of Syria. The Emperor Adrian divided Syria into three parts: Syria proper, Syro- Phoenicia, and Syro- Palestina ; and we may well believe that this official distinction rested on a pre existing nomenclature. See Ellicott. 27. said unto her] Mark passes more briefly over the interview than 92 A PICTORIAL COMMENTARY [Mark VII, 28. Revised "Version. children's ^ bread and cast it to the dogs. 28 But she answered and saith unto him, Yea, Lord : even the dogs under the table eat of Authorized Version. children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord : yet the dogs under the table eat of the children's crumbs. 1 Or, loaf. Matthew. The latter Evangelist points out three stages of this woman's trial : (i) Silence ; " He answered her not a word^^ (Matt, xv, 23) ; (ii) Re- fusal ; " / tvas not sent but unto the lost sheep of the house of IsraeV^ (Matt. XV, 24) ; (iii) Reproach ; ^^ It is not meet to take the children's bread and cast it to the dogs^' (Matt, xv, 26). But in spite of all she persevered and finally conquered. the doQs] In the original the diminutive is used = " little dogs.^^ "Little whelps," Wyclif; "the whelps," Tyndale^ Cranmer. The Jews, the children of the kingdom (Matt, viii, 12), were wont to designate the heathen as '^ dogs,^^ the no- ble characteristics of which animal are seldom brought out in Scripture (comp. Deut. xxiii, 18; Job xxx, 1: 2 ^^?%f Kings viii, 13 ; Phil, iii, 2 ; J-^r Rev. xxii, 15, The Syrian __ _ _^ ^ j^=£^^ dog is a howling scavenger, ~^'lC-rfPP^il^-'^-^^^^--cf^ ■■' "— ^"^ ^^^ ^^^ companion of ■'-^—'^ "^ man, as the dog is among us. Here, however, the term is somewhat softened. Alex- ander thinks the heathen are compared to the small dogs in the house, not to the great wild dogs infesting Eastern towns ; but the dog was an un- clean animal to the Jews and not kept as with us. If he was in heathen territory, as inferred above, the expression Avould still more naturally refer to the Jewish designation of heathen, and, therefore, not convey the " re- volting harshness " which Alexander supposes. In the East now the Mo- hammedans apply this name to Christians. 28. 2/et the dogs] Yea, Lord, for even the little dogs under the table eat of the children'' s crumbs. So it is rightly translated in Wyclif s and Cranmer's Versions, following the Vulgate. ''Truthit isMaister, for indeed the whelpes eat under the table, of the childerns crommes.''^ — Geneva version, 1557. She accepts the declaration of Christ, and in that very declaration, she affirms, is involved the granting of her petition. '' Saidst Thou dogs? It is well; I accept the title and the place ; for the dogs have a portion of the meat — not the first, not the children's portion, but a portion still— the crumbs which fall from the table." Her words speak to us even now, across the centuries. The Episcopal Church adopts her words in a prayer to be used at the cele- bration of th3 Lord's Supper. — (Jamb. Bible. crumbs'] ''From the very word dog, which seemed to make most against her, with the ready wit of faith, she drew an argument in her own favor." — Trench "Was not that a master- stroliit his hand upon him of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the bor- 32 ders of Decapolis. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay 33 And he took him aside from the multitude, I 33 his hand upon him. And he took him aside ^ Gr. demon. 29. go thy ?yay] There were two notable examples of faith found in heathen persons and commended by Jesus: this woman and the centurion. 30. devil gone out] This is an instance of a cnvs effected at a distance : other instances are, (1) the nobleman's son at Capernaum (John iv, 46) ; (2) the centurion's servant (Luke vii, tij. '' Devil" here, as elsewhere, when relating to persons possessed, means " demons." Practical SuGGESTioxs. — "Mothers, widows, sister-, with sick, sinful, way- ward relatives, go and tell Jesus." — John Hall. " The first act of salvation in the Gentile world." — Bauer. "It is a great consolation to a Christian mother when God converts, in answer to prayer, a daughter possessed by a worldly spirit. Bat how little prayer is urged for that blessing! " — Quesncl. 31 — 37. Healing the Deaf and Dumb, A. D. 29. 31. thecoast.s] a misleading archaism. No allusion is made in the origi- nal word to the seaboard. Compare verse 24 •' From the borders of Tyre, and came through Sidon unio the Sea of Galilee," is the reading of nearly all important MSS., though Scrivener adheres to the common text. See R. V. Sidon] or '"through Sidon," which is the preferable reading, supported by several MSS.. and found in several ancient versions. See R. V. If he made avisittothis city of Baal and Astarte, no further account of it is given. It would be a long, circuitous journey, and must have been full of incidents. The silence of the Evangelists throws some doubt on the genuineness of the revised reading, unless we interpret it {a-^ Schaff does) to mean a district of Sidon and not the citv. A district of Sidon is not elsewhere noticed, hence Canon Cook holds that Jesus went through the city of Sidon. unto the sea of Galilee] The journey appears to have been northward through Sidon and towards Lebanon, then through the deep gorge of the Leontes to the Jordan, thence along its eastern bank into Decapolis. 32. one that was |HAP. VIII.— In those days the multitude y being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them. charged them, so much the morea great deal 37 they published it. And they were beyond measure astonished, saying, He hath done all things well: he maketh even the deaf to hear, and the dumb to speak. 8 In those days, when there was again a great multitude, and they had nothing to eat, he called unto him his disciples, and saith faith in one who couM hear no words, for without a fi'ting 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. put 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 fiveloavesand 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 xvli, 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 hearts, 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 fflorious and honorable, arid like himself He needs none of our testimonies, bat it is the least we can do to signify our wishes to have his. praises cele- brated. ' ' — Thos. Hahfhurton. 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! " — 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 ob'^dience." — Stier. 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. Vni. 1— f). Feeding the Four Thousand, A. D. 29. 1. the multitude being very great] 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 Mark VIII, 2-8.] ON THE GOSPEL OF MARK. 95 Revised Version. 2 Tinto them, I liavo compassion on the multi- tude, because they continue -with me now 3 three days, and have nothing to eat : and if I send tliem away fasting to their home, tliey will faint in tlie 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 ^ bread here in a desert place? 5 And he asked them. How many loaves have 6 ye? And they said, 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, Authorized Version. 2 I have compassion on the multitude, because they have now been with me three daj's, and have nothing to eat: 3 And if 1 send them away fasting to their own houses, they will faint by the way : for divers of them came from far. 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the 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 grotind: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set tlit'iii before the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before limn. S 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, xv, 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 may 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 Ibrgotten the other miracle already. The sgcred writers do not conceal their own shortcomings, or the fact that they had so soon forgotten so great a miracle. ichence can a man satis fj/] Trench suggests that "it is evermore thus in times of difficulty and distress. All former deliverances are in danger of being forgotten ; the mighty interpositions of God's hand in former passages of men's lives fall out of their memories. Each new difficulty appears in- surmountable, as one froni 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 per.sistently he had refused to work a sign, such as this was, at the bidding of others." 6. to sit doivn] The Greek word signifies " reclining," after the usual Eastern custom, rather than sitting. Where, is not distinctly specified. Ifr was on the eastern side of the lake, and in a desert spot (Matt, xv, 33). Trench places it on the samc> spot as the feeding of the five thousand ; Elli- cott, near Wady Semak ; and others, near the south end of the lake. 7. ajid he Messed] i.e., " blessed God aloud." A different word from that in v. 6. This implies praise, that in v. 6 thanksgiving. The^ language suireests that the loaves and fishes were separately l>lessed and distributed. 8. seven baskets] The baskets were filled with fragments, indicating the 96 A PICTORIAL COMMENTARY [Maek VIII, 9, 10. Authorized Version. 9 And they that had eaten were about four thousand : and he 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 were about four 10 thousand; and he sent them away. And straightway he entered into the boat with his disciples, and came into the jjarts of Dalma- nutha. abundance of God's provision, as also in nature. The basket was not the small wicker -/.ocptvoq of the former miracle, but large baskets of rope, such as that in which Paul was lowered froiii 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 : (1) 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 j (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 men 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.' "—J/. Hen- ry "The bounty of Christ is inexhaustible. Those need not fear want who have Christ to live upon." 10—21. The Leavei^ of the Pharisees and of Herod, A. D. 29. 10. the parts of Dalmanutha] or, as Matthew says, into the borders of Maqdala 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." — Tristram. " 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 mii^ht ji:;ive 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." Mark Vin, 11-14.] ON THE GOSPEL OF MARK. ^7 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. 13 And he left them, and entering into the ship again departed to the other side. Revised Version. 11 And the Pharisees came forth, and bog;\n to question with him, seeking of him a sign 12 from heaven, tempting liim. And lie siglied deeply in his spirit, and saith, Whj' dotli this generation seek a sign? verily 1 say unto you, Tli^rc shall no sign be given unto tliis 13 generation. And he left them, and again entering into the boat, dei^arted to tlie other side. 14 Now the disci/ile^ had forgotten to take 14 And they forgot to take bread ; and they bread, neither had they in the ship with them had not in the boat with them more thanono more than one loaf. i 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 ilie 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 heanen] The same request had already been thrice male: (1) After the first cleansing of the Temple (John ii, 18) ; (2) after the feeding of the five thousand (John vi, 30) ; and (3j again shortly after the walking through the cornfields (Matt, x'i, 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 deeplji 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 over mastering miracle ; thus it was fundamentally similar to the temptation in the wilderness, which he had repelled and overcome." — Lange. There shall no sign he given] literally, If a sign shall he 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 tomorrow?" — MrCheyne. 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 t]jey had altogether omitted to make provision for their own personal wants. See R. V. 7 98 A PICTORIAL COMMENTARY [Mark VIII, 15-22. Revised 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, Wliy 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 hiui a blind man, and beseech him Atjthorized Veksion. 15 And he charged them, saying, Take heed, beware of the loaven of the Phaiisees, 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 U, he '%aith unto them. Why reason ye, because ye have no bread? perceive ye not yet, neither understand ? have ye your heart yet hardened ? 18 Having eyes, see ye not? and liaving ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among five thousand, how many baskets fiill 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 biing a blind man unto him, and besought him to touch him. * Some ancient authorities read, becaii-ie they Jiad no bre^(HAP. IX.— And he Riid unto them. Verily J I say unto you, That there be some of * Or, sotd Get thee behind me] The very words which he had used to the tempter in the wilderness (Matt, iv, 10), foriutruth the apostle was adopting the very argu- ment which the great enemy had adopted there. ''Asi^' he had said. 'What! adversary; is Satan come againtotempt me, as he didof old? Avauntthos, get thee hence ! ' Then, addressingthe astonished... Peter, inhisown person, he desctibesthe cause of the mis ake he had just made " — Alexander. thou savourest n(d^ or "thou mindest not," ps in R. V. "Thou dost not perceive God's purpose in the dt^afh ot" 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 th-^se things thou enter- est not into the thoughts and plans of God, but considerest all things only from the ideas of men." 3t. he had called] a crowd followed close upon him and his disciples. He had 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 vp 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 tohaveu'teredon no less than four several occasions: (1) here, which corresponds with Matt, xvi, 25 ; Luke ix, 24 ; (2) Matt, x, 39 ; (3) Luke xvii, 3 5 ; (4) John xii, 25. 36« soul] or " life," for it i^ the same word (^'^'/jr^'^ 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 etern-l life of man. The word is, therefore, used in two senses In v. 35 it must refer to the earth'y life ; in this verse, to the true, higher life, as also in v. 37. 37. in exchanqe] li-e rally, " as a ransom price." The price which the earth'y-minded man gives for the world is h"s soul. But, after haviUg laid that down as the price, what has he f^r a " ransom- price," to purchase it again? The Greek word occurs in the Septuagint (Ruth iv, 7 ; Jer. xv, 13). Some read, " for what can be an exchange for his soul 1 " 38. adulterous] The generation is called " adulterous " because its heart was estranged from God. Compare Jer. xxxi, P>2 ; Isa. liv, 5. IX, 1. And he said unto theni] This verse is c'osely connected with the 104 A PICTORIAL COMMENTARY [Maek IX, 2. Adthorized Vf.esion. them thatstind here, which shall not taste of death, till tiiey have seen the kingdum of God come with power. 2 And after six days Jesus taketh wilh Mm Peter, and James, and John, and leadeth them lip into a high mountain apart by themselves : and he was transfigured before them. Eevised Tersion. some here of them that stand ?>?/, which shall in no wise ta.ste 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 l)y themselves: and he was transfigured before close of the eighth chapter. Ellicott says: "The present division may have been made vs^ith a view of connecting it with the transfiguration... but if so, it was based on what is at least a dovibtful interpretation." Verily I say unto yon^ "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." — Maclear. the kingdom of God] The meaning of this verse has been much disputed. Some refer it to the transfiguration only, Fome 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 proba- bly includes all of them, as indicating the coming and first beginning of that kingdom m 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 destruct on of the temple, snd on each of these occasions '"the kingdom of God" was manifested "with power." Practical Suggestions. — " Many praise Christ, yet rob him of h's 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 ihem 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 swee est 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 soui's salvation for the s^ke of the present world. It is a bargain of which thousands, like Esau. ..have repented, unhappily too late." — Eyle. " 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 wroughrin me ; Christ has done all." — Payson. Ch. IX. 2—13. The Transfiguration, A D. 29. 2. after six days'] Luke's ^^ abovt 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, awl 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 Authorized Version. 3 And his raiment became shining, exceeding white as snow; so as no fuller on eartli can wliite tlieui. 4 And tliere appeared unto them Elias with Moses: and tliey were talking with Jesus. Revised Version. 3 them : and his garments became glistering, exceeding white ; so as no fuller on eartli can 4 whiten them. And there appeared unto thera Elijah with Moses: and they were talking clad Hermon (10,000 feet high); also called Sion, " 5Mwwy_p?ace," 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 fpur 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 coa^t, from the m.ountains of Samaria, from the Jordan valley, from the heights of Moab and Gi'ead, from the plateau of Bashan, that pale blue, snow capped cone forms the one feature on the northern hor zon." See \dew of Mt. Hermon, on p. 101. apart bi/ themselves] Luke (ix, 28) tells us that Jesus withdrew ihat he might engage in solitar}/ prayer. We may infer (comparing Luke ix. 37) that the transfiguration took place in the night, which must have added to the grandeur ot 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 Ma' k employ. The associations of heathen mythology would al- most inevitably attach themselves to it in the imagination of a Greek. In naming this great evsnt " die Verkiiirung," or '" the Glorification," German theology has seized this point, not the sam? as our " Transfiguration " *' Mark borrows one image from the world of nature, another from that of man's art and device ; b^thes^ he struggles to set forth and reproduce for his readers the transcendent brightness of that light which now arrayed, from head to foot, the persoi 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 clotha 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 terrain 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. fuller] 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 h'-ive used. 4. there appeared unto them] The three apostles had been weighed down with sleep, lying wrapped, like all Orientals, in their abhas on the ground, but awakened probably by the supernatural light, they thoroughly roused themselves (^Luke 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 w;is 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 Verston. 5 And Peter answered ani 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 Mo3es, and one for Elias. 6 For lie wist not what to say ; for they were eore afraid. 7 And there was a cloud that overshadowed EvisED Version. 5 with Jesus. And Peter answereth and saith to Jesus, Rabbi, it is good for us t > be liere: and let us make three ^ tabernacles ; one fur thee, and one for Moses, and one for Elijah. 6 For ho wist not what to answer ; for they be- 7 came sore afraid. And there came a cloud overahadowins: them: and there came them : and a voice came out of the cloud, say- voice out of the cloud, This is my beloved ing. This is my beloved Son : hear him. I ^ Or, bootlis Ellas until Mose!f\ 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. Th^se two were the acknowledged heads and representatives, the one of the law, the other of the prophets (comp. Matt, vii, 12). they were talkinc/] 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 exod is of Israel under Moses, so Alexander thinks, and that of Elijah in a chariot of fire. 5. And Peter] 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 (Lukeix, 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] '' B^-tter, 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's Studies. -^^ three tabernacles] Three booths of watded 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 proloQg tlie heavenly manifestation and joy. 6. he wist nof] The American revisers read ''knew not ■' for " wist not." Wist is the past tense of A. S. witan^^io know. Compare wit = knowledge (Ps. cvii, 27), and wit = ^o know (Gen. xxiv, 21). Filled v/ith a religious awe at the scene, he tried to give some expres- FORM OF TABERNACLE. •i.I'i'l- . Illi* • 1 sion to his feehngs, yet spoke half unconsciously, sore afraid] Comp. Heb. xii, 21, " Moses said, I exceedingly fear and quake " Wyclifs rendering is very striking, " agast by drede.''^ !• a cloud] A bright rloud reminded them of the Shekinah, which was the usual symbol of the divine {)resence. '' 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, "dirk 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, a-? men who had bsen 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. Mark IX, 8-12.] ON THE GOSPEL OF MARK. 107 Authorized Version. | Revised Version. 8 And suddenly, when they had looked round 8 Son : hear ye him. And suddenly looking ab'Ut, they saw no man any more, save Jesus round about, they saw no one any more, save onl3' witli tliemselves. ! Jesus only with themselves. 9 And as they came down from the mountain, 1 9 And as they were coming down from the mountain, he charged them that they should tell no man what things tliey had seen, save when the Son of man sliould have risen 10 again from the dead. And they kept tiie saying, questioning among themselves what the rising again from the dead should mean. 11 And they asked him, saying, i The scribes 12 say that Elijah must first come. And he said unto them, Elijali indeed cometh first, and restoreth all things : and how is it writ- ten of the Son of man, that he should suffer he charged tliem tliat tliey sliould tell no man what things they had seen, till the Son of man were risen from tlie dead. lU And they kept that saying with themselves, q^uestioning one with another what the rising from the dear! should mean. 11 And they asked liim, saying. Why say the scribes that Elias must first cume? 12 And he answered and told them, Elias verily Cometh fii-st, and restoreth all things ; and how it is written of the Son of man, that he must Bufler many things, and bo set at nouglit. * Or, How is it that (he scribes sai/....cSiY," 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) Hq takes a little child, and places it in the midst of them ; (4) B.e 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 PICTORIAL 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 followeth not us: and we forbade him, be- cause he followeth not us. 39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us is on our part. 41 For whosoever shall give you acup of wat«r to drink in my name, because ye 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 followeth not us] not "because he followeth 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. "O 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." — Whedon. 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. Y. 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." — Howels. 4:2. a millstone] See R. V. Literally, an ass millstone, a millstone turned by an ass. These were much larger and heavier _.:>-=.^=^sj«fe^^^ te^ 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 hanged about his neck, and he 43 were ciist into the sea. And if thy hand cause thee to stumble, cut it oil': it is good for thee to enter into life maimed, rather than having thy two hands to go into ^ hell, 45 into the unquenchable tire.* 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 An 17 And as he was going forth ^ into the way way, there came one running, and kneeled to there#ran one to him, and kneeled to him him, and asked him, Good Mastei', what shall I ! and asked him. Good ^ Master, what shall I do that I may inherit eternal life '! \ 18 do that I may inherit eternal life ? And 18 And Jesus said unto him, Why callest thou Jesus said unto him, Why callest thou me me good ? there is none good but one, that in, [ 19 good '! none is good eave one, even God. Thou God. knowest the commandments. Do not kill, Do 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 taking persons into his arms, and both times they Avere children, and both times the scenes are recorded only by Mark (ix, 36 ; x, 16). blessed them'] 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 Suggestioxs, — "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. Jf 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 chiMren . . . 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. liihen he ivas 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. irhat shall I do] what work of merit? He had probably observed our Lord's gracious reception of children, and he desired to liave 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. Why callest thou 7ne good f[ " As if he had said, ' Thou falsely call- est me good Master unless thou acknowledgest that I have come from G-od.' " — John Calvin. The emphasis is on the " why." " Dost thou know Avhat thou meanest when thou givest me this appellation?" If we combine the question and rejoinder as given by Matthev/ and Luke, it would seem to have run. Why 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 rabl)i. 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 tlu t^n commaudmonts. Here the Mark X, 20-22.] ON THE GOSPEL OF MARK. 119 Authorized Version. not bear false witness, Defraud not, Honour tliy fiitherand Jiiotlur. 20 Aud ho answerer! and said unto him, Mixa- ter, m11 these have I obs(Uve vineyard (Matt, xx, 1- 16). Practical Suggestion's, — "A great fortune is great slavery." — Seneca. "He hath riches sufficient who hath enough to be charitable." — Sir T. Broume. "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 watc'iing it ever since for his victuals and clothes." 32—31. Third P^iediction of the Passion, A. D. 30. 32. they ivsre in the ivay] Our Lord would seem to have now joined the caravans of the Galilean pilgrims going up to Jerusalem. and Jesus ivent 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 Cov/per finely sings : " The S.iviour, 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 company 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. Rkvised Version. 33 that were to happen unto him, f"^njing, 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 them, 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 iJvi 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 Sayinq, Behold, Ave go up to Jerusalem ; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles : 3i And they shall mock him, and shall scourge him,and shall spit upon him, and sliall kill him: and the third day ho shall rise again. 33 And James and John, the sons of Zebe- dee, come unto him, saying, Master, we would thttt 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 cu]) that I drink of? and be baptized with the baptism that I am baptized with ? 30 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of 1 Or, Teacher suffering. The two previous occasions are described m (1) Mark \'iii, 31, in the neighborhood of Cassarea 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 prhiately to the apostles. 34. and shall kill hi ml or, as Matthew adds, '' crucifij Mm " (see Matt. XX, 19). Luke lays stress upon the fact that the disciples would not and could not understand his words (Luke xviii, 31). 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. 35-4:5. 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 loe may sit'\ Whether the mention of tlirones (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 dignit}^ have ever been recognized, East and West, as the positions of honor. '' In thy glory " refers to the earthly splendor of his kingdom. 38. bajjtism I am baptized ^vith'] 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 bajitism, but as a figurative description of the overwhelming sufferings of Jesus. 39. And they said unto him, We canl They knew not at the time what they said, l)ut afterward they were enabled to drink of that cup, and to be baptized with that baptism of suffei'ing. James was the fiist martyr of the Mark X, 40-46.] ON THE GOSPEL OF MARK. 123 Revised Version. unto them, The cup that I drink yc shall drink ; ai.il with tlic baptism that lam bap- 40 tized witlial shall ye be baptized : but to sit on iny right hand or on nnj 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- 4.1 ity over them. But it is not so among you : but wliosoever would become great among 44 you, shall be your * minister: and whosoever would be first among you, shall bo - servant 45 of all. For verily the Son of man came not to be ministered unto, but to minister, and to give his life a ransom tor many. Authorized Versio.v. the cup that I drink of; and with the baptism that I am baptized withal shall yo bo baptized: 4mo to Jerusalem: and Jesus went into th'itemple. an§. W. " No 136 A PICTORIAL COMMENTARY [Mark XI, 27-32. Eetised Version. 27 And they come a.gain 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 v/ho gave tliee this authority to do these things? 29 And Jesus said unty his words. 14 mislit catch liim in fcdk. And when they 14 And when they were come, tliey say unto him, Master, we know that thou art true, and carest fur no man; for tliou regardest not the person of men, l)ut readiest the way of God in truth: Is it lawful to give tribute to Caesar, or not? lo Shall we give, or shall we not give ? But lie. were come, they say unto liim, ' Master, « e know that thou art true, and Ciin^st not for any one: for thou regardest not tlie person of men, but of a trulli teachest the way of God : Is it lawful to give tribute unto Caisar, or not ? Shall v,e give, or shall wo 15 not give? But he, knowing their hypocrisy, knowing their liyiiocrisy, said unto them, Why j said unto them, Why tempt ye me? bnng tempt ye me? bring me a penny, that I may i 16 me a -i>enny, tliat I may see it. And tliey see (7. I brought i'. And he snitii unfcj them, Wliose 16 And they brought it. And he saith unto ! is this image and superscription ? And they them. Whose is this image and superscription ? I And tlwjy 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 tribiite to Cajsar ; (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 younger 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 hini] as a bird is caught in fowling. 14. Master, we know^ 1 his was said in a spirit of hypocritical flattery, as though they were rea-dy 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 lawful to give tribute ?] Some Galilean Pharisees opposed this tax with special bitterness about this time. The snare 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 bv Judas of Galilee (Acts v, 37) and his followers. "If he> said no, the Herodians might represent him an enemy to Cassar ; if he said yea, the Pharisees might represent him to the people as no friend to the nation." — Whithi/. " 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 prince and subjects." 15. knowing their hypocrisy] " It was with a shoii) of truth they spoke." — Bengel. The American revisers read "try" or "make trial of me," in place of " tempt me." bnng 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." -7- jP«rr«r. 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 penn5^" 16. Whose is this image] and superscription or other "inscription." 142 A PICTOKIAL COMMENTARY [Mark XII, 17-22. Authorized Veusion. I Revised Version. 17 And Jesus answering said uuto them, Ren- 17 said unto him, Caesar's. And Jesus said un- der to Cesar the things that are Cesar's, and to i to them, Render unto Cajsar the things that God the things that are God's. And they mar- are Csesar's, and unto God the things that are veiled at him. j God's. And they marvelled greatly at him. 18 Then come unto him the Sadduceee, which 18 And there come unto him Sadduceee, say there is no resurrection ; and they asked which say that there is no resurrection ; and him, saying, , 19 they asked him, saying, ^ Master, Moses 19 Master, Moses wrote unto us, If a man's j wrote unto us, If a man's brother die, and brother die, and leave his wife heldml him, and leave a wife behind him, and leave no child, leave no children, that his brother should take ' that his brother should take his wife, and 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. 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. ^ Or, Teacher It was Tiberius Caesar who was then reigning. CaBsar 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 sacre 1 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 Augusti filiufi 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 ^eZ^Ze ze to Cassar." — 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 Ceesar 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 Csesar, namely: because they had fallen from their allegiance to God. they marvelled at Mm] " 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." — ScJiaff. 18—27. The Saddu-cees and the Resurrection. 18. Saddueees] 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 unvote] the law concerning the Levirate marriage is found in Dent. 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 tlie 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 difficiilt as possible, though not lu- dicrous, as some suppose. It may have been founded on the case of Sara, rise from the dead, they neitlier marry, nor are given in marriage; but are as angels in 2G heaven. But as toucliing the dead, tliat they are raised; have ye not read in the hook of Moses, ill the jilnre coiiceniing tlie Busli, how God spake unto him, saying, 1 am the God of Mark XII, 23-20.] ON THE GOSPEL OF MARK. 143 Authorized Version. | Revised Version. 23 In the resurrection therefore, when thej' 23 In the resurrection whose wife shall she be shall rise, whose wife shall she be of them? for ' 24 of them? for tlie seven had her to witie. Jc- the seven had her to wife. I sus said unto them, Is it not for this cause 24 And Jesus answering said unto them. Do [ that ye err, that ye know not the scriptures, 3'e not therefore err, because ye know not the 25 nor the power of God? F(ir when they shall scriptures, neither the i)ower of God? 2o For when tliey 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 toucliing the dead, that they rise; have ye not read, in the book of Moses, how in the bush God si>ake unto him, saying, I am the God of Abraham and the God 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. Ill the resurrection ...ivhen they shall risel 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 resui-rec- tion, the same relations must continue, as here. They did not ask the ques- tion to gain a solution, but to puzzle and entraj:) 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. 21. ye knoio iioti our Lord traces their error to ignorance (1) of the Scriptures, and (2) of the power of God, He deals with the latter first. 2o. when they shall rise] 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, 3!)-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 body " 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 p. 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 bnsh] i. e,, in the section of the Book of Exodus (iii, 6) called ^'■the bush.''^ Similarly " ^Ae lament of David over Said 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 XII, 27, 28. Authorized Version. Revised Veksiox. 27 He is not the God of the dead, but the God Abraham, and the God of Isaac, and the God of the living: ye therefore do greatly err. 27 of Jacob? He is not the God of the dead, but 28 And one of the scribes came, and having of the living: ye do greatly err. heard them reasoning together, and perceiving 28 And one of the scribes came, and heard that he had answered them well, asked him, i 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 aper- soiial 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 loas their God," i. e., when they wei-e alive ; but not " is their God," since they were not in existence any longer. but the God of the living] the jDatriarchs, therefore, though their bodies were dead, must themselves have been still living in tlie 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 phylacteries. 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." BlARK XII, 29-34.] ON THE GOSPEL OF MARK. 145 Authorized Version. 29 And Jesus answered him, The first of all the commandments if, Hear, Israel ; The Lord our God is one Lord: 30 And thou sluilt love the Lord thy God with all thj' heart, and with all thy soul, and witli all thy mind, and with all thy strength: this wthe first commandment. ;il And the second ix like, namehj this, Thou shalt love thy ncij;hbour as thyself. There is none other commandment j>,reatcr than these. IJ2 And the scribe said unto him, Well, Master, thou hast said the truth : for there ie one God; and there is none other but he : ;J:H And to love him with all Ihe heart, and Revised Version. 29 What commandment is the first of all ? Je- sus answered, The first is, Hear, O Israel ; 30 1 The Lord our God, the Lord is one: and thou shalt l(jve the Lord thy God - with all thy heart, and ^ with all thy soul, and ^ with all thy mind, and ^with all thy strenj^th. 31 Tlie second istliis. Thou shalt love thy neigh- bor as thyself. There is none other com- 32 mandment greater than these. And the scribe said unto him, of a truth. ^ Master, thou luust well said that he is one; and there 33 is none othcn- but he: and to love him with all the heart, and witliall the understanding, and with all the strength, and to love his with all the understanding, and with all the \ neiglibour as himself, is much more than all 34 whole burnt, offerings and sacrifices. And wlien Jesus saw that he had answered dis- creetly, he said unto him, Thou art not far soul, and with all the strength, and to love his neighbour as himstdf, is more than all whole burnt offerings and sacrifices. ;i4 And when .Tesus saw that he answered dis- creetly, he said unto him, Thou an not far from ^ Or, Tlie Lord is oar Cod; tfie Lord is one * Gr. from. '' Or, Teacher 29. Jesus ansicered hiin} pointing, it may be, to the scribe's iepMUin, 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 passport 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 us forming one of the commandments, but as containing the principle of aW. The scribe asks, which is the most importarit of all; for this was the thing disputed in his day. 31. the second i.s,] the Lord had namcvd only one commandment .as great to the rich young ruler (Luke x, '27). To the scribe he names two. The 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 Avhich 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 moral 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 lav/ is of universal application, now in force, hence is not abrogated, ex- cept as to some of its circumstances, e.g. its condenining power over believ- ers. See Gal. iii, 13 ; Rom. %dii, 1. 34. discreetly] the original is vStronger tlian " discreetly " — intelligently or " wisely," as VVyclif 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 off." — Beiigel. 146 A PICTOIilAL COMMENTARY [Mark XII, 35-37. Authorized YEKsrox. the kingdom of God. And no man after that durst ask him awj quenlion. ?>5 And Jesns answered and said, while he taught in the temple, How say the scribes that Christ is the son of l-'avid ? 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. Reviskd Version. from the kingdom of God. And no man after that dui-st ask him any question. 35 And Jesus answered and said, as he taught in the temple. How say the scribes that the 36 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 lumself calleth him Lord ; and whence is he his son ? And ^ the common people heard him gladly. * Some ancient authorities read vnderneath thy feet. ^ Or, the great muUUvde The scribe was not converted, but bis 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, Beligious Experience, p. 83. 210 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 alike 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 ansioered 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- swelled ^' that the statement contained a reply to some question already put. Jesus had already silenced tlieir 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 Mmself .mid] The Pharisees are referred to the 110th Psalm, which the rabbis regarded as distinctly Messianic. '■'■ The Lord {Jehovah) said., unto my Lord, {Adonai) Sit thou on my right hand, till I make thy foes a footstool for thy feet.'' ^ 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, 84, 35 ; 1 Cor. xv, 2 > ; Heb. i, 13 ; v, G ; vii, 17, 21). "In later Jewish writings nearly every verse of it is quoted as re- ferring to the Messiah." — Peroume. 37e 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 inhishumannature,bat]iis 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 m«ke,not through ignorance, but through unbelief. Skeptics like Renan do not know how to explain this passage any better than the Pharisees, but it is clear to all who hold that Jesus was the son of God, incarnate — and born of the seed of David accord- ing to the flesh. tl^e common people] the great multitude. "And moche cumpany gladli herde him." — Wyclif. "The rich and the mighty were too proud to listen to Mark XII, 38-40.] ON THE GOSPEL OF MARK. 147 Revised Version. 38 And in his teaching he said, Beware of the scribes, which desire to walk in long robes, and to hdve salutations in the marketplaces, 39 and chief seats in the synagogues, and chief 40 places at feasts : they which devour widows' houses, ^ and for a pretence make long pray- 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 And the chief seats in the synagogues, and the uppermost rooms at feasts: 40 Which devour widow's houses, and for a ^ Or, even ichilefor a pretence they malce his instructions. So it is still. 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." — Barnes. 38—4:0. Beware of the Scribes. 38. And hesaid] The terrible denunciations of the moral and religious short- comings of the leaders of the nation are given more fully by Matthew, xxiii,l- 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 Gentile 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 clothinr/l "that wolen wandre in stoolis. ' ' — Wyclif. Stoolis from Latin stola =^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, Avho had come up to celebrate the feast of the passover. love salutations'] the sounding title of "Rabbi," "Rabbr." 31). chief seals'] 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 Greek, 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 con^sted 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 lectiis medius, summus and imus. The middle place in the triclinium was considered the most dignified. At a feast there would be many such triclinia. See Schaff 's JJirf. of the Bible. 4:0. devour widows^ houses] as professed guardians and administrators of JEWISH SCRIBE. 148 A PICTORIAL COMMENTARY [Mark XII, 41, 42, Revised 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 there came * a poor widow, and nhe cast in two mites, which 43 make a farthing. And he called unto him Authorized Version. pretence make long prayers : these shall receive greater damnation. 41 And Jesus sat over against the treasury, and behald 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. * Gr. brass. ^ 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." — Wyclif. The word denotes "judgment," "punishment." Tlie 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, detnyng the bodi of the Lord... and if we deiyiyden 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, Monli's Tale., 15091, " JJampnyd was he to deye in that prison." — Bible Word Book. 4:1—41. The Widow's Mite. 41. And Jesus saf] in perfect calmness and quietness of spirit after all the fierce opposition of this "day of questions." the treasury] Lange suggests that the sacrifice fiind 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 toy 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- offerings, 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- offerings in addition to the temple-tax were generally presented." — Lange. 4:a. a certain poor ividow] 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 tnites] The jsrimary 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 AssABioN, farthing. Roman quadrans, which was one-fourth Mark XII, 43-XIII, 1.] ON THE GOSPEL OF MARK. 149 Authorized Version. i Revised Version, 43 And he calletl unto him his disciples, and | his disciples, and said unto them, Verily I saith unto tliem, A'eiily I say uuto yuu. That this jioor widow hath oast mure in, than all they which liave cast into the treasury : 44 For iM theii did cast in of their abundance; but slie of her want did cast in all that she had, evr)i all her living. death. l.'J And ye shall bo hated of all jw^n for my name'ssake: but hn that shall endure unto the end, the same shall be saved. Or, 2)ut them to death 7'ods/^ It was part of tho duties of the Chazzan, or minister in each syna- gogue, to maintain order and scourge the condomncd. before riders and kings'] The Roman tetrarchs are sometimes called kings. Paul stood before Felix (Acts xxiv, 10-22), i^es^w.s* (Actsxxv, 1-11), Agrippa (Acts xxvi, 1-23), Nero (2 Tim. iv, 16). The general persecutions of Christ- ians in later times, under Nero, in which Peter and Paul suffered martyrdom, may also be alluded to. SchafF doubts whether prophecy has such specific fiiliillment as some commentators, like Alford, advocate, and Lange suggests that the wars referred to extend to the end of the world. 10. the gospel must first he published] or '' proclaimed." The gospel was proclaimed throughout tho Roman Empire, from Arabia to Damascus, from Jerusalem to Illyricum, in Italy and in Spain, during the lifetime of some of his hearers. Comp. Rom. xv, 19, 24, 28; Col. i, 6, 23. Alexander accepts the general spread of the church before the fall of Jerusalem, as a substantial fidfiriment of this prediction. One point is clear, as Canon Cook suggests : tribulation must be the portion of the church whatever may be the duration of the interval during which the gospel is to be proclaimed in the world. 11. take no thought beforehand] See R. V. " Nyle the thenke what ye schulen speke." — Wyclif. ^^ Thought,''^ in the time of King James, signified undue care or anxiety. Shakespeare, Jul. Cces. ii, i, 186, says, " If he love Caesar, all that he can do Is to himself take thought and die for Caisar." but whatsoever shall he given you] the Greek word rendered premeditate is the common phrase for committing to memory a speech, as opposed to extempore speaking. It is omitted in several MSS. and in the R. V. If re- tained it gives no warrant to ministers who get up to preach unprepared every Sunday. Such a porverted "application of this passage is utterly un- justifiable." Comp. Matt, x, 19, 20, where the words occur as a portion of our Lord's charge to his twelve apostles. " These were very weighty words for the Roman Christians, at a time when the martyrdom of the apostles Peter and Paul, in Rome, was about to take place." — Lange. The apostles, ac- cording to Alexander's view, were simply to be the channels of the revela- tions which the Holy Spirit would make at such times. 13. he that shall endure] ' ' he that shall susteyne in to the ende. " — Wyc- lif. The endurance here spoken of i^ the brave andperistent endurance of the Christian in faith and love. In this noble word, the " queen of virtues," as Chrysostom does not fear to call it, "there always appears in the New Testa- ment a background of manliness ; it does not mark merely the endurance , the 'sustinentiam,' or even the 'patientiam, but the '' perseverantiam,,^ the * brave patience ' with which the Christian contends against the various hind- 154 A PICTORIAL COMMENTARY [Mark XIII, 14. Revised Version. 14 But when ye see the abomination of deso- lation standing where he ouffht not (lot him that readeth understand), then let them tliat Authorized Version. 14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that read- eth understand,) then let them that be in Judea flee to the mountains : ranees, persecutions and temptations that befall him in his conflict with the inward and outward world." For further accounts of the fulfillment of these prophecies consult the Acts and Epistles ; the writings of Josephus, and of Roman writers, as Seneca, Epis. xci, 9 ; Suetonius, Claud, xviii, Tacitus Ann. XV, 44, and Pliny, Epis. x, 97. Practical Teaching. — "Make it a rule that never a day shall pass with- out speaking for Christ. People won't like it. If you are a living witness for Christ it makes people against you. You will suffer persecution and be spoken against, and yet they will send for such a man first when they are in trouble, or on their death-bed. The man that is popular with the world is not a friend of Jesus." — Moody. 14-. But when ye shall see] He had distinctly foretold the destruction of Jerusalem, now he notices some signs which would precede its fall, and tells them how they may secure their own safety. the abomination of desolation] This expression comes from Dan. ix, 27, "and for the overspreading of abominations he shall make it desolate^'''' or, as it is rendered in the margin, "and upon the battlements shall be the idols of the desolator.''^ The Septuagint renders it, "and upon the temple the abomination of desolations ; ' ' comp. 2 Mace, vi, 2. Hengstenberg would translate it, "and over the top of abomination comes the desolation." In the Apocryi^ha it is applied to the profanation of the altar by Antiochus, 1 Mace. i, 54. The key to the interpretation seems to be supplied by Luke xxi, 20, " And when ye shall see Jerusalem compassed with armies^ then know that the desolation thereof is nigh." Hence, some would understand it to denote (1) any and all the abominations practiced by the Romans on the place where the temple stood. (2) Others, the eagles, the standards of the Roman army which were held in abomination by the Jews. The Roman eagles, therefore, rising over the site of the temple, ^^ where they ought not ^^^ and compassing the city (Luke xxi, 20), was the sign had fallen under that the Holy Place the dominion of the idolaters. Others (3) would refer the words not only to the Roman eagles, but to the outrages of lust and murder perpetrated by the ' 'zealots, ' 'which drove every worshipper in horror from the sa- cred courts. See Jos. Bell. Jud. iv, 3, 7. The second explanation is ingeniously urged by Greswell, and is accepted by many ; but the first view, that it applies to the pollution of the temple in any way, is preferable. spoken of by Daniel] This phrase is omitted in many MSS. ajid is dropped in the R. V. It is found in Matthew, however. The reference is generally held to be to Dan. ix, 27, but Calvin stoutly disputes this, and thinks it refers to Dan. xii, 11. flee to the mountains] Compare the flight . of Lot from the " cities of the plain." Gen. xix, 17. Eusebius says the Christians were warned, by a revelation, to SOMAN STANDARDS. Mark XIII, 15-18.] OX THE GOSPEL OF MARK. 155 Authorized Version. 15 And let him that is on the housetop not go down into the house, ncitlicr enter therein, to take anything out of his house : 16 And let him that is in the field not turn Revised Version. 15 are in Judaea flee unto the mountains : and let him that is on the housetop not go down, nor enter in, to take anything out of his 16 house; and let him that is in the field not back again for to take up his garment. ' 17 return back to take his cloke. Eutwoeun'o 17 But woe to them that arc with child, and to them that are with child and to them that them that give suck in those d?.-js ! 18 give suck in those days ! And pray ye that 18 And pray ye that your flight bo not in the 19 it be not in the winter. For those days shall winter. ! flee to Pella. Hence, the Jewish Christians fled from Jerusalem to this Persean town, a distance of about 100 miles. Hammond notices the providential and temporary raising of the siege by Gallus (who could have taken the city), thus affording an opportunity for escape to those heeding the warning of Jesus. So far as known, not a single Christian Jew perished in the fall of Jerusa- lem. " Somewhere on' the slopes of Gilead, near the scene of Jacob's first view of the land of his descendants, and of the capital of the exiled David, was Pella (identified with Tuhakat Fah'l), so called by the Macedonian Greeks from the springing fountain, which likened it to the birthplace of their own Alexander... From these heights Al)ner, in his flight from the Philistines, and David, in his flight from Absalom, and the Israelites, on their way to Babylon, and the Christian Jews of Pella caught the last glimpee of their familiar moutains." — Stanley. 15. neither enter therein^ The house? of Palestine were furnished with a flight of steps outside, by which the housetops could be reached without actu- ally entering the house. Comp. chaj). ii, 3, 12. Roofs are used for sleep, re- tirement, prayer, or secretion. The Christians were thus warned by our Lord to flee by the outside staircase, or to run along the roofs to the city wall, and so make their escape. 16. his garment} ^'.e. his " outer garment." 18. pray ye'} The fatalist and skeptic may smile at this exhortation, but it is based on the profoundest philosophy. The interposition of providence in answer to prayer maybe made, not within aline seen by the suppliant, but in one which is to meet him on his path. ."Herein," observes Isaac Taylor, " is especially manifested the perfection of divine wisdom, that the most surprising conjunctions of events are brought about by the simplest means, and in a man- ner that is perfectly in harmony with the ordinary course of human affairs. This is, in fact, the great miracle of providence; that no miracles are needed to accomplish its purposes." And J. McCosh calmly urges, " Read in the spirit of faith, striking coincidences will everywhere manifest themselves. What singular union of two streams at the proper place to help on the exertions of the great and good ! What curious intersections of cords to catch the wicked as in a net, when they are prowling as wild beasts ! By strange, but most opposite correspondences, human strength, when set against the will of God, is made to waste away, under God's burning indignation against it,as in heathen story Meleager wasted away as the stick burned which his mother held in the fire." — Divine Government, pp. 176, 203. he not in the winter] with its rains and storms and swollen torrents, "weiYAer;" Matthew adds (xxiv, 20), ^^ on the sabbath day.'' The reading "it" of the revised version, in place of "your flight," refers, rather to the siege, which took place in our October. But if Christ intended to refer to the flight of Christians, as in A.V., it is remarkable that immediately after the de- feat and temporary raising of the siege by Gallus, their flight probably took place, which was in one ofthe mildestmonths in Syria. For (1) the compassing of the city by the Roman armies spoken of by Luke (xxi, 20) took place at the comrnencement of October, a.d. 66, when the weather was yet mild and 156 A PICTORIAL COMMENTARY [Mark XIII, 19, 20. Authorized Version. 19 For in those days shall be affliction, such as ■was not from the beginning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no ilesh should be saved : but for the elect's sake, whom he hath chosen, he hath shortened the days. liEviSED Version. be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never 20 shall be. And except the Lord had shortened the days, no flesh would have been saved: but for the elect's sake, whom he chose, he favorable for travelling : (2) the final siege, if any Christian Jews lingered on till then, took place in the still more open months of April or May. SeeLew- in's Fasti Sacri, pp. 344 and 358. The Jewish custom, which forbade travel- ling on the sabbath beyond a distance of 2000 ells, would make the Christian Jews' travelling on that day infinitely more difficult, even though they might themselves be possibly free from any scruple. "They would, in addition to other embarrassments, expose themselves to the severest persecutions of fanaticisms. " — Laiige. 19. such as. ..from the beginning of the creation'] Jcsephus declares of the calamities attending the fall of Jerusalem, in almost the words of this prophecy, "the misfortunes of all men, /?-om the hegininng of the worlds if they be compared to those of the Jews, are not soterrib'e as theirs were," " nor did any age ever produce a generation more fruitlul in wickedness, /ro7/i the beginning of the world."' The city was densely crowded by the fnulti- tudes which had come up to the Passover. Pestilence ensued, and famine followed. The commonest instincts of humanity were forgotten. Acts of violence and cruelty were perpetrated without compunction or remorse, and barbarities enacted which cannot be described. Mothers snatched the food from the mou.hs of their husbands and children, and one mother of rank actually killed, roasted, and devoured her infant son, and was discovered by some who sought to rob her of her food. (Comp. Lev. xxvi, 29; Deut. xxviii, 56, 57). Dead bodies filled the houses and streets of the city, while cruel assassins rifled and mangled Avith the exultation of fiends. The hor- rors of the war, famine and pestilence combined were indescribable. The besieged devoured even the filth of the streets, and so excessive was the stench that it was necessary to hurl 600,000 corpses over the wall, while 97,- 000 captives were taken during the war, and more than 1,100,000 perished in the siege, and nearly 500,000 more in various conflicts accompanying the fall of Israel, which occurred elsewhere in the land. See Josephus, Bell. Jud. vi, 9, 3; Tacitus, Hist, v, 13; Milman's History of the Jews ii, 16; Meri vale's History of the Romans, vi, 59. 20. except that the Lord had shortened'] If in God's pitying mercy the number of those awful days had not been shortened, no flesh could have been saved, referring, of course, to the Jewish people. for the elecVs s«A-e] i. e. for the sake of the Christians. This was fulfilled literally, though the city was strong, and the provisions ample for many years' siege. he hath shortened] They were shortened, (1) by the order of Claudius stopping Agrippa from completing the fortifications of Jeiusalem ; (2; by the division and factions among the Jews ; (3) by the burning of the stores of provisions, which were sufficient for a siege of several years ; (4) by the abandonment of the towers of the fortification by the Jews, on the arrival of Titus ; (5) by the vigorous attacking and storming of the city, instead of sitting out a siege. Titus encircled the city with a wall, five miles in extent, and fortified it with thirteen strong garrisons, in the almost incredibly short space of three days, and Josephus makes special mention of his eagerness to bring the siege to an end. The city, which in the time of Zedekiah (2 Kings XXV, 1-6; Jer. xxxix, 1, 2) had resisted the forces of Nebuchadnez- Iark XIII, 21-26.] ON THE GOSPEL OF MARK. 157 Revised Version. 22 shortened the days. And then if any man shall say unto you, Lo, here is the Christ ; 22 or, Lo, there; believe ^ it not: for thei-e shall arise false Christs and false prophets, and sliall shew signs and wonders, that they may 23 lead astray, if possible, the elect. But take ye heed : behold, I have told you all things beforehand. Authorized Version. 21 And then if any man shall say to you, Lo, here is Christ: or, lo, he is there; believe him not: 22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to se- duce, if jY were possible, even the elect. 23 But take ye heed : behold, I have foretold you all things. 24 But in those days, after tliat tribulation, the 24 But in those days, after that tribulation, sun shall be darkened, and the moon shall not the sun shall be darkened, and the moon give her light, 25 shall not give her light, and the stars shall 25 And the stars of heaven shall fall, and the j be falling from heaven, and the powers that powers that are in heaven shall be shaken. 1 2G are in the heavens shall be shaken. And 26 And then shall they see the Son of man , then shall they see the Son of man coming in coming in the clouds with great power and glory. I » Oi,Tiim zar for sixteen months, was taken by the Romans in less than five. The strong language also seems to have reference to tribulations in the last times. 22. false Christs a)id false prophets] " Josephus lells us that false pro- phets and impostors prevailed on multitudes to I'oUow them into the desert, promising there to display signs and wonders (comp. Acts xxi, 38) ; and even at the last, v;hen the temple was in flames, iiuinbers of all ages flocked thither from the city, upon the proclamation of a false prophet, and of six thousand assembled there on this occasion, not one escaped the fire or the sword. But such Imposture is to l)e still more signally realized with ^ signs and lying wonders^ before the final coming of Christ (2 Thess. ii, 1-10)." — Marlear. 23. But take ye heed] Do not ye be deluded ; implying that these pre- dictions would have a fulfillment in their day. 24 — 31. The Second Coming of the Lord. (Time same as last Section.) 24. in those days] This verse is explained in two ways; (1) figuratively; which limits " those days*' to the fall of Jerusalem, and also "that tribula- tion " to the same event. Then the rest of the verse is understood to be figures, by which national and social revolutions are predicted, and that the coming of the Son of man, in v. 26, is an invisible coming as at the destruc- tion of Jerusalem. (2)~The other maybe called theliteral view; it explains "those days" to be the latter days, near the end of the world, and that a change in nations aud in nature is implied, and a visible coming of the Son of man. In regard to the general description in this chapter, Abbott holds that there have been more remarkable wars, famines, pestilences, and earth- quakes since, than before the fall of Jerusalem, and understands the lan- guage to apply to a long period of conflict and trial before the end will appear. the sun shall he darkened] ' ' The Jews expected that great calamities would precede the advent of the Messiah ; yet at the time when these calamities should have reached their height, they hoped that he would unexpectedly appear." — Kuinoel. 26. shall they see the Son of vian] either at the calamities attending the fall of Jerusalem, if the figurative view of v. 24 is accepted ; or near the end of the world, if the literal view be taken. For the title Son of man, see note on ch. ii, 10, and compare John v. 22, 27, "the Father judgeth no man, but hath committed all judgment unto the son, and hath given him authority to execute judgment also, because he is the Son of rnan.^^ in the clouds] so the Angels said to the Apostles at the ascension (Acts i, 158 A PICTOKIAL COMMENTARY [Mark XIII, 27-31. Authorized Version. I Kevised Version. 27 And then shall he seud bis angels, and shall [ 27 clouds with great power and glory. And then shall he send forth the angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. 28 Now from the fig tree learn her parable : when her branch is now become tender, and putteth forth its leaves, ye know that the 29 summer is nigh; even so ye also, when ye see these things coming to jmss, know ye that 30 ^ he is nigh, even at the doors. Verily I say unto you, This generation shall not pass away, until all these things be accomplished. 31 Heaven and earth shall pass avay i but my 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 know that summer is near : 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. 30 Verily I say unto yoii, that this generation Bhall not pass, till all these things be done. 31 Heaven and earth shall pass 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 fig 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. even at the doors] There is no " eve?i " 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 {!) birth, age ; (2) descent; (3) a fcenera^^o/i of men livingat 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 Jervsalem, he declares that the generation of Ihe 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) In 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. bid my ivords shall not pass away] Never did the speaker feem to stand more utterly alone than when he uttered this majestic utterance. Never Mark XIII, 32-34.] ON THE GOSPEL OF MARK. 159 AurnoRiZED Version. j Revised Version. 32 But of that day and thd liour knoweth no ! 32 worda shall not pass away. But of that day man, no, not the angels which are iu heaven, j or that hour knoweth no one, not even the neither the Son, hut the Father. I angels in heaven, neither the S<.)n, but the 33 Take ye heed, watch and pray: for ye know ' 3i Father. Take ye heed, watch ^ and pray: not when the time is. i 34 for ye know not when the time is. It is- as 3-1: For the S<);i of iwin U as a man taking a far I xvhen a man, sojourning in another country, journey, who left his house, and gave authority I ^ Some ancient authorities omit and pray. did it seem more improbable that it would be fulfilled. But a? 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." — Camh. Bible. 32 — 37. Final Exhortation to Watchfulness. 32. neither ths Son] Since the times of the early Fathers until now, critics have wrestled with this expression, to iind a satisfactory solution, and relieve the seeming contradiction between this denial of knowledge and the omniscience of the Saviour. (1) 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 receive i to tell, as it was not to be known by the disciples ; so Luther, Melancthon, the older Lutherans, Porteus, Bengel, and Whitby, sub- stantially held. (3) That the Son w is 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 huaian nature he did not know it; this is the view substantially of Athanasius, Cyril, Chrys- ostom, Calvin, Ryle, Alexander, Clarke, J. P3'e 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 llesh should divest himself of knowledge which he pos- sessed as God, in the same way as, confessedly, he divested himself of im- mortaliti/.^^ How could he be ignorant of anything, when he asserts "I and my Father are one," and it i^ 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 Mimpri-s 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 uivstery we cannot comprehend; so Jesus is paid to have ''increased in wisdom" and in stature, Luke ii, 52; to have jjraj/ed to the Father, Matt, xiv, 23; 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., icatch 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 loatching 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 sleevless, (2) to he vigilant. 34. taking a far journey^ literally, one loho is absent from his people, 160 A PICTORIAL COMMENTARY [Makk XIII, 34-XIV, 1. Authorized Veksion'. i Kevised Version. to his servants, and to every man his work, and | ha\'ing left his house, and given authority to commanded the porter to watch. ] his * servants, to each one his work, com- :35 Watch ye therefore: for ye know not when tlie master of the house cometh, at even, or at midnight, or at the cockcrovving, or in the morn- ing: 36 Lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch. /^HAP. XIV. — After two days was the feast of 35 manded also the porter to watch. Watch therefore: for ye know not whenthe lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morn- 36 ing; lost 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 Gr. bond-servants. loho goes on foreign travel. " Which gon fer in })ilgriinage." — 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 wori, 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 even, 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 coifiing 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 Seroices. 3G, Lest coming 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 r^ 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 ^'talents'' (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 eue" (not Thursday night), and fixes the anoint- ing also on the same evening; Judas making his plan known to the priests Mark XIV, 1. J ON THE GOSPEL OF MARK. 161 Authorized Version'. the paesover, and of unleavened bread : and the chief priests and the scribes sought how Revised Version. passover and the unleavened bread : and the chief priests and the scribes sought how they in the course 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, one 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. 30), 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 otfended 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, Ellicott, 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, Vli\\ of Nisan, and the anointing at Bv:;thany, 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 coj^yist'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 satisfictorily, 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, Andrewsand 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 hread^ 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 3Iazzoth, 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 jyriests} While our Lord was in quiet retirement at Bethany 162 A PICTORIAL COMMENTARY [Mark XIV, 2, 3. Authorized Version. they might take him by craft, and put him to death. 2 But they said, Not on the feast day, lest there be an uproar of the people. ■J And being in Bethany, in the house of Si- mon the leper, as he sat at meat, there came a Kevised 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 tumult. 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 Bathany. 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 housebaing 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, bein^ 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 liaving an alabaster box of ointment of spikenard very precious; and she brake the box, and poured U on his head. 4 And there were some that had indignation within themselves, and said, Why 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. 4 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 genit- * Or, a flask * Gr. pisticnard, pistic being perhaps a local name. ine ; others, liquid. having an alabaster box] " box " is not expressed in the Greek. At Ala- bastron in Egypt 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 terra alabaster was applied without distinction to all perfume vessels, of whatever materials they con- sisted. of ointment of spikenard] Or, of pure (or pistic) nard or liquid nard. See R. V. and margin for various renderings ofthis phrase. The American revisers prefer the reading ''pure nard, " and would omit the marginal read- ings ; and so in John xii, 3. Pure or genuine seems to yield the best 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. veri/ 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, 17). ^=: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 Christ, iii. 13. 4r. 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 ALABASTER VASES. 164 A PICTORIAIi COMMENTARY [Mark XIV, 5-9. Authorized Version. ' 5 For it might have been sold for more than ihree hundred pence, and have been given to the poor. And they 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 ye 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 Ver^i^n. 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 alwaj^s. She hath done what she could: she hath anointed my body 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. ^ 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 waste] 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. wrought a good ivork] any sacrifice and expense truly made for the Lord is not extravagance, but a "good work." 7. poor with 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 [l) to take beforehand; (2) to take before another; (3) to outstrip, get the start of, anticipate. lohat she could] "Blessed ar-e 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 estimates of conduct. The world has utilitarian views. How usefil 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 Mark XIV, lO-ri.J ON THE GOSPEL OF MARK. 165 Authorized Version. 10 And Judas Iscariot, one of the twelve, went unto the chief priests, 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 him. 12 And the fii-st day of unleavened bread, when * Gr. the one of (he twelve. Revised Version. 10 And Judas Iscariot, ^ he that wasone of the twelve, went away unto the chief priests, 11 that he might deliver Ixim unto them. And they, when they heard it, were glad, and promised to give him money. And he 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) disappoiiitnietit of his carnal hopes-, (3) a withering of internal religion. The reason for going at this time, is not as obvious from Mark's narrative alone, as from all the accounts 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. toe)it 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. thei/ ivere 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 ['Slatt. 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. * * Bate of the Loriritual father, with a single b 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 triW] 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 If all. Richard Baxter exclaimed " Lord, when thou wilt, tohere 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 Jlesh is iveak] It is not of course implied that his own " will '^ Wdsat variance with that of his Father ; but, very man, he had a human will, 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, 4i. 4:0. their eyes toere 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 MSS. only occurs here, and denotes that the apo^-tles were utterly tired, and their eyes " weighed down.'''' 'what to ans2cer him] A graphic touch peculiar to the second gospel t^ie A PICTORIAL COMMENTARY Mark XIV, 41-43. Authorized Vf.rston. 41 And he cometli 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. Revised Version. 41 swer him. 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 42 hands of sinners. Arise, let us be going : be- hold, he that betrayeth me is at hand. 43 And immediately, while he yet spake, com- I 43 And straightway, while he yet spake, gelist, just as the imperfect tense equally graphically implies that the eyes of the apostles were constantly becoming weighed down, in spite of any efforts they might make to keep awake. 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. 41. 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 now} 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 enough} 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 enoitgh 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; (•'i) 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 mtist 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. 4:3—52. The Betrayal. (Evening following Thursday, 14th Nisan, A. D., 80.) 43» And immediately'] while he yet spake, the garden was filled with I 178 A PICTORIAL COMMENTARY Mark XIY, 44-47. Kevised Version. Cometh Judas, one of the twelve, and with him a multitiide with swords and staves, from the chief priests and the scribes and the 44 elders. Now he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that is he; take him, and lead him 45 away safely. And when he was come, straightwaj' he came to him, and saith, Rab- 46 hi ; and ^ kissed him. And they laid hands 47 on liim, and took him. But a certain one of them tliat stood by drew his sword, and smote the 2 servant of the high priest, and strack Authorized Version. eth Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. 44 x\nd he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he ; take him, and lead him away 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 servant of the high priest, and cut ofl' his ear. ''■ Gr. Jcissed liim much. * Gr. hond-servanl. ^ 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 Christy 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" Avhither his Master was wont to resort. He now re- turned, but not alone, for icith Mm a great multitude ivith sivords 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. 4:4* 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!if and kissed Mm] kissed Mm fervently. See R. V. The same word in the original, with its intensifying preposition, is used to express ( 1 ) the kiss- ing of our Lord by the Avoman 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). 47. one of them that stood by] this was Simon Peter (John xviii, 10), displaying his characteristic impetuosity. The omission here of Peter's name, lest it shoukl bring him danger from the injured man, is without founda- tion, for Peter was recognized by a relative of Malchus soon after. John xviii, 26. servant of the high py^iest] the servant's name Avas 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. Mark XIV, 48-52] ON THE GOSPEL OF MARK. 179 Revised Version. 48 off his ear. And Jesus answered and said unto them, Are ye come out, as against a robber, with swords and staves to seize uie ? 49 I was daily with you in the temple teaching, and ye took me not : but this is done that the 50 scriptures might be fulfilled. And they all left him, and fled. 51 And a certain j'oung man followed with him, ha sing 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. Authorized Version. 48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and irith staves to take me '! 4'J I was daily with you in the temple teaching, and ye took me not : but the scriptures must be fulfilled. 50 .\nd they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth c;ist about /(is naked body ; and the young men laid hold on him: 52 And he left the linen cloth, and fled from them naked. 48. answered and said unto theyn} those to whom he 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 befuljilled] or, that the Scr.'ptnres might be 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 andjied] 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 journeying 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 Plumptre, that he was Lazarus; (3) the apostle John; (see Smith's Bible Diet, and EUicott's Commentary) ; (4) James, the brother 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 silentV'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 Arimath^ea bought for the body of Jesus. The LXX. use the word in Judges xiv, 12 and in Prov. xxxi, 24 for "^ne under gar- ments. ' ' the young men] this is omitted by Lachmann, Tischendorf and Xregelles. See R. V. 52. naked] it need not imply that he was absolutely naked. It may mean like the Latin nudus, " with only ihQ 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 difference 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 his been much discussion on whether there were two or only one arraignment of Jesus before the high priest previous to his sentence by the full Sanhedrin. The answer depends largely, though not wholly, upon the interpretation of John xviii, 24. (1) The A. V. favors 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 away 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 crimen 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 pritst} 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.tthe 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. arraignm(^nt, 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 iti the preceding verses, John xviii, 19-2;, are held to relate to his trial before Caiaphas. Thi.s in- tf^rpretation is favored by Calvin, Beza, Grolius, Bengel, De Wette, Meyer, Robinson, Lticke, Tholuck, Andrews and Geikie. (2) The R. V. which reads. "Annas sent him bound, etc.," lavors the other view of two arraignments before the sentence, to wit:(«) A preliminary examination before Annas, described in John xviii, 19-23, and (6) a second and formal trial before Caiiiphas. 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. Tliere 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. 1 he age and intluence of Annas a'so favor two hearings ; first bj' Annas, second by Caiaphas, and this interpretation is supported by Chrysostom, Augustine, Olshauseii, Schliermacher, Stier, Neander, Ebrard, Weiseler, Lange, Alford, Ellicoti, Farrar, Dean Mansell, Schaff, Diivid Brown and others. A thiid arraignment was also had in the morning, before tbe full Sanhedrin, for a formal ratifi- cation of the decision. Tlie decision had b'cn already reached by tlie commission, or more pri>- bably by a smaller meeting of the Sanhedrin. At the full meeting in the morning, Jesus was arraigned for sentence. This view is held by Andrews, Farrar, Geikie and many others; though quf'stioned by Alexander, who holds that it was not a formal, but an informal meeting. The Greek word, however, is used to designate aformul meeting, and the context in Mark xv, 1, and Mattliew 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, nud 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. 182 A PICTORIAL COMMENTARY [Mark XIV, 54-67. Authorized Version. i Kevised Version. 54 And Peter followed him afar oflF, even into * 54 scribes. And Peter had followed him afar the palace of the high priest : and he sat with [ off, even within, into the court of the high the servants, and warmed himself at the fire. j priest; and he was sitting with the officers, 55 And the chief priests and all the council ' and warming himself in the light of the fire. sought for witness against Jesus to put him to 55 Now the chief priests and the whole council death; and found none. \ sought witness against Jesus to put him to 56 Fur many bare false witness against him, ; 56 death ; and found it not. For many bare but their witness agreed not together. ; false witness against him, and their witness 57 And there arose certain, and bare false wit- ! 57 agreed not together. And there stood up ness against him, saying, j certain, and bare false witness against him, 64. And Peter... into the palace^ rather into the large open square 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 Anna%, 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 attribute 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, 6, 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. 66. their witness agreed not together] " the witnessingis weren not couen- able.^'' — Wyclif. The law required that at least two witnesses must agree. See Deut. xvii, 6, xix, 15. The Grreek 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 then 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, 68-61.] ON THE GOSPEL OP MARK. 183 Authorized Version. i ■ REVisEn Version. 58 We heard him say, I will destroy this tern- | 58 saying, Wo heard him say, I will destroy pie that is made with hands, and within tlireo this ^ temple that is made with hands, and days I will build another made without hands. in three days I will build another made with- n'.t But neither bo did their witness agree to- ; 59 out hands. And not even so did their wit- gether. j CO ness agree together. And the high priest tJO And the high priest stood up in the midst, ; stood up in the midst, and asked Jesus, say- and aeked Jesus, saying, Answerest thou no- ing, Answerest thou nothing? what is it thing? what is t^ which these witness against : 61 which these witness against thee? But he thee? I held his i)eace, and answered nothing. Again 61 But he held his peace, and answered no- | the higli priest asked liim, and saith unto thing. Again the high priest asked him, and him, Art thou the Christ, the Sou of the said unto him. Art thou the Christ, the Son of | the Blessed? i ^ Or, sanctuary and hanged him ui)on a cross, on the evening of the passover." — Holes' Ghroiiolog}/. 68. We heard him say"] 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 willful 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, I'Jj. This point is not important, however, for it was not on this that his condemnation was secured. 69. neither... witness agree] 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 ot 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 : ' lain able to destroy ' (Matt, xxvi, 61 ) ; ' / wilt destroy^ (Mark xiv. 58) ; as compared with *■ Destroy ... and I loill raise'' (John ii, 19)." — Wescott. In the " Go.spel of Nicoderaus " 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 rtp] 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. Conip. R. V. Standing up, therefore, in the midst (a graphic touch which we owe to Mark alonej, he adjured him in the most solemn manner possible (Matt, xxvi, 03), 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 addi'cssed keep silence, look on with awe, for a mighty work 184 A PICTORIAL COMMENTARY [Makk XIV, 62-64. Authorized Version, i Revised Version. 62 And Jesus said, I am : and yo shall see the Son of man sitting on the right hand of power, and coming in the ckmds of heaven. 03 Then tlie higli priest rent his clothes, and saitli. What need we any further witnesses ? 64 Ye have heard the blasphemy : what think ye? And they all condemned hira to be guilty of death. 62 Blessed? And .Jesus said, I am: and ye shall see the Son of man sitting at the right hand of i)ower, and coming with the cloiids 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 Son 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.^ ^ 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, Caesar. AH was uproar and confusion. The high priest rent, not his priestly robes fas 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-. lohat 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 Avho 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 sediti. us, 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 remai-ks: " He must have knoum that they so understood him. ..they must have understood hira 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, Co.] ON THE GOSPEL OF MARK. 185 Authorized Version. • I Revised Versiox. 65 And some began to spit on him, and to cover 65 be 'worthy of death. And some began to his face, and to biiftet him, and to say unto him, 1 spit on him, and to cover his face, and to Prophesy: and the senants did strike him with buffet Jiim, and to say unto him, Prophesy: the palms of their liands. and the officers received liim witli - 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 death] 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. 65. 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, U). 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 Avere excommunicated were specially liable to this expression of contempt. (Isaiah 1, 6. ) Camb. Bible. did strike hirn ivith the palms of their hands] Notice the reading in the R. V. ''The hands they bound liad healed the sick, and raised the dead ; the lips they smote had calmed the windti 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."* — * TJi" LegnlUij of the Trial. — There has been much discussion on whether the trial of Jesus was conducted according to the prevailing forms of law. Jewish writers liave generally maintained that it was. Salvador, a learned Jew, in his " History of the Institutions of 3Ioses 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 by law such disturbers of the nation, who might bring the Roman power upon them. Hence the public order to arrest .lesus — 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 those times. Pilate before signing the decree granted an appeal to the people, they chose another to be released, and so Jesus was con- demned. Salvador hi)lds 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 wa«s undue precipitancy in the trial, which he ex- cuses on the ground that Caiaphas and his colleagues belonged to tJ^e Sadducees, notorious for cruelty, and holds that it would not have occurred under the Pharisees. See Derenbourg, Historie de la Pale-tine. And Jewish writers generally maintain that whatever may be the real merits of the case, the trial was a regular judicial one, and " the sentence legally just." Christian writers, on the other hand, have generally held that forms of law were grossly violated. But most Gentile Christians have been too ready to put a construction upon tlie N. T. history which would aid in casting increased obloqxiy upon the .Jewish people. M. Dupin, in a reply to Salvador, maintains that the accused was deprived of rights belonging to him under the rules of Jewish law; was arrested in the night; bound as a malefactor; beaten before arraignment; struck in open court during trial ; tried on a feast day, before sunrise; compelled to criminate himself, under a solemn judicial adjuration; was sentenced on the same day of conviction, and that in all thes^ particulars the law was disregarded. Salvador and Dupin represent extreme views, and the truth as to the obsen'ance of legal forms in the trial doubtless lies somewhere between these extremes. Eastern courts lack much of the regularity of procedure required and observed under our laws. Even the forms usually accepted 186 A PICTORIAL COMMENTARY [Mark XIV, 66. Authorized Version. 66 And as Peter was beneath in the palace, there cometh one of the maids of the high priest : Revised Version. 66 And as Peter was beneath in the courts there cometh one of the maids of the high 66—72. The Denial by Peter. 66. And as Peter'] To the sad scene enacted in the hall of trial above, an almost sadder moral tragedy was added in the court (not "palace," as the A. V. reads) below. Calvin quaintly says, " Peter's fall is a bright mirror of there are not infrequently put aside, by the caprice of the judge, or under strong pressure of any kind. Such instances are now too common there to excite remark, and under the semi-anarchy following the subjugation of the Jews under the Romans, we may well believe these irregulari- ties no less frequent. Making due allowance for this general irregularity in folloAving any forms of law and justice there, it must be conceded, by dispassionate minds, that the Jewish rulers pro- fessed to observe the forms of law in the trial about as closely as was customary in their times. Their fear of the populace, which had only a few days before heralded the coming of Jesus Avith such enthusiasm, would lead them to preserve the outivard semblance of law, in his arrest and trial, that they might carry the people witli them. This view receives further support from the fact that Peter, in his address in Solomon's porch, says that he knew the people rejected Christ and chose Barabbas through ignorance, as the rulers did also. See Acts iii, 17. And Paul also im- plies that Christ was condemned by tlie rulers of this world from lack of wisdom, 1 Cor. ii, 8. In Acts ii, 23, Peter says to his hearers that they "by wicked hands have crucified and slain" J«8us, i. e. by the hands of the Gentiles, or the Rom?.n governor. The A. V. rendering "by wicked hands," is misleading. See Hackett, Alexander, Lange and David Brown in loco, and also the R. V. If in the successive steps of the trial they " honored the appearance of justice while mocking the reality," as Geikie asserts, still that is notoriously an oriental fashion, as ancient as it was common. On the other hand there can assuredly be no excuse for the guilt of the Jewish rulers in calling or accepting "false witnesses," or in refusing to accept the manifold proof of his real character which the life and miracles of Jesus afforded. They denied his divine char- acter, and treated his Messianic claims as unfounded, and his further claim to work wonders by his own power ^nd not in the name of God, was regarded as a sin, like unto that of Moses at Meri- bah. Num. xx, 12, and his acceptance of worship, as if divine, being, in their view, a sin which exposed him to death under Deut. xiii. An able Christian jurist and professor of law, Simon Greenleaf, after reviewing the irregulari- ties of the trial, calmly concludes, " If we regard Jesus simply as a Jewish citizen, and with no higher character, this conviction seems substantially right in point of law, though the trial were not legal in all its forms. ...It is not easy to perceive on what ground his conduct could have been defended before any tribunal, unless upon that of his superhuman character." The Jewish Sau- hedrin were not convinced that .Jesus was such a character, and woiild not for a moment admit his claim, and therefore could not do otherwise than condemn him. The appeal of the high priest to Jesus for an assent to or denial of the accusation brought against him, is not noted by Greenleaf as an example of illegal forms in the trial, nor is it likely that it would be so regarded in ordinary eastern courts. That the most was made of the confession, to change popular tide against the prisoner, was natural. It must not be forgotten that blasphemy was a crime regarded with peculiar horror among the Jews. Hence Jesus was regarded as a notorious and dangerous character. That they had i-esolved to put him to death was also natui-al. Hie offences against their laws and traditions were numerous, of galling publicity, and in their eyes of the very worst kind, calling for the severest penalties under Mosaic statutes. The false witnesses, the harsh- ness, and whatever other irregularities of procedure they pursued, were illegal, as well as unjust, but how far there were other irregularities, cannot be fully determined. Tlie Talmudic rules for trials may not be identical with the accepted regulations of those times, since the accuracy of the Talmid in respect to rules on other matters has been sharply questioned. See Whiston's Josephus, vol. ii, p. 20. Gentile Christians who can now perceive ihe awful mis- take of the Jews in respect to the true character of Jesus, had they lived in that day, amid the knowledge and prejudices then current, is it likely they would have failed to join in the popular clamor which rejected Jesus and accepted Barabbas? Of the Roman proceedings it need only be added, two courses were open to the Jewish rulers : (I) To ask the Roman official to ratify their sentence without inquiry, or (2) to bring a charge which the civil court must recognize, and if true, condemn the accused. The Procurator in im- perial provinces, in times of danger to tlie State, might become an unrestricted dictator, subject only to the pro-consul, or tlie Emperor. Pilate did not hesitate to exercise such powers. He did not at once accede to the first request of the .Tews, as they hoped he would H(^ called for the grounds of their condemnation of Jesus. They exhibited petulance unbecoming a judicial tribunal, when called to give their accusation. And when Pilate pronounced the charge of trea- son unfounded, from the statements of Jesus that a spiritual kingdom was his aim, the Jewish rulers still p.jrsisted in their charge. When Pilate sought to escape condemning Jesus by an ap- jieal to the jiopulace, the rulers outwitted him, and Pilate finally delivered Jesus to be crucified, because he claimed to b3 the " King of tlie Jews." And he certified, by the title placed on the cross, that this was the ch.irg > upon which the accused was executed. Mark XIV, 67-70.] ON THE GOSPEL OF MARK. 187 Revised Version. 67 priest : and seeing Peter warming himself, she looked upon him, and saith, Thou also 68 waat with the Nazareue, even Jesus. But lie denied, saying, * I neither know, nor under- stand what thou sayest : and he went out 69 into the * porch; ^and the cock crew. And the maid saw him, and began again to say to 70 them that stood by. This is one of them. B»it he again denied it. And after a little while again they that .stood by said to Peter, Of a truth thou art otie of them ; for thou art a ' Gr. forecourt. ^ Many ancient Authorized Version. 67 And when she saw Peter warming himself, she looked upon him, and said, .\nd thou also wast with Jesus of Nazareth. 68 But he denied, saying, I know not, neither understand I what thou saj'est. And he went out into the porch : and the cock crew. 69 .\nd a maid saw him again, and began to say to them that stood b*. This is one of them. 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto. * Or, I neither know, nor understand: thou, whai sayest thou f authorities omit and the cock crew. our weakne.s.s. In his repentance also, a striking instance of the goodness and mercy of God is held out to us." The precise time and order of the three denials is left to conjecture. They here form one connected narrative, though they may have occurred at different periods during the trial. 67. ivarming himself] Probably shortly after his entrance. The maid or porteress who admitted him asked him the question in re- proach. See form of her remark in R.V. she looked upon Mm] with fixed and earnest gaze, as the original word used by Luke (xxii, 66) implies. 68. But he denied] thrown off his guard per- haps by the searching glances of the bystanders, Peter replied at first evasively, that he neither knew nor understood what she meant. See Lange, Life, iv. p. 316. Others think it means, ^^ I know himnof, neither understand I whai thou sayest.'^ See R.V. He should have stopped at once. "A lie," says Carlyle, "should be trampled on and extinguished wherever found. 1 am for fumigating the atmosphere, when I suspect that falsehood like a pestilence breathes around me." into the porch] " The outer courtyard." — Meyer. "The fore court." R.V. margin. Anxious probably for a favorable opportunity of retiring alto- gether, the apostle now moved away from the centre of the court. Here the second denial took place (Matt, xxvi, 71, 72), and for the first time a cock crew. This cock crowing is omitted in some MSS. See R. V. margin. 69. rtiaid saw him, again] recognized at the porch, Peter seems to have returned once more towards the fire, and was conversing in his rough Galilean dialect with the soldiers and servants when, after the lapse of an hour, not another, but the same maid (see R. V.), again made the charge. to them that stood hy] on this occasion she addressed herself to the by- standers, amongst whom was a kinsman of Malchus (John xviii, 26). 70. And^he denied it again] this denial was probably addressed to those round the fire. "Any man who is not supported by the hand of God," says Calvin, "will instantly fall by a slight gale, or the rustling of a falling leaf." Peter, "tempted by a woman's voice, immediately denies his master, and yet but lately thought himself a valiant soldier, even unto death." a Galilean] Some authorities and the A. V. add, "and thy speech agrees thereto.''' But many omit these words, as the R. V. The thought is in Matt, xxvi, 73. The Galilean burr was rough, and they confounded the gut- turals and the last two letters of the Hebrew alphabet in speech. Hence the CHAFING DISH OF CHARCOAL. 188 A PICTORIAL COMMENTARY [Mark XIV, 71-XV, 1. Authorized Vkrsion. 71 But he began to curse and to swear, saying, I know not this man of whom ye speak. 72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. C^HAP. XV. — And straightway in the morn- y ing the chief priests held a consultation Eevised Version. 71 Galilean. But he began to curse, and to swear, I know not this man of whom ye 72 speak. And straightway the second time the cock crew. And Peter called to mind the word, how that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. ^And wheq^e thought thereon, he wept. 15 And straightway in the morning the chief priests with the elders and scribes, and the ' Or, And he began to weep, Galileans were not allowed to read aloud in the Jewish synagogues. Light- foot gives examples of the confusion produced by their pronunciation, ask- ing, Whose is immar (this lamb)? they pronounced it so that hearers did not. know whether an ass, wine, wool or lamb was meant. 71. he began to curse and to swear'\ "We have reason to suspect the truth of that which is backed with oaths and rash imprecations. None but the devil's sayings need the devil's proofs." — Henry. But assailed by the bystanders just mentioned and by the kinsman of Malchus (John xviii, 26), the apostle now fell deeper still. 72. And Peter called to mind] all that his Lord had said, all his repeated warnings rushed back to his remembrance, and lit up the darkness of his soul. when he thought thereon] there are various renderings and interpreta- tions of this phrase, some of them strained and fanciful. Two, worthy of notice, are, (1) literally "casting on " it, i.e. his mind, is the rendering of the A.V. and R.V., and this usage accords with that of Plutarch, Galen and others. (2) "casting his eyes" on (him), as Jesus looked at Peter. This, if tenable, would give a happy antithesis between Luke and Mark, but the first is the better reading. he wept] not with the remorse of Judas, but the godly sorrow of true re- pentance. Peter's fault is not lessened, for Mark states that the first crowing of the cock did not suffice to recall him to his duty, but a second was needed. Tradition says Peter could never hear a cock crow without tears, and it might well be true. Ch. XV. 1 — 15. Verdict of the Sanhedrin and Trial before Pilate. (Friday, 15th Nisan, 783, April 7 th, (?) A.D. 30.) 1. And straighticay] See R.V., which implies that it was a full coun- cil, many important persons; as Ellicott notices, "the whole council is in apposition with ' ' the chief priests. As the day dawned, a second meet- ing of the Sanhedrin was convened. "A legal Sanhedrin it could hardly be called, for there are scarcely any traces of such legal assemblies during the Roman period.'' The laws of this august court were humane, and the pro- ceedings were, in theory, conducted with the greatest care. The axiom cur- rent was " the Sanhedrin was to save, not to destroy life." Li trials before this court, the rules, according to the Talmud were : (1) the accused one to be held innocent until proved guilty. (2) No one could be tried or condemned in his absence. (3) Witnesses were to be warned of the value of life, and to omit nothing in the prisoner's favor. (4) He was to have caunsel to de- fend him. (5) All evidence in his favor was to be admitted freely. (6) Any member of the court who had favored acquittal could not later vote for con- demnation. (7) Votes of the youngest members were first taken that they might not be influenced by seniors. (8) In capital offences a majority of two, at least, was required to condemn. (9) A verdict of acquittal could be pro- nounced on the day of trial ; of guilt, only on the day after trial. (10) No criminal trial could be carried through in the night. (11) The judges must fast for a day before the trial. (12) No one could be executed Mark XV. 1.] ON THE GOSPEL OF MARK. 189 Authorized Version. with the elders and scribes and the whole coun- cil, and bound Jesus, and carried him away, and delivered him to Pilate. Revised Version. whole council, held a consultation, and bound Jesus, and carried him away, and delivered on the same day as the sentence. The trial before Caiaphas and the 6auhedrin was therefore, in \'iolation of their rules, not preserving forms of justice, according to strict Jewish law. The rules were often pushed aside, as in Maccabean times. It is asserted that in the Talmud a new doctrine was invented, permitting one falsely claiming to be Messiah to be tried and condemned the same day, or in the night, to relieve the keen- ness of the feeling in the Jewish nation over the judicial murder of Jesus. A story was also coined, that a crier called aloud for forty days for witnesses to come forward in his defence. See Ginsburg, in Kitto s Cyc.^ Keim, Eder- sheimand Geikie. Some, as Alexander, suppose the " consultation" in the morning was only an informal and private one ; some, as Meyer and Ellicott, regard it as merely a continuation of the former meeting ; others, as Gres- wellj Andrews, Farrar, Geikie, and most late writers, hold that it was an official meeting of the Sanhedrin to ratify the sentence, and order the case before the Roman procurator. This seems the most probable. whole council] Lightfoot quotes from Maimonides a precept that it was not necessary for all members of the Sanhedrin to be present to transact business, but when all were specially summoned, then attendance was compulsory. Mark here implies such a compulsory meeting of the whole council. carried him aica\f\ It is uncertain where the Prsetorium was to which Jesus was taken. There are two prevailing views: (1) That it was in the tower or castle of Antonia, on the north side of the temple ; formerly this was the prevailing opinion, and is maintained by some later critics, as Weiss, Tischendorf, Barclay, Lange and Weiseler. (2j That it was one of the two gorgeous palaces of Herod, on the western hill of Jerusalem, not far from the present Jaffa gate. This view is accepted by Winer, Lewin, Tobler, Farrar, Andrews, Geikie, Canon Cook, Schaff, and the majority of late critics. It renders the traditional journey to Golgotha, through the via dolorosa, improbable. to Pilate'] Early in the morning the Roman governor was called to preside in a case which has stigmatized his name through the centuries. (1) His name, Pontius, is thought by some to indicate that he was connected, either by descent or adoption, with the gens of the Pontii, conspicuous in Roman his- tory ; by others, that he came from Pontus, the kingdom of Mithridates. His surname, Pilatus, has been interpreted as («) " armed with the pilum or javelin," or, = {6) h-om pileus, the cap or badge of manumitted slaves, or (c) that he was skilled in throwing the pilum or spear. (2) He was a native of Italy, or possibly of Gaul, and was appointed procurator under the governor {pro-prcetor) of Syria, in A. D. 26 (or 29), succeeding Valerius Gratus. His wife was named Procla, or Procula. His proper residence was at Caesarea (Acts xxiii,23) ; he had assessors to assist him in council (xxv, 12); wore the military dress ; was attended by a cohort as a body guard (Matt, xxvii, 27) ; and at the great festivals came up to Jerusalem to keep order. As judge he sat on a Bema or portable tribunal erected on a tesselated pavement, called in Hebrev/ Gabbatha (John xix, 13), and was invested with the power of life and death (Matt, xxvii, 26). (3) In character he was sharp, selfish and cunning, yet anxious at times to act justly, and even mercifully, but without moral courage to follow justice in the face of public clamor. As a ruler he had shown himself cruel and unscrupulous (Luke xiii, 1, 2), and in A.D. 36 the governor of Syria (for Pilate's title was not properly governor), accused him at Rome, for a cruel slaughter of Samaritans in consequence of which Pilate was banished to Gaul, where he is said to have committed suicide. 190 A PICTORIAL COMMENTARY [Mark XV, 2-5. Revised Version. 2 him up to Pilate. And Pilate asked him, Art thou the King of the Jews ? And he 3 answering, saith unto him, Thou sayest. And the chief priests accused him of many things. 4 And Pilate again asked him,saying, Answerest thou nothing ? behold hoAv many things they 5 accuse thee of. But Jesus no more answered anything ; insomuch that Pilate marvelled. Authorized Version. 2 And Pilate asked him, Art thou the King of the Jews ? And he answering, said unto him, Thou sayest it. 3 And the chief priests accused him of many things; but he answered nothing. 4 And Pilate asked him again, saying, Answer- est thou nothing? behold how many things they witness against thee. 5 But Jesus yet answered nothing ; so that Pilate marvelled. Tacitus refers to him, as putting Christ to death. Near Vienne, on the Rhone, the modern traveler is shown a tower, from which, tradition says, Pilate threw himself. On lake Luzerne, in Switzerland, there is a noble peak of the Alps called " Pilatus," and a legend says he lived as a hermit on this mountain, and sought a grave beneath the waters of the lake. See M. J. Raphall's Post- Biblical History oj the Jews. The so-called '' Acts of Pilate" are now considered spurious. The power of life and death was taken from the Jewish rulers, when Archelaus was removed, A.D. 6; though the Talmud says it was done forty years before the fall of Jerusalem. 2. A7id Pilate asked hint] some conjecture that this was a private investiga- tion within the prastorium. At any rate the Jews carefully suppressed thei'eli- gious grounds on which they had charged and condemned our Lord, and changed the form (not the substance), of their accusation, so as to make it a political offence ; he opposed giving tribute to Caesar, because he himself was Messiah, a king. See Luke xiii, 2. This claim to be Messiah, and hence king, was sub- stantially the same charge on which they had condemned him in the Jewish court, only in their court the religious crime was called blasphemy, while in the civil court it would be treason. That the accusation was substantially the same as the charge on which he had already been condemned, will ap- pear more clearly by comparing Luke xxiii, 2, 3, and John xviii, 33-37. When this charge broke down, as not proven, then they resorted to various other accusations, and to the general clamor against Pilate as Caesar's enemy, if he " let this man go." This clamor derived its greatest force from the fact that Jesus was charged with being a king, and hence opposed to Caesar, John xix, 22 ; and the Jewish rulers, also tauntingly reminded the Roman Governor that they had convicted Jesus of sedition and of a capital crime, under their law, and that this conviction only needed the customary and formal Roman approval ; compare Luke xxiii, 2, 5 ; John xix, 7. Calvin long ago ob- served: " he [Jesus] was accused on various grounds; but it is evident, from the whole of the narrative, this [of claiming to be a king] was the chief ground of accusation." Having no qucestor to conduct the examination, Pilate was obliged to hear the case in person. Thou sayest] John tells us (1) of Christ's counter question to Pilate ; (2) why he asked the question ; his explanation of the real nature of his king- dom (John xviii, 37, 38). This relieved Jesus of any treason, since his king- dom was only spiritual. The Jews, however, persisted in the charge, as they held Messiah's kingdom was temporal and therefore opposed to Caesar. 3. And the chief priests accused him] Pilate declared his conviction of the innocence of the accused (John xviii, 38 Luke xxiii, 4). This was the signal for a furious clamor of the chief priests and members of the Sanhe- drin, and they accused our Lord of many things (Luke xxiii, 5). The last clause of the verse is omitted in the R. V. , the only important MSS. contain- ing it being the Alexan^irian. 4. And Pilate asked] The renewed accusations led to further questions from Pilate, but Jesus was silent and Pilate amazed, and confident of his innocence, proposed to release him, as it was his custom to release one at the Mark XV, 6-10.] ON THE GOSPEL OF MARK. 191 Authorized Version. I Revised Version. 6 Now at (hat fo;ist lie released unto them one 6 Now at * the feast he used to release tinto prisoner, Avhoinsoever they dei^ired. theju one prisoner, ■tvhom they asked of him. 7 And there was one named Barabbas, which 7 And there was one called Barabbas, lyivg liiij bound with them that had made insurrection bound with them that had made insurrection, with him, who had committed murder in the in- men who in the insurrection had committed Burrection. 8 murder. And the nmltitude went up and 8 And the multitude crying aloud l>egan to began to ask him to do as he was wont to do desire him < < do a.i he had ever done unto them. 9 unto them. And Pilate a nswered them, say- 9 But Pilate answered them, saying, Will ye ing. Will ye that I release unto you the King that I release unto you the King of the Jews? 10 of the Jews? For he perceived that for envy 10 For he knew that the chief priests had de- livered him for envy. i ^ Or, a feast feast. Mark omits the examination before Herod. It was not " many things'" stated by the witnesses, as the A. Y. implies, but the many accusa- tions of the priests, as the R. V. reads, that Pilate referred to in his question. 6. Xow at that feast] *' every feast." See R. V. The limitation of the custom to the feast of the passover in the A. V. is not required by the origi- nal words, nor by the parallel in John xviii, 39. The original for " released" implies not a single act only, but a custom. The origin of the custom is un- known. It may have been of Jewish origin, and continued by the Roman governors from motives of policy. Even the Romans were accustomed, at the Ledisttrnia and Bacchanalia, occasionally to allow an amnesty for criminals. 7. one named Barabbas] He was a celebrated robber, a rebel and mur- derer. See Luke xxiii, 19; John xviii, 40. The description indicates that he was a Zealot, and as an insurgent against the Romsns, he was esteemed by the Jewish rulersasapatriot and ahero; in three MSS of Matt, xxvii, 10, his name is given as '^ Jesus Bar-abbas,'^ and this reading is supported by the Armenian and Syriac Versions and is cited by Origen. Some regard this fact of two criminals of the same name — Jesus — hinted at in John xviii, 40. them that had made insurrection'] Barabbas had led one of the numerous and bloody insurrections against the Roman po\ver. 8. crying aloud] The R. V. has " went up," which is after the best text. The evangelist notes that at this point the multitude came to make re- quest for the usual release of some prisoner ; the Jewish rulers were prepared for this exigency, and finally persuaded the people to ask for Barabbas instead of Jesus. 9. Pilate answered them] Pilate may have wished, but could hardly have expected that the rulers would accept his proposal to release Jesus. He might have expected that there would be a large popular faction in favor of it. The form of the question implies only a half hope of a favorable answer. 10. for envy] Knowing, or perceiving the envy of the rulers and chief priests, Pilate may have thought that he could procure the release of Jesus by appealing direct to the multitude. If so, he was disappointed, for the chief priests held the multitude under their influence, by using very energetic measures to stir up public feeling, as Matthew implies. Pilate made three distinct attempts to secure the consent of the Jewish rulers to a release of Jesus after he had required them to state the charge on which they asked his condemnation, though the '' order " of the efforts is not the same in all the evangelists. The attempts may be arranged as follows : (1) After examining the charge that Jesus is a King, and finding the kingdom is a spiritual one, Pilate declared him innocent of a ci\dl offence (Luke xxiii, 4). (2) After the return from Herod, Pilate proposes, after chastising him, to re- lease Jesus, in accordance with custom, at the feast (Luke xxiii, 13-16 ; Mark XV, 6-10; Matt, xxvii, 15-17 ; John xviii, 39). (3) After the choice of Barabbas, and the message from Pilate's wife (Matt, xxvii, 20-26; Mark 192 A PICTORIAL COMMENTARY [Mark XV, 11-15. Authorized Version. I Revised Version. 11 the chief priests had delivered him up. But the chief priests stirred up the multitude, that he should rather release Barab>)a8 unto 12 them. And Pilate again answered and said unto them, What then shall I do unto him 13 whom ye call the King of the Jews? And 11 But the chief priests moved the people, that he should rather release Bai-abbas unto them. 12 And Pilate answered and said again unto them. What will ye then that I shall do unto him whom ye call the King of the Jews? 13 And they cried out again. Crucify him. 14 Then Pilate said unto them, Why, what evil | 14 they cried out again. Crucify him. And Pi- hath be done.' And they cried out the more I late said unto them. Why, what evil hath he exceedingly, Crucify him. j done ? But they cried out exceedingly, Cru- 15 And so Pilate, willing to content the people, ; 15 cify him. And Pilate, wishing to content the released Barabbaa unto them, and delivered Je- | multitude, released unto them Barabbas, and XV, 11-15 ; Luke xxiii, 18-23 ; John xviii, 40), when the Jews threatened to impeach him at Rome, for not being Caesar's friend if he released Jesus (John xix, 12) ; Pilate at last yielded. He was baflfted by the superior shrewdness of the Jewish rulers. 11. the chief priests moved] Pilate received a message from his wife im- ploring him to have nothing to do with '"HTiat just person^' (Matt, xxvii, 19). He resolved to effect a release. But the chief priests stirred up the jaeople, and urged them to choose Barabbas, the patriot leader, the zealot for their coun- try, the champion against oppression. The word translated "moved" de- notes (1) to shake to and fro, to brandish; (2) to make threatening gestures ; (3) to stir up or instigate. The people did not regard Barabbas as a common murderer, but a patriot ; hence, there was nothing low or infamous in the motives of the multitude in accepting Barabbas. Their patriotism was ap- pealed to by the proposition of the rulers ; but the rulers were actuated by bad motives in prompting the people to this choice. 12. What will ye] Some think this question put in disdain and anger at their fickleness, and at the failure of his efforts to stem the torrent. whom ye call the King of the Jews] Lachmann and Tregelles omit "him whom ye call." Their reading is a strong incidental proof of the real charge Pilate understood the priests to bring against Jesus. 13. Crucify him] Crucifixion was a Roman, not a Jewish mode of pun- ishment. Why, then, did the Jewish multitude fix on such a mode ? Som© answer, because the punishment for Barabbas would have been crucifixion, and they put Jesus in his place. 14. And they cried out the more] See R. V. The cry was kept up, un- broken, Away with this man, Crucify Him ! Crucify Him I In vain Pilate expostulated. In vain he washed his hands openly before them all (Matt. xxvii, 24) in token of his conviction of the perfect innocence of the accused. The mob, under artful leaders, carried the point against the vacillating procu- rator. 15. Pilate... to content the people] or satisfy. This shows that Pilate did not accede to the justice of the sentence, but yielded to popular clamor. The "willing" or " wishing" implies more than simple yielding, and includes an eai-nest wish to satisfy the popular demand. Felix and Festus also tried to please the Jews, by their treatment of Paul, Acts xxiv, 27; xxv, 9. "Would to God" exclaims Calvin, "that the world were not now filled with many Pilates!" Time-serving rulers are the curse of any nation, and among the greatest enemies to the cause of truth. Irresolution had gone too far, and he could not retrace his steps. He released Barabbas to content the people. There is little ground for supposing, as some do, that Pilate still hoped to compromise and satisfy the populace and the rulers by simply scourging Jesus. The scourging was the common prelude to crucifixion, and in doing it, Pilate shows that he had given up Jesus to death, as the whole narrative also implies. Mark XV, 16,17.] ON THE GOSPEL OF MARK. 193 AuTHORiZKD Version. I Revised Version. 8US, when he had scourged him, to be crucified. delivered Jesus, when ho had scourged him, 16 Ami the soldiers led him away into the hall, to be crucified. called Pretorium ; and they call together the j 16 And the soldiers led him away within the whole band. court, which is the '■ Prajtorium ; and they 17 And they clothed him with i)urple, and I 17 call together the whole =band. And they ^ Or, palace ^ Or, cohort ivhen he had scourged him] usually the scourging before crucifixion was inflicted by lictors (Livy, xxxiii, 36; Jos. Bell. Jud. ii, 14, 9 ; v. ii. 1). The criminal was bound firmly to a post, or column, his hands tied, his back laid bare, and the scourge made of three thongs of leather or small cords ; and sometimes iron points or bits of lead were at the end of the thongs, to make the punishment more severe. Nineteen strokes of this scourge were equal to thirty nine lashes, and under the Mosaic law, not more than forty could be given. (Deut. XXV, l-3j. Paul receivedthirty-nine. (2 Cor. xi, 24). Many died under this terrible punishment. Pilate had no lictors and therefore the punishment was inflicted by soldiers. He had once proposed this punishment, and then the release of Jesus (Luke xxiii, 16). The soldiers added mockery to the scourging, and hence probably fulfilled their duty in all the usual severity. They would seize the opportunity to repa}"^ a grudge against the Jews, for ir^surrectionary and dangerous acts. to he crucijied'\ *'If thou let this man go," they cried, "thou art not Caesar's friend: Avhosoever maketli himself a king speaketh against Caesar " (John xix, 12). This crafty, well-chosen cry roused all Pilate's fears. He could only too well divine the consequences if they accused him of sparing a prisoner who had been accused of treason before the gloomy, suspicious Tiberius. He gave the word, "Ibis ad crucem," which was the customary form, " Xe^ him he crucified''^ (John xix, 16); so the struggle was over. John, it is to be observed, mentions the scourging as one of Pilate's final at- tempts to release Jesus. Mark, like Matthew, looks upon it as the first act in the awful tragedy of the crucifixion. Both views are equally true. The scourging should have moved the people ; it only led them to greater obdu- racy ; it proved, as Mark brings out, the opening scene in the crucifixion. See Andrews and Farrar. 16 — 24:. Mockery of the Soldiers. Way to the Cross. (Friday, 15th Nisan, 783, April 7 (?) A. D. 30.) 16. the hall called Prcetorium^ " in to the fioor of the moot hall. ' ' — Wyc- lif. The building here alluded to is called by three of the evangelists the Prceioriiim. In the King James Version the Greek word is variously ren- dered: as " common hall " (Matt, xxvii, 27); margin, "governor's house," "hall of judgment," and "judgment hall," (Acts xxiii, 35; John xviii, 28, 33, and xix, 9), margin, "Pilate's house" and "palace " (Phil, i, 13). It is a marked example of the unwarrantable differences introduced by King James' translators. The R. V. reads "palace" uniformly, except in Phil, i, 13 ; with the Greek " praBtorium " in the margin. There is some question, however, whether the word in Mark means the palace or the court, though the weight of authority inclines to " palace." the whole hayul^ the word translated ^''hand'' is applied to the detach- ment brought by Judas (John xviii, 3), and occurs again, Acts x, 1 ; xxi, 31 ; xxvii, 1. It signifies a whole Roman cohort of soldiers, but the number of soldiers in a cohort often varied. 17. clothed him with purpW] instead of the white robe, with which Herod had mocked him, they threw around him a scarlet sagwn, or soldier's cloak. Matthew (xxvii, 28) calls it" a scarlet rohei^ John (xix, 2) "a purple rohe.^'' It was a war-cloak, such as princes, generals, and soldiers wore : " probably 13 194 A PICTORIAL COMMENTARY [Maek XV, 18-2i. Authorized Versiox. j Revised Version. platted a crown of thorns, and put it about his ■ clothe him with purple, and plaiting a crown head, j 18 of thorns, they put it on him ; and they be- 18 And begau to salute him. Hail, King of the 1 gan to salute him. Hail, King of the Jews ! Jews! 19 And they smato his head with a reed, and 19 And they smote him on the head with a | did spit upon him, and bowing their knees reed, and did spit upon him, and bowing their : 20 worshipped him. And when they had mocked him, they took off from him the pur- ple, and put on him his garments. And they lead him out to crucify him. 21 And tliey ^ compel one passing by, Simon knees worshipped him. 20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. 21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the I ^ Gr. impress. a cast-off robe of state out of the praetorian wardrobe," a burlesque of the long and fine purple robe worn only by the Emperor. — Lange. a croion ofthornsi formed probably of the thorny ndbk, which yet "grows on dw'arf bushes outside the walls of Jerusalem ;" it was placed about his head in mimicry of the laurel and myrtle wreaths worn by victors at games, or by royal persons. The Jews derided Jesus for his prophetic reputation, and the Romans for his regal claims. 19. smote, him] began to smite or kept smiting him. with a reed] The same which they had already put into his hands as a sceptre. All this was harsh and cruel mockery. 20. and led him out] The place of execution was without the gates of the city, as was customary in such cases. See Lev. xxiv, 14 ; Naboth, 1 Kings xxi, 13 ; and Stephen, Acts vii, 58. An old tradition says he was led along the Via Dolorosa ; but if the trial was at Herod's palace, which is very prob- able, he could not have gone by that street. In what direction they led him, or where Pilate held his court, or where Golgotha was situated, is unsettled. Those who believe that Pilate's court was in the castle of Antonia, and that Golgotha was where the present Church of the Holy Sepulchre stands, also believe he was led along the Via Dolorosa, according to tradition. Those who hold that Pilate held his court in Herod's palace (as most recent critics), and that the true site of Calvary is not at the Church of the Holy Sepulchre, but without the city, probably near the Grotto of Jeremiah (as Bishop Gobat, Schick, Schaff, Howe, and Conder), hold that Jesus was led out northward instead of westward, but do not attempt to fix the precise route. 21. they compel] The condemned were usually obliged to carry either the entire cross, or the cross-beams fastened together like the letter V, with their arms bound to the projecting ends. Hence the term furcifer = ^ ^cross-bear- er.^ ^ The original word translated " compel " is a Persian word adopted by the Greeks, and signified the compulsory employment of men and beasts by the royal couriers, and thus any forced assistance. Simon a Ci/renian] Cyrene was a city in northern Africa, where there dwelt many Hellenistic Jews, who had a synagogue in Jerusalem (Acts ii, 10; vi, 9. Some conjecture that he was a merchant. As he was passing from the country (literally, the field) to the city, he appears to have been taken at ran- dom. John says Jesus bore his cross; and both statements may be explained as true, by supposing tnat Jesus bore the cross part of the way, perhaps to the gate, and then sinking down, from exhaustion, they compel Simon to bear it. Or, as Alexander suggests, Simon may have borne one end of it with Jesus. The former seems the most likely (Luke xxiii, 26). the father of Alexander and Kafas] Mark alone adds this. The mention of his two sons implies that they were well known at the time Mark wrote. Paul speaks of Rufiis and his mother (Rom. xvi, 13), possibly the same per- son : Polycarp also names a Rufus, who was a noted martyr. Mark XV, •.>2, 23. ON THE GOSPEL OF MARK. 195 Authorized Version. father of Alexander and Rufus, to bear his cross, 22 And they bring him unto the place Golgotha, whicli is, being interpreted. The place of a skull. 23 And the}' gave him to drink wine mingled with myrrh: but he received it not. Revised Version. of Cyrene, coming from the country, the father of Alexander and Rufus, to go with 22 ta«; for they were afraid. 9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Mag- i day of the week, he appeared first to Mary ^ The two oldest Greek manuscripts, and some other authorities, omit from ver. 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 incorpuption, 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 Avith " ]^ap " = " for." Even the skeptical Renan objects to ending the gospel in this way. 9—11. The Appearaxce to Mary Magdalen. (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 Avho 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 Introductiox, page 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. Authorized Version. | Revised Version. Magdalene, from whom he had cast out seven 10 1 devils. She went and told them that 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. 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 luid 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 resurrection 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 comjjany, 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 andtvept] 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 ; so incredible to them did the whole story appear, thowgh 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." — Ryle. ''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 pro\dde 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 overturneth 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 At'THOEizED Version. i Revised Version. 12 After that he appeared in another form un- | 12 And after these things he was manifested 12 — 18. Appearance to two axd to the Eleven. (Sunday, April 9, A. D. 30). 12. After'\ The risen Saviour manifested liimself first to Mary Magda- lene. The Evangelist notices the appearance to the two disciples journeying towards Emmaus, which is more fully described by Luke (xxiv, 13-35). he appeared] " he is scheioid.^' — 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 ^ay five ', 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, llobinson gives five on the firstdayand 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 on 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 fiiirly im- plies, then to the other women. Ellicott's view is similar, except 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, 34; 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, 1-21) ; (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, 8j, 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 Cook, 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 \aew 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 was 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 form] 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 Version. 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 Kevised 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 they sat at meat, and upbraided them with their j eleven themselves as they sat at meat; and unbelief and hardness of heart, because they \ he upbraideth them with their unbelief and believed not them which had seen him after he j hardness of heart, because they believed not was risen. I them which had seen him after he was risen. 15 And he said unto them. Go ye into all the i 15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. I world, and preach the gospel to the wkole 16 He that believeth and is baptized shall be i 16 creation. He that believeth and is baptized unto two of thein] The name of one was Cleopas = Cleopatros, not the 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 Em.maus. 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 met 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 thetn] They had refused to believe Mary Magdalene (Markxvi, 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 his appearance was real, he spake to them, reproving their unbelief. If this 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 \ea8t 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. 15« Andhe said unto them] Afinal commission to them and to all disciples. 16. He that believeth and is baptized^ Faith and baptism were required by the Lord. Compare 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 Mark XVI, IT] ON THE GOSPEL OF MARK. 209 Authorized Version. i Revised Version. saved ; but he that believeth not shall be damned. shall be saved ; but ho that disbelieveth shall 17 And these signs shall follow them that be- i 17 be condemned. And these signs shall follow lieve; in my name shall they cast out devils ; them that believe: in my name shall they they shall speak with new tongues : i 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, hwt as to the qif ant it 7/ (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 Protestant.i practice trine immersion. Other Protestant churches do not insist on im- mersion, but accept sprinkling or pouring as also valid 7??ocZes 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 full communion w^ith 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 7iot] or "disbelieveth," it is more than want of belief because of insufficient evidence ; it implies a positive refusal to believe on proper e^^dence ; 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 ^-^-m/ 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 XVT, 18, 19. Authorized Version. I Revised Version. 18 They shall take up serpents ; and if thej- I 18 tonnes ; they shall take up serpents, and drink any deadly thing, it shall not hurt them ; i if they drink any deadly thing, it shall in no they shall lay hands on the sick, and they shall j wise hurt them ; they shall lay hands on the recover. I sick, and they shall recover. 19 8o then, after the Lord had spoken unto ! 19 So then the Lord Jesus, after he had them, he Wiis received up into heaVen, and sat j spoken unto them, wati received up into on the right hand of God. I heaven, and sat down at the right hand of 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 drink'] 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 Canon 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 prejDared 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 Ascexsiox. Thursday, May 18th, (?) 783, A. D. 80. 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 them,^^ signifies to teach, to instruct by preaching and other oral communica- tion. Compare its use in Mark xiii, 11 ; John ix, 29. Irenseus 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, £0, 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-Titr. 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 scd 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 Mark XVI, 20.] ON THE GOSPEL OF MARK. 211 Authorized VERStoN. 20 And they went forth, and preached every- where, the Lord working with them, 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 God, 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 thei/] the apostles. went forth] 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. Augu.stine's prayer is a titting one now: " Lord, give us strength to do what thou dost command ; and then command whatsoever pleasetli thee." the Lord working with them] The word translated ^^ working ivith them^^ only occurs here in the gospels, but is used by Paul, Rom. viii, 28, *'all things loork 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 .-^kill 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- lorrn sensorivm^ 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. '• Li 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. confirming] strengthening the cause of truth. The Syriac and Persic versions render it, "with signs following which they did." TertuUian 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. V., but the R. V. omits it in all the gospels except Mark's.^ At the end of a f rayer 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 [Mark 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 eflPects, 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. ' ' — Heubner. 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 : 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 Ninth 30 000,000 40,000,000 Tenth century 50,000,000 Eleventh " 70,000,000 Twelfth " 80,000,000 Thirteenth century 75,000,000 Fourteenth Fifteenth Sixteenth Seventeenth Eighteenth Nineteenth century, 400,000,000. 80,000,000 100,000,000 125,000.000 155,000,000 200,000,000 " The portals of grace stand open to all ; oh ! let us enter and not delay ! " — Nova Bibl. Sifb. " 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 hand of God. ' ' — Starke. ' ' Where tbe 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 made to be in- MakrXVI,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 I " INDEX. Abba, 175. Abiathar, -IG. Abimelech, iti. Abomination of desolatioa, 154. Agony in the garden, 17:}. Ahimelech, 46. Alabaster box, 163. Alexander the Great, 69. Alphajus, 42, 52, 74. Amazement of disciples, Co, 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 Jesu5,'47. Anointing with oil, 77. Annas, account of, 180, Ambitious apostles, 122. Anointing at Bethany, the, 161, 102, Antipas, 48, 50, 77, 81. Appearance of Jesus to Mary Magdalene, " " to the eleven, 2UT. 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, IGo. Asa, the, 128, 129. B Baal, 100. Baaeas, 100. Baptism, 29, 122. 208. of John, 25, 1.36. " of repentance, 26, 136. Barabbas, 191. Bartholomew, 51, 52. Bartimeus cured, 124, 125, 126. Baskets, 83, 90, 13). 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, 120, 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, 128. " cure of, 99. 205. 21 Boanerges, 52. Boat, 32, 64, 84. " Body, this is my," 171. Book of Moses, 143. Bottles, 44, 167. Brethren of Jesus, 50, 74. Burnt offerings and sjicrifices, 145, 148. Burial of Jesxis, 203. Bush, the Lord's appearance to Moses, 143, Bushel, a, 60. c Caesar. 142. Caesarea Philippi, 100, 101. Caiaphas, 162. Calling tlie disciples, 30, 50. Camel, the, 120. Caudle, a. 60. Capernaum, 30, 33, 93, 111. Carpenter, the, 74. Casting lots for the garments of Jesus, 196. Centurion, the, acknowledges Christ the Son of God, 200. Chains, 67. Charger, a, 80. Christians, flight of. 155. Chief priests, 134, 101, 165, 192. " stir up the people, 192, Children received by Jesus, 117. Christ's kingdom, ill. " 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, secono, 157, Commandments, the, 118, 144. Condemnation, 148, " of Jesus, 184. Confession of Peter, 100, 122. " of sin, 26. Conspiracy of the Jews, 140. 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. lOG, 111, 121. 5 216 INDEX. Decapolis, 69, 93, 94. Demoniacs cured, 33, CG. " in Lebanon, 69. Demosthenes, 59. Denarius, 82, 141, 165. Denial of Peter, 187. Destruction of Jerusalem, 149, 154, 158. Devils' recognition of Jesus, 34, 67. Desert places, 36, 39, 81, 82. Didvmus, 52. Disciples, call of, 30, 42, 50. " secret, 128. " ordained, 51. Divorce, 115. Dogs, 92. Doubt, 135. Dove, a, 28, 133. Duty to magistrates, 142. E iEschyhis, 59. Eagles, Roman, 154. Eating, traditions as to, 86. Edom, 48. Entry, triumphal, 126, 131. Elders, the, 70, 87. 136. Eleusis, oD. Elisha's Fountain at Jericho, 124. Elijah, 73, 102, 105, 107, 108. Eloi, the cry of Jesus, 198. Ephraim, 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. " witnesses, 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, 12G. 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, 117. Gateway, Eastern, 120. Gehenna, 113. CJeunesaret, 86. Generation, 158. Gergesa, 66. Gersa, 68. Gethseraane, 174. God (Jehovah), 25, 143. " (the Father), 28, 107, 17i. " of the Living, the, 143. Golgotha, 195. Gospel, 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, Hornsof,51. Healing the daughter of the Syrophcenician 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. 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 wife's mother, 35. Cures sick in Capernaum, 36. Retires 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 com on Sabbath, 45. Cures the withered hand, 47. Calls the twelve, 50. Mother and brothei-s, 56, 74. Parable of the sower, 57. " " seed, etc., 61. .Stilling the storm, 64. The legion cast out, 66. Restoration of Jairus' daughter, 70. Cure of woman with issue of blood, 71. INDEX. 217 Jetjufl — Rejection at Nazareth, 73. Feeds the five thousand, 81. "Walks nn the water, 84. Reproves Pharisees for their ceremonial cleanliness only, 87. Cures the daughter of the Syrophcenician woman, 90. Heals a deaf and dumb man, 93. Feeds four thousand, 9-1. Cures the blind man of Bethsaida, 99. Confession of Peter, 100, 122. His Transfiguration, 104. Heals the lunatic child, 108. Rebukes ambitious Apostles, 122. Answers the Pharisees on marriage and di- vorce, 115. Receives little children, 117. Tests the rich young ruler, 118. Teaches the danger of riches, 120. Heals Bartimeus, 124, 12"), 12G. Triumphal entry into Jerusalem, 126. Curses the fig tree, 132. Cleanses the temple, 133. His authority ((uestioned, 136. The wicked husbandmen, 137. Answei's 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, 16.5. The Passover, 108. 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 bv Peter, 180. Befpre Pilate, 1S9. 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 reckoniog time, 126. Jewish trial, the, 179. John, 32, 51, 52, 72, 104, 122, 128, 151, 166. John the Baptist, 26, 77. His clothing, etc., 20. The messenger, 25. His preaching, 26. Teaching respecting, 130. Imprisoned, 30. Death of, 78. Tomb of, 81. Jordan, 27. Joseph of Arimathaea secures Jesus' body, 202, Judas Iscariot, 51, 53, 103. Conspires to betray Christ, 165. Betrays Christ, 178. Was he at the Lord's Supper?, 171. Judas of Galilee, 141. Judgment, final, 158. K Kedron, 149. Kerza, 68. Kind acts, 112, 164. Kingdom of God, 30, 59, 104, 117, 131. growth of, 63, 111. Lamb, the passover, 166. Lamp, a, GO, 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 Macha'rus, 78, 79. Magadan, 96. Magdala, 96. 3Ianiac in Lebanon, 69. Mariamne, 79. Marriage legislation of Pharisees, 114. Mary (Virgin Mary), 74. Sister of, 74. Of Bethany, 126, 162. Mary JIagdalene, 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, 12 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, 1:34. Jairus' daughter restored, 70. Gennesaret, in, 86. Legion, the, cast out, 66. Leper cured, 37. Lunatic child cured, 108. Paralytic cured, 39. Peter's wife's mother cured, 35. Stilling the storm, 64. Syrophnenician 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, 70, 82, 133, 148, 104, 165. Moneychangers, 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. o 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, S8, 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. " niode 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. Prjetorium, the, 193. Priests, 134, 161, 165, 192. Prince of Peace, the, 131. Prophets, citations 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. Remissiop of sins, 26, 172. Eeitentunce, 26, 30. Resurrection, 142, 144. Return of the twelve, 81. Rich young ruler, the, 118. Riches, 12u. 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 ofi'ering and, 145. Sadduceau 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 Peter, James, and John, 72, 104. Servants, 33. " God's, their work, 63. Shekel, 133. Shekinah, the, 106, Showbread, eaten by David, 45. " 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 Cy reiie 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", 7.".. Standards, Roman, 154. Stilling the storm, 64. Stone roUfd awaj', 203. Stony ground, 58. Storm, stilling the, 64. Supper, the institution of, 171. SupreniMcy of Peter, 111. Superscription, the, on the croBS, 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, Roman, 42, 141, 142. Tabernacles, 106. Tax gatherers, 42. Temple, the, 133, 150, 151. Temptation, the, 29. Tetrarchs, 153. Thaddeus, 51, 53. Thieves crucified with Jesus mock Him, 198. Thirty pieces of silver, 165. Thomas, 51, 52. Thorns of IVlestine, 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. Trea-sury, the, 148. Trespasses, 135. Trial before Pilate, 188,190. Tribunes, 79. Tribute money, th«, 140. Triclinium, Koman, 42, 87, 147, 168. Tr'.umphaut entry, 126, 131. Troubles, 151, 152, 156. True greatness. 111. Types of Christ's death, 124. Tyre, 48, 49, 91. Upper room for passoTer, 167, Uppermost rooms, 147. Vineyard, 129, 137. Voice from heaven, 28, 106. w Wailing place of Jews, 150. Walking on the sea, 84. Washins; hands, 87. Watch ("time), 85, 131, 168. Watch, 160, 174. Watchfulness enjoined, 159. Weakness of disciples, 109. Weariness of Jesus, 65. M ickedness, 90. Widow's mite, the, 148. Wilderness, 25, 36, 39. Will of God, 56. Wind rebuked, 04. Wine mingled with myrrh given to Christ, 195. Wine press, 137. " skins, 44. Withered hand, healing the, 46. Women at the sepulchie, 204. Wonders, 74. Works, mighty, 74. Worship of Jesus, 67. X Xenophon, 37, 72. Xerxes, 130. z Zaccheus, 126. Zealot, Simon, the, 61. Zebedee, 32, 51. ■ Cop'/r%atLt 188O. TheAraer-ic^n Sioi3i.tj School Union. TMladeLphia.. 8 SKETCH MAP II I ustrati ng * Sid on- ^0 JOURNEYINGS M^ . Galilee and PercPti. Province of Herod Ant ii>as. North Percea. Province of Pkilip. Sii/'iurui.^ First province of Archelcens >afterivardofihe Reman Go-u-r- '" -i.-'-L'-'J'. Pontius Pilate. "faL '''^'■JAcoh's >8 Emmau^^, £eikle/3n. EphrcilcL ' Sehro 8 ) and 2. First Journeys. Nazareth, Bethany, bevouil JDrdsm, Desert of Temptation, Retiiru: fJeth- any, beyond Jordan, CaperniCijn, Nazareth . •"i. First Passover. Nazareth, .Teiu sa 1 em. Return through Judaea and Samaria (Si- chera, Jacob'sWell), Cana, Nazareth. 4. To Capernaum, &c. Nazareth, Cajiernaum (dwelling there). 5. Keast of Puriui. Capernaum, Nazareth, Nain, Beth- any, Jerusalem; return to Caj er- naum. ft. In Galilee, &o. Capernaum, Rethsaida-Julias, Ca- pernaum ; Borders of Tyre and ,Si- ■b^t-t _ - X . - »(lon, Coasts of Decapolis, Country of Jfef/icLfhV tfeyona.V) a l m a n u t h a , Bethsaida- Julias, ^»' ' Joriiaru Caesarea Philippl, Mount Tabor, Capernaum. Feast of Tabernacles. Capernaum, Borders of Samaria, .Jerusalem ; return to Perrea. Feast of the Dedication,