Tombs of the Kings 
 
 Tlirnneof theKing 
 
 iljpl-ad Gate 
 Council's Gati : 
 
 Plan of Jerusalem, at the time of Christ, according to Schick, 1876. 
 
THE 
 
 ON THE 
 
 XEW TESTAMENT 
 
 Based upon the Revised Version- of 1881 
 
 ENGLISH AND AMERICAN SCHOLARS 
 
 and members of the revision committee 
 
 /edited by 
 PHILIP SCHAFF, D. D., LL.D. 
 
 Professor of Sacred Literature iti the Union Theological Seminary of Neio York, 
 President of the American Committee on Revision. 
 
 Vol. II 
 THE GOSPEL ACCORDING TO MARK. 
 
 NEW YORK 
 
 CHARLES SCRIBNER'S SONS 
 
 743 & 745 Broadway 
 
 1881 
 
COPYRIGHT 18><1, BY 
 
 CHARLES SCRIBNER'S SONS 
 
 (All Eights ReserveJ..) 
 
I 
 
 uGLU 
 PREFACE. 
 
 This is the beginning of a series of popular commentaries 
 on the New Testament, based upon the Revised Version of 
 1881, to be issued in small handy volumes. It is a cheap 
 and abridged edition of the author's * Illustrated Popular 
 Commentary,' of which two large volumes have appeared, 
 and two others are nearly completed. The large size and 
 costly outfit of that book limits its circulation. By omit- 
 ting the illustrations, the general introduction, the emenda- 
 tions of the Old Version, and the parallel passages, the 
 price of the book has been reduced, in the hope of enlarging 
 its field of usefulness. The text is, of course, that of the 
 Revised Version, which hereafter must be the basis of every 
 popular commentary. The American readings and ren- 
 derings have been, for convenience sake, transferred to the 
 foot of the page, with the exception of those changes which 
 refer to classes of passages. 
 
 The new title which is to distinguish this edition from 
 the ' Illustrated Commentary,' involves no pretension, but 
 simply expresses a fact. It is an international and interde- 
 nominational work of British and American Scholars and 
 Revisers. The majority of contributors were officially con- 
 nected with one of the two Companies for the Revision of 
 the Xew Testament, and the others were in full sympathy 
 with the work. Moreover the aim of this commentary falls 
 
 ill 
 
iv PREFACE. 
 
 in with the International Sunday School Lesson system 
 which has done so much in a short time to promoto the 
 popular study of the Bible throughout the English speakicig 
 world. 
 
 The plan of this commentary was conceived about thirty 
 years ago. Its execution has occupied much of the time 
 and strength of the contributors during the last twelve 
 years. It was matured with the Kevision in the Jerusalem 
 Chamber and the Bible House. Its object is to make the 
 results of the Kevision available for the benefit of the rising 
 generation of all denominations. 
 
 May the blessing of the God of the Bible rest upon this 
 and upon every other efibrt to make its meaning clearer to 
 the understanding and dearer to the heart of the reader. 
 
 Philip Schaff. 
 
 New York, October, 1881. 
 
INTRODUCTION. 
 
 § 1. The AutJior of the Gospel according to Mark. 
 
 This Gospel was written by Mark, or John Mark, as lie is also 
 called (Acts 12: 12, 25; 15: 37). Its genuineness, attested by ex- 
 plicit testimony, has been little disputed ; while its brevity and fresh- 
 ness have led to the opinion that it was the primitive Gospel. The 
 theory that it once existed in briefer form and was enlarged to its 
 present size by additions from various sources, is unsupported by 
 evidence. (On the conclusion, see chap. 16:9.) 
 
 Mark, or John Mark, was a Jew, probably a native of Jerusa- 
 lem, where his mother Mary resided (Acts 12 : 12). She was a per- 
 son of some repute among the early Christians, as Peter, when re- 
 leased from prison, naturally went to her house. Mark was proba- 
 bly converted by that Apostle (1 Pet. 5 : 13), and the minute account 
 of the young man who followed Jesus on the night of the betrayal 
 (Mark 14 : 51, 52), together with the omission of the name, points to 
 the Evangelist as the person concerned. Going with Paul and Bar- 
 nabas (his ' cousin,' Col. 4 : 10), as their ' attendant' (Acts 13 : 5), on 
 their first missionary journey, he left them at Perga (13 : 13), and in 
 consequence became the occasion of ' sharp contention ' between 
 them (15 : 36-40). Afterwards in Rome he appears as a companion 
 of Paul (Col. 4: 10; Philem. 24). He was with Peter when that 
 Apostle wrote his first Epistle (1 Pet. 5 : 13), but was at Ephesus 
 with Timothy at a date probably later (2 Tim. 4 : 11). 
 
 Trustworthy details respecting his after life are wanting, but an- 
 cient writers agree in speaking of him as the 'interpreter' of Peter. 
 This may mean that he translated for the Apostle, but more proba- 
 bly that he wrote his Gospel in close conformity to Peter's preaching. 
 
IT^TRODUCTION. 
 
 § 2. The Character of the Gospel according to Mark. 
 
 The close relation of the Evangelist to Peter is confirmed by the 
 Gospel itself. Many events are recorded, as if from the lips of an 
 eye-witness. Some suggest that the Gospel is based upon a diary of 
 Peter. The style shows the influence of that Apostle. Peter's ad- 
 dress to Cornelius (Acts 10) has been called the Gospel of Mark in 
 a nutshell. A comparison of the accounts in Matt. 16 : 13-23 and 
 Mark 8 : 27-33, indicates that Peter himself (or an enemy of his, 
 which is impossible) occasioned the omission of the praise ('Thou 
 art Peter,' etc.), and yet the insertion of the rebuke ('Get thee be- 
 hind me, Satan,' etc.). Mark alone mentions the two cock-cro wings, 
 (chap. 14: 72), thus increasing the guilt of Peter's denial. Even if 
 not submitted to the Apostle for approval (as Eusebius asserts on 
 the authority of Clement of Alexandria), the faithfulness of the his- 
 tory may well be accepted. 
 
 The Gospel begins with the baptism of John, gives few discourses, 
 dealing mainly with facts arranged in chronological order (see § 5), 
 narrating these in brief, rapid sketches with graphic power. No 
 subjective sentiments or reflections are interwoven (see, however, 
 chap. 7 : 19). Special prominence is given to the periods of rest and 
 withdrawal on the part of our Lord, as if to prepare for fresh conflict 
 and victory. Hence this Gospel is said to present the Messiah as 
 the powerful King. Peculiar to this Evangelist are the repeated 
 use of 'straightway,' and of the present tense in narratives, the 
 prominence given to the power over evil spirits, such touches 
 and incidents as the following : that Jesus was ' in the hinder 
 part of the ship, asleep on the boat cushion'') (4 : 38); that 'He 
 looked round about on them with anger'' (3:5); beholding the rich 
 young man 'He loved him' (10: 21) ; the vivid details of the escape 
 of the 'young man' (14: 51, 52). A few miracles and one parable 
 also are found only here. These peculiarities serve to show both 
 independence of the other Evangelists and the close relation to some 
 eye-witness. 
 
 Although written in Greek, the Gospel was designed for Roman 
 readers, and is especially adapted to their mind, so easily impressed 
 by exhibitions of energy and power. It exhibits Christ as the spiri- 
 
IXTRODUCTIOX. 
 
 tual conqueror and wonder-worker, the Lion of the tribe of Judah 
 filling the people with amazement and fear. Mark introduces seve- 
 ral Latin terms ; he even uses the Roman names of coins instead of 
 the Greek for Greek (12 : 42), which Luke does not, and notices that 
 Simon of Gyrene was 'the father of Alexander and Rufus' (15 : 21), 
 who were probably Christians in Rome (Rom. 15 : 13). It is therefore 
 most likely that the Gospel was written in that city, before the de- 
 struction of Jerusalem, whether before or after the Gospel of Luke, 
 is uncertain (see ^ 3). 
 
 Mark may be said to form the connecting link between Matthew 
 and Luke, Peter and Paul, the Jewish and the Gentile Christianity. 
 But his Gospel is independent of the other two. Its similarity to 
 Matthew has not only led the mass of readers to undervalue it, but 
 exposed it to numerous slight alterations on the part of the early cop- 
 yists. Precisely where Mark's peculiarities were most apparent, 
 these attempts to produce literal correspondence with Matthew have 
 been most frequent. Modern textual criticism has achieved here a 
 proportionately greater work of restoration. Well nigh every verse 
 of this Gospel as presented in the Revised Version contains some 
 slight emendation which is due to a careful comparison with the 
 earlier manuscripts and versions. In this commentary special at- 
 tention will be called only to the more important corrections of the 
 Greek text. 
 
 § 3. Time and Place of Writing. 
 
 As already intimated, it is most likely that this Gospel was writ- 
 ten at Rome. The date must be placed before the destruction of Je- 
 rusalem, an event which is only referred to as predicted. A more 
 precise designation of the date involves protracted discussion in re- 
 gard to the relation of the three earlier Gospels to each other. 
 (These Gospels are usually termed ' Synoptical,' and their writers 
 the Synoptists.) 
 
 Briefly stated, the case stands as follows : 
 
 According to the testimony of the earliest Christian fathers, Mat- 
 thew wrote first, then Luke, and Mark third. This testimony is, of 
 course, rejected by those who hold theories respecting the origin of 
 these Gospels calling for another order. But even if we leave these 
 
INTRODUCTION. 
 
 theories out of the discussion, we cannot receive this testimony as 
 conclusive. 
 
 If any Gospel shows internal evidence of priority, it is that of 
 Mark. If it were a matter of importance to know what was the out- 
 line of the so-called traditional Gospel, we infer that it coincided in 
 chronological order and salient features with the briefest, most viva- 
 cious Synoptical Gospel, which is most accurate in its order, and in 
 its style shows most marks of originality. If, however, Matthe\^ wrote 
 in Hebrew, the priority must be conceded to his Gospel. The pri- 
 ority of Luke is inferred by many, from its relation to the book of 
 Acts, which refers to it as a former treatise. The latter seems to 
 have been penned shortly after the date when its narrative closes 
 (A. D. 63). It is asserted that neither Matthew nor Mark could have 
 written before this time, hence Luke wrote first. 
 
 It appears then, that patristic authority favors the priority of Mat- 
 thew, internal evidence that of Mark, and the inference just suggested 
 that of Luke. In other words, we are left in uncertainty on this 
 point, which loses its importance, if we accept the view that the Sy- 
 noptists wrote independently of each other. If a definite theory is 
 necessary, it may be surmised that Luke wrote during the first im- 
 prisonment of Paul (A. D. 61-63), that Mark penned his Gospel im- 
 mediately after Paul's temporary release, while Matthew prepared 
 the Greek copy of his narrative about the same time, to meet the 
 wants of Greek-speakmg Christians, who had already become so 
 numerous. 
 
 ^ 4. Chronology. 
 
 In the Gospel according to Mark there are very few deviations 
 from the chronological order. Hence it is the best Gospel to study 
 for the purpose of fixing in the mind the outWne of the history of 
 our Lord's life on earth. The details peculiar to the other Gospels 
 can then be readily fitted into their appropriate places in the narra- 
 tive. The dates of our Lord's birth, baptism and death must first 
 be fixed, and then a theory adopted in regard to the length of His 
 ministry. With these points settled, the Gospel of Mark becomes an 
 intelligible history in its chronological outline. 
 
 The theory adopted in this commentary places the date of the birth 
 
INTRODUCTION. 
 
 of Jesus at B. C. 5, year of Rome 749, probably in December ; that 
 of His baptism in A. D. 27, year of Rome 780, in January; that of 
 His death on April 7, A. D. 30, year of Rome, 783; thus accepting 
 a three years' ministry. 
 
 If the ministry were briefer, the probable dates would be : Birth, 
 B. C. 4; Baptism, early in A. D. 28; Crucifixion, A. D. 30. See 
 Lange on John. Other opinions are numerous. 
 
 It must be admitted that the data for a comparison with profane 
 history are not sufficient to fix the dates with certainty, and the 
 Gospels themselves do not seem to aim at chronological accuracy. 
 The statements respecting the course of Abijah (Luke 1:5-8), the 
 star of the Magi (Matt. 2: 2-7), the enrolment under Quirinius 
 (Luke 2 : 2), and the death of Herod (Matt. 2 : 19), are of value in 
 discussing the date of the birth of Jesus. The references to secular 
 rulers in Luke 3 : 1 give a clue to the time of His baptism, while the 
 details respecting the last Passover, in all the Gospels, are used to 
 fix the date of His death. The length of His ministry affects the 
 order as well as the chronology, and the controversy turns on the 
 view taken of John 5:1. If the feast of the Jews there referred to 
 was the Passover, then there were four Passovers during our Lord's 
 ministry ; if it was the feast of Purim, or some other feast, then there 
 were but three Passovers, i. e., the length of the ministry was oaly a 
 fraction more than two years, and the events extended over two years 
 by the other theory are to be compressed into one. The beginning 
 of the last year is not in dispute. 
 
 The most important point is the date of our Lord's birth. This 
 question is confused in many minds by the ever-present fact of com- 
 putation from the so-called Christian era, which has only tradi- 
 tional authority and value, having been first used by Dionysius Exi- 
 guus, a learned monk, in the sixth century, who erroneously fixed 
 the year of the incarnation as coincident with the year of Rome 754. 
 In all discussions of Gospel chronology the year of Rome should be 
 indicated to prevent further confusion from reckoning before and af- 
 ter Christ. (B. C. 1=753 of Rome; A. D. 1=754 of Rome.) 
 
 It is certain (from Matt. 2:16) that Herod was still living when 
 Christ was born. Nearly all chronologists agree in fixing the date 
 
INTRODUCTION. 
 
 of his death at (year of Rome) 750, just before the Passover, that 
 is, four years before our Christian era. Our Lord's birth, therefore, 
 could not have taken place later than the beginning of the winter of 
 (year of Rome) 750. Chronologists differ as to the year: Bengel, 
 Wieseler, Lange, Gresswell, Ellicott, Andrews, fix it at (year of 
 Rome) 750; Petavius, Ussher, Browne, 749; Kepler, 748; Idcler, 
 Wurm, Jarvis, Alford, and the French Benedictines, 747 ; Zumpt, 
 747 or 748, i. e., 7 or 8 years before the common era. For particu- 
 lars, see Wieseler [Chronology of the Gospels), Zumpt (The Year 
 of Christ's Birth), Andrews {Life of our Lord), Robinson [Har- 
 mony of the Gosjjels), and Farrar [Life of Christ), and the Bible 
 Dictionaries. 
 
 Since Jesus was 'about thirty years of age' (Luke 3: 23), when 
 He began to teach, immediately after His baptism, the date of this 
 introduction to the Jewish people may be fixed (as above) in A. D. 
 27 or 28. The date of the crucifixion is also variously assigned from 
 781 to 786, but the great majority of modern authors agree upon 
 783, A. D. 30. 
 
 The question respecting the length of the ministry is ixot a vital 
 one, but derives some importance from its relation to questions of 
 harmony. There is a general agreement as to the order of events 
 up to the first Passover, and the return to Galilee through Samaria 
 (in December after the first Passover; comp. John 4: 35). It is 
 also clear that the feeding of the five thousand narrated by all the 
 Evangelists (Matt. 14 : 13-21; Mark 6:30-44; Luke 9: 10-17; 
 John 6 : 1-14) occurred near the beginning of the last year of our 
 Lord's ministry. The disputed order is therefore respecting the 
 events recorded in Matt. 4: 13 to 14 : 12: Mark 1 : 14 to 6 : 29; 
 Luke 4 : 14 to 9 : 9 ; John 4:1 to 5 : 47. Some of th« incidents 
 mentioned by Luke (chaps. 11-13) are also in dispute. 
 
 The theory which accepts a two years' ministry compresses all the 
 events in the passages above mentioned into one year, or more ac- 
 curately into a few months (December A. D. 28 to April A. D. 29), 
 usually regarding the feast mentioned in John 5 : 1 as that of Pu- 
 rim, and not as the second Passover, agreeing, however, in general 
 
IXTPtODUCTIOX. 
 
 witli the order advocated by Robinson and others. Lange, EUicott, 
 and many others, uphold this view. 
 
 The best known theory is that of Robinson, who accepts a three 
 years' ministry, placing in the first year (between December and 
 April), in addition to the events mentioned by John, those men- 
 tioned by Mark in chaps. 1 : 14-2 : 14. Matthew narrates the same 
 occurrences without regard to chronological order; hence in this 
 part of the history it is of great importance to follow Mark closely. 
 The second year opens with John 5:1; Matt. 12 : 1 ; Mark 2 : 23 ; 
 Luke G : 1. 
 
 There is still a third view, upheld by Lichtenstein and others, and 
 fully detailed by Andrews. Accepting a three years' ministry, it 
 places the whole of the Galilean ministry after the second Pass- 
 over (John 5:1). This affects the position of Mark 1 : 14— 
 2 : 14, placing this section a few months later. About the pre- 
 vious year the Synoptists are silent. The events of the second 
 year are all those recorded in the passages in dispute. The 
 order is much simplified by this theory. It avoids the great diffi- 
 culty which has been felt in extending the Synoptical accounts over 
 three years, and also the difficulty common to both the other theo- 
 ries, namely, inserting so important a visit to Jerusalem as that re- 
 corded in John v. at a point in the Synoptical narratives where 
 there is nothing to indicate such a visit. 
 
 § 5. Plan of the Gospel. 
 
 The Gospel follows the chronological order, with but two devia- 
 tions. The section telling of the feast and discourse at the house of 
 Levi (chap. 2 : 15-22) properly belongs after the return from Gadara 
 (chap. 5 : 21). and the anointing at Bethany (chap. 14: 3-9) would 
 have its more exact position immediately before the entry into Jeru- 
 salem (chap. 11 : 1, etc.). The latter point is open to more serious 
 doubt than the former. 
 
 In view of this straightforward narrative, presenting so few inci- 
 dents peculiar to itself, it is difficult to arrange the contents on any 
 other plan than the chronological one. Attempts have been made 
 
INTRODUCTION. 
 
 to analyze tlie whole with reference to the periods of withdrawal and 
 rest before conflict and victory, which Mark emphasizes. But Lange 
 well remarks : ' While it was the leading idea of Mark to indicate 
 these contrasts, his Gospel was nevertheless not strictly and uni- 
 formly constrncted or arranged upon such a plan.' The outline of 
 the narrative may be better indicated as follows : 
 
 Year of 
 Eome 
 
 780 
 
 A. D. 
 
 27 
 January 
 
 I. Our Lord's introduction to His ministry . . 
 
 1 : 1-13. 
 
 781 
 
 28 
 Spring 
 
 II. Beginning of the Galilean ministry! . . . 
 
 1:14 
 
 to 
 2:14. 
 
 781 
 
 28 
 
 
 
 782 
 
 Summer 
 
 to 
 
 29 
 
 Ai)ril 
 
 III. Early conflicts and triumphs in Galilee, cul- 
 minating in the feeding of the five thousand, 
 etc. 
 
 2: 15 
 
 to 
 6: 50. 
 
 782 
 
 29 
 Summer 
 
 IV. The closing of the ministry in Galilee 2 . . 
 
 7:1 
 
 to 
 9: 50. 
 
 783 
 
 30 
 March 
 
 V. The journey from Perea to Jericho .... 
 
 10: 1-52. 
 
 783 
 
 30 
 
 April 
 1st 
 
 [VI. The anointing at Bethany 3] 
 
 14:3-9. 
 
 783 
 
 30 
 
 VII. From the entry to Jerusalem to the burial 
 of Jesus 
 
 11:1 
 
 to 
 15 : 47. 
 
 783 
 
 30 
 April 19 
 to May 18 
 
 VIII. Resurrection and Ascension 
 
 16: 
 
 1 This includes all that Eobinson places before the second Passover, i. e., from De- 
 cember, A. D. 27 to April, A. D. 28. 
 
 2 The two years' theory places the entire narrative from chap. 1 : 14 to 6 : 56 be- 
 tween December, A. D. 28 and April, A. D. 29. 
 
 3 This brief section, and chap. 2 : 15-22, form the only deviations in this Gospel from 
 the chronological order. 
 
THE GOSPEL ACCORDING TO 
 
 S. MARK. 
 
 1 : 1 The beginning of the ^gospel of Jesus Christ, ^the 
 Son of God. 
 2 Ev^en as it is written in ^Isaiah the prophet, 
 
 1 Or, good tidings. 2 Some ancient authorities omit the Son of God. 3 Some ancient 
 authorities read in the projihets. 
 
 Chap. 1 : 1. The Title. The Evangelist, intending to narrate our Lord's ministry, 
 without dwelling upon the earlier part of His life, prefaces the whole with a title [\n. 
 1), which is followed by a reference to the preaching of John the Baptist (vers. 2-8). 
 This was necessary, since, in one sense, Johns appearance was ' the beginning of the 
 gospel of Jesus Christ.' A brief narration of the baptism of Jesus (vers. 10, 11) and 
 of the temptation .vers. 12, 13; completes Mark's account of the preliminary events. 
 
 Ver. 1. The beginning of the gospel. This is regarded by 
 some as the title of the whole book : here begins the Gospel. But 
 the word * gospel ' in the New Testament is not applied to a book. 
 It is used to translate a Greek word which at first signified a present 
 in return for good tidings, or a sacrifice ofi'ered in thanksgiving for 
 good news, then the good news itself. In the New Testament it 
 always means the glad tidings of salvation hj Jesus Clirist. Others more 
 properly refer the verse to this section alone, which gives the events 
 forming the beginning of the gospel. A period has been placed at the 
 close of the verse to indicate that it is a title. Some, however, connect 
 it with ver. 2: The beginning, etc., as it is written. Others again, 
 with ver. 4 : The beginning of the gospel (was this), John did baptize, 
 etc. Still another view puts a period at the close of this verse, but 
 refers it to the ministry of John, taking vers. 2, 3, as a second con- 
 firmatory title. — Of Jesus Christ, i. e., concerning Jesus Christ, 
 who is the subject of the gospel. — The Son of God. Matthew (1:1), 
 writing for the Jews, says : 'the Son of David, the Son of Abraham;' 
 but Mark, writing for Gentile Christians, adds this title, the meaning 
 of which is most fully brought out in the prologue to the Gospel ac- 
 cording to John. The phrase 'Son of God' is omitted in the Sinaitic 
 manuscript, but added by the first corrector ; some fathers also favor 
 the omission. 
 
 Vers. 2-8. The Preaching of John the Baptist.— Parallel passages : Matt. 3 : 1-11 ; 
 Luke 6 : 2-16 ; comp. also John 1 : 6-18. 
 
 Ver. 2. In Isaiah the prophet. The common reading ('pro- 
 phets') arose from the fact that only the second prophecy (ver. 3) is 
 from Isaiah ; the first is from Malachi (3 : 1). Isaiah is named, be- 
 
MARK I. [1 : 3, 4. 
 
 Behold, I send my messenger before thy face, 
 Who shall prepare thy way ; 
 
 3 The voice of one crying in the wilderness, 
 Make ye ready the way of the Lord, 
 Make his paths straight ; 
 
 4 John came, who baptized in the wilderness and 
 preached the baptism of repentance unto remission 
 
 cause Lis prediction is the more important and striking, and tlie key- 
 note of Malaclii's propliecy. Matthew and Luke quote the latter in a 
 different connection. Here, as in Matt. 11: 10 and Luke 7: 27, the 
 form of the prophecy is changed from ' before my face ' to before 
 thy face. Our Lord, on His own authority, in the parallel passages, 
 applies the phrase 'my messenger' to John, and 'thy face' to Him- 
 self, thus appropriating a pronoun which the Old Testament prophet 
 applied to God. xVt the time Mark wrote, this application of the pas- 
 sage was well known and accepted by believers. The best authorities 
 omit the phrase : ' before thee.' 
 
 Yer. 3. The voice, or, 'a voice.' Probably not without allusion 
 to the four hundred years of silence in prophetic revelation since 
 Malachi. — In the ■wilderness. John preached in the wilderness 
 of Judtea (ver. 1); but both here and in the original prophecy there 
 seems to be a thought of the desolate spiritual condition of the Jewish 
 people. — Make ye ready the way of the Lord, etc. In Eastern 
 countries roads were made for the approach of a monarch, obstacles 
 were removed, and the paths straightened. The reference evidently 
 is to the Messiah ; and it is probable that the coming King is Himself 
 meant by the word ' Lord,' which is Jehovah in the Hebrew. The 
 prophecy could not have been fulfilled when the Jews returned from 
 captivity, for no king was with them. The prophecy is cited by all 
 the Evangelists, and is thus applied, but in John 1 : 23 by the Baptist 
 himself. The quotation is from the LXX. 
 
 Ver. 4. John (Greek, Johannes; Hebrew, Johanan), meaning. The 
 Lord graciously gave. John was related to the holy family through 
 his mother (Luke 1 : 36), and was doubtless aware of the remarkable 
 circumstances attending his own birth and that of Jesus. — Came. 
 The connection is with what precedes, as is indicated by the emphatic 
 position of the word translated 'came,' usually rendered: came to 
 pass. 'As it was written,' so it was, so there appeared, or came, the 
 one spoken of, John. The rendering of the A. V. obscures the em- 
 phatic word. — Who baptized — and preached. The correct read- 
 ing makes this not so much a declaration of what John did, as an expla- 
 nation of how he performed the duty of forerunner, according to the 
 prophecy. — In the -wilderness ('of Judaea,' Matthew). A rocky 
 region east of the Dead Sea. It was not a desert in our sense, but a 
 district little cultivated or inhabited. Compare the prophecy (ver. 3) 
 
1: 5.] MARK I. 
 
 5 of sins. And there went out unto him all the country 
 of Juda3a, and all they of Jerusalem ; and they were 
 
 thus literally fulfilled. The time when John began his ministry is 
 stated in Luke 3: 1, 2; the same Evangelist having told of the 
 remarkable circumstances connected with his birth (Lukel: 5-25, 
 38-80 j, which occurred six months before that of our Lord. As the 
 latter was about thirty years of age when he was baptized by John 
 (Luke 3: 23), it is supposed that John made his public appearance at 
 the same Levitical age (Num. 4: 3, 23). The year would then be 
 A. D. 26, year of Rome 779, during the summer. John the Baptist 
 here appears as the preacher of repentance, the connecting link be- 
 tween the old and the new dispensations, fulfilling the prophecies, 
 and beginning the gospel. Contrast the abrupt introduction of John 
 by Matthew and Mark with the full account of Luke (1: 5-80). — 
 The baptism of repentance. Baptism was a religious rite, pre- 
 scribed in the ceremonial law as a sign of moral renewal, and joined 
 with sacrifice. It is said that John derived his baptism from the cus- 
 tom of baptizing proselytes ; but it is not certain that this usage pre- 
 vailed so early. Besides, this would indicate that he was the founder 
 of a new sect, whereas he was the restorer of the ancient ways. By 
 his preaching of repentance, he declared the moral impurity of^ the 
 people in consequence of their sins ; and his baptism of those who 
 confessed their sins (ver. 5) was a sign of their purification. It was 
 therefore a Jewish rite, the final one of the Old Testament economy, 
 pointing to the new dispensation. Christ Himself received the rite 
 (ver. 15) as a Jew, and some who had received John's baptism were 
 re-baptized (Acts 19: 4), hence it was not strictly identical with 
 Christian baptism. As regards the mode, John baptized by immer»- 
 sion in the river Jordan '^comp. ver. 10), and this was and is still 
 the custom in the Eastern and the orthodox Russian Church (where 
 immer.siun is three tiiaes repeated), but in some cases afiusion 
 and sprinkling were used (certainly in the age of Cyprian, who 
 defended the validity of this mode), and became by and by, in 
 connection with infant baptism, the prevailing mode in the Western, 
 (Latin and Protestant churches), except among the Baptists, who ad- 
 hei-e to the original mode as essential. The word ' baptize ' is derived 
 from one, meaning 'to dip;' but in Hellenistic Greek it has a wider 
 and more technical meaning of ceremonial purifications by the ap- 
 plication of water — unto remission of sins. ' Repentance ' was the 
 prominent idea of John's baptism, while 'remission of sins' was to 
 come from the Messiah, whose forerunner he was. 
 
 Ver. 5. And all they of Jerusalem, lit., 'the Jcrusalemites.' 
 This expression is peculiar to Mark. These are made prominent 
 among the inhabitants of .Juda'a, since they lived in the capital city. 
 Comp. M;itt. o : 5. — Confessing their sins; since 'repentance' 
 was the main theme of this preparatory ministry. 
 
MARK 1. [1: 6, 7. 
 
 baptized of him in the river Jordan, confessing their 
 
 6 sins. And John was clothed with cameFs hair, and 
 had a leathern girdle about his loins, and did eat 
 
 7 locusts and wild honey. And he preached, saying. 
 There cometh after me he that is mightier than I, the 
 latchet of whose shoes I am not ^ worthy to stoop down 
 
 1 Gr. sufficient. 
 
 Ver. 6. And John was clothed, etc. The dress and habHs of 
 John attest his prophetic character. His dress, like that of Elijah, 
 corresponded with his preaching. The resemblance to Elijah was 
 possibly in the mind of the Evangelist, since, as indicated above, the 
 prophecy of Malachi (respecting Elijah) was accepted by Christians as 
 referring to John. — Camel's hair. The coarse cloth woven of the 
 hair shed each year. The tine cloth called camlet is made of the softer 
 hairs. Zech. 14 : 3 suggests that this was the distinctive dress of the 
 Old Testament prophets ; but this is not certain. Elijah was thus 
 distinguished (comp. 2 Kings 1 : 8). — A leathern girdle; of undressed 
 leather. The austere preacher of repentance was clothed in a manner 
 befitting his message. — Locusts and -wild honey. The former are 
 eaten by the poorer classes in the East, and the latter was abundant 
 in Palestine. The literal meaning is therefore probable, although a 
 number of fanciful interpretations have been given. John was a 
 Nazarite, who came "neither eating nor drinking" (Matt. 11: 18), in 
 accordance with his message of repentance. Repentance precedes the 
 sense of pardon ; but the promise of a Saviour is the great motive to 
 repentance, then as now (ver. 8). 
 
 Ver. 7. And he preached. Proclaimed, announced as a herald. 
 All true preaching partakes of this character : it proclaims facts, an- 
 nounces a Person. John was therefore a prophet, announcing the 
 Lord beforehand as well as speaking for God. Mark merely gives the 
 sum of John's preaching as a forerunner of the Messiah. — There 
 Cometh after me he that is, etc. The A. V. does not give the 
 definite idea of the original. The reference to the Messiah is unmis- 
 takable. — The latchet of whose shoes. The eastern sandals 
 were fastened with a strap. — I am not worthy. The humility of 
 this statement shows the greatness of John (comp. John 3 : 30), 
 and how fitted he was to be the forerunner of the meek and lowly 
 Messiah. — To stoop down, etc. Matthew (3: 11) speaks of bear- 
 ing the shoes; Luke (3: 16) and John (1 : 27) of unl^oosing them ; but 
 Mark only of stooping down. It is his peculiarity to mention gestures. 
 The perfect independence of the Evangelists thus appears. Nothing 
 could more vividly depict to an eastern audience the inferiority of 
 John the Baptist to the INIessiah, than these words. Here the official 
 superiority of Christ is spoken of; the superiority of nature is declared 
 in the Gospel according to John, chap. 1. 
 
1:8-10.] MARK I. 
 
 8 and unloose. I baptized you ^ with water ; but he 
 shall baptize you Mvith the ^Holy Ghost. 
 
 9 And it came to pass in those days, that Jesus came 
 from Nazareth of Galilee, and was baptized of John 
 
 10 ^in the Jordan. And straightway coming up out of 
 the water, he saw the heavens rent asunder, and the 
 
 1 Or, in. 2 ^oly Spirit: and so throughout this book. 3 Gr_ i^t^^ 
 
 Ver. 8. I baptized you -with water. The weight of authority 
 is against * indeed,' and apparently against *in' (in both clauses). — 
 He shall baptize you. Christ Himself did not baptize (John 4: 2). 
 The contrast is between John's baptism unto repentance, and the 
 spiritual power which Christ would give (not the Christian rite), for 
 full and entire salvation. The second baptism is figura^ve ; hence 
 nothing is suggested for or against the identity of John's baptism and 
 the Christian rite. — The Holy Ghost. The third Person- of the 
 Trinity ; not a contrast between external water and internal spirit. 
 On the day of Pentecost, when the great fulfilment of this prQphecy 
 occurred (Acts 2: 3), the Apostles were baptized 'with,' not *Th' the 
 Holy Ghost. 'With fire' is omitted here, becauee, the Evangelist has 
 not mentioned the severity of John's preaching. For fiiller accounts 
 of John's preaching, see the parallel passages. .*'- \ 
 
 Vers. 9-11. The Baptism of Jesus.— Parallel passages :• Matt. 3; 1^17; Lnke 3: 21, 
 22; comp. John 1: 31-34. The accompanying attestation: to John, a revelat^ion that 
 this was the Christ; to Jesus His Messianic inauguration. It therefore nfiark^ an 
 epoch in the Gospel history, and doubtless in the consciousness of the God-Man Him- 
 self. 
 
 Yer. 9. In those days. Probably about six months after John 
 began to preach ; comp. ver. 4. — Jesus came. Notice this abrupt 
 introduction of the principal Personage of the history (comp. ver. 1). 
 — From Nazareth of Galilee. Mark assumes that Nazareth had 
 been His home, and ' of Galilee ' was added for the information of 
 the special class of readers for whom he wrote. — And -was bap- 
 tized of John in the Jordan; lit., into the Jordan (comp. 'out of 
 the water,' ver, 10), in allusion to the ancient mode of baptism. Jesus, 
 who was sinless, came to a baptism ' unto repentance.' This condescen- 
 sion formed a part of the obedience to the Divine law (comp. Matt. 3 : 
 15), rendered by Him as a member of the Jewish nation. The Jews 
 were baptized in token of uncleanness, so He, ' numbered with the 
 transgressors,' must needs go through the rites and purifications pre- 
 scribed for them. This act closed the concealed life of quiet subjection 
 and legal submission, opening the public life of mediatorial satisfaction. 
 Hence He was baptized, both to fulfil all righteousness and to receive 
 the Divine attestation ; certainly not merely to honor John. 
 
 Ver. 10. Straightway. A favorite expression in this Gospel. — 
 He saw, i. e., Jesus IJimself, though John also saw it (John 1 : 32). — 
 
MARK I. [1:11-13. 
 
 11 Spirit as a dove descending upon him : and a voice 
 came out of the heavens, Thou art my beloved Son, 
 in thee I am well pleased. 
 
 12 And straightway the Spirit driveth him forth into 
 
 13 the wilderness. And he was in the wilderness forty 
 
 The heavens rent asunder. — A stronger expression than that used 
 by Matthew and Luke. The original indicates that the process was 
 seen. A miraculous phenomenon is plainly referred to. — And the 
 Spirit (Matthew : 'the Spirit of God ') as a dove (Luke : ' in a bo- 
 dily form,'as 'a dove') descending upon him. All four Evangel- 
 ists mention this appearance, which was a temporary embodiment of 
 the Holy Ghost, publicly to inaugurate Jesus as the Messiah. The 
 dove was the symbol of perfect gentleness, of purity, of fulness of life, 
 and life-giving power. John (1 : 32) says, 'it abode upon Him.' This 
 was to John the sign that Jesus was the Messiah, the Lamb of God, the 
 Son of God (John 1 : 29-34). To Jesus it was the visible sign of a per- 
 manent anointing by the Holy Ghost, an induction into His public mi- 
 nistry. It is a divine mystery, revealed to us and to be accepted by 
 faith ; for Ave could not explain or prove how One conceived by the 
 Holy Ghost can be anointed by the Holy Ghost. As the Anointed One, 
 He is thus revealed as King and Priest; and with reverence we may 
 Buppose that with Him 'the Divine Spirit, though essentially one with 
 Him, now entered into new relations, with a view to that mediatorial 
 work in which they were to be respectively the Saviour and the Sanc- 
 titier of mankind' (J. A. Alexander). 
 
 Ver. 11. A voice. Doubtless heard by all present, as at the Trans- 
 figuration (comp. chap. 9; 7). — Came out of the heavens. The 
 latter phrase is to be joined with 'came,' not with 'voice,' as in the 
 A. V. — Thou art. Matthew : * This is ;' as a proof to John of the 
 Messiahship of Jesus. — My beloved Son, lit., 'my Son the be- 
 loved.' This implies that no one else could be 'son' or 'beloved' in 
 the sense here intended. Comp. the title already given in ver. 1. — In 
 thee. So Luke; Matthew: 'in whom.' — I am -well pleased. 
 (Comp. Isa. 42: 1.) The original points to a past act, and more pro- 
 perly means, ' I fixed my delight.' So in the account of the Transfigu- 
 ration (Matt. 17: 5). It therefore points, not to a good pleasure 
 which begins at this time, but to the complacency of God the Father in 
 His Son, when He assumed the office of Mediator. It is implied that 
 the Godhead existed eternally as Father, Son, and Holy Ghost ; but on 
 this occasion the Three Persons are manifested and distinguished. 
 This revelation of the Trinity at the baptism of Jesus agrees Avith the 
 formula of Christian baptism. At such a time miraculous events might 
 be expected. If Christ is what He claims, then the supernatural be- 
 comes natural in His life on earth. 
 
 Vers. 12, 13. The Temptation. — Parallel passages : Matt. 4 ; 1-11 ; Luke 4 : 1-13. 
 Mark gives only a brief outline. 
 
1: 12-15.] MARK I. 
 
 days tempted of Satan; and he was with the wild 
 beasts ; and the angels ministered unto him. 
 14 Now after that John was delivered up, Jesus came 
 into Galilee, preaching the gospel of God, and saying, 
 
 Yer. 12. Straightway. The same favorite -word as in ver. 10. 
 The A. V. uses seven different words to represent this one Greek word, 
 which may always be rendered 'straightway.' — The Spirit driveth 
 him forth. Comp. Matt. 4:1. The expression here used is stronger 
 than 'led up' (Matthew), 'led' (Luke). 
 
 Ver. 13. Tempted. It is implied here, as in Luke, that the temp- 
 tation continued during the forty days, although the more personal 
 assault was made at the close of the fast. — Satan, the prince of dark- 
 ness, was personally engaged. — With the wild beasts. A graphic 
 touch peculiar to IMark, enhancing the horror of the scene. Christ 
 was probably threatened with physical danger from the wild beasts. 
 Scarcely a figurative expression of His loneliness and helplessness. 
 Possibly a hint of His lordship over animals, who could not hurt or 
 flee from Him ; or an allusion to the Second Adam as the restorer of 
 Paradise. — Ministered. Probably with food (comp. Matt, 4: 11). 
 The fasting, though not mentioned, is thus implied. That our Lord 
 was actually tempted. His moral nature tested in many ways, but pre- 
 eminently at this time, is plainly stated. Comp. Ilcb. 2: 18; 4: 15. 
 How this could be, may be inexplicable ; but the fact is revealed. 
 The simple historical character of the Gospel narratives opposes the 
 theories which make of the temptation a parable or myth ; nor do the 
 accounts point to a vision like that of Peter (Acts 10) or of Paul (2 
 Cor. 12). Some, objecting to the obvious and litei-al explanation of 
 the story, find in it the record of an internal experience, a struggle in 
 spirit with Satan. But such a theory fails to account for the numerous 
 references to localities, to actions, and for the dialogues with the for- 
 mulas of quotation from the Old Testament (found in Matthew and 
 Luke). The narrative should rather be taken as literal history. 
 Satan, the personal prince of darkness, whose subjects were unusually 
 active during the ministry of our Lord, appeared in some bodily form 
 to oppose and tempt the Prince of Life, who had appeared as a real 
 man. This involves something supernatural ; but what more natural 
 under the circumstances, if there are any supernatural phenomena? 
 That the literal explanation accepts the personality of Satan, is in its 
 favor ; for on this point the Bible is plain. Any theory of interpreta- 
 tion which denies the existence of such a being, admits of applications 
 to the more blessed facts of the Gospel that rob them of all truth and 
 power. The importance of the occurrence appears from the fact that 
 three Evangelists tell of it ; two of them (Matthew and Luke) in detail. 
 
 Vers. 14, 15. The Opening of the Ministry in Galilee.— Comp. Matt. 4 : 12, 17, 23. 
 This Gospel presents the fewest deviations from the chronological order. In the whole 
 
MARK I. [1 : 14, 15. 
 
 15 The time is fulfilled, and the kingdom of God is at 
 hand : repent ye, and believe in the gospel. 
 
 narrative of the ministry in Galilee, we find but one such : in the case of the feast at 
 Levi's house ; chap. 2: 15-22. The account begins at the close of the ministry of John 
 the Baptist. On the intervening events, and the theories respecting our Lord's minis- 
 try, see below. 
 
 Ver. 14. Now after John was delivered up,' i.e., put in pri- 
 son. On the reason of this imprisonment, see chap. 6: 17. — Jesus 
 came into Galilee. Matthew and Luke, as well as Mark, begin 
 their account of our Lord's ministry at this point. A number of events 
 recorded by John (1: 19; 4; 54) certainly intervened ; including the 
 first passover at Jerusalem. Some place the second passover (John 5. 
 1) before this return to Galilee, which they fix at the beginning of the 
 second year of our Lord's ministry. The difference of time between 
 the two theories would be at most three months, since the return 
 through Samaria (John 4 : ) must have occurred as late as December, 
 and John may not have been imprisoned at that time. * Galilee ' was 
 under the jurisdiction of Herod. It was the northernmost province of 
 Palestine, the name being derived from one meaning a circle or ring, 
 Samaria lay between Judoea and Galilee. Although the Galilceans 
 were Jews by race and religion, they were regarded somewhat con- 
 temptuously by the inhabitants of Judoea, either because they were 
 provincials, or because their closer contact with the Gentiles was held 
 to degrade them. Not from fear of Herod, but on account of the oppo- 
 sition of the Pharisees, and also to reach the Galilean masses who had 
 been impressed by the preaching of John. — Preaching the gospel 
 of God. See below and comp. Matt. 4; 17, 23 ; from the latter pas- 
 sage the words : * of the kingdom ' have crept in here. 
 
 Ver. 15. The time is fulfilled. The right time, already predicted, 
 has come in fulfilment of prophecy. — The kingdom of God is at 
 hand. Matthew : * the kingdom of heaven.' The reign of the Mes- 
 siah, which is the kingdom of God, has approached. The Jews, how- 
 ever, thought it was to be a temporal kingdom. Hence they rejected 
 an humble Saviour, and yet used this view against Him before Pilate 
 (Luke 23 : 2; John 19 ; 12). From this Jewish error the Apostles 
 were not entirely freed until the day of Pentecost. It does not refer 
 exclusively to a kingdom still future, but to the reign of the Messiah 
 both in its inception and its consummation (at the future ' coming'). 
 The former is the prominent thought here, in other cases the latter. 
 In the widest sense it includes the Old Testament theocracy as a pre- 
 paration. — Repent. Comp. the preaching of John the Baptist; Matt. 
 3 : 2. The Greek word first meant, to change the mind, but * mind ' 
 referred to the whole soul, and the term naturally passed into a specific 
 sense, to turn from sin unto God. It suggests reformation rather than 
 sorrow or remorse, and here implies that the people were corrupt and 
 unmindful of God. — Believe in the gospel. Peculiar to Mark. 
 
1: 16, 17.] MARK I. 
 
 16 And passing along by the sea of Galilee, he saw 
 Simon and Andrew the brother of Simon casting a net 
 
 17 in the sea : for they were fishers. And Jesus said 
 unto them, Come ye after me, ^nd I will make you to 
 
 The message of John the Baptist did not include this. As yet our 
 Lord does not preach faith in Himself; that must come later. But 
 even here is the germ of faith in a Personal Redeemer. The Jews all 
 hoped for the kingdom of God. Jesus proclaims it, but adds something 
 they do not seem to have expected ; repentance and faith in order to 
 enter it. 
 
 Vers. 16-20. The Call of the ForE Fishermex.— Parallel passage : Matt. 4 : 18- 
 22 ; comp. Luke 5 : 2-11. This occurrence seems to have followed closely upon the 
 rejection at Nazareth narrated by Luke (4 : 16-30), and to be immediately connected 
 with the miraculous draught of fishes (Luke 5 : 2-11). The order of Mark is more 
 strictly chronological. 
 
 Yer. 16. And passing along. The form of the original shows 
 entire independence of Matthew, and the more graphic style of Mark. 
 — The sea of Galilee. More properly a lake ; comp. Luke 5. 1 : 
 'The lake of Gennesaret.' John twice (6: 1; 21 : 1) gives a third 
 name, ' the Sea of Tiberias,' from a celebrated city on its shore. The 
 Old Testament name was Cinnereth (Deut. 3 : 17), or Cinneroth (1 
 Kings 15: 20). The lake is of oval shape, from twelve to fourteen 
 miles long, and about half as broad. It is formed by the river Jordan, 
 and is 653 feet below the level of the Mediterranean ; sudden storms 
 of great violence descend upon it ; compare chap. 4 : 37, and parallel 
 passages. 'The water is salubrious, fresh, and clear; it contains 
 abundance of fish ; the banks are picturesque, although at present 
 bare ; toward the west they are intersected by calcareous mountains ; 
 toward the east the lake is bounded by high mountains (800 to 1,000 
 feet high), partly of chalk and partly of basalt formation.' Simon ; 
 contracted from 'Simeon.' He was not yet called 'Peter;' hence 
 Mark is historically more accurate. — Andrew. This Greek name 
 shows how common that language was in the East. It is not known 
 which was the elder brother; sometimes one and sometimes the other 
 is named first. Their home was Bethsaida (John 1 : 44). Andrew and 
 another disciple of John the Baptist, probably the Evangelist John, 
 were the first followers of Jesus (John 1 : 35-40). — In the sea, not 
 * into ;' the net was in the water, and they were moving it tliere. 
 
 Ver. 17. Come ye after me. The form of the command in Mat- 
 thew is the same ; but the A. Y. there renders it : ' follow me.' This 
 call to personal attendance is to be distinguished from the previous 
 acquaintanceship and discipleship (John 1), and also from the later 
 choice and call to the apostleship (chap. 3: 13-19) — All of the Twelve 
 were in attendance upon our Lord before they were chosen to be 
 Apostles. This training was the work of time. — ^You to become. 
 
10 MARK I. [1 : 18-21. 
 
 18 become fishers of men. And straightway they left 
 
 19 the nets, and followed him. And going on a little 
 further, he saw James the son of Zabedee, and Jolm 
 his brother, who also were in the boat mending the 
 
 20 nets. And straightway he called them : and they left 
 their father Zebedee in the boat with th5 hired ser- 
 vants, and went after him. 
 
 21 And they go into Capernaum ; and straightway on 
 the sabbath clay he entered into the synagogue and 
 
 More strictly accurate than Matt. 4 : 19, hence not copied nor condensed 
 from that account. — Fishers of men. An apt and homely figure. 
 ' The main points of resemblance cannot be mistaken, such as the value 
 of the object, the necessity of skill as well as strength, of vigilance as 
 ■well as labor, with an implication, if not and explicit promise, of abun- 
 danc3 and success in their new fishery' (J. A. Alexander). 
 
 Ver. 18. Straightway. Mark's favorite word, but occurring in 
 Matthew's account also. The obedience was pi'ompt. 
 
 Ver. 19. A litt e further. An exact statement, peculiar to Mark. 
 — Ja:nes, i. e., .Jacob. He Avas probably the older brother, and the first 
 Apotle to suffer martyrdom (Acts 12: 2). — John, the Apostle and 
 Evangelist. Their mother's name was Salome (Matt. 27 : 56 ; Mark 16 : 
 40); anl it is now regarded as highly probable that she was a sister 
 of Mary, the mother of Jesus (John 19 : 25). This relationship was 
 doubtless not without its influence upon the two brothers. On their 
 character, see chap. 3: 17. — Mending the nets; setting them in 
 order after the previous night of toil. Matthew mentions in this con- 
 nection that Zebedee was in the boat ; Mark inserts that fact in the 
 next verse. 
 
 Ver. 20. With the hired servants. Peculiar to Mark. Zebedee 
 was not poor, and was not left helpless by this act of his sons. Nothing 
 further is known of him. — "Went after him : not simply, ' followed 
 Him' (Matt, and Luke). The great particularity of the brief account 
 suggests that Peter himself told INIark the story. Hence the order of 
 Mark is probably the more exact, Peter being an eye-witness through- 
 out. 
 
 Vers. 21-2S. The Healing of a Demoniac at CAPEEXAtni.— Parallel passage : Luke 
 4 : 31-37. The order of Mark is more exact. It is significant that the beginning of 
 our Lord's Galilean ministry was marked by such a miracle. 
 
 Ver. 21. And they go into Capernaum ; ♦ His own city' (Matt. 
 9: 1). This was probably the beginning of our Lord's residence in 
 that place, although He had previously healed the son of a nobleman 
 who lived there (John 4 : 46-54). Capernaum was a thriving com- 
 mercial town on the north-western shore of the Sea of Galilee (Matt. 
 
l! 22, 23.] MARK I. 11 
 
 22 taught. And they were astonished at his teaching : 
 for he taught them as having authority', and not as the 
 
 23 scribes. And straightway there was in their synagogue 
 
 4: 13"). The exact site is in dispute. Ptobinson places it at Khan 
 Minych, on account of a fountain in the neighborhood, of •which .Jo- 
 sephus speaks ; Thomson, at Tell Hum, frooi a resemblance to the an- 
 cient name. The latter view is confirmed by recent discoveries. The 
 name means either, village of Xahum, or, village of consolation. The 
 uncertainty as to the site and name fulfils our Lord's prediction (^latt. 
 11:23). — Synagogue. 'During the Babylonish exile, when the 
 Jews were shut out from the Holy Land, and from the appointed sanc- 
 tuary, the want of places for religious meetings, in which the worship 
 of God, without sacriuees, could be celebrated, must have been painfully 
 felt. Thus synagogues may have originated at tliat ominous period. 
 When the Jews returned from Babylon, synagogues were planted 
 throughout the country for the purpose of alTording opportunities for 
 publicly reading the law, independently of the regular sacrificial ser- 
 vices of the temple (Xeh. 8 : 1, etc.). At the time of Jesus there was 
 at least one synagogue in every moderately sized town in Palestine 
 (such as Nazareth, Capernaum, etc.), and in the cities of Syria, Asia 
 Minor, and Greece, iu which Jews resided (Acts 9: 2sqq.). Larger 
 towns possessed several synagogues ; and it is said that there were no 
 fewer than 400, or even 430, of them in Jerusalem itself (Vunor). 
 — And taught. Our Lorl was regarded as a Piabbi, and the simple 
 synagogue service permitted Him to teach publicly in these places of 
 worship. 
 
 Yer. 22. "Were astonished. A strong word : ' driven from their 
 customary state of mind by something new and strange.' — Teaching, 
 rather than 'doctrine ;' the former includes the manner as well as the 
 matter of His instruction, both of which awakened astonishment. — 
 For he taught them. Tliis may refer to His habitual mode of 
 teaching. — As having authority. 'One' is not only unnecessary, 
 but incorrect. Christ is not 'one' among others 'having authority,' 
 but the only one having authority in this highest sense, as the one 
 coming directly from God, and Himself the personal embodiment 
 of the Truth. — And not as the scribes. The scribes were ex- 
 pounders of the Old Testament. Their exposition, too, was in one 
 sense authoritative, but they referred continually to the authority of 
 learnel Ptabbis. Our Lord introduced His expositions thus: •Verily 
 I say unto you.' Com':*, the previous discourse at Zsazareth (Luke 4 : 
 21, elc), and Matt. 7 : *23, 20. 
 
 Vcr. 23. Stralght-wa'/.— The be::t authorities insert ^.lark's favor- 
 ite word at this point. — A man with an unclean spirit. Lit., 
 'in an unclean spirit,' in his power, in intimate union with him. The 
 more usual expression is 'demoniac,' lit., ' demonized.' The Gospel 
 accounts plainly show that in those days evil spirits ('demons') in- 
 
12 • MARK I. [1: 24-27. 
 
 24 a man with an unclean spirit ; and he cried out, say- 
 ing, What have we to do with thee, thou Jesus of 
 Nazareth ? art thou come to destroy us ? I know thee 
 
 25 who thou art, the Holy One of God. And Jesus 
 rebuked 4iim, saying, Hold thy peace, and come out 
 
 26 of him. And tJie miclean spirit, ^tearing him and 
 
 27 crying with a loud voice, came out of him. And they 
 were all amazed, insomuch that they questioned among 
 themselves, saying. What is this ? a new teaching ! 
 with authority he commandeth even the unclean spirits, 
 
 1 Or, it. 2 Or, convulsing. 
 
 vaded the persons of men. TVe cannot explain how this took place ; 
 but Matt. 4 : 24 and similar passages distinguish this possession from 
 every kind of sickness. When our Lord came to earth, Satan would 
 be most hostile. 
 
 Yer. 24. What have -we to do "w^ith thee ? Lit., 'what to us 
 and to thee,' what have we in common ; comp. Matt. 8 : 29. — To 
 destroy us. The language of the demon, overbearing the conscious- 
 ness of the man. The plural indicates, either the presence of more 
 than one evil spirit, or that this one speaks as the representative of 
 the class. The destruction referred to includes lanishment to torment 
 (comp. Matt. 8: 29), and also the destruction of the empire of Satan 
 in the world, signified and begun in such expulsions as these. — I 
 kno-w thee. Already conscious of His influence, the evil spirit with 
 supernatural sagacity recognizes Him as the Messiah. — The Holy 
 One of God. An acknoAvledgment of His Messiahship, but not 
 necessarily of Ilis Divinity. The ' unclean spirit ' describes our Lord 
 as the * Holy One,' because this holiness torments him already, and 
 marks Jesus as One sent by God to destroy Satan's empire. 
 
 Yer. 25. Rebuked him. Our Lord refuses the testimony of 
 demons to His Person. — Hold thy peace. Lit., * be thou muzzled,' 
 silenced. A command joined with enforcing power.- — Come out of 
 him. Two distinct personalities are spoken of, the demon and the 
 possessed man. 
 
 Yer. 23, Tearing him. A paroxysm attended the dispossession 
 (comp. chap, 9 : 2G ; Luke 9 : 42) ; not a natural convulsion, but the 
 malicious act of the demon, — And crying with a loud voice. 
 The act of the demon, not a cry of pain from the demoniac. Luke 
 (4: 35) adds that the demon 'hurt him not.' The graphic and minute 
 description forbids the view that this was a cure of epilepsy. 
 
 Yer. 27. They questioned among themselves. Only a mira- 
 cle could produce this effect. The people bcTan -to think and argue 
 for themselves, not to ask the scribes. — What is this ? a ne'w 
 teaching! This is the rendering of the more lively report of Mark. 
 
1: 28-30.] MARK I. 13 
 
 28 and they obey him. And the report of him went out 
 straightway everyAvhere into all the region of Galilee 
 round about. 
 
 29 And straightway, ^when they were come out of the 
 synagogue, they came into the house of Simon and 
 
 30 Andrew, with James and John. Now Simon's wife's 
 mother lay sick of a fever ; and straightway they tell 
 
 1 Some ancient authorities read ivhen he loas come out of the synagogue, he came, &c. 
 
 They rightly inferred, that such new and unexampled power was to 
 attest a new revelation from God. — Even the unclean spirits. 
 Mark gives special prominence to Christ's power over demons. Such 
 an exercise of ' authority ' was unexampled. — ^lark and Luke men- 
 tion this miracle first, without saying that it was actually the first. 
 That in Cana of Galilee (John 2: 1-11) was the first, since this is ex- 
 pressly stated. The second is recorded in John 4 : 4G-54. Matthew 
 (4 : 24) speaks of many miracles, but describes first the healing of a 
 leper (chap. 8 : 2-4), in accordance with the purpose of his Gospel. 
 The Evangelists undoubtedly intended to convey the impression that 
 Jesus wrought miracles to confirm and seal His ministry as the Saviour 
 of men. If Christ is what He claims to be, His miracles are not only 
 possible, but necessary. If He is not what the Gospels represent Him 
 as being, then there is little to preserve the human race from material- 
 istic atheism. 
 
 Ver. 28. And the report of him went out straightway 
 everywhere. The correct reading presents most graphically the 
 effect of the miracle. — Region of Galilee round about. Not the 
 regions adjacent to Galilee, but the adjacent regions of Galilee. 
 
 Yers. 29, 31. The Healing of Petee's Wife's Mother. — Parallel passages : Matt. 
 8 : 14, 15 ; Luke 4 : 38, 39. The place was undoubtedly Capernaum. Here Matthew 
 deviates greatly from the chronological order. 
 
 Yer. 29. And straightway. On the 'Sabbath day' (ver. 21) 
 after the occurrence in the synagogue. — The house of Simon and 
 Andrew. Now living in Capernaum. Bethsaida, however, is called 
 (John 1 : 45) 'the city of Andrew and Peter.' When or why they 
 removed is unknown. — With James and John. Mark alone men- 
 tions these. The particularity favors the theory that Peter had told 
 Mark of it. The Twelve were not yet chosen ; though these four fish- 
 ermen had been called to follow Christ (vers. 17, 20). Even as Apos- 
 tles, they were more intimately associated with each other and with 
 Jesus, than were the rest of the Twelve. 
 
 Ver. 30. Now Simon's wife's mother. Simon was therefore 
 married. Jerome and modern Romanist expositors infer that the wife 
 was dead from the fact that the mother when healed ' ministered unto 
 them ;' but were that the case, Peter must have married again (comp. 
 
14 MARK I. [1: 31-34. 
 
 31 him of her ; and he came and took her by the hand, 
 and raised her up ; and the fever left her, and she 
 ministered unto them, 
 
 32 And at even, when the sun did set, they brought 
 unto him all that were sick, and them that were ^pos- 
 
 33 sessed with devils. And all the city was gathered 
 
 34 together at the door. And he healed many that were 
 sick with divers diseases, and cast out many ^devils ; 
 and he suffered not the ^devils to speak, because they 
 knew him.^ 
 
 1 Or, demoniacs. 
 2 Gr. demom. 3 Many ancient authorities add to be Christ. See Luke 4 : 41. 
 
 1 Cor. : 5). ' Legend says that her name was Perpetua or Concordia.' 
 — And straightway they tell him of her. Matthew omits this 
 telling ; Luke says : ' they besought Him for her.' 
 
 Ver. 31. Took her by the hand, and raised her up. Mark 
 is here more minute than Matthew or Luke. Our Lord could heal by 
 a word at a distance, in the response to faith ; but He generally made 
 some outward sign of His willingness and will to cure ; the sign cor- 
 responding to the cure and proving that His will healed. — The healing 
 was instantaneous and perfect. — The fever left her, and she 
 ministered unto them ; thus showing her perfect restoration. 
 The faith of her family had called for the miracle ; but she shows her 
 own faith and her gratitude by ' serving ' the Lord, and that too in the 
 natural and womanly way of household duty. 
 
 Vers. 32-.34. The IIealixg of jVIultitudes at Capernaum. — Parallel passages: 
 Matt. 8 : 16, 17 ; Luke 4 : 40, 41. 
 
 Ver. 32. And at even, when the sun did set. The Sabbath 
 had ended, and they felt at liberty to bring the sick and possessed. — 
 Them that were possessed with devils (or, 'demoniacs'), or, 
 more literally, ' those demonized,' under the power of evil spirits ; 
 comp. vers. 23-27. The two afflicted classes are distinguished. 
 
 Ver. 33. Gathered together at the door. Peculiar to Mark, 
 and suggesting the impression made on Peter looking out from the 
 house. 
 
 Ver. 84. And he healed many, etc. This does not imply that 
 some were not healed, either because there was not time, or because 
 they lacked faith ; both Matthew (8 : 16) and Luke (4 : 40) say that 
 all were healed. — Suffered not the devils (more correctly, • de- 
 mons') to speak. This was usual. See ver. 25; comp. the more 
 particular account of Luke (4: 41). Our Lord could be Himself the 
 witness to His claims (comp. John 8 : 14-18) ; practically no man 
 ever believes in Christ without first believing Christ Himself indepen- 
 dently of other witnesses. Besides, these were unworthy witnesses • 
 
1 : 35-38.] MARK I. 15 
 
 35 And in the morning, a great while before day, he 
 rose up and went out, and departed into a desert place, 
 
 36 and there prayed. And Simon and they that were 
 
 37 with him followed after him ; and they found him, 
 
 38 and say unto him. All are seeking thee. And he saith 
 unto them, Let us go elsewhere into the next towns, 
 that I may preach there also ; for to this end came I 
 
 it was not the right time for the truth they stated. But Satan and 
 Satan's emissaries can speak the truth when it will serve an evil end. 
 
 Vers. 35-39. The Circot through Galilee.— Parallel passage: Luke 4: 42-44; 
 comp. Matt. 4 : 23, 24. The passage in Matthew may be only a more general descrip- 
 tion of our Lord's ministry in Galilee. The paragraph has been greatly improved by 
 the emendations of the Eevitied Version, restoring the vivacious style of Mark. 
 
 Ver. 35. A great while before day, or, 'while it was still night.' 
 Luke: 'when it was day,' or literally, 'it becoming day.' Both refer 
 to the same point of time, the earliest dawn. Between this and the 
 parallel passage in Luke, there is a great difference in words, though 
 none in matter. A proof of the independence of Mark, since Matthew 
 does not give these details. — Into a desert place. .Just as in Luke. 
 * Solitary place ' really expresses the uninhabited character of the 
 region referred to ; but the word is usually rendered ' desert.' Evi- 
 dently near Capernaum. — And there prayed. Our Lord's example 
 enjoins secret prayer. His work and prayer are closely connected. 
 The punctilious observance of the Sabbath in Capernaum gave the 
 people their rest, and yet must have abridged our Lord's repose. 
 Prayer with Him seems to have been not only intimate communion 
 with His Father, but a necessary preparation for His ministry. How 
 much more needful for us ! 
 
 Ver. 36. They that were with him. ' Simon,' mentioned first 
 as head of the house from which Jesus had withdrawn ; the others 
 were : .James and John and Andrew, though perhaps more may have 
 been with them. 
 
 Ver. 37. And they found him. Search and uncertainty is im- 
 plied, since He had retired to an unfrequented spot. — All are seek- 
 ing thee. The crowd soon followed Simon and his friends. See 
 Luke 4 : 42. Peter said this to induce Him to return, and the crowd 
 besought Him to stay. The will of the multitude did not govern Him, 
 as they supposed, hence the reply in the next verse. 
 
 Ver. 38. Let us go elsewhere into the next towns. Spoken 
 to the disciples, who are invited to go with Him. The answer to the 
 multitude is given by Luke f4: 43) : 'I must preach the kingdom of 
 God to other cities also.' — That I may preach there also. Not to 
 work miracles, but to preach ; though He did both (ver. 39). The 
 crowd gathered because of the works He performed ; but His great 
 
16 MARK I. [1 : 39, 40. 
 
 39 forth. And he went into their synagogues throughout 
 all Galilee, preaching and casting out ^devils. 
 
 40 And there cometh to him a leper, beseeching him, 
 *and kneeling down to him, and saying unto him, If 
 
 1 Gr. demons. - Some ancient authorities omit and kneeling down to him. 
 
 objact was to teach. Altlioujli indiiferent to tlie immedialo wish of 
 the multitudes, He shows Ilis desire to really bless them, by seeking 
 them even while all sought Him. — For to this end came I forth, 
 I. e., from God. Luke: ' therefore am I sent.' Probably neither the 
 disciples nor the multitude understood this. It surely means more 
 than that for this reason He came out of Capernaum or out of the 
 house, because that coming forth (ver. 35) was to pray, not to preach. 
 Ver. 39. In their synagogues. Lit., 'into,' implying that He 
 went into them, and reached the ears of the people. — AU Galilee. 
 Not the next towns only, but throughout the whole region ; comp. 
 Matt. 4: 23, and especially Luke 4 : 44. 
 
 Vers. 40-45. The Healing of the Leper. — Parallel passages : Matt. 8 : 2-4 ; Luke 
 5 : 12-14. Mark's account is fuller, showing independence, and confirming the riew 
 that Matthew has deviated from the chronological order. From Luke 5 : 12-14 we 
 conclude that the miracla occurred at some other place than Capernaum, although 
 Mark 2 : 1 suggests that it was not far from that city. 
 
 Ver. 40. A leper. Leprosy is a horrible disease of the skin, pre- 
 valent for ages in Egypt and neighboring regions. It seems to have 
 been of a more virulent type in ancient times than at present. The 
 form which prevailed among the Hebrews was the * white leprosy,' as 
 appears from the details given in Lev. 13. 'When the disease is 
 decided in its character, it is either rapidly cured, or else spreads 
 inward. In the former case there is a violent eruption, so that the 
 patient is white from head to foot (Lev. 13 : 12; 2 Kings 5: 27) ; in 
 the latter case, the disease progresses slowly, and the symptoms are 
 equally distressing and fatal, ending in consumption, dropsy, suffoca- 
 tion, and death. ... No remedy was known for the disease itself: 
 the leper was declared unclean, and excluded from intercourse with 
 all other persons. He had to wear the prescribed mourning garment 
 (Lev. 13 : 45), but was permitted to associate with other lepers. 
 Their abodes were commonly outside the city walls (Lev. 13 : 43 ; 
 Num. 5:2); but they were allowed to go about freely, provided they 
 avoidei contict with other persons; nor were they even excluded from 
 the sarvices of the synagogue' (Lightfoot, 8G2). 'In this respect we 
 note a great diffeience between the synagogue and the templG. On 
 recovering from leprosy, several lustrations had to be performed (Lev. 
 14). The main points in the prescribed T-ite were, to appear before 
 the priest, and to offer a sacrifice; the latter being preceded by reli- 
 gious lustrations, and introduced by a symbolical ceremony, in which 
 the two turtles or pigeons bore a striking analogy to the scape-goat 
 
1 : 41-43.] MARK I. 17 
 
 41 thou wilt, thou canst make me clean. And being 
 moved with compassion, he stretched forth his hand, 
 and touched him, and saith unto him, I will ; be thou 
 
 42 made clean. And straightway the leprosy departed 
 
 43 from him, and he was made clean. And he ^strictly 
 charged him, and straightway sent him out, and saith 
 
 1 Or, sternly. 
 
 and the other goat offered in sacrifice on the day of atonement (Lev. 
 16 :) ' (Lange : Mattheic). The disease was hereditary and infectious, 
 but not contagious. The regulations of the Mosaic law respecting it 
 were sanitary, it is true ; but they had also a religious significance. 
 ' The leper was the type of one dead in sin : the same emblems are 
 used in his misery as those of mourning for the dead ; the same means 
 of cleansing as for uncleanness through connection with death, and 
 which were never used except on these two occasions ' (Alford). — 
 Kneeling down to him. These words are omitted in some autho- 
 rities. They state the same fact indicated by the words of Matthew's 
 account: 'worshipped Him.' — If thou wilt, thou canst make 
 me clean. In these words ' there is at once deep anguish and great 
 faith. Other sick persons had been cured : this the leper knew, hence 
 his faith ; but he was probably the first man afflicted with his particu- 
 lar malady that succeeded in reaching Jesus, and entreating his aid ; 
 hence his anxiety ' (Godet). One defiled by sin can now say : * Thou 
 wilt, thou canst make me clean.' 
 
 Ver. 41. Moved with compassion. Peculiar to Mark, sug- 
 gesting the report of an eye-witness (Peter). — He stretched forth 
 his hand, and touched him. Such touch was forbidden because 
 of the impurity of the disease. It was not contagious, so that the 
 courage of our Lord was not courage against disease, but against bigo- 
 try. — I -will; be thou made clean. The same word as in ver. 40, 
 and hence altered to correspond. All the accounts speak, not of the 
 cure, but of the cleansing of the man, as the nature of the disease 
 would suggest. 
 
 Ver. 42. The best authorities omit the words : * as soon as he had 
 spoken.' — And straightway the leprosy departed from him. 
 The immediate disappearance of the disease is the point of greatest 
 significance. Leprosy being a type of sin, a Saviour who could en- 
 tirely pardon with a word (see below) must needs test that power in 
 the case of this typical disease by instantaneous and perfect cure. 
 
 Ver. 43. And he strictly (or, 'sternly') charged him. This 
 implies strong emotion. — And straight"way sent him out. Not 
 necessarily, out of the house, for there is no evidence that the miracle 
 was performed in a house. Possibly out of the city into which the leper 
 had come (Luke 4 : 12) ; but away from Himself, for despite our Lord's 
 compassion, feelings of grief seem to have been awakened by the man. 
 2 
 
18 MARK I. [1 : 44, 45. 
 
 44 unto him, See thou say nothing to any man ; but ^ go 
 thy way, shew thyself to the priest, and offer for thy 
 cleansing the things which ]\loses commanded, for a 
 
 45 testimony unto them. But he went out, and began to 
 publish it much, and to spread abroad the ^matter, 
 insomuch that ^ Jesus could no more openly enter into 
 
 1 Go, shoic (Amer. Com.). - Gr. word. ^Gt. he. 
 
 Ver. 44. See thou say nothing to any man, or, ' tell no man 
 anything.' In Matthew and Luke a similar prohibition occurs. There 
 ■was probably a three-fold reason for it : first, the man himself was 
 doubtless of such a temperament that it was best for him to be silent ; 
 such characters still exist ; secondly, as the rest of the verse shows, 
 the Mosaic injunction should first be fulfilled, to prevent the miracle 
 from awakening prejudice on the part of the ecclesiastical authorities ; 
 third, here, as elsewhere, our Lord discourages that kind of notoriety 
 which would gather to Him masses of people with unspiritual ends in 
 view ; all the more because such concourses (see vcr. 45) would awaken 
 too early in His ministry the inevitable hostility of the rulers. — But 
 go thy way (or better, 'go'), shew thyself to the priest. Our 
 Lord, during His earthly life, never released men from the obligation 
 to obey the Mosaic law. In the case of the cleansing of a leper it was 
 usual, we are told, for the priest of the district to inspect the leper 
 twice. After purification by this priest, a visit was made to the tem- 
 ple, and there an ofi"ering was presented. — "Which Moses com- 
 manded (see Lev. 14: 30, 31), for a testimony unto them; 
 that is, to the people, as a public witness that the defilement was re- 
 moved. 
 
 Yer. 4-5. And began to publish it much. This he did at once 
 ('began'). Whether he went to the priest at all, is not mentioned; 
 but he was disobedient at all events in this matter, which is mentioned 
 by Mark only. — Spread abroad the matter. Lit., ' the word,' 
 i. e., the account of what had happened, not the word of Jesus. This 
 was wrong, a specimen and type of the injudicious zeal, all too com- 
 mon among those whom the Lord blesses. — Could no more. Moral 
 inability. His purpose would have been defeated by entering where 
 the people were excited by this report. The evil effect of the 
 leper's disobedience. — Into a city, or, ' the city.' The latter is 
 less probable, the sense being rather, ' into town,' not the par- 
 ticular city where the numbers had been healed. — Was without 
 in desert places. Not to avoid the people, for it is added: and 
 they came to him from every quarter, and Luke, without sta- 
 ting that the leper himself had spread the report, tells of this effect of 
 the miracle. Some think our Lord, after touching the leper, was 
 unclean according to the Jewish law, and hence remained ' in desert 
 places.' But He would not have acted from this motive unless He 
 
1: 45—2: 1-3.] MARK IL 19 
 
 ^a cit>^, but was without in desert places: and they 
 came to him from every quarter. 
 
 2 : 1 And when he entered again into Capernarum after 
 some days, it was noised that he was ^in the house. 
 
 2 And many were gathered together, so that there was 
 no longer room for them, no, not even about the door: 
 
 3 and he spake the word unto them. And they come, 
 bringing unto him a man sick of the palsy, borne of 
 
 1 Or, the city. ^ Or, at home. 
 
 acknowledged the uncleanness, and such an acknowledgment could 
 not be aflFected by the leper's report, which is said to be the cause of 
 His keeping away from the cities. Nor would the multitudes have 
 come thus to an unclean person. The retirement was rather from mo- 
 tives of pi'udence, to avoid exciting the multitudes with their carnal 
 expectations and prematurely increasing the hostility already awakened 
 at Jerusalem (.John 4 : 1), and beginning to show itself in Galilee. 
 This hostility must be regarded as much greater, if we accept the view 
 that the events recorded in John 5, had occurred before the Galilean 
 ministry. 
 
 Chap. II : 1-12. The Cure of the Paralytic. — Parallel passages : ^latt. 9 : 2-8 ; 
 Luke 5 : 18-26. The account of Mark is in its proper chronological position, and it is 
 the most minute and graphic. 
 
 Yer. 1. Capernaum. 'His own city.' Matt. 9: 1. — After some 
 
 days. More than one day, but how many does not appear. Still, 
 even this indefinite mark of time favors the view, that the order of 
 this Evangelist is exact. — Noised. This suggests a private entrance 
 into the city, and then a general report that He was there. — In the 
 house. The article is wanting in the original ; the phi'ase is equiva- 
 lent to * at home ;' but with the additional idea of having come there. 
 It is therefore probable that the house was His usual residence in 
 Capernaum ; but this is not definitely expressed. 
 
 Yer. 2. The description of Mark is here minute. — So that there 
 >vas no longer room for them, no, not even about the door. 
 This paraphrase brings out the sense. Another rendering is : 'So 
 that not even the parts about (or, towards) the door (much less the 
 house) could any longer hold them.' This suggests a constantly in- 
 creasing crowd, at length filling even the porch leading from the inte- 
 rior court to the door. — He spake the -word unto them, i. e., 'was 
 teaching' (Luke). He was doing this when this incident occurred. 
 From Luke's account we infer that He had already healed others on 
 this occasion. 
 
 Yer. 3. Borne of four. ' In a bed,' ver. 4 (and Luke). Mark 
 alone mentions the number of men. 
 
20 MAUK II. [2: 4-7. 
 
 4 four. And when they could not ^ come nigh unto him 
 for the crowd, they uncovered the roof where he was : 
 and when they had broken it up, they let down the ^bed 
 
 6 whereon the sick of the palsy lay. And Jesus seeing 
 
 6 their faith saith unto the sick of the palsy, ^Son, thy 
 sins are forgiven. But there were certain of the scribes 
 
 7 sitting there, and reasoning in their hearts, Why doth 
 
 J Many ancient authorities read bring him unto him. 2 Qr, pallet (Amer. Com.). 
 
 iGr. Chad. 
 
 Ver. 4. Could not come nigh unto him. The doorway was 
 full (ver. 2). — They uncovered (unroofed) the roof -where he 
 
 VT^as. Luke says what is here implied : ' they went upon the house- 
 top,' probably by an outside staircase. The view that they merely 
 removed the awning from the court is forbidden by what is added : 
 and vsrhen they had broken it up, or, ' dug it out.' Besides, 
 Luke explicitly says that the man was let down * through the tiling ' 
 (tiles). The supposition that the parapet alone was broken through 
 is open to the same objection. It is most probable that our Lord was 
 in the upper room, usually the largest in an Eastern house ; that 
 the crowd was in the court, as ver. 2 implies, and that these men 
 actually removed the tiles on the roof, and broke through the plaster 
 or clay of the roof itself. This was an evidence of their earnestness. 
 — The bed. A different word from those used by Matthew and 
 Luke. It denotes a mattress, sometimes merely a sheepskin, used 
 for the service of the sick, or as a camp-bed. Hence the American 
 revisers suggest the marginal rendering : or, pallet, in this paragraph. 
 Of course bedsteads were and are unknown in the East. 
 
 Ver. 5. Saw their faith. That is, the faith of the bearers, — ' Be 
 of good cheer,' is omitted here, and in Luke's account, the latter has 
 *Man' instead of 'Son.' — Thy sins are forgiven thee. They 
 have been and are forgiven. Some have thought from this that the 
 man's sickness was a direct judgment for sin. There is no proof of 
 this, although it would seem that the man's conscience had been quick- 
 ened through his sickness. Our Lord, seeing that he needed both 
 spiritual and bodily healing, shows not only His wisdom, but His true 
 mission, by working first the spiritual cure. 
 
 Ver. 6. Certain of the scribes sitting there. The authorized 
 expounders of the law. Luke defines them more particularly (5: 17). 
 These were of the Pharisaical party. From Luke' s account and from 
 the term 'sitting,' we infer that they came early; it is probable they 
 were in the upper room where our Lord was, nearer to Him and in 
 the most conspicuous position. — In their hearts. That they did not 
 speak, seems clear from the various accounts. 
 
 Ver. 7. Why doth this man thus speak ? He blasphemeth : 
 "Who can, etc. This is the best established sense of the verse. 
 
2:8-10.] MARK II. 21 
 
 this man thus speak ? he blasphemeth : who can for- 
 
 8 give sins but one, even God? And straightway Jesus, 
 perceiving in his spirit that they so reasoned within 
 themselves, saith unto them. Why reason ye these things 
 
 9 in your hearts ? Whether is easier, to say to the sick 
 of the palsy. Thy sins are forgiven; or to say. Arise, 
 
 10 and take up thy ^ bed and walk ? But that ye may 
 know that the Son of man hath ^ power on earth to for- 
 
 1 Or, pallet (Amer. Com.). ^ Or, authority (Amer. Com. read in text). 
 
 'This one,' contemptuously; 'thus,' i. e., such great things; the words 
 in the original resemble each other : ' This one in this wise.' If our 
 Lord were what the scribes deemed Him, their judgment was correct. 
 This occurrence is to prove the incorrectness of their estimate of 
 Him. 
 
 Ver. 8. In his spirit. An immediate and supernatural knowledge 
 is thus indicated : itself no slight evidence of His power to forgive 
 sins. — "Why reason ye ? Comp. on Matt. 9 : 4, where their thoughts 
 are called ' evil.' 
 
 Ver. 9. "Whether is easier, to say, Thy sins, etc. ' In our 
 Lord's argument it must be carefully noted, that He does not ask: 
 " "Which is easiest, to forgive sins, or to raise a sick man?" For it 
 could not be affirmed that that of forgiving was easier than this of 
 healing; but: "Which is easiest, to claim this power, or to claim that; 
 to say, Thy sins be forgiven, or to sot/, Arise and walk?" And then 
 He proceeds : ' That is easiest, and I will now prove my right to say 
 it, by saying with effect, and with an outward consequence setting its 
 seal to my tnith, the harder word : " Rise up and walk." ' (Trench.) 
 The agreement of the Evangelists in regard to this answer of our Lord 
 is remarkably exact ; the argument is a very important one. 
 
 Ver. 10. The Son of man. That is, the Messiah (Dan. 7 : 13) ; 
 but our Lord applies the term to Himself (the Apostles do not thus 
 speak of Him) as the head and representative of the new humanity. 
 (Comp. ' the seed of the woman:' Gen. 3: 15.) It does not deny His 
 divinity, but is the complement of the term ' Son of God,' which also 
 belongs to Him. ' It is the name by which the Lord ordinarily in one 
 pregnant word designates Himself as the Messiah, the Son of God 
 manifested in the flesh of man— the second Adam ; and to it belong 
 all those conditions of humiliation, suffering and exaltation, which it 
 behooved the Son of man to go through' (Alford). —Hath power; 
 more correctly, ' authority.' The question at issue was, whether the 
 man among them had a right to forgive? So that the idea of authority 
 delegated to a mere man is by no means involved. — On earth. Where 
 the pardon is granted ; in distinction from heaven, whence the Son of 
 man derived this authority. 
 
22 MARK 11. [2:11-14. 
 
 11 give sins (he saitli to the sick of the palsy), I say unto 
 thee, Arise, take up thy ^bed, and go unto thy house. 
 
 12 And he arose, and straightway took up the bed, and 
 went forth before them all ; insomuch that they were 
 all amazed, and glorified God, saying, We never saw it 
 on this fashion. 
 
 13 And he went forth again by the sea side ; and all the 
 
 14 multitude resorted unto him, and he taught them. And 
 
 1 Or, pallet (Amer. Com.). 
 
 Ver. 11. He saith unto the sick of the palsy. This parenthe- 
 tical remark of the Evangelist indicates a moment of solemn silence, 
 during which our Lord turned from the doubting scribes and Phari- 
 sees to the paralytic, who certainly must have eagerly listened to this 
 discussion, which affected both his bodily and spiritual well-being. — 
 Take up thy bed. Comp. John 5: 8-12, where a similar command 
 was given, and obeyed by the healed person, on the sabbath, thus 
 occasioning the hostility of the Jews. 
 
 Ver. 12. And straightway took up the bed The instanta- 
 neousness of the cure is more fully indicated by the order of the cor- 
 rect reading : he had at once strength enough to take up his pallet. — 
 Before them all. A hint that the account comes from an eye-wit- 
 ness. — They -were all amazed, etc. Matthew, 'feared;' Luke 
 combines all three, and tells that the man also glorified God. The 
 impression produced was a very powei-ful one, and the emotions were 
 of a mixed character : wonder, gratitude and fear. — We never saw- 
 it on this fashion, or, 'thus.' This was the prevalent feeling, a 
 conviction that the kingdom of God was manifesting itself as never 
 before. It is scarcely necessary to suppose that it is a comparison 
 with previous miracles. The remarkable feature (Luke : ' strange 
 thingg') was the attestation of the miracle to the power to forgive sins 
 (Matthew: 'glox-ified God, who had given such authority to men'). 
 
 Vers. 13-17. The Call of Levi and the Feast at his House. — Parallel passages : 
 Matt. 9 : 9-13 ; Luke 5 : 27-32. These two incidents are joined together by all three 
 Evangelists; but it is improbable that they were connected together in time (see 
 below). According to the usual view of the chronology, the feast and discourse (vers. 
 15-22) occurred some time after the call of Levi, and these verses only, in the first 
 thirteen chapters of Mark, are out of chronological order. Although the three Evan- 
 gelists agree in joining together the call and feast, the relative position in the history is 
 not the same. Mark and Luke place them immediately after the healing of the leper 
 near Capernaum. Most harmonists are compelled to place the miracle wrought on the 
 paralytic and the calling of Matthew together at the earlier period, and to insert the 
 feast between the return from Gadara and the healing of Jairus' daughter. Matthew 
 himself distinctly states that Jairus came to our Lord while at the feast in his house 
 (Matt. 9 : 18). That Evangelist must needs speak of the feast, and properly prefaces 
 
2:14,15.] MARK II. 23 
 
 as he passed by, he saw Levi the son of Alphseus sitting 
 at the place of toll, and he saith unto him, Follow me. 
 15 And he arose and followed him. And it came to pass 
 that he was sitting at meat in his house, and many ^ pub- 
 licans and sinners sat down with Jesus and his disci- 
 
 1 That is, collectors or renters of Roman taxes. 
 
 that account by telling of his call. As, however, the latter event was preceded by an 
 instructive miraculous incident (the healing of the paralj-tic) in the same city, it too 
 was inserted. Mark and Luke, having placed the call of Matthew (Levi) in its proper 
 chronological position, mention the feast in the same connection. Levi is undoubtedly 
 the same as Matthew the Apostle and Evangelist. The three accounts agree in matter, 
 but with the usual variation in words. 
 
 Ver. 13 is more specific than the parallel passages. — "Went forth 
 again. Either with a reference to ver. 1 ('He entered again'), or 
 possibly in allusion to the previous call of four disciples by the sea-side 
 (chap. 1: 16, etc.). — And all the multitude, etc. The popularity 
 continued. 
 
 Ver. 14. Passed by. Matthe-w: ' from thence,^ thus closely join- 
 ing his own call with the healing of the paralytic. — Levi the son of 
 Alphaeus; 'a publican named Levi' (Luke 5: 27); the accounts 
 otherwise agree closely. The formal call seems peculiar to the Apos- 
 tles, and Mark and Luke mention Matthew, not Levi, among the 
 Twelve. The former was probably the apostolic name, the latter the 
 ordinary one. Matthew himself mentions the former only. Although 
 ' the son of Alpheus,' there is no evidence that he was the brother of 
 James, the son of Alpheus.— Sitting at the place of toll, or, 'the 
 toll-booth.' Like the four fishermen, at his regular employment, and 
 probably previously acquainted with Jesus. — Follow me. Levi 
 obeyed; 'forsook all, rose up and followed Him' (Luke 5: 28); cer- 
 tainly not simply : walked after Jesus into His place of residence, 
 
 Ver. 15. And it came to pass. All three accounts are indefinite 
 as to the length of the interval. As already intimated, the arrange- 
 ment of Mark and Luke is due to the natural association of the call 
 of the publican with the feast afterwards made by him. — In hia 
 house. That of Levi, who made the feast for our Lord (Luke 5: 29). 
 The passage before us does not decide this ; but any other view need- 
 lessly creates a discrepancy. Our Lord did not pass directly from 
 the custom-house to the feast. The narrative fs lively in style. — Many 
 publicans. These were the tax-gatherers employed by the Komans. 
 Doubly hateful to the Jews, because they were the agents of the for- 
 eign conquerors, and themselves guilty of many exactions. The sys- 
 tem, then prevalent, of selling to the highest bidders the privilege of 
 collecting taxes in a given province or district, led to great abuses, 
 and the minor officers would soon be of the most disreputable class. 
 Hence the phrase ; publicans and sinners, so frequently used. — 
 
24 MARK II. [2: 16-18. 
 
 16 pies : for there were many, and they followed him. 
 And the scribes ^of the Pharisees, when they saw that 
 he w^as eating with the sinners and pnblicans, said unto 
 his disciples, ^He eateth ^and drinketh with publicans 
 
 17 and sinners. And when Jesus heard it, he saith unto 
 them. They that are ^ whole have no need of a physi- 
 cian, but they that are sick : I came not to call the 
 righteous, but sinners. 
 
 18 And John's disciples and the Pharisees were fasting : 
 
 1 Some ancient authorities read mid the Pharisees. ~ Or, How is it that lie eateth . . . 
 sinners. 3 gome ancient authorities omit and drinketh. ^ Gr. strong. 
 
 For there -were many, and they followed him. Mark alone 
 gives this reason for the number of publicans and sinners gathered 
 there, namely, that persons of these classes were numerous, and that 
 they very generally followed Christ. The fact that the host was one 
 of the former class (and would naturally gather his associates), is 
 brought out by Luke. 
 
 Ver. 16. Both Mark and Luke, in different forms, say that these 
 scribes were of the Pharisees, i. e., of that party. — When they 
 saw that he was eating. Our Lord had just returned from 
 Gadara, and they would be on the watch for Him ; or hearing that 
 He was at a publican's feast, they pressed in. It is not probable that 
 they came as guests, but toward the close of the feast ; yet they may 
 have actually witnessed this eating. Luke (5: 30) represents the ob- 
 jection as made against the disciples. Their criticism probably in- 
 cluded both the Master and His followers. The correct form : He 
 eateth — sinners ! points to an exclamation of surprise, which may 
 have preceded the hostile question. 
 
 Ver. 17. Our Lord, in figurative language, lays down a principle, 
 applicable to the case, on their own estimate of themselves, and the 
 ' publicans and sinners.' — They that are whole have no need 
 of a physician, but they that are sick. He is the Physician ; 
 the two classes are, the objectors and those objected to. Those think- 
 ing themselves whole (although really thej'' are not) need not (or do not 
 admit their need of) a physician, but those thinking themselves sick 
 (which is really their case). — I came not, etc. The best authorities 
 omit, 'to repentance.' The sense remains unaltered. — Righteous 
 men ; those thinking themselves so ; sinners, those convinced of 
 their sin ; not those actually righteous and sinful. The latter view 
 is admissible ; those actually righteous cannot be called to repentance, 
 but this would not assert the existence of positively sinless men. The 
 former view corresponds better with the previous clause, gives a more 
 direct reply to the Pharisees, and enforces the great lesson of the 
 whole passage ; sense of need is the first step toward Christ. 
 
 Vers. 18-22. The Discouese at the House Of Levi (SIatthew). — Parallel passages : 
 
2: 18-20.] MARK II. 25 
 
 and they come and say unto him, Why do John's dis- 
 ciples and the disciples of the Pharisees fast, but thy 
 
 19 disciples fast not ? And Jesus said unto them, Can the 
 sons of the bridechamber fast, while the bridegroom is 
 with them ? as long as they have the bridegroom with 
 
 20 them, they cannot fast. But the days w411 come, when 
 the bridegroom shall be taken away from them, and 
 
 Matt. 9 : 14-17 ; Luke 5 : 33-38. The important lessons are : The kingdom of heaven 
 a marriage-feast, even in the days of mourning. — New Ufe, new forms ; not new forms, 
 new life. The old form useless when antiquated ; the new form useless if it does not 
 express the new life. — The incongruity of legalism and the gospel ; the gospel bursts 
 the restraints of the old Judaism. 
 
 Ver. 18. And John's disciples and the Pharisees were 
 fasting. This explanatory remark, peculiar to Mai'k, may point to 
 some particular fast, "which these classes were then observing. The 
 form of the question in Matthew and Luke indicates the habits of these 
 classes. — They come. Matthew says ' the disciples of John ' asked 
 the question. Luke seems to put it in the mouth of the Pharisees, while 
 this phrase joins both classes as inquirers. The two were gradually 
 coming together. Mark is, in some respects, fuller than the others, 
 showing that his account cannot be an abridgement of the others. 
 Comp. especially the peculiar phrase: John's disciples and the 
 disciples of the Pharisees. The Pharisees, it is supposed, fasted 
 twice in the week (Luke 18 : 12) ; the remnant of John's disciples 
 would be led to a similar practice by his austere life. — But thy dis- 
 ciples fast not ? The complaint also implies : ' if you are a teacher 
 from God, why does your teaching result in leading your followers 
 away fromiold-established forms and customs, confirmed by the exam- 
 ple of our own teacher, John ? ' A demand for a compromise between, 
 the old and the new, as ver. 16 shows. External legalism here as- 
 sumed to teach Christ; and John's disciples borrowed aid from the 
 Pharisees whom John denounced. 
 
 Ver. 19. Can the sons of the bridechamber. The companions 
 of the bridegroom, as the bride was brought to his father's house. 
 The festive procession was usually in the evening, with torches, music, 
 and dancing, and the marriage feast lasted seven days. The applica- 
 tion is of course to the disciples of Christ ; He Himself being the 
 bridegroom. A common Old Testament figure. There may also be 
 an allusion to the words of the Baptist (John 3 : 29), in which he rep- 
 resents himself as the friend of the bridegroom, Christ. ' Mourn' and 
 * fast ' are used interchangeably ; genuine fasting springs from real 
 sorrow.— As long as they have the bridegroom -with them, 
 they cannot fast. This repetition is peculiar to Mark. 
 
 Ver. 20. The days "will come, etc. * How sublime and peaceful 
 
26 MARK II. [2 : 21, 22. 
 
 21 then will they fast in that day. No man seweth a 
 piece of undressed cloth on an old garment : else that 
 which should fill it up taketh from it^ the new from the 
 
 22 old, and a worse rent is made. And no man putteth 
 new wine into old ^ wine-skins : else the wine will burst 
 the skins, and the wine perisheth, and the skins : but 
 they put new wine into fresh wine-skins. 
 
 1 That is, sMns used as bottles. 
 
 is this early announcement by our Lord of the bitter passage before 
 Him' (Alford). — Then will they fast. A simple prediction, not a 
 command ; hence ' will,' instead of ' shall.' — In that day. Mark, 
 though so concise, seems fond of such solemn and specifying repetitions. 
 Real fasting takes place where tliere is real occasion for it. History 
 shows that prescribed fasts become formal ; that formal fasting is 
 closely linked with Pharisaical ritualism. 
 
 Yer. 21. Two illusti'ations follow, naturally associated with a wed- 
 ding feast. The form is peculiar to jNlark, and characteristic of his 
 lively style. The variations show entire independence. And no 
 man seweth a piece of undressed (or, 'unfulled') cloth on an 
 old garment; else that which should fill it up (lit., 'the ful- 
 ness) taketh away from it, the new^ from the old, and a 
 worse rent is made. The patch of cloth that would shrink, placed 
 on a worn garment, would tear the weaker fibre ; the new rent is all 
 round the patch that covered the old one. What is antiquated cannot 
 be patched up with what is fresh. The worn out system of fasting for 
 fasting's sake cannot be patched up with a piece from the new, fresh, 
 complete gospel. It. is often attempted. Many special applications 
 may be made, but care must be taken that nothing directly appointed 
 by God be deemed ' antiquated.' • 
 
 Ver. 22. Putteth new w^ine into old wine-skins, ^. e., 'skins 
 used as bottles,' as is customary in the East. Compare : else the 
 w^ine will burst the skins, and the w^ine perisheth, and 
 the skins, with Matt. 9: 17; Luke 5: 37. Old ones would burst 
 from the fermenting of the new wine, which would distend new ones 
 without injury. This figure, representing an internal operation, is 
 stronger than the previous one. The living principle of the new cove- 
 nant, if we attempt to enclose it in the old ceremonial man, is lost; 
 even the form is destroyed. — But they put new w^ine into fresh 
 wine-skins. The second adjective is not the same as the first. New 
 emergencies require new means. In this case, God had appointed the 
 new means. The former figure seems most applicable to the mistake 
 of John's disciples; the latter to the subsequent dangers besetting the 
 Apostles. Judaistic Christianity died, form and spiint were destroyed ; 
 but the freedom of the gospel for which Paul contended remained. 
 The new life assumes an outward form, differing from the antiquated 
 
2: 23.] MARK II. 27 
 
 23 And it came to pass, that he was going on the sab- 
 bath day through the cornfields ; and his disciples ^ be- 
 gan, as they went, to pluck the ears of corn. And the 
 
 1 Gr. began to make their way plucking. 
 
 form, and we must seek to preserve both life and form ; both are 
 preserved together. 
 
 Vers. 23-28. First Sabbath Conteoverst.— Parallel passages : Matt. 12 : 1-8 ; Luke 
 6 : 1^. — Chronology : Mark and Luke place the events of this paragraph just before the 
 choice of the Twelve, which occurred dnring our Lord's retirement. The season of the 
 year may have been April, at which time the barley would be ripe. It has been 
 inferred from Luke's account (G: 1, 'second Sabbath after the first'), that the second 
 Sabbath was in the second week after the passover ; but this is not even probable (see 
 Luke). The supposition that a passover intervened at this time, rests mainly on that 
 phrase, which is rejected by many modern critics. It seems quite certain that the 
 Sermon on the Mount had not yet been delivered ; also that the controversy in regard 
 to the Sabbath had already begun (John 5 : 16) at Jerusalem.— The observance of the 
 Sabbath had been the great outward mark of distinction while the Jews were in exile ; 
 the strict obsenance of it afterwards became an expression of national Jewish feeling. 
 As spirituality decreased, formality increased ; during our Lord's ministry the Fourth 
 Commandment was made the basis of over-refined distinctions and petty minutiae. 
 Here then was the stronghold both of Jewish exclusiveness and Pharisaical formalism. 
 To this our Lord must be antagonistic. As the Sermon on the Mount was delivered 
 after these Sabbath controversies, this antagonism is one reason for the omission of any 
 reference to the Fourth Commandment in that discourse. There is no evidence that the 
 Fourth Commandment was abrogated, or that its requirements were curtailed. Our 
 Lord's arguments are drawn either from Old Testament facts and principles, or from 
 Jewish practice. He gave a spiritual character to the whole Decalogue, and His oppo- 
 sition was to the unspiritual observance of the Sabbath. To keep the Christian Sab- 
 bath as Christ would have us do it, also ' exceeds the righteousness of the scribes and 
 Pharisees.' 
 
 Ver 23. On the Sabbath day. This phrase is rightly placed in 
 prominent position — Through the corn fields. The grain was 
 probably barley, which ripens in April in that region, and is usually 
 harvested in May.— His disciples. Not the 'Twelve' exclusively, 
 probably including most of them. — Began. While so doing they were 
 interrupted by the objection of the Pharisees. — As they vrent, to 
 pluck the ears of corn ; Greek : ' began to make their way, pluck- 
 ing,' etc. That they ate the grain, appears not only from the parallel 
 passages, but from the reference to David's eating (ver. 26). Some 
 think the sense is : broke a way through the grain by plucking off the 
 ears. But this would not have been necessary, since they could tread 
 a path through. Evidently this account also in ver. 27 points to an 
 act of necessity. Mark chooses the phrase in accordance with his gra- 
 phic style. 
 
28 MAUK II. [2: 24-26. 
 
 24 Pharisees said unto him, Behold, why do they on the 
 
 25 sabbath day that which is not lawful ? And he said 
 unto them, Did ye never read what David did, when 
 he had need, and was an hungred, he, and they that 
 
 26 were with him ? How he entered into the house of 
 
 Ver. 24. And the Pharisees said unto him. Luke represents 
 the objection as made to the disciples ; both were probably addressed. — 
 Behold, w^hy do they ou, the sabbath day that -which is not 
 lawful. It was lawful on other days, all admitted (Deut. 23: 25) ; 
 but the Pharisees claimed it was not lawful on the Sabbath. Plucking 
 grain on the Sabbath was construed by the Rabbins into a kind of har- 
 vesting. This departure from their formal legalism was magnified by 
 the Pharisees into a breaking of God's law. 
 
 Ver. 25. Did ye never read what David did. All three Evan- 
 gelists record this main argument against the Pharisees. The case of 
 David (1 Sam. 21 : 1-6) was peculiarly in point. The Pharisees in- 
 sisted that their mode of observing the Sabbath was needful, if a man 
 would be a patriotic Jew and acceptable to God ; but a model of Jewish 
 piety had, according to the Scriptures, violated the law as they con- 
 strued it. — Hungry, as His disciples had been, 
 
 Ver. 26. The house of God. The tabernacle at Nob. — "When 
 Abiathar VT-as high-priest. The argument is the same as in Matt. 
 12: 3, 4. The name here introduced occasions some difficulty. Ac- 
 cording to 1 Sam. 21, 'Ahimelech' was the high-priest who gave David 
 the hallowed bread. 'Abiathar' was the son of Ahimelech (1 Sam. 22 : 
 20) and the friend of David. He afterwards became high-priest, being 
 the only one of his father's family who escaped from the anger of Saul. 
 Some have therefore supposed that the title ' high -priest ' is given to 
 him, because he afterwards held the office. But the original (accord- 
 ing to the correct reading) is almost equivalent to : during the high- 
 priesthood of Abiathar. The A. V. is based upon the less supported 
 reading given in the margin of the Revised Version. The presence or 
 absence of the article is the variation in the Greek. Probably both fa- 
 ther and son had the two names, Ahimelech and Abiathar. In 2 Sam. 
 8: 17, and 1 Chron. 24: 6, 'Ahimelech the son of Abiathar' is spoken 
 of where the same father and son are undoubtedly referred to, since 
 the time was during the reign of David, after the father had been 
 killed by Doeg (1 Sam. 22). In 1 Sam. 14: 3, the father is called 
 Ahiah ('the son of Ahitub;') in 1 Chron. 18: 16, the son is called 
 'Ahimelech the son of Abiathar.' The father was certainly called 
 ' Abiathar,' and, as actual high-priest, is here meant. This explana- 
 tion is the simplest. — The shew-bread. Twelve loaves were placed 
 in rows upon a table in the holy place, as a symbol of the communion 
 of God with men. They were renewed every seven days, on the Sab- 
 bath, the old loaves being eaten by the priests. David probably came 
 
2 : 27.] MARK II. 29 
 
 God ^when Abiathar was high priest, and did eat the 
 
 shew-bread, which it is not lawful to eat save for the 
 
 priests, and gave also to them that were with him? 
 
 27 And he said unto them, The sabbath was made for 
 
 1 Some ancient authorities read in the days of Abiathar the high-priost. 
 
 on the day the old loaves were taken away, ^. e., on the Sabbath ; which 
 makes the case very appropriate. David did what was actually forbid- 
 den, yet hunger was a sufficient justification ; much more might the 
 constructive transgression of the disciples be justified by their hunger. 
 Principle : Works of necessity have always been permitted on the Sab- 
 bath. 
 
 Ver. 27. The sabbath was made for man, and not man for 
 the sabbath. — Peculiar to Mark, but intimately connected Avith the 
 quotation from Hosea (Matt. 12: 7). The Sabbath is a means to an 
 end ; it was instituted by God (in Paradise, and, like marriage, has 
 survived the fall), for the moral and physical benefit of man. To this 
 gracious end, as all experience shows, the observance of one day in seven 
 as a day of religious rest is a necessary means. Pharisaism makes 
 the observance itself the end, and so establishes its minute rules, as 
 shown in the days of our Lord. Irreligion misapprehends the end, by 
 forgetting that man's spiritual needs are to be met, and hence despises 
 the means, namely, a religious observance of the Christian Sabbath. 
 But because ' the Sabbath was made for man,' because of our needs, the 
 first day of the week which our Redeemer, as Lord of the Sabbath, has 
 substituted for the seventh day, is to be observed by Christians, not as 
 a day of pleasure-seeking, or even of excessive religious exertion, but 
 as a time for physical rest combined with a religious activity and enjoy- 
 ment. Like all Christian duty. Sabbath observance is to be prompted 
 by love, by a desire for such religious enjoyment, not by any minute 
 rules of Pharisaism. To observe the Christian Sabbath in such a way 
 that our temporal and spiritual welfare is thereby furthered is in one 
 aspect a far more difficult duty than to conform to Pharisaical external 
 rules on the subject. But it becomes easy, as other duties do, under 
 the promptings of grateful love to 'the Lord of the Sabbath.' — While 
 Christian men may hold a difi'erent theory, the workings of that theory 
 on the continent of Europe prove its incorrectness. While the State 
 cannot make men religious, or secure a Christian observance of the 
 Sabbath, it can and ought to prevent its open desecration, and to pro- 
 tect Christian citizens in their right to a day of rest, which is also ne- 
 cessary for the welfare of the state itself. ' Man ' here includes chil- 
 dren. For them, also. Sabbath observance should be a means, not an 
 end. Too often parents, from conscientious motives, have exacted from 
 their children only a legal, Pharisaical observance of the day, making 
 it a burden and a dread to them. It should rather be used as a day 
 for the training of the little ones, not in Pharisaism, but in the gospel 
 of Jesus Christ ; so that, as soon as possible, it may become to them a 
 
30 MARK II. [2 : 28—8 : 1-3. 
 
 28 man, and not man for the sabbath : so that the Son of 
 man is lord even of the sabbath. 
 
 3: 1 And he entered again into the synagogue; and 
 there was a man there which had his hand withered. 
 
 2 And they watched him, whether he would heal him on 
 the sabbath day ; that they might accuse him. And 
 
 3 he saith unto the man that had his hand withered, 
 
 day of religious pleasure. Neither pastor nor Sunday-school teacher can 
 do this so well as parents. 
 
 Ver. 28. So that the Son of man is lord even of the sab- 
 bath. The connection here diflFers from that of the other accounts, and 
 the idea is more full. Since the Sabbath was made for the benefit of 
 man, it follows that the Son of Man (the Messiah, but especially in His 
 character as the Head and Representative of humanity) is Lord (Sove- 
 reign over all that belongs to the interest of man, and hence) also of the 
 Sabbath; i. e., not for its abolition, but for its true fulfilment; comp. 
 Matt. 5: 17. As such He has the right to change the position of the 
 day, but the language points to a perpetuity of the institution. It im- 
 plies further that a new air of liberty and love will be breathed into it, 
 so that instead of being what it then was, a badge of narrow Jewish 
 feeling and a field for endless hair-splitting about what was lawful and 
 unlawful, it becomes a type and foretaste of heaven, a day when we 
 get nearest our Lord, when we rise most with Him, when our truest 
 humanity is furthered, because we are truly made like the ' Son of 
 man.' 
 
 Chap. Ill: 1-6. Second Sabbath Controversy. — Parallel passages: Matt. 12: 9-14; 
 Luke 6 : 6-11. 
 
 Ver. 1. He entered again. On the next Sabbath (Luke 6 : 6). 
 ' Again ' may refer to 1 : 21. In that case the place was Capernaum. — 
 The synagogue. It is doubtful whether we should render: 'the,' 
 or, 'a synagogue.' Matthew says definitely ' their synagogue,' i.e., that 
 of His opp'onents. Luke adds that 'He taught there.' — Withered. 
 This word suggests disease or accident as the cause. It was the ' right 
 hand ' (Luke). 
 
 Ver. 2. And they watched him. Watched Him closely. — 
 Whether he would. Lit., 'will;' Mark's account being in the 
 present tense. — That they might accuse him, might find in His 
 teaching and in the act of mercy they expected would follow, the basis 
 for a formal charge before the local tribunal of which they were them- 
 selves members (see ver. 6). 
 
 Ver. 3. Stand forth. This command is omitted by Matthew. The 
 account of Luke (6 : 8) is fullest. Our Lord, knowing their thoughts, 
 took the first active step by calling upon the man to 'stand forth,' and 
 that then the questioning took place. The subsequent discourse is ren- 
 dered more impressive by the position of the diseased man. 
 
3 : 4, 5.] MARK III. 31 
 
 4 ^ Stand forth. And he saith unto them, Is it lawful on 
 the sabbath day to do good, or to do harm? to save a 
 
 5 life, or to kill ? But they held their peace. And when 
 he had looked round about on them with anger, being 
 grieved at the hardening of their heart, he saith unto 
 the man, Stretch forth thy hand. And he stretched it 
 
 1 Gr. Arise into the midst. 
 
 Yer. 4. !Matt. 12:10 shows that the question of our Lord was pre- 
 ceded by one from the Pharisees, just as His command had been occa- 
 sioned by ' their thoughts ' or, 'reasonings' (Luke 6: 8). — Is it law- 
 ful ? {. e., according to the Mosaic law. — To do good or to do harm. 
 To benefit, or to injure, rather than to do right or to do wrong. This is 
 repeated yet more forcibly: to save a life, or to kill? Our Lord 
 thus establishes the propriety of works of 7nerq/ on the Sabbath, even 
 according to the Mosaic law (see on Matt. 12 : 11, 12, where the falling 
 of a sheep into a pit is introduced). His opponents were silenced ; and 
 His authority as * Lord even of the Sabbath ' (chap. 2 : 28) is then vin* 
 dicated by the miracle. 
 
 Yer. 5. He had looked round about on them. So Luke, who 
 adds 'all,' implying that He took a formal survey of those in the syna- 
 gogue. — With anger. A holy indignation, mentioned by Mark 
 alone, and no doubt expressed in His look. — Being grieved at the 
 hardening of their heart. The original implies a compassionate 
 sympathy for their spiritual insensibility. These two feelings, usually 
 excluding each other, are here combined. In this, Christ manifests the 
 character of God as Holy Love, — His anger was the result of holiness, 
 His compassion of love. This character is revealed in the Bible alone. 
 Of themselves men discover either God's anger, forgetting His love, or 
 His mercy, forgetting His holiness. So, too, they are usually angry 
 without compassion, or compassionate without being just. ' Hardening' 
 is preferable to ' hardness,' since the original suggests a process as well 
 as a result. This process was going on as the effect of their opposition 
 to Him, and as a punishment for this sin against privilege. For it man 
 is responsible, and it can put men beyond the reach of the Saviour's 
 compassion. Not that any thing is too hard for Him, but He never 
 saves us against our Avill. The manner in which the healing took place 
 gave no legal ground for a charge on account of His actions. He did 
 not touch the man, or even command : be healed, but simply said : 
 Stretch forth thine hand. The man had no power to do this, and 
 as in the case of spiritual healing, the act of stretching forth was both 
 the effect and the evidence of Divine power. The man's faith was 
 manifest in his attempt to obey, and that too in the midst of such 
 an assembly. His act was a defiance of them, and yet it was not a 
 forbidden act, so that they could not accuse either the Healer or the 
 healed. 
 
32 MARK III. [3: 6-8. 
 
 6 forth : and his hand was restored. And the Pharisees 
 went out, and straightway with the Herodians took 
 counsel against him, how they might destroy him. 
 
 7 And Jesus with his disciples withdrew to the sea : 
 and a great multitude from Galilee followed : and from 
 
 8 Judsea, and from Jerusalem, and from Idumsea, and 
 beyond Jordan, and about Tyre and Sidon, a great 
 multitude, hearing ^what great things he did, came 
 
 1 Or, all the things that he did. 
 
 Ver. 6, "With the Herodians. Mark alone mentions this fact. 
 The Herodians were the court party, the adherents of the Herods. As 
 friends of the Romans they were the political antagonists of the Phari- 
 sees. — Took counsel. The meaning is more exactly: 'held a con- 
 sultation.' It is not implied that they 'held a council,' i. e., a formal, 
 legal assembly. Hatred of the truth produced this strange alliance. 
 The Pharisees were ' filled with madness' (Luke), and would seek the 
 Bupport of those who could help them in their purpose, as they after- 
 wards did that of Pilate. Dislike of John the Baptist may have made 
 the Herodians hostile to Jesus also. * Hierarchs and despots are neces- 
 sary to each other,' and combine against Christ. 
 
 Vers. 7-12. The Great Multitudes Gathered to Jesus. — Parallel passages : comp. 
 Matth. 4: 24, 25; Luke 6: 17-19. 
 
 Vers. 7, 8. "Withdrew. Not to avoid the multitudes, but rather to 
 fulfil His ministry among them, undisturbed by the opposition of the 
 Pharisees. — To the sea. To the shores of the sea of Gralilee ; perhaps 
 to a boat from which He might teach (ver. 9, chap, 4:1; comp. Luke 
 5:3). This description of the crowds waiting upon His ministry is the 
 fullest given in the Gospels. The verses are unfortunately divided in 
 the A. V. Two classes are spoken of, first, a great multitude from 
 Galilee, where He was teaching, who follovred him, holding to 
 Him in His conflict with the Pharisees, then : from Judaea, etc. — a 
 great multitude, who in consequence of the reports of His works 
 came unto him. Others prefer to distinguish the second crowd as 
 those who came from Tyre and Sidon, but the correct reading forbids 
 this view. The original emphasizes the greatness of the crowd in the 
 first instance, and in the second their coming from diiferent and distant 
 places. — Idumeea. Edom, southeast of Palestine, a sort of border land 
 between the Jews and Gentiles. The inhabitants were descendants of 
 Esau, but had been conquered and made Jews by violence about one 
 hundred and twenty-one years before Christ. — Beyond Jordan, east 
 of Jordan. — About Tyre and Sidon. The leading cities of Pheni- 
 cia, north of Palestine along the sea-coast. They stand here for the 
 whole district. Probably Jews and heathen alike came from all these 
 
3: 9-13.] MARK III. 33 
 
 9 unto him. And he spake to his disciples, that a little 
 boat should wait on him because of the crowd, lest 
 
 10 they should throng him: for he had healed many; in- 
 somuch that as many as had ^plagues ^pressed upon 
 
 11 him that they might touch him. And the unclean spi- 
 rits, whensoever they beheld him, fell down before him, 
 
 12 and cried, saying, Thou art the Son of God. And he 
 charged them much that they should not make him 
 known. 
 
 13 And he goeth up into the mountain, and calleth 
 unto him whom he himself would : and they went 
 
 ^ Gt. scourges. ^Gr. fell. 
 
 quarters. The route of traffic between the points here specified was by 
 Capernaum, so that reports would quickly spread and crowds easily 
 gather. 
 
 Yer. 9. That a small boat. The original refers to a boat even 
 smaller than the usual fishing-boats. — Wait on him. Be constantly 
 at His service. — Because of the cro-wd. A difi"erent word from 
 'multitude' (vers. 7, 8j, though the one usually so translated. The 
 purpose was probably both to teach from the boat and to retire from 
 the crowd when He wished. It was doubtless thus that He retired 
 shortly afterwards (ver. 13). His ministry, rather than His personal 
 comfort, was therefore furthered. 
 
 Ver. 10. They pressed upon him. Not merely gathered about 
 Him to hear Him, and thus created a pressure, but actually pushed 
 themselves upon Him, to touch him. The last clause shows that all 
 were healed, as Matthew states. — Plagues. Lit., 'scourges;' not a 
 particular class of diseases, as the word ' plagues ' now implies. On 
 the healing power, comp. Luke G: 19. 
 
 Ver. 11. And unclean spirits. The demon identified himself with 
 the person, since the confession was undoubtedly that of the evil spi- 
 rit. — Whenever they saw^ him. This was the usual efi'ect. — Fell 
 do"wn before him and cried. The possessed man fell down, and 
 his voice uttered the cry ; but both acts are attributed to the evil spi- 
 rit ; hence the intimate possession. — The Son of God. Comp. chap. 
 1 : 24, 34. 
 
 Ver. 12. And he charged them much. Matt. 12 : 16 shows 
 that some such charge was given to all who were healed ; probably to 
 prevent a premature rupture with the Pharisees. But the prohibition 
 to evil spii'its was special, and usually given. See the addition Mat- 
 thew (12 : 17-21) makes to this account of our Lord's healing. 
 
 Vers. 13-19. The Cho[ce of the Twelve. — Parallel passage : Luke 6 : 12-1 G ; comp. 
 Matt. 5:1; 10 : 1-4. During the withdrawal, after the opening hostility of the Phari- 
 
34 MARK III. [3: 13-15. 
 
 14 unto him. And he appointed twelve/ that they might 
 be with him, and that he might send ihem forth to 
 
 15 preach, and to have authority to cast out ^devils : 
 
 1 Some ancieut authorities add ivhom also he named apostles. See Luke vi. 13. 
 2 Gr. demons. 
 
 Bees (ver. 7), this choice took place, followed by the Sermon on the Mount, of which 
 Mark makes no mention. This event is to be distinguished from the sending out of the 
 Twelve. Comp. chap. G ; 7; Luke 9: 1. The description of the gathering of the multi- 
 tudes (vers. 7, 8) agrees closely with Luke 6 : 17, and also with Matt. 5 : 1, so that we 
 can thus ti.x most exactly the correct position of this choice of the Twelve in the Gospel 
 narrative. 
 
 Ver. 13. Into the mountain. Probably the mount of Beatitudes 
 (comp. Matt. 5:1); or possibly the hill country in contrast with the 
 seashore. Our Lord spent the previous night in prayer, choosing the 
 Apostles in the morning (Luke 6 ; 12, 13).— Whom he himself 
 would. The freedom of choice is made prominent. He gathered a 
 larger number of disciples about Him and chose out Twelve (Luke 6 : 
 13). This verse probably refers to the latter act. Strictly speaking, 
 this was rather tlie formal announcement of His choice, for most of 
 them (seven at least) had been specially called before this time. — 
 They went, lit., 'went away' (i. e., from the others) unto him. 
 
 Ver. 14. Appointed. Literally, 'made,' nominated, set apart. The 
 word ' ordained ' may mislead. The addition ' whom also He named 
 apostles,' found in some authorities, is probably taken from Luke. — 
 That they might be with him. This hints that they Avere first to 
 be trained for their work. The best preparation for doing Christ's work 
 is being with Chi'ist. — Send them forth. This took place after- 
 wards. The word Mai"k uses implies that they were ' Apostles,' a title 
 now given them (Luke 6: lo), yet rarely applied by the other Evan- 
 gelists. The discipleship was the main point while Christ lived, and 
 only through the direct choice of the Master to the most intimate disci- 
 pleship, did they become Apostles, 
 
 Ver. 15. The phrase, ' to heal sicknesses,' is to be omitted. Mark 
 gives special prominence to the power of casting out demons. 
 
 The Twelve Apostles. In the four lists given by Matthew (10 : 2- 
 4), Mark (3: 16-19), and Luke (6: 14-16; Acts 1: 13), we find the 
 name of Veter first, that of Philip j^/i^A, that of James the son of Alpheus 
 ninth; while bstween, the same names occur in different order, Judas 
 Isc.^riot being always put last. The Twelve seem to be thus distin- 
 guished into three sets of four each. In the first tlie four fishermen, who 
 were once partners in business, are placed together. Besides these two 
 pairs of brothers, we have two brothei's (perhaps three) in the third 
 set, while Philip and Bartholomew were friends. All but Judas were 
 Galileans, a number had been disciples of John, Our Lord therefore 
 had regard to natural relationship and mental aflinity in the construc- 
 tion of the Apostolate, and the same principle holds good in all His 
 
3: lG-18.] MARK III. 35 
 
 16, 17 ^ and Simon he surnamed Peter ; and James the son 
 of Zsbedee, and John the brother of James ; and them 
 he surnamed Boanerges, which is, Sons of thunder; 
 
 18 and Andrew, and PhiHp, and Bartholomew, and Mat- 
 
 1 Some ancient authorities insert and he appointed twelve. 
 
 dealings with the church. Those friendships and fraternal ties are 
 blessed which are strengthened by common attachment to our Friend 
 and Elder Brother. 
 
 Ver. 16. He surnamed Peter. It is not asserted that this name 
 ■was first given on this occasion. Still the words of our Lord at His first 
 meeting with Simon (John 1: 42) Avere prophetic, and ^lark seems to 
 have mentioned the name for the first time here, because it was the 
 Apostolic name. 
 
 Ver. 17. James . . . John. See chap. 1 : 19. — Boanerges. A 
 transfer into Greek of an Aramaic word, which was modified from the 
 Hebrew. Mark, writing for other than Jews, interprets it. He alone 
 mentions it. — Sons of thunder. This seems to have been occasioned 
 by their 'vehement and zealous disposition, as indicated in Luke 9 : 54; 
 comp. Mark 9 : 38.' This does not imply censure ; for these trials, 
 when sanctified, would be praiseworthy. John was not, as he is often 
 portrayed, of a soft and almost effeminate disposition. Such neutral 
 characters are rarely heroes of faith. The Apocalypse reveals the son 
 of thunder. The name may refer also to the corresponding character 
 of their eloquence. Powerful, fervid preachers are still thus termed. 
 With the ancients, thunder was the symbol for profound and solemn 
 utterances. The name would be prophetic in this application. It was 
 not used frequently, like Simon's surname, because it was borne by 
 two brothers, one of whom was martyred earliest. 
 
 Ver. 18. Andrew. See chap. 1 : 16. Matthew arranges the 
 Twelve by pairs ; Mark does not. In other respects the lists of Mat- 
 thew and Mark correspond most closely. — Philip, not the Evangelist. 
 The first disciple called, a native of Bethsaida. The name is Greek. — ■ 
 Bartholomew, i. e., the son of Tholmai. He is probably identical 
 with Xathanael (John 1: 43), the friend of Philip, and is also sup- 
 posed to have been a resident of Cana in Galilee.— Matthew, the 
 Evangelist, who, in his own account, inserts his previous employment 
 as a t^ken of the power of grace. — Thomas, i. e., ' twin,' the Greek 
 name of the same meaning being ' Didymus.' He is frequently men- 
 tioned in the Gospel according to John. — James (.Jacob) the son of 
 Alphaeus, called 'James the less,' or, the younger (chap. 15: 40, 
 where his mother Mary is mentioned). The name 'Alpheus' has 
 been considered identical with ' Clopas ' or ' Cleophas,' since ' the 
 mother of James the less' (chap. 15: 40) is identical with ' Mary, the 
 wife of Cleophas' (John 19: 25). His mother's sister, in John 19: 
 25, may refer to Salome (see above). The view that it refers to Mary, 
 the wife of Cleophas, identifies this James with 'the Lord's brother' 
 
86 MARK III. [3 : 18, 19. 
 
 tliew, and Thomas, and James the son of Alphseus, and 
 19 Thaddseus, and Simon the ^Cananaean, and Judas Is- 
 cariot, which also l^etrayed him. 
 
 1 Or, Zealot. Sea Luke vi. 15; Acts i. 13. 
 
 (Gal. 1 : 10) ; the term being taken in the wide sense of relative. 
 Others reject the notion that the two sisters had the same name, and 
 think that Alpheus was an older brother of Joseph, who adopted his 
 children, and that thus they were called our Lord's 'brethren.' We 
 hold that James the Lord's brother was the author of the Epistle, but 
 not one of the Twelve, nor were any of ' His brethren,' who were 
 either the younger children of Joseph and Mary, or the children of 
 Joseph by a former wife. We only remai-k here : In the many vary- 
 ing lists of the Apostles, there is no hint that these persons were the 
 Lord's brethren ; that in Matt. 12: 46-50 these brethren are distin- 
 guished pointedly from the disciples, at a time after the Twelve were 
 chosen ; the taunt at Nazareth, which names these brethren, loses 
 much of its force, if they were among His disciples; John (7: 5) 
 expressly states they did not believe on him. On the whole subject, 
 see Lange's Com., 3IaUhew, pp. 255-260. — Thaddaeus, meaning, 
 'courageous,' as also his other name: ' Lebbseus.' He was also called 
 'Judas;' was probably the brother of James, 'the son of Alpheus,' 
 and the author of the short Epistle of Jude. Comp. Luke 6:16; Acts 
 1 : 13 ; John 14: 22. One of the Lord's 'brethren' was called Judas 
 (Matt. 13 : 55), and has been identified with this Apostle. But Mat- 
 thew was also the son of Alpheus, and yet no one aflfirms that he was 
 the brother of James. It is as likely that there was a great number of 
 persons about our Lord called James, Judas, and Simon, as that two 
 of the Apostles mentioned together were not brothers, although the 
 father of each was named Alpheus. — Simon the Cananaean. Not 
 ' Canaanite.' If a local term at all, it means ' an inhabitant of Cana ;' 
 but it is probably derived from the Hebrew, and is the same as ' Ze- 
 lotes' (Luke 6: 15; Acts 1: 13). The Zealots were a sect of strict 
 Jews, who afterwards became fierce fanatics. They were apt to take 
 the law into their own hands, to punish offences against the Jewish 
 law. This Apostle has also been considered one of our Lord's 'breth- 
 ren;' but 'Simon' was a very common name (eight persons, at least, 
 of this name are mentioned in the New Testament). These three are 
 joined together in all four lists of the Apostles ; but there is no other 
 hint of relationship. 
 
 Ver. 19. Judas Iscariot, i. e. 'a man of Kerioth,' in the tribe of 
 Judah (Josh. 15: 25). He was not, like all the rest, a Galilean. — 
 ■Which also betrayed, or, ' delivered Him up.' The choice of this 
 man remains a part of the great mystery concerning God's sovereignty 
 and man's free choice. He is generally supposed to have been by 
 nature the most gifted of the Twelve ; but it is a mistake to suppose 
 that the Twelve as a body were poor, ignorant or dull. They had fair 
 
3: 20-21.] MARK III. 37 
 
 20 And he cometh ^into a house. And the multitude 
 Cometh together again, so that they could not so much 
 
 21 as eat bread. And when his friends heard it, they 
 went out to lay hold on him : for they said He is 
 
 1 Or, Iwme. 
 
 natural abilities, a teachable disposition, and the common religious 
 education ; some had been in the preparatory school of the Baptist ; 
 Peter and John were men of genius, especially the latter, as his Gos- 
 pel abundantly proves ; John possessed a house in Jerusalem, and 
 was connected with the family of the high-priest. All were unsophis- 
 ticated, simple-hearted, open to conviction, and fit vessels to be filled 
 with the saving knowledge of Christ. With the last clause of ver. 19, 
 a new paragraph begins. 
 
 Vers. 19 6-30. The Doubt of Friends and the Hostility of the Scribes.— Parallel 
 passages: Matt. 12: 25-29; Luke 11: 17-22. — Chronology. At this point we find the 
 largest gap in Mark's narrative. Shortly after the choice of the Twelve, the Sermon 
 on the Mount was delivered. See Luke 6: 12—7: 1. On and after the return to 
 Capernaum, a number of events took place, recorded partly by Matthew and partly by 
 Luk?, and in most cases by both. The miracle immediately preceding the occurrences 
 of the paragraph before us, was the healing uf a blind and dumb demoniac (Matt. 12 : 22) 
 which called forth the charge of the scribes (ver. 22). Vers. 20, 21, are peculiar to 
 Mark. 
 
 Ver. 19 h. And he cometh into a house. This indicates a re- 
 turn to Capernaum ; as the succeeding events probably took place 
 tbere. The senience, therefore, properly begins a new paragraph. 
 In the interval a number of important events took place ; see above. 
 If a particular house is meant, there is an undesigned coinci- 
 dence. Matthew, in prefacing the parables of our Lord, tells us He 
 went 'out of the house,' without having spoken of His entering one. 
 Those parables were uttered just after the events next recorded by 
 Mark, who speaks of this entering a house, without telling of His 
 going out. 
 
 Ver. 20. Cometh together again. If the last clause of ver. 19 
 means a return to Capernaum, 'again' must refer to chap. 2: 1. — 
 Tlisy could not so much as eat bread. A vivid description of 
 the thronging. Our Lord and His disciples could not find time to 
 have their regular meals. Notice, the excitement and popularity was 
 at its height ; but the opposition now takes definite form, and stems 
 the tide. 
 
 Ver. 21. His friends, lit. ' those by him.' The exact reference is 
 doubtful. The nearer relatives, spoken of ver. 31, may not bo included, 
 since they Avaited outside ; but probably the whole circle was engaged 
 in this Ciibrt with varying feelings, the immediate family persisting 
 longer (see on Matt. 12: 46). — Heard it, i. e., what was going on; 
 they may have heard that the scribes had come with a hostile purpose 
 
38 MARK III. [3 : 22-24. 
 
 22 beside himself. And the scribes which came down 
 from Jerusalem said, He hath Beelzebub, and ^By 
 the prince of the ^devils casteth he out the ^devils. 
 
 23 And he called them unto him, and said unto them in 
 
 24 parables, How can Satan cast out Satan ? And if a 
 
 1 Or, In. 2 Gr. demotis. 
 
 (ver. 22). — They "went out, etc. Either from Nazareth, or from 
 their house in Capernaum, since it is uncertain in which place they 
 now lived. — For they said. The relatives just spoken of. — He is 
 beside himself. This implies eilher actual insanity in a bad sense, 
 or I'eligious enthusiasm and ecstasy, even to derangement, in a good 
 sense. While an accusation of madness on the part of His relatives 
 is neither impossible nor improbable, so long as they were not true 
 believers, it may have been a mere pretext. As His enemies had 
 already, in all probability, said that He was possessed. His relatives, 
 from motives of policy, may have adopted this modification of the charge 
 to get Him away ; with this, anxiety for His health may have entered 
 as a motive. 1 he context favors the thought that the motive was 
 policy resulting from want of faith, though perhaps not from positive 
 disbelief. This doubting, worldly policj', which could seek to shelter 
 Plim by meeting the accusations of His foes half Avay, is in keeping 
 with the desire to thrust Him forward, which was afterwards sliown 
 (John 7: 3-5). Yet even among these relatives there was probably a 
 great variety of opinions regarding Him. 
 
 Ver. 22. The scribes which came down from Jerusalem. 
 Mark thus defines the parties, while Matthew (12: 23) states the 
 occasion of the accusation. The purpose of their coming was doubtless 
 to entrap and oppose Him, and hence the place was probably Caper- 
 naum, since they would go to His headquarters. — He hath Beelze- 
 bub. More correctly, ' Beelzebul.' The former ('lord of flies') was 
 the name of a Philistine idol. ' Beelzebul' means either, (1) < lord of 
 dung,' the word being changed from Beelzebub to Beelzebul to admit 
 of this contemptuous sense; or (2) 'lord of the habitation.' The lat- 
 ter corresponds better with the expression: 'master of the house.' 
 Satan is referred to, but with a special reference to Ihe indwelling of 
 evil spirits in man ; Satan being the lord. — By, lit., 'in,' i. e., in inti- 
 mate fellowship Avith. Mark, both here and in ver. 20, states with 
 greatest definiteness that they charged Him, not only Avith exercising 
 Satanic poAvcr, but with being Himself possessed by an evil spirit. 
 
 Ver. 23. Said unto them in parables. The word ' parable,' 
 here, has its wider sense of similitude. Three illustrations are given 
 by Mark (vers. 24, 2o, 27); Matthew inserts a fourth (that of a 
 •divided city '). — How can Satan cast out Satan? Peculiar 
 to Mark. This is the statement of the absurdity of their accusation ; 
 the illustrative proof follows. 
 
 Ver. 24. And if a kingdom be divided against itself. The 
 
3: 23-28.] MARK III. 39 
 
 kingdom be divided against itself, that kingdom can- 
 25 not stand. And if a house be divided against itself, 
 2G that house will not be able to stand. And if Satan 
 
 hath risen up against himself, and is divided, he can- 
 
 27 not stand, but hath an end. But no one can enter into 
 the house of the strong man, and spoil his goods, except 
 he first bind the strong man ; and then lie will spoil 
 
 28 his house. Verily I say unto you, All their sins shall 
 be forgiven unto the sons of men, and their blasphe- 
 
 assertion of the Pharisees assumed that there was ' an organized king- 
 dom of evil with a personal ruler.' Our Lord uses this assumption, 
 as a terrible fact, which, however, proves the absurdity of the charge 
 made against Himself. This organized kingdom of darkness, because 
 it is only evil, is racked with discords and hatred, but against the 
 kingdom of God (ver. 28), it is a unit. The point of the argument 
 here is : not that discords are always and at once fatal, but that an 
 organization which acts against itself, its own distinctive aims, must 
 destroy itself. 
 
 Ver. 25. And if a house, etc. The same principle is illustrated 
 by a divided house. — Will not be able to stand. Mark's account 
 here and in ver. 26 shows independence. 
 
 Ver. 26. And if Satan hath risen, etc. Not, 'rise up,' but 
 'rose,' 'hath risen,' as the accusation implied. — He cannot stand, 
 but hath an end, i.e., ceases to be what he is; the supposition, 
 which His enemies advanced, would, if fully carried out, argue Satan 
 out of existence. A man might be at war within, but even then the 
 outward acts would not necessarily be in opposition. Satan is utterly 
 wicked, hence good and evil do not strive within him, and his lighting 
 against himself is not to be imagined. The argument implies : that the 
 Pharisees had called our Lord 'Satan;' that Satan is a person; that he 
 has a kingdom. 
 
 Ver. 27. But no one, etc. The third illustration introduces the 
 antagonism between the kingdom of Satan and the kingdom of God 
 (comp. Matt. 12 : 28, 29 ; Luke 1 1 : 20-22). The latter Evangelist pre- 
 sents this figure more fully. The course of thought is, ' If I were not 
 the Messiah, stronger than Satan, how could I thus spoil him ?' — Spoil 
 his goods. The strong man represents Satan; his 'house' the 
 world where he has long reigned ; ' his goods,' the possessed or the 
 evil spirit possessing them. — Spoil his house. The word 'spoil' in 
 both clauses is a strong one, indicating a complete victory over Satan 
 in this world. The parallel accounts emphasize still further the anta- 
 gonism between Christ and Sati>,n by adding : ' He that is not with me 
 is against me,' etc. 
 
 Ver. 28. Verily, etc. This formula here implies Christ's Divine 
 
40 MARK III. [3 : 29, 30. 
 
 29 mies wherewith soever they shall blaspheme : but who- 
 soever shall blaspheme against the Holy Spirit hath 
 
 30 never forgiveness, but is guilty of an eternal sin : be- 
 cause they said, He hath an unclean spirit. 
 
 authority to speak on this subject. — All their sins, etc. A literal 
 rendering would be : ' All things shall be forgiven unto the sons of 
 men, their sins and their blasphemies wherewith,' etc. 
 
 Ver. 29. But whosoever shall blaspheme against the Holy 
 Spirit. The account of Matthew makes a contrast between speaking 
 against the Son of Man and speaking against the Holy Spirit. The 
 latter term does not refer to the Divine nature of Christ, but to the 
 third Person of the Ti-inity, as the Agent woi-king in the hearts of men, 
 without whom neither forgiveness nor holiness is possible. — Hath 
 never forgiveness, or, ' hath no forgiveness forever.' The phrase 
 equivalent to 'forever' coi-responds with the fuller expression of Mat- 
 thew : ' neither in tliis world, nor in that which is to come.' The Jews 
 distinguished eternity into two worlds (aeons, or, ages), one before, the 
 other after the coming of Christ. That the sense here is 'forever' 
 scarcely admits of a doubt. — But is guilty of, more than in danger 
 of, or even liable to, indicating a present subjection to. — An eternal 
 sin. Thus Mark expresses the same idea given by Matthew: 'neither 
 in this world, nor in that to come.' The word we translate 'sin' in- 
 cludes the idea of guilt (Rom. 3 : 25 ; 5 : 16), but can scarcely be ren- 
 dered 'punishment.' It usually refers to an act, rather than a state of 
 sin, but eternal sin points to an unending state of activity in sin. 
 Damnation, or, 'judgment,' is an explanatory alteration of the original 
 text. The correct reading implies that the unpardonable sin, though 
 it may begin with one act of blasphemy (ver. 30), results in a state of 
 sinful activity which continues forever. For this reason it is unpar- 
 donable. The punishment is perpetual, because the sin is perpetual. 
 The sin excludes pardon, because it excludes repentance. The remark 
 of Matthew refers to the guilt, that of Mark to the sin itself, explaining 
 the former. This is the most fearful aspect of eternal punishment, 
 namely, being forever deprived of the needed influences of the Holy 
 Spirit, and hence in a state of eternally growing sin and guilt. Con- 
 scious existence is evidently implied by the word chosen. Further, 
 while the next verse suggests a particular form of the unpardonable 
 sin, this phrase favors the view that it is an active state rather than a 
 particular act. 
 
 Ver. 30. Because they said, He hath an unclean spirit. This 
 does not necessarily define the sin of blasphemy against the Holy Spirit, 
 but certainly indicates its character. Even if these accusers had not 
 committed it, their language tended in that direction. They had attri- 
 buted to an evil spirit what was the work of the Holy Spirit, that too in 
 presence of sufficient evidence of its true character. This verse, how- 
 ever, is the strongest support of that view of the siu against the Holy 
 
3: 31, 32.] MARK III. 41 
 
 31 And there come his mother and his brethren ; and, 
 standing without, they sent unto him, calling him. 
 
 32 And a multitude was sitting about him ; and they say 
 unto him. Behold thy mother and thy brethren with- 
 
 Spirit which regards it as ii particular sin, that of deliberately, persist- 
 ently, and maliciously, in the presence of proper evidence, atti-ibuting 
 tlie worlvs of Christ (whether of physical healing or spiritual deliver- 
 ance) to diabolical agency, instead of acknowledging the Holy Spirit as 
 the Agent. The accusation of the Pharisees, in this instance, mui/ have 
 been such a sin. It is very different from ordinary and usual opposi- 
 tion to God and Christ, and also from ' grieving ' or ' resisting the Holy 
 Ghost.' It cannot be a mere denial of the Divinity of Christ. Those 
 who fear that they have committed the unpardonable sin, give good 
 evidence that they have not done so. Another view defines this sin as 
 a state of determined, wilful opposition, in the presence of light, to the 
 power of the Holy Spirit, virtually a moral suicide, a killing of the 
 conscience, so that the human spirit is absolutely insusceptible to the 
 influences of the Holy Spirit. Ver. 29 and Matt. 12 : 82-o5 favor this 
 view. The outward manifestation of such a state will be ' the blas- 
 phemy of the Holy Spirit.' It is uncertain whether such a state is pos- 
 sible 'in this world,' and we should beware of imputing it to any, but 
 the impossibility of forgiveness is quite evident. The inference from 
 this view is, that all sin must either be repented of and forgiven, or 
 culminate (here and hereafter) in the unpardoned and unpardonable 
 state. 
 
 Vers. 31-36. Our Loed's Mother and Brethren seek Him. — Parallel passages : 
 Matt. 12: 4G-50; Luke 8: 19-21. 
 
 Ver. 31. Mark omits the introductory phrase: 'While Re yet talked 
 to the people' (Matt. 12 : 46), which fixes the occasion.— And there 
 come his mother and his brethren. This vivacious form is pe- 
 culiar to Mark; the A. V. follows an inaccurate reading;. — Standing 
 without. Probably, though not necessarily, outside the house referred 
 to in ver. 19; possibly, on the outside of the crowd. — They sent 
 unto him, calling him. Comp. ver. 20. Luke 8: 19 shows that 
 they had unsuccessfully attempted to get near Him. The same Evan- 
 gelist (11 : 27, 28) places immediately after the discourse just narrated 
 the exclamation of a woman, referring to His mother (' Blessed is the 
 womb,' etc.), as if Mary's presence had occasioned it. The response 
 there recorded is similar in character to ver. 35 of this chapter. 
 
 Ver. 32. And a multitude was sitting about him. Peculiar 
 to Mark. — And they say unto him. Matthew is more specific: 
 'and one said unto him.' We need not suppose that there was any 
 wish to interrupt the discourse, still less any purpose of calling atten- 
 tion to the humble relatives to prove that Jesus was not the Messiah. 
 
42 MARK IV. [3: 33-35—4:: 1- 
 
 33 out seek for thee. And he answereth them, and saith, 
 
 34 Who is my mother and my brethren ? And looking 
 round on them which sat round about him, he saith, 
 
 35 Behokl, my mother and my brethren ! For whosoever 
 shall do the will of God, the same is my brother, and 
 sister, and mother. 
 
 4: 1 And again he began to teacli by the sea side. 
 And there is gathered unto him a very great multi- 
 
 Ver. 33. Who is my mother and my brethren? Implying 
 not contempt nor carelessness, but that the family relation in His case 
 •was peculiar. He was more than man, otherwise He was not justified 
 in thus speaking 
 
 Ver. 34. And looking round, etc. Matthew; ' And He stretched 
 forth His hand toward His disciples.' The look was probably one of 
 aifectionate recognition ; contrast the look of anger and grief (ver. 5). 
 That the look as well as the word applied to more than the Twelve is 
 evident. — Behold my mother and my brethren, i.e., these are 
 as nearly allied and as dear to me (see next verse). 
 
 Ver. o5. For whosoever shall do the will of God. Matthew: 
 'my Father who is in heaven.' Mere profession of discipleship does 
 not entitle to such a position. Our Lord does not say how we are en- 
 abled to do the will of God, but makes such a result the criterion. — 
 The same is my brother, and sister, and mother. Ihe term 
 'father' is excluded ; His 'Father' is 'in heaven.' Christ loves His 
 people with a love human as well as Divine ; there can be no closer re- 
 lationship to Him than that of real discipleship which manifests itself 
 in this obedience to His Heavenly Father. Christ was 'the Son of 
 man' as well as 'the Son of Mary,' identified with humanity in one 
 sense, even more than with her. Those who have not seen Jesus on 
 earth are here assured of His presence and allection in a way that 
 should be a constant stimulant to holiness. Brethren of Christ are 
 brethren to each other. The dearest and best of friends and relatives 
 so often needlessly anxious about us, have no claims upon us superior 
 to our duties to the gospel of the Kingdom. On the brethren of our 
 Lord, see ver. 18 and chap. 6 : 3. 
 
 Chap. IV: 1-9. The Parable of the Sower.— Parallel passages: Matt. 13: 1-9; 
 Luke 8 : 4-8. A parable, in the strict sense, is thus defined by Alford : ' a serious 
 narration within the limits of probability, of a course of action pointing to some moral 
 or spiritual truth.' It is not necessary to suppose that our Lord's parables were alwaj's 
 founded on fact, and generally composed of real incidents. We indeed resorf to fiction 
 in teaching moral truth, because unaware of facts adapted to convey the same lesson; 
 while Chi-ist's knowledge of course included such facts. It is, however, enough to 
 pay, that Christ's parables (His figures also) are based on analogies which He alone 
 
4:1.] MARK IV. 43 
 
 tude, so that he entered into a boat, and sat in the sea ; 
 and all the multitude were by the sea on the land. 
 
 had wisdom to discern, and authority to proclaim. His parables give no warrant for 
 new ones; nor do they determine the propriety of our using fiction to spread or illus- 
 trate the truth. Parables may be pressed too far; the general truth is always the 
 central one; others are usually involved, but only as reUded to it. Kesemblances which 
 we discover at every point, although founded on analogies which God has created, are 
 not to be placed on a level with what our Lord distinctly teaches. The uninspired 
 lessons from the parables exceed in number the inspired lessons of the parables. The 
 former include jjossoZe meanings, th? latter Jiece«sar// ones. The former may be used 
 to enforce trutli reveiiled elsewhere; the latter are revelations of truth. Seeking the 
 many lessons makes us rich ia spiritual knowledge, grasping the necessary one m..ke3 
 us confident. The purpose of our Lord in teaching by parables was two-fold (vers. 11, 
 12 ; comp. vers 21-2-5) : to reveal and to conceal the truth. To *eveal to those who 
 really sought the truth ; to conceal from those who did not desire such knowledge ; 
 thus rewarding the former, and punishing the latter. The purpose of concealing is 
 plainly stated by our Lord Himself, and may have been in mercy, since it prevented a 
 greater pei-verting of the truth to th:-ir condemnation. The hostility of the rharisoes 
 called for the teaching by pirablos in its purjiose of concealing the trutli, which ia 
 most strongly expressed by Mark (vei-. 12j, while the choice of the Twelve (chap. r>: 
 14) formed the nucleus of a band of followers (comp. ver. 10), in whom the other 
 purpose of revealinrj the truth could b^ fulfilled. The Old Testament parable, 
 spoken by Nathan (2 Sam. 12: 1-G), aLso concealed and revealed; it calkd forth from 
 David an unprejudiced judgment on his own conduct, and then produced conviction of 
 sin. This special purpos? is also evident in a few of our Lord's parables, e (j., that 
 spoken in the house of Simon (Luke 7 : 41, 42). Mark, in his report of this protracted 
 discourse in parables, gives but three, one of them not mentioned elsewhere. Each of 
 the Evangelists independently chose some out of the many uttered. In Matthew we 
 find the chronological development of the kingdom of heaven brought out; here, all 
 three parables are drawn from f.imiliar agricultural pursuits, presenting the one idea 
 of the growth or development of the kingdom of God : the first, as respects the soil, or 
 the difiBculty of its beginnings ; the second, illustrating the relative independence of this 
 development; the last, its wonderful extension. Mark here introduces (vers. 21-25) 
 what Matthew records as uttered on other occasions. Our Lord was in the habit of 
 repeating striking figures, proverbs and aphorisms. This discour.:e took place the 
 'same day' (Matt. 13: 1) with the occurrences just mentioned (chap. 3: 20-3"). It 
 should be noted that a large section of Luke's account (chaps. 11 : 27 — 12: 50) eeemj to 
 find its most appropriate chronological position immediately before this discourse in 
 parabL'S. The question cannot be decided with certainty; but this view presents us 
 with further details respecting the 'sam2 day,' the history of which is narrated v.ith 
 the greatest fulness, as if to give a specimen of the busy life led by our Lord during 
 His ministry. 
 
 Ver. 1. And again he began. ' Began' may refer cither to this 
 new mode of instruction., or to Ilis beginning with the gathering of 
 the crowd. 'Again' may point to a similar occasion (chap. 3: 7). — 
 A very great multitude; lit., 'greatest.' There is every reason 
 
44 MARK IV. [4: 2-5. 
 
 2 And he taught them maDy things in parables, and 
 
 3 said unto theiii in his teaching, Hearken : Behold, the 
 
 4 sower went forth to sow : and it came to pass, as he 
 sowed, some seed fell by the way side, and the birds 
 
 5 came and devoured it. And other fell on the rocky 
 ground, where it had not much earth ; and straight- 
 way it sprang up, because it had no deepness of earth : 
 
 to believe that this was the greatest. It was the turning point in His 
 public teaching, since the parabolic instruction now begins. — A boat. 
 Probably the one provided for this purpose (see chap. 3: 9). It is 
 doubtful whether the definite article is here used in the Greek. — In 
 the sea. The boat was small, and His position was near the surface 
 of the water, the audience being slightly elevated above Him. This is 
 the best way of arranging an audience ; but the world seems to have 
 discovered it quicker than the Church. 
 
 Ver. 2. And he taught them. The reference is to His habit of 
 teaching. — Many things. Out of these Mark selects what follows. 
 — In his teaching, perhaps, with a reference to this particular kind 
 of teaching. Christ's teaching was authoritative, and in this, as in 
 most cases, doctrinal. He presents new truth here, not mere exhorta- 
 tion (see ver. 11). 
 
 Vers. 3-9. The Parable of the Sower. The similarity between the 
 accounts of Matthew and Mark is very great, as might be expected in 
 the case of such a striking parable. Matthew was present ; Mark 
 probably heard it from Peter, who was also present. Luke's account 
 (8 : 5-8) is briefer, and he does not describe the position of the Teacher 
 and His audience. 
 
 Ver. 3. Hearken. This, inserted by Mark only, seems to intro- 
 duce the whole discourse, as deserving great attention. — Behold, call- 
 ing attention to what follows, not to some object in sight, which would 
 have distracted attention from the parable. — The sower, standing for 
 the class ; -went forth, i. e., as usual, pointing rather to a supposed 
 case, than to something occurring before their eyes. 
 
 Ver. 4. By the way- side. The paths or roads pass close to the 
 edge of the ploughed ground in unenclosed fields ; or the reference 
 may be to the path across the field on which the sower walked as he 
 sowed. In any case the seed was exposed, and quickly picked up by 
 the birds. — ' Fowls ' is misleading; ' of the air' is not found in the best 
 authorities. 
 
 Ver. 5. And other. The various accounts present remarkable 
 minor difi"(;rences, which will appear from a comparison of expressions 
 like this, in the Revised Version. — Upon the rocky ground. Not 
 full of stones, but thin soil over rocks. — Straightw^ay it sprang up, 
 because, etc. The greater heat of the shallow soil would cause a 
 rapid growth upwards. 
 
4 : G-IO.] MARK IV. 45 
 
 c and when the sun was risen, it was scorched ; and be- 
 
 7 cause it had no root, it withered away. And other 
 fell among the thorns, and the thorns grew up, and 
 
 8 choked it, and it yielded no fruit. And others fell 
 into the good ground, and yielded fruit, growing up 
 and increasing; and brought forth, thirty-fold, and 
 
 9 sixty-fold, and a hundred-fold. And he said, Who 
 hath ears to hear, let him hear. 
 
 10 And when he was alone, they that were about him 
 
 Yer. 6. Scorched, or, 'burnt.' The heat of the sun, so necessary 
 to vegetable life, did this ; but the effect must be connected with the 
 cause: it had no root. Plants need both sunshine and moisture; 
 they get the first from their growth above ground, the second from 
 their growth below ground ; the root however being the principal chan- 
 nel of nourishment (comp. Luke ; ' moisture '). Hence it "withered 
 away. 
 
 Ver. 7. Among the thorns, i. e., where there were roots of thorns, 
 etc., not necessarily among thorn-bushes. — And the thorns gre^w 
 up and choked it. The thorns were of ranker growth. — And it 
 yielded no fruit. This Mark adds, showing that his account is not 
 an abridgment. The same result is of course implied in the other 
 narrative. 
 
 Ver. 8. Into the good ground. The proportion of the harvest is 
 large, but not unexampled. Palestine was once exceedingly fertile. — 
 Growing up and increasing. The words are peculiar to Mark. 
 This is spoken of the ' fruit,' but in the wider sense of the whole progress 
 of the plant, since all this is necessary to the real fruit or grain, which 
 was brought forth. This verse puts the smallest proportion first ; in 
 Matthew's account it is put last. Other verbal diflerences attesting 
 the independence of the Evangelists, are indicated as far as possible in 
 the Revised Version. 
 
 Ver 9. Who hath ears, etc. (In Matthew, ' he that ' is correct ; 
 here, 'who'). The A. V. reverses this. The proverbial expression 
 usually follows an important statement, intimating that he who has 
 the discernment to understand will find the deeper meaning. It here 
 forms an appropriate transition to what follows. 
 
 Yers. 10-20. The Prfvate Explanation of the Parable.— Parallel passages: 
 Matt. 13 : 10-23 ; Luke 8 : 9-15. The agreement -with Matthew is striking; but Mark's 
 account shows independence. In vers. 10-12 the reason is given for speaking in 
 parables; comp. Matt. 13: 30-17. The latter is fuller on this point, but Mark's state- 
 ment is, in some respects, more specific and stronger. 
 
 Ver. 10. Alone. This refers to a temporary withdrawal, when His 
 disciples ' came' to Him (Matthew), for He evidently spoke further to 
 the multitude (Matt. 13 : 24-35).— They that were about him 
 
46 MARK IV. [4: 11,12. 
 
 11 with the twelve asked of him the parables. And he 
 said unto them, Unto you is given the mystery of 
 the kingdom of God : but unto them that are without, 
 
 12 all things are done in parables : that seeing they may 
 see, and not perceive ; and hearing they may hear, and 
 
 ■with the twelve. Matthe-w and Luke say less definitely : * the 
 disciples.' What follows was spoken neither to the multitude nor to 
 the Twelve alone. — Asked of him the parables. The plural is the 
 more correct fjrm. Matthew says more definitely : ' Why speakest thou 
 unto them in parables?' and Luke: 'What this parable might be ? ' 
 The answer in all three accounts ij : first, a reason why He thus taught, 
 and, secondly, the exposition of this particular parable. Both ques- 
 tions must have beon asked, as is implied in the indefinite statement 
 of this verse. This was precisely the purpose : that tho3e who would 
 seek might know 'the mystery,' and those who would not put forth 
 this effort, might not. 
 
 Ver. 11. Unto you is emphatic. — Is ('hath been and is') given. 
 — The mystery. Matthew and Luke : 'the mysteries.' A mystery 
 is not necessarily something inscrutable in its nature, but it may be 
 that which is unknown to man in his natural condition, before it is 
 revealed to him by God. The mysteriousness arises mainly from the 
 sinful stnte of man ; yet God for wise purposes often withholds the 
 revelation without which these things remain a mystery. The great 
 mystery is Christ Himself (1 Tim. 3: IG), making peace between God 
 and man, between man and man (Jew and Gentile; Eph. 3: 4-11). 
 This was not fully revealed to the Apostlos until long after the death 
 of Christ, although they already had clearer views than the mass of the 
 people. Where this gospel mystery has been preached, sin alone hides 
 it from men ; however much may remain not fully revealed to us. To 
 Christ's disciples 'is given the mystery of the kingdom of God.' The 
 omission of 'to know' renders the declaration even more forcible. 
 These parables are to reveal, not good moral advice, but truth otherwise 
 unknown, the peculiar doctrines respecting ' the kingdom of God ' which 
 can be fully received only by those to whom spiritual discernment is 
 given. — Unto them that are "without. IMatthew: 'to them.' 
 Luke : * to the rest.' A separation between the disciples and others had 
 begun. (Afterwards, 'those without' meant those not C ristians ; 
 1 Cor. 5 : 12.) 'Those without' did not receive this gift of God neces- 
 sary for the understanding of these truths, were without its influence. 
 But their position was according to their own choice ; Christ forbade 
 none, and the disciples in this case were not merely the Twelve chosen 
 by Him, but all who would come. 
 
 Yer. 12. That, more exactly, 'in order that.' 'When God trans- 
 acts a matter, it is idle to say that the result is not the purpose' 
 (Alford). This purpose is indicated here even more strongly than ia 
 
4: 10-15.] MAKK IT. 47 
 
 not understand ; lest haply they should turn again, and 
 
 13 it should be forgiven them. And he saith unto 
 them, Know ye not this parable? and how shall ye 
 
 14 know all the parables ? The sower soweth the word. 
 
 15 And these are they by the way side, where the word is 
 sown ; and when they have heard, straightway com eth 
 Satan, and taketh away the word which hath been 
 
 Matthew. The object of the parable is both to conceal and to reveal 
 the truth, according to the moi-al state of the hearers. Mark only 
 uses the prophecy of Isaiah (6: 9, 10), without citing it directly as 
 Matthew doe-s. It was alrealy partially fullilled when the Jcavs 
 hardened their hearts against the preaching of Isaiah, the Evangeliit 
 among the prophets ; it was completely fulfilled, when they rejected 
 the gospel itself as proclaimed by the Son of God. Their moral 
 univilUngness preceded their moral inability, and the latter was a divine 
 judgment on the former. So Pharaoh first hardened his heart before 
 God judicially hardened him. Here, where a separation between 
 Christ's followers, and those without, is first plainly marked, the point 
 of discrimination is Hpiritaal knou-ledje. This shows the importance of 
 Christian truth, which implies doctrine. 
 
 Vcr. 13. Know ye not this parable ? An answer to the 
 second question, implied in ver. 10. It is not a reproof, but means : 
 'You find you cannot understand this without assistance.' The next 
 question: and how shall ye know all the parables? extend? 
 the thought t^ all parables, but intimates further: 'The first parable 
 of the kingdom is the basis of all the rest. If they understand not 
 this, they could net understand any that followed. If they had the 
 explanation of this, they had the key for the understanding of all 
 others.' Hence our Lord gives, not rules of interpretation, but exam- 
 ples, one of which is here preserved, to be our guide in interpretation. 
 To understand the parables, God must help us (ver. 11). Wrong inter- 
 pretations are those which do not tend to conversion and forgiveness 
 (ver. 12). 
 
 Ver. 14. Peculiar to Mark, though involved in the other accounts. — 
 The sower is Christ (Matt, l^ : 37) Himself and His ministers 
 (1 Cor. 3 : 6). — The word. Matthew : ' the word of the kingdom ' ; 
 Luke : ' the seed is the word of God.' The spoken word is made most 
 prominent, as this was almost the only means used in the Apostolic 
 age, to which this parable primarily refers. 
 
 Yer. 15. And these are they by the way side, where the 
 word is sown. In all the accounts the expressions used point, not 
 to the ground, but to the result of the sowing in the difi"erent cases as 
 representing the different classes of hearers. This apparent mixing of 
 metaphors shouli caution us against pressing the analogies too far, — • 
 
48 MARK IV. [4: 16-19. 
 
 16 sown in them. And these in like manner are they 
 that are sown upon the rocky lolaces, who, when they 
 have heard the word, straightway receive it with joy ; 
 
 17 and they have no root in themselves, but endure for a 
 while; then, when tribulation or persecution ariseth 
 
 18 because of the word, straightway they stumble. And 
 others are they that are sown among the thorns; these 
 
 19 are they that have heard the word, and the cares of 
 the ^ world, and the deceitfulness of riches, and the 
 
 1 Or, age 
 
 Cometh Satan. Matthew: 'the wicked one'; Luke: ' the devil,' 
 Being spoken of in the explanation of the parable, or ii> a didactic 
 way, Satan must be a real personal being, and not merely the symbol 
 of evil. — And taketh away. Almost during, the act of hearing. 
 This is. done through 'birds,' passing thoughts and desires ; the pur- 
 pose being ' lest they should believe and be saved ' (Luke 8 : 12). The 
 immediate cause is hardness of the soil. 
 
 Ver. 16. In like manner. 'After the same analogy carrying on a 
 like principle of interpretation' (Alford). — StraighWay receive 
 it with joy. — The effect is immediate and apparently good; but 
 beneath the surface easily stirred, is a soil harder than the trodden 
 path. Great joy without deep spiritual conviction or conflict. 
 
 Ver. 17. This verse, as emended, presents the case more vividly. — 
 They have no root in themselves. Their apparent Christian life 
 is rooted only in the temporary excitement about them. — Endure for 
 a while. The expression implies also : ' are the creatures of circum- 
 stances.' — Then, as might be expected, when, etc. — Tribulation, 
 the Greek word is usually thus translated; persecution, a special 
 form of tribulation ; all arising because of the word, and intended 
 to strengthen, as the sunshine the plant ; but the plant without root is 
 withered. — Straightway (as in the reception of the word) they 
 Stumble, or, ' are made to stumble.' They are sentimental, superfi- 
 cial, changeful, one-sided professors of Christianity. The parable does 
 not decide whether such have really been subjects of grace. 
 
 Ver. 18. And others are they that are sown among the 
 thorns. The form of this verse is peculiar to Mark. The third class 
 hold out longer, but are unfruitful, from a divided heart, in which evil 
 triumphs ; the thorns being hardier than the wheat. 
 
 Ver. 19. The cares of the world, not pure worldliness, which 
 belongs to the first class, but anxieties about worldly things distracting 
 persons of serious mind, — The deceitfulness of riches. Whether 
 in the pursuit or possession of wealth. — The lusts of other things, 
 other than those presented by the word. This includes all other 
 worldly distractions. The desires become 'lusts,' because the objects 
 
4: 2D, 21.] MARK IV. 49 
 
 lusts of other things entering in, choke the word, and 
 
 20 it becometh unfruitful. And those are they that were 
 sown upon the good ground ; such as hear the word, 
 and accept it, and bear fruit, thirtyfold, and sixtyfold, 
 and a hundredfold. 
 
 21 And he said unto them, Is the lamp brought to be 
 put under the bushel, or under the bed, and not to be 
 
 interfere with spiritual growth. What is in itself innocent may become 
 a snare. These things choke the "word, and it becometh un- 
 fruitful. Notwithstanding the previous (and perhaps long continued) 
 promise of fruit. 
 
 Ver. 20. The closing words of the parable (ver. 8) are repeated in 
 the last clause of this verse, as in Matthew, and the same difference in 
 order is preserved. — The good ground. This has been prepared. 
 All is of divine grace, yet the verse plainly teaches that the persons 
 referred to actively and loiUingly accept and understand the truth ; the 
 result being continued fruitfulness. The degrees vary, since charac- 
 ters and capacities and gifts vary. This class alone fulfils the purpose 
 of the sower. 
 
 This pai-able, which begins the discourse, refers primarily to the 
 beginnings of Christianity. The generous sowing of the Apostolic 
 age ; though the hearers differ, the sowing always the same ; with 
 good seed, a full hand, and a wise reach. — The four classes of hearers, 
 the same in every age. The unfruitful hearers : the first class, care- 
 less, corrupt, utterly hardened ; the second, enthusiastic, but fickle, 
 full of feeling, not of faith: the third, earnest, but legal, self-seeking, 
 serious-minded worldlings — the worst of the three, though often awa- 
 kening most hope. The first have the faults of childhood ; the second, 
 of youth ; the third, of more mature years. The good ground ; broken 
 up, deeply stirred, cleared of thorns. The proportion of fruit varies, 
 but the whole is fruitful. Historical application: 1. The Jews (who 
 failed to receive the word) ; 2. The Greeks (short-lived in their devo- 
 tion) ; 3. The Romans (choked by temporal power) ; 4. As we hope, 
 the Teutonic races (thus far the most fruitful). 
 
 Vers. 21-25. The Warxixg about Hearing. —Parallel passage: Luke 8: lG-18.— 
 The same thoughts are found In different places in Matthew. They were doubtlesa 
 repeated. 
 
 Ver. 21. Comp. Matt. 5: 15. The variations in the three forms of 
 this verse are well reproduced in the Revised Version. — Is the lamp. 
 — The bushel. The ordinaiy household measure, holding about a 
 peck. Under this, the lamp could be hid. — Or under the bed (so 
 Luke also). — And not to be put on the stand, {. e. 'lampstand;' 
 its proper place, an elevated holder or stand, so that its light might 
 4 
 
50 MARK lY. [4:22-24. 
 
 22 put on the stand ? For there is nothing hid, save 
 that it should be manifested ; neither was anything 
 
 23 made secret, but that it should come to light. If any 
 
 24 man hath ears to hear, let him hear. And he said 
 unto them, Take heed what ye hear : with what mea- 
 
 be diffused as widely a<? possible. The application here is to teaching 
 in parables. Although thus spoken in secret, they were not to remain 
 mysteries, confined to a fcAv ; the purpose, as in case of a lamp, was 
 to give light. Hence they should take care to learn their meaning, 
 ' not hiding them under a blunted understanding, nor when they did 
 understand them, neglecting the teaching of them to others' (Alford). 
 
 Ver. 22. For there is nothing hid, etc. A proverbial state- 
 ment, occurring with a different application in Luke 12: 2; in a dif- 
 ferent connection, but Avith the same general application in Matt. 10 : 
 26 ; and in the same connection in Luke 8 : 18. The course of thought 
 is: God designs to reveal His truth ('there is nothing hid,' etc.). 
 You are to be the agents in doing so, take heed, therefore, etc. This 
 is a literal statement of what was figui'atively expressed in ver. 21. — 
 Made secret {i. e., by God), but that it should come to light. 
 This is the purpose of the temporary secrecy, a thought implied 
 throughout, but more strongly expressed here. Even the concealing 
 is for the purpose of revealing. Only by such a process could Chris- 
 tian truth be ultimately spread. The concealing, hiding purpose, 
 mentioned in ver. 12, is not without this gracious use of revealing the 
 truth more fully to those who see the evil effect of rejecting it. 
 
 Ver. 23. Comp. ver. 9 and Matthew. The three forms vary slightly ; 
 the saying was probably repeated. 
 
 Ver. 24. Take heed -what ye hear. Luke: 'how ye hear.' 
 The latter is implied in the former, for Avhat we hear really depends 
 on how we hear. The reference is to a proper improvement of the 
 opportunities now graciously afforded them, as appears from what 
 follows. — With what measure ye mete, etc. Comp. Matt. 7: 2. 
 The principle is the same in both cases ; but there the application is 
 to censorious judgments, here to our Lord's mode of instruction and 
 tlie Avay it was received. Giving and receiving are reciprocal. As 
 you treat me as your Instructor (giving attention), you will be treated 
 (in receiving profit). — And more shall be given, lit., 'added,' 
 i. c, in case you hear properly. 'That hear,' omitted in the best 
 authorities, Avas probably inserted to express this obvious sense. The 
 reference may possibly be to teaching as Avell as to giving attention ; 
 vers. 21, 22, allude to this, and 'mete' is more appropriately applied 
 to giving out to others. The promise of increased knowledge is cer- 
 tainly given to those who faithfully teach in God's kingdom; but here 
 the other application is the primary one, as appears from the more 
 immediate connection. 
 
4: 25-23.] MARK IV. 51 
 
 sure ye mete, it shall be measured unto you : and 
 
 25 more shall be given unto you. For he that hath, to 
 him shall be 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 
 
 27 should cast seed upon the earth ; and slrould sleep and 
 rise night and day, and the seed should spring up and 
 
 23 grow he knoweth not how. The earth ^ beareth fruit 
 of herself ; first the blade, then the ear, then the full 
 
 1 Or, yieldeih 
 
 Ver. 25. For he that hath, etc. In Matt. 13 : 12, this thought 
 precedes the explanation of the parable of the sower. It was possibly 
 repeated, since it is equally apt in both cases. There as well as here 
 the application is to spiritual knowledge. (In Matt. 25 : 29, Luke 
 19 : 2'u, the application is more general.) There is nothing arbiti-ary 
 in this rule ; it is a law of God's dealing in the kingdom of nature as 
 well as of grace. Use of opportunities develops capacity ; neglect pro- 
 duces incapacity. In spiritual things, the increased capacity is re- 
 warded of grace, the incapacity is punished of justice. The various 
 forms of this proverbial expression deserve attention. The Revised 
 Version reproduces the minor diflferences. 
 
 Vers. 2G-29. The Parable of the Seed gkowixg, we know not how.— Found 
 here only. 
 
 Ver. 26. And he said. The instruction to the people is resumed, 
 or ' to them ' would probably be added : — As if a man, i. e., any one. 
 It is not necessary to interpret this ; the main point is the seed^ the 
 agent being in the background throughout. Besides, it is difficult to 
 apply it, either to Christ (except on one theory suggested below) or to 
 His ministers ; for the language of ver. 27 seems 'inappropriate in the 
 case of our Lord, and the putting in the sickle inapplicable to His 
 ministers.' Human agency in general may be referred to. — Should 
 cast seed upon the earth, litei-ally, shall have cast seed upon the 
 earth. A single past act of soAving, not involving great care, as the 
 expression plainly intimates. 
 
 Ver. 27. And should sleep, etc., i. e., live as usual without 
 further care of the seed sown. — He kncweth not how. The em- 
 phasis rests on the Avord ' he ; ' he Avho soavs does not knoAV hoAv that 
 tikes place Avliich he expects to occur, and to occur for his benefit. A 
 true picture, since such knoAvledge is not permitted to the wisest of 
 men, and Avhat is knoAvn helps the growth very little. 
 
 Ver. 28. This verse presents the main points of the parable, first: 
 The earth beareth fruit of herself, as if from a self-acting poAver. 
 The groAYth in nature is according to certain laws which act indepen- 
 
52 MARK IV. [4: 29. 
 
 29 corn in the ear. But when the fruit 4s ripe, straight- 
 way he ^putteth forth the sickle, because the harvest is 
 come. 
 
 iQr, alloweth. ' Or, sendeth forth, 
 
 dently of man's agency, though the agency of God who established 
 these laws and acts through them, is not denied. The same is true in 
 the kingdom of gi^ace ; spiritual growth is independent of human 
 agency. That God's power is involved, appears from the whole tenor 
 of Sci'ipture. While, therefore, the main lesson of the parable is about 
 spiritual things, that lesson rests on an analogy of nature, assuming 
 that in nature God operates through the laws He has established. The 
 growth of the kingdom of God, in general and in individuals, is accord- 
 ing to a development which is natural, i. e., in accordance with certain 
 laws in the realm of grace, which are analogous to what are called 
 natural laws, and like them acting with a certain spontaneousness ; 
 though God's constant energy is present in both. The mistakes op- 
 posed by this truth are : first, expecting growth without any seed ; 
 secondly, taking up the seed to see Iioat it groAvs, i. e., perpetually ex- 
 acting a certain kind of experience, and testing discipleship by unwise 
 and premature measures ; thirdly and chiefly , ti'ying to make the growth 
 according to our notions, instead of according to God's law of develop- 
 ment, and thinking our care and anxiety can accomplish tliis. A 
 particular form of this error is met by the next clause : first the 
 blade, then the ear, then the full corn in the ear. The 
 maturity of the Church or of individual Christians does not come at 
 once. The repeated ' then ' marks the gradual progress better than 
 'after that.' The same word is used in the Greek in both clauses. 
 The lesson is therefore one of patience. While we are not to press a 
 particular meaning upon these three stages, the parable plainly implies 
 that we must be careful not to mistake the blade from the seed of grace 
 for ordinary grass, still less to think the immature ear will never be ripe 
 grain. Indeed, as there is germination, we know not how (ver. 27), 
 before the blade appear, we should not be discouraged if we notice no 
 results, still less expect that we can tell how or when the germ begins 
 to develop. 
 
 Ver. 29. But when the fruit is ripe. The Greek means either: 
 * when the fruit shall have yielded itself,' or, according to the more 
 usual sense of the Avord used, ' when the fruit alloAveth,' i. e., Avhen it is 
 ripe. In either case the thought of independence of human agency is 
 kept up. — Straightway he putteth forth the sickle, because 
 the harvest is come. The marginal rendei'ing, ' sendeth forth,' is 
 more literal, and suggests tliat the hai'vest is reaped by others. The 
 agency Avhich soAved enters again. If it means human agency, the 
 conclusion is simply: this development and fruitfulness is for man's 
 benefit, though independent of his care. We reap in spiritual things, 
 though God alone (by His laws of grace) gives the increase. If it 
 
4: 30-32.] MARK IV. 53 
 
 30 And he said, How shall we liken the kingdom of 
 
 31 God ? or in what parable shall we set it forth ? ^ It is 
 like a grain of mustard seed, which, when it is sown 
 upon the earth, though it be less than all the seeds 
 
 32 that are upon the earth, yet when it is sown, groweth 
 up, and becometh greater than all the herbs, and put- 
 teth out great branches ; so that the birds of the heaven 
 can lodge under the shadow thereof. 
 
 1 Gr. As unto. 
 
 refers to Clirist, it is hinted that when the grain is ripe He harvests it, 
 takes matured Christians to Himself. The parable possibly has a his- 
 torical application: The sowing referring to Christ's instituting the 
 Church ; the intervening period to His absence, during which the 
 growth continues according to the laws of the Spirit" s influence; and 
 the harvest to His return. Such a view suits the position of the para- 
 ble between that of the soicer (the beginnings of Christianity ) and that of 
 the mustard-seed (its wonderful extension). But this is not to be in- 
 sisted on, since the agent is not brought into prominence. The main 
 lesson is : Spiritual growth is independent of our agency, even 
 though we sow the good seed and reap the harvest. Hence, patience 
 with immature Christians, and patience with an immature Church. 
 Both cautions are constantly needed to prevent our becoming unchari- 
 table and schismatic. 
 
 Yers. 30-34. The Paeable of the Mustaed-Seed.— Parallel passages, Matt. 13 : 31, 
 32 ; Luke 13 : 18, 19. 
 
 Yer. 30. How shaU -we liken? Opening a discussion with a 
 question seems to have been a usual mode with Jewish teachers. Here 
 our Lord graciously includes His disciples ( ' we ' ) who were also to 
 teach about the kingdom of God, — a hint that Christ's way of teaching 
 is still to be folloved. 
 
 Yer. 31. A grain of mustard-seed. The plant grows wild, but 
 was often found in the gardens of the Jews. In the fertile soil of 
 Palestine it reached the height of several feet. ' A grain of mustard 
 seed ' was the proverbial expression for the smallest thing conceivable 
 (comp. Matt. 17 : 20). — In the earth. Mark is fond of repeating the 
 same expressions ; an evidence that his Gospel is not an abridgment. — 
 Less than all the seeds, i. e., those sown by the Jews. 
 
 Yer. 32. Greater than all the heibs. The literal meaning leaves 
 it uncertain Avhether the plant referred to was itself an herb. The 
 main point is the rapid growth from a diminutive seed. — Putteth 
 out great branches. Lit., 'maketh.' Peculiar to Mark.— The 
 birds of the heaven represent the external adherents of the kingdom, 
 nations nominally Christian ; oftentimes ' outward Church form,' since 
 
54 I^IARK IV. [4 ! 33-35. 
 
 33 And with many such parables spake he the word 
 
 34 unto them, as they were able to hear it : and without 
 a parable spake he not unto them : but privately to his 
 own disciples he expounded all things. 
 
 35 And on that day, when even Avas come, he saith 
 
 the kingdom itself is not the Church organization. — Can lodge 
 under the shadow thereof. Seeking shelter and remaining there. 
 The permanent external adhesion is thus indicated. This parable, 
 setting forth the wonderful extension of the kingdom of God, is an 
 appropriate close to the selections made by our Evangelist. After the 
 difficulties in the beginning (the sower) and the slow growth indepen- 
 dently of human agency have been emphasized, the successful result is 
 foretold. The lesson oi patience is again enforced, but hope is more 
 directly encouraged. 
 Vers. 33-34. The Concluding Statement. — Comp. Matt. 13: 34. 
 
 Ver. 33. With many such parables. The many such expres- 
 sions in the Gospels should put an end to the foolish assumption that 
 each Evangelist intended to tell all he knero. — As they were able to 
 hear it. Not merely as they had opportunity of listening to His in- 
 structions, but ' according to their capacity of receiving,' the ability 
 being moral as well as mental. A wise Teacher ! It is taken for 
 granted that He intuitively knew their capacity ; a point in which well- 
 meaning instructors may fail. 
 
 Ver. 34. And, not ' but.' The contrast begins with the next 
 clause. — Without a parable spake he not. Our Lord did in- 
 struct in other ways, but now that the separation had begun, He taught 
 a certain set of truths iu this way alone, since this would carry out the 
 purpose of mercy and judgment indicated in vers. 11, 12. But this 
 method was also necessary, in view of Jewish prejudice and misunder- 
 standing, to prepare His disciples to extend the truth (vers. 21, 22).— 
 But privately to his own disciples. The correct reading and 
 the Greek order alike emphasize the isolation of the disciples.— He 
 expounded all things. That they needed this is evident from the 
 Gospel accounts, and we have specimens of these expositions in this 
 chapter and Matt. 13 ; 15: 15. In other cases there are indications 
 of such expositions. More are not given, because the subsequent teach- 
 ing of the Apostles gives us the fruits of this training, revealing the 
 truth more plainly than was possible then. A caution to those Avho 
 underrate the Epistles, which embody what is not told us in the Gos- 
 pels. Still the specimens recorded by the Evangelists are sufficient to 
 guide us in interpretation. 
 
 Vers. 35-41. The Voyage across the Lake ; the Stilling of the Tempest.— Paral- 
 lel passages: Matt. 8: 18, 23-27; Luke 8: 22-25. The time of the voyage across the 
 lake is fixed by the account before us. It was the evening of the day (ver. 35) when 
 
4: 36-38.] MAliK IV. 
 
 36 unto them, Let us go over unto the other side. And 
 leaving the multitude, they take him with them, even 
 as he was, in the boat. And other boats were with 
 
 37 him. And there ariseth a great storm of wind, and 
 the waves beat into the boat, insomuch that the boat 
 
 38 was now filling. And he himself w^as in the stern, 
 
 the discourse in parables had been uttered. The other accounts (Matt. 8 : IS ; Luke 8: 
 22 can readily be harmonized on this view. The conversations with some who would 
 follow Him Matt. 8: 19-22) seem to have taken place just before He crossed the sea. 
 It had been a bus}' day ; our Lord had first healed a demoniac (31att. 12 : 22), then 
 encountered the accusation of His family ^Mark 3: 20, 21); afterwards the accusation 
 of the Pharisees (chap. 3: 22-30; more fully in Matt. 12: 2i-4o), when Ilis mother 
 and brethren sought Him (chap. 3: 31-3o; Matt. 12: 4G-50,; then after some dis- 
 courses narrated by Luke only (chap. 10: 37—12: 50), departing to the sea-side, had 
 given the long discourse, parts of which are recorded in chap. 4 and ]Matt. 13, then 
 encountered half-hearted followers (Matt. 8: 19-22), and in the evening crossed the 
 lake. After such exhausting 1 ibors, it is not strange that He fell asleep, even amid 
 the storm. Mark's account is vivid, and in most respects more minute than that of 
 Matthew, giving particulars omitted by both the other Evangelists. 
 
 Ver. 35. And on that day, when even was come. Here 
 Mark is most definite. — Let us go over unto the other side. 
 This vivid form of tlie command indicates a sudden departure. Comp. 
 Luke 8 : 22. He would thus seek resf, which could be obtained more 
 easily on a lak-e subject to storms than in a crowd already excited. 
 Yet unbelief disturbed Him even on the sea. 
 
 Ver. 36. And leaving the multitude. They did not send the 
 people away, but left them. —As he was ; without preparation. He was 
 already in the boat, and they set oflF at once. — Other boats. The 
 best authorities do not give the diminutive form, 'little ships.' Mark 
 alone tells of this. These other boats were probably separated from 
 them during the subsequent gale. 
 
 Ver. 37. All three accounts of this storm and its effects differ in 
 form, but agree in substance. From ver. 35, we infer that it was 
 already night when the storm arose. The lake was and is still subject 
 to sudden storms ; but very few boats are seen there now. — The boat 
 was now filling. The boat, probably without a deck, was shipping 
 seas every moment, and 'they were in jeopardy' (Luke 8: 23). 
 
 Yer. 38. In the stern, a.sleep on the cushion. The ordinary 
 cushion, at the stern of the boat, used for a seat, some'imes for the 
 rowers. The position is mentioned by ^ lark only; but Matthew and 
 Luke speak of the disciples' coming to Him, which indicates the same 
 thing. His weary body needed the rest, and this the disciples m'ust 
 have known ; hence there is a tone of unkindness as well as unbelief 
 in the language here recorded : Carest thou not that we perish ? 
 
66 MARK IV. [4: 39-41. 
 
 asleep on the cushion : and they awake him, and say 
 unto him, ^ Master, carest thou not that we perish ? 
 
 39 And he awoke, and rebuked tlie wind, and said unto 
 the sea, Peace, be still. And the wind ceased, and 
 
 40 there was a great calm. And he said unto them, AVhy 
 
 41 are ye fearful ? have ye not yet faith ? And they 
 feared exceedingly, and said one to another. Who then 
 is this, that even the wind and the sea obey him ? 
 
 1 Or, Teacher. 
 
 The various caccounts indicate a rariety of expressions, as of fear, 
 though this includes a complaint. The same want of faith is still 
 manifest in Christians in times of trial, even though not thus expressed. 
 
 Ver. 39. Peace, be still. Mark alone preserves these words. 
 Matthew places the rebuke of the disciples first ; Mark and Luke that 
 of the elements. — A great calm. Not only a cessation of the wind, 
 but a sudden and remarkable quietude of the water. 
 
 Ver. 40. "Why are ye fearful ? ' Afraid ' would be too weak, and 
 'cowardly' too strong. — Have ye not yet faith ? 'Yet,' in view 
 of the late instruction, and His numerous miracles. Mark, in many 
 instances, brings out the weakness of the disciples most prominently, 
 a significant fact, if we remember that Peter was his authority. Mat- 
 thew says : ' ye of little faith.' Fear while the Saviour was with 
 them, evidence of ' little faith ;' the cry to Him evidence they were not 
 faithless. He rewards the faith they had, but rebukes them, because 
 of their 'little faith.' 
 
 Ver. 41. Feared exceedingly, lit., 'feared a great fear.' — And 
 said one to another. This seems to have been the language of all 
 in the boat. — Who then is this ? Mark and Luke have a different 
 expression from that given by Matthew : ' What manner of man.' 
 'Who then,' i. e., in view of all this new exhibition of power we have 
 seen. — Even the wind and the sea obey him. Such a miracle, 
 wrought before those to whom the terrors of the lake were the highest 
 natural danger, was best adapted to convince them of His power to save 
 the soul. By it He also taught a lesson of faith and warned against 
 unbelief, as well as attested to the mere lookers-on His Divine power. 
 All His miracles are displays not only of power, but of love to lost men. 
 Alford : ' The symbolic application of this occurrence is too striking to 
 have escaped general notice. The Saviour, with the company of His 
 disciples in the ship tossed on the waves, seemed a typical reproduc- 
 tion of the Ark bearing mankind on the flood, and a foreshadowing of 
 the Church tossed by the tempests of this world, but having Him 
 with her always. And the personal application is one of comfort and 
 Strengthening of faith in danger and doubt.' 
 
5 : 1-4.] MARK V. 57 
 
 5 : 1 And they came to the other side of the sea, into the 
 
 2 country of the Gerasenes. And when he was come 
 out of the boat, straightway there met him out of the 
 
 3 tombs a man with an unclean spirit, who had his 
 dwelling in the tombs : and no man could any more 
 
 4 bind him, no, not with a chain ; because that he had 
 been often bound with fetters and chains, and the 
 chains had been rent asunder by him, and the fetters 
 broken in pieces : and no man had strength to tame 
 
 Chap. Y. 1-20. The Demokl^c at Gekasa.— Parallel passages : Matt. 8 : 28-34 ; 
 Luke 8 : 20-39. Luke's account more nearly resembles that of Mark, and both are 
 fuller than that of Matthew. 
 
 Ver. 1. The Gerasenes. The preferable form here. 'Gerge- 
 senes' is found in some of the best authorities. The latter is probably 
 the preferable reading in Luke, although there is good authority for 
 'Gerasenes' there also. The A. Y. is incorrect in all three places. 
 "We know who changed the word ♦ Gadarenes' into 'Gergesenes ' in the 
 Gospel of Matthew (Origen), and his reasons for doing it. 
 
 Tlie variety in names has occasioned much discussion as to the exact 
 locality. The common view is that the city referred to in vers. 14, 15, 
 was Gadara, the capital of Perea, situated south-east of the southern 
 end of the lake. It was about seven miles from Tiberias, on a moun- 
 tain near the river Hieromax ; was probably inhabited by Gentiles, 
 and is now called Omkeis. This place was not too far away to be ' the 
 city ' referred to, since the events occured before ' the city ' was 
 reached. The name ' Gergesenes ' is then to be regarded as derived 
 from the old ' Girgashites,' who lived there before the conquest of the 
 Israelites. (Josephus says the name survived.) ' Gerasenes ' was 
 probably a corruption, or derived from the city Gerasa, which was 
 situated in the same district, though at a great distance. Another 
 theory, coming more and more into favor, is, that a place, called 
 Gerasa or Gergesa, existed near the lake shore. So Dr. Thomson 
 [Tlie Land and the Book) and others. 
 
 Ver. 2. Straightway. Mark's favorite word. — A man. Matthew 
 tells of ' two.' being more particular in this respect. Luke speaks of 
 but one.— With, lit., 'in,' an unclean spirit. Mark usually pi e- 
 fers this form of describing demoniacal possession. 
 
 Ver. 3. Mark's description of the man is most full and striking. 
 Both he and Luke tell in different words that his dwelling was in the 
 tombs, a fact only hinted at by Matthew. Peculiar to this narrative 
 is the mention of the fact that no man could any more bi^d 
 him. 
 
 Ver. 4. Gives the proof of the last statement from the unsuccessful 
 attempts which had been made. The case was probably one of long 
 
58 MARK V. [5 : 5-8. 
 
 5 him. And always, night and day, in the tombs and in 
 the mountains, he was crying out, and cutting himself 
 
 6 with stones. And when he saw Jesus from afar, he 
 
 7 ran and worshipped him ; and crying out with a loud 
 voice, he saith, NFhat have I to do with thee, Jesus, 
 thou Son of the Most High God? I adjure thee by 
 
 8 God, torment me not. For he said unto him, Come 
 
 standing, and repeated efforts ha'd been made to confine him (Luke 8 : 
 29). — Fetters were for the feet, chains, for any other part of the 
 body. — To tame him, by any means. The necessity for attempting 
 to tame him was the danger to those passing that way (Matt. 8 : 28). 
 
 Ver. 5. This untamable demoniac spent his time in self-laceration 
 crying, night and day, deprived of sleep in all probability, 
 a&d wandering not only in the tombs in which he dwelt, but in the 
 mountains, so common in that district. That he was usually naked 
 is implied here, but stated in Luke only. A fearful picture, agreeing 
 in most points with certain forms of insanity. It caunct be argued 
 from these symptoms that it was merely a case of insanity. The 
 writers who so accurately describe the symptoms, define the malady ; 
 their stateiuents must be accepted or rejected as a whole. (See below.) 
 Mark's Gospel, more fully than any of the others, shows Christ's power 
 over evil spirits. The power is measured by tlie difficulty of the case. 
 
 Ver. 6. And when he saw Jesus from afar. 'Ih3 prominent 
 thought is that he ran from a distance. This running would look like 
 a violent attack, but insteal of this, he worshipped him; Luke: 
 * fell down before Him,' which may be all that the word 'worshipped' 
 means. But the next verse intimites that it was an acknowledgment 
 of Christ's power, even if still hostile in its tone. If the man were 
 merely insane, how could he have known of Jesus? 
 
 Ver. 7. And crying out, etc. Instead of attacking. — What 
 have I to do with thee, lit., 'What (is) to me and thee,' what 
 have we in common ? The language of the demons, who recognized 
 Him as the Son of the Most High God. Peculiar to Mark is the 
 strong expression: I adjure thee by God, The language of the 
 demon, not of the man ; not a mere blasphemy, but a plausible argu- 
 ment: 'We implore thee to deal with us as God Himself does, that is, 
 not to precipitate our final doom, but to prolong the respite which we 
 now enjoy' (J. A. Alexander). The highest acknowledgment comes 
 from the most virulent demon. — Torment me not. Matthew : 'Art 
 thou come hither to torment us before the time?' The language is 
 that of opposition, blended with consciousness of weakness. It is 
 demoniacal to defy and oppose, even Avhen aware that it is useless ! 
 According to Luke, our Lord had already begun to exercise His power, 
 and they knew they must obey. 
 
 Ver. 8. For he said, or, * was saying.' This and the next verse 
 
6 : 9-13.] MARK V. 59 
 
 9 forth, thou unclean spirit out of the man. And he 
 asked him, What is thy name ? And he saith unto 
 
 10 him, My name is Legion ; for we are many. And he 
 besought him much that he would not send them away 
 
 11 out of the country. jS^ow there was there on the 
 
 12 mountain side a great herd of swine feeding. And 
 they besought him, saying, Send us into the swine, 
 
 13 that we may enter into them. And he gave them 
 
 show that the language just used was that of the demon speaking 
 through the man. The adjuration of the demon and the command of 
 our Lord were uttered about the same moment, the conversation (vers. 
 9-12j taking place immediately afterwards. 
 
 Ver. 9. What is thy name ? Probably addressed to the man, 
 since there would be no special object in finding out the name of the 
 demon, who however answered : My name is Legion. Matthew 
 omits this, and Luke abbreviates it. The Latin word ' legion ' (used 
 also in Greek and rabbinical Hebrew), was applied to a division of the 
 Eoman army, numbering from three to six thousand men. But it also 
 denotes, indefinitely, a large number (compare our popular use of the 
 word regiment) ; so that the answer means : ' I am a host,' as the next 
 clause shows : for we are many. Luke narrates the fact without 
 putting it in the mouth of the demon. Our Lord had already com- 
 manded the demon to come out (ver. 8) : the question ' what is thy 
 name ' assumed that the command would be obeyed, leaving the man 
 free to answer : but the demons still lingered, and one of them, as leader, 
 answered thus, in pride and partial resistance. ' Legion ' implies, not 
 a collection, but an organized host (comp. Eph. 6: 12; Col. 2: 15). 
 
 Ver. 10. He besought— send them away. The singular and 
 plural here used confirm the explanation just given. — Out of the 
 country, i. e., the Geraseue district. Luke says : ' into the deep ;' 
 comp. Matt. 8 : 29. This request seems to h^ve been a preparation for 
 the subsequent one (ver. 12). It was less definite than the first adju- 
 ration, but still uttered in the spirit of resistance. Their desire to 
 remain in that district was probably connected with its lawless char- 
 acter, though it may have been merely the wish to stay where they 
 were, in the man. 
 
 Ver. 11. On the mountain side. A slight change of reading 
 gives a peculiar expression which is thus paraphrased in the Revised 
 Version. Matthew : 'afar off from them.' — A great herd of swine 
 feeding. With herdsmen (ver. 14). The animals were unclean, 
 according to the ^Mosaic Istw, and probably not owned by Jews. 
 
 Ver. 12. And they besought him. So the best authorities. 
 The full, direct form of the request is peculiar to Mark. 
 
 Ver. 13. Entered into the swine. In all the accounts the fact 
 
60 MAUK V. [5 : 14-16. 
 
 leave. And the unclean spirits came out, and entered 
 into the swine ; and the herd rushed down the steep 
 into the sea, in number about two thousand ; and they 
 
 14 were choked in the sea. And they that fed them fled, 
 and told it in the city, and in the country. And they 
 
 15 came to see what it was that had come to pass. And 
 they come to Jesus, and behold ^him that was pos- 
 sessed with devils sitting, clothed and in his right 
 mind, even him that had the legion ; and they were 
 
 16 afraid. And they that saw it declared unto them how 
 it befell ^ him that was possessed with devils, and con- 
 
 1 Or, the demoniac. 
 
 of possession is plainly stated : the animal soul has appetites that can 
 be influenced by demons. — The herd. Few animals are so individu- 
 ally stubborn as swine, yet the rush was simultaneous : down the 
 steep into the sea, — In number about two thousand, or, 
 ' beinff about two thousand.' The correct reading makes the parentliesis 
 of the A. v. unnecessary. The two thousand animals were speedily 
 destroyed by demons that made two men violent without destroying 
 them. There may be some connection between merely sensuous life 
 and demoniacal influence. No difficulty ought to be raised in regard 
 to the propriety of our Lord's permission. All such objections only 
 show how perfect is the character of our Lord. 
 
 Yer. 14. And they that fed them, the herdsmen. — Fled. Af- 
 frighted. — And told it. Matthew emphasizes the report about the 
 destruction of the swine. — In the city. Possibly Gadara, but far 
 more probably some other city nearer the lake. — In the country, 
 lit., 'in the fields,' L e., the villages and houses by which they passed. 
 So Luke; Matthew is less minute. — They, /. e., the people who heard 
 the report. Matthew: 'the whole city.' — What it was that had 
 come to pass. A more exact rendering than that of the A. V. 
 
 Ver. 15. The order of the Greek, which is reproduced in the Re- 
 vised Version, is vivid. — Sitting, not wandering as before; clothed, 
 not naked now ; and in his right mind, sane, not a maniac, as he 
 had been under the demoniacal influence. — Even him that had 
 the legion. The reality of the possession is emphasized by the fact 
 that they identified this man as the former terror to the district. — 
 They w^ere afraid, terrified, awe-struck. 
 
 Ver. 16. And they that saw it. Probably the swineherds, who 
 had returned ; possibly those who had accompanied our Lord in the 
 boat. — Hew it happened. Not merely the fact, which those coming 
 already perceived, but the way in which the cure had occurred. 
 
5 : 17-20.] MARK V. 61 
 
 17 cerning the swine. And they began to beseech him 
 
 18 to depart from their borders. And as he was entering 
 into the boat, he that had been possessed with Mevils 
 
 19 besought him that he might be with him. And he suf- 
 fered him not, but saith unto- him, Go to thy house 
 unto thy friends, and tell them how great things the 
 Lord hath done for thee, and how he had mercy on 
 
 20 thee. And he went his way, and began to publish in 
 Decapolis how great things Jesus had done for him; 
 and all men did marvel. 
 
 1 Gr. demons. 
 
 Ver. 17. Began to beseech him. The imperfect tense, here 
 used, has this force. They Tvere heathen, and Trere alarmed at the 
 supernatural power of Jesus. Such an effect was but natural. — To 
 depart from their borders. He departed, and probably never 
 returned. The possessed received Him more readily than the Gada- 
 renes. Christ healed madmen where calculating selfishness drove 
 Him away. 
 
 Ver. 18. As he was entering into the boat. The correct 
 reading shows that He had not yet entered. — Besought him. The 
 same word used in the last verse. The reason of this request was 
 probably personal gratitude to our Loi'd. He would thus separate 
 himself from those who rejected his Deliverer. Possibly he feai-ed a 
 relapse. 
 
 Ver. 19. Go to thy house unto thy friends, etc. He may 
 have been in danger of despising his friends in the district that re- 
 jected Christ. His previous life may have harmed them; our Lord 
 would make his future life a blessing to them. — Tell them. The 
 command to those healed was often to keep silence ; here it is the re- 
 verse, and for a good reason. There was no danger of tumult attend- 
 ing the proclamation in that region as there was in Ga''i''ee. Then our 
 Lord, even when rejected, would leave a preacher behind Him, — Ho"W" 
 great things the Lord hath done for thee. Luke : « God hath 
 done for thee.' So that ' the Lord' means Jehovah, but it is also a fair 
 inference that it means Christ Himself (see ver. 20). — Ho^v he had 
 mercy on thee. This hints at a spiritual blessing. 
 
 Ver. 20. In Decapolis. Comp. Matt. 4: 25. The region (often 
 cities east of the Jordan) of which this immediate district formed a 
 part. The healed man became a preacher, not only where Christ had 
 been rejected, but where Pie had not gone. Ilis message was his own 
 experience : iiow great things Jesus had done for him, which 
 he understood to be the same as ' how great things the Lord hath done 
 for thee.' Our Lord was not altogether unknown in this region, but 
 His personal ministry did not extend further than this visit and ano- 
 
62 MARK V. [5 : 21-23. 
 
 21 And when Jesus had crossed over again in the boat 
 unto the other sids, a great multitude was gathered 
 
 22 unto him : and he was by the sea. And there cometh 
 one of the rulers of the synagogue, Ja'irus by name ; 
 
 23 and seeing him, he falleth at his feet, and beseecheth 
 him much, saying, My little daughter is at the point 
 
 tlier through the northern part of Decapolis (chap. 7 : 31). In Pella, 
 a city of Decapolis, the Christians found refuge at the destruction of 
 Jerusalem. 
 
 This miracle, the only one "which tells of a transfer of demoniacal 
 possession and of its effect upon other creatures than man, shows (1) 
 that demoniacal possession was not identical with any bodily disease. 
 (2) It also opposes the view that while the influence was indeed 
 demoniacal, there was no actual bodily possession ; the persons 
 possessed identifying themselves in their own minds with the demons. 
 The plain language of the narrative is against such a theory, which 
 moreover explains nothing. The main trouble is the admission, not of 
 bodily possession, but of demoniacal influence of any kind. (0) The 
 most natural and tenable position is, that in the time of Christ persons 
 were, actually and bodily, possessed by pei'sonal evil spirits. The New 
 Testament accounts show, even by their grammatical peculiarities, the 
 existence of a 'double Avill and double consciousness' (Alford) in the 
 demoniac. Sometimes the evil spirit speaks, sometimes the poor demoniac 
 himself. That sensual sin prepared the way for possession has often 
 been supposed, and is not improbable. 
 
 Vers. 21-24. The Keturn and the Request of Jairus.— Parallel passages : Matt. 
 9 : 1, 18, 19 ; Luke 8 : 40-42. — Chronology. The miracles narrated in the remainder 
 of chap. 5 : were performed very ehortlj' after the return from the country of the Gada- 
 renes. From Matthew, however (9 : IS), we learn that Jairus came while our Lord 
 was discoursing after the feast at his (Matthew's) house. In order of time, the 
 paragraph (chap. 2: 15-22\ should immcdiatelj' precede ver. 22 of this chapter. 
 
 Vcr. 21. A great multitude was gathered unto him Luke 
 (8: 40) tells us, 'the multitude welcomed Him; for they Avere all 
 waiting for Ilim.' The night after the discourse was probably passed 
 on the lake, so that this was the day after ; possibly the second day. — 
 By the sea side. lie resumed His teacliing there. As indicated 
 above, there v/as an interval before the coming of Jairus. 
 
 Ver. 22. There cometh, to the house of Matthew (Levi). Mark 
 is fond of using the present tense. — Jairus. So Luke. The Kev. 
 Version indicates tiiat the word has three syllables. Matthew omits 
 the name. The original is vivid: seeing him, he falleth at his 
 feet. 
 
 Ver. 23. My little daughter. ' Little daughter,' one word in the 
 original, a diminutive of affection ; comp. the German Tochterlein. 
 
5 : 24-26.] MARK V. 63 
 
 of death : I pray thee, that thou come and lay 
 thy hands on her, that she may be ^made whole, and 
 
 24 live. And he went with him ; and a great multitude 
 followed him, and they thronged him. 
 
 25 And a woman, which had an issue of blood tAvelve 
 2Q years, and had suffered many things of many physi- 
 cians, and had spent all that she had, and was nothing 
 
 ^Or, saved 
 
 Mark probably gives the exact words of the ruler; Luke narrates in 
 his own language the state of the case ; INIatthew, in his briefer account, 
 combines in one sentence the substance of what the ruler said and the 
 actual state of the girl as reported on the way thither (ver. 35), omit- 
 ting any special reference to the latter fact. — Is at the point of 
 death. A correct paraphrase of a Greek expression which cannot be 
 literally translated. — That thou come, etc. The language of the 
 original is peculiar and broken, indicating great emotion. Hence ' I 
 pray thee' has been supplied, but the strong word 'that' (in order 
 that) should not be omitted. The best explanation is: He states the 
 condition of his daughter ' in order that coming thou mayest lay thy 
 hands on her, in order that she may be made whole and live.' He thus 
 expresses his faitb. — Made 'whole, lit., 'saved,' from her disease, 
 and live, since it threatened death. 
 
 Yer. 24. A great multitude. The thronging of the people \s 
 prominent in the accounts of Mark and Luke. That so important a 
 person as Jairus had asked our Lord's help may have occasioned 
 unusual excitement, though multitudes usually followed Jesus. 
 
 Vers. 25-34. The HEALTyo of the Woman witti the Issue of Blood. — Parallel pas- 
 sages : Matt. 9 : 20-22 ; Luke 8 : 43-48. Mark's account of this miracle is the most full, 
 and is very vivid. 
 
 Yer. 25. A womnn which had an issue of blood. The disease 
 involved uncleanness, according to the ceremonial law, and on the part 
 of the sufferer a sense of shame as well as fear. ' However common- 
 place the case may seem to many, there are some in whose expci'ience 
 when clearly seen and seriously attended to, it touches a mysterious 
 cord of painful sympathy.' (.J. A. Alexander.) — Twelve years. The 
 length of time is significant, both as accounting for the remainder of 
 the description, and as contrasted Avith the instantaneous cure. 
 
 Yer. 23. Suffered many things of many physicians. Luke, 
 himself a physician, also states that she ' had spent all her living on 
 physicians,' Avithout any good result. Mark emphasizes the fact that 
 she ' suffered ' at their hands, and grew worse instead of better. In 
 those days such diseases especially would be poorly treated, and treated 
 without tenderness, first because the patient was Levitically unclean, 
 
64 MARK V. [5 : 27-31. 
 
 27 battered, but rather grew worse, having heard the 
 things concerning Jesus, came in the crowd behind, 
 
 28 and touched his garment. For she said. If I touch 
 
 29 but his garments, I shall be ^ made whole. And 
 straightway the fountain of her blood was dried up ; 
 and she felt in her body that she was healed of her 
 
 30 ^ plague. And straightway Jesus, perceiving in him- 
 self that the power proceeding from him had gone 
 forth, turned him about in the crowd, and said, AVho 
 
 31 touched my garments ? And his disciples said unto 
 
 1 Or, saved - Gr. scourge. 
 
 second because she was a xooman. Our Lord's conduct was a protest 
 against both these. Just in proportion as His influence permeates 
 society, is woman not only elevated, but tenderly dealt with, especially 
 in the matter of delicate disease?. All, physicians included, may learn 
 a lesson here in the treatment of invalids of the female sex. 
 
 Ver. 27. Having heard. It is not' indicated how long it 
 was since she heard, but she came because she had heard. — The 
 things concerning Jesus. This paraphrase brings out the correct 
 sense. She had heard of His doings, as well as His name. — In the 
 crowd (the word usually translated ' multitude'). Mark alone men- 
 tions this. — His garment. Matthew and Luke are more particular: 
 ' the hem of His garment.' 
 
 Ver. 28. For she said, literally, ' was saying.' Matthew :' within 
 herself,' but it is possible that she may have murmured it again and 
 again, as she tried to get through the crowd. — If I touch but his 
 garments. The original is very emphatic. ' May' (A. V.) is incorrect. 
 She was timid, not doubtful. It is implied that she wished only to 
 touch some part of His clothes, no matter which. She may have looked 
 for some magical influence, but twelve years in the hands of physicians 
 in those days may well excuse such a thought in a weak woman. 
 
 Ver. 29. Felt in her body. Lit., 'knew {L e., by feeling) in the 
 body.' The first clause tells of the cessation of the ordinary symptom 
 of her disease, this points to a new sense of health. 
 
 Ver. 30. That the power proceeding from him had gone 
 forth. The power, which was His and which proceeded from Him, 
 He felt had on this occasion also gone forth to heal. The rendering of 
 the Rev. Ver. is awkward, but exactly expresses the sense of the Greek. 
 — Who touched my garments ? The question of our Lord con- 
 strained her to make public confession, sealed and strengthened her 
 faith, presenting lier to the world as healed and clean. 
 
 Ver. 31. His disciples. Luke: 'Peter and they that were with 
 Him.' The denial of all is mentioned by the same Evangelist. This 
 natural answer of the disciples, according to Luke, called forth aa 
 
5: 32-35.] MARK V. 65 
 
 him, Thou seest the multitude thronging the?, and 
 
 32 savest thou, AVho touched me ? And he looked round 
 
 33 about to see her that had done this thino^. But the 
 woman fearing and trembling, knowing what had been 
 done to her, came and fell down before him, and told 
 
 3t him all the truth. And he said unto her, Daughter, 
 thy faith hath ^ made thee whole ; go in peace, and be 
 whole of tliy ^ plague. 
 
 35 AYhile he yet spake, they come from the ruler of the 
 
 1 Or, saved thee " Gr. scourge. 
 
 express declaration from our Lord, that He perceived power had gone 
 out from Him. 
 
 Ver. 32. And he looked round about. Peculiar in thi^ form to 
 Mark. — To see her. This indie ites, what is implied in any fair view 
 of the Avhole transaction, that He knew who had done it. 
 
 Ver. oo. Fearing and trembling. Luke inserts : 'saw that she 
 was not liil.' The two accounts agree remarkably and yet differ. Her 
 experience in the past well accounts for her conduct ; rough physicians, 
 painful treatment, loss of mean^, constant diminution of health, the 
 nature of her disease, all led to the secret mode she adopted, and this 
 was in keeping Avith that. — Told him all the truth, and that too 
 'before all the people' (Luke 8: 47 j. Her faith is brought out and 
 triumphs thus over her timidity. To this day, physicians complain of 
 want of candor in female patients, or at least of a failure to accurately 
 state their symptoms, etc. So that the naturalness of the picture is 
 remarkable. 
 
 Ver. 34. Be whole, or, 'healed.' Not the same word as that in 
 the previous clause, which also means ' saved,' see marginal renderings. 
 — Of thy plague, scourge, affliction. Peculiar to Mark. These words 
 were a gracious and solemn ratification of the healing, which had been 
 stolen, as it were. — Go in peace. Lit., 'into peace.' The state in 
 which she could now live, in contrast with her previous suffering and 
 her unquiet up to this moment. The healing of the woman suggests : 
 All believers do not show their faith in the same way (comp. the 
 paralytic) : retiring fixith should be encouraged and brought to public con- 
 fession ; the timid, shrinking ones may be very near Christ ; the many 
 afflicted women, whose sufferings must be kept concealed, have special 
 need of Christ ; faith is only a hand to lay hold of Christ, if it but 
 touch His garment He will strengthen it. 
 
 Vers. 3;j-43. The Healing or the Daughter of Jajlrus.— Parallel passages: Matt. 
 0: 23-2G; Lnlce 8: 49-50. Here Mark is much more full than 3Iatthew; but L'uke 
 gives a few details not found in this account. 
 
 Ver. 35. While he yet spake. So Luke. Matthew is less sp«- 
 6 
 
66 MARK V. [5 : 36-38. 
 
 synagogue's house, saying, Thy daughter is dead : why 
 
 36 troublest thou the ^ Master any further ? But Jesus, 
 ^not heeding the word spoken, saith unto the ruler of 
 
 37 the synagogue. Fear not, only believe. And he suf- 
 fered no man to follow with him, save Peter, and 
 
 38 James, and John the brother of James. And they 
 come to the house of the ruler of the synagogue ; and 
 
 ' he beholdeth a tumult, and many weeping and wailing 
 
 1 Or, Teacher. 2 Or, overhearing. 
 
 cific. — They come. Luke : ' there cometh one.' — From the ruler 
 of the synagogue's house. This awkward expression is retained 
 in the Rev. Ver. The Greek has no word answering to ' house,' but 
 uses a form equivalent to our colloquial phrase: 'from A's.' — Why 
 troublest thou the Master (Greek: 'teacher') any further? 
 The underlying thought is : the case is now beyond the help of Jesus, 
 who might have cured, but cannot raise her. The language is kind, 
 and indicates faith. 
 
 Ver, 36. But Jesus not heeding, or, overhearing, the word 
 spoken. The coi-rect reading introduces a word, which usually 
 means, to pass by as unheard, not to heed : more rarely, to overhear. 
 In either case, it is a mark of accuracy in this account. The message 
 was addressed to the ruler, not to our Lord. Either He did not heed 
 it, though He heard it ; or He heard it, when it was not addressed to 
 Him, the former seems preferable.— Fear not, only believe. Luke 
 adds : ' and she shall be made whole.' Otherwise the language is ex- 
 actly the same ; the A. V. makes two needless variations in the accounts. 
 The delay seemed fatal, was in itself a trial to the faith of Jairus, 
 especially now that the crisis had come. Yet what had just happened, 
 for the message came ' while He yet spake' (ver. 35), would encourage 
 Jairus, especially as faith had been exalted in the miracle which the 
 ruler himself witnessed. 
 
 Ver, 37. And he suffered no man to follow "with him, &c. 
 The three disciples here named, who had a certain pre-eminence among 
 the Twelve (comp. chap, 9:2), were permitted to enter into the house 
 with the father and mother of the maiden (comp. ver. 40 with Luke 
 8: 51), But this verse indicates that they were singled out of the 
 crowd before reaching the house. 
 
 Ver, 38, Beholdeth a tumult. There was always a horrible 
 clamor at Eastern funerals ; and the preparations had begun, for early 
 burial was usual among the .Jews. The lamentation often began as the 
 last breath left the body, Mark gives prominence to the noise com- 
 mon in such circumstances ; Matthew, to the ' minstrels ; ' Luke, to 
 the weeping. Evidently the same scene is described and the accounts 
 derived from eye-witnesses. 
 
5 : 39-42.] MARK V. 67 
 
 39 greatly. And Avhen he was entered in, he saith unto 
 them, Why make ye a tumuh, and weep ? the child is 
 
 40 not dead, but sleepeth. And they laughed him to 
 scorn. But he, having put them all forth, taketh the 
 father of the child and her mother and them that were 
 
 41 with him, and goeth in Avhere the child was. And 
 taking the child by the hand, he saith unto her, Tali- 
 tha cumi ; which is, being interpreted. Damsel, I say 
 
 42 unto thee, Arise. And straightway the damsel rose 
 up, and walked ; for she was twelve years old. And 
 
 Ver. 39. When he -was entered in. The crowd was kept 
 outside, the three disciples accompanying Him. He then speaks to the 
 crowd inside, and after their scornful reply (ver. 40), they are put out 
 of the house, at least kept from entering into the chamber of death. — 
 The child (so Mark only) is not dead (lit., 'did not die'), but 
 sleepeth. A direct reference to the miracle which He was about to 
 perform. She did not die, as others die ; but she is as one who sleep- 
 eth, for I am about to raise her, as one is wakened from a sleep. This 
 view is sustained by the fact that the same words were used of Lazarus, 
 in whose case the raising from actual death is distinctly asserted 
 (.John 11 : 11, 14, 44). There is also a deeper and more general mean- 
 ing ; for Christ, by His own resurrection and His promise to raise 
 believers, has declared death to be but a sleep. 
 
 Ver. 40. And they laughed him to scorn, lit., laughed Him 
 down ; not sharing the father's faith. — Having put them all forth. 
 From the fact that the crowd outside was dismissed, and the crowd 
 inside put forth, we may infer, not so much, not to crowd the Saviour, as 
 not to crowd into family grief, and rudely enter the sacred circle of 
 deepest sorrow. — Goeth in where the child was. The whole 
 account, just here, seems to have been derived directly from Peter, 
 who was present. 
 
 Ver. 41. Talitha cumi. These were the words used, in the dialect 
 of the country. Mark cites such Aramaic expressions a number of 
 times (3 : 17 ; 7 : 11, 34 ; 14 : 36). The addition of an interpretation 
 shows that he wrote for other Jewish readers, but the insertion of the 
 very words is a mark of accuracy, and of the sti'ong impression made 
 upon the eye-witness. — Damsel, I say unto thee, Arise. ' Dam- 
 seF is a word of endearment, as if it were : ' Rise, my child,' and 
 'Talitha' has precisely that sense. 'I say unto thee,' is inserted so 
 that the meaning shall be as plain as possible. Some suggest that it 
 was to show that the words used were not a magical formula, but- aa 
 actual addi-ess or command ; this, however, is not probable. 
 
 Ver. 42. Straightway the damsel rose up. Luke, the physi- 
 cian, speaks of her spirit retui^ning. — And walked. Peculiar to 
 
68 MARK VI. [5: 43—6: 1. 
 
 they were amazed straightway with a great amazement. 
 43 And he charged them much that no man should know 
 this; and he commanded that something should be 
 given her to eat. 
 
 6: 1 And he went out from thence; and he cometh 
 
 Mark, and an incident which would be impressed upon an eye-witness. 
 — For she was twelve years old. Before her death she was old 
 enough to walk, and was noAv restored just as before. Up to this 
 point there was nothing to indicate that she was other than an infant. 
 Luke mentions her age much earlier in his narrative, Avhile Matthew 
 omits it altogether. It is impossible to believe that these three Evan- 
 gelists copied from eacli other, or from a common source, in regard to 
 this occurrence. The attempt to diiier and agree in this Avay would 
 either be altogether unsuccessful or cost more than it Avas worth. — 
 Amazed. A stronger word than that usually translated 'astonished.' 
 — Straightv7ay. Here again Mark uses Ids favorite word, which 
 the early transcribers omitted as ininecessary. 
 
 Ver. 43. Charged them much. A tumult might be excited, the 
 carnal expectations about the ]\les-iah might be roused. Comp. 1:43; 
 Matt. 9 : 30, etc. — Something chould be given her to eat. The 
 miraculous power now ceased : she needed food ; her strength would 
 be recovered by natural means. At the same time it was an evidence 
 that she was actually restored. — Matthew, who Avas probably outside 
 with the other disciples, tells of the spreading of the report of this 
 miracle, while Mark, probably informed about it by Peter, who was 
 inside the house, gives the particulars of what occurred there. 
 
 Chap. VI: 1-6. The Visit to Nazareth.— Parallel passages: Matt. 13: 54-58: 
 comp. Luke 4: 16-30. — Chronolorjy. Tiiis visit to Nazareth is the same as that men- 
 tioned by Matthew (13 : 54-58), but differf^nt from that recorded by Luke (4 : 14-30), 
 this one occurring at the beginning of the Galila?an ministry, the latter later, just 
 before the murder of John the Baptist. On this view we have a renson for our Lord's 
 removal from Nazareth to Capernaum (Matt. 4: 13; Luke 4: 31\ which became 'His 
 own city ' (Matt. 9 : 1). Two such occiuTcnces are not unlikely. If He went there 
 twice, He would he rejected twice, r.nl in much the same way. The narratives cf 
 Matthew and Mark point to a later period, and Mark is i^sually more exact in the 
 matter of chronology. Besides, there is no mention of violence in the accounts of 
 Matthew and Mark, which would scarcely omit this, if referring to the event recorded 
 by Luke. Mark expressly speaks of disciples being with Him, and of a few cases of 
 healing. This seems irreconcilable with the account before us, on the theory that all 
 speak of the same visit. If there was but one rejection, it occurred at tho earlit-r 
 period 'that assigned by Luke).— Some other miracles intervened between the raising 
 of Jairus' daughter and this rejectioa (Ilatt. 9 : 27-34). 
 
 Ver. 1. Went out from thonce. From Capernaum. — His own 
 country, i. e., Nazareth, Mvkci'e He had been brought up' (Luke 
 
6:2,3.] MARK VI. 69 
 
 into his own country; and his disciples follow him. 
 
 2 And when the sabbath was come, he began to teach 
 in the synagogue; and hnany hearing him were asto- 
 nished, saying, Whence hath this man these things ? 
 and, What is the wisdom that is giyen unto this man, 
 and ichat mean such ^mighty works wrought by his 
 
 3 hands ? Is not this the carpenter, the son of Mary, 
 
 1 Seme ancient authorities insert the. - Gr. powers. 
 
 4: 16), and where some of the family still resided (ver. 3). — His dis- 
 ciples follow him. Mentioned by Matthew also; this opposes the 
 identity witli the vi.-^it mentioned by Luke. 
 
 Yer. 2. The sabbath. Mark, here as so often, is more specific 
 than Matthew. — Many, according to many ancient authorities, 'the 
 many,' the multitude of this cit}-. — "Whence hath this man. As 
 if to say : This is our townsman, what better schooling did he have 
 than we ; what his family is, we all know, etc. — "What is the •wis- 
 dom that is given unto this man ? This acknowledgment of His 
 wisdom conveys a sneer. More graphic than Matthew's statement. — 
 And such mighty works (or, 'powers') wrought by his 
 hands. We may supply either ' whence are,' or, ' what mean.' The 
 latter seems to give the sense of the correct reading. It is plain, from 
 ver. 5, that they referred to miracles in other places. 
 
 Ver. 3. The carpenter. MattlieAv : ' the carpenter's son.' The 
 word rendered ' carpenter ' is sometimes applied to artisans in general, 
 but it means strictly a worker in wood. Our Lord had probably 
 wrought at the ti'ade of Joseph ; thougli the Nazarenes would in any 
 case naturally identify Him with the occupation of His reputed father. 
 All Jewish young men learned a trade. The legends and fancies about 
 the infancy of Christ are very foolish ; but the Son of man would 
 doubtless share in the primal curse (Gen. 8 : 19). The question, 
 though not contemptuous, implies: He is one of us, no better than we 
 are, etc. — The son of Mary, etc. — They knew His family, and men- 
 tion the name of His mother and brothers, speaking also of His sisters, 
 who possibly still resided in Nazareth. — And they w^ere offended 
 in him, or, ' caused to stumble.' They were led into error and sin 
 with regard to Him. 
 
 The brothers of our Lord. Mention is made fourteen or fifteen times 
 in the New Testament of the brothers of our Lord, named in ver. 3. 
 lu an ordinar}^ history, this would naturally imply that they were the 
 3'ounger children of Joseph and Mary, or possibly the cMldren of 
 Joseph by a former marriage. The well-known terms, * cousin' and 
 ' kinsman,' would have been used, had the relationship been more 
 remote. Notwithstand n . this, three views have been held : (1 ) That they 
 were the children of Joseph and Mary ; the theory of Tei'tullian, Hel- 
 vidius, and many of the best modern Protestant commentators. 
 
70 MAKK VI. [6: 3. 
 
 and brother of James, and Joses, and Judas, and Si- 
 mon ? and are not his sisters here with us ? And they 
 
 (2) That they were the children of Joseph by a former marriage ; the 
 theory of Epiphanius, and the ancient Greek Church. (3) That they 
 were the children of Mary, the wife of Alphseus (Clopas), the sister of 
 our Lord's mother, and hence his cousins. This was the theory of Je- 
 rome, adopted by the Roman Catholic Church, and by the older (and 
 some modern) Protestant commentators. Lange modifies this view, by 
 supposing that Alphreus was the brother of Joseph, and that in conse- 
 quence of his early death the children were adopted by Joseph. 
 
 1. The first view is not only the most natural one, but involves fewest 
 difficulties. Objections : (a.) It denies the perpetual virginity of Mary. 
 But this is nowhere asserted, while Matt. 1 : 26 and Luke 2 : 7, suggest 
 that Mary had other children. (6.) Gal. 1 : 19, seems to intimate that 
 James, our Lord's brother, was an Apostle, while this view involves 
 the non-identity of this James with James the son of Alphteus, who 
 undoubtedly was an Apostle. But the passage in Galatians does not neces- 
 sarily imply the Apostleship of our Lord' s brother. The identity of names 
 in the list of Apostles and in that of our Lord's brothers is, of itself, 
 no proof of identity of persons ; the name of James being especially 
 common among the Jews. Further, at a point in the history after 
 the choice of the Twelve (John 7:5), our Lord's brethren did not believe 
 on Him; they are distinguished from the 'Apostles' in Acts 1 : 14 ; 
 1 Cor. 9 : 5, and by implication in Matt. 12 : 46-50. (c) Our Lord on 
 the cross commended His mother to the care of John, which is regarded 
 as indicating that she had no other sons. But the spiritual nearness of 
 John, and the probable kinship (see below, and notes on John 19 : 25) 
 will account for this preference of that disciple. 
 
 2. The view that they were the sons of Joseph by a former marriage, 
 though not open to any great objection, is supported by no positive 
 evidence. It, too, foils to identify ' James the son of Alphseus ' and 
 'James the Lord's brother.' 
 
 3. The cousin-theory is beset with difl&culties. (a.) It assumes that 
 two sisters had the same name (Mary). (6.) It does not account for 
 'Simon' and 'Judas,' who were our Lord's bi'others. Indeed, the 
 better supported reading in Matt. 13 : 55 (' Joseph,') destroys the identity 
 of name with Mark 15 : 40 (' Joses '). (c.) It is probable that ' Salome,' 
 and not ' Mary' (John 19: 25), was the sister of our Lord's mother. 
 The view of Lange is free from some of these difficulties, but assumes 
 what is extremely improbable, namely, that Joseph, a poor carpenter, 
 adopted at least half a dozen children into his family. Besides, it is 
 a pure hypothesis. 
 
 The view that Mary had other children furnishes an argument in 
 favor of the historical character of the Gospels. Had the story of the 
 miraculous conception been a fiction, the Evangelists, to give consis- 
 tency to the tale, would have denied that our Lord had any brothers, 
 
6; 4-7.] MAKK VI. 71 
 
 4 were ^oiFended 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 
 
 5 house. And he could there do no. ^mighty work, save 
 that he laid his hands upon a few sick folk, and healed 
 
 6 them. And he marvelled because of their unbelief. 
 
 And he w^ent round about the villages teaching 
 
 7 And he called unto him the twelve, and began to 
 
 1 Gr. caused to stumble. 2 Gr. poicer. 
 
 instead of speaking of them -without reserve. For a full presentation 
 of all the views, see Lange's Comm., Matthew, pp. 255-260. 
 
 Ver. 4. A prophet is not without honour, etc. The rejection 
 is accounted for by a proverbial expression, verified by human expe- 
 rience. ' Familiarity breeds contempt,' ' Distance lends enchantment 
 to the view,' are still more general expressions of the same principle. 
 — Among his own kin. This is peculiar to Mark. 
 
 Ver. 5. And he could there do no mighty w^ork. His power 
 was not changed. His miracles were not feats of magic, but required 
 two conditions to call them forth : an opportunity and a sufficient 
 moral purpose. ' Unbelief prevented both. The unbelieving would 
 not come for healing ; to heal such would be contrary to His purpose 
 in the miracles, the demonstration of His spiritual power. Hence, 
 He ' could not.' When men do not believe, they do not give Him the 
 opportunity to save them, and to save the unbelieving is contrary to 
 His purpose, and impossible. The few miracles of healing in Nazareth 
 were of the most usual character ; but these too were doubtless ac- 
 cording to the faith of the subjects. 
 
 Ver. 6, He marvelled because of their unbelief. To be 
 taken literally. On another occasion our Lord 'marvelled' (Matt. 8 : 
 10; Luke 7: 8) at the great faith of a heathen centurion. Both in- 
 dicate the great importance of faith. — Went round about. The 
 unbelief of Nazareth did not stop our Lord's activity. This circuit 
 was closely connected with the sending forth of the Twelve (ver. 7) ; 
 hence it seems to be identical with that mentioned in Matt. 9 : 35, if 
 we refer the latter to a distinct journey. It would be the third circuit 
 through Galilee, which began with this rejection at Nazareth, and 
 continued until the return of the Apostles, when they all withdrew 
 (ver. 30). 
 
 Vers. 7-13. The Sending out of the Twelve.— Parallel passages: Matt. 10: 1, 
 9-14; Luke 9: 1, 3-5. Comp. also Luke 10: 4-11. Matthew prefaces his fuller account 
 by telling of our Lord's compassion for the multitudes (Matt. 9 : 3G-38 1. Luke gives a 
 very brief statement (Luke 9 : 1-C). The choice of the Twelve took place some time 
 before (chap. 3 : 13-19), -vvithin the same year. The locality from which the Twelve 
 were sent out, and the length of their tour are unknown. But Galilee, where our Lord 
 
72 MARK VI. [6: 8-10. 
 
 send them forth two by two; and he gave them 
 
 8 authority over the unclean spirits ; and he charged 
 them that they should take nothing for their journey, 
 save a staff only ; no bread, no wallet, no ^ money in 
 
 9 their ^ purse; but to go shod with sandals : and, said 
 10 hcj put not on two coats. And he said unto them, 
 
 1 Gr. trass. ^Gr. girdle. 
 
 had Himself labored so long, was doubtless the scene of this first mission, which pro- 
 bably covered some time. The instruction given, though directly applicable to the 
 Twelve on that occasion, 'may be taken as the type of all the commissions given by 
 Christ to His servants.' (Lange.) Mark gives only a portion of the first part of the 
 discourse recorded in Matthew. Contenis : their outfit or want of outfit (vers. 8, 9) ; the 
 manner of ;proceeding (vers. 10, 11); vers. 12, 13 describe their activity. 
 
 Ver. 7. The twelve ; already chosen, and named in chap. 3 : 16- 
 19. — By two and two. These pairs seem to be indicated in the list 
 given by Matthew, although he does not mention that they were thus 
 sent out. A proof both of truthfulness and of independence. — 
 Authority over the unclean spirits. Peculiar to Mark, and 
 characteristic of his narrative. 
 
 Ver. 8. And he charged them that they should take nothing 
 for their journey. Peculiar in form to Mark, though Matthew and 
 Luke present vei-bal resemblances. — Save a staff only, ?. e., if, as 
 was usual, each had a staff for walking, let him take it, but not pro- 
 vide one especially. This explanation, which is strictly grammatical, 
 removes the apparent difference between the command as recorded 
 here and by MattheAv and Luke. Our Lord did not prescribe minutely 
 what each should wear and carry, as monkish rules do. The point is : 
 make no special preparation, take no special care : ' for the workman 
 is worthy of his food ' (Matthew), a thought involved in the words : no 
 bread, which Matthew omits. — No wallet. A leathern pouch. 
 'Scrip' (A. V.) is now unintelligible. The correct order is as here 
 indicated. — No money in their purse, lit., 'not brass into the gir- 
 dle.' Here Matthew is fuller, 
 
 Ver. 9. "With sandals, i. e., such as they had on at the time, 
 without waiting for shoes especially adapted for the journey (Matthew : 
 ' nor shoes '). — The construction changes into a direct command in the 
 last clause, as if the memory of one present had supplied it. Hence 
 the Rev. Ver. insci-ts the clause in Italics : saith he. Neither here 
 nor in Luke is there any reference to the prohibition against visiting 
 Gentile regions or entering into a city of the Samaritans (Matt. 10 : 5) ; 
 a prohibition removed after the Pvesurrection( Acts 1 : 8), and pertinent 
 to the purpose of Matthew's Gospel only. 
 
 Ver. 10. "Wheresoever. The emendations in the Rev. Ver. at the 
 beginning of vers. 10, 11 are in accordance with corrections of the 
 
C: 11-13.] MARK VI. 73 
 
 Wheresoever ye enter into a house, there abide till ye 
 
 11 depart thence. And whatsoever place shall not receive 
 you, and they hear you not, as ye go forth thence, 
 shake off the dust that is under your feet for a testi- 
 
 12 mony unto them. And they went out, and preached 
 
 13 that men should repent. And they cast out many 
 Mevils, and anointed with oil many that ^ were sick, 
 and healed them. 
 
 1 Gr. demons. 
 
 Greek text sustained by the best authorities. — Ye enter into a 
 house. This was to be done after proper inquiry (Matt. 10: 11). — 
 There abide till ye depart thence, i. e., out of that city or,' place' 
 (ver. 11) ; the clause, therefore, is not tautological. In this fixed abode 
 they were not to give unnecessary trouble (Luke 10 : 7). They were 
 not social visitors but messengers of the gospel. The time of the min- 
 istry may be wasted by social exactions. 
 
 Ver. 11. Whatsoever place, etc. The A. Y. here conforms to 
 Matthew, following the less correct text. — And they hear you not. 
 This implies that they made an effort to obtain hearing. — As ye go 
 forth thsnce. Not the same expression as 'depart' (ver. 10), but 
 pointing to the actual movement out of the place. — Shake oil the 
 dust that is under your feet. The fjrm is peculiar to Mark, who 
 adds: for a testimony unto thorn (comp. Matt. 10: 10). Luke 
 says, ' against them.' This solemn act, which meant a cessation of 
 intercourse, was a testimony to them, and against them also, a token 
 that the truth was still the truth, and their rejection would be a ground 
 of judgment. — The remainder of the verso is properly omitted in the 
 Ptev. Ver. It is not found in four out of five of the oldest manuscripts, 
 nor in the best versions, and was inserted from the parallel passage in 
 Matthew (10: 15), where it is fully sustained. 
 
 Yer. 12. That men should repent. Not simply, preached 
 repentance, butpreichel in order that men might be led to repentance; 
 the lattor including the former. 
 
 Yer. 13. Anointed -with oil many sick. Peculiar to Mark. 
 To suppose tli.it the oil was used me<licinally is contrary to the whole 
 tenor of the narratives. It was ' the vehicle of healing power committed 
 to them' (Alford), an external sign such as our Lord sometimes used 
 to connect Himself and the person cured. It was probably also a 
 symbol of anointing by the Holy Spirit. A practice of this kind con- 
 tinued in the Apostolic Church (see .las. 5: 14); but neither the fiict 
 nor the symbolical meaning justify the Pvoman sacrament of extreme 
 unction (observed also in the Greek Church, with the diiference that 
 it may be repeated, while the Roman Church administers it only once, 
 at the approach of death]. 
 
74 MARK VI. [6: 14-16. 
 
 14 And king Herod heard thereof] for his name had 
 become known : and ^ he said, John ^ the Baptist is 
 risen from the dead, and therefore do these powers 
 
 15 w^ork in him. But others said, It is Elijah. And 
 others said, It is a j^rophet, even as one of the prophets. 
 
 16 But Herod, when he heard thereof, said, John, whom 
 
 1 Some ancient authorities read they. - Gr. the Bajptizer. 
 
 Ters. 14-20. The Murder of John the Baptist. — Parallel passages, Matt. 14 : 1-13 ; 
 comp. Luke 9 : 7-9. Mark's account is detailed, going back to the imprisoument of 
 John, which occurred before our Lord began His Galiljean ministry. The narrative 
 presents a fearful picture of the Herodian family, in their lust, ambition, and cruelty. 
 No scene in history presents in a single group more of the vices characteristic of cor- 
 rupt courts: arbitrary imprisonment, dread of the multitude, adultery and incest, 
 illegal divorce, continued oppression of one whose words demand respect, feminine 
 intrigue working against a conscience that is not yet dead, feasting and intoxication, 
 voluptuous and immodest dancing, lavish promises and foolish oaths to the dancer, 
 weak fear of court flatterers, and the murder of a faithful reprover ; the picture com- 
 pleted by the superstition of the murderer, who sees in the power of the Messiah only 
 a token that his victim has reappeared. 
 
 Ver. 14. King Herod. Herod Antipas, the 'Tetrarch' (Matt., 
 Luke), was a son of Herod the Great, aud now ruler in Galilee ; a 
 light-minded, prodigal, and luxurious prince, superstitious and cun- 
 ning (Mark 8: 15; Luke 13 : 32). He was at Jerusalem when our 
 Lord suifered, and showed utter heartlessness on that occasion. He 
 died in Spain, a defeated and banished man (see on ver. 17). — Heard. 
 The activity of the Apostles, preaching and performing miracles as the 
 messengers of Jesus, now specially attracted his attention.— For his 
 name had become known. The necessary result of the labor 
 of the Apostles.— John the Baptist; the form is peculiar; 'he that 
 baptized,' or, ' the Baptizer ' ; and so throughout this account. — Is 
 risen from the dead. Such an opinion was not singular (see ver. 
 16). — Therefore, etc. John had wrought no miracle (John 10: 41), 
 but Herod supposed that the rising from the dead had resulted in 
 higher powers. — Powers, or, ' mighty works,' as in ver. 5. Herod's 
 desire to see our Lord (Luke 9 : 9) was at best a patronizing conde- 
 scension to the gospel. 
 
 Ver. 15. Others said, were in the habit of saying. The current 
 popular opinions are here given (comp. chap. 8 : 28 ; Matt. 16: 14; 
 Luke 9 : 19), and not what was said to Herod. — A prophet, even 
 as one of the prophets. The meaning is : A prophet like the old 
 prophet, not Elijah nor the Prophet. 
 
 Ver. 16. Heard. Probably of these opinions as well as of the acts 
 which occasioned them. — John, -whom I beheaded, he is risen. 
 The emphasis rests on * I,' aud the correct reading is more graphic 
 
6: 17-19.] MARK VI. 
 
 17 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 brother Philip's 
 
 18 wife : for he had married her. For John said unto 
 Herod, It is not lawful for thee to have thy brother's 
 
 19 wife. And Herodias set herself against him, and 
 
 than the common one. His^uilty conscience suggested the thought, 
 ■which was uttered to his servants (Matt. 14: 2). Others held the 
 same view (Luke 9:7). 
 
 Yer. 17. For introduces the explanation of both the fact and the 
 feeling indicated in ver. 16. — For Herod himself, &c. This impri- 
 sonment took place not long after our Lord began His ministry (comp. 
 chap. 1: 14; Matt. 4 : 12 ; John 3: 24). The place, according to 
 Josephus, was the strong fortress of Machcerus, on the borders of 
 Perea. — For the sake of Herodias, his brother Philip^s wife. 
 Herodias, the daughter of Aristobulus (the half-brother of Herod 
 Antipas), the wife of Herod Philip (not to be confounded with Philip 
 the Tetrarch, Luke 3 : 1), who was disinherited by his father, Herod 
 the Great, and lived as a private citizen. — For he had married her. 
 This is only implied in other accounts. Herod Antipas was first mar- 
 ried to a daughter of Aretas, king of xVrabia (mentioned 2 Cor. 11 : 32). 
 Becoming enamored of Herodias, his niece and sister-in-law, he mar- 
 ried her secretly, while her husband was still living, repudiating his 
 own legal Avife. Aretas made war against him in consequence, and 
 having defeated him was prevented by the Romans from dethroning 
 him (a. d. 37). At the instigation of Herodias he went to Rome to 
 compete for the kingly power bestowed on Agrippa, but was banished 
 by the Emperor Caligula to Cyprus. 
 
 Yer. 18. For John said : not once, but habitually, as the original 
 hints. John was a bold preacher of righteousness and repentance, not 
 'a reed shaken by the wind ' (Matt. 11: 7). His fidelity led to his 
 imprisonment. — It is not lawful for thee to have thy brother's 
 wife. Here Mark is more full and explicit. The act of Herod was 
 primarily a crime against his brother, but also against his wife, and in 
 itself incestuous, since Herodias was his niece (comp. Lev. 18 : 16 ; 20: 
 21). 
 
 Yer. 19. And Herodias set herself against him. ' Had a 
 quarrel' (A. Y.) is inexact. The original indicates her continued con- 
 duct. She doubtless frequently urged Herod to kill John, and Matthew 
 (14: 5) intimates that he was half-persuaded to do so. — And she 
 could not. For the reasons, see ver. 20. 
 
 Yer. 20. For Herod feared John. Herod's feelings toward 
 John are detailed by Mark only. The impression made upon Herod 
 grew stronger after the imprisonment, so that Herodias ' could not ' 
 kill John. Matthew says that Herod * feared the multitude.' Both 
 
76 MARK VI. [6 : 20-22. 
 
 20 desired to kill him ; and she could not ; for Herod 
 feared Jolm, knowing that he was a righteous man and 
 a holy, and kept him safe. And when he heard him, 
 he Svas much perplexed; and he heard him gladly. 
 
 21 And when a convenient day was come, that Herod on 
 his birthday made a. supper to his lords, and the 
 
 22 ^high captains, and the chief men of Galilee ; and when 
 
 1 Many ancient authorities read did many things. "Or, military tribunes. Gr, chiliaichs. 
 
 motives necessfirily entered. Without the political motive the moral 
 one would not have sustained Herod against the will of the woman he 
 had adulterously married. — Holy. A recognition of .John's dignity 
 as a prophet, one consecrated to God's service. — Kept him safe, or, 
 •preserved him,' i. c, from Herodias. — Was much perplexed. 
 The reading here followed is that of the two oldest manuscripts, and of 
 some minor authorities. This is one of the cases where the discovery 
 of the Sinaitic manuscript has determined a question previously very 
 doubtful. Even now the Rev. Ver. gives the other reading in the mar- 
 gin. The clause, thus corrected, shows most strikingly the peculiar 
 and divided state of Herod's mind. — Heard him gladly. Some real 
 influence for good was beginning to operate. The description is not 
 unnatural. 
 
 Ver. 21. A convenient day, i. e., for the purpose Avhich Hero- 
 dias cherished, not for Herod's feast, Avhich took place at the fixed 
 time. — That Herod on his birthday. Probably the anniversary 
 of his ascension to power. Herodias planned the scheme beforehand. 
 — Lords, etc. Political servants and military officials, then leading 
 men of the land. ' His ' belongs to the first class only. Strictly speak- 
 ing, Herod had no high captains f^chiliarchs) of his own. — And the 
 chief men of Galilee. The A. V. ('chief estates of Galilee ') is mis- 
 leading. 
 
 Ver. 22. The daughter of Herodias herself. She sent, for 
 the accomplishment of her purpose, not a common dancing girl, but 
 her own daughter, 'Salome,' whose father was Herod Philip. She 
 marriel her uncle Philip the Tetrarch, and after his death her cousin 
 Aristobulus. Some of the best authorities, however, read : ' his 
 daughter Herodias.' She Avas now, in law, his daughter, and thus a 
 member of his oav:i family is made to arouse feeling?, which, while 
 sinful in themselves, lei liim into a crime he did not wish to commit. 
 The dance was a pantomime, probably of a voluptuous character, and 
 was performed ' in the midst' (Matt. 14: 6), with the intoxicate 1 party 
 forming a circle about her. Sucli conduct was deemel immodest by 
 Jews, Greeks, and Romans; in this case there Avas aJdel a criminal 
 purpose, and a sin against her own forsaken father. Public dancing 
 (and often private dancing) calls forth evil passions, even if not de- 
 
6: 23-26.] MARK VI. 77 
 
 ^ the daughter of Herodias herself came in and danced, 
 ^she pleased Herod and them that sat at meat with 
 him ; and the king said unto the damsel, Ask of me 
 
 23 whatsoever thou wilt, and I will give it thee. And 
 he sware unto her. Whatsoever thou shalt ask of me, 
 I will give it thee, unto the half of my kingdom. 
 
 24 And she went out, and said unto her mother, AVhat 
 shall I ask? And she said. The head of John ^the 
 
 25 Baptist. And she came in straightway with haste 
 unto the king, and asked, saying, I will that thou 
 forthwith give me in a charger the head of John ^the 
 
 26 Baptist. And the king was exceeding sorry ; but for 
 the sake of his oaths, and of them that sat at meat, he 
 
 1 Some ancient authorities read his d:m<jhter Herodias. 2 Or, it. 
 
 1 Gr. the Baptizer. 
 
 signed to do so. It should be noted that the opening clause of this 
 verse is joined closely to the first clause of ver. 21, the day having come, 
 — the damsel having come in ; what intervenes describes the conve- 
 nient day. The main thought is : she pleased Herod. — The fact 
 that the whole company was pleased is mentioned by Mark only, who 
 also gives tlie words of Herod. 
 
 Ver. 23. Unto the half of my kingdom. The full form of the 
 oath is here preserved. Ahasuerus (Esther 7 : 2) made a similar oath 
 to his queen ; this was to a girl whose graceful immodesty had pleased 
 the king. 
 
 Ver. 24. She went out. The studied vindictiveness of Herodias 
 is here brought out. She asks not simply for the death, but for the 
 head of John the Baptist. 
 
 Ver. 25. With haste. She shows no reluctance, but is a genuine 
 daughter of the Herodian family. Her request is put most strongly : 
 I will, i. e., this is my choice. — Forthwith, after as short an inter- 
 val as possible. (Not the word which Mark so often employs.) — In a 
 charger, i. e., a platter, a large dish. The Revised Version leaves 
 this word to puzzle many readers. This phrase seems to have been 
 added by Salome herself, 'as a hideous jest, implying an intention to 
 devour it' (.1. A. Alexander). 
 
 Ver. 26. Exceeding sorry. Mai-k's language is stronger than 
 that of Matthew. The emotion was in keeping with Herod's char- 
 acter and feelings toward John, but was of no avail ; compliance 
 with the murderous request was the more criminal because he was 
 ' exceeding sorry.' Herod is called ' the king ' by both Evangelists, 
 although he did not really possess the title. — But for the sake of 
 his oaths. The oath was foolish, and was sinfully kept. Better 
 
78 MARK VI. [6: 27-30. 
 
 27 would not reject her. And straightway the king sent 
 forth a soldier of his guard, and commanded to bring 
 his head : and he went and beheaded him in the 
 
 28 prison, and brought his head in a charger, and gave 
 it to the damsel ; and the damsel gave it to her mother. 
 
 29 And when his disciples heard thereof, they came and 
 took up his corpse, and laid it in a tomb. 
 
 3t) And the apostles gather themselves together unto 
 
 break our word than God's Word. Herod was scrupulous on this 
 point, and yet an adulterer and murderer. — And of them that sat 
 at meat. His courtiers were probably hostile to John. In any case 
 the fear of men, so powerful for evil, influenced him, 
 
 Ver. 27. A soldier of his guard. The word is a peculiar one, 
 derived from the Latin. The members of the body-guard would be 
 entrusted with the execution of capital sentences ; but that was not 
 their special office. — In the prison. If the feast took place in Ma- 
 choerus, the head was brought in before the feast closed. Some, how- 
 ever, infer from this account that the messengers went some distance, 
 and hence that the feast was given in a royal palace at Livias (not far 
 from Macheerus), while others think the nobility of Galilee would more 
 probably be invited to Tiberias, the usual residence of Herod. But 
 'forthwith' (ver. 25) indicates that the prison was near. 
 
 Ver. 28. Gave it to her mother. 'A Jezebel was not wanting 
 in the history of the second Elijah.' The vindictive adulteress was 
 served by the immodest dancer ; the sixth and seventh commandment 
 stand next each other. 
 
 Ver. 29. His disciples, i. e., those of John. They 'went and 
 told Jesus' (Matt. 14: 12), after burying their teacher. 
 
 Vers. 30-44. The Feeding of the Five TnorsAND.— Parallel passages: Matt. 14: 13 
 -21 ; Luke 9 : 10-17 ; John 6 : 1-13. The entire independence of Mark's Gospel is fully 
 apparent in this paragraph, which tells of one of the few events recorded by all four 
 Evangelists. (The emendations reproduce, to some extent, the vivacity of the original.) 
 This miracle, therefore, furnishes a definite chronological point for a comparison of 
 the Gospels. It is in many respects the most incomprehensible of all the miracles. 
 Various suggestions have been made as to the mode of increase, as involving a higher 
 order of nature ; an acceleration of the natural process ; a removal of the ban of bar- 
 renness resting on our earthly bread, showing the positive fulness which it contains 
 when Christ's blessing descends upon it. It is safest to accept a supernatural increase 
 without seeking to know the method, and then to seek and accept the spiritual lessons 
 it teaches. The attempts to explain it as a natural event have been utter failures. 
 The fovir Evangelists could not write a.s they have done, of a 'mj'th,' a 'parable,' or a 
 'symbol.' Either this was a miracle, or the Evangelists have wilfully falsified. The 
 great lesson is : Christ the Bread of the world ; its type is the manna in the wilderness. 
 Christ's people partake of Him to the nourishment of their souls. As in the miracle, 
 
6: 31-34.] MARK VI. 79 
 
 Jesus ; and they told him all things, whatsoever they 
 
 31 had done, and whatsoever they had taught. xVnd he 
 saith unto them, Come ye yourselves apart into a desert 
 place, and rest a while. For there were many coming 
 and 2foino; and they had no leisure so much as to eat. 
 
 32 And they went away in the boat to a desert place apart. 
 
 33 And the people saw them going, and many knew them, 
 and they ran there together ^on foot from all the 
 
 31 cities, and outwent them. And he came forth and saw 
 a great multitude, and he had compassion on them, 
 
 1 Or, hy land. 
 
 the means may be visible, but the mode unknown ; of the fact we may be assured, and 
 may assure others. — Notice the contrast between the feast at Herod's court, and thia 
 feast in the wilderness. Our Lord gave freely in the wilderness : healed, taught, and 
 fed all. — ' The Bible, so little in bulk, like the five barley loaves and the two fishes, 
 what thou-sands upon thousands has it fed, and wUl it feed, in every age, in every land 
 of Christendom, to the world's end ! ' 
 
 Yer. 30. And they told him all things. This report was pro- 
 bably given at a time previously appointed for their reassembling. 
 
 Ver. 31. Come ye yourselves ii. e., you alone) and rest a 
 ■while. The motive was that thej/ should rest. Another reason for 
 this departure was Herod's state of mind (comp. Matt. 14: 13). which 
 would lead him to regard with suspicion any gathering of the multi- 
 tudes. 
 
 Ver. 82. A desert place. Not a 'desert' in the modern sense, 
 but a thinly-inhabited district ; in Gaulonitis fLuke 9 : 10) Julias, on 
 the eastern shore of the lake of Tiberias (.John G : 1), in the dominions 
 of Philip the Tetrach. Our Lord would avoid Herod, as well as seek 
 rest for His disciples. — Apart. The same word as in ver. 31. * Pri- 
 vately' (A. V.) points to concealment, which was scarcely designed. 
 The departure was not in secret (ver. 33 j. 
 
 Yer. 33. A striking picture of the continued popularity of our 
 Lord. The Greek text of the verse must be corrected in several places. 
 The Rev. Yer. gives an accurate rendering of the better supported, ap- 
 proved reading. 
 
 Yer. 34. And he came forth. Either disembarked from the 
 boat, or, more probably, came out fi'om His retirement. Upon landing 
 they went up some hill or cliflF, and from that point saw the great 
 crowd (.John 6: 3, 5). It is not certain that the needed rest was ob- 
 tained. — Had compassion, etc. Comp. Matt. 9 : .36, which tells, of 
 the same feelings on an earlier, but similar occasion. — He began to 
 teach them many things. This shows what He deemed their 
 greatest need to be, although at the same time ' He healed their sick ' 
 
89 MAr.K VI. [6 : 35-39. 
 
 because they were as sheep not having a shepherd : 
 35 and he began to teach them many things. And when 
 
 the day was now far spent, his disciples came unto him, 
 
 and said, The place is desert, and the day is now far 
 3(j spent : send them away, that they may go into the 
 
 country and villages round about, and buy themselves 
 
 37 somewhat to cat. But he answered and said unto 
 them. Give ye them to eat. And they say unto him. 
 Shall we go and buy two hundred ^pennyworth of 
 
 38 bread, and give them to eat? And he saith unto them. 
 How many loaves have ye ? go and see. And when 
 
 39 they knew, they say. Five, and two fishes. And he 
 
 1 The Avord in the Greek denotes a coin worth about eight pence half penny. 
 
 (Matthew) ; comp. Luke 9 : 11. * Began' may mean, cither that He 
 began at oace, or that lie only began, the day being already far spent. 
 The former is more probable. 
 
 Ver. 35. And when the day -was no-w far spent. In the 
 afternoon, since ver, 47 refers to the second evening of the same day. — 
 The place is desert, etc. The disciples probably interrupted His 
 discourse with this suggestion. Our Lord had continued Ilis woi'k of 
 teaching and healing, until He had an opportunity to show how He 
 could supply other Avants Those who wait on Him shall be fed ! John 
 tells us He 'knew what he would do,' inserting a question our Lord 
 put to Philip (who was probably the spokesman) to try him. (See 
 John 6: 5-7.) 
 
 Vor. 37. Give ye them to eat. 'Ye' is emphatic. Obedience 
 seemed impossible, but they did obey through Christ's power provid- 
 ing the means for them. Duty is measured by Christ's command, not 
 by our resources. — Two hundred pennyworth. This sum is men- 
 tioned mainly because it was an estimate of how much it would cost to 
 give to each one a little (John 6: 7). Some have supposed that this 
 was the amount of money they had in their common treasury, but it 
 seems rather to be mentioned as a sum beyond their ability to pay. It 
 was = $30, or £6, 5, a large am.ount of money then, since a denarius, 
 or,' penny,' was the hire of a day's labor. 
 
 Ver. 38. Go and see, lit., ' go, see.' Peculiar to Mark. — "When 
 they knew. By finding a lad with these provisions ; see John G : 8, 
 9. The answer was given by Andrew. 
 
 Ver. 39. Upon the green grass. * Green' is inserted by Mark 
 alone, in his usual graphic way, though John speaks of ' much grass.' 
 The time of year was in April, since the Passover ' was at hand ' (John 
 6: 4). 
 
6 : 40-43.] MARK TI. 81 
 
 commanded them that all should ^sit down by com- 
 
 40 panics upon the green grass. And they sat down in 
 
 41 ranks, by hundreds, and by fifties. And he took the 
 fiv^e loaves and the two {ishes, 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 
 
 42 he among tliem all. And they did all eat, and were 
 
 43 filled. And they took up broken pieces, twelve bas- 
 
 1 Gr. reclitie. 
 
 Ver. 40. In ranks, by hundreds, and by fifties. This is the 
 fullest account of the Avay they were placed, though all four Evangelists 
 intimate that the croTvd vras arranged in an orderly manner. Some 
 have thought there were 50 ranks in breadth and 100 in length, thus 
 making 5,000 (ver. 44). Gerlach : ' Two longer rows of 100, a shorter 
 one of ;'iO persons. The fourth side remained, after the manner of the 
 ancient's tables, empty and open.' Such an arrangement precluded 
 deception. There was no disorderly running after ' the loaves and 
 fishes' ; Christ's blessings were received through those He commanded 
 to impart them. 
 
 Ver. 41. Mark here agrees most closely with Matthew and Luke, 
 while John is less full — Looking up to heaven, he ble£sed, and 
 brake the loaves. The description recalls the Last Supper, of which 
 this miracle is a premonition. The word ' bless ' in the Bible means 
 God's favoring us, our asking favors of Him and our thanksgiving for 
 such favors ; the three senses are always more or less connected. The 
 form of the Greek disconnects the 'loaves' from the word 'bless.' The 
 blessing was therefore mainly a thanksgiving (comp. John : ' when he 
 had given thanks'), not simply a blessing of the loaves. Thus the 
 eucharistic reference becomes prominent. — And he gave to the dis- 
 ciples to set before them. The word 'gave' is more exactly 'was 
 giving,' continued giving, the miracle seems to have taken place in His 
 hands, not in theirs. — And the two fishes divided he among 
 them all. In the case of the fish there is no mention made of a dis- 
 tribution through the disciples. The greater detail in regard to the 
 bread was probably due to its higher symbolical meaning. Moreover 
 all did not partake of the fishes ; comp. John 6 : 11. Mark's mention 
 of the division of the fishes is another evidence of the exactness so 
 characteristic of this Gospel. 
 
 Ver. 42. And were filled. Philip had said that 200 pennyworth 
 of bread would only give each a little, but now all had received 
 enough. 
 
 Ver. 43. Among the many peculiarities of the various accounts of 
 
 this miracle and the similar one (Matt. 15: 32-39; Mark 8 : 1-9), 
 
 none are more remarkable than the variety of expressions used to tell 
 
 of what was gathered by the disciples. Among the six accounts no 
 
 6 
 
82 MARK VI. [G : 44, 45. 
 
 44 ketfuls, and also of the fishes. And they that ate the 
 loaves were five thousand men. 
 
 45 And straightway he constrained his disciples to 
 enter into the boat, and to go before him unto the 
 other side to Bethsaida, while he himself sendeth the 
 
 two are precisely alike. The Revised Version reproduces in part the 
 variety of form.— And they took up broken pieces. The pieces 
 they distributed, not the refuse. — Twelve basketfuls, lit,, 'the 
 fulnesses of twelve baskets.' The word for * baskets ' is the same in 
 all four accounts (comp. chap, 8 : 8-19, 20). These ' baskets ' were 
 such as travellers carried with them. They may have belonged to the 
 disciples, who collected the broken pieces. AVhat was gathered exceeded 
 what was first given out. Christ was no waster ; He enjoined (John 
 6: 12) carefulness and economy at the close of His most abundant 
 bestowment. These fragments were probably for the use of the Twelve, 
 since such miraculous increase was not the rule, but the exception. 
 This circumstance was designed to impress the miracle upon the disci- 
 ples (comp. chap. 8 : 19,20). — And also of the fishes. This, as 
 well as the conclusion of the previous statement (vcr. 41), is peculiar 
 to Mark. What remained of the fishes was probably included in the 
 contents of the twelve baskets, although John seems to limit these to 
 the fragments of the loaves. 
 
 Ver. 44. And they that ate the loaves, not, ' of the loaves.' 
 Here also Mark's expression differs from that of the other Evangelists. 
 — Five thousand men. The ' women and children ' (Matthew) are 
 not mentioned, though Mark is usually so exact. All four accounts 
 give the number of men ; an important point in view of the question 
 respecting the miracle narrated in chap, 8 : 1-9. 
 
 Vers. 45-52. Jesus "Walks upon the Sea. — Parallel passages : Matt. 14 : 22-33 ; John 
 6:15-21. — Connection. Immediately after the miraculous feeding, the people wished 
 to proclaim Jesus a king and were ready to take violent steps for that purpose (John G : 
 14, 15). The disciples were probably ready to join the people in an enterprise, Avhich 
 would fulfil their remaining carnal expectations regarding the Messiahship of their 
 Master. Hence our Lord dismissed them, sending them where they would feel their 
 need of His presence. Matthew and John narrate this occurrence, but the attempt of 
 Peter is mentioned only by the former (Matt. 14 : 29-31). 
 
 Ver. 45. Constrained his disciples. See above. — To go before 
 him unto the other side to Bethsaida. The prepositions used 
 are difiFerent, and it is not necessarily implied that Bethsaida ' was on 
 the other side.' In the only other case where Mark uses this name 
 (chap. 8 : 22), it undoubtedly refers to Bethsaida Julias on the eastern 
 shore of the lake. It is most likely that the same place is meant here. 
 Bethsaida, the city of Andrew and Peter, is supposed to have been on 
 the western shore, and ver. 45 seems to poini to a place across the 
 
6: 13-40.] MARK YI. 83 
 
 4G multitude away. And after lie had taken leave of 
 
 47 them, he departed into the mountain to pray. And 
 when even was come, the boat was in the midst of the 
 
 48 sea, and he alone on the land. And seeing them dis- 
 tressed in rowing, for the wind was contrary unto them, 
 about the fourth watch of the night he cometh unto 
 them, walking on the sea ; and he would have passed 
 
 49 by them : but they, when they saw him walking on 
 
 lake. But the disciples ^vere driven westward, across the lake, against 
 their will, and this can be best explained by supposing that while the 
 ultimate destination was ' the other side,' they were to go first to 
 Bethsaida on the same side and there take up our Lord, after He had 
 sent away the people. It is not certain that there was a western Beth- 
 saida (see SchafFs Bible Dictionary, and comp. Matt. 12: 21). The 
 view suggested accords best with all the details as given by the three 
 Evangelists. — While he himself sendeth the multitude aw^ay. 
 They were in an excited condition (see above and John 6: 15) ; hence 
 great prudence, perhaps an exercise of some constraining poAver,wa3 
 necessary. 
 
 Ver. 46. After he had taken leave of them, i.e., the multi- 
 tude. This detail is peculiar to Mark. The A. V. renders the two 
 Greek phrases (ver. 45 and here) in the same way. 
 
 Yer, 47. And when even was come. The second evening 
 (comp. Matt. 14: 15 with ver. 35). — The boat was in the midst 
 of the sea. When Jesus came to them, they were ' about twenty-five 
 or thirty furlongs' from shore (John 6: 9), i. e., about the middle of 
 the lake, driven out by an easterly wind, while they attempted to reach 
 Bethsaida which was in a northerly direction. 
 
 Yer. 48. Distressed in rowing. Lit., * tormented.' — The wind 
 was contrary, etc. It had arisen after they started, John 6: 18. 
 They must have been thus engaged for some time, since it was not 
 until about the fourth watch of the night (three to six in the 
 morning) that our Lord appeared. Their danger had lasted nearly all 
 night. Deliverance is often long delayed, but while the Master prayed, 
 the disciples could not be lost. — "Would have passed by them. 
 Mentioned by Mark only. This was to try them. It seems best to 
 suppose, not that both were going in the same direction, but that their 
 courses crossed, and that, seeing Him go on His path over the sea, 
 they were affected as ver. 49 describes. This too will best account for 
 Peter's loss of courage in the boisterous (contrary) wind. See Matt. 
 14: 30. Lange thinks that this passing on was, as it were, to show 
 them the way, to show that they need no longer toil to meet Him at 
 eastern Bethsaida, but might pass directly over. 
 
 Ver. 49. Supposed that it was an apparition. An unreal 
 
84 MARK VI. [6: 50-53. 
 
 the sea, supposed that it was an apparition, and cried 
 50 out : for they all saw him, and were troabled. But he 
 
 straiglitway spake with them, aud saith uuto them. Be 
 61 of good cheer : it is I ; be not afraid. And he went 
 
 up unto them into the boat ; and the wind ceased : and 
 
 52 they were sore amazed in themselves ; for they under- 
 stood not concerning the loaves, but their heart was 
 hardened. 
 
 53 And when they had ^crossed over, they came to the 
 
 1 Or, crossed over to the land, theij canic unto Gennesaret 
 
 appearance of a real person. The word ia not that usually rendered 
 'spirit.' — And cried out. All three Evangelists recognize this 
 superstitious fear. As Matthew and Mark here discriminate between 
 * an apparition ' and a real bodily appearance of our Lord, they cannot 
 mean the former when they write of the j-ecurrecdon of Christ. 
 
 Ver. 50. For they all saw him and T7ere troubled. A proof 
 that this story was not due to the ovcr-her,tcd imagination of a few of 
 them. — Be of good cheer : it is I. An assurance, through a living 
 voice, of His bodily presence. — Be not afraid. The presence of 
 Christ always brings Avitli it this cheering injunction. At this point 
 occurred the attempt of Peter to walk upon the sea. 
 
 Ver. 51. And he went up unto them into the boat. John 
 (6: 21) speaks of the boat being immediately 'at the land whither 
 they went.' This was on the western side of tlie lake, and we may 
 either suppose that the wind during the night had driven them near 
 that shore, or accept another miracle. — Were sore amazed in 
 themselves. That their amazement was not altogether praiseworthy 
 appears from ver. 52. The longer reading folloAved in the A. V. seems 
 to have arisen from an attempt to explain the connection of the two 
 verses. Matthew's account (14:33) emphasizes another side of the 
 effect : ' And they that were in the boat worshipped Him, saying. Of a 
 truth thou art the Son of God.' 
 
 Ver, 52. For they understood not concerning the loaves, 
 lit., ' on the loaves.' * There was no intelligent comprehension /ow?z(iec? 
 on the miracle of the loaves. They did not from the miracle they had 
 seen, infer the power of the Lord over nature' (Alford).— But their 
 heart was hardened. 'Had been hardened' is equally near the 
 meaning. Not in the sense in which we now use these terms, but 
 rather suggesting slowness of intellect. Yet there is a tone of censure 
 in the verse. This state of mind was, in keeping with their character 
 as portrayed throughout the Gospels, and true to human nature. 
 
 Vers. 53-56. Jesus heals in the Land of Gennesaret.— Parallel passages: Matt. 
 H; 34-36; comp. John 6: 24-25. Mark's account gives fuller details of tha healing 
 
6: 54^56.] MARK VT. 
 
 5i land unto Gennesaret, and moored to the shore. And 
 when they were come out of the boat, straightway the 
 
 55 people knew him, and ran round about that whole region, 
 and began to carry about on their beds those that were 
 
 56 sick, where they heard he was. And wheresoever 
 he entered, into villages, or into cities, or into the 
 country, they laid the sick in the marketplaces, and 
 besought him that they might touch if it were but the 
 border of his garment : and as many as touched ^ him 
 were made whole. 
 
 1 Or, it. 
 
 •work in Gennesaret. John introduces other incidents and an important discourse 
 uttered to those who sought our Lord. 
 
 Yer. 53. And when they had crossed over. The correct 
 reading, which is more exactly rendered in the margin, strengthens 
 the view that there was no miraculous sailing, since it distinguishes 
 the passing over to the land, and the coming to Gennesaret. The 
 natural course of things is further apparent from the last phrase : 
 moored to the shore, or, simply 'moored there,' i. e., came to 
 anchor, or, made fast, possibly ran the boat on shore, although there 
 is nothing in the original answering to the phrase : ' to the shore.' 
 ' Gennesaret' was a fe'rtile district, with a mild climate, on the western 
 shore of the lake (also exiled the Lake of Gennesaret). It was about 
 four miles long and half as broad. Capernaum was at its northern 
 end, near Khan Minyeh. but according to others further north at Tell 
 Hum (see SchafF's Bible Diet., Capernaum). 
 
 Ver. 5i. Ran round alDout that whole region. Several 
 minor corrections in the Greek text are indicated in this rendering. 
 It is evident that the people of the unknown place where they landed 
 are referred to. Matthew says : ' they sent unto all that region round 
 about.' — To carry about in their beds. Some carried to one place, 
 others to another, as they heard where our Lord was ; some may have 
 been carried from place to place after Him, but it is not meant that 
 this was generally necessary. 
 
 Ver. 56. Wheresoever he entered. This implies that a. jour- 
 ney of some kind followed.— Into the country, lit., 'fields.' — Mar- 
 ket-place?; here with a wide sense. — This description may refer to 
 a period of some length, and indicates the great number of miracles 
 performed by our Lord. The passover was at hand (.John 6 : 4). — If 
 it were but the border of his garment. In that very region a 
 woman had been thus healed in the presence of a crowd (chap. 5 > 25- 
 3-t), so that these people were not superstitions, but had strong faith. 
 As our Lord was only passing through, a greater number could be 
 healed in this way. Christ's miracles were always performed so as to 
 
86 MARK VII. [7: 1,2. 
 
 7: 1 And there are gathered together unto him the 
 Pharisees, and certain of the scribes, which had come 
 2 from Jerusalem, and had seen that some of his disci- 
 ples ate their bread with ^defiled, that is, unwashen 
 
 1 Or, common. 
 
 show a connection between Himself and the person cured, even though 
 it were so slight a one as this touch. It is this fact which gives the 
 permanent spiritual significance to the simple statement : aud as 
 many as touched him -were made whole, a significance not 
 diminished by referring to the touch (as is done in the margin) to the 
 * border of his garment.' 
 
 Chap. VII : 1-23. Discourse in regard to Eating with Unwashen Hands.— Paral- 
 lel passage : Matt. 15 : 1-20. The history of the last year of our Lord's ministry begins 
 here. The discourse at Capernaum (John 6 : 22-7 1;, respecting the manna from heaven, 
 followed the feeding of the five thousand. The passover, which was nigh at hand 
 (John 6 : 4), was not attended by our Lord (John 7 : 1). The larger half of each Gospel 
 is devoted to this 'year of conflict,' the story of which here begins with an account of 
 a covert attack on our Lord. Certain scribes from Jerusalem (chap. 3 : 22) some time 
 before had openly opposed Him. Then they expressed a blasphemously hostile opinion 
 respecting the miracles of our Lord; now these remonstrate against the conduct of His 
 disciples. The opposition now, though apparently less bitter, was really more danger- 
 ous. The interview with the Pharisees (vers. 1-13) shows that it is characteristic of 
 sticklers for the external customs and ceremonies of religion (Pharisees in all ages) to 
 be intolerant about little and belittling questions, to be inconsistent, unrighteous 
 (even according to their own standard), and hypocritical. This ever-recurring mistake 
 of making religion consist in ' moat and drink,' is further rebuked in the saying to 
 the multitude (vers. 14, 15), while the exposition of the 'parable' shows the nature of 
 real defilement. Moral purity or impurity is from the heart, not from the food, still 
 less from the observance or neglect of the ceremonial ' washing ' of the hands before 
 eating bread. On this point the Lord's words (ver. 18) are still applicable : ' Are ye so 
 without understanding also ?' Mark introduces several independent details : the fact 
 that the opposers came from Jerusalem (ver. 1), the explanation of the Jewish wash- 
 ings (vers. 3, 4) ; but he omits the remarks to the disciples about the Pharisees taking 
 offence (Matt. 15 : 12-14). 
 
 Ver. 1. And there are gathered together unto him. Against 
 Him, as we see. — The Pharisees, etc. A party of the Pharisees, 
 including certain scribes. — Which had come from Jerusalem. 
 
 They had recently come, apparently with a hostile purpose. It is 
 possible, but not probable, that this was a formal deputation from the 
 Sanhedrim * Had come ' refers to the entire party. 
 
 Ver. 2. And had seen. On some recent occasion. They gathered 
 unto Him, because they 'had seen' this (lit., 'having seen;' but the 
 pluperfect is required in English). The close connection with ver. 1 
 was overlooked by the transcribers, and ' they found fault ' inserted 
 to complete the sentence. — That some of his disciples ate their 
 
7: 3, 4.] MARK VII. 87 
 
 3 hands. For the Pharisees, and all the Jews, . except 
 they wash their hands diligently, eat not, holding the 
 
 4 tradition of the elders : and when they come from the 
 marketplace, except they ^ wash themselves, they eat 
 not : and many other things there be, which they have 
 received to hold, ^washings of cups, and pots, and 
 
 1 Or, up to the elbow, Gr. with the fist. 2 lathe (Amer. Com.), Gr. baptize. Some 
 
 ancient authorities read sprinkle themselves. 3 Qx. baptisings, 
 
 bread. 'This incident naturally brings to view the constant and 
 intrusive surveillance to which our Lord and His disciples were sub- 
 jected' (.1. A. Alexander,!. — Defiled, or, 'common.' Comp. Acts 10: 
 14, 15. — That is, unwashen hands. This explanation shows that 
 the Gospel was written for Gentile readers. 
 
 Yer. 3. All the Jews. Pharisaism had the upper hand. — Dili- 
 gently, lit., 'with the fist.' The two interpretations now most gene- 
 rally adopted are: (1) Actually 'with the fist,' as a peculiar ceremony 
 on such occasions. ' Probably it was part of the rite, that the washing 
 hand was shut ; because it might have been thought that the open 
 hand engaged in washing would make the other unclean, or be made 
 unclean by it, after having itself been washed' (Lange). (2) 'Dili- 
 gently,' thoroughly, in accordance with a Hebrew expression, which 
 uses the fist as meaning strength. But Mark is giving an explanation 
 to Gentile readers, and he would hardly use a Hebrew expression. 
 'Up to the elbow' is an interpretation, not a translation. The literal 
 sense is the correct one ; but it conveys no meaning to the ordinary 
 reader without a long explanation. The main point is, that the cere- 
 mony was formal. 
 
 Yer. 4. And from the market. It is doubtful whether this means : 
 when they come from the market, or, what comes from the market. "We 
 prefer the former (see below). — Except they bathe (so the Amer. 
 Com., to indicate that this is not the same word as that used in ver. 3), 
 lit., 'baptize;' according to another reading, 'sprinkle themselves.' 
 The original means, either baptize themselves, or, for themselves. The 
 former is the more obvious sense. In either case, it was a religious 
 ceremony. — Washings, or, 'baptisms,' i. e., ceremonial, religious 
 washings. The passage clearly proves the wider usage of the terms 
 'baptism' and 'baptize' in Hellenistic Greek, whether by immersion, 
 or pouring, or sprinkling. Christianity does not prescribe any par- 
 ticular mode as essential. Disputes about the form of baptism savor 
 much of what our Lord is rebuking in the discourse which follows. — 
 Cups. Drinking vessels. — Pots. The word here used is derived 
 from the Latin, meaning a vessel holding the sixth part of a larger 
 one. It was probably wooden, holding about a pint and a half. — 
 Brasen vessels. Earthen ones were broken when defiled (Lev. 
 15: 12). — 'Couches,' not 'tables,' is the meaning of the word which 
 
88 MARK VII. [7i 5, 6. 
 
 5 bra38U vessels^. And the Pharisees and the scribes 
 ask him, Why walk not thy disciples according to the 
 tradition of the elders, but eat their bread with ^de- 
 
 6 filed hands ? And he said unto them, Well did Isaiah 
 prophesy of you hypocrites, as it is written, 
 
 This people honoureth me with their lips, 
 But their heart is far from me. 
 
 1 Many ancient authorities add and couches. 2 Or, common. 
 
 is found here in many autboritie? (see foot note), the couches oa 
 which persons then reclined at meals. All these things were ceremo- 
 nially washed, or baptized, in case of defilement. Ordinary washing 
 for cleanliness is not referred t3. It is probable that the Pharisees 
 multiplied the occasions of defilement, as they had done the articles 
 which could bs defile 1, but it is scarcely possible that these baptisms 
 took place before or after every meal. These usages were based on 
 Lev. 12-15, but the main authority for the-n was not derived from this 
 source, as is evident from the language of the Pharisees (ver. 5) and of 
 our Lord (vers. 8, 9). 
 
 Ver, 5. Why "walk not thy disciples. In reality a cautious 
 and artfal attack upon our Lord Himself.— The tradition of the 
 elders. Certain rules handed down by word of mouth from Moses 
 and the fathers of the nation (comp. Gal. 1 : 11). 'Elders' refers to 
 the authors, not the upholders, of these traditional customs. * The 
 Jews attached greater value to tradition than even to the Avritten law, 
 appealing in support of it to Dent. 4: 14; 17: 10. More especially 
 did they pay respect to the traditionary injunction of washing the 
 hands before meals, to which it was thought Lev. 15: 11 referred' 
 (Meyer). — But eat their bread with defiled hands. See vers. 
 3, 4. ' Rabbi Akiba, being iiuprisoned, and having water scarcely 
 sufficient to sustain life given him, preferred dying of thirst to eating 
 without washing his hands' (Alford). Our Lord opposes, not the 
 custoioi, but the authority of this tradition, which was assumed by the 
 Pharisees. Notice the belittling influence of legalism. 
 
 Ver. 6. This citation is placed in a different position by Matthew, 
 but the sense is precisely the same. — Well did Isaiah prophesy 
 of you hypocrites (Is. 29: 13). 'Well,' {. e., aptly. Our Lord 
 assumes that the prophecy properly referred to the .Jewish people then, 
 while He does not imply that this was its exclusive or even original 
 application. The word 'hypocrites' had not quite so strong a sense 
 then as now. It included those self-deceived. — Their heart is far 
 from me. In the Hebrew : * Their heart they have removed far from 
 me.' Applicable fii'st to the contemporaries of Isaiah, but descriptive 
 of the unbelieving Jews in all ages, and, as our Lord declares, pecu- 
 culiarly ' apt ' at that time. 
 
7: 7-11.] MARK YII. 89 
 
 7 But in vain do they worship me, 
 
 Teaching as their doctrines the precepts of men. 
 
 8 Ye leave the commandment of God, and hold fast the 
 
 9 tradition of men. And he said unto them. Full well 
 do ye reject the commandment of God, that ye may 
 
 10 keep your tradition. For Moses said. Honour thy 
 father and thy mother ; and, he that speaketh evil of 
 
 11 father or mother, let him ^ die the death : but ye say, 
 
 1 Or, surely die. 
 
 Yer. 7. In vain. This phrase (only implied in the original pas- 
 sage in Isaiah) refers to the emptiness of such worship. It is both 
 groundless [ without true principle ; and /rwiY/fs* (without proper results ). 
 The Hebrew means literally : ' their fearing of me has become a precept 
 of men, a thing taught.' The Greek here might be rendered more ex- 
 actly : ' teaching as teachings precepts of men.' A rebuke of such reli- 
 gion as rests only on human authority. In this case, as applied to tlie 
 Pharisees, it shows that such religion becomes contrary to God's com- 
 mandments, and \\Quc& positively false. 
 
 Yer. 8. Ye leave the commandment of God, etc. 'Let go' 
 would form a more exact contrast to * hold fast.' This verse is pecu- 
 liar to Mark, 'setting forth their drpreciating oi God's command in 
 comparison with human tradition, before their absolute violation of that 
 command in vers. 10, 11' (Alford). — Tradition of men. 'Men' 
 as in contrast to ' God,' implying that the 'elders' (ver. 5) had no 
 other than human authority. — The rest of the verse is to be omitted, 
 according to the best authorities. 
 
 Yer. 0. Full -well. Ironical ; the same word as in ver. 6. — Your 
 tradition. The tradition of the elders was that of 'men,' and they 
 had made it theirs, living by it, contrary to the laws of God. 'At the 
 bottom of all rigorous enforcement of traditional observances there is 
 an unconscious, or half-conscious, repugnance to submit perfectly to the 
 law of God' (Lange). 
 
 Yer. 10. For Moses said. Matthew: 'For God said,' assuming 
 that God spoke through Moses in the law (Exod. 20 : 12). The pre- 
 cepts cited are apt, since the Pharisees upheld tradition as delivered 
 by the ' flithers.' — He that speaketh evil, etc. Exod. 21 : 17. 
 Our Lord quotes, not the promise in the Decalogue, but the penalty 
 given elsewhere. Comp. chap. 9 : 30, which shows that ' curseth ' is 
 too strong a term — Die the death. In the original Hebrew : ' dying 
 he shall die ;' in the original Greek of this passage : ' let him end with 
 death,' both equivalent to : 'he shall surely die;' this penalty is.to be 
 inflicted upon him. 
 
 Yer. 11. But ye say. God (through Moses) said one thing, 'ye 
 say ' another, and though you quote tradition, it has only your own 
 
MARK Yll. [7 : 12-15. 
 
 If a man shall say to his father or his mother, That 
 wherewith thou mightest have been profited by me is 
 
 12 Corban, that is to say, Given to God ; ye no longer 
 suffer him to do aught for his father or his mother ; 
 
 13 making void the word of God by your tradition, which 
 ye have delivered : and many such like things ye do. 
 
 14 And he called to him the multitude again, and said 
 
 15 unto them. Hear me all of you, and understand : there 
 is nothing from without the man, that going into him 
 
 authority. — That wherewith thou mightest, etc. The Rabbins 
 taught, that, by saying Corban of his possessions, a man was absolved 
 from the duty of caring for his parents, yet the brief expression was 
 not considered sufficient to bind the party to devote his property to 
 religious uses. The Hebrew word used, is translated by the Evangelist 
 into Greek for his Greek readers. Both mean a gift to God. The 
 term ' Corban ' seems to have included all kinds of offerings, though 
 some think it was applied, in the time of Christ only to oflFerings with- 
 out a sacrifice. The Rev. Ver. makes this difficult passage more in- 
 telligible. The correct text makes it unnecessary to supply ' he shall 
 be free.' The construction in Matthew is still more difficult. 
 
 Yer. 12. Ye no longer suffer him, etc. . Not necessarily that 
 they actively foi'bade it, but their teachings virtually permitted him to 
 neglect his father and mother altogether. This is the comment of our 
 Lord, not the language of the Pharisees. Comp. Matt. 15 : 6. 
 
 Ver. 13. Making void, not merely transgressing, but rejecting, 
 the word of God. Modern Pharisaism does the same. Church 
 tradition leads to dogmas which deny God's direct commands. Its up- 
 holders persecute, not only for infractions of their interpretations of 
 God's laws, but for disregard of precepts of their own making. Or at 
 least, they constantly break Christ's law of love, through zeal for ex- 
 ternal things about which Christ gave no express command. — By your 
 tradition, which ye have delivered. Peculiar to Mark. They 
 made void God's word themselves, and by handing down these tradi- 
 tions would make others do the same. The last clause of ver. 8, was 
 probably taken from this verse. 
 
 Ver. 14. And he called to him the multitude again. 
 * Again ' (which the best authorities read, instead of ' all ') implies that 
 during this questioning the croAvd was not so closely about Him as 
 usual, but it does not follow that He had been judicially examined in 
 the synagogue. — Hear me all of you. 'All ' is peculiar to Mark. 
 — And understand. He turns to the people, as if to say, these 
 hypocrites, though the zealous expounders of the law, cannot under- 
 stand its real sense. 
 
 Ver. 15. . There is nothing, etc. In the remainder of the para- 
 graph (and in the parallel passage) a number of verbs of motion are 
 
7 : 16-19.] MARK VII. 91 
 
 16 can defile him : but the things which proceed out of 
 
 17 the man are those that defile the man.^ And when he 
 was entered into the house from the multitude, his 
 
 18 disciples asked of him the parable. And he saith 
 unto them, Are ye so without understanding also ? 
 Perceive ye not, that whatsoever from without goeth 
 
 19 into the man, it cannot defile him ; because it goeth not 
 into his heart, but into his belly, and goeth out into 
 the draught ? This he said, making all meats clean. 
 
 1 Many ancient authorities insert ver. 16 If any man hath ears to hear, let him hear. 
 
 used, the exact force of which is reproduced in the Revised Version. — 
 Can defile the man, i. e., make him common, impure or profane. 
 The Mosaic law, by a variety of ceremonial regulations, made external 
 distinctions to teach the importance of moral purity. This purpose had 
 been lost sight of, and the external regulation not only made the main 
 matter, but so extended it that ceremonial impurity was considered 
 worse than moral impurity. Our Lord opposes only this perversion of 
 the Mosaic law. Pharisees in all ages have exalted the sign and symbol 
 at the expense of the reality. 
 
 Ver. 16 is not found in some of the best early manuscripts. The 
 words were a common close to instruction difficult to understand, and 
 would easily creep into the text. 
 
 Ver, 17. Into the house. The remarks about the Pharisees 
 (Matt. 15 : 12-11) were uttered first, then his disciples (' Peter,' 
 Matthew) asked of him the parable. If Peter was Mark's in- 
 formant, there is modesty in this variation. The declaration in ver. 
 15, was a ' hard saying' to those who were born Jews, and hence Peter 
 might have called it a ' parable,' especially as our Lord had so often 
 taught the deeper truths in that form. Or the disciples, with their 
 Jewish education, might have thought : this saying to which the Phari- 
 sees so much object (Matt. 15 : 12) is riot to be taken literally, it must 
 be a parable. The censure of the next verse favors this explanation. 
 
 Ver. 18. Are ye so, in this way, as indicated by the question, 
 ■without understanding also, as well as the multitude (ver. 14). 
 — Perceive ye not ? The truth affirmed was one easy to be per- 
 ceived by the spiritually minded. 
 
 Ver. 19. Because it entereth not into his heart. The thought 
 of the verse is that food affects the body not the heart, that the moral 
 and spiritual state of man is not dependent on the food or drink he 
 uses, much less on certain ceremonial observances in regard to these 
 things. — Into the draught, ' drain ' or ' privy.' — Making all meats 
 clean. Mark inserts this new detail. The clause may be joined with 
 * draught;' it then refers to the purifying process, which takes place 
 in the impure matter coming from the body. God having thus pro- 
 
92 MARK Til. [7 : 20-23. 
 
 20 And he said, That which proceedeth out of the man, 
 
 21 that defileth the man. For from within, out of the 
 
 22 heart of men, ^evil thoughts proceed, fornications, 
 thefts, murders, adulteries, covetings, wickednesses, 
 deceit, lasciviousness, an evil eye, railing, pride, fool- 
 
 23 ishness : all these evil things proceed from w^ithin, and 
 defile the man. 
 
 1 Gr. thoughts that are evil. 
 
 vided for a purifying (physical) process, how absurd to make the 
 spiritual condition depend on food, especially upon certain ceremonies 
 connected "with it. A gi-ammatical difficulty, however, attends this 
 view. Many therefore consider this an explanation of the Evangelist 
 = This he said ; making all meats clean. This view is very old, but 
 open to grave objections. The variation in readings is against it, there 
 is no similar instance of interpretation in Mark's Gospel, and it gives 
 an unusual sense to the word ' purify,' or, ' make clean.' But it has 
 been accepted in the Revised Version. 
 
 Ter. 20. Expresses in another form the same thought, indicating 
 plainly that the heart is unaffected by what goes into the mouth, while 
 what comes out of the mouth indicates what is in the heart. 
 
 Ver. 21. For from within, out of the heart of men. This 
 represents, even more emphatically than the form preserved by Mat- 
 thew, that the heart of man is * the laboratory aud fountain-head of 
 all that is good and bad in the inner life of man,' hence his responsi- 
 bility, etc. That the body is the seat of sin is here denied. Both 
 materialism and asceticism are opposed. Mark's catalogue of sins is 
 fuller than that of Matthew. Here, as there, the plural seems to indi- 
 cate that the sins are common and notorious. 
 
 Ver, 22. Covetings, lit., ' covetousness,' grasping, greedy desires, 
 with the attending peculiarities. — Wickednesses. ' Malignities ;' 
 evil dispositions. — Deceit. Fraud, as distinguished from actual thell. 
 — Lasciviousness. Sensual excess. — An evil eye. A figure for 
 envy. — Blasphemy. Proud and spiteful anger, manifesting itself ia 
 abusive language against God. — Pride. Self exaltation, leading to 
 arrogance towards God and man. — Foolishness. Senselessness, 
 unreasoning folly, in thought, as well as in the words and acts which 
 result. A fearful catalogue, true to nature still. How well our Lord, 
 the purest of the pure, knew the depths of iniquity from which He 
 would save sinful men ! 
 
 Ver. 28. All these evil things proceed, &c. An emphatic 
 re-statement, after the dreary catalogue of sins. Ceremonial impurity 
 is insignificant compared with moral impurity. Yet Christians now 
 are as slow to learn this as the disciples were. 
 
7 : 24-26.] MARK VII. 93 
 
 24 And from thence he arose, and went away into the 
 borders of Tyre ^and Sidon. And he entered into a 
 house, and would have no man know it : and he could 
 
 25 not be hid. But straightway a woman, whose little 
 daughter had an unclean spirit, having iieard of him, 
 
 20 came and fell down at his feet. Xow the woman was 
 a ^ Greek, a Syrophoenician by race. And she besought 
 him that he would cast forth the ^ devil out of her 
 
 1 Some ancient authorities omit and Sidon, 2 Or, Gentile. 3 Gr. demon. 
 
 Vers 24-30. The Visit to the borders of Tyre and Sidox ; the Meeting with 
 THE Steophenician Woman.— Parallel passage: Matt. 15: 21-28. This visit of our 
 Lord to Gentile regions immediately followed the attack from the Pharisees. (Comp. 
 the course of Paul ; Acts 13 : 46.) The interview with the heathen woman is striking 
 and prophetic. The Jews reject the blessing; the Gentiles seek it with longing desire. 
 The heatlien worll hadbe?n prepar.^d for Him who was 'a light to lighten the Gen- 
 tiles.' The incident was timely. Tt preparsd the Apostles for their univer.-al mission, 
 and also for the prophecy (chap. 8 : 31) of His death at Jerusalem. Tliey must see 
 the faith of the Gentiles, before they could Isarn the faithlessness of the Jews. 
 
 Ver. 24. And from thence. Probably Capernaum, though the 
 locality is nowhere specified. — Went away. Matthew : ' withdrew,' 
 to avoid the Pharisees. — The borders of Tyre and Sidcn. Some 
 ancient authorities omit ' and Sidon/ probably to avoid a diflSculty in 
 ver. 31. He may not have passed much beyond the frontier. Pheni- 
 cia, here named from its chief cities, was north of upper Galilee, and 
 inhabited by Gentiles. The Jewish world was closing against our 
 Lord; the Gentile world was not yet open. — Entered into a bouse. 
 To avoid notice.— And he could not be hid. From the desire of 
 the mother who came. She entere 1 the house, and afterwards followed 
 Ilim in the way. Some, hoAvever, supposo that the first entreatj- (Matt. 
 15: 22) took place outside the house and the final entreaty within it, 
 so t!iat ' He could not be hid,' because she pressed in. Ihe heathen 
 mother found Him : she was a type of the longing, suffering Gentile 
 world. 
 
 Ver. 25. Whose little daughter, as in chap 5 : 23, the only 
 places where the Greek word occurs. — Had an unclean spiiit. 
 Such possession was. therefore, not confined to Jews. — Having heard 
 of him, came. Probably into the house. — Pell at bis feet. In 
 her final entreaty also she 'worshipped Him' (Matt. 15: 25). 
 
 Ver. 26. A Greek, i. e., a Gentile in religion. -Syrophoenician 
 by race, such a nation no longer existed. There were Plienicians at 
 Cirthage in Libya (Africa), as well as in Syria. The Phenicians were 
 Canaanites by extraction (comp. Matt. 15:22). — She besought 
 him. Here occurred all the details given in Matt. 15 : 23-25 : the 
 
94 MARK VII. [7: 27-30. 
 
 27 daughter. And he said unto her, Let the children 
 first be filled : for it is not meet to take the children's 
 
 28 ^ bread and cast it to the dogs. But she answered and 
 saith unto him, Yea, Lord : even the dogs under the 
 
 29 table eat of the children's crumbs. And he said unto 
 her. For this saying go thy way ; the ^ devil is gone 
 
 30 out of thy daughter. And she went away unto her 
 house, and found the child laid upon the bed, and the 
 ^ devil gone out. 
 
 1 Or, loaf. 2 Gr, demon. 
 
 silence of the Lord ; the request of the disciples, to get rid of her ; the 
 answer to them, and her second and more urgent request. 
 
 Ver. 27. Let the children first be filled. ' This important 
 addition in Mark sets forth the whole ground on which the present 
 refusal rested. The Jews were first to have the gospel offered to them 
 for their acceptance or rejection ; it was not yet time for the Gentiles' 
 (Alford). — It is not meet. The reply is not harsh, nor is it a refusal. 
 It calls forth the woman's faith, and convinces the disciples that it is 
 'proper' to bless this heathen woman. — To take the children's 
 bread. All present undei-stood this as referring to the blessing pro- 
 vided for the Jews. — To the dogs, lit., 'little dogs.' A reference to 
 the large savage dogs so common in the East, would be very con- 
 temptuous ; household dogs are meant ; a sense the woman skilfully 
 used. 
 
 Ver. 28. Yea, Lord. She accepts the Lord's word and makes an 
 argument of it. — Even, not, ' yet,' the dogs. Not as one of the 
 children ; but as a humble dependent, she asks only what falls to such ; 
 the crumbs. Possibly a reference to the pieces of bread on which, 
 according to the ancient usage, the hands were wiped ; but the usual 
 sense is more natural. The woman had been earnest in gaining a heai-- 
 ing at all. Her answer shows a quickness of mind, approaching wit, 
 humility also, joined with true wisdom; in her persevering faith she 
 saw the mind of Christ even in the seemingly repulsive figure. 
 
 Ver. 29. For this saying. As an evidence of her /az^A. Matthew: 
 'great is thy ftiith.' — The devil (demon) is gone out. As He 
 spoke, the miracle was performed (Matt. 15: 28). 
 
 Ver. 30. And she went away unto her house. This sketch of 
 her return is peculiar to Mark. She had obeyed the command : ' Go 
 thy way.' — Laid, or, 'thrown,' upon the bed. Just as the demon 
 left her, but in a quiet condition, which was the evidence that the 
 demon had gone. The correct order favors this view. The exhaustion 
 was natural, and a sign of complete dispossession. — As in the case of 
 the Gentile centurion, this cure was performed at a distance. The 
 intermediate link in both cases was strong faith combined with affec- 
 
7 : 31-33.] MARK VII. 95 
 
 31 And again he went out from the borders of Tyre, 
 and came through Sidon unto the sea of Gahlee, 
 
 32 through the midst of the borders of Decapolis. And 
 they bring unto him one that was deaf, and had an 
 impediment in his speech; and they beseech him to 
 
 33 lay his hand upon him. And he took him aside from 
 the multitude privately, and put his fingers into his 
 
 tion for the person healed. A hint is thus given in regard to inter- 
 cessory prayer. 
 
 Vers. 31-37. The Miracles of Healixg in Decapolis. — Parallel passage: Matt. 15: 
 29-30. The miracle here narrated in detail is peculiar to Mark and of special interest. 
 
 Ver. 31. And came through Sidon. Xot the city, but the 
 district thus termed. The course was first northward, then eastward, 
 then southward or southwestward, through the midst of the bor- 
 ders of Decapolis. This refers to the northern part of the Decapolis 
 at the foot of the Lebanon range. Passing through this He reached the 
 mountainous (and solitary) district on the eastern shore of the sea of 
 Galilee. In making this circuit, our Lord was seeking needed retire- 
 ment. Matthew (15 : 29-30) tells of His going up into the mountain 
 and adds : ' And there came unto him great multitudes, having with 
 them the lame, blind, dumb, maimed, and many others, and they cast 
 them down at his feet ; and he healed them.' Even here ' He could 
 not be hid.' 
 
 Yer. 32. Had an impediment in his speech. Lit., 'hardly 
 speaking.' It is more probable that he was 'deaf and duml)' than a 
 * stammerer,' etc. Deafness usually causes dumbness. An actual and 
 separate defect in the vocal organs is, however, suggested by both the 
 form here used and the mode of healing. This man was not possessed, 
 as many thus afflicted were. Possession and such diseases and deformi- 
 ties are to be distinguished ; the more so, since Mark is specially apt 
 to tell of our Lord's power over unclean spirits. — To lay his hand 
 upon him. They thought this Avas necessary. 
 
 Ver. 33. Took him aside from the multitude privately 
 (or, ' by himself). This may have been in consequence of some pecu- 
 liarity in the man himself, or in the spectators. The people of that 
 district were probably rude and more or less under heathen influence. 
 The peculiar manner of the miracle was not occasioned by the difficulty 
 of the case. The design seems to have been, still to connect the mira- 
 culous effect with His own person, yet to show that He was not bound 
 to one mode. It is not necessary to find a symbolical meaning in each 
 act. — And he spat and touched his tongue. Probably moisten- 
 ing His finger with saliva. He touched his tongue. The two parts 
 affected by disease were touched, to show that our Lord could choose 
 His own mode. We may, however, regard the miracle as a literal ful- 
 
MARK VIT. [7: 34-37. 
 
 34 ears, and he spat, and touched his tongue ; and looking 
 up to heaven, he sighed, and saith unto him, Ephpha- 
 
 l5 tha, that is. Be opened. And his ears were opened, 
 and the bond of his ton_i>;ue Avas loosed, and he spake 
 
 30 plain. And he charged them that they should tell no 
 man : but the more he charged them, so much the more 
 
 37 a great deal they published it. And they were be}'ond 
 measure astonished, saying, He hath done all things 
 well : he maketh even the deaf to hear, and the dumb 
 to speak. 
 
 filment of Is. 35: 5: 'Then shall the ears of the deaf be unstopped/ 
 etc. 
 
 Ver. 34. And looking up to heaven. In jf^roycr, perhaps to 
 shoAV Hi? connection with God the Father in heaven, over against the 
 magical influences which may have been assumed by the people of that 
 district; perhaps to affect the deaf and dumb man, who could perceive 
 this. — He sighed. In sympathy, alwnys felt, but here expressed; 
 perhaps also in distress at the ignorance and superstition He would 
 overcome. — Ephphatha. The precise word used, translated into 
 Greek by ]Mark, meaning be opened (thoroughly) It is closely 
 related to the Hebrew word used in Is. 35 : 5. The command was ad- 
 dressed to the man, as shut up from the world by the defect of these 
 two senses. 
 
 Ver. 35. The bond of his tongue, the impediment, whatever 
 it was, -was loosed, was removed. And he spake (^more exactly: 
 'was speaking') plain, (or, 'rightly '). It is not necessarily implied 
 that he was able to speak in soma way before the cure ' Mark shows, 
 in his account of the miracles, a preference for those healings, in which 
 the gradual process of the cure, as connected with the instrument and 
 the development of it, is vividly presented' (Lange). 
 
 Ver. 36. Charged them. etc. The prohibition was mainly to 
 prevent excessive zeal among these mountaineers. As usual, the com- 
 mand to be silent was not obeyed. It often seems harder to make men 
 keep silence than to make the dumb to speak. 
 
 Ver. 37. Beyond measure. Their excessive zeal was equalled 
 Dy their excessive astonishment. — He hath done all things well. 
 Perhaps an allusion to Gen. 1 : 31 ; the same Power and Beneficence 
 were manifested in His healing as in God's work of creation. — The 
 dumb to speak. This favors the view that the cured man was en- 
 tirely speechless. The whole verse intimates that this was but one of 
 many miracles. Matthew adds : ' and they glorified the God of Israel.' 
 They were, however, not heathen, but .lews. Yet living on the borders, 
 they seem to have been affected by heathen nations, and half recognized 
 other gods. 
 
8: 1-5.] MARK VIII. 97 
 
 8:1 In those days, when there was again a great mul- 
 titude, and they had nothing to eat, he called unto 
 
 2 him his disciples, and saith unto them, I have com- 
 passion on the multitude, because they continue with 
 
 3 me now three days, and have nothing to eat : and if I 
 send them away fasting to their home, they w411 faint 
 in the way; and some of them are come from far. 
 
 4 And his disciples answered him, Whence shall one be 
 able to fill these men with ^ bread here in a desert 
 
 5 place ? And he asked them. How many loaves have 
 
 1 Gr. loaves. 
 
 Chap. Vm : 1-10. The Feeding of the Four Thousasd. — Parallel passage : Matt. 
 15: 32 -oO. T113 two Evangelists (3Iattlie\v and 3Iark) here show unusual agreement, 
 thus inJicating the greater improbability that this is another account of the miracle 
 narrated in chap. G : 30^W . The circumstances of the two miracles differ in many 
 wajs : as to the number fed, the amount of provision present, the fragments gathered, 
 even the kind of baskets used, a different word being found here, and also in the 
 question of our Lord about the two miracles (3Iatt. IG: 9, 10; chap. 8 : 19, 20). 
 
 Ver. 1 . In those days. Indefinite ; but the interval between this 
 and the last miracle must have been very brief. — He called unto 
 him his disciples. Our Lord Himself takes the first step (comp. 
 chap. 6: 35). This case was more urgent ; the crawl was not com- 
 posed of those on the way to the passover, and had been three days 
 with Him. 
 
 Ver. 2. Three days. The third day was passing ; so they were 
 hungry and destitute of provisions, but not yet in actual distress. 
 
 Ver. 3. Faint in the way, i. e., because exhausted from the want 
 of food on their way home in that mountainous region. — And some 
 of them are come from far. Peculiar to Mark. The Lord's com- 
 passion was called out by their physical want, which, however, resulted 
 from their desire to be near Ilim. 
 
 Ver. 4. Whence shall one be able to fill ? The long fast 
 woull call for plentiful provision. The question may seem strange 
 after the miraculous feeding of the five thousand. But it was not so 
 strange as their subsequent reasoning about the leaven of the Pharisees 
 (vei-3. 15-21). Our own forgetfulness and unbelief should make us 
 wonder less at the ' little faith' of the disciples. In the previous case 
 the disciples emphasized the amount of bread ('two hundred penny- 
 worth'); in this, the fact that they are in a desert place. The 
 place was certainly mountainous, and probably sterile (comp. ver.'Gl. 
 
 Ver. 5. How many loaves have ye ? In the other case a lad 
 had the provisions ; here the disciples themselves. The loaves were 
 seven in this case, five in the other. 
 7 
 
MARK VIII. [8 : 6-10. 
 
 6 ye ? And they said, Seven. And he commandeth 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 
 
 8 to set these also before them. And they did eat, and 
 were filled : and they took up, of broken pieces that 
 
 9 remained over, seven baskets. And they were about 
 10 four thousand ; and he sent them away. And straight- 
 way he entered into the boat with his disciples, and 
 came into the parts of Dalmanutha. 
 
 Ver. 6. And he commandeth, etc. In the other case the disci- 
 ples arranged the multitude (Luke 9: 14; John 6: 10). — On the 
 ground, not, * upon the green grass ' (chap. 6 : 39^) ; the region was 
 probably barren. 
 
 Ver. 7. A few small fishes. The number is unknown. Mark 
 speaks of them separately. The language intimates that they were 
 separately blessed and distributed. — Having blessed. A different 
 word from that used in ver. 6. The distinction is slight, however: 
 this one implying praise, and the other thanksgiving. The Revised 
 Version brings out with exactness the minor variations of the various 
 accounts of the two miracles. The mode of distribution (and the mi- 
 racle itself) was precisely the same. 
 
 Ver. 8. And "were filled. The same word as in the doubting 
 question of the disciples (ver. 4) ; a correspondence obscured in the A. 
 V. — Of broken pieces that remained over, seven baskets. 
 Comp. with chap. 6 : 43 ; in that case the baskets were 'twelve' in 
 number. The word rendered 'baskets' is a different one (probably 
 larger ones are meant), and the same difference is observed in vers. 19, 
 20, and in Matt. 16 : 9, 10. 
 
 Ver. 9. Four thousand, instead of ' five thousand.' In this case 
 the material miracle seems not to have been so great, as respects the 
 number fed and the fragments remaining. All these variations, which 
 show no gradation between the miracles, and betray no special design, 
 prove that the Evangelists give true accounts of two distinct miracles. 
 
 Ver. 10. Into the boat. Probably one awaiting Him. — With 
 his disciples. Implied, but not stated, in the account of Matthew. 
 — Into the parts of Dalmanutha. Matthew: Magadan faccording 
 to the correct reading ; Magdala, A. V.). The site of Magdala (Maga- 
 dan), now called 3Iadschel (' Migdol,' Josh. 19: 38), is north of Tibe- 
 rias and directly east of Cana, on the western shore of the lake, since 
 the next voyage (chap. 8:13; Matt. 10 : 5) was across the lake to the 
 
8:11,12.] MAUK Vm. 99 
 
 11 And the Pharisees came forth, and began to ques- 
 tion with him, seeking from him a sign from heaven, 
 
 12 tempting him. And he sighed deeply in his spirit, 
 and saith. Why doth this generation seek a sign? 
 verily I say unto you. There shall no sign be given 
 
 eastern side. The theory which places the site on the south-eastern 
 shore of the lake is altogether unsupported, and makes of these jour- 
 neys of our Lord an aimless wandering. Our Lord, pursued by the 
 hostility of the Jews and seeking retirement, seems to have landed at 
 an obscure locality between the two neighboring places named by the 
 two Evangelists. 
 
 Vers. 11-13. The Pharisees Demand a Sign.— Parallel passage : Matt. 16 : 1-4. 
 In consequence of the opposition of Pharisees and scribes from Jerusalem (chap. 7 : 
 l-2o), our Lord had withdrawn to heathen and onfrequented regions. On His return, 
 He lands at a retired locality in Galilee ; the Pharisees seek Him, tempting Him again. 
 He then withdraws to the eastern side of the sea (ver. 13), not far from Bethsaida (ver. 
 22). The connection of events shows the reason for these repeated voyages, which 
 seem purposeless to many readers. Galilee being almost completely closed to Him, it 
 was time for the decided confessions and revelations (ver. 27 — 9 : 1) which follows. In 
 the account of this meeting with the Pharisees, Matthew is much fuller. 
 
 Ver. 11. And the Pharisees. Matthew adds: 'with the Sad- 
 ducees' ; but the former were the leaders on this occasion when, as so 
 often, extremes of error combined from hatred of the truth. — Came 
 forth. This implies spying hostility. He had landed at some retired 
 locality (see on ver. 10), but their opposition speedily found him, since 
 they began, at once, to question "with him. These details are 
 peculiar to Mark. — A sign from heaven. This had been done 
 before (comp. Matt. 12: 38), It was the common belief that visible 
 signs from heaven would attend the Advent of the Messiah. Their 
 request implied that the many mighty works He had already wrought 
 were not of heavenly origin. ' The Jcavs require a sign' (1 Cor. 1 : 22) ; 
 formalism and self-righteousness tend to superstition. — Tempting 
 (or, ' trying ' ) him, putting Him to the proof. But He never responded 
 to doubt and disbelief ; only to faith. To accede to their wish, would 
 foster their carnal hopes. 
 
 Ver. 12. And he sighed deeply in his spirit. This sigh, or 
 groan, came from His heart, showing how deeply He felt the opposi- 
 tion He encountered. They showed more decided enmity, but the 
 plain prediction of His death which so soon followed (ver. 31), shows 
 that He knew the crisis was approaching. ('The sign of the prophet 
 Jonah,' Matt. 16 : 4, points in the same way.) It may have been a Sign 
 of His entering, though with human pang, upon the appointed path 
 of tribulation. But the sigh was mainly for these who would reject the 
 atoning sorrows they were the instruments in producing. — This 
 
100 MARK VIII. [8 : 13-16. 
 
 13 unto this generation. And he left them, and again 
 entering into the boat departed to the other side. 
 
 14 And they forgot to take bread; and they had not in 
 
 15 the boat with tliem more than one loaf. And he 
 charged them, saying, Take heed, beware of the leaven 
 
 16 of the Pharisees and the leaven of Herod. And they 
 reasoned one with another, ^ saying, ^ We have no bread. 
 
 1 Some ancient authorities read because they had no bread. 
 2 Or, It is because we have no bread. 
 
 generation. A term of rebuke; comp. Matt. 16 : 4 : 'An evil and 
 adulterous generation seeketh after a sign.' 
 
 Ver. 13. This presents more distinctly than the parallel in Matthew 
 the immediate departure in the waiting boat. — To the other side. 
 He returned to Galilee but once again, and then as quietly as possible 
 (chap. 9: 30, etc.). 
 
 Vers. 14^21. The Discourse about Leaven.— Parallel passage: Matt. 16: 5-12. 
 The unbelief and ignorance of the Twelve are frankly set forth in both accounts. 
 
 Ver. 14. Forgot to t3ke bread. Both accounts suggest that 
 the neglect occurred after they landed. — In the boat with them 
 more than one loaf. The conversation, therefore, did not take 
 place in the boat. When they landed (Matthew), they forgot to supply 
 themselves with provisions for their land journey, although they had 
 brought but one loaf with them in the boat. No stock of provisions 
 was needed for the short voyage. 
 
 Ver. 15. The leaven of the Pharisees. ' Leaven ;' figure for 
 a permeating spiritual influence, generally an evil one (comp. however 
 Matt. 13 : 33). Their want of bread made the illustration apt. They 
 were now Avithdrawing, both bodily and spiritually, from the Jews ; 
 hence there is probably a reference to Exod. 12: 15-17; comp. 1 Cor. 
 5 : 7. — The leaven of Herod. Matthew: ' of the Sadducees.' Herod 
 was not a professed Sadducee, but our Lord was warning against what 
 all these had in common. On the alliance of the Pharisees and the 
 Herodians, see on chap. 3 : 6. The one common characteristic of the 
 Pharisees, Sadducees, and Herodians was ' hypocrisy ' (see Matt. 16 : 
 12), the last named party coquetting with the other two as politicians 
 do, and of course acting hypocritically. 
 
 Ver. 16. The sense of this verse is clear, but the form varies in the 
 early authorities ; see the margin of the Revised Version. — And they 
 reasoned -with one another. Matthew: 'among themselves.' In 
 their own hearts and then with each other ; not in dispute, but in 
 earnest conversation. — We have no bread. An unspiritual but 
 not altogether unreasonable thought. As Jews they would naturally 
 think about not eating bread with these sects ; but this would imply 
 separation from the whole nation, and separate provision for their 
 
8:17-22.] MARK Ylir. 101 
 
 17 And Jesus perceiving it saith unto them, Why reason 
 ye, because ye have no bread ? do ye not yet perceive, 
 neither understand ? have ye your heart hardened ? 
 
 18 Having eyes, see ye not? and having ears, hear ye not ? 
 
 19 and do ye not remember ? AVhen I brake the live 
 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 
 
 21 ye up ? And they say unto him. Seven. And he 
 said unto them. Do ye not yet understand ? 
 
 22 And they come unto Bethsaida. And they bring 
 to him a blind man, and beseech him to touch him. 
 
 1 Basket in ver. 19 and 20 represents different Greek words. 
 
 wants, which they had forgotten. General anxiety about worldly 
 things would follow. 
 
 Ver. 17. And Jesus perceiving it saith. This rendering 
 avoids the incorrect notion, that He took some time to discover it. 
 The reproofs here given are somewhat fuller than in the parallel pas- 
 sage. After such miracles their cares were unbelieving. Besides 
 want of faith, they had shown great want of perception. 
 
 Ver. 18. Many authorities join the last clause of ver. 18 with ver. 
 19. 
 
 Ver. 19. When I brake, etc. Comp. chap. 6: 30-44.— Twelve. 
 Mark alone presents the answer of the disciples. 
 
 Ver. 20. Baskets. A different word in the original from that 
 used in ver. 18, but the same one we find in the account of the miracle 
 (chap. 8: 1-10). This difference incidentally confirms the truthfulness 
 of the account. 
 
 Ver. 21. Do ye not yet understand, i, e., after these miracles. 
 The recent instruction ,'chap. 7 : 15-19) that eating did not defile a 
 man, should have prevented the surmise about not eating bread with 
 the Pharisees and Sadducees ; the miracles should have shown them 
 that lack of earthly bread was not referred to. Mark stops with this 
 brief question, because in writing for Gentile readers his main design 
 was to show the condition of the Twelve. But the whole conversation 
 warns against false ' teaching "(]Matt. 16 : 12). Principles, tendencies, 
 'teachings,' are most permeating, and if evil, most dangerous. To 
 those who after all the lessons of history, and of experience, fail to see 
 this, we may apply the words of our Lord : ' Do ye not yet under- 
 stand V 
 
 Vers. 22-26. The Healing of the Blind Man at Bethsaida.— Peculiar to Mark. 
 Thia miracle is of peculiar interest, as exhibiting a gradxial cure. In this case, as in 
 
102 MARK VIII. [8 : 23-25. 
 
 23 And he took hold of the blind man by the hand, and 
 brought him out of the village; and when he had 
 spit on his eyes, and laid his hands upon him, he asked 
 
 24 him, Seest thou aught ? And he looked up, and said, 
 I see men ; for I behold them as trees, walking. 
 
 25 Then again he laid his hands upon his eyes ; and he 
 looked steadfastly, and was restored, and saw all things 
 
 the last miracle (chap. 7: 32-36), there was a suggestion from the people as to the 
 mode of healing, a separation from the crowd, a different mode from that suggested, 
 including the application of saliva. The place was undoubtedly Bethsaida Julias on 
 the eastern side of the lake. It is probable that there was no other Bethsaida (see on 
 chap. 6: 47). Moreover, the next occurrence took place in the neighborhood of Caesarea 
 Philippi (ver. 27), in journeying toward which they would not pass near the supposed 
 site of western Bethsaida. 
 
 Ver. 22, And they come (so the best authorities read) to Beth- 
 saida. They had not landed there, but probably stopped there to 
 procure provisions. Our Lord did not intend to remain there ; He 
 was seeking retirement, to prepare His disciples for the future. — To 
 him. The correct order is restored in the Bev. Ver. — A blind man. 
 Probably not born blind. See on ver. 24. — To touch him, as though 
 the touch was necessary to heal him. 
 
 Ver. 23. Brought him out of the village. A more decided 
 separation even, than in the last case (chap. 7: 33). The reason may 
 have been the unbelief of the place, since the man was particularly 
 commanded not to go back there (ver. 26). The application of saliva 
 came first, then the laying on of hands (which had been requested), 
 which was repeated (ver. 25). Three successive acts instead of the 
 usual word or touch.— Seest thou aught? The correct reading 
 gives this vivacious form. 
 
 Ver. 24. I see men (lit., 'the men'); for I behold them as 
 trees, walking. The first exclamation is one of joyous surprise: 
 ' I see the men,' i. e., the men who were near, the disciples, and per- 
 haps the man's friends. But the cure was not complete, and, as he 
 had been asked to tell what and how he saw, he adds : ' because as 
 trees,' i. e., indistinctly, ' I behold them ' (the men, not trees, as some 
 infer from the A. V.) 'walking.' Perhaps his friends, or even the 
 disciples, were restlessly moving about, awaiting the result. The 
 mention of men and trees suggests that the man had once had his eye- 
 sight. 
 
 Ver. 25. The Greek text in this verse has been altered by tran- 
 scribers. There is general agreement among modern editors as to the 
 correct readings. — He looked steadfastly. A single act is here 
 indicated ; he made a special effort in consequence of the second lay- 
 ing of hands upon him. But the sense may be : 'he saw clearly ' (as 
 in Matt. 7:5); the word, however, differing from that in the last 
 
8 : 26, 27 J MARK VIII. 103 
 
 26 clearly. And he sent him away to his home, saying, 
 Do not even enter into the village. 
 
 27 And Jesus went forth, and his disciples, into the 
 villages of Csesarea Philippi : and in the way he asked 
 his disciples, saying unto them, \yho do men say that 
 
 clause. — And wag restored, and saw all things clearly. The 
 
 last clause represents a continued action. If the previous clause 
 means : ' he saw clearly,' this one must refer to the subsequent condi- 
 tion of the man. ' All things ' is preferable to ' every man.' Of coui'se 
 our Lord could have healed the man with a word ; but He was not 
 confiQed to one method. The gradual cure would remove the notion 
 of magical influence. There may have been something in the man's 
 spiritual condition which called for this method to develop his faith. 
 Nor was the mode without an important lesson for the disciples, at 
 this juncture. We need not and ought not to expect Christ's work of 
 grace to be manifested in all cases through the same experience ; a 
 mistake which has caused much distress among real Christians, and en- 
 couraged hypocrisy. The work of grace, though always wrought by 
 Christ, is often a gradual process, in which other agencies are appa- 
 rently involved ; a protest against the notions, which look for magical 
 power in sacramental forms, or insist upon sudden illumination and 
 joy as a necessary accompaniment of conversion. Comp. the parable 
 (chap. 4 . 36—39 ) peculiar to this Gospel. The man is not represented 
 as active in curing himself; yet he follows Christ, who leads him by 
 the hand, looks up when Christ bids, and tells our Lord both of the 
 cure and its imperfection. 
 
 Ver. 26. To his home. This was not in the village, but elsewhere. 
 Our Lord forbids his return to the village. He was now seeking re- 
 tirement, and avoiding publicity, and there may have been some spe- 
 cial reason why it should not be published there. — The last clause (A. 
 V.) is omitted, though found in many ancient authorities. 
 
 Vers. 27-9: 1. The DiscotrRSE near Cjesakea Philippi. — Parallel passages: Matt_ 
 16: 13-28 ; Luke 9 : 18-27. — Contents. The confession (ver. 29), and the revelation (ver. 
 31), constitute an epoch in the training of the Apostles. Despite their little faith and 
 want of understanding, they cling to Jesus as the Christ of God. lie calls for a con- 
 fession of this. Peter, the usual spokesman, makes it. Then He reveals Ilis passion 
 and the sufferings of His people with Him and for His sake. This revelation was at 
 first rejected, never received by the disciples in its full force until it became a fact. 
 The important statement regarding the foundation of His Church (recorded in Matt. 
 16.- 13 j is not as many suppose, the central thought. Neither Mark nor Luke make 
 any reference to it. The farmer, though probably deriving his information from Pet^r, 
 omits in this account the blessing bestowed on Peter, and the subsequent i-romUe, but 
 inserts the rebuke. A significant fact, showing the humility of Peter. The reference 
 to the institution of the Church as a separate communion, is also wanting. Hence the 
 Passion of Christ is the central truth, involving the active and passive confession of Hia 
 
104 MARK VIII. [8 : 28, 29. 
 
 28 I am ? And tliey told him, saying, John the Baptist : 
 and others, Elijah ; but others, One of the prophets. 
 
 29 And he asked them, But who say ye that I am ? Peter 
 answereth and saith unto him. Thou art the Christ. 
 
 people, and not the institution of the Church, much less the primacy of Peter. It is 
 remarkable that this fundamental confession of faith was called forth by our Lord, not 
 in Galilee or Judea, but near Cassarea Philippi (Eanias), a Koman settlement on the 
 extreme northern boundary of Palestine. The hostility of the Jews had b:inished Ilim 
 thither, but its ultimate elTect would be to banish them from the Land of Promise. 
 
 Ver. 27. Into the villages of Caesarea Philippi. Retired locali- 
 ties in the neigliborhood^ better adapted for private intercourse. The 
 city -was situated at the foot of Mount Ilermon, and formerly bore the 
 name Faneas. Philip the Tctrarch beautified it, and called it Ctesarea; 
 his name (Philippi) being commonly added to distinguish it from 
 Cgesareaonthe sea-coast ("where Paul was afterwards imprisoned). The 
 name was changed to Neronias by Agrippa II., but the village which 
 now marks the site is called Banias, — In the way. Luke (9* IS), 
 without naming the locality, tells that He had been ' alone praying ;' 
 an important preparation for the important revelation which was to 
 follow. This was not necessarily * in the way' from Bethsaida to 
 Coesarca Philippi, but may have been during some journey while in 
 those regions. — Who do men say that I am ? The form of Mat- 
 thew is fuller : ' that the Son of Man is ?' thus bringing the implied 
 thought : ' I am the Son of Man, the Messiah.' 
 
 Yer. 28. They told him. The people had never been fully con- 
 vinced that He was the Messiah, In the presence of opposition they 
 only held that He was a remarkable personage. — John the Baptist. 
 Herod's opinion, see chap. G: 1-4-lG. — Elijah. The forerunner of the 
 Messiah. — One of the prophets, comp. chap. 6: 15. Some really 
 believed that the old prophets would reappear in another form 
 
 Ver. 29. But "who say ye, etc. The question does not imply that 
 they doubted His Messiahship, but is a demand for a decided expres- 
 sion of their belief. In the fuller account of Matthew the main 
 point in Peter's reply is respecting what He was as the Messiah. — 
 Peter answereth; speaking for the others as well as for himself. — 
 Thou art the Christ, i. c, the Messiah. Matthew adds : ' the Son of 
 the living God ;' Luke : ' the Christ of God.' The confession of Peter 
 is the germ of the true and full statement respecting the Divine Human 
 Person of Christ. The germ itself was a revelation (Matt. 16: 17), 
 and its development was through subsequent revelation to the Apostles. 
 The doctrine of Christ's Person is not the result of human speculation, 
 but a truth revealed by the Father of our Lord respecting His only 
 Begotten Son. As at the beginning of His ministry our Lord received 
 an attestation from man (John the Baptist) preceding the attestation 
 of His Sonship from heaven (chap. 1 : 11), so at this turning-point a 
 
8 : 30-33.] MARK YIII. 105 
 
 30 And he charged them that they should tell no man of 
 
 31 him. And he began to teach them, that the Son of man 
 must suffer many things, and be rejected by the elders, 
 and the chief priests, and the scribes, and be killed, 
 
 32 and after three days rise again. And he spake the 
 saying openly. And Peter took him, and began to 
 
 33 rebuke him. But he turning about, and seeing his dis- 
 ciples, rebuked Peter, and saith, Get thee behind me, 
 Satan : for thou mindest not the things of God, but 
 
 confession from man precedes the renewed attestation from heaven on 
 the mount of Transfiguration (chap. 9: 7). 
 
 Ver. 30. That they should tell no man. Until our Lord Him- 
 self announced His Messiahship before the Sanhedrin (chap. 14: 62), 
 the Christian acknowledgment was to be kept separate from the carnal 
 expectations of the .Jews. 
 
 Vcr. 31. And he began. The confession prepared them for the 
 revelation. We may infer tliat He spoke often and familiarly on this 
 topic, to prepare them for their own trials, and to impress upon them the 
 truth they deemed so strange. (Comp. chaps. 9: 12; 10: 31, and the 
 parallel passages in Matthew and Luke.) — He must suffer. The 
 necessity of His sullerings was revealed : not in all its bearings, since 
 after His resurrection He must still ask : ' Behoved it not the Christ to 
 suffer,' etc. (Luke 24: 20). — Many things. His sufferings included 
 more than the outward persecutions. — Ba rejected ty the elders, 
 etc. These classes represented the whole Jewish nation. Christ did 
 not reject the covenant people; they rejected him. — And be killed. 
 A startling announcement to the disciples, and yet Daniel (9: 26) and 
 Isaiah [oo : 4-10) had foretold it. ' The cross ' is the necessary climax 
 of His sufferings. — After three days. Matthew r:nd Luke: 'the 
 third day.' The latter is the more definite expression for the same 
 period. 
 
 Ver. 32. And he spake tlie saying openly. Not necessarily 
 in puhlic, but rather without concealment, explicitly, not indirectly. 
 Peculiar to Mark. — And Peter took him Probably laid hold on 
 Him to interrupt Him. Matthew gives the language. The explanation, 
 *took by the hand,' for friendly entreaty, is unwarranted. — And 
 began to rebuke him. He did not proceed f-\v in this chiding. 
 
 Vcr. 33. And seeing his disciples. This look, mentioned by 
 Mark only, shows that Peter had not taken Him aside, but publicly in- 
 terrupted Him. Luke omits altogether the rebuke of Peter. — Get 
 thee behind me, 'avaunt,' 'begone.' Comp. Matt, 4: 10, where 
 the same words are addressed to Satan himself — Satan. The mean- 
 ing ' adversary ' is too weak. There was a Satanic influence at work 
 in Peter, though he was not conscious of it. * Has Satan come again ?' 
 
106 MARK VIII. [8:34,35. 
 
 34 the things of men. And he called unto him the mul- 
 titude with his disciples, and said unto them, If any 
 man would come after me, let him deny himself, and 
 
 35 take up his cross, and follow me. For wdiosoever 
 would save his 4ife shall lose it; and whosoever shall 
 lose his 4ife for my sake and the gospePs shall save 
 
 1 Or, smd. Am. Com. omit this margin. 
 
 The Apostle himself was no doubt startled. — Thou mindest net the 
 things of God, i. e., as represented by Christ, not regarding God's 
 purpose in the foretold death. — The things of men, i. e., he had 
 carnal views, expected the temporal exaltation of the Messiah. Human 
 nature is here represented as opposed to God, and under the influence 
 of Satan. — A rebuke for all who have a sentimental admiration for Jesus 
 of Nazareth, but stumble at the cross, which belongs to ' the things of 
 God.' 
 
 Ver. 34. Called unto him the multitude. The crowd was 
 never far oflF. What he would now say was of universal application. 
 He would prepare the multitude to hear what He had just revealad to 
 the Twelve, and test their willingness to follow Ilim to death. He thus 
 showed His wisdom as a Teacher, m adapting the truth to the audience. 
 — If any one would come after me. A general statement, in- 
 volving on this occasion the question, will you follow me even to the 
 death, which, I have assured you, must come. Unlike worldly leaders, 
 Christ declares the darker side of His service ; He asks for willing fol- 
 lowers. A religion of force cannot be Christ's religion. — Deny him- 
 self. Let him renounce self as the object of supreme regard ; this in- 
 volves the relinquishment of all that interferes with the higher object. 
 — Take up his cross. The person to be crucified bore his own 
 cross ; the death was a painful and shameful one. The refei-ence is 
 to readiness to endure for Christ, even death in its worst form. It in- 
 cludes of coui'se all minor forms of endurance. Comp. Luke 9 : 23, 
 where ' daily ' is added. — Follow me. Here in the path of suffering, 
 but also in the path of holiness and in the path to gloiy, as the follow- 
 ing verses suggest. Continuous action is indicated by this verb. 
 
 Ver. 35. For ■whosoever would save his life, etc. ' Life ' is 
 here used in two senses ; otherwise the paradoxical statement would 
 have no meaning at all. In both clauses it means, in the first instance, 
 the outward, earthly life, with all its pleasures and comforts ; and in 
 the second (' it ') the inward, spiritual life, beginning here in faith, and 
 to be perfected in heaven. Life, worldly, selfish, fleshly, is ©pposed 
 to life eternal, Christian and spiritual. ' The fear of death subjects to 
 the bondage of death (Heb. 2 : 15) ; while readiness to suffer a holy 
 death for Christ's sake opens up before us true life.' It is not said, 
 that we must lose the one life in order to gain the other ; nor that 
 each one is called to make the sacrifice literally. — For my sake and 
 
8:36-38.] MARK VIII. 107 
 
 36 it. For what doth it profit a man, to gain the whole 
 
 37 world, and forfeit his ^ life ? For what should a man 
 
 38 give in exchange for his ^ life ? For whosoever shall 
 be ashamed of me and of my words in this adulterous 
 and sinful generation, the Son of man also shall be 
 ashamed of him, when he cometh in the glory of his 
 
 1 Or, soul. Am. Com. omit this margin. 
 
 the gospel's. The last phrase is peculiar to Mark (comp. chap. 10 : 
 29). But ' for my sake' remains the leading thought : for the sake of 
 the gospel, because it tells of the personal Redeemer. The meaning 
 is : Christ must be loved more than life itself, or more fully ; * he that 
 gains or saves his earthly life, saving it by unfaithfulness, shall lose 
 his true life ; but he that loses it by faithfulness to Christ, shall find 
 eternal life.' The standard is not too high. Salvation must consist in 
 an overcoming of selfishness by bringing the heart back to God. This 
 has been done only by Christ, and by His becoming supreme in the 
 heart. He gave His life /or us, and therefore asks us to give our lives 
 for Him ; He gives His life to us, so that we can give our lives both 
 to and /or Him. 
 
 Ver. 36. The peculiar form of this and the next verse is restored in 
 the Revised Version.— For "what doth it profit, etc. In view of this 
 saving and losing. — Forfeit his life. Same word as in ver. So. The 
 variation in the A. V. is unfortunate. The woi'd has the double mean- 
 ing 'life' and 'soul.' But here 'life' in the higher sense is meant, 
 not ' soul' in distinction from ' body;' hence the Am. Com. object to 
 the marginal rendering. It is plainly implied that gaining the world 
 in a selfish manner involves the loss of true life ; tliat such a gain is 
 really only an apparent gain of the world, while the loss is real, irre- 
 parable, irretrievable. The usual inferences, based on the sense ' soul,' 
 are true enough, but not suggested here. 
 
 Ver. 37. Life, same word as in ver. 35 ; comp. Matt. 16 : 25, 26. 
 — In exchange, lit., 'as a ransom price.' The price which the 
 earthly-minded gives for the world is his 'life,' in the highest sense. 
 But after having laid that down as the price, what has he as a counter 
 price (that is the exact sense of the Greek word), to buy the life back 
 again ? 
 
 Ver. 38. For. The reason this transaction is so unprofitable is now 
 given. — Shall be ashamed of me and of my words. Disown me 
 and reject my words. The two terms correspond with those in ver. 35 ; 
 ' for my sake and the gospel's." There is a hint of the same thought in 
 Matthew's account (16 : 27), and something analogous is found in Matt. 
 10 : 33. — In this adulterous and sinful generation. Comp. Matt. 
 12 : 39. These words, peculiar to Mark in this connection, suggest that 
 being ashamed of Christ is the result of paying attention to the verdict 
 of such a generation. — The Son of man (now lowly, despised and 
 
108 MARK IX. [9 : 1. 
 
 9 : 1 Father with the holy angels. And he said unto 
 them, Verily I say unto you, There be some here of 
 them that stand by, which shall in no wise taste of 
 death, till they see the kingdom of God come with 
 power. 
 
 rejected) also shall be ashamed (disown and reject). — Cometh. 
 At tlie Second Advent. — In the glory cf his Father. See Matt. 
 16 : 27. Luke is fuller : ' In His own glory, and the Father's, and of 
 the holy angels.' Through suffering to glory. He spoke first of His 
 own sorrows, then of Ilis people's ; now He predicts glory and triumph ; 
 theirs also, because His. In this second coming, afterwards more fully 
 spoken of (chap. 13), He shall appear as Judge of all, in the glory of 
 God the Father, and the attendants shall be holy angels. Matthew : 
 *IIis angels ' Both a threatening and a promise, in view of the judg- 
 ment which it involves. 
 
 IX: 1. And he said unto them. The Revised Version does 
 away with the unfortunate effect of beginning a new chapter here. — 
 Verily I say unto you. Solemn preface. — There be some here 
 ot them that stand by. The Twelve and the people about (chap. 
 8 : o4j. — Shall in no -wise taste of death. Death is represented 
 under the figure of a bitter cup. Some of those present should be still 
 alive when the event referred to in the next clause should take place, 
 though they should afterwards die. — The kingdom of God come 
 "with (lit., 'in') power. The last clause is peculiar to Mark and 
 characteristic, since he presents our Lord mainly in His power. This 
 coming is probably distinct from that spoken of in the preceding verse. 
 (1) That was ' in the glory of His Father; ' this, a coming of the king- 
 dom of God 'with power' (comp. Luke 9: 27). (2) So definite a pre- 
 diction of the final coming is inconsistent with chap. 13 : 32 : ' But of 
 that day and hour knoweth no one, .... neither the Son,' etc. Nor 
 is it the transfiguration, which was a temporary revelation, but the 
 establishment of the new dispensation, which was the coming of the 
 kingdom of God with power. The more precise reference can scarcely 
 be to the coming of our Lord after the resurrection ; for all of them 
 except Judas lived to see that, and it is implied that some would 
 die; nor to the day of Pentecost, since this is open to the same 
 objection. It probably refers to the destruction of Jerusalem, which 
 ended the old dispensation. This was a coming ' in power,' i. e., its 
 principal manifestation was an exhibition of poAver. That event 
 was, moreover, of awful significance. In view of the circumstances, 
 the hostility of the Jews now manifest, the prediction that Jeru- 
 salem would be the place of His suflFerings, the announcement of 
 His Church as distinguished from the old economy to be abrogated fully 
 in the ruin of that city, it seems likely that if one event be referred to, 
 it is this, which was in so many respects ' a type and earnest of the 
 
9:2.] MARK IX. 109 
 
 2 And after six days Jesus taketh with him Peter, 
 and James, and John, and bringeth them up into a 
 high mountain apart by themselves : and he was trans- 
 final coming of Christ' (Alford). Some, however, adopt a wider view, 
 referring it 'to a gradual or progressive change, the institution of 
 Christ's kingdom in the hearts of men and in society at large' (J. A. 
 Alexander), extending from the day of Pentecost to the destruction of 
 Jerusalem. 
 
 Chap. IX : 2-8. The Tuansfigtjration. — Parallel passages : Matt. 17 : 1-8 ; Luke 9 : 
 28-36. Contents : After our Lord's prediction of His sufferings and hint of His glory 
 (chap. 8:31 — 9: 1), three chosen disciples receive a supernatural testimony and pledge 
 of that glory. But the primary purpose probably was to give to our Lord, at this crisis, 
 consolation from His Father, who by an attesting voice ushered in the sufferings aa 
 He had done the successes. The scene of the Transfiguration, according to tradition, 
 was jMuunt Tabor, in Galilee; but it was more probably Hermon, which was near 
 CKsarea Philippi, an uninhabited and lofty mountain, and better fitted to be the scene 
 of a S3cret revelation. Mount Panium and a mountain near the lake have also been 
 suggested, but with less reason. — The Tramfiguration, a Sabbath revelation ('after six 
 days'); an earnest of the resurrection, a prophecy of Sabbath rest and privilege. — 
 Three witnesses, three accounts ; the same human company in Gethsemane, but a 
 different heavenly -visitant. — Our Lord's inherent glory burst forth, an anticipation 
 and prophecy of His future gloiy. — Moses and Elijah : the one had represented Christ's 
 sufferings in type, the other in prophecy : the Old and Xew Testament agree, and cen- 
 tre in the cross ; Christ Ls revealed as Lord of the invisible world, as well as of the 
 future kingdom of glory. — Peter's proposal ; an expression of fear and perplexity, and 
 yet of gratitude for privilege ; like privilege often produces like desires to rest before 
 the timj. — The dark cloud on Mount Sinai; the bright cloud on the Mount of Trans- 
 figuration. — The attesting voice, now a command to hear Ilim, as He went to doath. — 
 Jesus only ; the new covenant established on its own evidence, the Master's authority 
 proclaimed as sufficient. 
 
 Ver. 2. Six days. So Matthew. Luke more generally, or per- 
 haps including the day of Peter's confession: 'about an eight days ' 
 (^. e., a week). — Peter, and James, and John. Ilis companions in 
 Gethsemane (chap. 14 : 37 ; Matt. 26 : 35), Peter the leader, James 
 the first to suffer martyrdom, and John the beloved disciple, who lin- 
 gered longest on earth. — A high mountain apart. The Transfigu- 
 ration probably took place in the night. 1. Jesus had gone up into 
 the mountain to pray (Luke 9: 28), which lie usually did at night 
 (Luke G: 12; 21: 37; 22: 39; Matt. 14; 23,24). 2. The Apostles were 
 heavy with sleep. 3. They did not descend till the next day ( Luke 9 : 37). 
 4. The transfiguration itself could be seen to better advantage at night 
 than in daylight. On Mount Hermon snow would be visible, adding a 
 natural splendor to the scene. — By themselves. Not simply in 
 private ('apart'), but actually 'alone.' The immediate purpose was 
 *to pray' (Luke), the ultimate purpose this revelation. — And he 
 
110 MAr.K IX. [9: 3-5. 
 
 3 figured before them : and his garments became glis- 
 tering, exceeding white; so as no fuller on earth can 
 
 4 whiten them. And there appeared unto them Elijah 
 6 with Closes : and they Avere talking with Jesus. And 
 
 Peter answereth and saith to Jesus, Rabbi, it is good 
 
 ■was transfigured before them, as witnesses. Peter afterwards 
 mentions the fact (1 Pet. 1 : 16-18), and John alludes to it (John 1 : 14). 
 The change in His appearance took place while He was praying (Luke 
 9: 29). 
 
 Ver. 3. And his garments. All three Evangelists speak of 
 this; but Mark gives the most vivid description of it, omitting 
 the other details. — Became. This graphic touch brings out ' the 
 glistening of each separate portion of His clothing' (Alford) — 
 So as (or, ' such, garments iis) no fuller on earth can whiten 
 them. This indicates that the splendor was preternatural. The 
 fuller's business was to wash soiled white garments, and to 
 make them clean and glistening. Persons of high rank were often 
 distinguished by the brightness of their white garments. Beyond all 
 these efforts of human splendor was the glory of our Lord's raiment, 
 Matthew : ' and His ftxce did shine as the sun, and His garments became 
 white as the light.' Luke : ' The fashion of His countenance was 
 altered, and His raiment became white and dazzling.' No explanation 
 is possible that denies the supernatural element. Our Lord's inherent 
 glory burst forth ; added to this there was an external heavenly illumi- 
 nation affecting His garments and surrounding Moses and Elijah, 
 reaching its highest manifestation in the cloud spoken of in ver. 7, 
 which INlatthew tells us was luminous. An anticipation of His future 
 glory as the Son of man. 
 
 Ver. 4. There appeared unto them. These persons were really 
 present. It was not a vision, as is plain from the account of Luke. — 
 Elijah ■with Moses. Elijah is more prominent in this account, and 
 probably was in the scene as witnessed by Peter. The two chief 
 representatives of the Old Testament (the law and the prophets). 
 Both were forerunners of the Messiah, and had also fasted forty days. 
 They came from the invisible world, appearing ' in glory ' (Luke 9 : 31), 
 in a glorified form. They were recognized by the disciples, probably 
 by intuition. — And they were talking -with Jesus 'Of His 
 decease which He was about to accomplish at Jerusalem ' (Luke). 
 Even on the mount of transfiguration the cross is in the foreground, 
 and these Old Testament saints were probably then instructed in 
 regard to it. The appearance of these two persons has been connected 
 by some with the manner of their departure from earth. But this 
 point cannot be pressed. 
 
 Ver. 5. Rabbi. Peculiar to Mark. — It is good for us to be here, 
 etc. Luke, ' not knowing what he said.' He wished to remain there, 
 
9: 6-8.] MARK IX. Ill 
 
 for US to be here ; and let us make three 4abernacles; 
 one for thee, and one for Moses, and one for Elijah. 
 
 6 For he wist not what to answer ; for they became sore 
 
 7 afraid. And there came a cloud overshadowing them ; 
 and there came a voice out of the cloud, This is my 
 
 8 beloved Son : hear ye him. And suddenly looking 
 
 1 Or, hootlis. 
 
 and perhaps to detain Moses and Elijah, since they were about to 
 depart (Luke 9 : 33). The glory "was so dazzling, the privilege seemed 
 so great, the companionship so choice, that he would cling to the 
 enjoyment, and let the toils and duties of the future go. — Let us make. 
 Matthew (correct reading) : 'I will make.' — Three tabernacles, or, 
 ' booths.' Peter speaks of a tabernacle (2 Pet. 1 : 13, 14 ) just before refer- 
 ring to this event. — One for thee, etc. Lange : 'That form of anti- 
 christian error which appeals to the authority of Peter has given rise to 
 the erection of three tabernacles (Moses : the Greek Church ; Elijah : 
 ' the Roman Church ; Chi'ist : the Evangelical Church ).' This analogy is 
 not to be pressed. Peter, in his inconsiderateness, may have thought 
 of inaugurating a new communion, with Christ for its centre, Moses 
 its law-giver, and Elijah its zealot, thus amalgamating externally the 
 Old and New Testaments. 
 
 Ver. 6. For they became sore afraid. All three Evangelists 
 speak of this fear, or religious awe : Mark here, Luke : ' as they entered 
 into the cloud.' Matthew ; when ' they heard ' the voice. This indi- 
 cates a continued and growing awe. It is placed earliest by Mark, 
 who thus accounts for Peter's words. 
 
 Ver. 7. The account of Mark is the more vivacious, according to the 
 correct readings. — And there came a cloud (Matthew: 'a bright 
 cloud ' ). 'A sign from heaven ' granted to the Apostles, though refused 
 to the Jewish leaders. A luminous cloud, not dark like that on Sinai. 
 It was analogous to the pillar of cloud by day and fire by night in the 
 wilderness and to the Shekinah of the Old Testament ; a symbol of the 
 glory resting on the Xew Testament Church, separating between the 
 holy and the unholy, and a type of the splendor of the New .Jerusalem. 
 — Overshadow^ing them, i. e., our Lord, Moses, and Elijah, since 
 the voice came from ' out of the cloud.' (But see Luke 9 : 34.) A 
 bright cloud could render them invisible as readily as a dark one. — And 
 there came a voice, etc. The culmination. The 'visible presence' 
 of God was followed by an ' audible presence,' giving a solemn attesta- 
 tion to the Messiah and Son of God, at a time when His rejection by 
 the chosen people had begun and His death been foretold to His disci- 
 ples. — Hear ye him. Obey Him, as well as listen to Him. Hear 
 Him, more than law or prophecy (Moses and Elijah). Their remaining 
 carnal Messianic hopes were thus opposed. 
 
 Ver. 8. And suddenly, etc. Mark omits some detailshere. The 
 
112 MAKK IX. [9 : 9, 10. 
 
 round about, they saw no one any more, save Jesus 
 only with themselv^es. 
 9 And as they were coming down from the mountain, 
 he charged them that they should tell no man v/hat 
 things they had seen, save when the Son of man should 
 10 have risen again from the dead. And they kept the 
 saying, questioning among themselves what the rising 
 
 ■\vithdrawal itself was not necessarily sudden, but their perception of it 
 was. — Save Jesus only. Without Moses and Elijah. The hour of 
 glory was over, and the Lord now in His usual lowliness, resumed His 
 intercourse with them, and returned to the labors of His ministry, 
 which were awaiting Him at the foot of the mount. The sufficiency 
 of His authority is implied, in view of the command of ver. 7. — "With 
 themselves. Peculiar to Mark ; it hints at the self-consciousness of 
 an eye-witness, and suggests that our Lord was near them as they 
 looked. Matthew tells that they looked up after He touched them. 
 
 Vers. 9-13. The Questionixg of the Three DiscrPLES.— Parallel passage : Matt. 
 17 : 9-13. When Christ shoultl come forth from the grave, the truth about Him could 
 come out from secresy (ver. 9). Elijah had appeared; the true fulfilment of prophecy 
 was in the coming of John the Baptist ; what was done to him, a prelude of what the 
 rulers of the Jews would do to Christ. Those who reject the preacher of repentance 
 will soon crucify the preacher of salvation. 
 
 Ver. 9. As they were coming down. This would require 
 some time. — Ciiarged them. A special prohibition. — Save when 
 the Son of man should have risen again from the dead. It 
 was too soon to tell of it ; even the three understood very little (ver. 
 10). This injunction would also serve to impress the occurrence on 
 their minds ; discussion of it during the intervening period of perse- 
 cution would occasion doubts or carnal expectations. Besides, it in- 
 volved new ligiit concerning the state of the dead, which could not be 
 received until the Resurrection of Christ. The necessity for conceal- 
 ment then ceased. 
 
 Ver. 10. And they kept the saying. Probably this particular 
 saying about the Eesurrection, as the limit of their silence about Avhat 
 they had seen on the mount. Obedience to the command of ver. 9, is 
 assumed in the account of Matthew, and asserted in that of Luke, and 
 is of course implied here. — Questioning among themselves, etc. 
 The perplexity was about this Resurrection. ' What is the shall have 
 risen again from the dead,' would be a literal rendering. However 
 much they believed in a general resurrection, it was difficult for them 
 to conceive of a resurrection after which they could tell of these things. 
 The unexampled fact, now the basis of our faith in a Living Saviour, 
 could not be understood in advance. They doubtless continued won- 
 dering when and how the time would come when they could speak. 
 
9: 11-14.] ,MARK IX. 113 
 
 11 again from the dead should mean. And they asked 
 him, saying, ^The scribes say that Elijah must first 
 
 12 come. And he said unto them, Elijah indeed cometh 
 first, and restoreth all things : and how is it written of 
 the Son of man, that he should suffer many things and 
 
 13 be set at nought ? But I say unto you, that Elijah is 
 come, and they have also done unto him whatsoever 
 they listed, even as it is written of him. 
 
 14 And when they came to the disciples, they saw a 
 
 iQr, How is it that the scribes say . , . comef 
 
 Mark derived his exact information from Peter, who also alludes to 
 this event in his second Epistle. 
 
 Yer. 11. Elijah indeed cometh. Our Lord confirms the view 
 that Elijah should come (Mai. 4: o), — And restoreth (or, ' establish- 
 eth anew') all things, Comp. Mai. 4: 6. The actual work of res- 
 toration was, however, the work of the Messiah, for which Elijah 
 should prepare the way (comp. Luke 3:4; Acts 3 : 21). Three ren- 
 derings are possible: 'saying. The scribes say,' etc., 'How is it that 
 the scribes,' etc., 'Why,' etc. The last, which is not indicated in the 
 Rev. Ver., is probably the sense here. See on ver. 28. 
 
 Ver. 12. The connection with what precedes is, according to Al- 
 ford : ' If this was not the coming of Elijah, was he yet to come? If it 
 was, how was it so secret and so short ? ' The punctuation is in dis- 
 pute. The A, V. does not give ' how ' its proper meaning. Most later 
 scholars take the first half only as a question : And how is it writ- 
 ten of the Son of man ? then the answer : That he should 
 suffer, etc. Others take the whole as one question (so the Rev. Ver.). 
 The next verse shows that the main point is not so much to prove that 
 the Son of man must soon suifer, as that the predicted Elijah had come, 
 and, like the Old Testament Elijah, had sufi'ered as the Messiah also 
 would, hence that this Elijah was John the Baptist (Matt. 17 : 13). 
 
 Ver. 13. Even as it is written of him. There is no direct 
 prophecy of the sufferings of the predicted Elijah. But as the prophet 
 Elijah sufi'ered, it might be inferred from the Old Testament that the 
 forerunner of the Messiah (called Elijah) would suffer, especially in 
 view of the predicted sorrows of the Messiah Himself. So the disciples 
 understood it; see Matt. 17 : 13. The passages bearing on the subject 
 indicate strongly another appearance of Elijah (whether the same per- 
 son or not is of course unknown to us) before the second coming of 
 Christ, to do a similar preparatory work. In every great spiritual 
 movement there must be one who precedes ' in the spirit and power of 
 Elijah.' 
 
 Vers. 14-29. The Healing of the Demoniac Boy. — Parallel passages : Matt. 17 : 14- 
 18; Luke 9: 37-42.— Cc^ntento. All three Evangelists place this miracle immediately 
 
 8 
 
114 MARK IX. [9 : 15-17. 
 
 great multitude about them, and scribes questioning 
 
 15 with them. And straightway all the multitude, Avhen 
 they saw him, were greatly amazed, and running to 
 
 16 him saluted him. And he asked them. What question 
 
 17 ye with them ? And one of the multitude ansAvered 
 him, ^ Master, I brought unto thee my son, which hath 
 
 1 Or, Teacher. 
 
 after the Transfiguration (Luke : ' the next day '). This * may be regarded as one of the 
 evidences of the genuineness and authenticity of the narrative, and against the mythi- 
 cal hypothesis.' Meyer. Lesson : On earth we may not rest on the mount of spiritual 
 delight, but must go down into the valley of duty (Raphael has grouped the two events 
 in his masterpiece). The subject of this miracle had all the symptoms of epilepsy and 
 was also possessed. The inability of the disciples to cure him, the questionings of the 
 ecribes (mentioned by Mark), and the faith of the father, all give additional interest to 
 the occurrence. Thus the training of the Twelve, now the all-important matter, was 
 carried on. The nine disciples in the valley had ventured without sufficient faith into 
 a conflict with Satan and the scribes. The Master came to their aid, to enforce the 
 needed lesson. The people, on whom the failure of the disciples had produced an effect, 
 now wondered again (Luke 9 : 43) ; but the current of hostility was not checked. 
 Mark's account is most detailed and vivid. He alone mentions the contention with the 
 Bcribes, the amazement of the people, their running to Jesus. The wretched state of 
 the possessed youth is most vividly represented, and the effect of the presence of Jesus 
 upon him. The description of the interview with the father (vers. 21-25) is as valuable 
 as it is touching. The report of the subsequent conversation with the disciples is 
 brief, and no mention is made of the effect upon the people. 
 
 Ver. 14. And -when they came. 'The next day' (Luke). — The 
 scribes questioning with them. The disciples were not yet pre- 
 pared to defend themselves, and their failure to cure the lunatic boy 
 was probably used, not only against them, but against their master. 
 
 Ver. 15. Were greatly amazed. Our Lord's countenance may 
 have retained some traces of the glory on the mount, as in the case of 
 Moses. The word here used (struck with awe) indicates more than 
 surprise at His sudden coming. —Running to him. Luke: 'Much 
 people met Him.' — Saluted him. Welcomed Him, whatever had 
 been the influence of the debate with the scribes. Christ's presence 
 put an end to this debate. The evidence of Christ' s presence and the 
 exhibition of His power always produce a similar effect. 
 
 Ver. 16. Asked them. Probably the scribes. The opposition 
 was thus transferred from the disciples to our Lord. — What 
 question ye -with them? About what, what is the subject of 
 discussion ? 
 
 Ver. 17. One of the multitude. The scribes were silent, but 
 the person most deeply interested answers. The subject of dispute 
 was connected with the cure of the lunatic boy. The scribes feared to 
 
9: 18-21.] MAUK IX. 115 
 
 18 a dumb spirit ; and Triieresoever it taketh him, it ^ dash- 
 eth him down : and he foameth, and grindeth his teeth, 
 and pineth awaj : and I spake to thy disciples that 
 
 19 they should cast it out ; and they were not able. And 
 he answereth them and saith, O faithless generation, 
 how long shall I be with you ? how long shall I bear 
 
 20 with you ? bring him unto me. And they brought 
 him unto him : and when he saw him, straightway the 
 spirit ^ tare him grievously ; and he fell on the ground, 
 
 21 and wallowed foaming. And he asked his father. How 
 
 1 Or, rendeth him. 2 Qr, cotivulsed, 
 
 repeat their objections, lest our Lord should convict them in the pre- 
 sence of the multitude by working a miraculous cure. The hostility 
 to our Lord was always cowardly ! — I brought. He actually brought 
 his son, expecting to find Christ, unto thee, not knowing of His 
 absence. It was his only son (Luke 9 : 38) — A dumb spirit. A 
 spirit causing the boy to be speechless ; not that the demon was a 
 silent one. 
 
 Yer. 18. Wheresoever it taketh him. The symptoms, as de- 
 scribed here and by the other Evangelists, are those of epilepsy. The 
 fits were sudden, but the dumbness seems to have been continuous. 
 Many of those possessed had symptoms altogether different. The pe- 
 culiar difficulty in this case was the combination of this possession and 
 epilepsy. 
 
 Yer. 19. Answereth them. Not to the man alone (as the incorrect 
 reading implies), though he was included, but to the multitude, whom 
 our Lord addresses as representing that fai'Jiless, or, ' unbelieving,' 
 generation. The failure to cure, the catechizing of the scribes, and 
 the effect produced on the people, proved that all present were unbe- 
 lieving and liable to be led astray. But the term * generation' requires 
 a still wider reference to the race and generation, whom this company 
 represented.— How long. etc. ? This indicates ' holy impatience of 
 their hardness of heart and unbelief. In this the father, disciples, 
 scribes, and multitude are equally interested' (Alford). Less proba- 
 bly, it means that the disciples soon could not have Him to come thus 
 personally to supply their lack of faith and power — Unto me, empha- 
 sizing His power, despite the failure of the disciples. 
 
 Yer. 20. And when he saw him. When the lad saw Jesus, 
 the spirit convulsed him. But the original gives a stronger hint of the 
 intimate connection between the demon and the possessed person. 
 ' The kingdom of Satan, in small and great, is ever stirred into a 
 fiercer activity by the coming near of the kingdom of Christ. Satan 
 has great wrath, when his time is short' (Trench). 
 
 Yer. 21. And he asked bis father. To bring out his faith. 
 
116 MARK IX. [9 : 22-24. 
 
 long time is it since this hath come unto him ? And 
 
 22 he said, From a child. And oft-times it hath cast 
 him both into the fire and into the waters, to destroy 
 him: but if thou canst do anything, have compassion 
 
 23 on us, and help us. And Jesus said unto him, If 
 thou canst ! All things are possible to him that be- 
 
 24 lieveth. Straightway the father of the child cried out, 
 
 Ver. 22. To destroy him. The father describes the case still 
 further, representing the demon as a malignant enemy seeking to kill 
 his only son. — If thou canst do anything. The father's sense of 
 need is stirred by the recital ; but his faith is very weak. Not strong 
 at first, it had probably been weakened by the failure of the disciples. 
 — Have compassion on us, and help us. The fvther's feelings 
 are intense, as he naturally and pi-operly identifies himself with the 
 misery of his son (comp. Matt. 15: 25). But intense feeling is not 
 faith ! 
 
 Ver. 23. If thou canst! The sense of the passage is: 'The ques- 
 tion is, not what is possible on my part, but on yours.' The best 
 authorities omit the word 'believe.' The man's words were repeated 
 by our Loi-d, either as a question: ' Did you say. If thou canst?' or as 
 an exclamation: 'As to thy words. If thou canst, all depends upon 
 faith,' etc. — All things are possible, etc. The fundamental law 
 of the kingdom of God. The measure of f dth is the measure of our 
 ability, because according to our faith Chi'ist's power is ours. Christ 
 is the object of faith ; faith can only be omnipotent as Christ is omni- 
 potent. 
 
 Yer. 24. And straightway the father of the child cried out. 
 A touching description, true to nature and drawn from life. The full 
 form: 'the father of the child,' not only implies that the son was a 
 child in years, but suggests the spiritual connection between ' ftither ' 
 and ' child ' in this matter, and the effect of the fiiith of the former 
 upon the cure of the latter. When the fother's fiith had been suffi- 
 ciently tested, the helpless child was healed. — I believe, help thou 
 mine unbelief, i. e., want of Mth. The man's faith is further awa- 
 kened by the challenge of our Lord ; but this increase of faith only 
 shows him how great his doubt is ; and he at once adds to his confes- 
 sion of belief a new prayer for help — help for himself, that thus help 
 might come to his only son. This will seem natural to all who have 
 any faith, and paradoxical only to outright unbelievers. Weak faith 
 is yet faith, and when it leads to prayer, it becomes stronger. Alford: 
 ' Nothing can be more touching and living than this whole most mas- 
 terly and wonderful narrative. The poor father is drawn out into a 
 sense of the unworthiness of his distrust, and "the little spark of 
 faith which is kindled in his soul reveals to him the abysmal deeps of 
 unbelief which are there" (Trench),' 
 
9: 25-29.] MARK IX. 117 
 
 25 and said/ I believe ; help thou mine unbelief. And 
 when Jesus saw that a multitude came running toge- 
 ther, he rebuked the unclean spirit, saying unto him, 
 Thou dumb and deaf spirit, I command thee, come 
 
 2G out of him, and enter no more into him. And 
 having cried out, and ^torn him much, he came out: 
 and the child became as one dead ; insomuch that 
 
 27 the more part said. He is dead. But Jesus took him 
 
 28 by the hand, and raised him up ; and he arose. And 
 when he was come into the house, his disciples asked 
 
 29 him privately, ^saying, We could not cast it out. And 
 
 1 Many ancient authorities acM v:ith tears. - Or, convulsed. 
 
 3 Or, How is it that we could not cast it out f 
 
 Ver. 25. A multitude came running together. Our Lord 
 
 would avoid too great publicity (comp. ver. 30) ; the father's faith had 
 been sufficiently tested, hence the command to the evil spirit was now 
 uttered. The words are preserved by Mark only: I (emphatic, /, 
 although my disciples could not cast thee out) command (authorita- 
 tively) thee. — Enter no more into him. These unusual words 
 show the unusual malignity of this kind of a spirit (ver. 29). 
 
 Ver. 26. Crying out, uttering an inarticulate cry. Spoken of the 
 demon, but with the same hint of intimate con;iection alluded to in 
 ver. 20. — And the child became as one dead. The Rev. Ver. 
 properly supplies ' the child ' in italics. Exhaustion followed the 
 excitement ; but this very quietude was a token that the demon 
 was gone. — The more part, lit., 'the many,' according to the cor- 
 rect reading. This was the general verdict. 
 
 Ver. 27. Took bim by the hand. The usual external act 
 which connected Ilis person with the subject of a miracle.— And he 
 arose, or, 'stood up.' The cure was now complete, the child's own 
 activity appearing. Mark alone tells of the successive steps. This 
 mode of healing would serve to strengthen the father's faith, and, by 
 showing the difficulty of the case, make the more powerful impression 
 on the multitude, before whom the failure of the disciples and the 
 debate with the scribes had occurred. The effect of the miracle is 
 described by Luke (9 : 43). The vivid and detailed narrative must 
 have been obtained from the recollections of an eye-witness. 
 
 Ver. 28, Into the house. Peculiar to Mark. The question may 
 mean : * We could not,' etc., since the word with which it begins is 
 often a mere mark of quotation. But it sometimes means ' why.' In 
 that case the A. V. is correct. Others paraphrase : ' How is it that we,' 
 etc. The same difficulty occurs in ver. 11, but the word ' saying' there, 
 renders the first view less abrupt than here. 
 
 Ver, 2i). Matthew's account is fuller, but the answer here given is 
 
118 MARK IX. [9: 30-32. 
 
 he said unto them, This kind can come out by nothing, 
 save by prayer.^ 
 
 30 And they went forth from thence, and passed 
 through Galilee ; and he would not that any man 
 
 31 should know it. For he taught his disciples, and said 
 unto them. The Son of man is delivered up into the 
 hands of men, and they shall kill him ; and when he 
 
 32 is killed, after three days he shall rise again. But 
 
 1 Many ancient authorities add and fasting. 
 
 to be omitted there. — This kind. Probably evil spirits in general. 
 The disciples had cast out evil spirits before ; their failure in this case 
 of remarkable malignity was for their admonition. — By prayer. On 
 the part of those who would exorcise the demon. The words ' and 
 fasting' are to be omitted. Even if retained, they cannot refer, as the 
 Sermon on the Mount shows, to stated or ceremonial observances, but 
 to proper spiritual discipline, in which fasting (private and personal) 
 holds an important place. Nothing is implied about the power to 
 cast out evil spirits in later times. The 'prayer and fasting' would 
 not work the miracle, but were necessary to sustain the faith which 
 would successfully call upon Christ's power in such a case. 
 
 Vers. 30-32. The Second Prediction of the Passion. — Parallel passages : Matt. 
 17 : 22-23 ; Luke 9 : 43-45. Contents : The definite details as to time and place show 
 that our Lord repeated His prediction of His sufferings (chap. 8 : 31). Our Lord now 
 left the foot of the mount and passed through Galilee ; the prediction was made while 
 the people were still wondering (Luke 9 : 43). We infer that they passed directly from 
 Mount Hermon into Galilee. Mark alone tells us that the journey from the mount of 
 Trnnsflguration to Capernaum was private (ver. 30). The education of the disciples 
 called for this, and the hostility of the Pharisees had in fact closed Galilee against His 
 labors. The incident about the temple-tribute (Matt. 17 : 24-27) is omitted, probably on 
 account of Peter's desire not to make himself too prominent in the narrative. This was 
 the last visit to Galilee ; that, the last miracle there. It is unlikely that a visit to Jeru- 
 salem (at the Feast of Tabernacles, John 7 : 2-14) intervened. 
 
 Ver. 80. Passed through Galilee ; probably over by-ways, 
 since he would not that any man should know it. The pur- 
 pose was that opportunity might be given for instructing the disciples 
 about His approaching sufferings. 
 
 Yer. 31. For he taught, or, 'was teaching,' habitually, during 
 this private journey. — His disciples. The Twelve, as is indicated by 
 the parallel passages. Others may, however, have been included. — Is 
 delivered up. Matthew; 'shall be delivered up;' hence the pre- 
 sent tense here is prophetic. The delivery was into the hands of 
 men, i. e., by God. This was a new point in the prediction. 
 
 Ver. 32. But they understood not the saying. Matthew: 
 
9: G3-3o.] MARK IX. 119 
 
 they understood not the saving, and were afraid to ask 
 him. 
 
 33 And they came to Capernaum : and when lie was ia 
 the house he asked them, What were ye reasoning in 
 
 34 the way ? But they held their peace : for they had 
 disputed one with another in the w^ay, who was the 
 
 35 ^ greatest. And he sat down, and called the twelve ; 
 
 1 Gr. greater. 
 
 'they Tvere exceeding sorry.' They understood enough to disturb their 
 false hopes, and to awaken proper regret at the prospect of His death. 
 — And (yet) were afraid to ask him. We may infer from the 
 strife which followed, that this fear did not spring from proper motives. 
 Men are still slow to learn the meaning of the death and resurrection 
 of our Lord. 
 
 Vers. 33-37. Discocese about who SHorxD be Greatest.— Parallel passages: Matt. 
 IS : 1-5 ; Luke 9 : 4G-48. This is a brief report of a discourse, which occupies an entire 
 chapter in Matthew's narrative. Evidently the disciples felt that the kingdom of 
 heaven was approaching, since this dispute had reference to position in that kingdom 
 (Matt. 18 : 1). But they needed to learn what was necessary to enter that kingdom, 
 before they could understand who would be the greatest in it. The disciples, therefore, 
 had not understood our Lord's previous saying (Matt. 16 : 18) as conferring any primacy 
 ujwn Peter. 
 
 Ver. 33. To Capernaum, Our Lord's usual residence; hence 
 the question about the temple-tax was asked Him here (Matt. 17 : 
 24-27).— "When he was. Literally, 'being;' but in the singular 
 number. It was immediately after their entrance. — In the house. 
 Probably a particular house, where He usually resided. — In the 
 way. Probably during the journey to Capernaum. 
 
 Yer. 34. But they held their peace. In shame and confu- 
 sion. The thought of their heart had been perceived (Luke 9 : 47), — 
 Disputed. The discussion had been animated, probably heated. — 
 "Who was the greatest; lit., greater. The questioa was not one 
 of primacy, but of priority. The dispute was occasioned by the pre- 
 ference given to Peter, .James, and John, rather than by the promise 
 to Peter (:\Iatt. 16 : 18, 19). They probably thought that their rank 
 noiv would determine their rank in the future kingdom. The ques- 
 tion of Matt, 18 : 1, may have been put after the saying of the next 
 verse and before the child was brought (ver. 36). In any case it was 
 more humble than ^he dispute had been. 
 
 Ver, 35. If any man would. Comp. chap. 10: 43; Matt. 20: 
 26; 18: 4; 23: 12, etc. The form is that of 'an Oriental paradox. 
 If the desire is selfish, the plan will fail, he shall be last of all ; 
 if lie would be truly first then he will take this lower position volun- 
 tarily, and be minister of all. The word 'minister' is used in all 
 the similar passages. It has reference, not to servitude, but to help- 
 
120 MARK IX. [9: 36-38. 
 
 and he saitli unto them, If any man would be first, 
 
 36' he shall be last of all, and minister of all. And he 
 
 took a little child, and set him in the midst of them : 
 
 37 and taking him in his arms, he said unto them. Who- 
 soever 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 : and we forbade him, because 
 
 1 Or, Teacher. 2 Gr. demo^is. 
 
 ful service. The functions of officers in Christ's Church are minis- 
 terial, not magisterial. 
 
 Ver. 36. And taking him in his arms. Peculiar to Mark. 
 The child seems not to have been brought in, but to have been a mem- 
 ber of the household. Tradition says it was the martyr Ignatius, of 
 Antioch, "who therefore was called Ckristophores (borne by Christ). 
 The little one may have been the child of one of the Apostles, perhaps 
 of Peter, at whose house this may have occurred. — Set him in the 
 midst of them. The whole transaction would of itself show the 
 child's 'submission and trustfulness.' 
 
 Ver. 37. And whosoever shall receive, etc. The primary 
 reference is to children in years, but the context (in Matthew) extends 
 it to children in spirit. The general application is to those apparently 
 small, those needing and receiving instruction, forbidding pride and a 
 hierarchical spirit on the part of Christ's disciples. 'Shall receive,' 
 i. c, into spiritual fellowship. This implies that little children can be 
 Christians and members of Christ's Church. — In my name, i. e., on 
 the ground of my name ; referring either to those who receive, or to 
 those who were received, probably to both. — Receiveth me, since 
 the 'little one' represents Christ. — Him that sent me. Also said 
 to them, when they were first sent out (Matt. 10 : 40). 
 
 Vers. 38-50. Discourse aboxjt Causing to Offexd. — Parallel passages : Luke 9 : 
 49-50 (to vers. 38-40) ; Matt. 18 : 4-9. Strictly speaking the account as a whole haa no 
 exact parallel. The paragraph is one of the most difficult as well as one of the most 
 peculiar in this Gospel. 
 
 Ver. 38. John said unto him. Luke : ' answered,' so the A. V. 
 here also. It was an answer in the wide sense ; for the command to 
 receive a child in His name would suggest the question of .John. — We 
 Baw. Probably on their missionary tour. — One casting out devils 
 (demons) in thy name. This unknown man wrought such 
 miracles as the Apostles did* and by the same power, though it had not 
 been directly committed-to him as to them. He was not a follower of 
 Jesus, yet he believed in the power of our Lord sufficiently to attempt 
 
9: 39-41.] MARK IX. 121 
 
 39 he followed not us. But Jesus said, Forbid him not: 
 
 for there is no man which shall do a huighty work in 
 
 49 my name, and be able quickly to speak evil of me. For 
 
 41 he that is not against us is for us. 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 
 
 1 Gr. power. 2 Gr. in name that ye are. 
 
 this exorcism. The needed power was given him ; undoubtedly to 
 teach the lesson here recorded. — "We forbade him. This forbidding 
 may have so distui-bed his faith, that he could no longer exorcise. — Be- 
 caus3 he followed not us. They probably demanded that the 
 man shoull either st jp his activity or join them. How natural, espe- 
 cially in their circumstances ! 
 
 Ver. 39. Forbid him not, i. e., such a man. — For there is no 
 man, etc. The success of the miracle would strengthen the faith, the 
 germs of which were manifested in the attempt to work it in the name 
 of Christ. — Be able quickly to speak evil of me (the word is 
 usually r2nd3red ' revile '). The use of so strong a word points to a 
 sharp distinction between the two classes : ' for ' and ' against us.' 
 This is a warning against limiting ' the work of the Spirit of God to 
 any sect^ or succession, or outward form of church ' (Alford). The 
 Apostles lost no authority from this exceptional case. The two mis- 
 takes have been : either denying that such exceptions exist ; or, re- 
 garding these cases as the rule not the exceptions, for while the 
 Apostles were taught the lessons in toleration, the man receives only 
 negitive pr lise. There are always earnest Christian laborers who de- 
 clin3 to be orderly in their methods. Their irregularity calls for tolera- 
 tion, not approval. 
 
 Ver. 49. Against us is for us. Matt. 12 : 30 ; 'He that is not 
 with me, is against me.' As regards Christ and His people, there is 
 no neutrality. In certain cases, the absence of hostility is a proof of 
 friendship ; in others, the failure to co-operate is the proof of enmity ; 
 and both might occur in the experience of the same person. But in all 
 cases there is either friendship or enmity. The apparently contradictory 
 proverbs suggest the need of discrimination in applying them. The 
 saying in Matthew refers more to inward unity with Christ ; this one 
 to outward conformity with His people. The former may exist inde- 
 pendently of the latter, and its existence unites real Christians, what- 
 ever their name and outward differences. 
 
 Ver. 41. For -whosoever shall give you, etc. Comp. Matt. 
 10 : 42. Here the lesson is intended directly for the Apostles. — A 
 cup of water to drink. A figure for the smallest act of kindness. 
 — Bscause ye are Christ's, i. e., because ye belong to Christ (see the 
 margin). It may include a^ reference to the recognition of Christ's name 
 on the part of the giver. — Verily I say unto you. A solemn de- 
 
122 MARK IX. [9: 42,43. 
 
 42 his reward. And whosoever shall cause one of these 
 little ones that believe ^on me to stumble, it were 
 better for him if ^a great millstone w^ere hanged about 
 
 43 his neck, and he were cast into the sea. And if thy 
 hand cause thee to stumble, cut it off: it is good for 
 
 1 Many ancient authorities omit on me. ^ Gr. a millstone turned by an ass. 
 
 claration that for such an act, he shall in no wise lose his re- 
 ward. Not as before, the reward a disciple receives, but a reward 
 due to himself, measured, not by our estimate of the act, but by God's. 
 In His sight it may be more worthy than the great benefactions which 
 the world applauds. He always recognizes what is done to His people, 
 but His people are so slow to recognize what is done for Him, if not 
 done by them and in their way ! 
 
 Ver. 42. The connection is probably with ver. 37, as represented in 
 Matt. 18: 6 ; but the question of John and the answer to it prepared 
 for this advance of thought. The Apostles, by their conduct in that 
 case, had been in danger of causing a little one to stumble. — Cause 
 ... to stumble. The Greek word from which 'scandalize' is de- 
 rived, is properly rendered 'cause to stumble' in the Rev. Vers. 
 ' Offend ' is misleading, since that is referred to effect upon the feelings, 
 rather than upon the conduct or religious conviction. Here the refer- 
 ence is to causing others, by our pride, to fall into unbelief (the oppo- 
 site of 'receiving') ; not a mere wounding of over-sensitive feelings, 
 or offending a morbid and incorrect sense of right. Such an applica- 
 tion would destroy all right as well as all hope. A warning in regard 
 to our treatment of humble Christians, especially of Christian children. 
 — One of these little ones that believe on me. The child 
 (ver. o J) Avas probably still in His arms. The weak, unpretending, 
 outwardly insignificant, the children, the poor, the ignorant, and the 
 weak-minded, are all included. Only he who feeds the lambs can 
 feed the sheep (John 21.: 15). — It were better for him if a great 
 . millstone. The large stone used in a mill driven by asses. — He 
 •were cast into the sea. Capital punishment by drowning was 
 common among the Greeks and Romans, probably not among the Jews. 
 — The profit of dominating over the conscience is a burden about the 
 neck of the offender, which involves his destruction. A warning both 
 to individual and ecclesiastical bodies. The principle proved true in 
 the case of the Jewish hierarchy. 
 
 Ver. 43. And if thy hand, etc. Comp. Matt. 5: 29, 30 (where 
 the oi-der is different) and 19: 8, 9. Here the reference is more gene- 
 ral than in the Sermon on the Mount, namely, to whatever in us, 
 however dear or necessary, which would lead us astray, sever our fel- 
 lowship with Christ. — Cut it off. We should resist 'the first springs 
 and occasions of evil desire, even by the sacrifice of what is most use- 
 ful to us.' — It is good, etc. The surgeon does not hesitate to ampu- 
 
9: 45-50.] MARK IX. 123 
 
 thee to enter into life maimed, rather than having thy 
 
 two hands to go into ^ hell, into the unquenchable fire.^ 
 
 45 And if thy foot cause thee to stumble, cut it off: it is 
 
 good for thee to enter into life halt, rather than having 
 
 47 thy two feet, to be cast into ^hell. And if thine eye 
 cause thee to stumble, cast it out : it is good for thee 
 to enter into the kingdom of God with one eye, rather 
 
 48 than having two eyes to be cast into 4iell ; where 
 their worm dieth not, and the fire is not quenched. 
 
 49, 50 For every one shall be salted with fire.^ Salt is 
 
 1 Gr. Gehenna. 
 
 2 Vers. 44 and 46 (which are identical with ver. 48) are omitted by the best ancient 
 authorities. 
 
 3 3Iany ancient authorities add and every sacrifice shall be saUed with salt. See Lev. 
 2: 13. 
 
 tate a limb, if lie hopes thereby to save a life ; no earthly sacrifice is 
 too great where eternal life is concerned. — Hell, Gehenna, not Hades; 
 the place of punishment, not the place of the dead ; hence spiritual, 
 not physical, death is referred to. — Unquenchable fire. Certain 
 and awful future punishment is threatened in cases where some dar- 
 ling sin (or, cause of sin) is preferred to Christ. The omission of vers. 
 44, 40, and other variations indicated in the Rev. Vers., alter the 
 form, but not the sense of the passage. In reading it we must avoid 
 a slavish literalism, and remember the main thought, which is to spare 
 nothing which hinders our salvation. A literal execution would turn 
 the Church into a house of invalids, since every Christian is more or 
 less tempted to sin by his eye or hand ; nor would the cutting off of 
 all the members, of itself, destroy lust in the heart. Here, too, the 
 rule applies : ' The letter killeth, the spirit maketh alive.' 
 
 Vers. 45, 47. As regards the repetition of the thought, we may sug- 
 gest this special application (not to be pressed) : the hand denotes 
 aptitude for government, the foot for -exertion, the eye for knowledge, all 
 in ecclesiastical matters. The context suggests that all these members 
 (representing talents, etc.) should be used, not for purposes of pride, 
 but to the edification of the little ones. 
 
 Yer. 48. "Where their worm dieth not, and the fire is not 
 quenched. There is a reference to Isa. t>6 : 24. These awful words, 
 though figurative (worm and fire), plainly point to a future state of 
 never-ending punishment. 
 
 Vers. 49, 50. These verses, which have no parallel, form the most 
 difficult passage in this Gospel. The difficulty is perhaps lessened by 
 following the most ancient authorities and omitting the second clause. 
 It is agreed that the interpolated clause, 'every sacrifice,' etc., refers 
 to Lev, 2 : 13. As the salt is there expressly called 'the salt of the 
 covenant of thy God,' a good sense was designed to be given by the 
 
124 MARK IX. [9: 50. 
 
 good : but if the salt have lost its saltness, wherewith 
 will ye season it ? Have salt in yourselves, and be at 
 peace one with another. 
 
 interpolation, and ver. 50 equally requires such a good sense. As to 
 the 'tire,' the immediate connection would point to eternal tire ; but 
 as there is a refiner's iire also, this sense is not absolutely necessary ; 
 nor, on the other hand, must the 'tire' and 'salt' be regarded as two 
 ditferent figures for exactly the same thing. Nor will any interpreta- 
 tion be satisfactory which does not fully bring out the meaning of the 
 word 'for.' Explanations: (1) For (giving a reason yvhy it is better 
 to cut oif, etc.) every one (all, without exception, those who thus 
 deny themselves and those cast into hell) shall be salted with five 
 (as the symbol of Divine purity, which either purifies or consumes, so 
 that both refining fire and eternal fire are included under the same 
 figure). The interpolated clause will then be explained: 'And every 
 sacrifice' (those accepted of God are here referred to, not those rejected) 
 
 * shall be salted with salt' (with ' the salt of the covenant of thy God'). 
 All must enter the fire of God's purity in some way ; those who offer 
 themselves 'a living sacrifice' are seasoned with salt, are preserved in 
 the fire ; while others are salted only with fire, the same fire of Divine 
 purity becoming eternal fire of judgment to them. This is a strong 
 reason why the self-denials just enjoined should be made, while the 
 connection with the next verse becomes plain. — Sale is good (-ee 
 Matt. 5 : 13, and in this case it is the preservative salt, whether the 
 doubtful clause be omitted or not, the salt of the covenant, so that the 
 'fire' only purifies) : but if the salt have lost its saltness (if 
 you profess to be in the covenant, and are not ; if the failure to cut off 
 the offending member shows t!iis to be the case), wherewith will 
 ye season it? Have salt in yourselves ('this grace of God, 
 this spirit of adoption, this pledge of the covenant' ), "and (as a fruit, 
 with a reference now to the strife with which the conversation began, 
 ver. 34) be at peace one with another. This view is unaffected 
 by the omission of the doubtful clause. (2) Another interpretation 
 agrees with this, except in making the salt and fire identical : this dif- 
 ference appears only in the clause, ' and every sacrifice shall be salted 
 with salt,' Avhich is thus interpreted : this very fire with which every 
 one shall be salted, becomes preserving salt. The objection to this is 
 that it t:ikes ' and' as ^jiist as, and makes two figurative expressions 
 identical. (3) Another view takes the two clauses of ver. 49 as opposed : 
 
 * Every one' (?'. e., of those condemned) ' shall be salted with fire, and ' 
 (on the contrary) ' every sacrifice' (God's people) ' shall be salted with 
 salt.' This unnecessarily limits the words ' every one,' and does not 
 account for the use of the word ' salted ' in the same clause. Such a 
 direct opposition would be expressed by ' burned Avith fire' and 'salted 
 with salt.' Further, the idea of purification is obscured, and the rea- 
 son presented for the preceding exhortations is less forcible. (4) The 
 
10: 1.] MARK X. 125 
 
 10: 1 And he arose from thence, and cometh into the 
 borders of Judsea and beyond Jordan : and multitudes 
 come together unto him again ; and, as he was wont, 
 
 most objectionable view is that which applies the whole of ver. 49 to 
 the lust. ' For,' in that case, introduces merely a reason for the eternal 
 punishment. This view, too, takes 'and' as =just as: ' Evei-y one' 
 (condemned) 'is salted with fire' (preserved from annihilation, so that 
 the punishment can be eternal), 'just as every sacrifice,' etc. The con- 
 nection with ver. 50 is very forced on this view : ' Salt is good' [i. e., 
 although thus used as a figure for preservation to punishment, it is 
 also a figure for what is good), etc. Besides, ' the salt of the covenant,' 
 which is the most obvious reference, is thrown out of view, and mean- 
 ings given to the figures which are contrary to the analogy of Scrip- 
 ture. The first view is to be preferred as most grammatica , most true 
 to the correct reading, and most in keeping with the context. 
 
 Chap, X: 1-12. Discofrse aboi'T Divorce. — Parallel passage: Matt. 9: 1-9. 
 Clironology. Shortly after the discourse recorded in chap. 9 our Lord finally left 
 Galilee, passing toward Jerusalem. This chapter takes up the history after an interval 
 of some length, omitting a number of events which are recorded by Luke and John. 
 Intervening occurrences (Robinson): the sending out of the Seventy (Luke 10: 1-lGj; 
 the final departure from Galilee, passing through Samaria : Luke 9 : 51-oG ; John 7 : 
 2-10) ; the healing of the ten lepers i^Luke 17 : 11-19) ; the public teaching of Jesus at 
 the feast of Tabernacles John 7 : 11-53) ; the account of the woman taken in adultery 
 (John8:ly; the reproof of the unbelieving Jews, and the escape from their hands 
 (John 8 : 12-59) ; the instniction of the lawyer, and the parable of the good Samaritan 
 (Luke 10 : 28-37j ; the incidents in the house of Martha and Mary (Luke 10 : 38-42) ; 
 the return of the Seventy (Luke 10 : 17-24), which should probably be placed earlier ; 
 then in regular order the events narrated in John, chaps. 9-11; 'Ephraim' (John 11: 54) 
 being in Perea, and this chapter taking up the history at that point. The early part of 
 this chapter gives us lessons concerning the marriage relation in the Church (vers. 
 2-12), children in the Church (vers. 13-lG), and property in the Church (vers. 17-31.) 
 
 Ver. 1. From thence. From Capernaum, this being the final 
 departure from Galilee. — The borders of Judasa. John's narra- 
 tive shows that he visited Jerusalem at least twice in the interval, and 
 hence this account is literglly correct. — And beyond Jordan 
 (Perea). The common reading is ' through the farther side of (beyond) 
 the Jordan.' He had already been in Perea, or at least on the borders 
 (.John 10: 40). after the feast of dedication and before the raising of 
 Lazarus. Perea proper is probably meant. This was part of the terri- 
 tory of Herod Antipas, and extended from the Arnon on the south to 
 Pella on the north ; or, from the head of the Dead Sea to a point nearly 
 opposite the boundary between Samaria and Galilee. The name was 
 also given to the territory between the Arnon and the sources of Jor- 
 dan, and sometimes included the whole eastern part of the Jordan 
 valley down to the Elamitic Gulf. The breadth of the district in all 
 
126 MAEK X. [10: 2-5. 
 
 2 he taught them again. And there came unto him 
 Pharisees, and asked him, Is it lawful for a man to 
 
 3 put away Ms Avife? tempting him. And he answered 
 and said unto them, What did Moses command you ? 
 
 4 And they said, Moses suffered to write a bill of di- 
 
 5 vorcement, and to put her away. But Jesus said unto 
 
 three senses was not very great. The Christians of Jerusalem sought 
 refuge in Perea (in Pella) just before the destruction of that city. — 
 And multitudes. Matthew : ' great multitudes.' — Come together 
 unto him again. As they had done on the previous visit (John 
 10: 41, 42), or, more probably, as occurred in Galilee. — He taught 
 them again. Matthew : ' and He healed them there.' The har- 
 monists insert here the record of Luke, chaps. 13 : 22 — 18 ; 14 ; con- 
 sisting mainly of parables appropriate to the advanced stage of our 
 Lord's ministry. This assumes that He was already on the way to- 
 ward Jerusalem, when the Pharisees came. The accounts of Mark and 
 Matthew agree closely, but the former puts the law of Moses first, 
 and then that of Paradise. 
 
 Ver. 2. Came unto him Pharisees. Even in remote Perea, 
 almost the only remaining field of labor, Christ's opposers sought 
 Him. — Is it lawful, etc. A matter of dispute between the schools 
 of Hillel and Shammai. Herod Antipas, in whose dominions Christ 
 now was, had imprisoned John the Baptist for too free an utterance on 
 this point. Mark omits ' for every cause ' (Matthew), but the whole 
 subject is brought into discussion. — Tempting him, or, ' trying Him.' 
 Matthew's account shows that they wished, not only to entangle Him 
 in their party disputes, but also to place Him in opposition to the law 
 of Moses. As an affirmative answer would probably have called 
 forth the charge of lax morality, there was a double snare laid for 
 Him. 
 
 Ver. 3. What did Moses command you ? Peculiar to 
 Mark. This question at once takes the matter out of the sphere of 
 tradition and Rabbinical hair-splitting, into that of Divine law. 
 
 Ver. 4. Moses suffered. This answer implies the purely permis- 
 sive character of the Mosaic provision (Dent. 24 i 1-4), since the bill 
 of divorcement was not designed to encourage divorce, but to render 
 it more difficult ; being in effect a protection of the repudiated wife. 
 Comp. Matt. 5: 31. 
 
 Ver. 5. For your hardness of heart. Their general sinful- 
 ness, with special reference to harshness toward their wives, which 
 this regulation was designed to counteract. It was not to encourage 
 divorce.— He wrote. This implies that some of the precepts of the 
 Mosaic law were of temporary validity, designed only to educate the 
 chosen people. The law of Paradise is, in one sense, more permanent, 
 just as Paul exalts the Abrahamic covenant above the law (Gal. 3). 
 
10: 6-10.] MARK X. 127 
 
 them, For your hardness of heart he wrote you this 
 
 6 commandment. But from the beginning of the crea- 
 
 7 tion, Male and female made he them. For this cause 
 shall a man leave his father and mother, and ^ shall 
 
 8 cleave to his wife ; and the tsvain shall become one 
 
 9 flesh : so that they are no more twain, but one flesh. What 
 therefore God hath joined together, let not man put 
 
 10 asunder. And in the house the disciples asked him 
 
 1 Some ancient authorities omit and shall cleave to his wife. 
 
 Yer. 6. But from the beginning of the creation. In the 
 
 original state in Paradise. Polygamy appeal's first (Gen. 4 : 19) in 
 conjunction with murder, and in the line of Cain. The historical 
 truth of the narrative in the first two chapters of Genesis, is assumed 
 as the basis of an important argument. The creation of man is affirmed. 
 — Male and female (Gen. 1 : 27). The question of the Pharisees is 
 answered by citing what God did. In the original creation of man He 
 instituted the sexual relation, and marriage as an indissoluble union 
 between one man and one woman. 
 
 Yer. 7. Our Lord sanctions the words of Gen. 1 : 24, by making 
 them His own. Whether at first spoken by Adam, or a comment by 
 Moses, they are the words of God (Matthew). — For this cause. 
 Comp. Eph. 5 : 31, where the passage is applied also to Christ and the 
 Church. God says, Christ says, that the relationship between a man 
 and his wife is closer, higher, and stronger, than even that between 
 children and parents. Notice : it is the man who leaves his parents. 
 
 Yer. 8. The twain shall become one flesh. ' Unity of soul 
 rfnd spirit,' is not mentioned. The absence of it, however great a 
 source of unhappiness, is not a ground of divorce. The essential bond 
 is the fact that the twain, by marriage, ' become one flesh,' one man 
 within the limits of their united life in the flesh, for this world. This 
 is the first precept or prophecy of Holy writ ; again and again re- 
 ferred to. 
 
 Yer. 9. "What therefore God hath joined together, etc. 
 More literally ' did join together,' at the time of creation. Our Lord's 
 conclusion. The sentence forms a proper part of every Christian mar- 
 riage ceremony. It is Christ's protection of this holy relation. It 
 also implies a warning against hasty marriages, against ignorance and 
 forgetfulness of the fact that it is God who forms the indissoluble tie. 
 As a remnant of Paradise the marriage relation sufi"ers many attacks 
 from 'the seed of the serpent.' 
 
 Yer. 10. And in the house. An accurate detail peculiar to 
 Mark. The fuller private teaching was needed, for these disciples 
 were to teach the world new lessons on the subject of marriage and 
 divorce, and thus elevate woman. Sadly enough, women who have 
 been elevated by these teachings are seeking to overthrow their au- 
 
128 MARK X. [10 : 11-14. 
 
 11 again of this matter. And he saith unto them, Who- 
 soever shall put away his wife, and many another, 
 
 12 committeth adultery against her : and if she herself 
 shall put away her husband, and marry another, she 
 committeth adultery. 
 
 13 And they ^ brought unto him little children, that he 
 should touch them : and the disciples rebuked them. 
 
 14 But when Jesus saw it, he was moved with indignation, 
 and said unto them. Suffer the little children to come 
 unto me ; forbid them not : for of ^ such is the kingdom 
 
 1 were bringing (Am. Com.) 2 To such helongeth (Am. Ver.). 
 
 thority, thus unwittingly laboring for the renewed degradation of 
 their sex. 
 
 Ver. 11. See on Matt. 19 : 9, where the case of one marrying a di- 
 vorced woman is added. — Against her. It is not clear whether this 
 means the first or second woman. But the marriage with the second 
 is a crime against the first, as well as adultery with the second. The 
 one justifiable ground of divorce is omitted here, being understood as 
 a matter of course. 
 
 Ver. 12. And if she herself shall put away, etc. Mark's 
 account is peculiar in representing the woman as seeking the divorce. 
 This was unusual among the .Jews (exceptional cases : Michal, 1 Sam. 2-5 : 
 44 ; Herodias, Matt. 14 : 4), though it occurred among the Greeks and 
 Romans. Probably in this confidential interview, the delicate subject 
 was discussed in all its bearings (Matthew preserves particulars omitted 
 here), and Mark preserves a specification more applicable to Gentife 
 readers. 
 
 Vers. 13-16. The Blessing of Little Children.— Parallel passages : Matt. 19: 13-15; 
 Luke 18 : 15-17. The latter at this point resumes the parallelism with Matthew and 
 Mark. The account before vis is the fullest and most striking of the three. 
 
 Ver. 13. They brought unto him ; probably their pa-ents 
 (Luke: ' their babes '). An encouragement to parents to bring even 
 'babes' to Christ. Thus the doubts ofthe disciples about the marriage 
 state were answered. — That he should touch them. So Luke ; 
 Matthew : ' lay His hands on them and pray.' A recognition of 
 Christ's power to bless, since He healed by laying on His hands. — 
 And the disciples rebuked them. They were engaged in an in- 
 teresting discussion about mari-iage, etc. Abstract theories about house- 
 hold relations should not stand between the Lord and little children. 
 
 Ver. 14. Much displeased, i. 6., at the rebuke of the disciples. 
 Peculiar to Mark, Some sign of displeasure was probably on His 
 countenance. How careful we should be not to call forth His displea- 
 sure, by keeping children from Him. — Suffer the little children, 
 
10 : 15, 16.] MARK X. 129 
 
 15 of God. Verily I say unto you, Whosoever shall not 
 receive the kingdom of God as a little child, he shall 
 
 16 in no wise enter therein. And he took them in his 
 arms, and blessed them, laying his hands upon them. 
 
 etc. The natural impulse would be to bring children to Him, do not 
 check it. — Forbid tiiem not, as the disciples did, and many since 
 then. — To such belongeth the kingdom of heaven. This 
 rendering, preferred by the Am. Com., seems more clear than that of 
 the A, V. Children may be Christians ; heaven is full of such. Pro- 
 bably a majority of the redeemed is made up of children, lost in Adani 
 but saved in Christ, who were sinners by nature though not in act. 
 But ver. 15, Luke 18 : 17, and similar passages show that children in 
 spirit are referred to in the wider application. All who are in the 
 'kingdom' are of a childlike spirit ; many in it are actual children. It 
 follows : that the earlier children are brought to Christ, the better ; 
 that they too need salvation from the Saviour of sinners ; that, as we 
 are privileged to bring them, we may mistakenly foi'bid them both by 
 neglect and injudicious teaching: (a) by not failing to teach them of 
 Christ, through word and example ; (6) by teaching them legalism, i. e.. 
 ' Be good, or God will not love you,' instead of this : ' Christ loves you, 
 therefore go to Him in order to be good.' It seems fair to infer that 
 through the faith of parents a seed of faith may exist in the heart of a 
 child, so that the infant members of a Christian family ouffht to be 
 Christian children, and their education conducted in the confident ex- 
 pectation that they will show the fruits of faith. None are too small 
 for Him to notice ; none too small for Him to save. 
 
 Ver. 15. Comp. Matt. 18:3. The connection here is remarkable. 
 Not only may infants be brought to Christ, but adults, in order to enter 
 the kingdom, to come to Him, must become like them. Only as a 
 little child can any one enter the kingdom. It is fairly implied that 
 children in years can be Christians, recognized as such by their parents' 
 act and the Master's act through His ministers, trained as such by 
 pai-ents and pastors, and a promise that His grace will not fail, where 
 our faith does not fail. 
 
 Ver. 16. And taking them in his arms. Mark loves to tell 
 of our Lord's gestures. Christ did more for the children than those 
 who brought them asked, as He always does. The servants of such a 
 Master should welcome children to His fold. — Laying his hands on 
 them. ' In the Christian Church men are ordained to the ministry 
 by laying-on of hands ; and about the question of proper ordination 
 much has been said and written : on this question churches have been 
 divided. But it is remarkable that we are not definitely told of Christ's 
 ordaining His Apostles by laying His hands on them, i'et on children, 
 infants, He did lay hands, thus ordaining them for the kingdom of God, 
 The fact is also of importance in determining whether the Church 
 should openly receive infants.' 
 
130 MARK X. [10: 17-19. 
 
 17 And as lie was going forth ^ into the way, there ran 
 one to him, and kneeled to him, and asked him, Good 
 ^ Master, what shall I do that I may inherit eternal 
 
 18 life ? And Jesus said unto him. Why callest thou me 
 
 19 good ? none is good save one, even God. Thou know- 
 
 1 Or, on his way, 2 Or, Teacher, 
 
 Vers. 17-22. The Young Man -whom Jesus Loved. — Parallel passages: Matt. 19: 
 16-22 ; Luke 18 : 18-23. The position of this paragraph is the same in all three Gospels. 
 Ver. 17 shows that our Lord had alreadj' started on His journey to death. This gives 
 the greater emphasis to His demand for self-denial from the rich young man. The 
 connection with ver. 15 is also significant ; the love of riches is the very opposite of 
 receiving ' the kingdom of God, as a little child.' Our Lord first presented the high 
 ideal of marriage, the closest htiman tie, with a hint that even this must be subordi- 
 nat« to the claims of His kingdom ; then the position of children, next in order of inti- 
 macy; now comes the relation to earthly possessions, which men value next (though 
 through the influence of sin sometimes most of all). Our Lord meets the young ruler, 
 ■whom He loved, on his own ground, leads him to a recognition of the idol that pre- 
 vents him from entering the kingdom. — Going away sorrowful is not entering into life. 
 
 Ver. 17. Into the -way. On His journey to Jerusalem, as 
 He finally left Perea. — There ran one, etc. Peculiar to Mark. 
 This eagerness and respect were the more remarkable, since the man 
 was a ' ruler' (Luke), and * very rich.' Still the enthusiasm was also 
 that of youth (Matthew : * the young man '). This person must not be 
 confounded either with the lawyer to whom the parable of the Good 
 Samaritan was addressed (Luke 10 : 25), or with the lawyer who 
 tempted our Lord in the temple (chap. 12: 28-33 ; Matt. 22: 35-40). 
 Some slight correspondences in the conversations lead the careless 
 reader into such confusion. The circumstances, character of the ques- 
 tioner, &c., differ greatly in all three cases. The first question here is, 
 however, similar to that in Luke 10 : 25.— Good Master, what 
 shall I do ? Matthew: < Master, what good thing?' Both ideas 
 were no doubt included in the original question, but in Matthew's nar- 
 rative the one point ('good thing') is taken up, in Mark and Luke the 
 other ('good master'). Both ichat was good, and who was good, had 
 been misapprehended by the questioner. 
 
 Ver. 18. "Why callest thou me good ? Matthew (the correct 
 reading) : ' Why askest thou me of that which is good ?' In applying 
 the term ' good ' to our Lord, the young ruler was honest, but mistaken. 
 He used it without fully apprehending its meaning. On the connec- 
 tion of this answer with the one 'good thing,' see Matt. 19: 17. Either 
 * there is none good, but God : Christ is good ; therefore Christ is God ' 
 — or, ' there is none good, but God : Christ is not God : therefore Christ 
 is NOT good' (Stier). Since but one is good, God, then giving up all 
 for Him is the last test, and following Christ (ver. 21 ) is doing that. 
 
 Ver. 19. Thou shalt not kill, etc. Those commandments involv- 
 
10: 20,21.] MARK X. 131 
 
 est the commandments, Do not kill, Do not commit 
 adultery, Do not steal. Do not bear false witness. Do 
 
 20 not defraud. Honour thy father and mother. And he 
 said unto him, ^Master, all these things have I 
 
 21 observed from my youth. And Jesus looking upon 
 him loved him, and said unto him, One thing thou 
 
 1 Or, Teacher 
 
 ing duties toward our fello-w men are cited, so as to meet the young 
 man on his own ground. — Do not defraud. This probably answers 
 to the tenth commandment. — Honour tby father and thy mother. 
 This commandment connects the two classes of duties enjoined in the 
 Decalogue, but is here presented as involving duty to man. Hence the 
 position it occupies in all three accounts. Matthew gives the sum of 
 the second table of the law. Our Lord would show the young man 
 how much he falls short of keeping of even these commandments. 
 What follows shows that his obedience, however strict, failed to recog- 
 nize God as the supreme good. 
 
 Yer. 20. All these things have I observed from my youth. 
 Externally moral, perhaps self-righteous, he yet felt that he lacked 
 something. Peace of conscience had not been attained by his keep- 
 ing of * all these things.' But he had not yet learned how much he 
 lacked of even comprehending the spirituality of the law. 
 
 Ver. 21. And Jesus looking upon him loved him. A touch- 
 ing particular, peculiar to Mark. The young man made no immediate 
 response to this love. How then could Jesus have loved him in his 
 self-righteousness and worldliness ? The phrase ' looking upon him ' 
 indicates that the love was called forth by the loveliness of the young 
 ruler. Despite all his mistakes, there was in him something lovely. 
 To this loveliness there was a response in the heart of Him who shared 
 our humanity so entirely. It may have been a part of the sorrows of 
 His early life, that such affection met no proper spiritual response. 
 This view neither diminishes the poiver of our Saviour's atfection, nor 
 assumes, what is nowhere hinted, that the young man was at heart 
 right. — One thing thou laokest. The ruler had asked what he 
 lacked (Matthew). Judged from his own point of view, one duty was 
 as yet undone. Our Lord does not imply that he had done all but this 
 one duty : He rather proposes this as a test, to show that the entire 
 obedience was imperfect. — Sell "whatsoever thou hast. In his 
 case wealth was the hindrance ; in another case it might be something 
 else. All we have belongs to Christ, and we hold it aright only when 
 it is subordinate to Him. Hence the command is not literally applica- 
 ble to all. The gospel is here put in legal form to reach the legalistic 
 young man's conscience. — Give to the poor. Not, however, to buy 
 eternal life (1 Cor. 13: 3). — The treasure in heaven is not bought 
 by voluntary poverty (comp. Matt. 5 : 12 ; 6 : 20). — Come, follow me. 
 
132 MARK X. [10 : 22, 23. 
 
 lackest : go, sell whatsoever thou hast, and give to the 
 poor, and thou shalt have treasure in heaven : and 
 
 22 come, follow me. But his countenance fell at the 
 saying, and he went away sorrowful : for he was one 
 that had great possessions. 
 
 23 And Jesus looked round about, and saith unto his 
 
 (This briefer form is sustained by the best authorities ; the clause : 
 ' take up thy cross,' was easily transferred from similar passages, such 
 as chap. 8 : 34 ) This is the tinal test. Whenever property interferes 
 with following Christ, it must be given up ; and he who would be a 
 Christian, must be ready to relinquish it for Christ's sake, not to win 
 salvation nor to buy a superior place in heaven. 
 
 Ver. 22. But his countenance fell. A strong expression, pe- 
 culiar to Mark, who loves such minute details of look and gesture. — 
 He "went away sorrowful. Whether he ever obeyed, we are not 
 told. Our Lord's love may have followed him, but of the three similar 
 cases this is the least hopeful. — For he "was one that had great 
 possessions. It was, however, not the greatness of his wealth, but 
 its great hold on him, which led him away. This was his idol. Up to 
 the point of decision, Christ or Mammon, the Master had wisely led 
 him ; but now he chose for himself, and chose foolishly, perhaps fatally, 
 as many another amiable young man has done. Our Lord's comments 
 on 'riches' show that this young man's pride was intrenched in his 
 wealth ; a part of it he might have been willing to pay for ' eternal 
 life ; ' but, being his idol, it must be entirely relinquished before he 
 could enter the kingdom of heaven. The hindrance is often removed 
 by God's Providence. Some practical inferences: Respect for Christ 
 is not reception of Christ. Earnest religious inquiry is not of itself the 
 way to eternal life. No words are so keen as Christ's, in cutting away 
 false hopes. His presence reveals our idols. If ' character' saves, why 
 was this young man not saved? 
 
 Vers. 23-31. Discourse on Eiches— Parallel passages: Matt 19: 23-30; Luke 18: 
 24-30. This discourse was our Lord's comment upon the conduct of the young ruler. 
 It suggests many lessons : Riches are a hindrance so great, that just here comes in 
 the declaration of God's saving omnipotence.— Our Lord speaks the truth to rich and 
 poor alike. There is no word here that points to a ' community of goods,' though this 
 was the occasion, were that doctrine correct. The giving up of wealth when it is an 
 idol, the crucifixion to the world, here enjoined, have a moral quality. There is none 
 in a forced equality of possessions, nor in voluntary poverty with the hope of winning 
 heaven. Agrarianism, no les3 than avarice, makes wealth the chief good ; trusting in 
 poverty, no less than trusting in riches, fosters pride.— The highest lesson is, Trust in 
 Almighty God, not in uncertain riches. 
 
 Ver. 23. Looked round about. A second look of Jesus, in 
 earnest sadness, we may well suppose. 
 
10: 24-27.] MARK X. 133 
 
 disciples, How hardly shall they that have riches enter 
 
 24 into the kingdom of God ! And the disciples were 
 amazed at his words. But Jesus answereth again, 
 and saith unto them, Children, how hard is it ^for 
 them that trust in riches to enter into the kingdom of 
 
 25 God ! It is easier for a camel to go through a needle's 
 eye, than for a rich man to enter into the kingdom of 
 
 26 God. And they were astonished exceedingly, saying 
 
 27 ^unto him. Then who can be saved? Jesus looking 
 
 1 Some ancient authorities omit for them that trust in riches. 2 Many ancient 
 
 authorities read among themselves. 
 
 Ver. 24. "Were amazed. The word is a strong one. Mark intro- 
 duces this astonishment of the disciples earlier than Matthew, and 
 adds the Lord's explanatioa : Children (a term of affection to tran- 
 quillize them), how hard is it for them that trust in riches, 
 etc. That this trust is almost inseparable from the possession of 
 riches, is implied by the connection with ver. 25. Some ancient 
 authorities omit: 'for them that trust in riches,' thus making the 
 statement more general. 
 
 Ver. 25. Easier for a camel, etc. A strong declaration of im- 
 possibility (comp. ver. 26). This has been weakened in two ways: 
 (1.) by the change of a single letter (in some manuscripts) of the ori- 
 ginal, altering ' camel ' into 'rope;' (2.) by explaining a needle's 
 eye to mean the small gate for foot-passengers at the entrance to cities. 
 The first is iticorrect, the second uncertain and unnecessary. The 
 literal sense is not too strong, as both the context and abundant facts 
 show. Our Lord elsewhere speaks of a 'camel' as a figure for some- 
 thing very large (Matt. 23: 24) ; and in the Talmud the same saying 
 occurs about an elephant. ' The camel was more familiar to the hear- 
 ers of the Saviour than the elephant, and on account of the hump on 
 ils back, it was especially adapted to symbolize earthly wealth as a 
 heavy load and serious impediment to entrance through the narrow 
 gate of the kingdom of heaven.' 
 
 Ver. 26. Astonished exceedingly. Driven out of their 
 wonted state of mind, dismayed. Evidently they felt that having 
 riches almost inevitably led to ' trusting in riches.' In fact many who 
 have not riches are seeking wealth as the chief good, because they 
 already trust in it. Because the impossibility was thus extended, the 
 question, Then who can be saved? was so natural. 
 
 Ver. 27. Lookine; upon them. The third look is mentioned by 
 Matthew also. The first (ver. 21) was a look of affection, the second 
 (ver. 23) a look of sorrow, the third of kindness bringing: hope, for 
 the grace of God is declared to be equal to this task. — With men 
 it is impossible. Not only in their judgment, but with their power. 
 
134 MARK X. [10: '28-30- 
 
 upon them saith, With men it is impossible, but not 
 with God : for all things are possible with God. 
 
 28 Peter began to say unto him, Lo, we have left all, 
 
 29 and have followed thee. Jesus said, Yerily I say 
 unto you. There is no man that hath left house, or 
 brethren, or sisters, or mother, or father, or children, 
 
 30 or lands, for my sake, and for the gospel's sake, but 
 he shall receive a hundredfold now in this time, houses, 
 and brethren, and sisters, and mothers, and children, 
 and lands, with persecutions; and in the Svorld to 
 
 1 Or, age. 
 
 — All things are possible with God. God's grace not only can, 
 but does, save some who are rich in spite of all the hindrances their 
 •wealth occasions. — This passage opposes the love of money in every 
 form and among all conditions of men. The desire for -wealth, even 
 more than the actual possession of it, interferes with entering into a 
 kingdom where humility is a cardinal virtue and self-denial an essen- 
 tial prerequisite. He has learned the lesson right, who applies this 
 mainly to himself, seeking the almighty grace which can save him from 
 his trust in earthly things. 
 
 Yer. 28. Peter began to say. Probably under the influence of 
 the astonishment just mentioned. On the special promise to the 
 Apostles, see Matt. 19 : 28. Mark's account presents a fcAv peculiar 
 features. 
 
 Yer. 29. For the gospel's sake. A similar addition occurs in 
 chap. 8: 38. Mark perhaps inserts this in both places, in consequence 
 of his own shrinking from suffering on account of the gospel (Acts 13: 
 13 ; 15: 38) ; so, also, ' with persecutions ' (ver. 30). He would guard 
 others against his own mistake. 
 
 Yer. 30. Now in this time. So Luke. It is implied, though 
 not very plainly, in Matthew's account. — Houses, etc. This repeti- 
 tion is peculiar to Mark, and chai'acteristic. — Mothers. • Nature 
 gives us only one; but love, many' (see Rom. 16 : 13). We do not 
 find 'fathers' here, or 'wives' ('wife' being of doubtful authority in 
 ver. 29), the new relations being spiritual. The former is omitted, pro- 
 bably for the reason suggested in Matt. 23 : 9 (' One is your father,' 
 etc.), and the omission then contains a lesson. Christian love and hos- 
 pitality literally fulfil this promise. But the hope of such a reward is 
 not the proper motive. The promise is made only to those who do 
 this 'for my sake and the gospel's sake.' — With persecutions. 
 According to the gospel, the persecutions are a part of our best pos- 
 sessions (Matt. 5 : 12 : Rom. 5 : 3, etc.), and really prevent the others 
 from becoming a curse. This phrase not only serves to spiritualize 
 the whole promise, but to guard against its misuse. 
 
10: 31,32.] MARK X. 135 
 
 31 come eternal life. But many that are first shall be 
 last ; and the last first. 
 
 32 And they were in the way, going up to Jerusalem; 
 and Jesus was going before them : and they were 
 
 Yer. 31. But many, etc. The form differs slightly from that in 
 Matthew, but in each case the proverb is a caution against trusting to 
 appearances or to the permanence of present circumstances and condi- 
 tions." The Twelve were liable to mistake priority in time of calling 
 for priority in position — a frequent mistake in every human society, 
 but doubly a mistake where God's free grace is concerned. The pro- 
 verb is illustrated in Matthew's account by the parable of the laborers 
 in the vineyard (Matt. 20: 1-lG). Lange : 'Believers are to find a 
 new and eternal home and country, new and eternal relationships, and 
 new and eternal possessions, of which the blessings enjoyed by them 
 on earth are to be the earnest and foretaste. All these promises are 
 summed up in that of being made heirs of eternal life (Rom. 8).' 
 
 Vers. 32-34. The Thied Phebiction of the Passion. — Parallel passages: Matt. 
 20 : 17-19 ; Luke 18 : 31-34. This prediction was made during the direct journej' to 
 Jerusalem, from Perea through Jericho, just before the last Passover. The raising of 
 Lazarus is, however, placed by some between the departure from Perea and this final 
 journey. The approach of His death calls for a more specific prediction to the Twelve. 
 The crucifixion is mentioned only in Matthew's account. 
 
 Ver. 32. They were in the way. Actually on the public road. 
 — Going up to Jerusalem; continuing the journey already begun. 
 — Jesus -was going before them, leading the way. Probably im- 
 plying some remarkable energy in His gait, some determination or 
 eagerness in His manner. — And they "were amazed. At His 
 eagerness. By this time they knew that great danger awaited Him at 
 Jerusalem. — And they that followed (him) were afraid. Of 
 this known danger to Himself, which they may have thought threatened 
 themselves also. This graphic description is peculiar to Mark. The 
 better supported reading is followed here, which distinguishes between 
 those who were ' amazed,' and those who were ' afraid.' Explanations : 
 (1) The whole body were amazed, so much so that only some continued 
 to follow, and these were afraid. But multitudes attended Him all the 
 way. Besides, according to Luke 18 : 34, even the revelation of the 
 Twelve was not understood by them ; how then should His manner of 
 walking frighten away most of the crowd? (2) The better view is : The 
 Twelve nearest to Him were amazed, and the larger company of fol- 
 lowers were afraid, though further away from Him. — And he took 
 again the twelve (aside), as He frequently did. — Began to tell. 
 Opened up this subject again, for the third time, exclusive of the inti- 
 mation to the three chosen disciples (chap. 9:9). This was a fuller 
 and more detailed revelation of the time and the mode of His sufferings 
 
136 MARK X. [10: 33-35. 
 
 amazed; ^and they that followed were afraid. And 
 he took again the twelve, and began to tell them the 
 
 33 things that were to happen unto hiip, saying, Behold, 
 we go up to Jerusalem ; and the Son of man shall be 
 delivered unto the chief priests and the scribes ; and 
 they shall condemn him to death, and shall deliver 
 
 34 him unto the Gentiles : and they shall mock him, and 
 shall spit upon him, and shall scourge him, and shall 
 kill him ; and after three days he shall rise again. 
 
 35 And there come near unto him James and John, the 
 sons of Zebedee, saying unto him, ^Master, we would 
 that thou shouldest do for us whatsoever we shall ask 
 
 1 Or, but some as they followed were afraid. 2 Qr, Teacher. 
 
 and of the agents who should be engaged therein. — That were to 
 happen, not,' that should.' Certainty and nearness are implied. 
 
 Ver. 33. "We go up to Jerusalem. On the journey to death 
 which He had previously predicted (Matt. 16 : 21). — Delivered un- 
 to the chief priests. More detailed than chap 9 : 81: 'into the 
 hands of men.' A double betrayal is implied : first by His professed 
 friends to His declared enemies ; then by His own people to the Gen- 
 tiles. — They shall condemn him to death. A reference to the 
 judicial condemnation on the part of the Sanhedrin (chap. 14: 64). — 
 And shall deliver him unto the Gentiles. Comp. chap. 15 : 1. 
 
 Ver. 34. Spit upon him. See chap. 15: 19. Omitted by Mat- 
 thew. — Kill him. Matthew: ' crucify Him,' which is implied here, as 
 the ' Gentiles,' to whom the whole verse refers, were to put Him to 
 death. The Twelve failed to understand this detailed prediction (Luke 
 18 : 34). That danger threatened they felt, but they may have given 
 this prediction figurative interpretations. — After three days. This 
 form is given by Mark in all three predictions (chaps. 8:31; 9 : 31; 
 and here). 
 
 Vers. 35^5. The Request of the Sons of Zebedee. — Parallel p-issage : Matt. 20 : 
 20-28. On the way from Perea (see vers. 32-34) to Jericho, this ambitious request was 
 made by the two sons of Zebedee and their mother Salome (Matthew). This was pro- 
 bably occasioned by the prediction, and leads to further instruction. 
 
 Ver. 35. And James and John. The request doubtless 
 originated with them. (The priority of the name of James suggests 
 that he was the older brother.) In the account of Matthew (20: 20- 
 22), the answer is addressed to them, and Salome appears as an inter- 
 cessor for them. Either both mother and sons preferred the request, 
 or the mother /or the sons. — We would that thou shouldest do, 
 
10: 3G-40.] MAP.K X. 137 
 
 36 of thee. And he said unto them, What would ye that 
 
 37 I should do for you? And they said unto him. Grant 
 unto us that we may sit, one on thy right hand, and 
 
 38 one on thy left hand, in thy 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 
 
 39 the baptism that I am l^aptized with ? And they said 
 unto him. We are able. And Jesus said unto them, 
 The cup that I drink ye shall drink ; and with the 
 baptism that I am baptized withal shall ye be baptized : 
 
 40 but to sit on my right hand or on my left hand is not 
 
 etc. The form of the request is more fully stated here, but in both ae- 
 counts there appears the same consciousness that what was desired was 
 of doubtful propriety. 
 
 Yer. 36. "What would ye, etc. This question also is fuller in 
 Mark's account. 
 
 Yer. 37. One on thy right hand, and one on thy loft hand, 
 in thy glory. (Matthew: 'in thy kingdom '.} The liighest places 
 of honor, implying special authority also, as is indicated by the answer 
 (ver. 42). The request was based upon ignorance (comp. ver. 38), 
 was prompted by ambition (comp. vers. 42-44), however natural it may 
 have been. 
 
 Yer. 38. Ye know not what ye ask. Addressed to James 
 and John (according to both accounts), who had prompted their mother. 
 The request could scarcely have been occasioned by jealousy of Peter. 
 Had he been appointed ' primate,' this would have been an opportunity 
 for upholding him in that position. When John saw the crucified 
 thieves on the right and left hand of his dying Lord, he knew what he 
 had asked. — To drink the cup ? A frequent Scriptural figure for 
 the Providential portion assigned to any one ; especially for a suffering 
 lot. It refers to inward anguish here. — Or to be baptized, etc. 
 The two clauses about our Lord's baptism (vers. 38-39) are peculiar to 
 this Gospel ; the best authorities omit them in Matthew. We find a 
 vividness too in use of the present tense : that I drink— that I am 
 baptized "with (so in ver. 39). ' The Lord had already the cup of 
 His suffering at His lips : was already, so to speak, sprinkled with the 
 first drops of the spray of His baptism of blood' (Alford). 
 
 Ver. 39. We are able. They were not the least courageous of 
 the Twelve (comp. John 18: 15), but they also forsook Him and fled 
 (chap. 14 : 50) in the hour of trial. — The cup that I drink ye 
 shall drink. James was the first martyr among the Twelve; John 
 died a natural death at an advanced age, but in a spiritual sense his 
 was the longest martyrdom. 
 
 Ver. 40. Is not mine, etc. Either, it is not a favor to be gained 
 
138 MAUK X. [10: 41-44. 
 
 mine to give : but it is for them for whom it hath been 
 
 41 prepared. And when the ten heard it, they began to 
 be moved with indignation concerning James and John. 
 
 42 And Jesus called them to him, and saith unto them, 
 Ye know that they which are accounted to rule over 
 the Gentiles lord it over them ; and their great ones 
 
 43 exercise authority over them. But it is not so among 
 you : but whosoever would become great among you, 
 
 44 shall be your ^ minister : and whosoever would be first 
 
 1 Or, servant. 
 
 by asking ; or, it is not in my power, but it will be assigned to 
 those for whom it hath been prepared, according 'to the eternal 
 predestination of eternal positions in the kingdom of God.' (Matthew 
 adds: 'of my Father'.) Yet these two might occupy the position. 
 Christ asserts that His will as Ruler in His kingdom accords with the 
 eternal purpose of God ; this purpose, because its individual objects 
 were as yet concealed, forbade their ambitious solicitation. 
 
 Ver. 41, The ten, so Mattliew also, including himself, A 
 proof of humility and truthfulness, ■ — They began. Peculiar to 
 Mark, suggesting that their feeling was soon interrupted.— Moved 
 •with indignation (so the verb is usually rendered in the Rev. Ver.). 
 — Concerning James and John, This displeasure was no more 
 praiseworthy than the ambition of the two, and was speedily discoun- 
 tenanced, 
 
 Ver. 42. Accounted to rule over the Gentiles, have the title 
 of rulers (God being the real Ruler), or, are recognized as rulers, the 
 essence of all heathen government being despotism. The latter is per- 
 haps the more suggestive sense. The .Jewish form of government, as 
 ordained by God, was designed to exclude tyranny. — Lord it over 
 them, i. e., exercise tyrannical and arbitrary power. — Their great 
 ones. Either conquerors and usurpers, or, the officers of state. 
 
 Ver. 43. But it is not so among you. The present tense, used 
 by Mark, according to the best authorities, agrees with his vivacious 
 style. To maintain superiority of rank by force is not Christian, even 
 if encouraged by ecclesiastical organizations. In such organizations 
 it is most hurtful, for freedom in the Christian communion is neces- 
 sary to true civil freedom.— But whosoever would become great 
 among you, i.e., great in the next life, let him be your minister, 
 i. e., in this life, 
 
 Ver, 44. Would be first, &c. This is a repetition of the same 
 thought, but with increased emphasis, since 'be first' is stronger 
 than 'become great,' and servant here (Gr. 'bond-servant') is 
 stronger than the related word ' minister ' in the previous clause. 
 Deep humility expressing itself in a service of love is the measure of 
 
10 : 45, 46.] MARK X. 139 
 
 45 among you, shall be ^servant of all. For verily the 
 Son of man came not to be ministered unto, but to 
 minister, and to give his life a ransom for many. 
 
 46 And they come to Jericho : and as he went out from 
 Jericho, with his disciples and a great multitude, the 
 
 . son of Timseus, Bartimseus, a blind beggar, was sitting 
 
 1 Gr. bondservant. 
 
 Christian greatness, actually constituting it here, but acknoAvledged 
 hereafter. Official orders in the Church are not forbidden, but real 
 greatness is independent of such orders. However necessary, they are 
 intended to advance the liberty of the Church. Service rendered to 
 Christians ranks higher than office in the Church, 
 
 Ver. 45. For verily the Son of man. What He asked of them 
 ■was on the ground of what He did Himself. — Came. His appearing 
 in the world was not to be ministered unto, not to be personally 
 served by others, nor to exercise an external authority for His own 
 external interest, but to minister, to serve others, as His whole 
 ministry shoAved. Christ's example enforces the lesson of humility, 
 but a deeper truth is now for the first time declared. — And to give 
 his life. The crowning act of His ministering to others. — A ransom 
 for many. ' Ransom ' may mean only the payment for a life destroyed 
 (Exod. 21 : 20), the price paid for the redemption of a slave (Lev. 2') : 
 5). As however it also means 'propitiation' (Prov. lo : 8), and the 
 word translated ' for ' means ' in the place of,' this passage affirms that 
 our Lord's death was vicarious ; by His death as a ransom-price the 
 'many' are to be redeemed from the guilt and power of sin. As soon 
 as the disciples could bear it, they were taught this central truth of 
 the gospel, to which they gave such prominence, after the Holy Ghost 
 came upon them. This tender rebuke of their ambition bases the car- 
 dinal grace of humility upon the cardinal doctrine of the Atonement. 
 
 Vera. 46-52. The Healing of Blind Barti50eus. — Parallel passages : Matt. 20 : 
 29-34; Luke 18 : 35^3. Reaching Jericho about a week before the Passover, our Lord 
 performed the miracle here detailed. Matthew mentions two blind men, Mark and 
 Luke but one, the former giving his name. Matthew and Mark say that the miracle 
 occurred as they went out of Jericho; Luke 'as He drew nigh unto Jericho.' The 
 latter also narrates the interview T\ith Zaccheus and the parable of the ten pounds, 
 as following this miracle and immediately preceding the journey to Jerusalem. 
 Accepting Luke's order, we suppose that our Lord remained for a day at Jericho, 
 and that the healing occurred during some excursion into the neighborhood. Our 
 Lord left Jericho for Bethany during the afternoon of Friday (8th of Xisan), a week 
 before the crucifixion. On Saturday He was in Bethany (.John 12 : 1). 
 
 Ver. 46. And they come to Jericho. Our Lord entered the 
 city before the blind man was healed, so that Luke's account (chap. 
 18: 35) refers to a second entrance. — As he went out from 
 
140 MARK X. [10: 47-49. 
 
 47 by the way side. And when he heard that it was 
 Jesus of Nazareth, he began to cry out, and say, Jesus, 
 
 48 thou son of David, have mercy on me. And many 
 rebuked him, that he should hold his peace : but he 
 cried out the more a great deal, Thou son of David, 
 
 49 have mercy on me. And Jesus stood still, and said. 
 Call ye him. And they call the blind man, saying 
 
 Jericho. Jericho was in the tribe of Benjamin on the borders of 
 Ephraim, about two hours journey from the Jordan, and the road 
 thence to Jerusalem was dithcult and dangerous (Luke 10 : 30-o4). 
 The district was a blooming oasis in the midst of an extended sandy 
 plain, watered and fruitful, rich in palms, roses, and balsam : hence 
 probably the name ('the fragrant city'). Built by the Canaanites, 
 and destroyed by Joshua (Josh. 6 : 26), it was rebuilt and fortified at 
 a later day, and became the seat of a school of the prophets. Herod 
 the Great beautified it, and it was one of the most pleasant places in 
 the land. In the twelfth century scarcely a vestige of the place re- 
 mained, there is now on the site a wretched village, Richa or Ericha, 
 with about 200 inhabitants. Robinson, however, locates the old Jeri- 
 cho in the neighborhood of the fountain of Elisha (two miles north- 
 west of Richa). — The son of Timaeus, Bartimaeus. Some think 
 the father was well known, but the order in the original suggests that 
 the son was the well-known personage. ' Bar ' = son, as Mark seems 
 to explain. —A blind beggar. He was probably begging as he sat, 
 as the A. V. states, but the original does not necessarily mean this. 
 Why Matthew (20 : 30-34) mentions two blind men, and Mark and 
 Luke but one, has been variously explained ; but ii is altogether un- 
 necessary to find a contradiction in the accounts. The prominence of 
 this one is evident from tlie narrative before us, which is in many re- 
 spects the most exact and vivid of the three. 
 
 Ver. 47. Jesus of Nazareth, lit., 'the Nazarene.' Mark alone 
 (with one exception) vises this form. It was sometimes a term of con- 
 tempt. In any case we can contrast the title given by the crowd with 
 that in the cry of the blind beggar: Son of David (Messiah). 
 
 Ver. 48. That he should hold his peace. The multitude did 
 not object to the title, 'son of David,' but thought the ci'y would annoy 
 our Lord. — But he cried out the more a great deal. In persis- 
 tent faith. The continued crying is set forth even more strongly here 
 than in the account of Matthew. 
 
 Ver. 40. And Jesus stood still. He now allows Himself <o be 
 publicly called : ' Son of David.' Peculiar in this form to Mark, and 
 omitted altogether by IMatthew. This was a ' reproof to the re- 
 provers.' It seems to have had an effect, for tlie words now addressed 
 to the blind man are full of sympathy : Be of good cheer: rise, he 
 calleth thee. The order is that of kindness, faith would put: ' He 
 
10:50-52—11:1.] MARK XI. 141 
 
 unto him, Be of good cheer : rise, he calleth thee. 
 
 50 And he, casting awav his garment, sprang up, and 
 
 51 came to Jesus. And Jesus answered him, and said, 
 What wilt thou that I should do unto thee ? And the 
 blind man said unto him, ^ Rabboni, that I may re- 
 
 52 ceive my sight. And Jesus said unto him. Go thy 
 way ; thy faith hath ^ made thee whole. And straight- 
 way he received his sight, and followed him in the 
 way. 
 
 11 : 1 And when they draw nigh unto Jerusalem, unto 
 
 1 See John xx. 16. 2 Or, saved thee 
 
 calleth thee ' first. The forlDidding and the cheering address represent 
 the priestly spirit which would keep men from applying directly to 
 Christ, and the true spirit of the gospel messengers. 
 
 Ver. 50. Casting a-way his garment. A detail indicating that 
 the narrative comes from an eye-witness. Bartimgeus did not stop to 
 care for the cloak that might be lost, if it impeded his progress. Nay, 
 if he received his sight, it could easily be found again. — Sprang up. 
 This mark of eagerness is also peculiar to this account. 
 
 Ver. 51. What ■wilt thou, etc. The question was to call forth an 
 expression of his faith in Jesus. — Rabboni, or, ^ my Master,' (as in 
 John 20 : 16), the most respectful of the three titles, Rab, Eabbi, Eab- 
 boni. — That I may receive my sight, or, ' see again.' Not how or 
 why, but the desire, which he believes the Lord can grant in the best 
 way. 
 
 Ver. 52. Go thy way. Not necessarily a command to depart, but 
 a token that his prayer was granted. The commendation is omitted by 
 Matthew, who speaks of our Lord touching the blind man, but this 
 seems more accurate. — Followed him in the way. Not simply 
 for the time being, we suppose, but joined the multitude who went up 
 to Jerusalem with our Lord. The effect on the people is described by 
 Luke. Our -Lord thus proved that He came to minister (ver. 45). 
 This is the last miracle recorded in detail in the Gospels, and one of 
 the most encouraging. ' Thousands have read this simple and touch- 
 ing story as a truthful history of their own spiritual blindness, and its 
 removal through the abounding grace of Jesus Christ ' (J. J. Owen). 
 
 Chap. XI: 1-11. The PrBtic Entry into Jerusalem. —Parallel passages: Matt. 
 21 : 1-11 ; Luke 19 : 29-44 ; John 12 : 12r-10.—Chr(moloo;/. The date of the public entry 
 into Jerusalem (narrated by all four Evangelists) wag Sunday, the \Oth of the mo>ith Ni- 
 san. The narrative of Mark is the moat exact. We hold that our Lord ate the Pass- 
 over at the usual time (comp. chap. 14 : 17), and was crucififed on Friday. Beckoning 
 back from this date, we infer that He left Jericho on Friday, the 8th of Nisan, reached 
 
142 MARK XI. [11:2. 
 
 Bethphage and Bethany, at the mount of Olives, he 
 
 2 sendeth two of his disciples, and saith unto them. Go 
 
 your way into the village that is over against you : and 
 
 straight^7ay as ye enter into it, ye shall find a colt tied, 
 
 Bethany the next day ('six daj^s before the passover;' John 12 : 2). On the evening 
 of that day, after the Sabbath had ended, the anointing by Mary in the house of Simon 
 the leper took place (see John 12 : 2). On the reasons for preferring this date, see on 
 chap. 1-i : 3-9. John explicitly says (12 : 12) that the entry took place ' the next day.' 
 The date is significant, for on the 10th of Kisan the Paschal lamb was selected (Exod. 
 12 : 3), being kept until the 14th. This public entry was intentional, not accidental, 
 nor caused by the zeal of His followers, as is evident from all the details, from the pro- 
 phecy cited, and from the reply to the Pharisees (Luke 19 : 40 : 'If these should hold 
 their peace the stones would immediately cry out '). It prepared the way for His suf- 
 ferings by a public avowal of His mission, was a temporary assumption of His rightful 
 royal prerogative, to hasten a decision in Jerusalem. A merciful mea^iure to believing 
 hearts, one of judgment to His enemies. A glimpse of glory given to men, but only 
 increasing the hatred of the rulers, and hastening His death. A remarkable contrast 
 to the procession to Golgotha (Luke 18 : 26 ff j, both strictly in keeping with the pur- 
 pDse of His mission, 'to give His life a ransom for many.' 
 
 Ver. 1. Unto Jerusalem. The words 'to' and 'unto' (A. V.) 
 are the same in the original.— Bethphage ('house of figs'), and 
 Bethany (' house of dates'). So Luke. The two phices were pro- 
 bably near each other, but of the former no trace remains. Bethphage 
 was probably nearer to Jerusaleia. Some suppose that Bethany lay 
 oif the road from Jericho to .Jerusalem, and our Lord having turned 
 aside to visit it, now returned to Bethphage on the direct route. — The 
 mount of Olives. This lay between Bethphage and Jerusalem, 
 about 'a sabbath day's journey' from the city (Acts 1 : 12). There 
 were three roads to the city: a winding northern one, a steep footpath 
 directly over the summit, and a southern road, usually taken by horse- 
 men and caravans. The usual opinion has selected the middle road as 
 that taken by our Lord on this occasion, but the view that He passed 
 over the southern or main road, accords best with the various accounts 
 of the procession and its incidents. See Luke 19: 41. The hill is 
 about seven hundred feet high, overlooking every part of Jerusalem, 
 which lies west of it, separated from it by the valley of the Kidrou 
 ( ' brook Ividron,' John 18 : 1). The garden of Gethsemane is on the 
 west side of the mount. The temple was in the foreground, as one 
 looked down on the city from this elevation. — He sendeth two of 
 his disciples. Tbeir names are not given. This sending was a royal 
 act in all its details. 
 
 Ver. 2. Into the village. Bethphage; not Bethany, from which 
 He had just come. — A colt. Matthew mentions the mother, but 
 Mark and Luke the colt only. — Whereon no man ever yet sat. 
 This agrees with the account that the mother was with it. Animals 
 
11: 3-7.] MARK XI. 143 
 
 whereon no man ever yet sat ; loose him, and bring 
 
 3 him. And if any one say unto you, Why do ye this? 
 say ye, The Lord hath need of him; and straightway 
 
 4 he ^ will send him ^ back hither. And they went away, 
 and found a colt tied at the door without in the open 
 
 5 street ; and they loose him. And certain of them that 
 stood there said unto them, What do ye, loosing the 
 
 6 colt ? And they said unto them even as Jesus had 
 
 7 said : and they let them go. And they bring the colt 
 
 1 Gr. sendeth. 2 Qr, again. 
 
 never yet worked were used for sacred purposes (Num. 19:2; Deut. 
 21 : 3 ; 1 Sam. 6 : 7). The unbroken animal would be quieter, if the 
 mother was with him. — Loose him, and bring him. This act was 
 to be significant of Christ's royal prerogative. Yet in His exercise of 
 power the willingness of men concurs. 
 
 Ver. 3. If any one say unto you. Probably a prediction, as 
 well as a measure of prudence. — The Lord hath need of him. The 
 tone is still royal, whether 'the Lord' here means ' Jehovah,' or sim- 
 ply ' the Master.' In the former case, the animals would be claimed 
 for religious purposes, by Divine authority ; in the latter, for the well- 
 known prophet. The two meanings coincided in our Lord's intention, 
 whatever the owner would understand. — He A^vill send (Greek, 'send- 
 eth') him back hither. This rendering of the llev. Vers, makes 
 Mark's account agree with that of Matthew, where the clause corre- 
 sponding to this is a declaration of what the owner or those objecting 
 would do. But 'again' (found in the best authorities), which is the 
 more literal rendering, makes the clause a part of the message, a pro- 
 mise to return the colt soon. 
 
 Ver. 4. Found a colt. Mark is more detailed here : perhaps 
 Peter was one of those sent; comp. Luke 22 : 8, where Peter and .John 
 are the two sent into the city. — At the door without. Probably 
 the door of the owner's house. — In the open street, or, 'lane.' The 
 A. v., following the Latin Vulgate, paraphrases: 'in a place where 
 two ways meet.' The phrase refers first to a way round, i. e., round a 
 block of houses ; then to the street of a town (usually winding in the 
 East). 
 
 Ver. 5. And certain of them that stood there. It was done 
 openly. These persons were ' the owners ' (Luke 19 : 33), probably 
 members of the family of the owner. 
 
 Ver. 6. And they (the questioners) let them (the two disciples) 
 go, or, let them alone to do what they wished. Peculiar to Mark, and 
 corresponding with the message of ver. 3. The reference to the pro- 
 phecy of Zechariah (Matthew, John) is omitted by Mark and Luke. 
 
 Ver. 7. On him, their garments. Upper garments, to serve as a 
 
144 MARK XI. [11: 8-10. 
 
 unto Jesus, and cast on him their garments; and he 
 
 8 sat upon him. And many spread their garments upon 
 the way ; and others ^ branches, which they had cut 
 
 9 from tlie fields. And they that went before, and they 
 that followed, cried, Hosanna; Blessed is he that 
 
 10 cometh in the name of the Lord : Blessed is the king- 
 
 1 Gr. layers of leaves. 
 
 saddle. — Sat upon him. On the colt. Luke and Jolin specify 
 this. 
 
 Ver. 8. And many. Some (probably the greater number, as it 
 would seem from Matt. 21 : 11) had come from Galilee and accompanied 
 the Lord from Jericho, others had come out from .lerusalem (.John 12 : 
 12), now crowded on account of the passover. — Spread their gar- 
 ments. 'Oriental mark of honor at the reception of kings, on their 
 entrance into cities: 2 Kings 9 : 13.' (Lange.) — Others, branches, 
 not the same word as in Matthew, but more exactly : ' layers of leaves,' 
 one word in Greek. It might be paraphrased: 'leaves and boughs.' 
 The common reading seems to have been an alteration for the sake of 
 uniformity. — Which they had cut from the fields. This, which 
 is the more correct expression, shows that those who did not spread 
 their clothes in the way, went off from the highway, in their zeal, to 
 obtain a substitute. This minute stroke is peculiar to Mark, but cor- 
 responds with John 12 : 13, where the providing of palm branches is 
 implied. 
 
 Vcr. 9. And they that went before, etc. In responsive 
 chorus. Such ' antiphonies ' were common in Jewish worship, es- 
 pecially in the recitation of the Psalms. Those going before had pro- 
 bably come from Jerusalem to meet Him. — Hosanna. The Greek 
 form of a Hebrew woi'd found in Ps. 118 : 25, meaning : ' Save now,' 
 or, ' gi-ant thy salvation.' Used as a congratulatory expression, here ap- 
 plied in the highest sense to the Messiah, (Matthew: 'the son of 
 David.') — Blessed is he that cometh. etc. The greeting to the 
 pilgrims at their entrance to Jerusalem on festival occasions (Ps. 118: 
 26), and a part of the passover hymn (Ps. 115-118). 
 
 Ver. 10. Blessed is the kingdom that cometh, the king- 
 dom of our father David. This form of the Hosannas is preserved 
 by Mark alone. It brings out most clearly the recognition of our Lord 
 as the royal Messiah, who was to restore the throne of David. It is 
 asserted that the Messiah Himself was called ' David ' by the Eabbis. 
 — Hosanna in the highest, i. e., May our Hosanna be ratified in 
 heaven. Other exclamations are mentioned by Matthew and Luke, 
 since in such a multitude they would ditfer. The former tells of the 
 impression on the city; the latter of the weeping of the Lord over Jeru- 
 salem, as the sacred city came in sight. The crowd thus hail Him 
 with enthusiasm as the Messiah, probably cherishing political hopes. — 
 
11: 11.] MARK XI. 145 
 
 dom that cometh, the kingdom of our father David : 
 Hosanna in the highest. 
 11 And he entered into Jerusalem, into the temple ; and 
 when he had looked round about upon all things, it 
 being now eventide, he went out unto Bethany with 
 the twelve. 
 
 What strange mingling of truth and error in the thoughts and hopes of 
 the multitude that day ! And the error was the more fatal, because 
 combined with the truth. 
 
 ' Ver, 11. The Formal Entrance into the Temple. Peculiar to 
 Mark. — ^Into Jerusalem, into the temple. He passed at once into 
 the temple, anl visited no other point. The afternoon of Sunday- 
 seems to have been occupied with this solemn inspection of the temple, 
 as if to take formal possession of it. Our Lord' s presence there Avas a 
 fulfilment of the prophecy of Haggai (2 : 9) : ' The glory of the latter 
 house shall be greater than of the former.' The night as well as the 
 succeeling one was spent in Bethany, ■with the tw^elve. 
 
 The Temple was built on Mount Moriah, the top of which had been 
 enlarged by building walls from the valley (of Jehosaphat) and filling in. 
 The first edifice was erected by Solomon, in seven years (B. C. 1005), 
 destroyed by Nebuchadnezzar (B. C. 584). The second by Zerubbabel, 
 on the same site, seventy years afterwards. It was inferior to the first, 
 not in size but in magnificence ; the ark had been burnt with the first 
 temple, and the Shekinah (or, visible Glory) did not return. (Its real 
 return was the visit of Christ.) This building liad been frequently deso- 
 lated and profined, last of all by the Romans under Herod the Great, 
 who, to gain favor with the .Jews, afterwards restored it and rendered it 
 in some respects more magnificent than before. The word ' temple' was 
 applied to the whole inclosure, which was square in form. Inside its high 
 wall were the ' porches,' or, covered walks. Of these there were two rows ; 
 on the south side three. Solomon's porch was on the east side towards 
 the Mount of Olives, and so was the ' Beautiful Gate,' a magnificent en- 
 trance to the inclosure, directly facing the entrance to the temple pro- 
 per. A second wall within the first divided the more sacred part of the 
 inclosure from that into which Gentiles might enter : hence the outer 
 court was called the court of the Gentiles. This was largest on the 
 south side. The more sacred inclosure was an oblong square ; the 
 part nearest the Beautiful Gate was called the court of the women, and 
 here the Jews commonly worshipped. On the western side of this 
 court was a high wall ; beyond this the court of the Israelites, entered 
 after an ascent of fifteen steps by the Grite Nicanor. All around this 
 court were rooms for the use of the Levites, and within it, separated 
 from it by a low wall, was the court of the priests. At the eastern end 
 of this court stood the altar of burnt oiFering and the laver, and here 
 the daily service of the temple was performed. Within this court was 
 
 10 
 
146 MARK XL [11:12,13. 
 
 12 And on the morrow, when they were come out from 
 
 13 Bethany, he hungered. And seeing a fig tree afar off 
 having leaves, he came, if haply he might find any- 
 
 the temple proper. In front of it was an elevated porch, and by the en- 
 trance, on the east side, stood the pillars Jachin and Boaz. The Holy 
 Place, a room sixty feet long and thirty broad, contained the golden 
 candlestick, the table of shew-bread and the altar of incense. Beyond 
 this was the Holy of Holies, a square apartment, separated from the 
 Holy Place by a costly veil. Into this the High Priest entered once a 
 year. White marble was the material chiefly used in the whole struc- 
 ture, and gold and silver plating was frequent in the more sacred parts 
 of the edifice. Elevated as it was, and dazzling to the eye, as one came 
 over ' the mountains of Jerusalem,' it could not fail to produce a power- 
 ful impres!?ion. Designed to convey a spiritual lesson, it too often only 
 awakened pride. It has been regarded as the symbol of the dwelling- 
 place of Jehovah ; a figure of the human form ; a symbol of heaven ; 
 a figure of the Jewish theocracy. But its highest significance was as 
 a type of the body of Christ (John 2 : 21). In this view it was none 
 the less the dwelling-place of Jehovah. 
 
 The court of the Gentiles, out of which the traders were driven (vers. 
 15-17), did not exist in the first or second temple. Owing to the ad- 
 vancement of proselytism and the fact that devout Gentiles ( ' proselytes 
 of the gate ') brought gifts to the temple, it grew in importance. 
 
 Vers. 12-14, The Cursing of the Barren Fig Tree.— Parallel passage: Matt. 21: 
 18 19. — Order of Events: On 3Ionda?j morning the fig tree was cursed (vers. 12-14), on 
 the same day the temple cleansed (vers. 15-19), tho chief priests murmuring at the 
 children's Hosannas there (Matt. 21 : 14, 15) ; on Tuesday morning the fig tree waa 
 found to be withered (ver. 20), and the subsequent discourse (vers. 21-26) delivered on 
 the way to Jerusalem (ver. 27), where the whole day was spent. Here Mark is more 
 exact than the other Evangelists. 
 
 Ver. 12. And on the morrow (Monday). This definite state- 
 ment must explain the indefinite accounts. — From Bethany. This 
 too is a mark of accuracy. To give point to the incident, Matthew 
 unites the two morning walks from Bethany (on Monday and Tuesday). 
 — He hungered. An actual physical want; it may have been occa- 
 sioned by His leaving Bethany very early in His zeal to purify the 
 temple, where He had seen the abuses as He looked about on the pre- 
 vious evening. Human want and Divine power are simultaneously 
 exhibited. On Sunday He entered Jerusalem amid hosannas, on 
 Monday in hunger. This hunger may symbolize His longings for 
 some better fruit from His chosen people. 
 
 Ver. 13. A fig tree. Matthew indicates that it was a solitary one, 
 'by the way-side.' — Afar ofif, or, 'from afar.' Mark presents the 
 appearance of the tree in the distance : having leaves. — If haply. 
 Because it had leaves. This scarcely implies doubt in His mind, since 
 
11: 14,15.] MARK XL 147 
 
 thing thereon : and when he came to it, he found 
 nothing but leaves ; for it was not the season of figs. 
 
 14 And he answered and said unto it, Xo man eat fruit 
 from thee henceforward forever. And his disciples 
 heard it. 
 
 15 And they come to Jerusalem : and he entered into 
 the temple, and began to cast out them that sold and 
 them that bought in the temple, and overthrew the 
 tables of the money-changers, and the seats of them that 
 
 the design was to teach the Apostles a very important lesson. — For 
 it -was not the season of figs. According to the usual view, the 
 full season had not come ; yet the leaves gave promise of fruit. The 
 failure was then in the barrenness of the tree, a fit symbol of the pre- 
 tentious hypocri:5y of the Jewish hierarchy. A recent traveller in 
 Palestine (T. W. Chambers) gives the following explanation: 'The 
 tree bears two crops, — an early ripe fig, which is crude and without 
 flavor and valueless, and a later fig, which is full of sweetness and 
 flavor, and highly esteemed. All trees bear the first ; only good ones 
 have the second. Now, the tree our Lord saw had not the second, for 
 the time of that had not yet come ; but it had not even the first, for 
 it had nothing but leaves, and the lack of the first was sure evidence 
 that the second would also be wanting.' 
 
 Ver. 14. No man eat fruit from thee henceforward forever. 
 This is more exact than Matthew, and the Rev. Vers, brings out its 
 force better than the A. V. — His disciples heard it. Another 
 mark of accuracy, suggesting the report of an eye-witness. The refer- 
 ence to Peter in ver. 21 favors the thought that it was he whose recol- 
 lection supplied the details of this most graphic account. 
 
 Vers. 15-18. The Cleansing of the Temple.— Parallel passages : Matt. 21 : 12-16 ; 
 Luke 19 : 45^7 ; comp. John 2 . 14-17. At the beginning of His ministry (at the first 
 Passover) our Lord had performed a similar cleansing, narrated by John (2 : 13-17). 
 Such a cleaasing was appropriate both at the beginning and the close of Christ's min- 
 istrj'. In the former instance it was more the act of a reformer ; here it assumes a 
 Messianic character. In both we find power, as well as zeal for the honor of the Lord 
 of the temple ; hence an outbreak of passion is inconceivable. 
 
 Ver. 15. And they come to Jerusalem. Still another mark 
 of accuracy. — Began to cast out, from the court of the Gentiles. — 
 Them that sold and them that bought. A market was held 
 there, for the sale of animals and those things necessary for the tem- 
 ple service. Not the less a desecration because so great a con- 
 venience. — Money changers. The temple tribute must be paid in 
 Jewish coin (Exod. 30 : 18), while Roman money was at that time the 
 currency of Palestine. The agents for collecting this tribute proba- 
 
148 MARK XL [11 : 16-19. 
 
 16 sold the doves ; and he would not suffer that any man 
 
 17 should cany a vessel through the temple. And he 
 taught, and said unto them, Is it not written, My 
 house shall be called a house of prayer for all the 
 
 18 nations ? but ye have made it a den of robbers. And 
 the chief priests and the scribes heard it, and sought 
 how they might destroy him : for they feared him, for 
 all the multitude was astonished at his teaching. 
 
 19 And ^ every evening ^ he went forth out of the city. 
 
 1 Gr. whenever evening came, 2 Some ancient authorities read they. 
 
 bly found it more convenient to exchange money at Jerusalem, and 
 may have themselves been the ' money changers.' — The seats, or, 
 * stands.' — The doves. Needed for offerings by the poor and at the 
 purification of women. — No resistance seems to have been offered. The 
 traffickers were doubtless awed by the superhuman authority and 
 dignity of our Lord. 
 
 Ver. 16. And he would not suffer that any man, etc. 
 Peculiar to Mark. How He stopped this profanation, we do not know. 
 — Should carry a vessel, including utensils, tools, etc. — Through 
 the temple, i. e., the court of the Gentiles, which seems to have been 
 used as a thoroughfare. This practice involved the same sin as the 
 others (ver. 15), and expressed the same contempt for the Gentiles. 
 
 Ver. 17. It is -written. The first clause is from Is. 56 : 7 ; the 
 second from Jer. 7: 11. — For all the nations. Part of the original 
 prophecy (Isaiah 56: 7) and of the quotation also; but the stress can- 
 not be laid upon it, since Matthew and Luke omit it. It shows the 
 independence and accuracy of this Evangelist. — Ye have made it a 
 den of robbers. What they did here was a sign of the general 
 venality and corruption, a desecration of a place of worship for pur- 
 poses of gain, ill-gotten often enough. This driving of bargains in the 
 place where the Gentiles could come and pray, was a robbery, a con- 
 temptuous disregard of the rights and pi'ivileges of the Gentiles. 
 
 Ver. 18. And the chief priests, etc. Matthew (21 : 14-16) tells 
 of other occurrences, at which the rulers took offence. — Might de- 
 stroy him. The determination to kill Him had been formed before 
 (see John 11 : 53). ' How,' was now the question. The answer was 
 the treachery of Judas, who probably meditated this step already 
 (from the time of the supper at Bethany on Saturday evening), but 
 first treated with them on the next (Tuesday) evening. — For all the 
 multitude, etc. All the accounts, in various ways, tell of the 
 wonder and attention of the multitude. 
 
 Ver. 19. The change of reading justifies the Rev. Vers, in making 
 this verse a paragraph by itself.— « 13 very evening. The correction 
 of the Greek text, from ' when' to 'whenever,' sustained by the best 
 
11: 20-22.] MARK XL 149 
 
 20 And as they passed by in the morning, they saw the 
 
 21 fig tree withered away from the roots. And Peter 
 calling to remembrance saith unto him, Rabbi, behold, 
 
 22 the fig tree which thou cursedst is withered away. And 
 Jesus answering saith unto them. Have faith in God. 
 
 authorities, gives this more general sense. The reference is therefore, 
 not to that particular evening, but to what happened several times 
 during that week ; comp. Luke 21 : 37. — Out of the city. To, or 
 near, Bethany, as the accounts suggest. — The marginal reading: 'they' 
 (Rev. Vers.), is fairly supported, but seems to have arisen from a desire 
 to make a more exact agreement with what follows. 
 
 Vers. 20-25. The "Withering of the Fig Tree. — Parallel passage: Matt. 21 : 19- 
 22. The cleansing of the temple and the cursing of the barren fig tree were closelj- con- 
 nected. Matthew, in accordance with his habit and purpose, points out more empha- 
 tically the unbelief of the chief priests and scribes (whom the fig tree represented), 
 by joining together the curse and the discovery of the effect. This is a miracle of pun- 
 ishment, both a parable and prophecy in action : a ' parable,' teaching that false profes- 
 sors will be judged ; a ' prophecy ' in its particular application to the Jews. (In the Old 
 Testament the fig tree appeara as a symbol of evil.) There is no evidence that this 
 miracle afiected private property. 
 
 Ver. 20. "Withered away from the roots. The day before, 
 the 'leaves' were visible 'afar off;' to-day (Tuesday), the blasting was 
 complete. Our verse does not say when this took place, but when they 
 * saw ' it. Matthew says that it took place ' immediately.' 
 
 Ver, 21. Peter. Mark is more definite here than Matthew. — 
 Calling to remembrance. Peter himself probably informed Mark 
 of the circumstance. This minute detail, implying an interval, con- 
 firms the view that Mark gives the more exact account. — Which 
 thou cursedst. The language of Peter ; yet our Lord's act was a 
 curse, {. e., a judicial word and act of condemnation (comp. Matt. 21 : 
 19). That it was judicial and just, not passionate and wanton, is evi- 
 dent not only from the* character of our Lord, but from the lessons He 
 connects with it. Mark, who inserts Peter's language, which might be 
 misunderstood, alone tells us about forgiving (ver. 25). The applica- 
 tion to the Jewish people is unmistakable. Both the actual desolation 
 of the land and the judgment on the people are prefigured. The curse 
 was for filsehood as well as barrenness. The true fruit of any people 
 before the Incarnation would have been to own that they had no fruit, 
 that without Christ they could do nothing. The Gentiles owned this ; 
 but the Jews boasted of their law, temple, worship, ceremonies, prero- 
 gatives, and good works, thus resembling the fig tree with pretensions, 
 deceitful leaves without fruit. Their condemnation was, not that they 
 were sick, but that, being sick, they counted themselves whole (con- 
 densed from Trench and Witsius). 
 
 Ver. 22. Have faith in God; the true object of faith. This miracle 
 
150 MARK XI. [11: 23-25. 
 
 23 Yerily I say unto you, Whosoever shall say unto this 
 mountain, Be thou taken up and cast into the sea; 
 and shall not doubt in his heart, but shall believe that 
 what he saith cometh to pass ; he shall have it. 
 
 24 Therefore I say unto you. All things whatsoever ye 
 pray and ask for, believe that ye ^ have received them, 
 
 25 and ye shall have them. And whensoever ye stand 
 
 1 Am. Com. receive. Gr. received. 
 
 was a sign of the condemnation on Israel, and so understood by the 
 Apostles, Still their views on the whole subject were indistinct. Our 
 Lord thus answers a sense of weakness which the Apostles had in view 
 of the glory and strength of the visible temple and its supporters. 
 They are therefore directed to Almighty God as the object of their faith. 
 The words have in themselves the widest application, but the next two 
 verses show that the Apostles were directed to God as the source of 
 power for themselves, miraculous power in their case, in view of their 
 special mission. Such faith, in its full extent, could perhaps exist only 
 in Christ Himself, but as it was approximated by the disciples their 
 power would correspond. 
 
 Yer. 23. "Whosoever shall say unto this mountain. Either the 
 Mount of Olives, the size and exceeding difiBculty being thus emphasized, 
 or more probably referring to Mount Moriah, where stood the temple, 
 the centre of the Jewish worship and the bulwark of the hypocritical 
 hierarchy. The latter reference suggests that they in their faith 
 should bring about the destruction of that theocracy. Punitive power 
 is spoken of; hence the faith required forbids arbitrariness and also 
 an unforgiving spirit. This promise has a spiritual application to all 
 believers, but gives no encouragement to fanatical attempts at working 
 miracles. — "What he saith cometh to pass. The present tense of 
 certai7it7/. 
 
 Ver. 24. Therefore, connects the promise with the faith of miracles, 
 and hence the primary application is to the Twelve. — All things. 
 * Air is emphatic. — Pray and ask for. The correct reading is more 
 striking. — Believe that ye have received. See note of Am. 
 Com. The original implies, that when yoii asked you received, Go^ at 
 once granted your request, so that the answer comes before the fulfil- 
 ment, which is spoken of as future: ye shall have them, lit., 'it 
 shall be to you.' The Rev. Yer. seeks to reproduce the striking form 
 of the original ; but it is needlessly harsh. When applied to Christians 
 in general, the promise implies agreement with the will of God, thus 
 excluding its abuse. Christ defines believing and efi"ective prayer to 
 be prayer in His name (John 14 : 13 ; 15 : 16 ; 16 : 24.) 
 
 Ver. 25. When ye stand praying. A common and proper 
 posture in prayer (comp. Luke 18 : 13).— Forgive if ye have aught 
 
11: 27,28.] MARK XI. 151 
 
 praying, forgive, if ye have aught against any one ; 
 that your Father also which is in heaven may forgive 
 you your trespasses.^ 
 
 27 And they come again to Jerusalem : and as he was 
 walking in the temple, there come to him the chief 
 
 28 priests, and the scribes, and the elders ; and they said 
 unto him. By what authority doest thou these things ? 
 or who gave thee this authority to do these things ? 
 
 1 Many ancient authorities add ver. 26 But if ye do not forgive, neither will your Father 
 which is in heaven forgive yoilr trespasses. 
 
 against any one. Comp. Matt. 5: 23, where the converse is pre- 
 sented : ' thy brother hath aught against thee,' and Matt. 6 : 14, etc. 
 That such sayings should be repeated almost word for word, is not at 
 all strange, A forgiving temper is necessary for them in working 
 miracles, as well as faith and believing prayer ; their faith and the 
 power it wields should never be used in the service of hate. A caution 
 against passing judicial condemnation on the evil* and unfruitful, as 
 He had just done, even though their faith should be strong enough, to 
 effect like results (Matt. 21 : 21 ; 'ye shall not only do this which is 
 done to the fig tree,' etc.). The best authorities omit ver. 26, which 
 was probably inserted here from Matt. 6:15. 
 
 Vers. 27-33. The First Assault of the KrxERS; the Cottntee Qxtestion about 
 John the Baptist.— Parallel passages: Matt. 21: 23-27; Luke 20: 1-8.— Time. Tues- 
 day, in the temple, after the discourse about the &g tree. The events recorded iu 
 chap. 12 took place on the same day ; the discourse in chap. 13 was delivered in the 
 evening as our Lord returned from Jerusalem to Bethany (on the Mount of Olives). — 
 Matthew is much fuller, devoting nearly five chapters (21 : 20 — 25 : 46) to his account 
 of this busy day. In telling of this assault, the accounts agree closely ; Matthew alone 
 inserts the parable of the Two Sons. 
 
 Ver. 27. Again into Jerusalem. Mark is more particular here. 
 — "Walking in the temple. ' As if at home, or in His Father's 
 house ' (J. A. Alexander) ; possibly to see if the profanation had been 
 renewed, but according to Matthew : 'as He was teaching' (so Luke) ; 
 so that He seems to have taught as He walked, which was not at all 
 singular. — The chief priests, etc. Mark and Luke mention all 
 three classes of the Sanhedrin ; perhaps a formal delegation had been 
 sent to oppose Him. 
 
 Ver. 28. By what authority doest thou these things? 
 Referring both to His teaching there, and to His cleansing of the tem- 
 ple on the previous day. They were the proper persons to challenge 
 His authority. — And who gave thee, etc. ' Even if you assume 
 to be a prophet, who sent you ?' A hint at the old charge of Satanic 
 power. Mark, with his fondness for solemn repetitions, adds to the second 
 question : to do these things. This implies that the only author- 
 
152 MARK XI. [11 : 29-33. 
 
 29 And Jesus said unto them, I will ask of you one 
 ^question, and answer me, and I will tell you by what 
 
 30 authority I do these things. The baptism of John, 
 
 31 was it from heaven, or from men ? answer me. And 
 they reasoned with themselves, saying, If we shall say, 
 From heaven ; he will say, Why then did ye not be- 
 
 32 lieve him? ^But should we say. From men — they 
 feared the people : ^ for all verily held John to be a 
 
 33 projjhet. And they answered Jesus and say, We 
 know not. And Jesus saith unto them, Neither tell 
 I you by what authority I do these things. 
 
 1 Gr. word. 
 2 Or, But shall we say, From men f ^ Or, for all held John to be a prophet indeed. 
 
 ity whicli could justify such acts was ©ne given for this purpose. Their 
 challenge thus becomes even more definite. 
 
 Ver. 29. I •will ask, etc. Our Lord places His authority and that 
 of John together. If they were incompetent to decide in the one case, 
 they were in the other. The opportunity to decide aright was given 
 them ; but they refused it. 
 
 Yer. 80. The baptism of John. As representing his whole 
 ministry. — Answer me. Peculiar to Mark, bringing out yet more 
 decidedly His challenge of their moral competency, to decide as to His 
 authority. The tone is peremptory, implying confidence of victory in 
 this encounter. 
 
 Yer. 31. And they reasoned, consulted, so as to agree upon the 
 answer. 
 
 Yer. 32. But should we say, From men — Matthew carries out 
 the reasoning of the rulers ; but Mark puts the second part of their 
 pondering in the form of a question, as indicated in the margin of the 
 Rev. Yers. ('shall we say. From men'?)— then abruptly answers in 
 his own words (not theirs) : they feared the people : for all 
 verily held John to be a prophet. This rendering is due to 
 the order in the correct Greek text ; but the marginal rendering has 
 much to recommend it, Luke tells that the fear of being stoned en- 
 tered into the thoughts of the rulers. Demagogues usually fear the 
 people. 
 
 Yer. 33. We know not. A falsehood; as vers. 31, 32, show. — 
 Neither tell I you, etc. Christ answers their thought : we will not 
 tell. This refusal is similar to that made when a sign from heaven 
 was demanded (chap. 12: 38 sq.). The answer assumes their proven 
 and confessed incompetency to decide on the authority of a prophet, 
 and consequently His superiority to their questioning. Their opposi- 
 tion was naturally increased by this defeat. 
 
12: 1.] MARK XII. 153 
 
 12: 1 And he began to speak unto them in parables. A 
 man planted a vineyard, and set a hedge about it, and 
 digged a pit for the winepress, and built a tower, and 
 let it out to husbandmen, and went into another 
 
 Chap. XII: 1-12. The Parable OF the Wicked Husbandmen.— Parallel passages: 
 Matt. 21 : 33-46; Luke 20: 9-19. 
 
 Ver. 1. And he began to speak unto them in parables. 
 
 A series of parables was spoken. Matthew records three ; Mark and 
 Luke preserve the principal one only. Comp. the emphatic language 
 of Luke (20 : 9) : ' this parable ;' and the words : ' Hear another para- 
 ble' (Matt. 21: 33). All three accounts show that the parable was 
 spoken in the presence of the people, but directly to the parties who 
 had assailed Him (' to them '), and ' against them ' (ver. 12), much em- 
 bittered as they were, by the result of their attack. This parable points 
 out the crime to which their enmity was leading them, though still 
 spoken in love — A man planted a vineyard ; the most valuable 
 plantation, but requiring the most constant labor and care ; an apt 
 figure of the theoci-acy (Is. 5 : 1-7, 3 : 14 ; Cant. 2 : 15), here repre- 
 senting the Jewish people, as the Old Testament kingdom of God. A 
 secondary application to the external Church in later times is required 
 by ver. 9, where the vineyard is represented as passing over from the 
 husbandmen to others. — Set a hedge about it. Probably a 
 hedge of thorns, possibly a wall. God had separated His people from 
 other nations, and guarded them from heathen influences, by the law 
 (comp. Eph. 2: 14) and by external mai'ks of distinction. God's 
 special proprietorship and care are plainly seen. — A pit for the 
 "wine-press. A verbal variation from Matthew's account: 'digged 
 a wine-press in it.' Tiie * pit' was a receptacle into which the juice 
 flowed, and where it was kept cool; the ' wine-press,' the place where 
 the grapes were trodden out. This seems to be added merely to com- 
 plete the description. Some suppose it represents the altar of the Old 
 Testament economy, others the prophetic institution. — Built a to"wer. 
 For the watchman who guarded the vineyard against depredations. In 
 the time of the vintage, used for recreation, no doubt, as in European 
 countries. Such towers are still common in the East, and are of con- 
 siderable height. A shed or scaffold sometimes served the same pur- 
 pose. This represents the provision made by God for the protection 
 and prosperity of His people, especially the Old Testament Church. — 
 Let it out to husbandmen ; probably for a part of the fruit, as is 
 indicated by comparing Matt. 21 : 34 (' his fruits ' ) with ver. 2 ('of 
 the fruits, of the vineyard'). It has pleased God that in His kingdom 
 of grace laborers should receive a reward. ' of grace ' (comp. 1 Cor. 3 : 
 8 ; 2 Tim. 2 : 6). The ' husbandmen' represent the rulers of the Jews 
 (^latt. 21: 45), but the people as individuals may be included. The 
 vineyard is the people as a chosen nation. — And ■w'ent into another 
 country, not, 'far country,' there being no reference to distance. 
 
154 MARK XII. [12 : 2-6. 
 
 2 country. And at the season he sent to the husband- 
 men a ^servant, that he might receive from the hus- 
 
 3 bandmen of the fruits of the vineyard. And they 
 took him, and beat him, and sent- him ^ away empty. 
 
 4 And again he sent unto them another servaut ; and 
 him they wounded in the head, and handled shame- 
 
 5 fully. And he sent another ; and him they killed : 
 and many others; beating some, and killing some. 
 
 6 He had yet one, a beloved son : he sent him last unto 
 
 iGr. bond-servant. 
 
 The peculiar presence of God, necessary at the institution of the The- 
 ocracy (Mount Sinai, etc.), ceased, though His spiritual care did not. 
 A period of human development followed. The same is true, in a 
 secondary application, of the Church since the Apostolic times. Luke 
 adds: 'for a long time,' and these developments require time. 
 
 Ver. 2. And at the season. Probably no definite time is here 
 representtd. God expects fruit after such careful preparation ; His 
 people, especially those in official stations, are responsible for the trust 
 committed to them. — He sent a servant. The servants represent 
 the prophets of the Old Testament, calling for the fruits of righteous- 
 ness from the Jewish people. 
 
 Ver. 3. The description of the maltreatment of the servants differs 
 in all three accounts, showing that no special interpretation is to be 
 given to the different senlings. In general, however, this treatment 
 points to the persecution of the prophets (Elijah, .Jeremiah, Isaiah) : 
 comp. Neh. 9 : 26 ; Matt. 23: 29-31, 34, 37; 1 Thess. 2: 15; Heb. 
 11: 36-38, Rev. 16 : 6 ; 18, 24. God's messengers in later times 
 have often suffered at the hands of the official personages in the 
 external Church. 
 
 Ver. 4. Again, etc. The second sending probably does not refer 
 to any definite time, but sets forth God's long-suffering. — Him they 
 ^^vounded in the head. The servants are represented as not being 
 allowed even to enter the vineyard ; the first one was stoned at a dis- 
 tance, with the purpose of killing. The gradation is : beating, trying 
 to kill, actually killing. 
 
 Ver. 5. Him they killed. Here the climax is the killing of a 
 servant, in Matthew the stoning. The former respects the actual suf- 
 fering of the servants, the latter the hostility of the husbandmen. 
 The close of the verse is peculiar to Mark, and is in his characteristic 
 manner. 
 
 Ver. 6. He had yet one. a beloved son. Mark's account is 
 graphic and touching here. — He sent him last unto them. ' Last' 
 is peculiar to Mark, while Luke represents the man as asking, ' What 
 shall I do?' etc. The sending of ' His son,' whose superiority to the 
 
12 : 7-9.] MARK XII. 155 
 
 7 them, saying, They will reverence my son. But those 
 husbaadmeu said among themselves, This is the heir; 
 come, let us kill him, and the inheritance shall be 
 
 8 ours. And they took him, and killed him, and cast 
 
 9 him forth out of the vineyard. AVhat therefore will 
 the lord of the vineyard do? he will come and destroy 
 the husbandmen, and will give the vineyard unto 
 
 prophets is so distinctly marked, is the last and crowning act of God's 
 mercy ; to reject Him was therefore to fill up the measure of human 
 sin and guilt. ' The Son appears here, not in His character of Re- 
 deemer, but in that of a preacher — a messenger demanding the fruits 
 of the vineyard' (Alford). Hence this is the real answer to their 
 challenge of His authority (chap. 11 : 28). — They 'will reverence 
 my son. This implies that God is not willing that any should pei-ish 
 (2 Pet. 3 : 9). 
 
 Ver. 7. This is the heir. ' Heir' in virtue of His human nature, 
 Heb. 1 : 1, 2. — The inheritance shall be ours. An expression of 
 folly (in addition to the wicked resolve), since it implied that the 
 death of the heir would permit them to hold the possession, while the 
 householder lived. This assumes an unwilling conviction of the Mes- 
 siahship of Jesus, on the part of the rulers. Up to this point, the 
 parable was History ; here it becomes Prophecy. In the attempt to 
 maintain their own authority, which He had challenged, by putting 
 Him to death, they foolishly defied God. Some of them might have 
 thought, if we try to kill Him, He will save Himself, if He is the Mes- 
 siah ; but this prophetic word should have banished that thought. 
 
 Ver. 8. Killed him, and cast him forth out of the vine- 
 yard. Matthew and Luke invert the order. This variation is per- 
 haps a caution against interpreting the details of the parable too 
 closely. Our Lord here recognizes the fixed purpose of the rulers to 
 kill Him. Yet there is still love in the warning. The casting forth 
 refers either to the excommunication which preceded death, or to the 
 crucifixion outside the gates of Jerusalem ; perhaps to both, the latter 
 being a result of the former. 
 
 Ver. 9. What therefore will the Lord, etc. The question is 
 asked that they may be warned and condemned out of their own mouth. 
 — He -will come and destroy. The full answer of the hearers is 
 given by Matthew. Here the substance of the answer is given, not as 
 coming from them, but as spoken by our Lord Himself. — And "will give 
 the vineyard to others. The transfer of the kingdom of God to 
 the Gentiles is undoubtedly predicted; comp. the language of the 
 rulers (Matt. 21 : 41). The destruction of the husbandmen points to 
 the destruction of Jerusalem, which is therefore the coming of the Lord 
 of the vineyard. In that case the heir who was killed becomes Him- 
 self ' the lord of the vineyard ; ' comp. what follows with Peter's 
 
156 MARK XII. [12:10-12. 
 
 10 others. Have ye not read even this scripture ; 
 
 The stone which the builders rejected, 
 The same was made the head of the corner : 
 
 11 This was from the Lord, 
 
 And it is marvellous in our eyes ? 
 
 12 And they sought to lay hold on him ; and they feared 
 the multitude ; for they perceived that he spake the 
 parable against them : and they left him, and went 
 away. 
 
 citation of the same passage shortly after the day of Pentecost 
 (Acts 3 : 10). 
 
 Ver. 10. Have ye not read even this scripture ? The form 
 of Mark is vivacious. — The stone, etc. From Ps. 118 : 22. The ' Ho- 
 sannas ' at our Lord's entry to Jerusalem were taken from the same 
 Psalm. The original reference to the passage is doubtful, ■whether to 
 David or to Zerubbabel (Zech. 3 : 8, 9 ; 4:7); but it is properly applied 
 to the Messiah. Comp. Is. 28 : 16, which Peter cites in connection 
 with it(l Pet. 2: 6, 7; corap. Rom. 9 : 33). — The builders rejected. 
 The rulers of the .lews {' the husbandmen'), whose duty it was to build 
 up the spiritual temple, now addressed in rebuke and warning.— The 
 head of the corner. The most important foundation stone, joining 
 two walls. A reference to the union of Jews and Gentiles in Christ 
 (as in Eph. 2 : 19-22) may be included ; but the main thought is, that 
 the Messiah, even if rejected by the ' builders,' should become the 
 corner-stone of the real temple of God. This involves the important 
 idea that the 'builders' would be themselves rejected ; the parable 
 left the Son dead outside of the vineyard ; this citation, representing 
 Him as victor and avenger, points to the Eesurrection of Christ. 
 
 Ver. 11. This (head of the corner) "was from the Lord, etc. 
 « This' must grammatically refer either to ' head ' or ' corner.' Others 
 understand it as ' this thing,' this exaltation of the despised one. Both 
 Matthew and Luke add comments of our Lord. 
 
 Ver. 12. And they sought to lay hands on him. The three 
 accounts supplement each other here. The purpose to seize Him is 
 plainly stated in all. Mark shows that it was a continued effort (lite- 
 rally ' they were seeking ' ) ; while Luke tells that they would have 
 done so on the spot, had they not been afraid of the people.— For 
 thsy perceived, etc. Matthew gives the more general reason for 
 this fear : ' because they held him as a prophet.' Their desire to seize 
 Him was increased by this parable, but their fear of the people was 
 also increased, since they {i. e., the rulers) perceived that he spake 
 the parable against them, and in the presence of the people (Luke 
 20 : 9), so that they felt themselves convicted before the people. Con- 
 science made them cowards. 
 
12 : 13, 14.] MARK XII. 157 
 
 13 And they send unto him certain of the Pharisees 
 and of the Herodians, that they might catch him in 
 
 14 talk. And when they were come, they say unto him, 
 ^Master, we know that thou art true, and carest not 
 for any one : for thou regardest not the person of men, 
 but of a truth teach est the way of God : Is it lawful 
 to give tribute unto Caesar, or not ? Shall we give, or 
 
 1 Or, Teacher. 
 
 Ver. 13-17. The Insidious Question about Tribute to C^sar. — Parallel passages: 
 Matt. 22 : 15-22 ; Luke 20 : 19-26. Matthew inserts before this assault another parable 
 ('the marriage of the king's son'), which was also a warning to the Pharisees and 
 rulers. Three attacks are then made. First, the defeated and embittered Pharisees 
 send the Herodians to ensnare our Lord with a political question concerning tribute to 
 Caesar. The reply astonishes them. The narrative of Mark is graphic, but presents no 
 peculiar details. 
 
 Ver. 13. They send unto him. Implying deliberate stratagem. 
 — Herodians. A political party supporting tlie Roman rule. These 
 two classes were antagonistic, yet they united in opposition to Christ. 
 Luke (20: 20) is more detailed in his account, calling the deputation 
 ' spies ' of the rulers. This part was probably assigned to ' their dis- 
 ciples ' (Matthew) as young and unknown persons, who were accom- 
 panied by the Herodians. — To catch him in talk, lit., 'by word;' 
 to lay hold of Him by means of their word as a snare. Some word of 
 His, in answer to their questions, would be laid hold of, but the figure 
 requires a reference to their discourse. The dispute about tribute, 
 however natural between these two classes, was made for the occasion. 
 
 Ver. 14. Master, we know, etc. This was true, but not truth- 
 fully spoken. ' The devil never lies so foully as when he speaks the 
 truth.' — And carest not for any one. His independence and 
 security had just been demonstrated, but their acknowledgment of 
 these peculiarities was to tempt Him : as if one party would say. You 
 do not care for the Roman authorities ; the other, You do not care for 
 the authority of the Pharisees and Jewish rulers. — Thou regardest 
 not the person of men. Comp. Lev. 19 : 15 ; Jude 16 ; Deut. 16: 
 19; 2 Sam. 14: 14; Acts 10: 34; James 2: 1-3, 9: 1 Pet. 1: 17.— 
 Of a truth. The Rev. Ver. restores the variation between Matthew 
 and the other two Evangelists, who agree here. — Teachest the way 
 of God, i e., the true doctrine. This was certainly hypocritical, for 
 both the Pharisees and Herod condemned this Teacher of the truth. — • 
 Is it lawful. According to Jewish law. — Tribute, the poll-tax 
 which had been levied since Judea became directly subject to Rome. 
 — Caesar, the Roman Emperor, at that time, Tiberius. To say Y^es, 
 would alienate the people, who hated the Roman yoke ; to say No, 
 would give good ground for accusing Him to the Roman authori- 
 
158 MARK XII. [12 : 15-17. 
 
 15 shall we not give ? But he, knowing their hypocrisy, 
 said uuto them, Why tempt ye me ? bring me a ^ penny, 
 
 16 that I may see it. And they brought it. And he 
 saith unto them, Whose is this image and superscrip- 
 
 17 tion ? And they said unto him, Csesar's. And Jesus 
 said unto them, Render unto Csesar the things that are 
 
 iThe word in the Greek denotes a coin worth about eight pence halfpenny; denarius. 
 Am. Com. 
 
 ties. Themselves * regarding the person of men,' the Pharisees did 
 not avow their own belief, that it was not lawful. Their motive now 
 was not their usual hostility to Rome, but hatred of Christ. They 
 afterwards actually accused Him of forbidding to pay tribute (Luke 
 23: 2), and the chief priests, despite their Pharisaism, from the same 
 hatred of Him, cried out: 'We have no king but Caesar' (.John 19: 
 15). — Shall we give, etc. This repetition occurs in Mark only. 
 
 Ver. 15. Their hypocrisy. Matthew: 'wickedness' ; Luke: 
 * craftiness.' This hypocrisy was shown both in their flattering address 
 and in their cunning question (ver. 14). Men may rightly cai-ry their 
 religious convictions into politics, and religious questions may become 
 political ones ; but when this is the case hypocrisy usually flourishes. — 
 Bring me a penny (denarius) ; the Roman coin (Matthew : ' tribute 
 money ' ). The whole point of the occurrence tuims on the fact that it was 
 a Roman coin. — That I may see it. Peculiar to Mark, 
 
 Ver. 16. Whose is this image. The likeness of the ruler at the 
 date of the coin. — Superscription. The name, etc., on the coin. — 
 Caesar's. Imperial money was current among them. ' Wherever any 
 king's money is current, there that king is lord ;' is reported as a Rab- 
 binical saying. The standard currency is an indication or symbol of 
 the civil authority ; the right to coin has usually implied the right to 
 exact tribute. 
 
 Ver. 17. Render unto Caesar, etc. Render to ' the powers that 
 be,' the service due them, Comp, Rom. 13: 1-7. Obedience to this 
 precept would have spared Jerusalem, but the subtlest snare they 
 devised for our Lord became their own destruction. — Unto God the 
 things that are Gods. Religious duties are to be rendered to God. 
 Possibly a hint that in denying Him, they denied the honor due to 
 God, and also a reference to man as bearing the image of God, so that 
 political and religious duties are distinguished, but not divided. The 
 Jews themselves were under tribute to C?esar, because they had not 
 rendered God His dues. — They marvelled greatly at him. The 
 original is stronger than in the parallel passages. It also intimates 
 that they continued to do so. The other accounts are fuller as to the 
 effect of His answer. These young Pharisees (Matthew) and Herodians 
 with feigned scruples of conscience, the flower of the youth of Jeru- 
 salem, scarcely expected such a blow from a Galilean — and their 
 
12 ; 18, 19.] MARK XII. 159 
 
 Caesar's, and unto God the things that are God's. And 
 they marvelled greatly at him. 
 
 18 And there come unto him Sadducees, which say that 
 there is no resurrection ; and they asked him, saying, 
 
 19 ^ Master, Moses wrote unto us. If a man's brother die, 
 and leave a wife behind him, and leave no child, that 
 his brother should take his wife, and raise up seed 
 
 iQr, Teacher. 
 
 astonishment was more than momentary. 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, or 
 the relation of the spiritual and secular power. Real religion makes 
 men better citizens, since it enjoins a religious fulfilment of political 
 obligations. The few exceptional cases that arise are to be decided by 
 the principle of Acts 5 : 2y. Under a free government, this religious 
 fulfilment of political duties is essential to preserve the State against 
 anarchy. Both Church and State are of Divine origin and authority : 
 the one for the temporal, the other for the eternal welfare of men. 
 They ought to be kept distinct and independent in their respective 
 spheres, without mixture and confusion, and yet without antagonism, 
 but rather in friendly relation in view of their common Divine origin, 
 and their common end and completion in * the kingdom of glory ' where 
 God shall be all in all. 
 
 Vers. 18-27. Second Assattlt : The Question Concerning the Kesiterection. — 
 Parallel passages : Matt. 22 : 23-33 ; Luke 22 : 27-40. Luke is fuller, especially in vers. 
 34-36. The description of the successive marriages is graphic, though not more so 
 than Luke's. The Sadducees are mentioned only here, in this Gospel. They were so 
 named from Zadok, the supposed founder of the sect, and represented the tendency to 
 Bcepticism and rationalism, over against the strict Pharisees. They either rejected 
 parts of the Scriptures, or explained them away. They were worldly, flippant, and 
 scoflBng, as indicated in this sneering attack, 
 
 Ver. 18. There is no resurrection. Comp. Acts 23 : 8, where 
 their views are shown to include a denial of the immortality of the 
 soul as well as of the resurrection of the body. They correspond to 
 the Skeptics and Epicureans among the Greek philosophers. 
 
 Ver. 19. And they asked him. A scoflBng question, in ridicule 
 of the doctrine and of Christ Himself. This sneering spirit is promi- 
 nent in Sadducees of every age. Afterwards they became earnest 
 enough. It is possible they hoped for an answer that might show 
 sympathy with them. Errorists often think that opposition to their 
 opponents is agreement with them. But truth must always oppose 
 two contrary errors. In this case, first the Pharisees, then their an- 
 tagonists the Sadducees. — Moses wrote. Deut. 25 : 5, freely quoted; 
 
160 MARK XII. [12 : 20-25. 
 
 20 unto his brother. There were seven brethren : and 
 
 21 the first took a wife, and dying left no seed ; and the 
 second took her, and die J, leaving no seed behind him; 
 
 22 and the third likewise : and the seven left no seed. 
 
 23 Last of all the woman also died. In the resurrection 
 whose wife shall she be of them ? for the seven had 
 
 24 her to wife. Jesus said unto them, Is it not for this 
 cause that ye err, that ye know not the scriptures, nor 
 
 25 the power of God ? For when they shall rise from 
 
 comp. the regulations added in that chapter. Such a marriage "was 
 called a Levirate marriage. The object was to preserve families, a 
 matter of great importance in the Jewish economy. — Seed to his 
 brother. The first-born son would be registered as the son of the 
 dead brother. 
 
 Ver. 20. There were. Probably a purely fictitious case, though 
 in Matthew ' with us ' is added. 
 
 Ver. 23. In the resurrection, i. e., in the state after the resur- 
 rection,— Whose -wife shall she be of them? The point of the 
 entangling question is now evident. They had quoted the law of 
 Moses and then given an example of obedience to it, to prove the ab- 
 surdity of the doctrine of the resurrection. Our Lord at once rebukes 
 and denies their false assumption in regard to human relations in the 
 future state. 
 
 Ver. 24. The form here given is peculiar to Mark : — Is it not for 
 this cause that ye err, etc., which is ansAvered by the positive 
 statement: 'ye greatly err' (ver. 27). — That ye know not the 
 scriptures. 'In that ye do not undei-stand the Scriptures,' i. e., 
 the Old Testament, which they professed to hold free from tradition. 
 The Scriptures plainly imply the resurrection. — Nor the pow^er of 
 God. His power to raise the dead. Modern Sadduceism usually 
 knows the meaning of the Scriptures, but denies ' the power of God,' 
 in this as in many other thing?. 
 
 Ver. 25. For when they shall rise from the dead; i. e., at 
 the resurrection. — Neither marry, spoken of the man; nor are 
 given in marriage, of the woman, since the fother gave away the 
 bride in marriage. This relation is not to be reestablished in the state 
 after the resurrection, because those raised up are as angels in 
 heaven. Comp. especially the fuller answer in Luke 20 : 35, 36, 
 where the fact of immortality is brought out; as there is no death in that 
 state there will also be no birth. Personal intercourse doubtless re- 
 mains, but the .Tews looked at marriage more in its physical relations, 
 tquality with angels in mode of existence is affirmed, but the redeemed 
 are distinguished from them. This answer opposes another error of 
 tne Sadducees, a denial of the existence of angels. 
 
12 : 26, 27.] MARK XII. 161 
 
 the dead, they neither marry, nor are given in mar- 
 
 26 riage ; but are as angels in heaven. But as touching 
 the dead, that they are raised ; have ye not read in the 
 book of Moses, in the place concerning the Bush, how 
 God spake unto him, saying, I am the God of Abra- 
 ham, and the God of Isaac, and the God of Jacob ? 
 
 27 He is not the God of the dead, but of the living : 
 ye do greatly err. 
 
 Ver. 26. But as tonching the dead. Proof that the doctrine was 
 implied in the writings of Moses. Luke 20: 37 is against the view 
 that our Lord only makes an authoritative statement without really 
 basing His proof on the passage quoted. — In the book of Moses, 
 in the place concerning the Bush; lit., 'in the bush.' It can 
 scai'cely mean, when Moses was at the bush, or, when God spake at 
 the bush. Christ assumes the truth of the book of Exodus. The Sad- 
 ducees are said to have doubted the authority of the prophetical books. 
 The proof is drawn from the Pentateuch, which they acknowledged. — 
 I am the God of Abraham, etc. Exod. 3 : 6. Spoken to Moses 
 from the burning bush. The name given by Jehovah to Himself, 
 setting forth His self-existence and eternity (Exod. 3 : 14, 15), sup- 
 ports the doctrine of our immortality, body and soul. God continues 
 ('lam,' not, 'I was') in covenant relation to Abraham, Isaac, and 
 Jacob (' the God of Abraham,' etc.). As these patriarchs had in their 
 bodies the sign of this covenant, the body is included in whatever 
 promise is involved. 
 
 Ver, 27. God is not the God of the dead, but of the 
 living. This saying, added by our Lord, may be thus expanded : This 
 personal, living God is the God of living persons. He calls Himself 
 the continuing covenant God of Abraham, Isaac, and Jacob, therefore 
 the statement of Moses involves the truth, that after their death Abra- 
 ham, Isaac, and Jacob are still living. The argument derived from 
 this designation of God in favor of the immortality of the soul, against 
 the Sadducees who denied it, reveals the marvelous insight of our 
 Lord into the deepest meaning of the Scriptures. The personal ever- 
 living God calls Himself the God — not of the dead which would be 
 dishonoring — but of those who live in perpetual communion with 
 Him, to whom He has communicated His own immortality. The Bible 
 treats man as a unit, and while it implies the separation of body and 
 soul after death until the resurrection, plainly intimates that the 
 blessedness of the future state will be incomplete until body and soul 
 are reunited (comp. especially Rom. 8 : 11,23). Only then will we 
 be like Christ, who has a glorified body (Phil. 3 : 21, etc.). The effect 
 of our Lord's words, which is added at this point by Matthew and 
 Luke, is narrated by Mark in ver. 34. 
 U 
 
162 MARK XII. [12 : 28-30. 
 
 28 And one of the scribes came, and heard them ques- 
 tioning together, and knowing that he had answered 
 them w^ell, asked him, What commandment is the first 
 
 29 of all ? Jesus answered, The first is, Hear, O Israel ; 
 
 30 ^The Lord our God, the Lord is one : and thou shalt 
 love the Lord thy God ^with all thy heart, and ^with 
 all thy soul, and ^with all thy mind, and ^with all thy 
 
 1 Or, The Lord is our God; the Lord is one. 2 Qr. from. 
 
 Vers. 28-34. Thied Assault; Question eespecttnq the Great Commaxdsient. — 
 Parallel passage: Matt. 22: 34-40. Comp. Luke 20: 39. Matthew states that this 
 question was put, ' tempting ' (or, ' trying,' i. c, putting to proof) our Lord. The 
 scribe may hare been chosen by the Pharisees aa their unconscious tool, because of his 
 candor. The question was probably designed to draw forth in response the first com- 
 mandment : ' Thou shalt have no other gods before me,' so that this might be used 
 against His claim to be the Son of God. This design of the hostUe Pharisees was de- 
 feated by His citing the second table of the law (ver. 31) as well as the first. They ex- 
 pected by His answer, either to disprove His Messiahship, or to find in His own words 
 a basis for the charge of blasphemy in making Himself the Son of (Jod. This charge 
 they did bring forward in the council (chap. 14 : 61-64"), and before Pilate (John 19: 7), 
 and it was probably in their thoughts when they put this question a few days before. 
 
 Ver. 28. Knowing that he had answered them well. This 
 Bcribe no doubt rejoiced in the defeat of the Sadducees, but was also 
 really pleased with our Lord's answers. They accorded with his in- 
 tellectual convictions, perhaps with his moral tendencies, and he pro- 
 bably desired further instruction. — What commandment is the 
 first of all ? The fearful belittling tendencies of Pharisaical legalism 
 \ may be inferred from the following statement : ' The Jews enumerated 
 i six hundred and thirteen ordinances ; three hundred and sixty-five 
 1 prohibitions, according to the days of the year; two hundred and 
 ■twenty-eight commandments, according to the parts of the body. The 
 IPharisees distinguished between lesser and greater commandments ' 
 (Braune). The phrase may mean: 'first of all things,' however. 
 
 Ver. 29. Hear, O Israel ; the Lord our God, the Lord is one. 
 This is the form of the LXX. (Deut. 6:4), here quoted more fully 
 than in Matthew. Notice the briefer reading of the first part of the 
 verse, as indicated in the Eev. Vers. 
 
 Ver. 30. Thou shalt love the Lord thy God, etc. Quoted 
 from the LXX. (Deut. 6: 6).— With all thy heart, literally, 'from' 
 (Matthew: 'in'). The whole is a demand for supreme aflfection. 
 The distinctions of Hebrew psychology difi'er from those of modern 
 times ; but if we distinguish between the phrases, the first refers to 
 'the whole energy of the reason and the intellect;' soul, 'the whole 
 energy of sentiment and passion ;' mind, ' the whole energy of thought 
 and will in its manifestation ;' strength (peculiar to Mark) probably 
 
12: 31-33.] MARK XII. 163 
 
 31 strength. The second is this, Thou shalt love thy 
 neighbour as thyself. There is none other command- 
 
 32 ment greater than these. And the scribe said unto 
 him, Of a truth, ^ Master, thou hast well said that ho 
 
 33 is one ; and there is none other but he : and to love 
 
 lOr, Teacher. 
 
 refers to moral energy. (The LXX. employs a different word of simi- 
 lar import.) This 'unqualified surrender of our whole being to God' 
 is to be the aim of our strivings after holiness. God's essential per- 
 fections ai^d His manifested grace alike demand this. 
 
 Ver. 31. The second is this. The common text here has been, 
 conformed to Matthew: 'And a second like unto it is this.' — Thou 
 shalt love thy neighbour as thyself. From Lev. 19: 18. 'Man 
 ought to love his neighbor, 1, not as he does love himself, but as he 
 ought to love himself; 2, not in the same degree, but after the same 
 manner, i. e., freely and readily, sincerely and unfeignedly, tenderly 
 and compassionately, constantly and perseveringly ' (W. Burkitt). 
 Cases arise where man ought to love his neighbor more than his life, 
 physical life, and has done so, sacrificing it for his fellows, his coun- 
 try, and the church, in imitation of the example of Christ and the 
 martyrs. — There is none other commandment greater than 
 these. The unity of the moral law prevents any discrimination be- 
 tween its precepts: it is o)ie law of love, the hinge (Matt. 22: 40) of 
 the whole Old Testament revelation. There can be none greater. No 
 one can love God without loving his fellow-men, and no one can truly 
 love man without loving God. The former is the source of the latter. 
 Hence the first table (the first five commandments) enjoins love to 
 God ; the second table (the last five commandments), love to our neigh- 
 bor. Pharisaism puts the second in a lower place, thinking that seem- 
 ing service of God can atone for want of charity to men. But supreme 
 love to God is to manifest itself in love to men. Alike binding, the 
 two are correspondent, not contradictory. The mistake of humanita- 
 rianism is making the ' second ' ' the first ' commandment. 
 
 Ver. 32. Of a truth, Master, thou hast -well said. Without doubt 
 the scribe spoke candidly ; our Lord's words may have awakened in him 
 a spiritual apprehension of the law. He represents a large class, out- 
 side the kingdom, in a more hopeful condition than Pharisees in the 
 visible church ; but he had not yet taken the decisive step. — That 
 he is one; and there is none other but he. The form is im- 
 pressive. 
 
 Ver. 33. With all the understanding. The scribe substitutes 
 'understanding' for 'mind,' which seems to express the same thought 
 less abstractly. Mark preserves the answer in full. — Is much more 
 than. Better, ' more acceptable to God, and more useful to the wor- 
 shipper.' — All whole burnt offerings and sacrifices. ' Burnt 
 
164 MARK XII. [12 : 34, 35. 
 
 him with all the heart, and with all the understanding, 
 and with all the strength, and to love his neighbour as 
 himself, is much more than all whole burnt offerings 
 
 34 and sacrifices. And when Jesus saw that he answered 
 discreetly, he said unto him. Thou art not far from the 
 kingdom of God. And no man after that durst ask 
 him any question. 
 
 35 And Jesus answered and said, as he taught in the 
 temple, How say the scribes that the Christ is the son 
 
 offerings,' i. e., those commanded in the law. Such things took up the 
 whole attention of legalists. It was a bold saying in those times and 
 in that place. Christ's atoning saci'ifice is the centre of the gospel, 
 but he who has a correct theory on this subject, without being led to 
 the love here spoken of, is but a Pharisee at heart, below the standard 
 of this man. 
 
 Ver. 34. Discreetly. Understandingly, intelligently, wisely ; 
 more than ' discreetly,' in the more modern sense. — Thoa art not far 
 from the kingdom of God. Intellectually on the right road, 
 nearer to the kingdom than a mere formalist could be, recognizing the 
 spirituality of the law, perhaps conscious of the folly of self-righteous- 
 ness ; but, though standing as it were at the door, still outside. — ' While 
 the worst of His opponents were unable to convict Him of an error, or 
 betray Him into a mistake, the best of them, when brought into direct 
 communication with Him on the most important subjects, found them- 
 selves almost in the position of His own disciples ' (J. A. Alexander). 
 This man, who asked a theological question, seems to have been in a 
 more hopeful condition than the lawyer and the young ruler who asked 
 what they should do to inherit eternal life (comp. chap. 10 : 17-22 and 
 Luke 10: 25-37). The three must not be confounded. — And no man 
 after that durst ask him any question. A natural effect of the 
 previous experiments. No further question is put to Him, but He asks 
 one which they cannot answer. Matthew however, gives more pro- 
 minence to the fact that no one ' was able to answer Him a word,' and 
 so puts this statement after the victorious question of our Lord. Such 
 independent testimony is the most valuable, especially here where our 
 Lord asks a question respecting His own Person, in some respects the 
 central question of Christianity. 
 
 Vers. 35-37. The Victorious Question of our Lord respecting His own Person. 
 — Parallel passages : Matt. 22 : 41-46 ; Luke 20 : 41-44. The victory was won on the 
 great theological battle ground — the doctrine of the Person of Christ, the central fact 
 of Christianity. 
 
 Ver, 35. Answered. The whole controversy (vers. 13-37) is 
 regarded as one; and this is our Lord's reply to their attempts to 
 
12 : 36, 37.] MARK XII. 165 
 
 36 of David ? David himself said in the Holy Spirit, 
 
 The Lord said unto my Lord, 
 
 Sit thou on my right hand, 
 
 Till I make thine enemies ^ the footstool of thy feet. 
 
 37 David himself calleth him Lord ; and whence is he 
 his son? And ^the common people heard him gladly. 
 
 1 Some ancient authorities read underneath thy feet. 2 Or, the gveat multitude. 
 
 'catch him in talk.' — As he taught (lit., 'was teaching') in the 
 temple. Of course on the same day. Matthew brings out the tri- 
 umph over the Pharisees. Mark the impression on the people, in 
 •whose presence (ver. 37) the Pharisees were confounded. The account 
 of the former is fuller and more accurate, as regards the opening of the 
 discussion on this point. — How say the scribes ? Matthew shows 
 that the question was addressed to the Pharisees ('what think ye of 
 the Christ?') — That the Christ (the Messiah) is the son of Da- 
 vid? The 'scribes' were the acknowledged interpreters of the Old 
 Testament. Our Lord would prove the insuflBciency of their interpre- 
 tation on a point which they rightly deemed of most importance. The 
 title 'son of David' was frequently applied to the Messiah, but our 
 Lord proved that it was an incomplete designation. On this one-sided 
 view of the Messiah, as a descendant of David, the king and warrior, 
 their political false hopes had been based. What they thought of Him- 
 self, He does not ask them. Since He has been abundantly proven to 
 be ' the Christ,' the question comes to us in this form, as an all-impor- 
 tant one. One answer only can be correct. 
 
 Ver. 36. David himself said in the HolySpirit. Luke: 'in 
 the book of Psalms.' The influence of the Holy Spirit upon David in 
 penning the Psalms is assumed. — The Lord (Jehovah) said unto 
 my Lord. From Ps. 110: 1, entitled 'a Psalm of David,' probably 
 written after the prophetic address of Nathan, 2 Sam. 7 : 12. ('My' 
 is represented in the Hebrew by the little letter called 'jot' in Matt. 
 5 : 18.) It is quoted frequently in the New Testament, as referring to 
 Christ. The Jews referred it to the Messiah, since no objection was 
 raised at this point. ' My lord' implies superiority, not only to David 
 himself, but to his own royal race and the people of Israel, or the in- 
 quiry would not cause perplexity. — Sit thou on my right hand 
 (the place of honor and trust and power), till I make thine ene- 
 mies the footstool of thy feet (until He is complete victor). This 
 refers to an exaltation, exceeding any attainable by a mere man ; and 
 to a triumph beyond any political one. The latter thought opposes the 
 false hopes of the Jews, while the whole passage shows the superhuman 
 exaltation of the Messiah. (The marginal reading corresponds with 
 the correct reading in Matt. 22 : 44,) 
 
 Ver. -37. And -whence. From what source shall we seek an ex- 
 planation of the fact that He is his Son ? Or perhaps simply : ' how 
 
166 MARK XII. [12 : 38. 
 
 38 And in his teaching he said, Beware of the scribes, 
 which desire to walk in long robes, and to have saluta- 
 
 can He be his Son?' The solution is not given here, but plainly 
 preached by the Apostles from the day of Pentecost : the Messiah was 
 Son of David according to the flesh, yet the pre-existent eternal Son of 
 God — the God-man (comp. Rom. 1 : 3, 4). If the Pharisees were igno- 
 rant of this solution, it was their own fault, since the Old Testament 
 plainly pointed to it. Probably they were not ignorant. (The words 
 of Caiaphas, chap. 14: 61, indicate knowledge on this point.) Our 
 Lord's claims involved this: He had been called the 'Son of David' 
 (John 10 : 24-88), and they afterwards accused Him of so doing. They 
 at least knew what His solution was, and that He claimed to be both 
 * Son of David ' and ' Lord.' They left Him. Pharisaical Judaism 
 and Christ parted company forever at this point. Henceforth they 
 sought to kill him by treachexy. — Aad the great multitude. This 
 multitude was made up of ' the common people,' since the upper classes 
 were withdrawing ; but that is not the prominent idea. A great mul- 
 titude still listened to Him. — Heard him gladly. Lit., 'sweetly,' 
 with relish, with pleasure. This was after He had virtually claimed 
 to be the Messiah — David's Lord, as well as David's Son. See on 
 Matt. 22 : 45. Had He desired to establish " a temporal kingdom, the 
 multitude would now have followed Him. But hearing Christ with 
 relish, is not necessarily accepting Him as a Saviour. Knowing all 
 men (John 2 : 24, 25), and faithful to His mission of Atoning Love, 
 our Lord remains in the temple to deliver His fearful denunciation of 
 the Pharisees (Matt. 23), briefly alluded to by Mark (vers. 38-40), 
 pauses to praise a poor widow (vers. 41-44), and then withdraws from 
 His foes and from the listening multitule. In the short interval before 
 His foes seize Him, He devotes Himself to the instruction of those who 
 should tell the story and meaning of His death to the world, and ex- 
 plain the mystery of David's Lord and Son, in announcing the cruci- 
 fied and risen Jesus as the incarnate God, able and willing to save all 
 who believe in Him. 
 
 Vera. 38-40. Dbnunciation of the Scribes. Parallel passages: Matt. 23: 1-39; 
 Luke 20 : 45-47. The accounts of iNIark and Luke agree here very closely. Matthew, 
 writing for Jewish Christians, gives a full report of this denunciatory discourse ; but 
 early Gentile readers only heeded a brief outline. This paragraph and the next one 
 form a striking contrast. Comp. ' devour widows' houses ' (ver. 41) and the ' poor 
 widow ' (ver. 42). Both expressions are peculiar to Mark and Luke (Matt. 23 : 14 is 
 omitted by the best authorities). Those who find our Lord's language here too severe 
 forget that God has revealed Himself in Christ aa Holy Love. This awful severity 
 proves Christ's divine mission and character no l('sg than His tender invitations to the 
 sinner to come to Him. Indeed it is a part of His mercy, since it warns His sheep 
 against the coming of the wolf, guards us against the Pharisaism of our own hearts, 
 which is 80 quick to rise against Him who redeemed us. 
 
 Ver. 38. The phrase ' unto them ' is properly omitted. The dis- 
 
12:39-41.] MARK XII. 167 
 
 39 tions in the marketplaces, and chief seats in the syna- 
 
 40 gogues, and chief places at feasts : they which devour 
 widows' houses, ^and for a pretence make long prayers; 
 these shall receive greater condemnation. 
 
 41 And he sat down over against the treasury, and be- 
 
 1 Or, even while for a pretence they make. 
 
 course was both to the multitude (ver. 39) and to His disciples (comp. 
 Matt, and Luke). — In his teaching; implying that much more was 
 said. — Beware, be on your guard against. — The scribes. Matthew : 
 ' the scribes and the Pharisees.' Comp, Matt. 28 : 2. — Desire. A 
 description of the scribes as a body, not of a certain class among them. 
 There were few to whom this description could not apply. — To walk in 
 long robes, displaying their flowing robes as a sign of their official po- 
 sition. Desiring to display a sign of ecclesiastical dignity is here con- 
 demned. Monks have generally adopted ' long robes,' and too often 
 the length of a clerical coat is the measure of the Pharisaical tendency 
 among Protestants. — Salutations in the market places. The 
 places of public resort, where their importance would be recognized. 
 Salutations of courtesy and kindness in public places are certainly not 
 forbidden. — Chief seats in the synagogues. The places nearest 
 the reading desk, where the elders sat. Being in such places (at feasts, 
 in synagogues or elsewhere) is not rebuked, but loving to be there. 
 Pharisaism may now show itself in taking the lowest place, if this is 
 done in a slavish obedience to the letter of the gospel. — And chief 
 places at feasts. The places on the middle couch at the upper table 
 (which joined the other two) were considered most honorable. 
 
 Ver. 40. This verse is substantially the same as Matt. 23: 14 (which 
 is poorly supported in that Gospel) and identical with Luke 20 : 44. — 
 Devour wido"ws' houses, i. e., seize upon the property of the un- 
 protected, here represented by a particular class. — And for a pre- 
 tence, etc. The marginal rendering, * even while,' expresses the 
 sense better: 'they devour widows' houses, and that too while they 
 are praying at great length.' The guilt was thus aggravated and the 
 greater condemnation is threatened. There are many ways of 
 swindling the defenceless, but to do it with pretended piety, is worst of 
 all. Ecclesiastical officials may repeat this crime, by attaching to 
 themselves the defenceless classes here represented by * widows ' with 
 the design of obtaining control of their property. Pharisaism, in all 
 ages and organizations, has encouraged this. 
 
 Vers. 41^14. The Widow's Mites. — Parallel passage : Luke 21 : 1-4. Our Lord tar- 
 ried in the temple to find an opportunity for praising one act of real religion amidst 
 all the hypocrisy He had just denounced. (Keformers may find a lesson here.) In 
 perfect quietude of spirit, not in haste nor anger, He finally forsook ' Hia own * who 
 received Him not. 
 
168 MARK XII. [12: 42-44. 
 
 held how the multitude cast ^ money into the treasury : 
 
 42 and many that were rich cast in much. And* there 
 came ^a poor widow, and she cast in two mites, which 
 
 43 make a farthing. And he called unto him his disci- 
 ples, and said unto them, Verily I say unto you. This 
 poor widow cast in more than all they which are cast- 
 
 44 ing into the treasury : for they all did cast in of their 
 superfluity ; but she of her want did cast in all that 
 she had, even all her living. 
 
 1 Gr. brass. 2 Qx. one. 
 
 Ver. 41. And he sat down over against the treasury. He 
 
 did not leave at once, after predicting the desolation of the temple 
 (Matt. 23: 38) but remained quietly sitting in the court of the women, 
 opposite ' the Treasury,' This was the name given to thirteen brazen 
 chests, called by the Rabbins 'trumpets,' probably from the shape of 
 the mouths into which the money was cast. They were for various 
 kinds of gifts. The reference here is probably to the place, or room 
 (comp. John 8: 20), where these chests stood. — And beheld, or, 
 'was beholding.' — Money. Lit., 'brass,' copper-money, which pro- 
 bably formed the usual oflering. — Cast in much, lit., ' were casting 
 many things,' perhaps many pieces of copper, since in that form the 
 gift would seem larger and make more noise. That Pharisaism could 
 do this is certain ; thus they would cause these ' trumpets ' to sound 
 before them. 
 
 Ver. 42. And a poor -widow. ' One' (so the Greek) in contrast 
 with the * many' just spoken of, not without a suggestion of her lone- 
 liness. Possibly this widow was * poor,' because her house had been 
 'devoured' (ver. 40). — Two mites. The 'mite' (lepton) was the 
 smallest Jewish copper coin. The Greek name means 'fish-scale,' 
 suggesting its diminutive size. Its value was about one tenth of an 
 English penny, one fifth of a cent. She had two and gave both. — A 
 farthing. Mark (not Luke) adds for his Roman readers an explana- 
 tion, using a Greek word (taken from the Latin) meaning the fourth 
 part, as our word ' farthing ' does. 
 
 Ver. 43. And he called unto him. Peculiar to Mark. Our 
 Lord directed their special attention to this act of the widow. — More 
 than all they w^hich are casting into the treasury. Not more 
 than a specific number, but than the many who had given and were 
 still giving. The reason follows. 
 
 Ver. 44. For. The worth of a gift is to be determined not by its 
 intrinsic value, but by what it costs the giver. The measure of that 
 cost is what is left, not what is given. — Even all her living (or, 'life'). 
 All at her disposal for her present subsistence. She could not have 
 owned much else, since she is said to be a ' poor widow.' She could 
 
13: 1, 2.] MARK XIII. 169 
 
 13:1 And as he went forth out of the temple, one of his 
 disciples saith unto him, ^Master, behold, what man- 
 2 ner of stones and what manner of buildings ! And 
 Jesus said unto him, Seest thou these great buildings ? 
 there shall not be left here one stone upon another, 
 which shall not be thrown down. 
 
 1 Or, Teacher. 
 
 not have hoped for 'glory of men' (Matt. 6: 2). but she received 
 praise from One who spake as never man spake. We are here taught, 
 not simply to give, but how to measure the cost of gifts. Since Christ 
 alone can bless contributions for the extension of His kingdom, this 
 incident shows that the success He has accorded has been on account 
 of the gifts which involved self-denial, these being the only valuable 
 ones in His sight. 
 
 Chap. XIII: 1,2. The Prophecy of the DESTKrcrroN of the Temple. — Parallel 
 passages: Matt. 24: 1, 2; Luke 21 : 5, 6. As our Lord was finallj' leaving the temple, 
 one of His disciples pointed out the magnificence of the various structures composing 
 it. This brought out a prediction of its entire destruction. 
 
 Ver. 1. Out of the temple, i. e., the exclusively Jewish part, 
 inclosed from the court of the Gentiles. This was the final departure ; 
 He never returned, and henceforth the temple was virtually desolate. 
 The Apostles returned, holding out mercy still; the last rejection 
 recorded is that of Paul (Acts 21 : 27 sqq.), who was even accused of 
 polluting it. — One of his disciples. Matthew : ' His disciples ; ' 
 Luke is quite indefinite. — "What manner of stones and what 
 manner of buildings! Luke (21 : 5) : ' How it was adorned with 
 goodly stones and gifts.' His attention was called to all the structures 
 in the inclosure (see note on chap. 11 : 11), especially the stones. The 
 immense stones (some of them forty-five cubits long, five high, and six 
 broad) could be best seen from the court of the Gentiles ; so also the 
 great number of outer structures, some of them still in process of 
 erection. The latter fact gives additional point to the prediction. 
 The disciples seemed almost to intercede for the temple He was 
 leaving. 
 
 Ver. 2. These great buildings. Our Lord takes up the thought 
 of His disciples, and prophesies the complete destruction of this great 
 edifice. — Verily I say unto you, etc. This prophecy was uttered 
 in a time of profound peace, when the possibility of the destruction of 
 such a magnificent work of art and sanctuary of religion seemed very 
 unlikely ; but was literally fulfilled forty years afterwards ; and 
 that, too, in express violation of the orders of Titus, who wished to 
 save it. 
 
170 MARK XIII. [13: 3,4. 
 
 3 And as he sat on the mount of Olives over against 
 the temple, Peter and James and John and Andrew 
 
 4 asked him privately, Tell us, when shall these things 
 be ? and what shall he the sign when these things are 
 
 Vers. 3-8. The Discourse on the Mount of Olives: Opening Warning. — 
 Parallel passages: Matt. 24: 3-8; Luke 21: 7-11. This discourse is recorded by three 
 EvaHgelists (Matthew, Mark, and Luke). All the accounts correspond remarkably; 
 that of Matthew is the fullest. Mark introduces a few thoughts not included there. 
 It refers both to the destruction of Jerusalem and to the second coming of Christ, one pro- 
 phecy respecting two analogous events, though all is not necessarily applicable to both. 
 Reasons : 1. An exclusive reference to either the destruction of Jerusalem, or the second 
 coming of Christ involves insuperable difBculties. 2. The disciples asked about both, 
 joining them in time (comp. Matt. 24: 3 with ver. 4). The answer therefore refers to 
 both, joining them in character, not necessarily in time. The disciples needed instruc- 
 tion on both points, for immediate and more remote guidance. 3. The preceding discourse 
 in Matthew plainly pcints to the destruction of Jerusalem, but Matt. 25 : and vers. 32-37 
 of this chapter, seem to apply exclusively to the Christian dispensation. Great care is 
 necessary in deciding what refers to each of the two sets of events (or, how far the 
 analogy holds goodj. The two interpretations probably run parallel as far as ver. 23, 
 the judgment upon the Jewish Church being the predominant thought ; after that 
 (vers. 24-31) the Lord's second coming is prominent, until in the close of the chapter 
 (vers. 32-37) it is exclusively treated of. Concerning the end of the world nothing 
 definite as to time is made known (see ver. 36), and the part that Jerusalem will 
 sustain is and must be unknown, since prophecy is rarely designed to enable us to fore- 
 tell future events. On the minor divisions, see notes on the several paragraphs. The 
 occasion and circumstances of delivery (vers. 1-4) are described most fully by Mark. 
 
 Ver. 3. The Mount of Olives. Opposite the temple. The siej;e 
 of Jerusalem began from this place, and at the same season of the 
 year. It was from the side of this mount, that our Lord two days 
 before had prophesied the destruction of Jerusalem (Luke 19 : 43, 44). 
 — Over against the temple. A graphic stroke, peculiar to Mark. 
 The summit of Olivet is directly opposite the temple, the city lying 
 spread out like a map before one sitting there. — Peter and James 
 and John and Andrew, the four fishermen iirst called and first 
 named in all the lists of the Apostles, the confidential disciples, but 
 only the three first were on the Mount of Transfiguration ; ' Andrew ' 
 (the brother of Peter) is added to the more private company on this 
 occasion. 
 
 Ver. 4. When these things are all about to be accom- 
 plished. In all three accounts ' the sign ' is asked for. The full 
 form of the question here given (especially the position of ' all' ) shows 
 that they classed together the destruction of Jerusalem, the return of 
 our Lord and the end of the world, as one great series of events, about 
 which He had often spoken to them. ' These things ' refer primarily 
 to the destruction of the temple, but being Jews, they would not think 
 
13: 5-8.] MARK XIII, 171 
 
 5 all about to be accomplished ? And Jesus began to 
 say unto them, Take heed that no man lead you astray. 
 
 6 Many shall come in my name, saying, I am he ; and 
 
 7 shall lead many astray. And when ye shall hear of 
 wars and rumours of wars, be not troubled : these things 
 must needs come to pass ; but the end is not yet. 
 
 8 For nation shall rise against nation, and kingdom 
 
 of the destruction of the holy city without a personal presence of the 
 Messiah in its stead. As the two events were blended in their minds, 
 they are not sharply distinguished in the answer. 
 
 Ver. 5. Began to say. Began His first explanation, which pro- 
 bably took a wider range than they had expected. — Take heed. The 
 opening sentence is the same as in Matthew, but Mark repeats this 
 word several times (vers. 9, 23, 33). — That no man lead you 
 astray. The word usually rendered ' deceive ' is a different one ; that 
 meaning ' lead astray ' occurs in all three accounts, referring to prac- 
 tical error, the following of wrong leaders into wrong-doing. The 
 admonition is prophetic, intimating the perplexity of the whole sub- 
 ject. A caution to Christians regarding specific teaching about these 
 unfulfilled predictions. 
 
 Yer. 6. Come in my name ; as the Messiah. The ^lessianic 
 hopes of the Jews were at fever-heat, as the destruction of their holy 
 city drew near ; many enthusiasts appeared as seducers of the people, 
 and awakened false expectations. It is not known that the}- claimed 
 the authority of the Christian Messiah. The prophecy goes beyond 
 this and intimates that Christians would be in danger of supposing 
 some other person to be the Lord Himself. In latter times fanaticism 
 among Christians has taken this direction, e. g., the Anabaptists in the 
 sixteenth century. — Lead many astray. The same word as in ver, 
 5. An overweening desire to understand this prophecy in its final ap- 
 plication, combined with too material conceptions of the Second Ad- 
 vent, fosters such deception. 
 
 Ver. 7. Of wars and rumors of wars. The primary reference 
 is to the threats of war against the Jews before the campaign which 
 ended in the destruction of Jerusalem. During this period there were 
 unusual commotions among the Jews in all countries, and in Rome too. 
 It is also a prediction of unexampled convulsions iDefore the second 
 coming of Christ. As wars have been well-nigh continuous, something 
 greater than ordinary war is probably meant. — Be not troubled. 
 Be watchful (ver. 5), but be not disturbed. There will be nothing 
 even in the last days to terrify the Lord's people. — The end is not 
 yet, i. e., this state of commotion is to continue. 
 
 Ver. 8. Nation shall rise against nation, etc. Primarily, 
 national uprisings of the Jews ; then, wars of races, political revolu- 
 tions, migrations, etc. Even the times preceding the dissolution of 
 
172 MARK XIII. [13: 9, 10. 
 
 against kingdom : there shall be earthquakes in divers 
 places ; there shall be famines : these things are the 
 beo'innino; of travail. 
 9 But take ye heed to yourselves : for they shall de- 
 liver you up to councils ; and in synagogues shall ye 
 be beaten; and before governors and kings shall ye 
 10 stand for my sake, for a testimony unto them. And 
 the gospel must first be preached unto all the nations. 
 
 the Roman Empire liave not exhausted this prediction. — Earthquakes 
 in divers places. Five great earthquakes occurred in thirteen 
 years. — Famines. A famine is prophesied in Acts 11: 28; others 
 are mentioned by Latin historians. The best authoi'ities omit ; * and 
 troubles.' — Luke speaks of ' terrors, and great signs from heaven.' 
 The beginning of travail, i. e., hivth. pangs. The physical woes 
 are the basis of the greater succeeding moral woes. ' The death-throes 
 of the .Jewish state precede the " regeneration " of the universal Chris- 
 tian Church, as the death-throes of this world the new heavens and new 
 earth' (Alford). 
 
 Vers. 9-13. Persecutions Predicted. — Parallel passages : Matt. 24 : 9-14 ; Luke 21 : 
 12-19. All the reports here differ slightly. Luke adds a few particulars, which point 
 more directly to the destruction of Jerusalem. 
 
 Ver. 9. But take ye heed to yourselves. Peculiar to Mark. 
 —Deliver you up to councils. Here Mark is more detailed.— 
 In the synagogues. The punctuation is doubtful. The literal 
 meaning is : ' into synagogues.' This may be explained : ' ye shall 
 be taken into synagogues and beaten ;' the synagogue being the place 
 where such punishments were inflicted for greater publicity. (So the 
 punctuation of the Rev. Vers.) Others join this with what precedes ; 
 ' to councils and to synagogues ; ye shall be beaten,' etc. This is less 
 likely.— Governors. Compare Paul before Felix and Festus (Acts 
 24, 2o).— Kings. Compare the conduct of Herod (Acts 12: 1-3), 
 Paul before Agrippa (Acts 25, 26), before Caesar (2 Tim. 4: 16).— 
 For my sake. It is not persecution, but persecution for Christ's 
 sake, that is predicted ; a distinction with a difference which fanatics 
 fail to perceive. Compare the similar prediction made to the Apostles 
 just before they were sent out (Matt. 10: 17, 18). — For a testimony 
 unto them. This persecution shall enable you to bear witness of 
 your faithfulness ; giving you an opportunity to testify for the Lord, 
 and unto your persecutors. This may become a testimony against 
 them ; but that is not the necessary sense. 
 
 Ver. 10. And the gospel must first. Their martyrdom would 
 spread the gospel, and this spread should precede the end of the woes, 
 in distinction from the beginning (ver. 8). A two-fold fuliilment of 
 
13:11,12.] MARK XIII. 173 
 
 11 And when they lead you to judgment ^ and deliver you 
 up, be not anxious beforehand what ye shall speak : 
 but whatsoever shall be given you in that hour, that 
 speak ye : for it is not ye that speak, but the Holy 
 
 12 Ghost. And brother shall deliver up brother to death, 
 and the father his child ; and children shall rise up 
 against parents, and ^ cause them to be put to death. 
 
 1 Or, put them to death. 
 
 this verse is most probable. — Be preached, i. e., proclaimed, which 
 is the proper conception of preaching. — Unto all the nations. 
 The preaching of the gospel throughout the Roman world preceded 
 the end of the .Jewish state; the promulgation of the gospel throughout 
 the whole world will be the sign of the end of this world. The result 
 of the preaching is not indicated. But Matthew says : * for a testi- 
 mony unto all the nations.' To them, if they accept it ; against them, 
 if they reject it. In any case, the duty of sending the gospel every- 
 where remains. The universal extension of missions, no less than the 
 great apostasy, is a sign of the approach of our Redeemer. This pre- 
 diction stimulated the Apostles, and should stimulate us. 
 
 Ver. 11. Lead you to judgment. The words supplied in Italics 
 (Rev. Vers.) are necessary to complete the sense. — Be not an^^ious 
 beforehand. Peculiar to Mark, though Luke 21 : 14, 15, resembles 
 it. The same thought occurs in Matt. 10 : 19, 20. The two discourses 
 have other points of resemblance. ' Neither do ye premeditate,' is to 
 be omitted, according to the best authorities. — What ye shall speak. 
 In Matt. 10 : 10, both form and substance are referred to. — But 
 ■whatsoever shall be given you. A promise of special inspira- 
 tion for particular emergencies, in that hour ; hence not an encour- 
 agement to laziness regarding pulpit preparation. — For it is not ye, 
 etc. Inspiration for their defence is an indirect proof of the inspira- 
 tion of the apostolic writings, since the purpose of both is 'testimony' 
 (ver. 9), and writing was a permanent, and hence the most important, 
 testimony.— But the Holy Ghost. Comp. Matt. 10: 20: ' For it 
 is not ye that speak, but the Spirit of your Father that speaketh in 
 you,' and Luke 21 : 15 : * For I will give you a mouth and wisdom, 
 which all your adversaries shall not be able to withstand or to gainsay.' 
 
 Ver. 12. And brother, etc. The omission of the article, in con- 
 formity with the original, adds to the force of the verse. — Deliver up. 
 Become informers. Prophecy of actual martyrdom. The idea of per- 
 secution in general is of course included. — Shall rise up. A strong 
 word, implying first, rebellion against parental authority, and then, in 
 this connection, a parricidal course of conduct. — And cause them 
 to be put to death. The marginal rendering is more literal ; and 
 such murders have occurred. 
 
174 MARK XIII. [13: 13, 14. 
 
 13 And ye shall be hated of all men for my name's sake: 
 but he that endureth to the end, the same shall be 
 saved. 
 
 14 But when ye see the abomination of desolation 
 
 Ver. 13. And ye shall be hated of all men ; other than be- 
 lievers, referred to in 'ye.' The Roman historian Tacitus speaks of 
 the early Chi'istians as a hated race. It is difficult for us in these days 
 to understand how literally this was fulfilled. The most shameful 
 practices were attributed to Christians ; and partly in consequence of 
 these falsehoods, partly from hatred of good, they were treated as the 
 ofiscouring of the earth. Perhaps something like this may occur 
 again. But this need not discourage. While thus hated. Christians 
 won their greatest victories. If like treatment must precede ' the 
 end,' it may well be hoped that like success will attend the gospel in 
 the last days. — For my name's sake. Even the heathen early 
 caught up the name of Christ, and deemed it odious ; probably the 
 name 'Christian' was given in jest (Acts 11: 26). Bad men, how- 
 ever, have been universally abhorred ; but it was the Christianity of 
 the early disciples, not their errors or personal faults, which called 
 forth this hatred. Now as then, the world often hates most what it is 
 forced to respect and even to admire. Only God's Spirit can break 
 down this hostility. — He that endureth, or, ' shall have endured,' 
 i. e., in his confession of Christ. — To the end. The reference is 
 primarily, in this case, to the destruction of Jerusalem. But for the 
 individual, ' the end ' is the day of his death ; for the Church, it is 
 the Advent of Christ, the end of all things. The last sense is the 
 more important one, giving character to the others. — Shall be saved. 
 Literally fulfilled in the escape of the Christians from that doomed 
 city, but with a wider application, and higher fulfilment, in the ever- 
 lasting salvation. Perseverance to the end, however bitter, is the 
 evidence of genuine faith. 
 
 Vers. 1^23. The Signs of the coming Destruction.— Parallel passages: Matt. 24: 
 15-25 ; Luke 21 : 20-24. The prominent reference is to the destruction of Jerusalem, 
 answering the question of the disciples more directly than what precedes. Luke, in 
 this connection, distinctly refers to the siege of Jerusalem and its desolation. Another 
 fulfiment is probable, in accordance with the parallel lines of prophecy traced in the 
 preceding paragraph. But precisely because the details are so minute, we must be 
 cautious in applying it to the final catastrophe. 
 
 Ver. 14. But when ye see, etc. This direct address points 
 to a speedy fulfilment, whatever may be the ulterior reference. — The 
 abomination of desolation. * Spoken of by Daniel the prophet,' 
 is to be omitted ; probably inserted from Matthew. The phrase refers 
 to ' abominations, which shall be the desolator,' the coming of which to 
 the sanctuary (where the sacrifice is oifered) is prophesied. Most of 
 the Jews applied the original prophecy to the desecration of the temple 
 
13:15-17.] MARK XIII. 175 
 
 standing where he ought not (let him that readeth un- 
 derstand), then let them that are in Judsea flee unto 
 
 15 the moantains : and let him that is on the housetop 
 not go down, nor enter in, to take any thing out of his 
 
 16 house : and let him that is in the field not return back 
 
 17 to take his cloke. But woe unto them that are with 
 
 by Antiochus Epiphanes (comp. 1 Mace. 1 : 54), who set up there an 
 idol statue of .Jupiter. Our Lord points to a fulfilment, then future. 
 The favorite interpretation refers it to the Roman eagles, so hateful to 
 the Jews, and worshipped as idols by the soldiers, the standards of 
 those who desolated the temple. This is favored by the addition in 
 Luke's account (21: 20): 'but when ye see Jerusalem compassed 
 with armies.' Others refer it to some desecration of the temple by the 
 Jewish zealots under the pretence of defending it, which occurred at 
 the same time with the approach of the fii'st Roman army (under 
 Cestius, A. D. 66) against Jerusalem. This makes Luke's account refer 
 to an external sign, and those of Matthew and Mark to the internal 
 sign, an abomination committed by the Jews themselves, which should 
 fill up the cup of their iniquity. But it is not certain that such a 
 desecration by the Zealots took place just at that time, and the sign 
 for their flight (ver. 16) was to be a definite and marked one. — Where 
 he ought not is less definite than 'in the holy place' (Matthew). 
 The near approach of the Roman army is probably meant. The Roman 
 eagles, rising on the heights over against the temple, were the sign of 
 the fall of the city. In ftict they stood on the Mount of Olives, ' the 
 holy place,' in a higher ChrLstian sense, where our Lord was now 
 teaching and whence He ascended. The other view of internal dese- 
 cration refers the phrase to the temple. — Let him that readeth 
 anderstand. A remark of the Evangelist, and as there is here no 
 direct reference to Daniel, the reader of this Gospel, not of the prophecy, 
 is meant. Such an un lerstanding was very important for the early 
 Christians. Any ulterior reference, sm, for example, to ' the man of sin ' 
 (2 Thess. 2: 4), will be understood by Christians, when necessary for 
 their safety. — Flee unto the mountains. The Christians in Judea 
 accordingly fled to Pella, over the mountains in Perea, and were safe 
 in all those days of horror. 
 
 Ver. 15. On the housetop. The flat roofs of the eastern dwell- 
 ings were a favorite place of resort. — Not go down. Some suppose 
 this is a command to flee along the house-tops or to go down by the 
 outer stairs as a quicker way. What is distinctly forbidden is to go 
 down to take any thing out of his house. Extreme haste is en- 
 joined ; and being hindered by motives of selfishness or convenience is 
 prohibited. There is probably an allusion to the flight of Lot from 
 Sodom (comp. Luke 17: 32). 
 
 Ver. 17. Woe unto them, etc. Natural affection is not forbidden, 
 
176 MARK XIII. [13: 18-20. 
 
 18 child and to those that give suck in those days ! And 
 
 19 pray ye that it be not in the winter. For those days 
 shall be tribulation, such as there hath not been the 
 like from the beginning of the creation which God 
 
 20 created until now, and never shall be. And except 
 the Lord had shortened the days, no flesh would have 
 
 and this verse expresses compassion for mothers who were thus de- 
 layed. 
 
 Ver. 18. Pray ye. The trying events were distinctly predicted, 
 yet prayer is distinctly enjoined. — That it be. ' Your flight ' is pro- 
 perly omitted ; it was taken from Matt. 24 : 20. — Not in the winter, 
 which would not only make it more disagreeable, but might prevent 
 their fleeing fir enough. Matthew adds : * neither on a Sabbath.' 
 
 Ver. 19. For those days. Notice the striking form of Mark's 
 account. — Shall be tribulation, etc, Josephus, a Jew by birth and 
 education, but a Roman in religion and sympathies, in describing the 
 siege of Jerusalem, almost repeats the words of our Lord. From this 
 'great tribulation' the Jewish Christians escaped by fleeing to Pella. 
 The siege began at the time of the passover feast, when the city was 
 crowded. Internal dissensions combined with scarcity of food to mul- 
 tiply the horrors. One woman of rank, named Mary, too, killed and 
 roasted her own babe (comp. Deut. 28 : 53, 56, 57), and was discovered 
 only by those who sought to rob her of food ; yet even they shrank 
 back at the sight. The resistance to the Romans was fanatical, despite 
 the bloody discord within the city. When at last it was successfully 
 stormed by Titus, the rage of the Roman soldiers, raised to the utmost 
 by the stubborn resistance, was permitted to wreak itself unchecked 
 upon the inhabitants. The sword made the whole city run with blood ; 
 while crucifixions by way of jest were very frequent. Eleven hundred 
 thousand persons perished ; the remainder were sold into slavery, or 
 distributed throughout the Roman provinces to be destroyed by wild 
 beasts. Thus the prophecy of Luke 21 : 24 was literally fulfilled. Yet 
 the Roman leader who conducted these operations was one of the most 
 excellent among the heathen. — The like. Peculiar to Mark, as also 
 the phrase: the creation -which God created. — And never 
 shall be. This seems to indicate that nothing analogous will occur 
 again. But ver. 20 is so closely connected with this verse, that a 
 double reference is probably even in vers. 14-19, which were most 
 strikingly fulfilled in the first century. The final application would 
 be to a sudden catastrophe before the coming of our Lord, which His 
 people will be enabled to avoid by recognizing the appearance of the 
 signs He has given. Still these verses, of themselves, shed little light 
 as yet on the subject of the last days. The final catastrophe is more 
 plainly indicated in the subsequent part of the chapter. 
 
 Ver. 20. Except the Lord had shortened the days, etc. (A 
 
13:21-23.] MARK XIII. 177 
 
 been saved : but for the eleet's sake, whom he chose, 
 
 21 he shortened the days. And then if any man shall 
 say unto you, Lo, here is the Christ ; or, Lo, there ; 
 
 22 believe ^ it not : for there shall arise false Christs and 
 false prophets, and shall shew signs and wonders, that 
 
 23 they may lead astray, if possible, the elect. But take 
 
 1 Or. him. 
 
 prophetic past tense.) Various causes did combine to shorten the 
 siege of Jerusalem, so that the Christians in the neighboring place of 
 refuge were not so much exposed. These causes were: (1) Herod 
 Agrippa had begun to fortify the walls of Jerusalem against any attack, 
 but was stopped by orders from Claudius about 42 or 43. (2) The 
 Jews, being divided into factions, had totally neglected any prepara- 
 tions against the siege. (3) The magazines of corn and provision were 
 just burned before the arrival of Titus. (4) Titus arrived suddenly, 
 and the Jews voluntarily abandoned parts of the fortification, (5) Titus 
 himself confessed that he owed his victory to God, who took the forti- 
 fications of the Jews. (6) It was not the original intention to storm 
 the place, but events at Rome made it necessary that Titus should 
 hasten back, and he therefoi-e adopted this method of shortening the 
 siege. — But the strong language of the verse and the prophecy of Da- 
 niel (chap. 12: 1), which is here alluded to, point to a providential 
 interposition in the great days of tribulation which are to come in the 
 last times. The shortening of the days will be the hastening of the 
 Lord's coming. 
 
 Ver. 21, And then. Sufficiently indefinite to favor any or all of 
 the interpretations of the passage. During the subsequent period, is 
 exact enough. — If any man shall say to you, etc. This indicates 
 that the disciples then expected that the second Advent would imme- 
 diately follow ; and was first of all a caution against impostors. But 
 while such did arise in the first century, the details of the following 
 verses point to something further. — Believe it (or,' him') not. This 
 phrase furnishes no argument against the visible personal coming of 
 Christ, which seems to be taken for granted throughout. 
 
 Ver. 22. False Christs. While this may refer to the impostors 
 of the first century, it now points to ' Antichrist,' or the many * anti- 
 christs ' (1 John 2 : 18), constantly arising. — False prophets. Such 
 arose among the Jews, but have arisen ever since. — Shew great 
 signs and wonders ; in appearance probably, but this cannot be 
 insisted upon. See 2 Thess. 2 : 9-12. — That they may (the ten- 
 dency and purpose) lead astray, if possible, implying that it is not, 
 the elect. Others will be deceived, led astray from our Lord, the 
 real Messiah and true Prophet. It indicates that a period will come, 
 when the ' deceivableness of unrighteousness ' shall be augmented. 
 
 Ver. 23. But take ye heed. This is the third time this warning 
 12 
 
178 MARK XIII. [13: 24 
 
 ye heed : behold, I have told you all things before- 
 hand. 
 24 But in those days, after that tribulation, the sun 
 
 word occurs in the discourse. — Told you all things (peculiar to 
 Mark) beforehand. A warning which can scarcely have been ex- 
 hausted in the first century. 
 
 Vers. 24-27. The Signs of the CoMiNa of the Son of Man.— Parallel passages: 
 Matt. 24 : 29-31 ; Luke 21 : 25-28. From this point, the reference is to the second 
 coming of Christ, the fulfilment of all these things (ver. 4), in the widest sense. This 
 paragraph seems to refer almost exclusively to the Second Advent ; see below. 
 
 Ver. 24. But. Here almost equivalent to 'nevertheless;' although 
 I have foretold you all things, yet the subsequent tribulations may still 
 astonish you. — After that tribulation. The length of the interval 
 is not definitely indicated. Comp. Matt. 24 : 29, 30, where a number 
 of details are added ; Luke 21 : 25, 26, where the language is quite 
 different. This is to be referred, not to the tribulation attending the 
 destruction of Jerusalem, but to the period of trial which belongs to 
 the 'last times,' for the following reasons: 1. In Luke 21: 24, the 
 period of Jewish dispersion and the fulfilling of ' the times of the 
 Gentiles ' is put before this prediction, while the expression in Mark 
 13 : 24, also permits the supposition of a long interval. 2. The refer- 
 ence to the destruction of Jerusalem is attended with the greatest dif- 
 ficulties. It takes all the expressions of vers. 24-27 in a figurative 
 sense, but the figure exceeds any reality that occurred in those days. 
 The interval between the horrors of the siege and the actual destruc- 
 tion itself was too short to allow of any events worthy of such a figura- 
 tive representation as we find here. 3. To refer it to a merely prov- 
 idential coming of Christ in judging and purifying nominal Christen- 
 dom, is not at all in keeping with the specific character of the repre- 
 sentation. — The sun shall be darkened. A reference to the 
 events attending the destruction of Jerusalem seems impossible. So 
 long as the prophecy is not yet fulfilled, its exact meaning cannot be 
 insisted upon. Two views: (1.) Visible phenomena in the heavens at 
 the visible appearance of Christ ; in which sense the rest of the verse 
 needs little explanation, except to determine the difference between 
 ' the stars ' and ' the powers of the heavens.' The former may mean 
 meteors and the latter the host of stars, or better, the former the stars 
 in general, the latter the greater heavenly bodies that affect the earth 
 (the solar system). This view suggests also the possibility of actual 
 changes in the physical universe to prepare for ' the new heavens and 
 the new earth.' — (2.) Spiritual events to occur at the same time. The 
 following is the most plausible interpretation of this character : ' The 
 sun shall be darkened,' i. e., the knowledge of Christ, the Sun of the 
 Church and the world shall be obscured; the moon shall not give 
 her light ; the reflected light of science, which derives its excellence 
 
13:25-27.] MARK XIII. 179 
 
 25 shall be darkened, the moon shall not give her light, 
 and the stars shall be falling from heaven, and the 
 
 26 powers that are in the heavens shall be shaken. And 
 then shall they see the Son of man coming in clouds 
 
 27 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. 
 
 only from Christ, the true Sun, shall cease to guide (or it may refer to 
 heresy and unbelief in the Church, for that leaves her merely a 
 scientific or temporal organization) ; the stars shall be falling 
 from heaven (a vivid form, peculiar to Mark) ; the leaders and 
 teachers of the Church shall become apostates : the powers 
 that are in the heavens (the greater heavenly bodies) shall be 
 shaken ; the influences vs^hich rule human society shall be disturbed. 
 Others refer the whole to the fall of heathenism with its worship of 
 Nature (sun, moon, and stars), but this is less probable, since terrify- 
 ing occurrences seem to be meant (see Luke 21 : 25, 26). 
 
 Ver. 26. And then. So Luke; Matthew being less definite. 
 All three Evangelists give the thought of this verse with precisely the 
 same details, and yet each varies from the other two in words. A 
 striking proof of independence. — Shall they see the Son of man 
 coming. (Matthew speaks of the visible * sign of the Son of Man.') 
 This coming is evidently that referred to in 1 Thess. 4 : 16, at the ^rst 
 resurrection (Rev. 20 : 5, 6) ; a comparison with Rev. 19 : 11 sqq., sug- 
 gests that this Advent precedes the millennium, but upon that point 
 there has been much dispute. Certainly nothing is said here of the 
 general judgment, but only of the gathering of Christ's people (ver. 27). 
 Mark alone has : in clouds ; Matthew : ' on the clouds of heaven,' 
 Luke: 'in a cloud.' — With great po^wer and glory. Manifested 
 in the establishment of His kingdom on the earth. Some prefer to 
 regard this coming as the beginning of a series of judgments, covering 
 the period symbolically set forth in the term ' thousand years ' in Rev. 
 20 : 5, 6 ; but with the exception of the final judgment, all these are 
 represented as occurring before this coming of the Lord. The safest 
 opinion is, that a Personal coming of Christ is here meant, to take 
 place after the times of the Gentiles are fulfilled (Luke 21 : 24), and 
 to be preceded by great catastrophes. 
 
 Ver. 27. Send forth the angels, and shall gather together 
 his elect, the individual believers, over against the organizations 
 which contain or conceal them. A gathering, either of living and 
 raised believers into one place, or of the saints hitherto scattered 
 among the nations into one organization. It is implied that before that 
 time no one organization will include all true believers. A lesson 
 against sectarian bigotry wherever found. — From the uttermost 
 
180 MARK XIII. [13 : 28-30. 
 
 28 Now from the fig tree learn her parable : when her 
 branch is now become tender, and putteth forth its 
 
 29 leaves, ye know that the summer is nigh ; even so ye 
 also, when ye see these things coming to pass, know ye 
 
 30 that ^ he is nigh, even at the doors. Verily I say unto 
 
 1 Or, u. 
 
 part of the earth, etc. Probably an allusion to tbe apparent junc- 
 tion of earth and sky at the visible horizon, but in any case it refers 
 to the whole world. Matthew gives a different form, and inserts ' with 
 a trumpet of great sound.' 
 
 Vers. 28-37. The Closing Warning. — ^Parallel passages : Matt. 24 : 32-51 ; Luke 21 : 
 29-36. In this paragraph, vers. 28-31 are almost word for word the same with Mat- 
 thew. In Luke 21 : 29-33. the form is dififerent, but the thought precisely identical. 
 In the latter part the three accounts, while preserving the same general tone, differ in 
 details. Matthew (vers. 37-41) refers to the days of Noah, as illustrating the sudden- 
 ness of the Lord's coming, and then records the exhortation to watchfulness in con- 
 nection with the figure of a thief breaking in, then of a lord who surprises his ser- 
 vants. Luke is almost literal in his account of the warning, while Mark introduces a 
 regular parable, which bears some resemblance to the figure in Matthew's account, but 
 makes the 'porter' the chief person. This accords with the repetition of the phrase, 
 
 * take heed.' Watchful honesty on the part of the steward is the prominent feature in 
 the figure recorded by Matthew ; honest watchfulness on the part of the porter, in the 
 paratole recorded by Mark. Possibly ver. 34 contains an allusion to the parable of the 
 talents (Matt. 25 : 14-30). 
 
 Ver. 28. Now from the fig tree learn her (lit., 'the) parable, 
 namely, what follows.— Putteth forth its leaves. The blossoms 
 precede the leaves, and when the leaves come, the fruit season is near. 
 The cursing of the barren fig tree may be in mind even here. Alford : 
 
 * As that, in its judicial unfruitfulness, emblematized the Jewish peo- 
 ple, so here the putting forth of the fig tree from its state of winter 
 dryness, symbolizes the future reviviscence of that race.' 
 
 Ver. 29. Even so ye also. Addressed to the disciples, as repre- 
 senting all Christians. It does not mean that they should live to see 
 what He had predicted ; two of the four certainly died before the 
 destruction of Jerusalem.— These things, ?. e., the signs mentioned, 
 culminating in those predicted in ver. 27. — Know that he is nigh. 
 Christ Himself, since they had asked of His coming (Matt. 24: 3). 
 The marginal rendering (so A. V.) is equally grammatical, but less 
 probable. 
 
 Ver. 30. This generation. Explanations. 1. 'Generation' in 
 the literal sense, the reference being to the destruction of Jerusalem. 
 2. ' Generation ' in the sense of ' race,' meaning that the Jewish people 
 shall remain until the fulfilment of all these things, and that one of 
 
13:31-33.] MARK XIII. 181 
 
 you, This generation shall not pass away, until all 
 
 31 these things be accomplished. Heaven and earth shall 
 
 32 pass away : but my words shall not pass away. But 
 of that day or that hour knoweth no one, not even the 
 angels in heaven, neither the Son, but the Father. 
 
 33 Take ye heed, watch ^and pray : for ye know not when 
 
 1 Some ancient authorities omit and pray. 
 
 the signs of the final fulfilment will be a sudden greening of that withered 
 race. The former is the simpler view', but does not agree so well with 
 ver. 32. The latter, while striking, presses 'generation' into an 
 unusual sense. If the former be accepted, then the double reference 
 of the prophecy is necessarily excluded here. — Until all these 
 things, including apparently both the signs and the coming. — Be 
 accomplished, literally, 'become.' The idea of actual occurrence 
 is the prominent one, not that of fulfilment. 
 
 Ver. 31. Heaven and earth shall pass away. Not merely a 
 strong asseveration (sooner shall heaven and earth pass away), but 
 also a plain declaration that they shall pass away. Comp. Ps. 102 : 26 ; 
 Is. 51 : 6. The time is not indicated. — But my words shall not 
 pass away. Scoffers imply : Heaven and earth cannot pass away 
 (comp. 2 Pet. 3 : Si), but Christ's words are losing their force. 'Of 
 this we wait the proof.' ' Not pass away '' means more than ' not re- 
 main unfulfilled ; ' the words of Christ will abide as true in the hearts 
 of all His people who look for and haste unto His coming. It is im- 
 plied that some time will elapse. 
 
 Ver. 32. Bat of that day and hour knoweth no one, not 
 even the angels in heaven. • The angels' are here distinguished 
 from the Son. (So in Matthew, according to the more probable 
 reading.) It is plainly affirmed that Christ did not know the day and 
 hour of His future coming. The explanations, that Christ did not 
 know this ' officially,' or the sense: did not choose to tell the disciples, 
 are make-shifts. This seems to be a voluntary self-humiliation in know- 
 ledge, a part of Christ's emptying of Himself (Phil. 2: 8). Christ 
 could, of course, not lay aside, in the incarnation, the metaphysical 
 attributes of His Divine nature, such as eternity, but He could, by an 
 act of His will, limit His attributes of power and His knowledge and 
 refrain from their use as far as it was necessary for His humiliation. 
 His voluntarily not knowing, or ' sacred unwillingness to know,' the 
 day of judgment during the days of His flesh, is a warning against 
 chronological curiosity and mathematical calculation in the exposition 
 of Scripture prophecy. 
 
 Ver. 33. Watch, or, ' be awake ; ' not the word usually thus trans- 
 lated. The words ' and pray ' are omitted by some ancient authorities. 
 — For ye know not w^hen the time is. Because of this uncer- 
 tainty, be awake. Not, be always expecting what will come unexpect- 
 
182 MARK XIV. [13:34-37—14:1. 
 
 34 the time is. It is as when a man, sojourning in another 
 country, having left his house, and given authority to 
 his ^ servants, to each one his work, commanded also 
 
 35 the porter to watch. Watch therefore : for ye know 
 not when the lord of the house cometh, whether at 
 even, or at midnight, or at cock-crowing, or in the 
 
 36 morning ; lest coming suddenly he find you sleeping. 
 
 37 And what I say unto you I say unto all, Watch. 
 
 14: 1 Now after two days was the feast of the passover 
 and the unleavened bread : and the chief priests and 
 the scribes sought how they might take him with sub- 
 
 1 Gr. bond-servants, 
 
 edly, nor be seeking to know what cannot be known, but be always in 
 the state of readiness, because of the uncertainty. 
 
 Ver. 34. It is as ^vhen a man. The whole matter of watchful- 
 ness is as in the following parable. — Sojourning in another coun- 
 try. More accurate than the A. V. — Having left his house, and 
 given authority {i. c.,the delegated power necessary for their duty) 
 to his servants, to each one his Tvork (the authority being joined 
 with duty), commanded also the porter (as it were at the door, 
 just as he went away) to watch. This injunction is the main point 
 of the parable. 
 
 Ver. 35. Watch therefore. * Ye' is to be omitted, since 'watch' 
 is the emphatic word. — Whether at even, etc. With that graphic 
 detail which characterizes this Gospel, four watches of the night (clos- 
 ing at 9, 12, 3, and 6 o'clock) are mentioned. The coming, unexpected 
 and sudden, will be at night. 
 
 Ver. 36. Coming suddenly (as He will come) he find you 
 Bleeping (which was a neglect of His express command). The special 
 duty of the Apostles, as representing the ministry, is doubtless re- 
 ferred to. 
 
 Ver. 37. I say unto all, watch. Though the Apostles and the 
 ministry are watchmen and porters, yet all believers are to be inces- 
 santly watchful and for the same reasons. The time of our Lord's 
 coming, whether at our death or in His personal appearing, is uncer- 
 tain ; therefore we should always be ready. Faithfulness to Him bids 
 us not only work but watch. Matthew (chap. 25) gives an account 
 of the parables which followed, but the most important part of the dis- 
 course is doubtless what is contained in all three narratives, namely, ^ 
 the coming of the Lord and our duty to be watchful. 
 
 Chap. XIV : 1, 2. The Plot of the Chief Priests and Scribes.— Parallel passages : 
 Matt. 26: 1-5; Luke 22: 1, 2. Luke agrees very closely with Mark; but Matthew 
 
14 : 2-3.] MARK XIV. 183 
 
 2 tilty, and kill him : for tliey said, Not during the 
 feast, lest haply there shall be a tumult of the people. 
 
 3 And while he was in Bethany in the house of Simon 
 the leper, as he sat at meat, there came a woman hav- 
 
 inserts another prediction made by our Lord respecting His death. The time is glTetf, 
 probably because this was the evening when Judas went to the rulers (see vers. 10, 11), 
 
 Yer. 1. After two days. Probably on Tuesday evening, after the 
 denunciation of the scribes, etc. Possibly, however, on Wednesday. 
 — The feast of the passover and the unleavened bread. 
 The passover meal was the beginning of the feast of unleavened bread, 
 which lasted for seven days. — And the chief priests and the 
 scribes. Matthew tells us that they gathered ' unto the court of the 
 high -priest, who was called Caiaphas.' Probably a formal assembly 
 of the Sanhedrin. — With subtilty. On account of the impression 
 made by our Lord upon the people, which still continued (Luke 
 21: 38). 
 
 Ver. 2. Not during the feast, i. e., the passover week, during 
 which the multitudes (sometimes reckoned at three millions on such 
 occasions) remained at Jerusalem. — Lest haply there shall be a 
 tumult. The form indicates expectation that this would certainly 
 result. Most of Christ's followers were Galileans, and the Galileans 
 were all considered bold and quarrelsome. This feast was often the 
 occasion of insurrection, according to Josephus. They could not take 
 Him when they would (John 10: 39), yet must take Him at a time 
 when they purposed not, but which He had predicted (Matt. 26: 2). 
 But the taking and killing took place between the evenings of Thurs- 
 day and Friday, which made up the first passover day. Even in the 
 greatest humiliation His power and truth still shine forth. 
 
 Vers. 3-9. The Anointing at Bethany.— Parallel passages : Matt. 26 : 6-13 ; John 
 12 : 1-8. Matthew and Mark place the anointing at Bethany between the counsel of 
 the chief priests and the treacherous proposal of Judas. John places it just after the 
 arrival at Bethany, ' six days before the Passover,' the entry to Jerusalem taking 
 place ' in the next day.' The latter seems to be the correct date. 
 
 1. "While the marks of time in the several accounts do cot decide which is the more 
 exact, John 12 : 9 speaks of something as following, which must have occurred pre- 
 vious to the public entry to Jerusalem, while Matthew 26 : 14, and Mark 14 : 10, do not 
 necessarily imply that the proposal of Judas immediately followed the supper at 
 Bethany. 
 
 2. According to John, the occasion was a supper made for Jesus, not an accidental 
 eating there. Such an entertainment was more likely to have been given on the 
 triumpliat progress to Jerusalem than while Christ was so occupied in His public 
 ministry in the temple. There would scarcely have been time for such a supper on 
 Tuesday evening, as He went to the Mount of Olives at night (Luke 21 : 37), and then 
 delivered a long discourse. Wednesday evening is too late, for the proposal of Judaa 
 
184 MARK XIV. [14 : 3. 
 
 ing ^an alabaster cruse of ointment of ^spikenard very 
 costly ; and she brake the cruse, and poured it over 
 
 1 Or, a flash. 
 
 2 Gr. pistic nard, pistic being perhaps a local name. Others take it to mean genuine ; 
 others, liquid. Am. Com. read pure nard, with marg. — Or, liquid nard. 
 
 followed, and the words of Mark, ' and he sought how he might conveniently deliver 
 him unto them ' (similarly Matthew), suggest a longer interval than from late on 
 Wednesday night to Thursday night. 
 
 3. No valid reason can be assigned for John's displacing it, while a displacement by 
 Matthew and Mark can be accounted for. (a) In history the recapitulation of events is 
 more natural than the anticipation ; (6) The prophecy of the speedy death would sug- 
 gest the anointing for the burial; (c) Judas had murmured (John 12 : 4), and the 
 rebuke no doubt had its effect in ripening his treachery, which is mentioned at this 
 point by INIatthew and Mark. Although neither of them speak of Judas as the 
 objecter, they cannot have been ignorant of the connection between the two events, 
 which probably led them to group them together. 
 
 Ver. 3. While he was in Bethany. Indefinite, as in Matthew's 
 account. On Saturday evening, see note above. — In the house of 
 Simon the leper. Probably already healed by Jesus, since other- 
 wise he would have been unclean. He must not be confounded with 
 the Pharisee called Simon, at whose house in Galilee a similar anoint- 
 ing had taken place long before (Luke 7 : 36-70). The two occur- 
 rences are clearly distinguished in many ways. One tradition makes 
 this Simon the father of Lazarus ; another the husband of Martha, who 
 served on this occasion. Both families may have occupied the same 
 house ; or Simon may have been the owner, and Lazarus his tenant. — 
 A woman. Mary, the sister of Lazarus (comp. Luke 10: 38-42; 
 John 11); not the woman (in Luke 7), *a sinner.' The latter per- 
 son is generally, but without reason, identified with Mary Magda- 
 lene, and the three women confounded. — Having an alabaster 
 cruse. Alabaster cruses were considered by the ancients the best 
 receptacle for valuable ointments or fragrant oils. The vessels usually 
 had a long neck and were sealed at the top. The margin of the Revised 
 Version takes the word rendered 'alabaster cruse' as equivalent to 
 ' flask,' irrespective of the material, — Ointment. John : ' a pound,' 
 etc. — Spikenard, Gr. 'pistic nard.' 'Nard' means an oriental gum, 
 but the Greek word ' pistic' is akin to the word meaning 'faithful,' 
 and probably refers to the purity of the precious gum. But others 
 understand it as meaning ' drinkable,' i. e., liquid ; some think that 
 the adjective refers to the place from which it came. — Very costly. 
 See ver. 5 ; comp. John 12 : 5. — She brake the cruse. Crushing 
 the neck of the cruse with the hand. Mark alone gives this detail. — 
 Poured it over his head. The quantity of ointment permitted her 
 to anoint His feet also (John 12 : 3). The Oriental custom of reclining 
 
14: 4-6.] MARK XIV. 185 
 
 4 his head. But there ^yere some that had indignation 
 among themselves, saying^ To what purpose hath this 
 
 5 waste of the ointment been made? For this ointment 
 might have been sold for above three hundred ^ pence, 
 and given to the poor. And they murmured against 
 
 6 her. But Jesus said. Let her alone ; why trouble ye 
 
 1 (Am. Com., shillings.) The word in the Greek denotes a coin worth about eight 
 pence half penny. 
 
 at table made the latter easier than the former. The expres- 
 sion used hints that from the head it flowed over the whole 
 body. It was also usual to wash the feet of honored guests 
 with water, but the anointing of the feet would indicate the 
 highest honor, Mary may have intended only to show this 
 honor, but this action symbolized Christ's Messiaship, and had a 
 deeper significance, as our Lord points out (vers. 8, 9). 
 
 Ver. 4. There were some. Matthew : ' His disciples ;' John : 
 'one of His disciples, Judas,' etc. The best authorities omit the words, 
 ' and said.' Judas alone spoke out ; the feeling was general, though 
 no doubt instigated by him. Mark distinguishes ' some ' in a company 
 of which the disciples formed a part ; John mentions the author of the 
 objection, and gives his motives. If John and Judas were reclining at 
 this table in the same relative positions as at the Last Supper, John 
 would probably have heard nothing but the remark of Judas. — To 
 •what purpose hath this waste, etc. Simon the Pharisee, in the 
 similar case, objected to the character of the woman ; here the value of 
 the ointment is thought, as Judas suggested, to have been squandered 
 by this act of Mary. Sacrifices, made out of love to Christ, seem 
 wasteful to the world, and even to the Church when under the influ- 
 ence of a mercantile spirit. 
 
 Ver. 5. Sold for above three hundred pence. About £9 or 
 $45, a large sum in those days. Pliny says that a pound of this oint- 
 ment cost more than four hundred denarii. — Given to the poor. 
 This suggestion, put forward by Judas, was with him a mere pretext 
 (see John 12 ^ 6) ; the other disciples may have honestly felt it. Judas 
 may have hoped to get the money in his possession, but not necessarily 
 to make off with it ; his intention was scarcely ripe enough for 
 such a scheme. Those who hold trust funds, even for benevo- 
 lent purposes, are often as unscrupulous in adding to them as in 
 increasing their private store. — And they murmured against 
 her. Peculiar to Mark. The original seems to indicate a harsh 
 address to Mary, though there was probably also a general murmur 
 against her. 
 
 Ver. 6. Let her alone (so John, but addressed in the singular 
 to Judas). — "Why trouble ye her? The chief concern is for the 
 
186 MARK XIV. [14 : 7-9. 
 
 7 her ? she hath wrought a good work on me. For ye 
 have the poor always with you, and whensoever ye 
 will ye can do them good : but me ye have not always. 
 
 8 She hath done what she could : she hath anointed my 
 
 9 body aforehand for the bmying. And verily I say 
 unto you, Wheresoever the gospel shall be preached 
 
 affectionate Mary. Her noble act of love had been misjudged, and re- 
 marks made which would disquiet or confuse her conscience. First 
 of all our Lord defends and encourages her. The impulses of genuine 
 love to Christ, or His people, are often thus checked, even by real Chris- 
 tians, who for the time being speak the cold and selfish language of the 
 world. — A good "work. Christ measured the moral quality of the 
 act by the motive, the disciples by its seeming utility. This utilitarian 
 age presents many temptations to follow the lead of Judas. 
 
 Yer. 7. For ye have the poor al-ways with you, and -when- 
 soever ye "Will ye can do them good (peculiar to Mark) : but 
 me ye have not always. His speedy death is foretold ; but the 
 main point is, that this opportunity could never return ; while the care 
 of the poor would be a daily ' duty to humanity down to the end of 
 time.' The act was justified by the special occasion. It ought not to be 
 cited to defend expensive modes of worship at the cost of neglecting 
 the poor. Such special occasions may, however, recur in our lives. 
 This verse suggests that no reorganization of society will ever banish 
 poverty from the earth. There is but one way of doing this, namely, 
 by Christ's people recognizing the poor as ' with them' and under the 
 impulse of love like that of Mary, making the care of them the usual 
 expression of that love. 
 
 Ver. 8. Hath done w^hat she could. Lit., 'what she had 
 she did.' Peculiar to Mark. High praise ! What she did was a 
 costly work in itself, and yet is judged by the same standai'd as the act 
 of the poor widow (chap. 12 : 44), on whom a similar commendation is 
 bestowed. — She hath anointed my body aforehand. These 
 words most plainly indicate that Mary, even if she did not understand 
 the full significance of her act of love, in some sense anticipated His 
 speedy death. — Burying. The Greek word refers to the whole pre- 
 paration for the tomb. If she was conscious of the meaning of her own 
 act, then her love discerned what the disciples could not perceive ; if 
 she was not, then the Lord gives to acts of love a significance beyond 
 the intention. The latter view seems the more probable one, if the 
 earlier date be accepted, though the language used in John 12: 7, sug- 
 gests that she had a presentiment of an impending crisis, after which 
 anointing would be unnecessary or impossible. 
 
 Ver. 9. And verily, etc. A solemn preface. — The gospel. 
 The tidings of salvation, with special reference to Christ's death, just 
 alluded to. — Throughout (literally ' into ') the whole V7orld. This 
 
14:10,11.] MARK XIV. 187 
 
 throughout the whole world, that also which this wo- 
 mau hath done shall be spoken of for a memorial of 
 her. 
 
 10 And Judas Iscariot, ^he that was one of the twelve, 
 went away unto the chief priests, that he might deliver 
 
 11 him unto them. And they, when they heard it, were 
 glad, and promised to give him money. And he 
 
 1 Gr. the one of the twelve. 
 
 graphic touch pictures the future work of evangelization ; the gospel 
 going out into the whole world. — That also ■which this woman 
 hath done (lit., 'did') shall be spoken of for a memorial of 
 
 her. Fulfilled to the letter. John, before he tells of this, speaks of 
 Mary as well known on this account (John 11:2). It is right to re- 
 cord and remember the good deeds of those who love Christ, but when 
 the desire to be put on record enters, the ointment is spoiled. This is 
 the only case where such a promise is made ; therefore the incident 
 has a weighty lesson and holds up a noble example. Alford suggests, 
 that this prophecy points to a icritten record : that it shows the Gospels 
 cannot have been made up from some original document now lost ; 
 since Luke omits this incident, and such a document would have con- 
 tained it ; Luke could not have seen the Gospels of Matthew and Mark, 
 or he would have inserted this to aid in fulfilling the prophecy. 
 
 Vers. 10, 11. The Agreesiext of Judas with the Chief Priests.— Parallel passages; 
 Matt. 20 : 14-16 ; Luke 22 : 3-6. Both of the other accounts are fuller than that of Mark. 
 
 Ver. 10. And Judas Iscariot, he that was one of the 
 twelve, lit., ' the one of the Twelve,' pointing to a well-known one. — 
 Chief priests. Luke adds : ' and captains.' The latter were the 
 guardians of the temple and its treasures. This probably took place 
 while the Sanhedrin was assembled (vers. 1,2); but Judas may have 
 made the offer to both, in the hope of getting a better reward. — That 
 (in order that) he might deliver him unto them. The definite 
 purpose of Judas is brought out more fully here than by Matthew. 
 The delivery to them involved all the rest of our Lord's suflFerings. 
 
 Ver. 11. "When they heard it. Hearing the proposal. This is 
 peculiar to Mark. — Promised. The money was propably not paid 
 until the night of the betrayal. The amount was ' thirty pieces of sil- 
 ver' (Matthew). — And he sought how he might conveniently 
 deliver him unto them. The word is that frequently rendered 
 ' betray.' He was to discover the best time and place to avoid ' tumult ' 
 (ver. 2). But he was not merely to tell where they could take Him, 
 but himself to be the active agent in taking Him and transferring Him 
 into the hands of His enemies (see vers. 47-50, 57). So that ' betray ' 
 is the real meaning. 
 
 The principal motive of Judas, as is inferred from the strong ex- 
 
188 MARK XIV. [14 : 12. 
 
 sought how he might conveniently deliver him unto 
 them. 
 12 And on the first day of unleavened bread, when they 
 sacrificed the passover, his disciples say unto him, 
 Where wilt thou that we go and make ready that thou 
 
 pression of John (12: 6), was avarice. Other views: that he was 
 undecided whether he would betray his Master, and wished to see if 
 the chief priests would offer a sufficient inducement ; that he felt it 
 his duty to deliver Jesus up ; that he tried an experiment, to see if 
 our Lord would save Himself by a miracle, or establish a temporal 
 kingdom. None of these theories agree with the strong language used 
 by our Lord in ver. 21, and John 17: 12, or with the positive state- 
 ment of Luke, that before the interview with the chief priests, ' Satan 
 entered into' him. The character of Judas laid him open to this 
 Satanic influence, and nothing could do this more effectually than love 
 of gain. Temporal ambition doubtless had a place in his heart ; but 
 even this was a part of his avarice : for, being treasurer of the Twelve, 
 he might hope to be treasurer of the kingdom. His practical talent 
 must have been marked, to secure this position for him, and the scene 
 at Bethany shows that he had influence among his associates. What- 
 ever was known to our Lord, whatever the purpose of God, the motive 
 of Judas at the time when the Twelve were chosen, was probably the 
 same as that of the others. The rest were neither well instructed nor 
 highly spiritual, and in outward appearance Judas was probably equal 
 to any of them. All were more or less self-seeking ; but over him the 
 love and spirit of Christ had no such influence as over the others. 
 As the Lord drew near to Jerusalem, ever telling of His death, Judas 
 could not fail to manifest his real spirit. This was done at the supper 
 in Bethany. The reproof then administered had its effect (hence the 
 order of Matthew and Mark). The triumphal entry of the next day 
 may have encouraged his false hopes ; but the subsequent occurrences 
 only disappointed him the more. Seeing the enmity of the rulers, 
 hearing the denunciations upon the class, who as rich and honored 
 filled the stations to which his desires pointed, convinced from the 
 final prediction (Matt. 26 : 2) that our Lord would be put to death, 
 the hour had come when his sordid soul was ready to listen to the 
 suggestions of Satan ; » then entered Satan into Judas, -surnamed Isca- 
 riot.' The same expression is used by John (13 : 27), at the critical 
 moment when Judas left the Passover feast. His remorse is readily 
 explained. Even that was Satanic. 
 
 Vers. 12-16. The Preparatiox for the Passover. —Parallel passages: Matt. 26: 
 17-19 ; Luke 22 : 7-13. It is generally agreed that the Lord's Supper was instituted on 
 Thursday evening, the crucifixion taking place on Friday. But from the second cen- 
 tury until now, it has been disputed, whether this Thursday was the fourteenth day of 
 the month Nisan, or the thirteenth. The former view places the institution at the 
 
14 : 13.] MARK XIV. 189 
 
 13 may est eat the passover ? And he sendeth two of his 
 disciples, and sayeth unto them, Go into the city, and 
 there shall meet you a man bearing a pitcher of water : 
 
 regular time of eating the passover (Exod. 12 : 6, 8 ; Lev. 23 : 5) ; the other places 
 Christ's death at that date, when the paschal lamb should be slain, the Lord's Supper 
 taking place a day earlier than the passover feast. Learned men differ; but practically 
 the question is not of ^ital moment. The earlier date distinguishes the Lord's Supper 
 from the Jemsh passover ; but so do the accounts, whichever date be adopted. I. In 
 favor of the fourteenth day it is urged : 1. The first three (5ospeIs plainly give the impres- 
 sion that the feast took place at the regular time. This is especially true of ver. 12 : 
 ' when they sacrificed the passover.' As they prepared the passover in a strange house 
 (vers. 13-16), any anticipation of the regular time would have been noted ; but Luke 
 22 : 14 says, ' when the hour was come.' 2. Christ came to fulfil the law, and would 
 not have de\iated from its requirements in this solemn hour. 3. As the lamb was to 
 be slain in the temple, this would not have been permitted on the day befijre. These 
 reasons seem to be conclusive. II. In favor of the thirteenth day it is urged: 1. 
 That it was fitting Christ should die at the very time the paschal lamb was slain. 2. 
 That an execution would not take place upon a feast-day, which would be the case on 
 the other theory. Neither of these reasons is of much weight. 3. Certain passages in 
 the Gospel of John indicate that the Lord's Supper was instituted before the regular 
 time of the passover meal. John 13 : 1 : ' Before the fea.st of the passover;' but this 
 does not necessarily mean the day before. John 13 : 27 : ' What thou doest, do quickly,' 
 compared with ver. 29. The references to purchases for the feast seems opposed to the 
 view that the regular time had come ; but ' quickly ' would nut be appropriate if a 
 ■whole day intpr\-ened. John 18 : 28 : the fear of defilement was because they had not 
 yet eaten the passover ; but this might refer to the continued celebration, and the de- 
 filement would have ceased in the evening in time for the passover meal, if that even- 
 ing were the regular time. John twice (19 : 14-31 ) speaks of that Friday as a ' prepara- 
 tion ;' but this probably means the day before the sabbath, rather than before a feast- 
 day. It may be added, as against this view, that the chief priests were present at the 
 crucifixion ; but if it were the time when the paschal lambs were slain, this could 
 scarcely be the case. 
 
 Ver. 12. On the first day of unleavened bread. The 14th 
 of Nisan, "when the leaven was removed. In the evening of this day 
 (after the 15th had begun) the passover was eaten. (See above.) — 
 His disciples. It is probable that they came vrith the intention of 
 inquiring on this point, and their thought was answered by the com- 
 mand mentioned in Luke 22 : 8, to which they responded : "Where 
 ■wilt thou, etc. As strangers they must join some household in the 
 city. (See on ver. 14.) 
 
 Ver. 13. Two of his disciples, Luke gives their names : 'Peter 
 and John.' — Go into the city. i. e., Jerusalem. — A man bearing 
 a pitcher of v/ater. This was the sign by which they should know 
 him. The vessel was earthen, but the fact has no necessary significance. 
 This mode of directing the disciples would prevent Judas from knowing 
 
190 MARK XIV. [14 : 14-17. 
 
 14 follow him ; and wheresoever he shall enter in, say to 
 the goodman of the house, The ^ Master saith, Where 
 is my guest-chamber, where I shall eat the passover 
 
 15 with my disciples ? And he will himself shew you a 
 large upper room furnished and ready : and there 
 
 16 make ready for us. And the disciples went forth, and 
 came into the city, and found as he had said unto 
 them : and they made ready the passover. 
 
 17 And when it was evening he cometh with the 
 
 1 Or, Teacher. 
 
 the place in time to betray our Lord at the passover meal. Our Lord 
 here shows superhuman knowledge ; for even if he had previously ar- 
 ranged with the master of the house, of which there is no evidence, 
 this meeting could not have been preconcerted. 
 
 Ver. 14. To the goodman of the house, or, 'master of the 
 house.' Evidently not the man they followed. — The Master saith. 
 This would indicate that the householder knew something of Jesus and 
 His disciples, recognizing Him as at least a noted ' Teacher ' . — My 
 guest-chamber. ' The word used properly denotes a place where a 
 traveller unloads his beast, or halts for the night ; then an inn or 
 place of public entertainment ; then a hired room, as here ' (Alexander). 
 The correct reading ' my,' is suggestive. Our Lord lays claim to it, 
 even though it were to be hired. This message seems stranger to us 
 than it would to the man, even if he had little knowledge of Jesus. 
 The visitors at Jerusalem joined some household in the city at the pass- 
 over meal. Each householder provided a lamb on the tenth day of 
 Nisan, and on the fourteenth, between three and six o'clock in the 
 afternoon, presented it in the temple, slaying it himself, while the 
 priests received the blood in silver basins to be emptied at the foot of 
 the altar. ' This took the place of the sprinkling of blood on the door- 
 posts. The fat of the lamb was burned on the altar by the priest ; but 
 the animal itself, with its skin bound about it, was carried home to be 
 used at the feast. The man to whom they applied would be expected 
 to make such preparations in any case, and to have a room where those 
 who celebrated with him should gather. — Where I shall eat the 
 passover. Such a place might be hired for such a purpose, probably 
 was in this case. 
 
 Ver. 15. Upper room. On the second floor. Some think it was 
 the ' Alijah.' or the room on the housetop, but this seems less likely. — 
 Furnished, i. e., with tables and couches. — Ready, i. e., by the 
 householder, who provided the lamb, etc. See on ver. 14. — Make 
 ready. The further preparations necessary for the passover. 
 
 Vers. 17-21. The Passover Celebration ; Announcement that One Should Be- 
 tray Him.— Parallel passages : Matt. 26 : 20-25 ; comp. Luke 22 : 14-18, 21-23 ; John 
 
14: 18.] MARK XIV. 191 
 
 18 twelve. And as they ^sat and were eating, Jesus said, 
 Verily I say unto you, One of you shall betray me, 
 
 1 Gr. reclined. 
 
 13 : 1-30. The four Eyangelists are entirely independent in their accounts of the 
 Last Passover. Luke (17 : 15-18) records the expression of our Lord's desire to eat the 
 passover with them ; and this seems to be the first recorded incident. The washing of 
 the disciples' feet is mentioned by John only '13 : 4-12), and this preceded the announce- 
 ment of the betrayer (John 13 : 21-30) here narrated. The strife as to who should be 
 greatest, mentioned by Luke only (22 : 21-30;, seems to have been the immediate occa- 
 Bion of the washing of the disciples' feet; hence the probable order was: (1) the ex- 
 pression of desire ; (2) this strife ; (3) the washing of the disciples' feet ; (4) the an- 
 nouncement that one should betray Him, mentioned by all four Evangelists. — The 
 passover celebration. The following account of the ancient mode of celebration is 
 from Godet {Lulce) : ' First step : After prayer, the father of the house sent round a 
 cup full ol wine (according to others, each one had his cup), with this invocation: 
 " Blessed be Thou, Lord our God, King of the world, who hast created the fruit of 
 the vine I" Next there were passed from one to another the bitter herbs (a sort of salad), 
 which recalled to mind the sufferings of the Egyptian bondage. These were eaten 
 after being dipped in a reddish sweet sauce {charoseth) , made of almonds, nuts, figs, and 
 other fruits, commemorating, it is said, by its color the hard labor of brick-making 
 imposed on the Israelites, and, by its taste, the divine alleviations which Jehovah min- 
 gles with the miseries of His people. Second step : The father circulates a second cup, 
 and then explains, prolmbly in a more or less fixed liturgical form, the meaning of the 
 feast, and of the rites by which it is distinguished. Third step : The father takes two 
 unleavened loaves (cakes), breaks one of them, and places the pieces of it on the other. 
 Then uttering a thanksgiving, he takes one of the pieces, dips it in the sauce, and eats 
 it, taking with it a piece of the paschal lamb, along with bitter herbs. Each one fol- 
 lows his example. This is the feast, properly so called. The lamb forms the principal 
 dish. The conversation is free. It closes with the distribution of a third cup, called 
 the (nip of blessing because it waa accompanied with the giving of thanks by the father 
 of the house. Fourth step : the father distributes a fourth cup ; then the Ilallel (Ps. 
 113-118) is sung. Sometimes the father added a fifth cup, which was accompanied with 
 the singing of the great Hallel (Ps. 120-127, according to others, 135-137).' 
 
 Ver. 17. And when it was evening. Luke : 'And when the 
 hour was come.' All the impressions indicate that it was the usual 
 time of celebration. 
 
 Ver. 18. As they sat, (Greek, 'reclined'). The passover was 
 originally eaten standing ; but this was altered by the Jews when they 
 came to the land of promise and rest. "Were eating. The passover 
 feast was in progress. — One of you shall betray me, even he 
 that eateth "with me. The iirst clause is word for word the same 
 in the accounts of Matthew, Mark, and John ; the last clause, so gra- 
 phic, and so full of grief, is peculiar to Mark. This indefinite an- 
 nouncement would give Judas an opportunity of repentance. But it 
 produced no effect, except to startle and sadden them aU. 
 
192 MARK XIV. [14: 19-22. 
 
 19 even he that eateth with me. They began to be sorrow- 
 
 20 ful, and to say unto him one by one, Is it I ? And 
 he said unto them, It is one of the twelve, he that 
 
 21 dippeth with me in the dish. For the Son of man 
 goeth, even as it is written of him : but woe unto that 
 man through whom the Son of man is betrayed ! good 
 were it ^ for that man if he had not been born. 
 
 22 And as they were eating, he took ^ bread, and when 
 he had blessed, he brake it, and gave to them, and 
 
 1 Gr. for Mm if that man. 2 Qr, a loaf. 
 
 Ver. 19. Is it I, Lord ? Comp. the fuller details in John 13 : 18- 
 30. The Greek form of this question implies a denial ; hence the hypo- 
 crisy of Judas in asking the question by himself, after the others. Yet 
 every Christian may ask such a question at the Lord's table. 
 
 Ver. 20. He that dippeth with me in the dish. One near 
 Him. There were probably a number of dishes, or bowls, distributed 
 along the table, containing the broth called charoscth, prepared of dates, 
 figs, etc., which was used at the Supper, representing (see above) the 
 Egyptian bricks or clay. Even this statement may not have definitely 
 pointed out Judas to the others. There is a pathetic tendei'ness in the 
 language (comp. Ps. 41 : 9, quoted in John 13 : 18). 
 
 Ver. 21. For the Son of man goeth, even as it la -written 
 of him. Luke : 'As it hath been determined.' This prophecy im- 
 plied the purpose. — But. God's purposes include our freedom (comp. 
 Acts 2 : 23) — Woe unto that man. Stier: < The most affecting 
 and melting lamentation of love, which feels the woe as much as holiness 
 requires or will admit.' Our Lord seems to forget His own woes in 
 pity for this man. — Good were it for that man, etc. (Comp. the 
 exact form in the margin.) A proverbial expression for the most ter- 
 rible destiny, forbidding the thought of any delivei*ance however re- 
 mote. The question of Judas (Matthew) and the reply of our Lord are 
 omitted here. 
 
 Vers. 22-26. The Institution of the Lord's Suppeu. — Parallel passages : Matt. 26: 
 26-29; Luke 22: IS), 20; comp. 1 Cor. 11: 23-25; John 6: 51 sq. Mark's account re- 
 sembles closely that of Matthew. The account of Luke makes it clear tliat the usual 
 celebration of the passover went on, and that during its progress the Lord's Supper 
 was instituted. Some have thought that the latter followed, entirely separated from 
 the Jewish rite. But this is incorrect. At the same tims, the formal acts of the Lord's 
 Supper were in themselves probably distinguished from the Jewish forms. So that it 
 is not necessary to show exact correspondence between the two. The Jewish passover 
 ■was transformed ; the new festival was linked with, but distinct from, the old one. 
 It is probable, though not certain, that Judas withdrew before the Lord's Supper waa 
 instituted. 
 
14:23.] • MARK XIV. 193 
 
 23 said, Take ye : this is my body. And he took a tiip, 
 and when he had given thanks, he gave to them : 
 
 Yer. 22. As they were eating. During the paschal feast, hence 
 this was probably not the usual breaking of the passover cakes — 
 Took bread. The unleavened cakes, used on these occasions, easily 
 broken. — And when he had blessed. As was the custom. 
 Luke and Paul say : 'gave thanks,' which is the same thing. All the 
 accounts, including that of Paul (in 1 Cor. 11: 23, 24), agree in men- 
 tioning the distinct acts of taking, giving thanks (or blessing), break- 
 ing, and giving. The same acts occurred in the saipe order in the 
 two miracles of feeding the multitudes, which are rightly regarded as 
 pointing to the Lord's Supper. The word ' Eucharist ' ( ' thanksgiving' ) 
 is a common name of the Lord's Supper, as a feast of thanksgiving. 
 Our Lord probably did not Himself partake. — Take ye : the best 
 authorities omit : 'eat.' — This is my body. The meaning of this 
 clause has been discussed for centuries. In the original, ' bread ' is 
 masculine; but 'this' is neuter, and hence means not this bread, but 
 rather bread used in this service. The main question is. Did our 
 Lord mean, This represents my body, or, This is (literally) my body? 
 The former is the view of most Protestants ; the latter, that of the 
 Romanists and (in modified form) of the Lutherans. There are four 
 leading theories of our Lord's presence in this sacrament: two of them 
 based on the figurative sense of the words of the institution, and two 
 on the literal sense. The Zwinglian view accepts a symbolical presence 
 of Christ in the ordinance ; the Calvinistic, a spiritual real presence ; 
 the Lutheran, a bodily presence in, with, and under the unchanged 
 elements (consubstantiation) ; the Roman Catholic, a bodily presence, 
 the bread and wine becoming the real body and blood of Christ (tran- 
 substantiation). It Avill be seen at once that the last two views are 
 not actually literal. The Roman Catholic theory makes the sacrament 
 a sacrifice, and in so doing exalts it above the word of God, at the 
 same time exalting the priest above the people. The Zwinglian view 
 is often held in too bald a form, making of the ordinance only a memo- 
 rial service, and leading to a low estimate of its significance. Cer- 
 tainly the bread is to be received in memory of Christ's death. But 
 as bread is for nourishment, we are reminded that Christ nourishes 
 our spiritual 'life ^ compare John 6). So in the passover, the lamb, 
 though a sin-otfering, was not consumed on the altar, but eaten by the 
 household of the oflerer. We should be grateful that the tdessing does 
 not depend upon the correctness of our theory, important as that may 
 be in its place, but upon our child-like faith in receiving the gacra- 
 ment. This is a permanent ordinance of the Christian Church, point- 
 ing to Christ's death in the past, to His life in the present, to His 
 coming in the future ; of which it is a Christian duty to partake, and 
 a sin to partake unwortliily, since it is a communion of believers as 
 members of the same body of Christ (1 Cor. 10: 16, 17). 
 
 Ver. 23, And he took a cup. Luke and Paul: ' after supper.' 
 13 
 
194 MARK XIV. [14: 2i. 
 
 24 and they all drank of it. And he said unto them, 
 This is mj blood of Hhe ^covenant, which is shed for 
 
 1 Or, tlie testametit. - Some ancient authorities insert 7iew. 
 
 Although the institution may have been independent of the regular 
 mode of celebrating the passover, the giving of thanks mentioned 
 here, taken in connection with 1 Cor. 10: 16 ('the cup of bless- 
 ing'), indicates that this was a cup of thanksgiving, hence proba- 
 bly the third cup of the passover feast. — And they all drank of it. 
 This Mark substitutes for the command : ' Drink ye all of it.' In each 
 case 'air is significant in view of the Romanist usage, which denies 
 the cup to the laity. 
 
 Ver. 24. For this is my blood of the covenant. ('Testa- 
 ment' is an improbable meaning here, as in most cases.) The wine, 
 poured-out, is a symbol of the blood of Christ shed for us. Both here 
 and in Matthew the word ' new ' is omitted by the best authorities, 
 though it occurs in the accounts of Luke and Paul. It was still the same 
 covenant. Hence as the old covenant forbade the drinking of blood, it 
 could not be commanded here in a literal sense. As Moses (Exod. 24: 
 8) sprinkled blood upon the people and said, 'Behold the blood of the 
 covenant,' our Lord points directly to the shedding of His blood on the 
 cross as 'the blood of the covenant.' He thus comforted His disciples 
 by explaining His death to them, and we can find no blessing in it 
 apart from this explanation. — "Which is shed (or, 'being shed') for 
 many (Luke: 'for you' ; Matthew adds: 'unto remission of sins'). 
 Our Lord here declares, with reference to His own death, that it was 
 an actual dying for others. ' Shed' means ' poured out.' The figure 
 is taken from the pouring out of the juice from the grape, and this 
 represents the shedding of Christ's blood, when 'bruised for our 
 iniquities' (Isa. 53:5). These words told the disciples the purpose 
 of His death. They needed such instruction just then. But it tells 
 all, that Christ's death is the ground of our pardon. While the 
 ♦bread' points more to Christ's life in us, and the 'wine' to Christ's 
 death for us, the two are inseparable ; for the bread was broken to 
 signify His death also, and the wine is drunk to signify our partaking 
 of His life also. The Lord's Supper is therefore a feast of the living 
 union of believers with a crucified yet living Saviour, and with each 
 other. It signifies and seals these truths. The central fact is the 
 atoning death of Christ, which we commemorate ; but the present 
 blessing is the assurance conveyed by visible signs, that this Saviour 
 is ours, and nourishes us with His life unto life eternal. ' Not dis- 
 cerning the Lord's body' (ICor. 11: 29), is not having that hearty 
 faith which understands, appreciates, and appropriates the main truth 
 set forth in the sacrament. Godet well remarks, ' We know already 
 what we have to do to celebrate a true communion. We may leave to 
 God the secret of what He gives us in a right communion.' The word 
 ♦ many ' seems to hint at the communion of believers with one another. 
 
14: 25-27.] MARK XIV. 195 
 
 25 many. Verily I say unto you, I ^ ^vill no more drink 
 of the fruit of the vine, until that day when I drink 
 it new in the kingdom of God. 
 
 26 And when they had sung a hymn, they went out 
 unto the mount of Olives. 
 
 27 And Jesus saith unto them. All ye shall be ^ offended : 
 for it is written, I wdll smite the shepherd, and the 
 
 1 shall (Am. Com.). 2 Qr. caused to stumble. 
 
 Ver. 25. I will no more, etc. ' Shall ' is preferable to ' will,' 
 since this is a prediction of a fact, not a declaration of a purpose. He 
 is done with earthly rites, and at this sad moment points them to a 
 future reunion at the Marriage Supper of the Lamb. The ordinance 
 now receives its prophetic meaning (comp. 1 Cor. 11 : 26 'till He come' ), 
 directing believers to the perfect fruition of that future fellowship, 
 through the foretaste which this sacrament is designed to give. It is 
 a tame interpretation which finds here only a declaration that the 
 Jewish passover is superseded by the Lord's Supper. — Drink it new, 
 on some peculiar and exalted festal occasion. — The kingdom of 
 God. Not to be weakened into ' in the Christian dispensation.' It 
 points to the victory of the Church, not to its conflicts ; and the con- 
 tinued celebration of the Lords Supper is an expression of assured 
 victory on the part of His militant Church. — After the institution of 
 the Lord's Supper there occurred the touching interview with the 
 eleven disciples, recorded by John (from chap. 13 : 31 to 17 : 2(5), 
 
 Ver. 26. And w^hen tbey had sung a hymn (Ps. 115-118), 
 tbey went out unto the mount of Olives, to Gethsemane (ver. 
 32). The place of eating the passover was probably kept concealed, 
 to give time for that closing interview, appropriately called, ' the Holy 
 of Holies.' 
 
 Vers. 27-31. The Wat to Gethsesiaxe.— Parallel passage : Matt. 26 : 31-35 ; comp. 
 Luke 22 : 31-34; John 13: 36-38. This conversation seems to have taken place on the 
 ■way across the brook Kidron to Gethsemane. Luke inserts a similar prediction, in 
 connection vrith the incident about the two swords, which must have taken place 
 before the departure. John, too, places the prediction before the farewell discourse 
 (chaps. 14-17 , the whole of which must have been delivered in the room. If there was 
 but one intimation of Peters denial, it was at the point where it is placed by Luke. 
 The order is : After the singing of the hymn, the prediction about Peter, then the inci- 
 dent about the swords (in Luke), next John 14, then the rising to go (John 14 : 31), then 
 the remainder of the discourse and the prayer (John 15-17), then the actual going out. 
 Matthew and Mark, however, connect the prediction of Peter's denial with another 
 important prophecy, not mentioned by Luke and John, and with difficulty fitted into 
 their narratives. They indicate that the prediction about Peter was occasioned by 
 something else, and record a less presumptuous answer from him. It is probable that 
 our Lord gave two intimations on this point, the first mentioned by Luke and John (as 
 
196 MARK XIV. [14:28-30. 
 
 28 sheep shall be scattered abroad. Howbeit, after I am 
 
 29 raised up, I will go before you into Galilee. But Pe- 
 ter said unto him, -Although all shall be ^offended, yet 
 
 30 will not I. And Jesus saith unto him, Yerily I say 
 unto thee, that thou to-day, even this night, before the 
 
 1 Gr. caused to stumble. 
 
 above), the second by Matthew and Mark, uttered on the way out to Gethsemane. We 
 then have, what would scarcely be lacking, a conversation on the way. The phrase 
 'this night' favors this view. The account of Mark agrees closely with that of 
 Matthew. 
 
 Yer. 27. All ye. Not -without a contrast to Judas who had gone. 
 — Shall be ofifended ; ' caused to stumble,' ' fall away.' The words 
 'because of me this night' should be omitted. — For it is written 
 (Zech. 13 : 7). Our Lord, knowing Avhat would come, knew also that 
 it was designed to fulfil this prophecy. — I will smite the shep- 
 herd, etc. In the prophecy : ' Smite,' a command. This change sug- 
 gests that the coming sufferings were not only at the hands of men, 
 but in some proper sense inflicted by God Himself ; God smote Him 
 instead of His people (comp. Is. 53 : 4-10). ' The shepherd' is Christ, 
 and in the original prophecy meant the Messiah (comp. Zech. 11:7- 
 14 ; 12 : 10). — And the sheep ; the Apostles, but with a wider 
 reference also to the Jewish people. — Scattered abroad. This oc- 
 curred both in the case of the disciples, and of the Jews, after they had 
 rejected the smitten Shepherd. 
 
 Yer. 28. Howbeit ; stronger than 'but' (Matthew); 'notwith- 
 standing ' this scattering, you will be gathered again in Galilee. — After 
 I am raised up. The Resurrection is again announced. — I will go 
 before you. The figure of a shepherd is continued. Comp. the re- 
 maining words of Zech. 13:7: ' And I will turn my hand upon the 
 little ones. — Into Galilee. In Galilee He collected His disciples : 
 Matt. 28 : 16 ; John 21 ; 1 Cor. 15 : 6. This gathering was the pastoral 
 work after the Resurrection ; hence the other interviews in Jerusalem 
 are not referred to. 
 
 Yer. 29. Although all, etc. The utterance of affection, yet of 
 self-confidence and arrogance, since ' all ' refers to the other disciples. 
 Hence he was allowed to fall lower than the rest. This reply differs 
 from that given by Luke and John. Its tone points to a previous de- 
 claration respecting his want of fidelity. 
 
 Yer. 30. That thou; emphatic, • even thou.' The detailed form 
 of this sajdng, together with Mark's relation to Peter, suggests that 
 this is the exact form in which it was uttered. Peter afterwards (ver. 
 72 j, and doubtless always, called to mind this saying. — To-day. Du- 
 ring the twenty-four hours, beginning at sundown. — This night. 
 The prediction becomes more specific. — Before the cock crow- 
 twice. Before the usual time of the second cock-crowing, about 
 
U : 31, 32.] MAPtK XIV. 197 
 
 31 cock crow twice, shalt deny me thrice. But he spake 
 exceeding vehemently, If I must die Avith thee, I will 
 not denj thee. And in like manner also said they all. 
 
 32 And they come unto ^a place which was named 
 
 1 Gr. an enclosed piece of ground. 
 
 three o'clock in the morning. This was usually called ' cock-crowing' 
 (chap. 13 : 35). Our Lord meant the actual cock-crowing to be a 
 warning for Peter (ver. 72). It is said that the inhabitants of Jeru- 
 salem kept no fowls because they scratched up unclean worms. But 
 this is not certain, and such a prohibition would not aifect the Roman 
 residents. — Deny me thrice. Deny knowing me (Luke 22: 34), a 
 denial of any relation to Christ, virtually a denial of faith in Him, 
 as the Son of God ; in contrast with the previous confession (chap. 
 8 : 20). 
 
 Ver. 31. He spake exceeding vehemently. This might be 
 paraphrased: ' he went on repeating superaoundantly.' The correct 
 reading emphasizes the intensity of the denial. — I must die with 
 thee. In Luke aud John, something like this precedes the prediction 
 of the denial ; in Matthew and Mark, it occurs at this point. This 
 favors the view that two diffei-ent occasions are referred to. — And in 
 like manner also, etc. The ardent spokesman influenced the rest. 
 Their asseverations were probably not so strong, but were as inconsi- 
 derate. So 'air left Him (ver. 50), but Peter alone denied Him. 
 These protestations occupied some time, pi'obably continuing until they 
 entered Gethsemane. 
 
 Yers. 32-42. The Agoxt in Gethsemane. — Parallel passages : Matt. 26 : 36-46 ; 
 Luke 22 : 39^6. The latter account has the most marked peculiarities. This conflict 
 in Gethsemane took place after the serenity of the Last Supper, and before the sublime 
 submission in the palace and judgmont-hall. It therefore seems to be a specific agony 
 of itself : the sorrow and grief was not about the future merely, but in and of that hour, 
 and yet not to be accounted for by the merely human influences which would then 
 affect Him. L'pon Him there rested a sense of the world's sin, which He was bearing, 
 probably conjoined with the fiercest assaults of Satan. Otherwise, in this hour Jesus 
 seems to fall below the heroism of martyrs in His own cause. The language of His 
 prayers shows that His sorrow was either sent directly from God, or, purposely permitted 
 by God. The agony was a bearing of the weight of our sins, in loneliness, in anguish 
 of soul threatening to crush His body, yet borne triumphantly, because in submission 
 to His Father's will. Three times our Lord appeals to that will, as purposing His an- 
 guish ; that purpose of Gtod in regard to the loveliest, best of men, can be reconciled 
 with justice and goodness in God, only on the view that the sufferings were vicarious; 
 our Lord suffered anguish of soul for sin, that it might never rest on us. To deny this 
 is, in effect, not only to charge our Lord with undue weakness, but to charge God with 
 needless cruelty. 
 
 Ver. 32. Unto a place named Gethsemane. Luke (22: 39) 
 
198 MARK XIV. [14 : 33, 34. 
 
 Gethsemane : and he saith unto his disciples, Sit ye 
 33 here, while I pray. And he taketh with him Peter 
 
 and James and John, and began to be greatly amazed, 
 3-1 and sore troubled. And he saith unto them, My soul 
 
 is exceeding sorrowful even unto death : abide ye here, 
 
 says in general ' to the INIount of Olives ' thougli hinting at a customary 
 place ; John (17 : 1-2) tells ns that was a ' garden ' beyond the brook 
 Kidron, known to Judas, ' for .Jesus ofttimes resorted thither with His 
 disciples.' 'Place' means 'apiece of land,' 'field' (see John 4: 5; 
 Acts 1: 18, etc.), 'Gethsemane' means 'oil-press.' It was probably 
 an enclosed olive-yard, containing a press and garden tower, perhaps 
 a dwelling-house. It was at the western foot of the Mount of Olives 
 beyond the Kidron ('black brook'), so called from its dark waters, 
 which were still more darkened by the blood from the foot of the altar 
 in the temple (see note on ver. 17). The spot now pointed out as 
 Gethsemane lies on the right of the path to the Mount of Olives. The 
 wall has been restored. Eight olive trees remain, all of them very old 
 (each one has paid a special tax since a. d. 635), but scarcely of the 
 time of our Lord, since Titus during the siege of Jerusalem, had all the 
 trees of the district cut down. Dr. Thomson ( The Land and the Book) 
 thinks the garden was in a more secluded place further on, to the left 
 of the path. —The name has been connected with the bruising of our 
 Lord for our sins. — His disciples. Eight of them, as appears from 
 what follows. 
 
 Ver. 33. Sit ye here. They would form an outer watch to warn 
 of the danger which they must have felt was impending. — While I 
 pray. Our Lord speaks of the coming struggle as prayer. So Abra- 
 ham (Gen, 22 : 5), Avhen he, almost on the same spot, was going to the 
 greatest trial of his faith. — He taketh unto him. Toward a more 
 secluded spot; not into a house. — Peter and James and John. 
 These three had seen His glory (chap. 9 : 2-8) ; they were now chosen 
 to witness His anguish. Though they could not help Him, their pre- 
 sence seems to have been a comfort to the Man of sorrows. — To be 
 greatly amazed, and sore troubled. The first expression is 
 stronger than that used by Matthew, the second is the same in both 
 Gospels. The former word refers to the efiect of the woe that falls 
 upon Him ; the latter to the feeling that He was forsaken, driven into 
 solitude by the weight of His trouble. 
 
 Ver. 31. My soul. ' It is the human soul, the seat of the aflTec- 
 tions and passions, which is troubled Avitli the anguish of the body; and 
 it is distinguished from the spirit, the higher spiritual being.' (Alford.) 
 Soul and body interacted in Him as in us. — Even unto death. His 
 body would have given way under the sorrow of His human soul, had 
 not angelic ministration sustained Him (Luke 22: 13). — Abide ye 
 here, and ^vatoh. Matthew : ' Watch with me.' He would have 
 
14 : 33-37.] MARK XIV. 199 
 
 35 and watch. And he went forward a little, and fell on 
 the ground, and prayed that, if it were possible, the 
 
 36 hour might pass away from him. And he said, Abba, 
 Father, all things are possible unto thee ; remove this 
 cup from me : howbeit not what I will, but what thou 
 
 37 wilt. And he cofneth, and findeth them sleeping, and 
 
 friends near Him, but does not say : Pray with me ; in this conflict He 
 must be alone. His command was not merely to keep awake out of 
 sympathy with Him, but to be on their guard against coming dangers. 
 Even then He showed care for them. 
 
 Ver. 35. And he went forward a Httle. * About a stone's 
 cast' (Luke 22: 41). since that seems to refer to this second with- 
 drawal. Into the Holy of Holies He goes alone. Lake, a physician, 
 gives more vivid statements. — FeU on the ground. Luke : ' kneeled 
 down.' Kneeling and prostration were scarcely distinguished in the East. 
 — If it were possible, the hour might pass away from him. 
 The * hour ' representing the specific conflict of that hour in the gar- 
 den. See above. ' Our Lord endured precisely the same kind of suf- 
 fering which any mere man would experience in the same situation, 
 but without sin of His own. He therefore shrank from death, and 
 sunk beneath the sense of God's wrath, no less really than we do. 
 But, besides this unavoidable participation in the sutferings of the 
 race whose nature He assume 1, His sufferings even in the garden were 
 vicarious: He not only suffered with, but for, men.' (.J. A. Alexander.) 
 
 Ver. 36. Abba, Father. Mark gives, not only the substance of 
 the prayer (ver. 35), but some of the words of our Lord. ' Abba' is 
 the word for ' Father ' in the dialect of that time and country. In 
 explanation Mark adds the Greek word. But before this Gospel was 
 written, 'Abba, Father,' came into general use as an address to God 
 (Rom. 8: 15; Gal. 4; 6), probably from our Lord's use of the former 
 word.— All things are possible unto thee. Peculiar to Mark, 
 and doubtless a part of the very form used. — Remove this cup 
 from me. This refers to His suflferings, including those of that hour 
 (comp. chap. 10: 38). The prayer was not prompted by fear of death 
 alone. God answered the prayer by giving Him strength to drink it. 
 The removal of the suffering was not ' possible.' The sorrows were 
 necessary, not for Him, but for us. — Howbeit not what I will. 
 The form differs from that of Matthew, and might be paraphrased : 
 * But, the great question is, not what I will, but what thou wilt.' In 
 this real struggle, His loill was still fixed in its obedience to that of 
 His Father. As the God-man, He foreknew all the bitterness of the 
 cup, and His human will desired relief; but that will was overruled 
 by the Divine purpose, which coincided with His Father's will, and 
 led to submission. 
 
 Ver. 38. Findeth them sleeping. In a drowsy, dozing con- 
 
200 MARK XIV. [14:38-40. 
 
 saith unto Peter, Simon, sleepest thou ? coaldest thou 
 
 38 not watch one hour? HVatch and pray, that ye enter 
 not into temptation : the spirit indeed is Avilling, but 
 
 39 the flesh is weak. And again he went away, and 
 
 40 prayed, saying the same words. And again he came, 
 and found them sleeping, for their eyes were very 
 
 1 Or, Watch ye, and pray that ye enter not. 
 
 dition, as the result of excessive sorrow (Luke 22 : 45), projiably 
 not in a sound sleep (comp. ver. 40).^Unto Peter. Who had been 
 so boastful in his expressions of allegiance (vers, 29, 81). — Sleepest 
 thou ? Disappointment, rather than displeasure, is indicated, 
 
 Ver. 88. Watch and pray. However much he wished them to 
 watch with Him (ver. 34), even during His own soul-struggle He 
 cares for them. They needed always to be on their guard, and 
 just now a special danger was impending. This danger was a 
 spiritual one, though occasioned by the earthly one ; hence the jmr- 
 pose of both watching and praying is: that ye enter not into 
 temptation. (The margin of the Rev. Vers., less correctly, joins the 
 clause with 'pray' only.) They would be tempted, as we all are; 
 but watchfulness and prayer would guard against the tempta- 
 tion. Occasions tent our faith : they become temptations, only 
 when we are not ' kept by the power of God.' — The spirit in- 
 deed is "Willing, etc. The words 'spirit' and 'flesh' are used in 
 the Epistles in a technical sense, traces of which are found here. 
 They are never used as exact equivalents of ' soul ' and ' body,' but 
 rather with the thought of the Holy Spirit influencing our ' spirit,' 
 and of depravity manifesting itself in our ' flesh.' The best explana- 
 tion here is : The human spirit (when acted upon by the Holy Spirit) 
 is willing to do the present duty; but the flesh, which is weak 
 (and weakened through sin), hinders and often produces failure. 
 There is probably also an application to our Lord. In Him, though 
 weighed down by sorrow, so that the flesh almost gave way to death 
 in its weakness ('even unto death'), the willingness of the spirit tri- 
 umphed. There is a constant conflict in believers between the 'spirit' 
 and the depraved nature ('flesh'); in the case of the disciples its 
 actings were through the weary body. 
 
 Ver. 39. And prayed, saying the same words. The form 
 of the second prayer, given in Matt. 26 : 42, indicates more resigna- 
 tion : '0 my Father, If this cannot pass away, except I drink it, thy 
 will be done.' 
 
 Ver. 40. For their eyes were very heavy. Perhaps their sleep 
 was lighter than on the fU'st return. Drowsiness, not deep sleep, is 
 meant. — And they wist not, etc. Comp. Peter's remark on the 
 Mount of Transfiguration (chap. 9 : 6). They could make no reply, either 
 from a sense of their failure, or more probably from physical stupor. 
 
14: 41-42.] MARK XIV. 201 
 
 41 heavj ; and they wist not what to answer 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 : behold, he 
 that betrayeth me is at hand. 
 
 Ver. 41. The third time. The third prayer, mentioned in Matt. 
 26 : 44, is of course implied here. — Sleep on now, etc. These 
 words are not a question, but a permission. They are bidden to sleep 
 for the little time that remained : nothing remained for them to do. 
 To take the language as ironical, as suggested by Chrjsostom, seems 
 unwarranted by the circumstances. — It is enough. That is, enough 
 of your watching with me, or seeming to watch with me. Even could 
 you watch, it would no longer avail, the hour is come. A number 
 of other interpretations have been given, but they are open to serious 
 objections. It can scarcely mean, it is enough of sleep ; and it is very 
 improbable that between that permission and this expression sufficient 
 time intervened to allow them to sleep. Some explain it: the con- 
 flict is over ; others : he (i. e., the betrayer) is still far off. But the 
 former is contrary to usage, and the latter to the context. The single 
 word in the original is therefore well rendered ; 'it is enough,' — The 
 hour is come. The hour of darkness (Luke 22: ;j3), when His 
 enemies should apparently triumph. — Behold the Son of man is 
 betrayed into tha hands of sinners. Ihe word 'betrayed' is 
 that often rendered ' delivered up ,' but the bad sense is apparent 
 here. ' This expression, into the hands of sinners, should be noticed, 
 as an echo of the Redeemer's anguish : it was the contact with sin, — 
 and death, the wages of sin, — which all through His trial pressed 
 heavily on His soul' (Alford.) 
 
 Ver. 42. Arise; rouse yourselves. — Let us be going. The 
 language betokens haste and anxiety. Even in His submission our 
 Lord seems desirous that the moment of the treachery be hastened. 
 Probably by moving forward, He wished to gather the little band of 
 disciples together, as if to protect them (comp. John 18: 8, 9). — Be- 
 hold, he that betrayeth me is at hand, etc. The continued idea 
 of approach is here indicated. The next verse shows that the hostile 
 band was now in sight. The occurrence suggests these thoughts : 
 Even our Lord had His favorite places (.lohn 18 : 2) and companions. 
 — Those who see our Lord's glory must see His suffering. — A man of 
 sorrows, and acquainted. with grief, is our great High Priest. — Human 
 sympathy utterly fails to enter into the depths of our Lord's vicarious 
 agony. — If we shrink from trial, we may have His sympathy.— From 
 Him alone can we learn to say. Thy will be done. — Even in Gethse- 
 mane He cared for His own, who could not watch with Him. — Trial 
 will come to us ; but it will be temptation only when we forget to 
 
202 MARK XIV. [14:43,44. 
 
 43 And straightway, while he yet spake, cometh Judas, 
 one of the twelve, and with him a multitude with 
 swords and staves, from the chief priests and the scribes 
 
 44 and the elders. Now he tliat betrayed him had given 
 them a token, saying. Whomsoever I shall kiss, that is 
 
 watcli and pray. — Our human spirit at its best is weak : without God's 
 Spirit it is controlled by the ' flesh.' — God often answers prayer, not 
 by removing the cup, but by giving strength to drink it. — What a 
 load sin is, if this was its effect on One who bore it for others ! 
 
 Vers. 43-50. The Betbatal.— Parallel passag;es : Matt. 26 : 47-56 ; Luke 22 : 47-53 ; 
 John 18 : 3-12. All the Evangelists narrate this occurrence with Interesting variety 
 in details, showing their entire independence. It shows the glory and majesty of our 
 Lord even in such an hour ; the reference to the fulfilment of the Scriptures (vers. 54- 
 56) confirms the view that the preceding contiict was proposed and permitted by God. 
 
 Ver. 43. Straightway. Mark's favorite expression; the ap- 
 pearance of Judas and his band was sudden. — While he yet spake, 
 i. e., while He was speaking. — Judas. He knew the place (John 18 : 
 2), and had, no doubt, represented how easy it would be to take Jesus 
 without provoking a tumult among the people. Thus the rulers, con- 
 trary to their plan, put our Lord to death on the feast-day (ver. 2). — 
 One of the twelve. A solemn emphasis is thus placed upon the 
 discipleship of Judas. Something similar occurs at every mention of 
 his name. — A great multitude. The crowd was heterogeneous : 
 there was a detachment of Roman soldiers (John 18 : 3, 12), another 
 from the Jewish temple watch (Luke 22: 52), and a mixed mob of ser- 
 vants of the high priests (ver. 51). a few of the rulers probably (Luke 
 22: 52), and such others as would gather to see the capture. — With 
 swords and staves, or, 'clubs,' the former in the hands of the 
 soldiers, the latter among the mixed crowd. They had lanterns and 
 torches (John 18 : 3), though the moon was at the full. Gethsemane 
 was in a deep valley. So great a multitude may have been deemed 
 necessary, either because of our Lord's known power, or to make Pi- 
 late and the people think Jesus was a dangerous criminal. — From the 
 chief priests, etc. They had organized the armed band to take Him. 
 — The scribes. Peculiar to Mark, as in other cases. 
 
 Ver. 44. Had given them a token. This is brought out more 
 distinctly here than in Matthew. The word 'token' indicates that the 
 Roman soldiers had been instructed to obey this sign. — Whomsoever 
 I shall kiss. A token of affection and fidelity (Gen. 29: 11), then 
 as now. — Take him ; take hold of Him. It is indicated that he 
 thouglit the capture would be difficult, on account of the resistance of 
 the disciples, or the power of Jesus Himself. Before the kiss was 
 given, the incidents narrated in John 18: 4-9, probably took place, so 
 that moat of the multitude knew which was Jesus before the signal was 
 
14:45-49.] MARK XIV. 203 
 
 45 he ; take him, and lead him away safely. And when 
 he was come, straightway he came to him, and saith, 
 
 46 Rabbi; and Uvissed him. And they laid hands on 
 
 47 him, and took him. But a certain one of them that 
 stood by drew his sword, and smote the ^servant of the 
 
 48 high priest, and struck off his ear. And J*esus an- 
 swered and said unto them. Are ye come out, as against 
 
 49 a robber, with swords and staves to seize me ? I was 
 daily with you in the temple teaching, and ye took me 
 
 1 Gr. kissed him much. 2 Gr. bond servant. 
 
 given. But for the Roman soldiers this signal was necessary. — Lead 
 him away safely. Either in such a way as to prevent any attempt 
 at lescue, or ' confidently,' without being afraid of Him. The former 
 is more probable. 
 
 Ver. 45. Rabbi. This was hypocritical reverence. At the passover 
 feast, Judas used the same Avord, while the disciples said 'Lord' (Matt. 
 26 : 25, 22). — Kissed him, or, ' kissed him much,' as the original im- 
 plies (so Mutt. 2<j : 49). 'The sign was the simple kissing; but the 
 performance was more emphatic, a caressing, corresponding with the 
 purpose of .Judas to make sure, and with the excitement of his feel- 
 ings' (Meyer). 
 
 Yer. 46. Mark omits our Lord's words to Judas. — Laid hands, 
 etc. This does not imply undue violence. He was probably not 
 bound until afterwards (comp. John 18 : 12). 
 
 Yer. 47. The stroke of Peter is mentioned most briefly here. — One 
 of them. Peter, as wa^ well known (John 18 : 26), but only John 
 gives the name. — Drew his sword. According to Luke (22 : 49), 
 the question was first asked, 'Shall we smite with the swor 1?' Peter 
 did not wait for the answer. They had two swords (Luke 22; 38); 
 the wearer of the other one was not so rash. — The servant of the 
 high priest. Named 'Malchus;' John 18 ; 10. — His ear. The 
 ' right ear' (Luke and .John). Peter was no SAvordsman, for he missed 
 his blow. In any case carnal weapons used in Christ's cause deprive 
 His opponents of 'ears,' i.e., of willingness to listen to the truth. 
 Christ's grace may restore this willingness, as it healed this ear. The 
 healing is mentioned by Luke (the physician) only. The double effect 
 of Peter's rashness, damage to Malchus and danger to himself, were 
 thus removed. — The rebuke to Peter is omitted here. 
 
 Yer. 48. And Jesus answered, etc., i. e., to their actions. He 
 was probably bound at this time, but His protest does not imply a de- 
 sire to resist. — As against a robber, not, 'a thief,' against whom 
 no such display of force would be needed. 
 
 Yer. 49. Daily From day to day, as during the past week. — lu 
 the temple, the most public jjlace in Jerust^lem. — Teaching. Xot^ 
 
204 MARK XIV. [14:60-52. 
 
 not : but tJiis is done that the scriptures might be ful- 
 
 50 filled. And they all left him, and fled. 
 
 51 And a certain youup: man followed with him, havino; 
 a linen cloth cast about him, over his naked bodi/ : and 
 
 52 they lav hold on him ; but he left the linen cloth, and 
 fled naked. 
 
 unobserved, so that you needed to seek me ; nor yet riotous or robbing, 
 as your present conduct implies. — And ye took me not. They 
 dared not (chap. 12 : 12) ; the method now adopted showed the malig- 
 nity of an evil conscience, and also a deceitful purpose to turn the ciu*- 
 rent against Him. — But this is done that the scriptures might 
 be fulfilled. Matthew mentions a previous reference to the Scrip- 
 tures, while Luke uses another expression, supplementing this: 'but 
 this is your hour, and the power of darkness.' This word of our Lord 
 is therefore His final surrender of Himself to death , a willing offering 
 of Himself for others, in accordance with the purpose of a merciful 
 God. They all, (i. e, the disciples j left him. All who had joined with 
 Peter in his protestation ^ver. 31). This forsaking is connected with 
 the last word of our Lord. He says He submits ; their courage fails 
 tiiem. Only after Christ died for men, could men die for Him. — And 
 fled. Not absolutely. See vers. 51, 54; Luke 22 : 54; John 18 : 15. 
 When the Eleven forsook the Lord, other disciples, as Nicodemus, and 
 Joseph of Arimathea, took a more decided stand for Him. The Church 
 can never fail ; new Christians take the place of the old ones. 
 Vers. 51, 52. The Young man in GETHSEirANE.— This account is peculiar to Mark. 
 
 Ver. 51. A certain young man. Not one of the Apostles, all 
 of whom had fled (ver. 50), but a disciple. He may have been seized 
 because of some expression of sympathy, or simply because of his 
 strange attire. — Having a linen cloth. Either a sheet or a night- 
 garment, the material alone being definitely mentioned. — Over his 
 naked body. He had just risen from bed, having probably been 
 asleep in a house near by, possibly on the ' place' itself. Further all 
 is conjecture. It may have been Mark himself; others think it was 
 the owner of the garden ; others again that it was a member of the 
 family where the passover had been eaten ; others, James the brother 
 of our Lord ; others, the apostle John. The first theory would account 
 for the insertion of this incident here, with the name suppressed. A 
 few years later Mark was living with his mother in Jerusalem (Acts 
 12 : 12), and probably at this time also. If it was any one well-known 
 to the first readers of the Gospel, it was no doubt the Evangelist him- 
 self. The words ' the young men' (A. V.) are omitted, according to 
 the best authorities. 
 
 Ver. 52. Naked. Bengel says : ' ^lodesty w;is overcome by fear 
 in this great danger.' The words 'from them' (A. \.) are to be 
 omitted. 
 
14:53,54.] MARK XTV. 205 
 
 53 And they led Jesus away to the high priest : and 
 there come together with him all the chief priests and 
 
 54 the elders and the scribes. And Peter had followed 
 him afar off, even within, into the court of the high 
 priest ; and he was sitting with the officers, and warm- 
 Tors. 53-65. The Night Trial before the Cofncil.— Parallel passage : Matt. 26 : 
 
 57-08 ; comp. Luke 22 : 54, 55, 63-71 ; John 18 : 12-24. This paragraph gives the 
 second trial of our Lord by the Jews ; during which the denials of Peter took place. 
 There seem to hare been three judicial examinations of our Lord. (1.) An examination 
 before Annas, who, although deposed, was considered the real high-priest by the Jews, 
 ■while they were obliged to recognize Caiaphaa. This is mentioned by John only (John 
 18 : 13, 15, etc.), who followed and at once went into the palace court. It was not 
 formal, no witnesses having been called, but rather an attempt to ensnare our Lord 
 in His own words. (2.) The more formal night examination mentioned in this 
 paragraph. Caiaphas, whom Mark never names, was the son-in-law of Annas, 
 and prubably lived in the same palace with him (see below). This would obviate 
 the difficulties arising from the views of the Jews and the authority of the Eo- 
 mans. The guard seems to have remained in the same palace court during both exam- 
 inations. (3.; In the morning of Friday the final and formal examination before the San- 
 hedrin (chap. 15 : 1 ; Matt. 27 : Luke 22 : 66). Matthew and Mark give the details of the 
 second examination, Luke of the third, John of the first. Peter's denials occurred 
 during the period from the first to the close of the second examination. John's ac- 
 count shows this. The other Evangelists treat that subject as a whole, hence Matthew 
 and Mark put it after, and Luke before the examination. A threefold examination by 
 the secular authorities succeeded on Friday morning. These repeated trials were pro- 
 bably caused by a consciousness that their proceerlings were morally unwai-ranted. 
 
 Yer. 53. To the high-priest. Matthew: 'Caiaphas the high- 
 priest ;' comp. John 18 : 24. Josephus says that he was origiually 
 called Joseph. John (11 : 51 ; 18: 13) says he was ' high-priest that 
 same year,' and son-in-law of Annas, who had also been high-priest 
 and was still called so (Acts 4:5). The office was hereditary in the 
 family of Aaron, and held for life ; but Antiochus Epiphanes (b. c. 160) 
 sold it to the highest bidders, and the Romans removed the incumbent 
 at pleasure. Caiaphas was appointed by a Roman proconsul, his pre- 
 decessor having been deposed, and was removed by a Roman emperor 
 about six years after this time. Though of the party most hostile to 
 the Romans, he and his associates raised the cry : ' We have no king 
 but Caesar' (John 19: 15) —Come together 'with him, i. e., the 
 high-priest. Mark mentions the three orders of the Sanhedrin ; and 
 the scribes being peculiar to this account. The examination before 
 Annas would allow time for them to come together. 
 
 Ver. 54. Peter had folio-wed him afar off. Not out of curiosity, 
 yet like a mere spectator. Such following leads to danger, not to vic- 
 tory.— Even -within. Peculiar to Mark.— Into the court of the 
 
206 MARK XIV. [14:55-58. 
 
 55 ing himself in the light of the fire. Now the chief 
 priests aud the whole couucil sought witness against 
 
 56 Jesus to put him to death ; aud found it not. For 
 many bare false witness against him, and their witness 
 
 57 agreed not together. And there stood up certain, and 
 
 58 bare false witness against him, saying. We heard him 
 say, I will destroy this ^ temple that is made with 
 
 ^ Or, sanctuary, 
 
 high-priest. Not the * palace,' but the area enclosed by the building 
 (which may not have been a 'palace'). The entrance to this was 
 through the ' porch ' (ver. 68). John (18.: 15, 16) tells that he him- 
 self, as an acquaintance of the high priest, went in, while Peter stood 
 without ; the former procured admission for the latter. The first de- 
 nial occurred about this time (see next paragraph). — And he was 
 sitting with the officers, not, 'servants' (A. V.). Those who had 
 been engaged in the capture (see ver. 43). He remained there for 
 some time, from about midnight to cock croAving (three o'clock). — And 
 warming himself in the light of the fire. Lit., 'in the light' 
 (comp. Luke 22 ; 55, 56). The open fire in the court gave light, and 
 Peter was recognized by the light of the fire (ver. 67), comp. also John 
 18: 15, 16, 18. The fire had been kindled in the courtyard of the 
 house where Annas lived (according to John), and Mark and Luke, 
 who tell of the examination before Caiaphas, refer to Peter's warming 
 himself there. Annas and Caiaphas therefore probably lived in the 
 same house. 
 
 Ver. 55. The whole council. The Sanhedrin ; .Joseph of Ari- 
 mathea and Nicodemus probably being absent (Luke 23: 51), since 
 their opposition would have been in vain (comp. John 7 : 50 ; 9: 22). 
 It was not the first time this body had consulted against Him. See 
 John 7 : 45-53 ; 9 : 22 ; 11 : 57 ; 12 : 10.— Sought witness. Know- 
 ing that true witness could not be had, they actually sought ' false 
 witness' (Matthew). Such a tin is greatest in judges. — And found 
 it not, ^. e., to answer their purpose. 
 
 Ver. 56. For many bare false witness ; as was natural ; but 
 two witnesses to one specific point Avere required (Numb. 35 : 30 ; Deut. 
 17: 6;' 19: 15).— Agreed not together; ' were not equal.' Not 
 necessarily implying contradiction. No two so agreed as to give the 
 evidence necessary for a legal conviction. 
 
 Ver. 57. Certain. Matthew, more definitely, ' two.' 
 
 Ver. 58. We .... I. These words are emphatic. — Temple, or, 
 '•sanctuary '; the inner sacred enclosure. — Made with hands .... 
 made without hands. Probably our Lord had used these expres- 
 sions, since, as we now understand them they express so plainly the 
 correct meaning of the saying mentioned in John 2: 19, etc. An al- 
 
14: 59-61.] MARK XIV. 207 
 
 hands, and in three days I will build another made 
 
 59 without hands. And not even so did their witness 
 
 60 agree together. And the high priest stood up in their 
 midst, and asked Jesus, saying, Answerest thou no- 
 thing ? Avhat is it which these witness against thee ? 
 
 61 But he held his peace, and answered nothing. Again 
 the high priest asked him, and saith unto him, Art 
 
 lusion to Dan. 2 : 34, is possible. The witness was ' false,' since the 
 saying was construed into blasphemy. The witnesses were probably 
 guilty of wilful misinterpretation. Tlie Sanhedrin knew what the true 
 sense of the words was (Matt. 27 : 63), and the witnesses were pro- 
 bably fully aware of it. Our Lord's zeal in cleansing the temple (chap. 
 21 : 12-13). should have been an evidence to all that He would not 
 speak slightingly of it. Besides, if they supposed He meant the tem- 
 ple in Jerusalem, they heard His promise of restoring it, which could 
 not imply hostility to the temple itself. The words of our Lord are a 
 prophecy of His death, and yet of His ultimate victory; this, in their 
 blindness and fanaticism they could make a ground for condemnation. 
 
 Yer. 59. Not even so, etc. Even in regard to the statement just 
 made, their evidence varied. 
 
 Ver. GO. And the high priest stood up in the midst. With 
 a show of holy horror. — Answerest thou nothing ? Silence would 
 be a contempt of important testimony. — What is it ■which these 
 witness against thee? Is it true or false? if true, what is its 
 meaning? To make but one question of the high-priest's language does 
 not suit the vehemence natural to the occasion. 
 
 Ver. 61. But he held his peace. Before Annas He hf\d spoken 
 (John 18 : 19-23), but that was not an official hearing. Here under 
 false witness and reproach (as before Herod) He is silent, in patience 
 and confidence of victory. The testimony was false in fact, even if 
 partially true in form. An answer would have involved an explana- 
 tion, which His opposers either kne\^ already or were too hostile to ac- 
 cept. The silence does not, as early interpreters thought, point to our 
 silence before the judgment seat of God, had He not taken our place 
 and been silent before His judges ; for His silence led to their greater 
 judgment and self condemnation. His claim to be the Messiah was the 
 ground of their hostility and also the only ground on which they could 
 demand His death. His silence implied this, and served to bring the 
 wliole matter to an issue. — The high-priest asked him. Putting 
 Him on oath, according to Matt. 26: 63. Our Lord's silence compels 
 the abandonment of the subterfuge. Yet the deceitfulness remained. 
 They would not believe Him, as He afterwards told them (Luke 22 : 
 67). They merely offered the alternative of a conviction as a blas- 
 phemer or an impostor. — The Son of the Blessed, i. e., of God, 
 since the Ptabbis used a word of this meaning as the ordinary name for 
 
208 MAKE XIV. [14: 62^64. 
 
 62 thou the Christ, the Son of the Blessed ? And Jesus 
 said, I am : and ye shall see the Son of man sitting at 
 the right hand of power, and coming with the clouds 
 
 63 of heaven. And the high priest rent his clothes, and 
 
 64 saith, What further need have we of witnesses ? Ye 
 have heard the blasphemy : what think ye ? And they 
 
 God. It occurs only here in the New Testament. The action of the 
 high-priest indicates that this implied a distinct question : Do you 
 claim, in claiming to be the Messiah (Hhe Christ '), to be also ' the Son 
 of God.' Caiaphas probably used it in a sense similar to that we now 
 attach to it. ' He and the Sanhedrin wittingly attached to it the pecu- 
 liar meaning which, on previous occasions, had been such an otience 
 to them (.John 6: 18; 10: 33) ; and Jesus, fully undei'standing their 
 object, gave a most emphatic affirmation to their inquiry. Of all the 
 testimonies in favor of the divinity of Christ, this is the most clear and 
 definite ' ( Gerlach ) , 
 
 Ver. 62. I am. (Matthew: 'thou hast said'). Any allusion to 
 the significant name of God : ' I Am ' (Ex. 3 : 14), is very improbable. 
 To be silent would be construed as an admission that He was not the 
 Messiah. — And ye shall see. Mark omits the phrase : * from hence- 
 forth.'— The Son of man sitting ; as they now sat to judge Him, 
 with a reference to the quiet confidence of His future position in glory. 
 — At the right h^nd, i. e., the place of honor. — Of power, i. e., 
 of Gol, who is Almighty. This expression is used in contrast with His 
 present weakness. The whole alludes to Ps. 110: 1, which He had 
 quoted to them in the last encounter (chap. 12: 36). — And coming 
 ■with the clouds of heaven. 'The sign from heave a' they had 
 demanded (chap. 8 : 11). This refers to Christ's final appearing, but 
 may include His coming to judgment on the Jewish people, at the de- 
 struction of Jerusalem. 
 
 Ver. 63. And the high-priest rent his clothes, his upper- 
 garment, not the high-priestly robe, which was worn only in the tem- 
 ple. Rending the clothes was a sign of mourning or of indignation 
 (Acts 14: 14), but in the former sense was forbidden to the high-priest 
 (Lev. 10: 6 ; 21 : 10). Instances of the high-priests using this sign of 
 indignation occur in the first Book of the Maccabees and in Josephus. 
 The Jews found in 2 Kings 18 : 37, a precedent for rending the clothes on 
 occasions of real or supposed blasphemy. Such an action, at first natural, 
 became a matter of special regulation, hence more theatrical than real. — 
 "What further need, etc. They had difficulty in getting witnesses. 
 The true Witness answered ; they refused to believe, but found His 
 confession sufficient for their purpose. 
 
 Ver. 64. Ye have heard the blasphemy. This language implies : 
 (1.) That our Lord, when solemnly adjured, had claimed to be Divine, 
 else it could not be called blasphemy ; (2.) That the high-priest, while 
 
14: 65.] MARK XIY. 209 
 
 65 all condemned him to be ^ worthy of death. And 
 some began to spit on him, and to cover his face, and 
 buffet him, and to say unto him, Prophesy : and the 
 officers received him with - blows of their hands. 
 
 1 Gr. liable to. 2 Or, strokes of rods. 
 
 compelling Him to be a witness in His own case, at once declared His 
 testimony to be fal^e, else it could not be called blasphemy. Every 
 one who hears of Jesus now must accept either His testimony respect- 
 ing Himself or the verdict of the high-priest. — "What think ye ? 
 A formal putting of the question to vote. The high-priest assumes 
 that they all agree with him, the verdict being pronounced in hot 
 haste. — And they all condemned him. Peculiar to Mark. — To 
 be worthy of (Greek, 'liable to,' oVjnoxious to the punishment of) 
 death. This formal condemnation was, as they imagined, according 
 to the law (Lev. 24: 16; comp. Deut. 18: 20). The Sanhedrin was 
 forbidden to investigate any capital crime during the night, and ac- 
 cording to the Roman law a sentence pronounced before dawn was not 
 valid. This test vote, however, they considered as settling the ques- 
 tion ; hence the ill-treatment which followed (ver. 65 1. They were 
 scrupulous in holding another meeting in day-light, and there passing 
 the final sentence (chap. 15: 1 ; Luke 22: 7). Yet even this was ille- 
 gal, for a sentence of death could not be pronounced on the day of the 
 investigation. All the examinations took place within one Jewish 
 day, beginning in the evening. 
 
 Ver. 65. And some began to spit on him. Others than the 
 ♦officers,' spoken of below. The context (ver. 04 1 points to members 
 of the Sanhedrin as engaged in this cruelty (comp. Acts 7 : 54. 57 ; 
 22 : 2). At all events they permitted it. It was an expression of the 
 greatest contempt. Our Lord was treated as one excommunicated, 
 though the final sentence had not been passed. — And to cover his 
 face, and to buffet him, etc. His face was covered, and after 
 each blow, He was asked who gave it. The lower officials probably 
 continued this scoffing amusement for some time. The Roman soldiers 
 were apt in the same kind of mockery (chap. 15: 16-19). First, con- 
 demned as a blasphemer. He Avas treated as an outlaw. Luke (22: 
 65) adds: 'Many other tiling? spake they against Him, reviling 
 Him.'— The ofiBcers. Probably those who* had been by the fire 
 (ver. 54): comp. .John 18: 22.— Received him with blows of 
 their hands. The correct reading is thus rendered, describing the 
 conduct of the officers when they received Jesus again as their prisoner. 
 The marginal reading is, however, a probable one ; possibly He was 
 maltreated in both ways. This abuse seems to have taken jjlace, in 
 part, when Jesus was led into the court to be kept there until the 
 niorning. The officers were probably those warming themselves by 
 the fire, and just then Peter denied Him for the third time, so that 
 14 
 
210 MARK XIV. [14: GO. 
 
 66 And as Peter was beneath in the court, there cometh 
 
 our Lord turned and ]ooked on him (Luke 22 : 61). It should be re- 
 membered that there is a mocking of our Lord, which cannot stiike 
 His human body, though directed against His Person, His office, His 
 mystical body. 
 
 Vers. 66-72. Peteb's Denial. — Parallel passages: Matt. 26: 69-75; Luke 22: 
 55-62 ; John 18 : 16-18, 25-27. The account of John shows that these denials of Peter 
 occurred during the period from the examination before Annas to the close of that 
 before Caiaphas. All four Evangelists narrate the main facts. Their candid state- 
 ments respecting what might seem derogatory to the good name of one of the chief 
 Apostles is a guarantee of honesty and presumptive evidence of truthfulness. (Mark, 
 •who probably wrote under Peter's own direction, is very full.) They agree in this namely, 
 that Peter was recognized on three occasiom during the night ; that he was on all three a 
 denier of his Lord ; but they differ in details. They mention different recognizers, es- 
 pecially in the second and third case, they record different replies and different circum- 
 stances. It follows that not one of the four consulted the narrative of the others, or 
 derived his account from the same immediate source. Having four independent, com- 
 petent witnesses, even if at our distance we cannot arrange all the details, the varia- 
 tions ought not to shake our faith in the entire accuracy of each and all the narratives. 
 The theory of evidence that is most satisfactory accepts three occasions of denial, 
 without counting each answer as a separate denial ; the more numerous recognitions 
 may have been nearly simultaneous, and the answers belonging to each occasion, given 
 in well-nigh immediate succession. Peter was in an excited crowd at night, for proba- 
 bly two hours or more. Three single questions and three single answers would scarcely 
 comprise all that occurred, but rather three episodes of suspicion and denial. The 
 variations therefore go to prove not only the independence, but also the truthfulness of 
 the narratives. Forgers would have made their accounts agree ; writers of legends 
 would have shown a common source ; but these differences prove that the occurrences 
 took place and were reported by credible independent witnesses. Moreover, everj' 
 point of the narrative accords not only \vith Christian experience, but with the cha- 
 racter of Peter as sketched in the Xew Testament, and with our Lord's predictions and 
 warnings to him. This internal evidence of truthfulness indicates that the variations 
 in the accounts are evidences of independence, and not real discrepancies. 
 
 Vers. 66-68. First Denial. Ver. 66. And as Peter was be- 
 neath. Below the hall where the trial took place (comp. ver. 54). 
 If this room were open towards the court, as was sometimes the case, 
 then Peter could see something of the trial. John tells (18: 15, 16) 
 how he gained admission. But warming one's self with Christ's 
 enemies has its dangers. — One of the maids. The same one men- 
 tioned by Matthew and Luke ; possibly, but not necessarily the 
 porteress referred to by John. The last Evangelist connects with this 
 denial Peter's standing by the fire in the court, expressly mentioned 
 by Mark and Luke. But two maid-servants may have made a similar 
 charge on this occasion. 
 
14:67-69.] MARK XI \^. 211 
 
 67 one of the raaids of the high priest ; and seeing Peter 
 warming himself, she looked upon him, and saith, 
 
 68 Thou also wast with the Xazarene, even Jesus. But 
 he denied, saying, I hieither know, nor understand 
 what thou say est : and he went out into the ^ porch; 
 
 69 ^and the cock crew. And the maid saw him, and be- 
 gan again to say to them that stood by. This is one of 
 
 IQr, I neither hioiB, nor under stawl : thou, what sayestthouf ^ Gil. forecourt. 
 3 Many ancient authorities omit and the cock crew. 
 
 Ver. 67. Thou also w^ast with the Nazarene, even Jesus. 
 * Nazarene,' used in contempt. The language is that of contemptuous 
 banter, or light ridicule, not with a view to serious accusation. The 
 maid may have followed him into the court, repeating the banter, 
 which he repelled in the diiferent words recorded by the diiferent 
 Evangelists. 
 
 Ver. 68. But he denied. Matthew: 'before them all.'— I 
 neither know, etc. The marginal rendering is even more graphic. 
 On this first occasion he denies, not only his discipleship and know- 
 ledge of .Jesus (Luke and .John), but even that he understood what 
 she couU mean (Matthew and Mark) ; possibly to two different maids. 
 He practised evasion, which leads to direct lying, often to perjury. 
 Christ's cause is not helped, nor His people defended, by crafty policy. 
 Peter drew his sword in the presence of an armed band, but lied to a 
 bantering maid-servant. In the Bible accounts of the fall of good 
 men, women have usually been the occasion, though not the cause, of 
 the crime. — Into the porch, or, 'forecourt,' a diiferent word from 
 that used by Matthew, but referring to the same place. In his em- 
 barrassing position, he left the fire, going out to the arched gateway 
 leading from the court to the street: probably no further. — And the 
 cock crew. The first or midnight crow. As Peter himself proba- 
 bly informed Mark of this, it was not the cock-crow that brought him 
 to repentance ; nor does he conceal his forgetfulness of the signal. 
 The omission of this clause in some authorities was probably due to a 
 confusion of the two cock crowings. 
 
 Ver. 69. Second Denial. — And the maid saw him, etc. This 
 second recognition seems to have been a general one, beginning by the 
 fire (.John, who probably stood there, and tells what he himself wit- 
 nessed), recurring in the porch, where this maid attacked him (Mat- 
 thew, Mark). If the maid mentioned in ver. 69 was not the porteress, 
 then it is possible she takes up her banter again. Luke tells of a man 
 recognizing him ; probably a servant standing in the porch, one of 
 those to whom the maid spoke. At such a time such a charge would 
 awaken further remark. 
 
212 MARK XIV. [14: 70-72. 
 
 70 them. But he again denied it. And after a little 
 while again they that stood by said to Peter, Of a 
 truth thou art one of them ; for thou art a Galilsean. 
 
 71 But he began to curse, and to swear, I know not this 
 
 72 man of Avhom ye speak. And straightway the second 
 time the cock crew. And Peter called to mind the 
 word, how that Jesus had said unto him, Before the 
 cock crow twice, thou shalt deny me thrice. ^And 
 when he thought thereon, he Avept. 
 
 1 Or, And he began to iceep, 
 
 Ver. 70. But he again denied it. Matthew: 'with an oath,' 
 uttered to this maid. From evasion to perjury, one sin leading to 
 another. 
 
 Vers. 70-72. Third Denial. 
 
 Ver. 70. And after a little while. About an hour elapsed 
 (Luke 22 : 59). — Again. Notice the correct position. Peter proba- 
 bly remained in the porch, as a less conspicuous place. — They that 
 stood by. A very general recognition by those in the porch. The 
 second denial had allayed the indignation ; but the examination was 
 about concluded, and there was more stir and excitement. The first 
 man who recognized him, was probably the one mentioned by Luke; 
 then the bystanders joined in : Of a truth thou art one of them ; 
 for thou art a Gaiilaean. This was the proof; or, if we accept the 
 more literal rendering: ' for thou art also a Galilean,' this is an added 
 reason. They recognized him, and his being a Galilean confirmed 
 them. The last clause (A. V.): 'and thy speech agreeth thereto,' was 
 probably inserted from Matthew ; it is omitted by the best authori- 
 ties. 
 
 Ver. 71. But he began to curse, or, -to call down curses on him- 
 self,' if what he said was not true. — And to swear; to call God to 
 witness that it was true. Probably at this time he was recognized by 
 the kinsmen of Malchus (John 18: 26), who had been in the garden 
 of Gethsemane, and doubtless in the audience room, until our Lord 
 was brought out after the examination, or he would have seen Peter 
 before. 
 
 Ver. 72. And straightway the second time the cock crew. 
 This was at the second crowing, about three o'clock in the morning. 
 Just then (according to Luke 22 : 61), our Lord 'turned and looked on 
 Peter.' We infer that this occurred as He was led out after the ex- 
 amination. Peter was in the porch, not the court. This view accounts 
 for the fact of so many having recognized Peter there, and agrees with 
 the requirements of time. — And Peter called to mind, etc. His 
 memory was helped by our Lord's look of reproachful love. — The 
 word. Mark repeats the saying of our Lord with the same accuracy 
 
15: 1.] MARK XV. 213 
 
 15: 1 And straightway in the morning the chief priests 
 with the elders and scribes, and the whole council, 
 held a consultation, and bound Jesus, and carried him 
 
 as in ver. 30. — And when he thought thereon, he wept Con- 
 tinued weeping is implied. The word translated ' thought thereon ' 
 means literally, ' casting on ;' then easting it over, reflecting on it. 
 The calling to mind was the momentary act of remembrance occasioned 
 by the crowing of the cock, this the serious and continued reflection 
 on the sin. Other interpretations are given : ' rushing forth,' i. e., he 
 threw himself out of the place; 'beginning,' (so marg. Rev. Ver.), 
 ' continuing,' ' covering his head,' etc. The most fanciful view is : 
 'casting (his eyes) on' (Him), i. e., looking at the Saviour as He 
 passed. 
 
 What befell Peter may befall any Christian who relies on his own 
 strength, especially after self-exaltation (vers. 29-31), lack of watch- 
 fulness and prayer (vers. 37-40), and presumptuous rushing into 
 danger (vers. 47-54). The account of Peter's repentance also finds its 
 confirmation in the Christian heart. It was occasioned in part by a natu- 
 ral cause (the crowing of a cock), yet even that was a direct sign from 
 the Lord : by a look of compassion and love ; by a remembrance of the 
 Lord's words, recalling his past sin of pride quite as much as his pre- 
 sent denial. All were from Christ, and hence the penitence was genu- 
 ine. It was sudden as his sin had been ; it was gecret, sincere, and 
 lasting. * A small matter (a mean servant) makes us fall when God 
 does not support us ; a small matter (the crowing of a cock) raises us 
 again, when His grace makes use of it ' (Quesnel). 
 
 Chap. XV : 1-5. Gfr Lord Delivered to Pilate.— Parallel passages : Matt. 27 : 11- 
 14 ; Luke 22 : 66 ; 23 : 1-3 ; John 18 : 28-38. This account is closely related to that of 
 Matthew; but the remorse and suicide of Judas are omitted. The morning meeting 
 of the Sanhediin is mentioned more particularly by Luke (22: 66-71). They must 
 apply to the Roman governor to have their formal sentence against Jesus executed. 
 Leading Him to the governor, they first attempted to obtain Pilate's consent to the 
 death of Jesus, without formal accusation (John 18 : 28-32). Failing in this, they make 
 the political charge (Luke 22 : 2). Then comes the question of Pilate (ver. 2). Our 
 Lord acknowledges His Messiahship, but first inquires in what sense Pilate puts the 
 question fJohn 18: 31 j. Before His Jewish accusers He was silent (vers. 3-5). Pilate 
 finds no fault in Him, but hearing He is a Galilean, sends Him to Herod (Luke 23 : 
 4-12). This occurred immediately after what is narrated in this paragraph. 
 
 Ver. 1. And straightway in the morning. Luke: ' as soon 
 as it was day;' comp. .John 18: 28. Probably about sunrise, since 
 the twilidit is short in that latitude — The chief priests . . . and 
 the whole council. This detailed statement (comp. Luke 22: 6ti) 
 shows that this was a formal meeting of the Sanhedrin, evidently a 
 second one. The mocking spoken of in chap. 14 : 65, must have inter- 
 
214 MARK XV. [15: 2, 3. 
 
 2 away, and delivered him up to Pilate. And Pilate 
 asked him, Art thou the king of the Jews ? And he 
 
 3 answering saith unto him, Thou say est. And the 
 
 vened. Luke (22: 66) indicates that this meeting was held in the 
 council-chamber within the temple area, wliere alone, according to the 
 Talmud, sentence of death could be pronounced ; also that a formal 
 procession conducted Him thither. It is characteristic of Pharisaism 
 to be most formal when most unjust. — Held a consultation, etc. 
 Their plan appears to have been: 1. To ask Pilate's consent, without 
 inquiry, to their sentence of death (John 18: 80). 2. If necessary, 
 to make the vague charge that .Jesus claimed to be King of the Jews 
 (comp. ver. 2). This was the ground on which they forced Pilate to 
 consent. 3. Another charge mentioned by John (19: 7), that He 
 claimed to be the Son of God, may have been determined on, in case 
 He denied the political character of His Messiahship. But it had no 
 effect, and the other accusation was resumed. — And bound Jesus. 
 The bonds put on Him in the garden seem to have been removed some 
 time during the night. — And carried him away. Probably in a 
 solemn procession, with a view of influencing both the people and the 
 governor. — Delivered him up. The same word often translated 
 'betrayed.'— rPilate. The office held by Pilate was that of Roman 
 ' procurator,' whose chief business it was to collect the revenues, and 
 in certain cases to administer justice. Palestine had been thus gov- 
 erned since the banishment of Archelaus (A. D. 6), and Pilate was the 
 sixth procurator, holding the office for ten years under the Emperor 
 Tiberius (probably from A. D. 27-36). The usual residence of the 
 procurator Avas in Ctesarea (Acts 23: 33 ; 25 : 1, 4, 6, 13) ; but during 
 the great festivals he was generally at Jerusalem, to preserve order 
 and to uphold the supremacy of the Roman power, perhaps also to 
 administer justice. Pilate had an unyielding and severe disposition 
 (comp. Luke 13: 1), and his conduct led to repeated revolts among 
 the Jews, which he suppressed by bloody measures. He was therefore 
 hated and at last removed in consequence of the accusations made 
 against his administration by the Jews. He died by his own hand. 
 There are many legends about him, invented by both the early Chris- 
 tians and their opponents. 
 
 Ver. 2. And Pilate asked him. In ' the judgment hall' (John 
 18: 28), which the Sanhedrin did not enter for the feir of defilement. 
 — Art thou the king of the Jews ? They had condemned Him 
 for ' blasphemy ;' but they bring a political accusation now, since 
 Pilate would probably not take notice of the religious one (see John 
 18: 31). — Thou sayest, i. e., 'yes.' He first inquires in what sense 
 Pilate puts the question, and then explains the nature of His kingdom 
 (John 18: 34-37). This is implied here. Had Pilate understood it 
 in the political sense, he would not have been so anxious to release 
 Him. 
 
15 : 4-7.] MARK XV. 215 
 
 4 chief priests accused him of many things. And Pilate 
 again asked him, saying, Answerest thou nothing? 
 
 5 behold how many things they accuse thee of. But 
 Jesus no more answered anything; insomuch that 
 Pilate marvelled. 
 
 6 Now at ^the feast he used to release unto them one 
 
 7 prisoner, whom they asked of him. And there was 
 
 1 Or, a feast. 
 
 Ver. 4. Behold how many things! Comp. Luke 23 : 5, as a 
 specimen of the testimony, or accusations, they brought. The main 
 charge was true in form, but false in foct : His claim to be a king was 
 not a political offence. So as to the evidence : He had stirred up the 
 people, etc.. but not to mutiny or for political purposes. Honest ad- 
 vocates at the bar should avoid the tricks of these murderers of Christ. 
 — Accuse thee of. The same word as in ver. 3, according to the 
 best authorities. 
 
 Ver. 5. But Jesus no more answered anything. An answer 
 would not have convinced them, nor furthered Pilate's wish to release 
 Him. — Pilate marvelled. The silence of our Lord continued until 
 just before the final decision (see .John 19: 10, 11). Those accused 
 are not often silent, and Pilate had probably found the Jews tried at 
 his bar especially vehement. 
 
 Vers. &-15. Pilate akd the MutTiTrDE; Barabbas released, Jesus delivered 
 TO Death. — Parallel passages: Matt. 27: 15-2G; Luke 2L> : 16-25, John 18 : 39 f 
 19 : 16. Mark's account is much briefer than the other three. On the return 
 from Herod, Pilate offers them the choice between Jesus and Barabbas, seeking 
 to release Jesus (Luke 23 : 13-17) ; but the multitude, under the influence of 
 the priests, ask that Barabbas be released (ver. 11). Luke records three successive 
 efforts of Pilate to release our Lord ; Matthew three answers of the people. Mark indi- 
 cates these three attempts in vers. 9, 12, 14. The second and third occurred after the 
 message from Pilate's wife (Matt. 27 : 19\ Yet, by having put Christ on a level with 
 Barabbas, he had already committed himself, and gave way to avoid a tumult. Mat- 
 thew alone mentions the significant hand-washing and the awful response of the mul- 
 titude. Pilate may have hoped that the scourging, which was inflicted after these 
 fruitless attempts to release Jesus, would satisfy the Jews ; for, after the crown of 
 thorns had been put upon Christ, Pilate exhibited Him to the multitude (John 19 : 1-4, 
 ' Ecce homo ' ). 
 
 Ver. 6. Now at the feast, or, 'a feast.' Annually at the pass- 
 over. — Used to release, etc. Expressly mentioned by three Evan- 
 gelists. When the custom arose is unknown, but it was undoubtedly 
 designed to soften the Roman yoke. A turbulent people always sym- 
 pathizes with criminals condemned by hated rulers. That they could 
 choose the prisoner was a prominent feature. 
 
 Ver. 7. Barabbas, ' Bar-abbas,' i. e., ' the son of his father; ' al- 
 
216 MARK XV. [15 : 8-11. 
 
 one called Barabbas," lying bound with them that had 
 made insurrection, men who in the insurrection had 
 
 8 committed murder. And the multitude went up and 
 began to ask him to do as he was wont to do unto them. 
 
 9 And Pilate answered them, saying, Will ye that I re- 
 
 10 lease unto you the King of the Jews ? For he per- 
 ceived that for envy the chief priests had delivered 
 
 11 him up. But the chief priests stirred up the multi- 
 
 though other meanings liave been discovered in it. Some minor au- 
 thorities call him 'Jesus Barabbas,' and many think he was a false 
 Messiah ; but this is a mere conjecture. — With them that had 
 made insurrection, etc. Peculiar to Mark. Barabbas, doubtless 
 the leader, was one of these insurgents and murderers. John calls 
 him ' a robber.' Probably one of the Zealots, of whom Josephus speaks. 
 His crime was really political. 
 
 Ver. 8. And the multitude went up (so the best authorities), 
 i. e., before the residence of Pilate, and began to ask. This pic- 
 ture of the mob in Jerusalem is true to the life. As the day wore on, 
 the crowd collected, partly to see the trial, partly to call for the usual 
 release of a prisoner, partly to be in a crowd, as is always the case on 
 festival occasions. Pilate proposed to the rulers the choice between 
 Jesus and Barabbas (Matthew, Luke), but the mob had probably al- 
 ready desired the latter as a political prisoner. 
 
 Ver. 9. And Pilate answered them. His policy was crooked. 
 He ought to have released Jesus, but he would avoid opposing the 
 council. He chose this expedient, probably w:-th the idea that the 
 popularity of Jesus would lead the multitude to call for His release. 
 But he was outwitted, or at least mistaken. To put Jesus, as yet un- 
 condemned, on a level with Barabbas, was a crime ; a cowardly shirk- 
 ing of responsibility, and a blunder ; for this proposal placed Pilate in 
 the power of the Sanhedrin. Pilate was not ' weak and irresolute,' but 
 baffled in his purpose by superior cunning. Yet his purpose, like his 
 character, was lacking in moral earnestness ; the grand defect of the 
 heathen world at that time. Comp. his question, ' What is truth ? ' 
 (John 18 : 38), and his mocking tone throughout; indicated even here 
 by his applying the phrase, the King of the Jews, to the prisoner 
 he would release. 
 
 Ver. 10. For envy ; of His popularity. This implies that Pilate 
 had already known something of Jesus ; but it shows his injustice, in 
 not protecting Him as innocent. Still Pilate, while not wishing to 
 directly oppose the rulers, really desired to thwart them. 
 
 Ver. 11. The chief priests stirred up the multitude. Pro- 
 bably while Pilate was receiving the message from his wife. The 
 leaders would say : ' Jesus had been condemned by the orthodox court. 
 
15 : 12-15.] ' MARK XV. 217 
 
 tude, that he should rather release Barabbas unto 
 
 12 them. And Pilate again answered and said unto 
 them, What then shall I do unto him Avhom ye call 
 
 13 the King of the Jews ? And they cried out again, 
 
 14 Crucify him. And Pilate said unto them, Why, 
 what evil hath he done ? But they cried out exceed- 
 
 15 ingly, Crucify him. And Pilate, wishing to content 
 the multitude, released unto them Barabbas, and de- 
 livered Jesus, when he had scourged him, to be cru- 
 cified. 
 
 Barabbas was, on the contrary a champion of freedom ; that Pilate 
 wished to overthrow their rigiit of choice, their civil rights, their 
 spiritual authority, to persecute the friend of the people,' etc. The 
 fact that Jesus was a Galilean may also have been used against Him. — 
 Rather release Barabbas. Pilate's cunning recoiled on himself. 
 From this point he was committed against Jesus. When questions of 
 justice are entrusted to a mob, the innocent usually suflFer. 
 
 Ver. 12. "What then shall I do unto him whom ye call, 
 etc. An effort to escape the consequences of his previous false step by 
 appealing to the people, perhaps also an expression of surprise, mixed 
 with contempt. 
 
 Ver. 13. Again. They cried out a second time, but the cry was 
 not the same. — Crucify him. Pilate did not expect this. Their own 
 law would have punished .Jesus by stoning.. But Pilate had placed 
 Jesus on a level with Barabbas and they ask the punishment due to 
 him. They put the Innocent One in the place of the guilty. Thus 
 the details of prophecy in regard to the manner of Christ's death were 
 to be fulfilled. Contrast this demand with the 'Hosannas' of the 
 previous Sunday. Popular movements which do not rest on moral 
 convictions are as shifting as the sand. The ' voice of the people,' 
 when misguided, may be the voice of Satan ; yet God overrules even 
 this for good. 
 
 Ver. 14. What evil hath he done ? Pilate repeated this ques- 
 tion three times", joining with it the proposal to chastise Him and let 
 Him go (Luke 23 : 22). The only answer is a more excited demand : 
 they cried out exceedingly. The mob was now in a dangerous 
 mood (comp. Matthew 27 : 24). The persistence of Pilate shows his 
 real desire to release Jesus. 
 
 Ver. 15. Wishing to content the multitude. The word 
 'wishing' points to a decision, a determination, neither a hearty 
 desire, nor a mere permission. In Matt. 1:19 the same word is trans- 
 lated ' was minded.' The multitude felt that Pilate, by his previous 
 proposal, was committed to a decision against Jesus. Hence a gover- 
 nor, representing the proud Roman power, the nation of legal enact- 
 
218 MARK XV. * [15 : 16. 
 
 16 And the soldiers led him away within the court, 
 
 ments, was forced to parley with a mob, which at another time he 
 would have crushed with tlie severest measures. When Christ is to be 
 crucified, no alliance of godless men is impossible, comp. Luke 23 : 12. — 
 Released unto them Barabbas, and delivered Jesus. The 
 delivery was to the Roman soldiers who executed the sentence, and yet 
 it was also to the will of the Sanhedrin (comp. Luke 23 : 25). The 
 guilty one was released, and the innocent one entered upon this pun- 
 ishment.— When he had scourged him. Scourging usually pre- 
 ceded crucifixion. As Pilate made further attempts to release Jesus 
 (John 11) : 4-15), some have thought that this scourging was not the 
 one which usually preceded crucifixion, but a distinct punishment — 
 others even think that our Lord suflFered twice from the lash. Pilate 
 probably ordered the usual scourging, hoping still to release Jesus, 
 He then showed Him (Ecce Homo) to the people, but in vain, as he 
 might have known, for he had (Luke 23 : 16,22) already twice pro- 
 posed this punishment. Roman scourging was a fearful punishment. 
 The entire body was bared, the lashes were given without number, 
 thus differing from the Jewish mode. It could not be inflicted upon 
 a Roman citizen (Acts 22: 25), but was for slaves. In this case it was 
 inflicted by soldiers. So that the whips were thongs Avith lead or 
 bones attached. The prisoner was usually bound in a stooping pos- 
 ture so that the skin of the back was stretched tightly ; as their 
 backs were flayed by the process, they frequently fainted, and some- 
 times died. The soldiers who afterwai'ds mocked Him, were not likely 
 to be mild in this case. Yet the representative of civil justice proposed 
 this as a milder punishment for One who was innocent. Thus Pilate sac- 
 rificed his independent position as a representative of the Roman law, to 
 the fanaticism of the JcAvish hierarchy. The State became a tool in the 
 hands of an apostate and bloodthirsty Church. Pilate's conduct is an 
 awful warning to rulers, who to gain popularity pander to religious 
 fanaticism. His political fall was due to the accusation of these very 
 people. 
 
 Vers. 16-20. The Mocking by the Roman Soldiers. — Parallel passage : Matt. 27 : 
 27-30. This occurrence must be distinguisbed from the similar one mentioned in Luke 
 23 : 11 ; the details being quite different. 
 
 Ver. 16. And the soldiers. Those to whom He had been de- 
 livered (ver. 15). — Within the court, which is the Praetorium, 
 or, 'palace.' The governor's residence. The y^oviX prxtorium was ap- 
 plied first to the general's tent in the Roman camp, then to the resi- 
 dence of the provincial governors, who were usually generals. Pilate, 
 when in Jerusalem, probably lived in the former palace of Herod, ' on 
 the northern brow of Zion, overlooking the enclosure of the temple, 
 and connected with it by a bridge' (J. A. Alexander). But Lange 
 thinks that Herod Antipas would probably have occupied this, and 
 Pilate the castle Antonia. — The whole band. The tenth part of a 
 
15: 17-19.] MARK XV, 219 
 
 which is the ^ Prsetorium ; and they call together the 
 
 17 whole ^band. And they clothe him with purple, and 
 
 18 plaiting a crown of thorns, they put it on him ; and 
 they began to salute him, Hail, King of the Jcavs ! 
 
 19 And they smote his head with a reed, and did spit 
 upon him, and bowing their knees worshipped him. 
 
 1 Or, palace. 2 Or, cohort. 
 
 legion, the ' cohort,' numbering from four hundred to six hundred men, 
 then on duty at Pilate's residence. It was probably in the open guard- 
 room of the cohort, but this does not prove that the place was the castle 
 Antonia. 
 
 Ver. 17. And they clothe him with purple. Matthew says : 
 'And they stripped Him, and put on Him a scarlet robe.' His cloth- 
 ing was replaced after the scourging, and probably also the robe which 
 Herod had put on Him to mock Him (Luke 23: 11), usually supposed 
 to have been white, marking Him as a candidate for royal honors. This 
 robe was removed, and instead they put on Him a scarlet or purple 
 robe, as the sign of His having attained royal honors. It was probably 
 an ordinary military cloak. Both Mark and John speak of it as ' purple ;" 
 but imperial or royal purple is more scarlet than blue. Lange : ' The 
 scarlet military cloak no more required to be a real purple, than the 
 crown of thorns required to be a real crown, or the reed a real sceptre ; 
 for the whole transaction was an ironical drama, and such a one, too, 
 that the infamous abuse might be readily perceived through the pre- 
 tended glorification. The staff must be a reed, the symbol of impotence ; 
 the crown must injure and pierce the brow ; and so, too, must the pur- 
 ple present the symbol of miserable pretended greatness : and this was 
 done by its being an old camp-mantle.' — A crown of thorns. This 
 would wound as well as mock Him, though the latter was the chief 
 design. It is difficult to determine what kind of thorns was used. Al- 
 ford says : ' Hasselquist, a Swedish naturalist, supposes a very com- 
 mon plant, naba or nubJca of the Arabs, with many small and sharp 
 spines ; soft, round, and pliant branches ; leaves much resembling ivy, 
 of a very deep green, as if designed in mockery of a victor's wreath.' 
 
 Ver. 18. And they began to salute him. In feigned homage, 
 greeting Him in the usual form : Hail, King of the Jews ! A 
 symbolical meaning may be found in all this mock-adoration. 
 
 Ver. 19. And they smote his head with a reed ; this had 
 been placed in His hand as a mock sceptre (Matthew). — And did 
 spit upon him. The sport of wicked njen wounds ; if they are 
 rough, it becomes brutality. Yet the Jews had done this (chap. 
 14:65); Herod had taught these rude soldiers how to mock, and 
 Pilate invited them to do it. 
 
220 MARK XV. [15:20. 
 
 20 And when they had mocked him, thej took oif from 
 him the purple, and put on his garments. And they 
 lead him out to crucify him. 
 
 Yer. 20. And when they had mocked him. After this oc- 
 curred the presentation to the people, the new accusation on the part 
 of the Jews, the subsequent interview of Pilate and Jesus, the threat 
 of the Jews, the final decision of Pilate, his taunts calling forth the 
 cry : 'We have no king but Coesar.' (See John 19 : 4-15.) But his pre- 
 vious permission of the mockery shows a great lack of moral earnestness, 
 'The tender mercies of the wicked are cruel.' Though Pilate was 
 neither weak nor irresolute, he exhibited that lack of moral principle 
 which then characterized the heathen world. His position, authority, 
 and convictions, render the course he pursued one which entitled his 
 name to the continued pillory of shame accorded to it in the Apostles' 
 creed. — And they lead him out. From the city Executions took 
 place outside of the camp, here outside of the holy city. Num. 15 : 35 ; 
 1 Kings 21 : 13 ; Acts 7 : 56. This may have been the Roman custom 
 also. As Pilate had no lictors, soldiers led our Lord forth ; a centurion 
 (ver. 54) as usual headed the company. A herald generally went 
 before the condemned person, but the Evangelists do not mention 
 this. 
 
 Vers. 21-32. The Crucifixion ; the Mocking.— Parallel passages: Matt. 27:32-44; 
 Luke 23 : 26-43; John 19 : 17-27. In Mark's account the chief points are : Simon of 
 Cyrene; Golgotha; the bitter wine ; the parting of the garments; the superscription ; 
 the two robbers crucified with Jesus ; the blasphemies of the foes ; the mocking by the 
 robbers. As regards the place of the crucifixion, there is great uncertainty. Tradition 
 has for fifteen centuries pointed out the site of the present ' Church of the Holy Sepul- 
 chre ' as the actual spot. The arguments in favor of this popular opinion are— the 
 unbroken tradition ; the fact that no good case has been made out for any other 
 locality. But tradition has proved an unsafe guide on such points, and it is highly 
 probable that this spot was imide the city wall at that time. Nor is it necessary to fix 
 the site, the whole question, however interesting, being of little practical importance. 
 The Apostles and Evangelists barely allude to the place of Christ's birth, death, and 
 resurrection. They fixed their eyes upon the great facts themselves, and worshipped 
 the exalted Saviour in heaven, where He lives forever. Since the age of Constantino, 
 in the fourth century, these localities have been abused in the service of an almost 
 idolatrous superstition, yet not without continued protest from many of the wisest and 
 best men of the Church. (There is a curious tradition that Adam was buried where the 
 second Adam died and rose again.) It is repugnant to sound Christian feeling to believe 
 that a spot so often profaned and disgraced by the most unworthy superstitions, impos- 
 tures, and quarrels of Christian sects, should be the sacred spot where the Saviour died 
 for the sins of the race. A wrong estimate of these holy places has already led to 
 countless evils : even those who profess to be above such superstitions often spend more 
 of time, trouble, and money in journeyings of sentimental curiosity thither, than they 
 do for the spread of the gospel of tlie crucified and risen Redeemer. It would, there- 
 fore, seem a wise ordering of Providence that the exact locality cannot be determined. 
 
15: 2% 22.] MARK XV. 221 
 
 21 And they ^compel one passing by, Simon of Cyrene, 
 coming from the country, the father of Alexander and 
 Rufus, to go with theiUy that he might bear his cross. 
 
 22 And they bring him unto the place Golgotha, which 
 
 1 Gr. impress. 
 
 Even if the traditional site be accepted, it is very unlikely that our Lord passed along 
 the so called ' Via Dolorosa,' whether Pilate lived in the palace of Herod or in the 
 castle Antonia. 
 
 Ver, 21. And they compel, i.e., 'impress,' one passing by, 
 
 etc. Probably a Jew who had come to attend the Passover, as many 
 of them lived in Cyrene (in African Libya), frequently coming to Jeru- 
 salem (comp. Acts 2 : 10; 6:9). Some think he was chosen, because 
 he was an African ; others, because he was a slave, as one of this class 
 would be considered fit for such a service ; others, because he was a 
 disciple : others still, because, meeting the procession, he showed some 
 sympathy for Jesus. The last is the likeliest supposition. Simon Peter 
 ■was not there; Simon of Cyrene took his place. —Coming from 
 the country. Lit., 'from the field.' This statement thi'ows no light 
 on the reason why they impressed him for this service, nor upon the 
 question whether it was the regular feast day or not. — The father of 
 Alexander and Rufus. Persons well known to the first readers 
 of this Gospel. As Mark probably wrote in Rome, the ' Rufus' saluted 
 in Rom. 16 : 13 may be the person here spoken of. But the name was 
 a common one. This 'Alexander' can scarcely be the man put for- 
 ward by the Jews at Ephesus (Acts 19 : 33), who may or may not be 
 identical with the person mentioned in 1 Tim. 1 : 20 ; 2 Tim. 4 : 14. — 
 That he might bear his cross. Jesus at first bore His own cross 
 (John 19 : 17), as was customary. Tradition says that our Lord sunk 
 to the ground beneath the load, but the more exact expression of Luke 
 (' that he might bear it after .Jesus'), shows that the after part of the 
 cross alone, which usually dragged upon the ground, was put upon 
 Simon. Those who bear the cross after Jesus the lightest end. Ano- 
 ther incident on the way is mentioned by Luke (23 : 27-31). 
 
 Yer. 22. Unto the place Golgotha. More coiTectly perhaps, 
 place of Grolgotha, answering to place of a skull, since Golgotha 
 means 'skull,' and Luke (23 : 33) calls the place simply 'skull.' It is 
 very unlikely that it was the place of execution, and that the name 
 arose from the skulls of the criminals lying there. The Jews did not 
 leave bodies unburied, and in their mode of execution (stoning) the 
 skulls would be broken ; there is no evidence that the Jews had a spe- 
 cial place for public execution ; and a rich man like Joseph of Arima- 
 thiea would not have a garden near such a spot (John 19 : 41). In that 
 case, too, the name would have been, ' the place of skulls.' It is now 
 generally believed that the form of the elevation (scarcely a hill) re- 
 sembled a skull. 
 
222 MARK XV. [15 : 23, 24. 
 
 23 is, being interpreted, The place of a skull. And they 
 offered him wine mingled with myrrh : but he re- 
 
 24 ceived it not. And they crucify him, and part his 
 garments among them, casting lots upon them, what 
 
 Ver. 23. They offered him, or, ' were giving Him ; ' it was 
 offered merely, not forced upon Him. — Wine mingled with 
 myrrh. The correct reading in Matt. 27 : 34 is, ' wine mingled with 
 gall.' It was a stupefying draught, such as was commonly given before 
 execution. The custom was, however, a Jewish rather than a Roman 
 one. — He received it not. Matthew : ' When He had tasted it, He 
 would not di'ink.' He afterwards took the unmixed vinegar wine, 
 when He was about to say, 'It iS finished' (comp. John 19: 28-30). 
 He tastes this mixture, to show that He was aware of its pui'pose, and 
 refuses it. He would drink of the cup His Father had given Him, but 
 not of this. The early martyrs felt justified in thus mitigating thei"r 
 pains ; but His vicarious sufferings must be borne to the fullest 
 extent. 
 
 Ver. 24. And they crucify him. Crucifixion was a terrible 
 punishment. Crosses Avere of diiferent shapes ; but in this case the 
 form was probably that represented by the usual crucifix. Sometimes 
 the victim was fastened to the cross after it had been set up ; as often 
 the condemned one was first fastened to the wood, and then the cross 
 erected, and let fall into the hole dug for it, thus causing a fearful 
 shock. A stupefying draught was often given ; but our Lord refused 
 to take this. In the perpendicular beam there was a small piece of 
 wood, on which the sufferer rested. This was to prevent his weight 
 from tearing the body from the nails ; but it protracted the sufferings. 
 Jesus was nailed to His cross through His hands and feet, as seems to 
 have been usual. The punishment was Roman, not Jewish, but was 
 deemed degrading by both nations. The physical suffering was in- 
 tense, as physiologists have shown. To all this, in the case of our 
 Lord, we must add the effect of such sufferings upon a soul so sensi- 
 tive as His, also the effect of ingratitude, loneliness, taunts from His 
 chosen people. — Men may honestly differ in their statements of the 
 doctrine of the Atonement ; but that our Lord then and there so suf- 
 fered for men, that by virtue of His death we may be at peace with 
 God, who hates our sins, is the only view that accounts for the facts. 
 Hence the cross, the instrument of such tortixre, the sign of such 
 shame, and on that account in itself a hindrance to the gospel among 
 those who saw in it only this, has become the symbol of honor, bless- 
 ing and redemption. Our forgetfulness of its original significance is 
 an evidence of this change. Even the superstition that bows to it, 
 however to be deprecated, witnesses that the cross is the centre of the 
 Christian scheme. — As according to Jewish custom, the bodies must at 
 once be taken down and buried, death was hastened by the Orucifra- 
 gium, the breaking of the legs, to which was sometimes added ' a mer- 
 
15: 25, 26.J MARK XV. 223 
 
 25 each should take. And it was the third hour, and 
 
 26 thay crucified him. And the superscription of his 
 
 cy-stroke,' that is, the piercing of the body. If they were already 
 dead, the latter alone was given, to make the matter sure. The act of 
 crucifixion in the case of our Lord was attended with the prayer : 
 'Father, forgive them,' etc. (Luke 23: 34), commonly called 'the first 
 Word from the Cross. "^ — Part his garments. The four soldiers 
 (•John). The clothes of those crucified were given to the executioners. 
 — Casting lots. John tells us why it Avas necessary to do this 
 (John 19: 23, 24). Gambling in the church has its fit prototype in 
 this gambling by the cross for our Lord's garments. 
 
 Ver. 25. And it was the third hour, i. e., nine o'clock in the 
 morning. The last examination before the Jewish rulers took place 
 at daybreak ; three hours intervened, during which occurred the ex- 
 aminations before Pilate and Herod. A later hour would scai'cely 
 give time for all the incidents up to noon, at which time the darkness 
 began. As death on the cross set in slowly, the period could not have 
 been shorter than from nine o'clock to early evening, before sunset 
 (see ver. 42). The accounts of Matthew and Luke accord with that 
 of Mark in regard to the time of the darkness, and thus support the 
 accuracy of this verse. But John (19: 14) says the final effort of 
 Pilate to release .Jesus was 'about the sixth hour.' 'The third hour' 
 might mean some time daring that watch (i. e. between nine and twelve, 
 noon), and 'about the sixth' some time bafore; but such an explana- 
 tion is very unsatisfactory. An error in the text of John is possible, 
 owing to the resemblance between the Greek signs for 3 and 6 ; but 
 this explanation is not supported by any considerable evidence. A 
 third and the most probable solution is, that John uses the Roman 
 mode of reckoning time, from midnight to midnight. In other cases 
 (1 : 40; 4: 6) it is not certain that he uses the common Jewish method 
 from sunrise to sunset. The supposition of a mistake on the part of 
 one of the Evangelists is inadmissible. About the events of such a 
 day these two men could not make a mistake. With memories so cor- 
 rect about such minute details, they could not possibly forget precisely 
 when Christ was crucitied. Some good explanation can be given, even 
 if we are not competent to do so. An apparent discrepancy of such 
 long standing is a proof (1) that there was no collusion between the 
 two writers, if the difference originally existed ; (2) that those who 
 have held these writings as sacred have been very honest, or such an 
 apparent disagreement would have disappeared long ago. 
 
 Ver. 26. And the superscription, etc. It wa? customary for 
 the person to be crucified to carry 'a title,' suspended from his neck, 
 to the place of execution. — "Was written over. Fastened to the 
 upright beam of the cross. It was written in three languages— Greek, 
 Latin, and Hebrew (John 19: 20. The clause in Luke 23: 38 is to be 
 omitted). John also tells that Pilate, having written * this title,' re- 
 
224 MARK XV. [15 ! 26-29. 
 
 accusation was written over, the king of the jews. 
 
 27 And with him they crucify two robbers ; one on his 
 
 29 right hand, and one on his left/ And they that passed 
 
 by railed on him, wagging their heads, and saying. 
 
 Ha ! thou that destroyest the ^ temple, and buildest it 
 
 1 Many ancient authorities insert ver. 28 And the scripture was fulfilled, which saith, And 
 he was reckoned with transgressors. See Luke xxii. 37. 2 Or, sanctuary 
 
 fused to alter it at the request of the chief priests. The ' accusation ' 
 was a sneer at the Jews, but the proper title of our Lord. ' By this 
 inscription, so humbling to the Jews, Pilate took vengeance for the 
 degrading constraint to which they had subjected him by forcing him 
 to execute an innocent man.' (Grodet). The three languages were 
 those most important in the history of Christianity. — The King of 
 the Jews. The four Evangelists each give a ditferent form. This is 
 a proof of independence, but 7iot of inaccuracy. Three forms might 
 have been given in three different languages ; while the fourth (most 
 likely that of Mark) is a partial transcription, giving the words com- 
 mon tjo all four accounts. Matthew and Mark make prominent the 
 fact that this was the one charge against our Lord. 
 
 Ver. 27. And w^ith him they crucify two robbers ; who 
 had been led out with Him (Luke 23: 32). These may have been 
 associates of Barabbas, and hence placed on either side of Jesus, who 
 had taken the punishment due to Barabbas. This proceeding carries 
 out the mockery implied in the title ; these two representing the sub- 
 jects of ' the King of the Jews.' The usual punishment for robbery 
 was crticiflxion. 
 
 Ver. 28. This verse fa quotation from Is. 53 : 12) is omitted by the 
 oldest manuscripts and rejected by the latest critics. In Luke 22 : 37, 
 its genuineness is undoubted. Mark rarely quotes prophecies so' di- 
 rectly. 
 
 Ver. 29. They that passed by. People walking about, proba- 
 bly coming that way, for the purpose of seeing the execution. The 
 morbid taste for horrors no doubt existed then, and popular hatred 
 was aroused. Besides, the dignitaries were there (ver. 31) ! The ele- 
 vation seems to have firrae'l a natural stage for the public exposure of 
 tlie crucified. — Railed on him; lit., 'blasphemed.' They reviled, 
 but it was in this case blasphemy. — Wagging their heads (corap. 
 Ps. 22: 7), in malignant triumph mingled with contempt. — Hal The 
 Greek word is the one used in the ancient games, as a shout of ap- 
 plause : here it seems to be applied ironically to our Lord. But it 
 might have been an expression of reproach. — Thou that destroyest 
 the temple, etc. The people had heard the report of the trial Cchap. 
 14 : 58), and, being proud of the temple naturally made this taunt. 
 Such conduct is not uncommon in a crowd at an execution. — Save 
 thyself. If He could rebuild the temple, He could do this. They 
 
15 : 30-32.] MARK XV. 225 
 
 30 in three days, save thyself, and come down from the 
 
 31 cross. In like manner also the chief priests mocking 
 him among themselves with the scribes said, He saved 
 
 32 others ; ^ himself he cannot save. Let the Christ, the 
 King of Israel, now come down from the cross, that 
 we may see and believe. And they that were crucified 
 with him reproached him. 
 
 1 Or, can he not save himself f 
 
 little knew how truly He would fulfil the words they quoted. The 
 variations in the language, discoverable in the different accounts, are 
 equally natural ; some would say one thing, some another, thoujih the 
 tone was in general the same. Luke says ( 13 : 3-3) : ' the people stood 
 beholling.' It appears therefore that the derision of the people was 
 by no means so malignant as that of the rulers. But their taunts were 
 especially ungrateful. 
 
 Ver. 31. In like manner also th3 chief priests, etc. All 
 classes of the S anhe iriu were represented, probably in large numbers, 
 and their taunt is of a public, national character. Ihus the chief 
 ecclesiastical personages acted on the great festival day of their re- 
 ligion. The language is differently reported by the several Evangelists. 
 The mockery was probably continue<l for some time, and would vfiry 
 in form. — He saved others. This may be ironical, or it is a recog- 
 nition of Hiss miracles of mercy, to taunt Him with a supposed loss of 
 power just when He needed it most for Himself. His very mercy is 
 used in mockery. — The marginal rendering is even more cutting. 
 
 Ver. 32. Let the Christ, the King of Israel, etc. Ironical, 
 with a mocking suggestion of still being open to the proof of His 
 Messiahship. But He is the true king of the real Israel. — That we 
 may see and believe. Unless there was an atoning purpose in 
 Christ's death, it will always seem strange that He did not offer some 
 such miraculous proof of His power. The soldiers repeated this re- 
 proach, but of course without this last clause (see Luke 28 : 36, 87). 
 Matthew here inserts a citation, made in mockery, from Ps. 22: 8. — 
 And tfiey that were crucified with h:m reproached him. 
 Luke (28: 3'.)-4J) alone tells of the penitence of one. Both prol ably 
 at first reproach Him, but one was afterwards converted, du' ing the 
 three hours they hung side by side. It is not satisfactory to refer 
 'the robbers' to but one. (At this point occurred the touching inci- 
 dent in John 19: 26,27.) The robbers were placed beside Him in 
 mockery ; but over one of them He displayed His kingly power. How 
 can we deny sin when we listen to the mockery on Golgotha ! Christ 
 ca;ne to save men by His atoning death, hence He could not come 
 down from the cross. The whole story is full of paradoxes explained 
 only by the fact of a real Atonement made by the Son of God. Jesus 
 15 
 
226 MARK XV. [15 : 33, 34. 
 
 33 And when the sixth hour was come, there was clark- 
 
 34 ness over the whole Uand until the ninth hour. And 
 
 1 Or, earth. 
 
 Christ, declared righteous, took the place of the guilty, that we who 
 are guilty might be declared righteous. 
 
 Vers. 33-il. The Darkness, and the Death of Jesus.— Parallel passages: Matt. 
 27 : 45-56 ; Luke 23 : 44-49 ; John 19 : 28-30. The account of 3Iark resembles that of 
 Matthew, but omits some details given by the latter. These two Evangelists give but 
 one utterance from the cross (ver. 34). The order of the Seven Words (as they are 
 called) is: Before the darkness: 1. The prayer of Christ for His enemies. 2. The pro- 
 mise to the penitent robber. 3. The charge to Mary and John. At the close of the 
 darkness : 4. This cry of distress to His Grod. Just before His death : 5. The exclama.- 
 tion : ' I thirst.' 6. ' It is finished.' 7. The final commendation of His spirit to God. 
 
 Ver. 33. The sixth hour, i. e., at noon. The form of the verse, 
 as well as the connection, shows that our Lord had already hung for 
 some time upon the cross (see ver. 25). From midday to three o'clock 
 in the afternoon, usually the brightest part of the day, there was 
 darkness. Besides the testimony of the three Evangelists, early 
 Christian writers speak of it and appeal to heathen testimony to sup- 
 port the truth. It could not have been an ordinary eclipse, for the 
 moon was full that day. Although an earthquake followed (Matt. 27 : 
 51), yet even that was no ordinary earthquake, and the obscuration 
 was too entire and too long continued to be the darkness which often 
 precedes an earthquake. It was a miraculous occurrence designed to 
 exhibit the amazement of nature and of the God of nature at the wicked- 
 ness of the crucifixion of Him who is the light of the world and the 
 sun of righteousness. To deny its supernatural character seems to im- 
 pair this design. If Jesus of Nazareth is what the Gospels represent 
 Him to be, the needs of humanity ask Him to be, and the faith of the 
 Christian finds Him to be, the supern:xtural here seems natural. —Over 
 the whole land. Possibly only the whole land of Judea-; the main 
 point being the fact in Jerusalem. Still it may refer to the whole 
 exrth (see margin), i. e., where it was day, especially as the heathen 
 notices of what is generally supposed to be the same event, justify an 
 extension beyond Judea. Heubner: Suidas relates that Dionysius the 
 Areopagite (then a heathen), saw the eclipse in Egypt, and exclaimed: 
 ' Either God is suffering, and the world sympathizes with Him, or else 
 the world is hurrying to destruction.' 
 
 Ver. 34. And at the ninth hour. During the three hours of 
 darkness, our Lord was silent. He seems not to, have become gradually 
 exhausted, for after nearly six hours on the cross, according to three 
 Evangelists, Jesus cried with a loud voice (comp. ver. 37). The 
 axony resembles that in Gethsemane, but seems even more intense. — 
 Eiai. The opening words of Ps. 22, in the Aramaic dialect then in 
 use. Our Lord probably used the Hebrew form ('Eli') given by 
 Matthew, which more closely resembles the name Elijah. A quotation 
 
15 : 35, 36.] MARK XV. 227 
 
 at the ninth hour Jesus cried with a loud voice, Eloi, 
 Eloi, lama sabachthani? which is, bemg interpreted, 
 
 35 My God, my God, ^ why hast thou forsaken me ? And 
 some of them that stood by, when they heard it, said, 
 
 36 Behold, he calleth Elijah. And one ran, and filling a 
 
 1 Or, why didst thou forsake me f 
 
 from the Old Testament would naturally be made in Hebrew, but the 
 manuscripts give a variety of forms, both here and in Matt. 27 : 46. 
 That the whole Psalm was a prophecy of Christ, even if it had another 
 primary reference, is the opinion of the Evangelists at least ; and it 
 may be added, of our Lord Himself in His deepest sorrow. — My God, 
 my God, why hast thou forsaken me ? The marginal rendering 
 is more literal, but the sense of the Hebrew is better conveyed by the 
 usual form. This language cannot be accounted for by physical causes 
 alone, nor be regarded as a meaningless citation of well-known words. 
 Only the burden of sin, borne in the place of others, could create 
 the feeling which thus found expression. There was an experience 
 of sin and death in their inner connection and universal significance 
 for the race, by One who was perfectly pure and holy, a mysterious 
 and indescribable anguish of the body and the soul in immediate pros- 
 pect of, and in actual wrestling with, death as the wages of sin and the 
 culmination of all misery of man, of which the Saviour was free, but 
 which He voluntarily assumed from infinite love in behalf of the race. 
 In this anguish He expresses His actual feeling of abandonment. But 
 His spirit still holds fast to God, and thus our hold on God is estab- 
 lished. We need not despair, even if God seems to hide His face from 
 us. 
 
 Ver. 35. And some of them that stood by. Of the .Jewish 
 spectators, hardly of the soldiers, who would know little or nothing of 
 Elijah. — Calleth Elijah. There was such a resemblance between 
 the Hebrew word ' Eli' and the name of Elijah, as to suggest this sar- 
 castic remark. Elijah was expected to appear before the Messiah came, 
 and this one, who claimed to be the Messiah, was now calling for His 
 foi-erunner to come. A real misapprehension is very improbable. 
 Even this profoundest expression of atoning love was mocked at, 
 
 Ver. 36. And one ran. This was occasioned by our Lord's cry, 
 ' I thirst' (John 19 : 28), but all occurred in quick succession. — And 
 filling a sponge. It would be impossible to use a cup. — Vinegar. 
 The sour wine (without the ' myrrh') used by the soldiers, and placed 
 there in a vessel for their refreshment. The soldiers had offered Him 
 drink (Luke 23 : 36) much earlier, so that this was probably not one 
 of them. — A reed. ' Hyssop,' according to John. This was to reach 
 it to Him. The head of one crucified would be about two feet above 
 that of one standing on the ground. — Gave him to drink. He 
 drank (John 19 : SO), and this reception of refreshment from one who 
 
MARK XV. [15 : 37, 38. 
 
 sponge full of vinegar, put it on a reed, and gave him 
 to drink, saying. Let be; let us see whether Elijah 
 
 37 cometh to take him down. And Jesus uttered a loud 
 
 38 voice, and gave up the ghost. And the veil of the 
 
 still mocked is a token that His love vanquishes the world's hate. — 
 Saying, Let be, etc. In Matthew's account, these words are ad- 
 dressed to the man who gave the vinegar, here spoken by him to the 
 others. A sign of accuracy ; such a conversation is natural ; the one 
 addressed by the crowd flinging back their own words. 'Let be' 
 means ' let this suffice,' until we see Elijah coming. The man may 
 have had the passing earnest thought that Elijah might come. But to 
 keep on good terms with the excited jeering rabble, he assumes the 
 same tone with them. — To take him down. Matthew : ' to save 
 Him. The two Evangelists give two distinct parts of the same con- 
 versation. 
 
 Ver. 37. And Jesus uttered a loud voice. The last words 
 were those recorded in Luke 23 : 46: 'Father, into thy hands,' etc., 
 immediately preceded by the triumphant cry, 'It is finished' (John 
 19 : 30). The latter cry is probably meant here, since the ' loud voice ' 
 (Luke 23 : 46) seems to refer to a previous cry (but see margin there). 
 ' His soul has recovered full serenity. Not long ago He was struggling 
 with the Divine sovereignty and holiness. Now the dai'kness is gone ; 
 He has recovered His light. His Father's face. It is the first efi'ect of 
 the completion of redemption, the glorious prelude of the resurrection ' 
 (Godet). — Gave up the ghost; the literal sense here is, 'breathed 
 out,' expired. ' A beautiful substitute for died, which all the Evan- 
 gelists appear to have avoided ' (J. A. Alexander). The interval be- 
 tween the agonized cry, ' My God,' etc., and the actual death in tri- 
 umph and confidence, was very brief. The physical cause of His death 
 has been thought by many to have been rupture of the heart. There 
 was no gradual weakening, but a sudden death. Furthermore, this 
 view accounts for the statement of John 19 : 34 : ' there came out blood 
 and water,' rupture of the heart being followed by an effusion of blood 
 into the pericardium, resulting in a separation of its solid and liquid 
 parts. These parts would be termed ' blood and water,' in ordinary 
 language. But far more important than this is the fact that the ac- 
 counts represent our Lord's death as in great measure a voluntary sur- 
 render of life. His Father accepted the offering, which His own justice 
 had required (Rom, 3 : 25, 26). The expression of human want ('I 
 thirst'), seems to have been uttered to show that one of our race was 
 suffering there, and at the same time to obtain the physical support 
 needed to proclaim the victory won by that One of our race for us. 
 After the victory came the spirit's rest in the Eternal Father. More 
 than victory is rest in God. 
 
 Ver. 38. The veil of the temple, etc. The veil before the Holy 
 
15 : 39, 40.] MARK XV. 229 
 
 ^temple was rent in twain from the top to the bottom. 
 
 39 And when the centurion, which stood bj over against 
 him, saw that he ^so gave up the ghost, he said, Truly 
 
 40 this man was ^the Son of God. And there were also 
 
 1 Or, sanctuary. 
 
 2 Many ancient authorities read so cried out, and gave up the ghost. 
 
 3 Or, a son of God. 
 
 of Holies, separating it from the Holy Place. This may have been a 
 result of the convulsion mentioned in the next clause, but the accounts 
 do not indicate this. Supernatural agency is more than probable, in 
 view of the significance of the occurrence. This took place toward the 
 time of the evening sacrifice. Even if at first known only to the 
 priests, it would still be made known to Christians, since ' a great 
 company of the priests' were afterwards converted (Acts 6:7). It 
 was ' a sign of the removal of the typical atonement, through the com- 
 pletion of the real atonement, which insures us a free access to God: 
 Heb. 6: 19; 9:6; 10: 19.' 
 
 Ver. 39. The centurion. Mark here and in vers. 44, 45, gives 
 the Latin term ; Matthew and Luke, the Greek. — Stood by over 
 against him, z. e., in front of Him, 'watching' (Matthew) Him. — 
 Saw that he so gave up the ghost. The peculiar cry is mainly 
 referred to, hence this was very early inserted, and is retained in the 
 A. V. (see margin above). Mark alone gives prominence to this point, 
 and it is characteristic of his Gospel. ' The Lion of Judah is, even in 
 His departing, a dying lion' (Lange). — Truly this man was the 
 son of God, or, ' a son of God.' The heathen officer may have used 
 these words in the heathen sense: hero or demi-god ; but this is not 
 probable. For he had heard this accusation, must have known some- 
 thing of Jewish opinion ; heathen became Christians through the 
 preaching of the cross, why not through the sight of the dying Re- 
 deemer? Such a conversion would be thus indicated. Nor is it cer- 
 tain that this phrase meant demi-god. It might be the germ of a 
 Christian confession, without being expressed in the full form, the Son 
 of Gocl. Comp. the statement of Luke (23 : 47), which does not 
 oppose this view. Only the centurion thus spoke, but as the soldiers 
 ' feared,' some decided spiritual effect may have been produced on 
 them also. 
 
 Ver. 40. This verse and the following one agree in substance with 
 Matt. 27 : 55, 56 ; but the order is difierent, and the other variations 
 throw much light on the questions which have arisen as to the persons 
 mentioned. — And there were also women. Luke (23: 40) 
 speaks of ' all His acquaintance ' before these women. John was cer- 
 tainly present, probably some of the other disciples. — Beholding 
 from afar. At one time a few ventured near the cross (John 19 : 
 2-5-27), but not 'many.' — Among whom were both Mary Mag- 
 dalene. Mentioned first here and in Luke 8 : 2 (among those who 
 
230 MARK XV. [15 : 41. 
 
 women beholding from afar : among whom were both 
 Mary Magdalene, and Mary the mother of James the 
 41 ^ less and of Joses, and Salome ; who, when he was in 
 Galilee, followed him, and ministered unto him ; and 
 many other women which came up with him unto 
 Jerusalem. 
 
 1 Gr. IMU. 
 
 ministered to Him). Comp. chap. 16: 1, 9; Matt. 28: 2; John 20: 
 1, 11-18. There is no evidence that she was the sinful woman who 
 anointed our Lord's feet in the house of Simon the Pharisee (Luke 7 : 
 37). Many confuse her with another Mary, the sister of Lazarus 
 (who anointed our Lord in Bethany, chap. 14: 6-13, etc.). — Mary 
 the mother of James the less ; Greek, ' little.' Undoubtedly 
 the wife of Alpheus (John 19: 25), hence 'James the little' is the 
 Apostle 'James the son of Alpheus' (chap. 3: 18; Matt. 10: 3). She 
 was not the sister of our Lord's mother (see chap. 6:3; John 19: 25) ; 
 but Salome, 'the mother of the sons of Zebedee' (Matt. 27: 56), 
 probably was. An additional reason for this view, and also against 
 the opinion that James the son of Alpheus, here spoken of, is identical 
 with 'James the Lord's brother' (Gal. 1: 19), is to be found in the 
 expression here used: 'James the little.' This may refer either to 
 his age or his stature, probably the latter ; but in any case it is used 
 to distinguish him. James the son of Zebedee had been put to death 
 many years before this Gospel was written (Acts 12 : 2), and the 
 readers of this Gospel would need this term only to distinguish this 
 person from James the Just, the brother of our Lord, who was well 
 known throughout the early church, and the author of the General 
 Epistle of James. — Joses. Against the view that this too was one of 
 the Lord's brothers (Matt. 13: 55; Mark 6: 3), is the fact that his 
 name occurs here twice (vers. 40, 47) to distinguish this Mary, when, 
 according to the theory we oppose, two other brothers (Judas and 
 Simon), who are thus assumed to be Apostles, are not mentioned. 
 Mary, the mother of our Lord, had probably been conducted away by 
 John before this time (see Matt. 27: 56; John 19: 27). 
 
 Ver. 41. "Who, vrhen he was in Galilee, etc. This refers, 
 probably, more particularly to the three just named. Comp. on these 
 ministering women, Luke 8: 2. — And many other women, etc. 
 All had come up from Galilee, and it is not necessary to distinguish 
 the two groups very exactly ; the three are named, doubtless, because 
 of what follows in ver. 47 and chap. 16: 1. These pious women, who, 
 with the courage of heroes, witnessed the dying moments of their 
 Lord and Master, and sat over against the lonely sepulchre (Matt. 26: 
 61), are the shining examples of female constancy and devotion to 
 Christ which we now can Avitness every day in all the churches, and 
 which will never cease. 
 
15 : 42-44.] MARK XV. 231 
 
 42 And when even was now come, because it was the 
 
 43 Preparation, that is, the day before the sabbath, there 
 came Joseph of Arimathsea, a councillor of honourable 
 estate, who also himself was looking for the kingdom 
 of God ; and he boldly went in unto Pilate, and asked 
 
 44 for the body of Jesus. And Pilate marvelled if he 
 
 Ters. 42-47. The Bukial of Jesus. — Parallel passages : Matt. 27 : 57-61 ; Luke 23 : 
 50-56; John 19 : 38-42. Mark's account contains some minor incidents passed over by 
 the other Evangelists. On the events which occurred immediately before the request 
 of Joseph (the piercing of His side, in consequence of the scruples of the Jews, which 
 required burial that evening), see John 19 : 31-37. This early death was unusual (comp. 
 Pilate's 6uri>rise, ver. 44), but thus the Scripture was fulfilled (John 19: 36-37). The 
 'burial, as an important fact, proving the reality of the death of Jesus, is mentioned by 
 all four Evangelists. 
 
 Ver. 42. And "when even -was now come. The first evening 
 before sundown, at which time the bodies must be removed (Deut. 
 21 : 23). Our Lord's death took place at three in the afternoon. — Be- 
 cause it -was the Preparation, etc. The first day of the passover 
 (Friday) was in one sense a Sabbath, hence this designation is more 
 definite. It has also been supposed that the word ' Preparation ' was 
 the solemn designation in use among the Christians to distinguish the 
 Friday of the crucifixion (Meyer). — The day before the sabbath, 
 i. e., Friday. Joseph and the .Jews (John 19: 31) desired 'that the 
 bodies should not remain upon the cross on the Sabbath.' The Sabbath 
 of the festival week was, as usual in such cases, a ' high day ' (John 
 19: 31). 
 
 Ver. 43. There came. Probably, to the company of women 
 standing on Golgotha (ver. 41). His going to Pilate is mentioned after- 
 wards. — Joseph of Arimathaea. Either Ramah in Benjamin (.Josh. 
 18: 25, comp. Matt. 2: 18) or Ramah (Ramathaim) in Ephraim, the 
 birth-place of Samuel (1 Sam. 1 : 19). The form favors the latter 
 view ; the addition of Luke : ' a city of the Jews,' the former. One 
 Joseph takes care of Jesus in His infancy, another provides for His 
 burial. — A councillor of honourable estate, He was a member 
 of the Sanhedrin, of high character, who had not consented to the mur- 
 der (Luke 23: 50-51). — Who also himself was, etc. He expected 
 the Messiah, and had been a secret disciple of Jesus (John 19 : 38). — 
 And he boldly went in, etc. He had probably seen the breaking 
 of the legs of the other two, was aware of the request of the Jews that 
 the bodies sTiould be taken down. If he would pay this tribute of re- 
 spect to one whom he had followed in secret, he must quickly and 
 publicly take this step, this was therefore the decisive act which marked 
 the change fi'om a secret to an open discipleship. 
 
 Ver. 44. And Pilate marvelled. Not at the request, but: if 
 he were already dead. This shows there was something unusual 
 
232 MARK XV. [15 : 45, 46. 
 
 were already dead : and calling unto him the centurion, 
 he asked him whether he 4iad been any while dead. 
 
 45 And when he learned it of the centurion, he granted 
 
 46 the corpse to Joseph. And he bought a linen cloth, 
 and taking him down, wound him in the linen cloth, 
 and laid him in a tomb which had been hewn out of 
 a rock ; and he rolled a stone against the door of the 
 
 1 Many ancient authorities read were already dead. 
 
 in this case of crucifixion. Pilate had alrea'ly given orders to have the 
 legs of the crucified broken and the bodies taken down. The first part 
 of the order had been carried out, but our Lord was already dead. The 
 two other bodies were probably taken down at once, but Joseph, ap- 
 pearing at Golgotha (as Matthew and Mark state) made known to the 
 soldiers his purpose ; hence they left the body of .Jesus on the cross, 
 perhaps going with Joseph to Pilate, in the expectation that his request 
 (as that of a rich and influential man) would be granted. The sudden 
 announcement to Pilate of the rapid death of this Person, in whom he 
 had been so interested that day, amazed him, and led to his inquiry of 
 the centurion. 
 
 Ver. 45. Granted the corpse to Joseph. Presented it to him. 
 The position of Joseph seems to have occasioned this ready compli- 
 ance, though Pilate was doubtless glad to hear that Jesus was dead 
 and to have Him buried. 
 
 Ver. 46. And he bought a linen cloth. It has been argued 
 from this purchase that the day was ' not the first day of unleavened 
 bread, which was one of sabbatical sanctity ; ' but in Lev. 23 : 7, labor 
 alone was forbidden on that day.— Taking him down. Mentioned 
 by all the Evangelists but Matthew. — Wound him in the linen 
 cloth ; or a winding sheet. This would enclose the spices used in 
 the temporary embalming, which now took place. Nicodemus having 
 brought the spices (John 19: 39, 40). There was not time enough to 
 embalm on Friday evening, so the costly gifts of Nicodemus were used 
 to preserve the body, the women preparing in the interval what they 
 thought necessary for the further anointing. — In a tomb. (In the 
 Revised Version an eff'ort has been made to discriminate between two 
 similar Greek words by the use of ' tomb ' and ' sepulchre ' for each 
 respectively.) That the tomb belonged to Joseph is implied here, that 
 it was new is omitted by Mark alone. The t;\ct that it was ' new ' 
 (comp. Luke 23: 53; John 19: 41), seems designed to overcome any 
 suspicion as to the identity of Him who rose. The location was in a 
 'garden' (John 19: 41), near the spot of the crucifixion and hence 
 well adapted for the hurried burial. — Hewn out of a rock, an 
 artificial excavation, probably prepared at great cost. It seems to 
 have been cut horizontally and not downward — He rolled a stone. 
 
15:47—16:1.] MARK XVI. 233 
 
 47 tomb. And Mary Magdalene and Mary the mother of 
 Joses beheld where he was laid. 
 
 16 : 1 And when the sabbath was past, Mary Magdalene, 
 and Mary the mother of James, and Salome, bought 
 
 The commoa method of closing sepulchres. — Against the door of 
 the tomb. There was but one entrance. 
 
 Ver. 47. Mary the mother of Joses. The same person men- 
 tioned in ver. 40. — Beheld, lit., * were beholding,' a continued 
 action. Matt. 27 : 61: 'sitting over against the sepulchre.' — Where 
 he -was laid. Luke (23: 55), although mentioning the Galilean 
 women more generally, says: 'and how His body was laid.' Evidently 
 the inspection was with a view to mark the spot, for the future anoint- 
 ing ; but atiection made these two linger. The original indicates that 
 they came after the burial, entering without hesitation the garden of 
 the rich councillor. The two members of the Sanhedrin (Joseph and 
 Nicodemus ; John 19: 38, 39j were still probably there. The com- 
 pany was a singular one, but a type of the Christian congregations 
 collected together by the death of Christ. — Salome was absent. If she 
 were the sister of our Lord's mother, she should go to comfort her 
 mourning sister, who had probably left the scene of the crucifixion 
 under the conduct of John some time before. Their temporary resi- 
 dence would be in the same place (John 19 : 27). An incidental hint 
 of accuracy and truthfulness. 
 
 Chap. XVI: The RrKrRRrcT'oy. — Early on the first day of the week, the women 
 came to the tomb, and found it empty. The Lord had risen. The vanous accounts 
 are in appar'^nt confusion, setting forth the mingled doubt and joy of that day, as the 
 sevr-ral sets of th° disciples b°cam;' convinced of thp fact. On this fact rests the apos- 
 tolic preaching, historical Christianity. If it is not a fa^t, then Cliristianity is a stream 
 ■without a fountain, an effect without a cause The difficulty in harmonizing the nar- 
 ratives satisfactorily in every particular, arises naturally from our want of knowledge 
 of all the details in the precise order of their occurrence. Indeed, minor differences 
 with substantial agreement confirm the main facts far more than a literal agreement 
 would. The Gospel witnesses suggest no suspicion of a previous understanding and 
 mutual dppendenc. 
 
 The New Testament writers refer to ten distinct appearances of the Risen Lord; five 
 on the day of the Resurrection, and five subsequently. The following order is the most 
 jirnbable : 
 
 (T.) The appearance to Mary Magdalene ''John 20 : 14; Mark 16 : 9\ 
 
 '2.) To the other women fMatt 28 : 9). The main diflBculty in harmonizing the ac- 
 counts is just here. (See below.) 
 
 (:i. To Peter ^Luke 24 : 34; 1 Cor. 15 : 5). 
 
 (4.) To the two disciples on the way to Emmaus, toward evening on Sunday (Mark 
 16:12,13; Luke 24 : 13-32). 
 
234 MARK XVI. [16: 1- 
 
 (5.) To the Apostles {except Thomas), on Sunday evening (Mark 16 : 14 ; Luke 2-1: 36 ; 
 John 20: 19, 24). — These five occurred on the day of the resurrection. 
 
 (6.) To the Apostles with Thomas; a week after (John 20:24-29), in Jerusalem, 
 ■where they had waited throughout the Passover. That ended on Friday ; on Saturday 
 (tlie Jewish Sabhath) they would not start for Galilee ; perhaps they waited over Sun- 
 day, because they already regarded it as holy. 
 
 (7.) In Galilee, at the Lake of Genuesaret, to seven disciples (John 21), the third time 
 to the assembled Apostles (John 21 : 14). 
 
 (8.) To the multitude of disciples on a mountain in Galilee (Matt. 28: 16-20; comp. 
 Mark 16 : 15-18 ; 1 Cor. 15 : 6). Possibly the passage in 1 Cor. refers to still another 
 appearance. 
 
 (9.) To James (1 Cor. 15 : 7). It is doubtful which James this was, and equally so 
 whether it was in Galilee or Jerusalem. 
 
 (10.) The final appearance, closing with the Ascension (Luke 24 : 50, 51 ; Acts 1 : 9, 
 10). Probably referred to in the last clause of 1 Cor. 15 : 7. Others make that a dis- 
 tinct appearance, and so reckon (see under 8; twelve instead of ten. 
 
 Of these appearances this chapter mentions three : That to Mary Magdalene (ver. 9) ; 
 that to the two disciples (vers. 12, 13), and a third to the Eleven, which may be either 
 (5.) or (6.). 
 
 No account is given of the Galilean appearances, although the command to return 
 there is indicated (ver. 7). Mark does not mention the appearance to the other women, 
 in his account of the visit to the tomb ; but in combining the nari-atives it is necessary 
 to arrange the details somewhat as follows : Three women, Mary Magdalene, Mary the 
 mother of James, and Salome two of whom had watched by the sepulchre Friday even- 
 ing (chap. 27 : 61), start for the sepulchre early on Sunday morning (Mark 16 ; 1 ; comp. 
 ver. 1), followed by others bearing spices (Luke 24 : 1). These three finding the stone 
 rolled away are differently affected : Mary Magdalene starting back to meet the male 
 disciples who are also coming (John 20 : 2 ) ; the other two remaining, approach nearer, 
 and see one angel sitting upon the stone (vers 2-7). They go back to meet the other 
 women comin"- with the spices. "While all are absent, Peter and John come, and find 
 the tomb empty (John 20 : 3-10). Mary Magdalene returns, sees two angels in the 
 grave (John 20: 12), and turning round sees Jesus, and takes the tidings to the disciples 
 (John 20 : 14-18). The other two, surprised by the message of the angel, meet the other 
 w^omen bringing spices ; all visit the tomb, and see the two angels standing (Luke 24 : 
 4-7 \ one of whom was sitting on the right side as they entered (Mark 16: 5). As they 
 go back they meet the Lord (Matt. 28 : 9). It will be noticed that all the appearances 
 of the Eisen Lord were to disciples. To have revealed Himself to others, would have 
 misled or hardened them, w^ould have interfered with the quiet training of the disciples 
 during the forty days He lingered here. It is idle to suppose that such appearances to 
 His enemies would have increased the weight of testimony to His resurrection. This 
 world beholdeth Him no more (John 14 : 19). 
 
 Chap. 16 : 1-8. The Visit to i he Tomb.— Parallel passagas : Matt. 28 : 1-8 ; Luke 
 24: 1 10; comp. John 20: 1-10. The independence of the Evangelist is clearly shown 
 in this paragraph ; see above. 
 
 Ver. 1. When the sabbath was past. After sunset on Satur- 
 
16:2-5.] MARK XVI. 235 
 
 2 spices, that they might come and anoint him. And 
 very early on the first day of the week, they come to 
 
 3 the tomb when the sun was risen. And they were 
 saying among themselves, Who shall roll us away the 
 
 4 stone from the door of the twmb ? and looking up, 
 they see that the stone is rolled back : for it was ex- 
 
 5 ceeding great. And entering into the tomb, they saw 
 
 day. On the three women, see chap. 15 : 40. — Bought spices. 
 Luke 23 : 56 does not necessarily imply that the preparation of spices 
 took place on Friday, before the beginning of the Sabbath. Even if 
 most of the women began the prepai-ations at that time, these three 
 were not thus engaged. The two Maries sat over against the sepulchre 
 late on Friday (Matthew), and Salome had probably rejoined her 
 sister Mary. The resting on the Sabbath is expressly affirmed by 
 Luke. — Anoint him. Nicodemus (John 19 : 39-40) had done this 
 in ft necessarily hasty manner ; see chap. 15 : 46. 
 
 Ver. 2. Very early. In the East this would mean before sunrise, 
 as the other accounts show. The anxious women would go to the 
 tomb as soon as possible. — When the sun was risen. This may 
 be taken literally as referring to the time when they reached the tomb, 
 or less exactly, ' when the sun was about to rise.' The accounts vary 
 in form ; John saying : ' while it was yet dark ;' but in Palestine the 
 twilight is short, and all point to the same time, namely, near day- 
 break. 
 
 Ver. 3. And they were saying, etc. This rendering is more 
 striking as well as more exact. — Who shall roll, etc? A natural 
 and graphic touch in the narrative. The Lord had removed the diffi- 
 culty before it was actually encountered. 
 
 Ver. 4. Looking up. They may have been looking down before, 
 absorbed in their conversation ; the tomb was probably above them, 
 cut horizontally in the face of the rock at a slight elevation. — They 
 see that the stone is rolled back. Possibly ' rolled up,' as if it 
 had rested in a hollow at the door of the tomb. — For it was exceed- 
 ing great. This does not mean that the greatness of the stone was 
 the reason of their anxiety and questioning, although this was doubt- 
 less true, but that its size enabled them to notice the position, even in 
 the early morning. A vivid touch peculiar to Mark. An angel had 
 removed it (Matt. 28: 2). 
 
 Ver. 5. And entering into the tomb. That it was of great 
 size is evident. This entrance (as suggested above) took place after 
 an interval, during which the three separated, after the angelic mes- 
 sage mentioned in Matt. 28: 2-7, the two Maries returning with the 
 other women, and entering the tomb. On the other intervening events, 
 see above. — A young man. Mark thus vividly describes an angel. 
 Luke speaks of ' two men,' afterwards referring to them as ' angels ' (24 : 
 
236 MARK XVI. [16 : 6, 7. 
 
 a young mail sitting on the right side, arrayed in a 
 
 6 white robe ; and tliey were amazed. And he saith 
 unto them, Be not amazed : ye seek Jesus, the Nazarene, 
 which had been crucified : he is risen ; he is not here : 
 
 7 behold, the place where they laid him ! But go, tell 
 his disciples and Peter, He goeth before you into 
 Galilee : there shall ye see him, as he said unto you. 
 
 23). Mark describes the first impression as the women went in. Luke 
 is more general; but it is not probable that he joins the two angels 
 spoken of separately by Matthew and Mark. For, according to John, 
 Mary Magdalene saw two angels sitting in the tomb, and this was pro- 
 bably before the entrance of these women. — Sitting on the right 
 side. Compare John 2J : 12, which refers to a different occasion. 
 Also, Luke 24 : 4, which tells of the same oQGuvvQncQwithin the tomb, 
 but less definitely. Peter and John had already been there and seen 
 no angel (John 20 : 3-8). The mission of the angels was to comfort 
 and instruct the disciples, not to perplex them and us by the mysterious 
 disappearances, and reappearances which some other explanations sug- 
 gest.— White robe. A supernatural brightness may be implied, as 
 in chap. 9 : 3. Comp. Matt. 28: 3 ; Luke 24: 4. — And they v/ere 
 amazed. As was natural, even if there had been a previous appear- 
 ance of angels. 
 
 Ver. 6. Be not amazed. (In rendering words indicating astonish- 
 ment, the Rev. Vers, has preserved the correspondences and variations 
 of the original.) — Which hath been craoified. The form used 
 is common in the New Testament, pointing to what has happened, but 
 with present results. — He is risen. Hilary: 'Through woman death 
 was first introduced into the world: to woman the first announcement 
 was made of the resurrection.' This is probably not identical with 
 the message in j\Iatt. 28 : 5-7, given outside the tomb, but a second 
 one (reported by Luke also), which is, however, substantially a repeti- 
 tion of the previous one. 
 
 Ver. 7. But. Emphatic: instead of lingering here, go tell, etc. 
 — And Peter. A special token of love to this one who had denied 
 Him, an 1 a recognition of his prominence among his equals. — He 
 goeth before you into Galilee ; as had been foretold in chap. 14 : 
 28. Comp. Luke 24: 6-7; John 10: 4. — There shall ye see him. 
 Still part of the message, and j^et indirectly applicable to the hearers 
 also — As he said unto you. The command to go into Galilee is 
 found in Matthew's account, and John tells in greatest detail what oc- 
 curred there, so that both the command and its fulfilment are well es- 
 tablished. Luke 24 : 49 is not in conflict with this ; judging from the 
 context there, that command was given after the return from Galilee. 
 The disciples would naturally linger at Jerusalem ; hence the first 
 
16: 8,9.] MARK XVI. 237 
 
 8 And they went out, and fled from the tomb ; for 
 trembling and astonishment had come upon them ; 
 and they said nothing to any one; for they were 
 afraid. 
 
 9 ^ Xow when he was risen early on the first day of the 
 w^eek, he appeared first to Mary Magdalene, from whom 
 
 1 The two oldest Greek manuscripts, and some other authorities, omit from ver. 9 to 
 tbe end. Some other authorities have a different ending to the Gospel. 
 
 command was needed, to bring them to the most fitting place for the 
 appearance to the whole Church (in Galilee where it was safer, and 
 where the new Church would be most separated from the Old Economy). 
 Ver. 8. And fled from the tomb. In a tumult of excitement. 
 For trembling and astonishment had come upon them. This 
 was the reason of their fleeing. — And they said nothing to any 
 one ; for they were afraid. Matthew twice (28: 8-11) speaks of 
 their going to deliver the message, hence some explain this clause : they 
 told no one by the way. But Mark's words mean that they did not, 
 immediately at least, deliver the message. The 'fear' spoken of by 
 Matthew is made prominent here; joined with the fright from what 
 they had S3en was a fear that their reports would be (as they actually 
 were) deemed 'idle talk' by the disciples (Luke 24: 11). In this 
 state of indecision, as they ran back, the Lord meets them (Matt. 28: 
 9-10), overcomes their fear (' Fear not,' He says), and they go on 
 with the message, now coming from the Lord Himself. The remark- 
 able events of that day produced mingled and indeed confused emotions. 
 To that of fear and indecision, Mark gives prominence. Even these 
 faithful women were full of doubt ; a fact that upsets all theories re- 
 sembling the Jewish falsehood, mentioned by Matthew. Strangest of 
 all, however, would be the sudden ending of the Gospel at this point of 
 indecision. See below. 
 
 In the Revised Version, vers. 9-20 of this chapter are separated from the previous 
 part of the Gospel, and the above note added as an honest statement of the facts disco- 
 vered in the early authorities. The judgment thus indicated amounts to this, that it is 
 doubtful whether this passage formed a part of the Gospel originally, but that the evi- 
 dence supporting it is too strong to allow it to be rejected. It seems to be authmiic 
 (i. e., its statements are correct), but it may not be genuim (i. e , Mark may not have 
 written it). The doubts arise from the following reasons: These verses are not found 
 in the two oldest and best manuscripts of the New Tes^^ament (the Sinaitic and the 
 Vatican) ; but in one of them (the Vatican) there is a column left blank between ver. 
 8 and the words, ' According to Mark,' while in every other instance the next book be- 
 gins on the next column. In some other manuscripts it is indicated that the passage 
 is doubtful. (2.) In the times of Jerome (d. 419), according to the testimony of some 
 Church Fathers, the passage was wanting in most copies. (3.) The section contains 
 
238 MARK XVI. [16: 10. 
 
 10 he had cast out seven Mevils. She went and told 
 them that had been ^vith him, as they mourned and 
 
 Gr. demons. 
 
 no less than twenty words and expressions not found elsewhere in Mark's Gospel, and 
 has a compendious and supplementary character. 
 
 But, on the other hand, some of the earliest Fathers recognized it as part of Mark's 
 Gospel. Especially Irenjeus (f "202), who lived more than two hundred years before 
 Jerome, and was a pupil of Polycarp (the pupil of John), quotes ver. 20, word for word, 
 as the conclusion of the Gospel. The close of ver. 8 is very abrupt in the Greek, and 
 cannot be the proper conclusion of the Gospel. Even those who reject this paragraph 
 think that some other conclusion must have existed, which has been lost. The omis- 
 sion in the early manuscripts (fourth century) can be accounted for. The Fathers 
 state that the Eoman Christians were very anxious to obtain Mark's Gospel. An in- 
 complete copy (as Lange suggests) might have got into circulation, which would find 
 favor in the fourth century, because it omitted the unbelief of the Apostles. It is pos- 
 sible that it was written by Mark, but later than the Gospel itself. There are other 
 conjectures, namely, that the last leaf of the original Gospel was early lost ; that the 
 section was erased because it was supposed to be inconsistent with the other Gospels. 
 The best writers admit the great antiquity of the section, even if written by another 
 hand than that of Mark. Its statements, therefore, m&y be regarded as auihentic. 
 
 Contents of vers. 9-20. Three appearances of our Lord are here mentioned : (1.) 
 To Mary Magdalene ; (2.) To the two on the way to Emmaus ; (3.) To the eleven (on 
 the same day or a week later). The date of the discourse which is added (vers. 15-18) 
 cannot be determined. The whole chapter emphasizes the slownsss of the disciples to 
 believe in the Resurrection, gives the steps bj' which their disbelief was overcome, tells 
 of the great commission (vers. 15-18\ and closes with a brief statement of the Ascen- 
 sion (ver. 19) and the subsequent activity (ver. 20). 
 
 Vers. 9-11. The Appearance to Maky Magdalene. — Parallel passage: John 20: 
 11-18; comp. Luke 24: 11. 
 
 Ver. 9. On the first day, etc. Not the same expression as in 
 ver. 2. The emphatic repetition suggests that the readers knew the 
 sacredness of 'the first day' among Christians. — Appeared first. 
 See the full account of .John (20 : 14-17).— From whom he had 
 cast out seven devils (Greek, 'demons'). See Luke 8: 2. 
 This fact has not been previously stated in this Gospel, and this is an 
 argument in favor of the genuineness of this section. Here, where 
 Mary Magdalene is mentioned alone, was the most appropriate place 
 for this description. The first manifestation of our Lord's victory 
 over the grave was made to one in whom He had won such a victory 
 over Satan. 
 
 Ver. 10. She went and told. Comp. .John 20 : 18. Emphasis 
 seems to rest on the word ' she ;' she was the first to tell them, the 
 others probably returning later, after they had seen the Lord on the 
 way (Matt. 28 : 9).— Them that had been with him. An un- 
 usual expression for ' disciples,' probably including the whole com- 
 
16; 11-12. MARK XVI. 239 
 
 n wept. And they, when they heard that he was alive, 
 and had been seen of her, disbelieved. 
 
 12 And after these things he was manifested in another 
 form unto two of them, as they walked, on their Avay 
 
 13 into the country. And they w^ent away and told it 
 unto the rest : neither believed they them. 
 
 pany of His followers. — As they mourned and wept. A natural 
 touch, t^howing; how little they anticipated His resurrection, 
 
 Ver. 11. Had been seen of her. Another expression peculiar 
 to this section. But ' new facts, new words.' — Disbelieved. A dif- 
 ferent form from 'believed not' (ver. 12). Comp. Luke 24: 11. 
 Their disbelief has been overruled for good ; it furnishes abundant 
 proof that they did not mvent the stoi-y of the Resurrection. 
 
 Vers. 12, 13. The Appe.vrance to two Disciples. — Parallel passage : Luke 24 : 13- 
 35. The latter Evangeli--t gives a detailed account. There can be little doubt that 
 this appearance is here referred to. 
 
 Ver. 12. After these things. This expression, peculiar to this 
 section, marks definitely a second appearance, after the 'first' (ver. 9). 
 The appearance to Peter is not mentioned ; the author is emphasizing 
 the unbelief of the Eleven, so that he chooses a revelation to two, not 
 of their number. — Was manifested (a diiferent word from that 
 used in ver. 9), etc. See Luke 24: 13-35, where this manifestation is 
 narrated with richness of detail.— In another form, so that they 
 did not recognize Him. Luke says : ' their eyes were holden.' But 
 there was some actual difi'erence in the bodily appearance of our Lord. 
 — Two of them, of the disciples in the wider sense (vers. 10, 11). — 
 As they "walked, to Emmaus. The manifestation took place at 
 the close of the walk ; but this is the language of brevity. Had the 
 account been more explicit, a captious criticism would have asserted 
 that this verse was copied from Luke. 
 
 Ver. 13. They. Emphatic, giving prominence to these succe.ssive 
 messages. — The rest, i. e., of 'them that had been with Him' (ver. 
 10). — Neither believed they them. Despite the repeated testi- 
 mony. Luke (24: 34) tells how these two met the company who told 
 them : ' The Lord is risen indeed, and hath appeared to Simon.' But 
 he speaks immediately after of their terror at His appearance (24: 37) ; 
 their state of mind was not one of decided belief. The same impres- 
 sion is conveyed by Matt. 28: 17; John 20: 20. A conflict of doubt 
 and belief would be very natural, or even a division of opinion, some 
 doubting and some believing. Even if all believed that the Lord had 
 appeared to Simon, some might, for various reasons, still doubt the 
 message of the two disciples. This apparent discrepancy with Luke 
 may have encouraged the copyists to omit the passage, if they found 
 any authority for doing so. 
 
240 MARK XVI. [16 : 14-16. 
 
 14 And afterward he was manifested unto the eleven 
 themselves as they sat at meat ; and he upbraided 
 them with their unbelief and hardness of heart, because 
 they believed not them which had seen him after 
 
 15 he was risen. And he said unto them, Go ye into 
 all the world, and preach the gospel to the whole crea- 
 
 16 tion. He that belie veth and is baptized shall be saved : 
 
 Vers. 14-18. The Appearan'ce to the Elevex. — This was in all probabilitj' the last 
 manifestation on the day of the Resurrection, which is fully detailed by Luke (2-1 : 36, 
 etc.) and John (20: 19-23). The discourse here given sums up the more important 
 points of the revelations made on various occasions up to the time of the Ascension. — 
 Vers. 16-18 are peculiar to this Gospel, and quite characteristic. They may have been 
 uttered on the mountain in Galilee, or, more likely siill, just before the Ascension, 
 men ioned immediately afterwards (ver. 19), 
 
 Ver. 14. After-ward. 'Later,' not, 'last,' though the word may 
 bear such a meaning. — Sat at meat. In strict accordance with Luke 
 24: 41-43, though, evidently written independently. — Upbraided 
 them with their unbelief. He instructed, as well as upbraided 
 them ; but the matter is here described from one point of view. This 
 unbelief was respecting the fact of His resurrection. — Hardness 
 of heart. They seem to have remained that day in an intellectual 
 and moral stupor. — Because, etc. The specific reproach was that in 
 the face of sufficient evidence they doubted a glorious fact, which He, 
 whom they loved, had predicted again and again. 
 
 Ver. 15. And he said unto them. There is no reference to the 
 appearances in Galilee; and it is difficult to fix the date and place. 
 The most probable view is that which identifies this command with 
 that given in Matt. 28: 18-20; but here the style is brief, energetic, 
 as usual in Mark's narrative. — Preach the gospel, proclaim the 
 glad tidings ; not simply give instruction in Christian morality, but 
 announce the facts they had been so slow to believe, that Jesus who 
 had been crucified is risen, is the living Saviour for lost men. — To 
 the w^hole creation. To men chiefly, as the subjects of salvation ; 
 but probably not without a reference to the whole moral universe. 
 Comp. Col. I: 15, 23; Rom. 8: 19-28. The duty to evangelize the 
 whole world, so plainly stated here, is even strengthened by this view 
 of the passage. The ground for this command is the fact sated by 
 our Lord (Matt. 28: 18): 'AH authority hath been given unto me in 
 heaven and on earth.' Evidently the duty rests, in an important 
 sense, on all Christians, and was so understood in the early Church 
 (Acts 8: 1, 4). 
 
 Ver. 16. He that believeth and is baptized sball be 
 saved; but he that disbelieveth shall be condemned. 
 The obvious lessons of this ver.-!e are pressing and practical. (1) The 
 belief is belief in Jesus of Nazareth, crucified and risen again, as an 
 
16: 17.] MARK XVI. 241 
 
 17 but he that disbelieveth shall be condemned. And 
 these signs shall follow them that believe : in my 
 
 all-sufficient Personal Saviour. It is belief of the gospel (ver. 15), be- 
 cause the gospel presents Christ. (2) Baptism is generally, but not 
 absolutely, necessary to salvation. It is not said, He that believeth 
 not and is not baptized will be condemned. The first trophy of the cru- 
 cified Lord was the unbaptized, yet believing, robber. Many martyrs 
 had no opportunity of baptism. Multitudes of unbaptized children 
 die in infancy, and the Society of Friends reject water-baptism. Yet 
 the other clause shows the general necessity. Baptism cannot' be 
 deemed indifi"erent in view of this command. None are condemned 
 simply because not baptized, but positive unbelief is the one certain 
 ground of condemnation, whether the person be baptized or not bap- 
 tized. (3) Nothing can be proved from this passage as to the order in 
 which faith and baptism must always come. In Matt. 28 : 19, 20, it is 
 altogether different. (4) The form of the original is peculiar, and 
 points to a future and permanent division of mankind into ' saved ' and 
 ' condemned.' (5) The condemnation for the sin of unbelief implies a 
 previous offer of the gospel. The preceding verse points to a procla- 
 mation of the offer to every one, without exception, and the sin of un- 
 belief has its spring in something independent of any such offer. Bles- 
 sedness is impossible for those who when they know of Christ do not 
 trust Him. (6) The word 'condemned' implies just what our Lord 
 has expressed again and again in awful language (chap. 9 : 43-49 ; 
 Matt. 24 : 51 ; 25 : 30-46). 
 
 Ver. 17. And these signs shall follow them that believe. 
 This promise is to be taken literally ; but is it to be limited to the 
 Apostolic times, or is it to be extended to all Christians ? In favor of 
 the limitation may be urged : the reference to the founding of the 
 Church, which runs through the whole passage ; the cessation of the 
 necessity for such 'signs' as proofs of the truth, and the cessation of 
 such miraculous gifts as a fact in the history of the Church. Yet it is 
 highly probable that the promise is more general. Alford : ' Should 
 occasion arise for its fulfilment, there can be no doubt that it will be 
 made good in our own or any other time. But we must remember 
 that "signs" are not needed where Christianity is professed, nor by 
 missionaries who are backed by the influence of powerful Christian 
 nations.' Fanatical and superstitious use of the promise is due to a 
 failure to understand the nature of these things as ' signs.' — In my 
 name. This presents the power by which all the succeeding miracles 
 should be wrought. — Shall they cast out devils (Greek, 'demons'). 
 It is characteristic of Mark to emphasize this form of miraculous power. 
 — They shall speak with new tongues. See Acts 2:4; 10 : 46 ; 
 1 Cor. 13 and 14. This was literally fulfilled. A symbolical meaning, 
 such as new forms of spiritual truth, is unnecessary. As the whole 
 was written after the manifestation of the gifts of tongues in the Apos' 
 16 
 
242 MARK XVI. [16:18-20. 
 
 name shall they cast out ^ devils ; they shall speak 
 
 18 with ^ new tongues ; they shall take up serpents, and 
 if they drink any deadly thing, it shall in no wise 
 hurt them ; they shall lay hands on the sick, and they 
 shall recover. 
 
 19 So then the Lord Jesus, after he had spoken unto 
 them, was received up into heaven, and sat down at 
 
 20 the right hand of God. And they went forth, and 
 preached everywhere, the Lord working with them, 
 
 1 Gr. demons. 2 Some ancient authorities omit new. 
 
 tolic times, this clause is no proof of a later origin of the section. 
 These ' tongues ' were the most striking signs for the first success of 
 the gospel ; hence we might expect to find sucli a promise. 
 
 Ver. 18. They shall take up serpents. See Acts 28 : 3-5, 
 where this promise was fulfilled in the case of Paul. We, therefore, 
 retain the simple meaning : they shall take up serpents without injury, 
 as a ' sign.' As the word translated ' take up' has a variety of second- 
 ary meanings, some explain it here, ' drive forth,' ' destroy,' but the 
 other is the more obvious sense. Still untenable is the fanciful sym- 
 bolical interpretation which finds an allusion to the brazen serpent in 
 the wilderness (John 3 : 14), — And if they drink any deadly 
 thing. While literal fulfilments of this promise ai-e not recorded in 
 the New Testament, such may have occurred. — And they shall re- 
 cover. Instances abound in the Acts of the Apostles. 
 
 Vers. 19, 20. The Conclusion.— The nearest parallel is found in Luke 24 : 51 ; Acta 
 1 : 2, 9. The entire Book of the Acts is an expansion of ver. 20. 
 
 Ver. 19. So then. This phrase, not found elsewhere in this Gos- 
 pel, introduces the conclusion. — The Lord. A term of the highest 
 reverence in this case. — Jesus is inserted on good authority. — After 
 he had spoken unto them. Both the time and place of the dis- 
 course are indefinite, and the fuller account of the Ascension is not 
 contradicted by anything here stated, — Was received up into 
 heaven. See Luke 24: ."^1 ; Acts 1 : 9. The original suggests also 
 the idea of being taken back again,— And sat down at the right 
 hand of God, in the place of honor and power. The Ascension is 
 the natural completion of the Resurrection. After such a glorious tri- 
 umph over death and hell, Christ could not die again, but only return 
 to His former glory, and take possession of His throne and kingdom, 
 at the right hand of God the Father Almighty. 
 
 Ver, 20, And they went forth. Not out of the room (ver. 
 14), but out into the world (ver. 15), to preach everywhere. It is 
 equally plain that the writer cannot mean to say that our Lord 
 
16 : 20.] MARK XYI. 243 
 
 and confirming the word by the signs that followed. 
 Amen. 
 
 ascended from that room — Everywhere. The gospel was diffused 
 very rapidly, and at the date of Mark's Gospel the use of this general 
 term was perfectly justifiable. — The Lord working, etc. The ful- 
 filment of the promise in vers. 17, 18, is here stated. This close cor- 
 responds admirably with the character of the whole. The wonder- 
 working Son of God is represented as continuing to work through His 
 Apostles. The emphasis hitherto given to His miracles is preserved in 
 this brief sketch of their activity, and that, too, in closer connection 
 with Him as the Glorified Redeemer, still working the same wonders. 
 J. A. Alexander : ' If the original conclusion of this book is lost, its 
 place has been wonderfully well supplied.' — Amen. This word is 
 better supported here than at the close of the other Gospels, but even 
 here is of doubtful authority.