0MMEN1i\RY

The Gospel AccoRDiNfi to SiMaric

YALE UNIVEESITY LIBEAEY

FORMED BY
James Abraham Hillhouse, B.A. 1749
James HiUhouse, B.A. 1773
James Abraham HiUhouse, B.A. 1808
James HiUhouse, B.A. 1875
Removed 1942 from, the
Manor House in Sachem's Wood
GIFT OF
GEORGE DUDLEY SEYMOUR

A

Pictorial Commentary

GOSPEL ACCORDING TO MARK.

WITH THE TEXT

OF THB

AUTHORIZED AND REVISED VERSIONS.

EDITED BT

Eev. EDWIN W. RICE.

PHILADELPHIA:
THE AMERICAN SUNDAY-SCHOOL UNION,
No. 1122 CHESTNUT STREET,

NEW TORK: 8 & 10 BIBLE HOUSE, ASTOR PLACE; CHICAGO: 73 RANDOLPH ST.

INTERNATIONAL LESSONS FOR 1882.

While this Commentary aims to present for permanent use the important
interpretations and timely applications of the sacred text, as suggested or ac
cepted by the most learned and devout of European and American scholars,
it will also be found specially adapted to aid pastors, superintendents, teach
ers, and scholars in the study of the International Sunday School Lessons,
These lessons for 1882 are all in this gospel alone, and this Co-mrne-ntar-ij, by
its simplicity of language, clear topical di-visions, with practical teachings at
the end of each, its terseness of statement and aptness of illustration, will
prove particularly helpful to those who cannot find time to read long exposi
tions and many works in preparing the Sabbath lesson, A careful selection
of the best that has been written is here presented in a compact form. For
list of lessons for 1882 see p, 24.

Sintered according to act of Congress, in the year 1881, by
The Amebican Sunday School Union,
In tbe office of the Librarian of Oongress, Washington.

TO THE READER.
Whoever hopes to gain instruction without attention or study, had better
lay this book down before reading another line. Knowledge worth having
cannot be had without labor.
The value of this work can soon be tested by use. The Revised Version
of the New Testament has greatly diminished the value of all commentaries
based on the current "Authorized Version," and rendered some of them
misleading and next to worthless. The design of this ' ' Pictorial Commen
tary" is to furnish for the English reader a commentary on the Revised
as well as the "Authorized" Version, and one representing the latest ac
cepted results of Biblical scholarship iu explanation of Mark's Gospel. The
full texts ofthe Authorized and of the Revised versions, therefore, are pre-
aen'^ed in parallel columns, at the head of each page.
In preparing this work the aim has been ;
(1) to make no comment on what needed none
(2) to explain whatever called for explanation, and to point out some
inferences which might be overlooked by the ordinary reader ;
(3) not to pass any obscure or difficult passage without giving some
solution which the best scholars have offered ;
(4) to state important explanations in the language, when practicable,
of some leading expositor, giving his name ;
(5) yet not to quote half a dozen expositors holding contradictory views
on the same point, and leave the reader buried under this mass of contra
dictions. Having only partial statements before him, he would be quite as
likely to miss, as to apprehend, the view supported by the greatest weight of
scholarship. It is the work of the true author to guide his readers to a
correct conclusion, and this has been the sincere aim of the writer of this
work ;
(6) to glean from the best works of eminent Biblical scholars and critics,
from the apostolic age to the preseut, especially those of Post-apostolic
writers and of the latest Biblical critics ;
(7) to give particular attention to the events connected with our Lord's
last Passover, his arrest and trial, and resurrection. The principal charge
in the accusation against him before the Council and Pilate is brought out
with greater clearness, it is believed, than in other current commentaries ;
(8) to impress some practical lessons suggested by eminent and devout
men of God, at the end of each ofthe topical divisions ;
(9) in the introduction, to present briefly the results of recent scholar
ship in respect to the authorship, style, character and contents of Mark's
3

4 ,
Gospel, with a special note on the disputed portion, at the close of the
Gospel ;
(10) to introduce illnstrations, not for ornament, bat to bring in the aid
of the eye in explaining and impressing Scriptural truth. ^
The chronology indicated in the notes is that of Robinson, modified by
Andrews, The maps of Palestine are from the latest productions of Messrs. W. &
A. K. Johnston, Edinburgh. The chart of the joumeya of our Lord is from
Alford's " New Testament for English Readers."
Especial aid has been derived from the Cambridge Bible for Schools, by
J. J. S. Perowne and G. P. Maclear ; from the recent commentaries of Elli
cott and Canon Cook, and from the works of Farrar, Andrews, and Geikie,
on the Life of Christ. A list of other leading authorities consulted is else
where given.
The reader will find the careful comparison of the Revised text with that
ofthe King James' Version of great value. It will frequently show why no
comment is made on phrases noted in commehtaries confined to the Author
ized Version, the Revision having removed the obscurity from a large num
ber of passages.
The immense progress in Biblical knowledge in the past few years, and
especially the issue of the Revised New Testament, imperatively demand
new Commentaries in order that the student of God's word may be " ready
always to give answer to every man that asketh you a reason concerning
the hope that is in you." — 1 Pet. iii, 15, Revised Version.
Philadelph-ia, Nove-mber, 1881.

LIST OF LEADING AUTHORITIES CITED.

Abbot, Ezra.
Abbott, Lyman.
Addison, Joseph, 1719.
Alexander, Archibald, 1851.
Alexander, Joseph Addison.
Alford, Henry, 18V1.
Ambrose, Isaac, 397 A. u.
Andrews, S. J.
Athanasius, The Great, 373 A. D
Augustine, Aurelius, ^0 A. D.
B.
Barclay, J. T.
Barnes, Albert.
Barrow, Isaac, 1677.
Baur, F. C.
Baxter, Richard, 1691.
Beecher, Henry Ward.
Bellarmine, Robert, 1621
Bengel, J. A., 17S2.
Bentley, Bichard, 1742.
Beza, Theodore, 1605.
Bleek, W. H. I.
Bloomfield, S. T.
Boardman, Henry A.
Bochart, Samuel, 1667.
Bonar, Horatius.
Brentius, Brentz, 1570.
Brookes, Thomas, 1680.
Brown, David.
Bucer, Martin, 1551.
Buchanan, Claudius.
Burgon, J. W.
Burkitt, William.
Butler, Bish. Joseph, 1752.
Buxtorf, John. 1629.

Calvin, .lohn, 1664.
Campbell, George, 1796.
Chalmers, Thomas, 1847.
Chrysostom, John, 407.
Clark, George W.
Clarke, Adam, 1832.
Clement, of Rome, 2d Century.
Conant, Thomas J.
Cook, Canon V. C.
Cranmer, Thomas, 1556.
Cyprian, Thascius C, 258 a. d.
C^ril of .Uexandria, 444 a. d.
C^ril of Jerusalem, 386 a. d.
D,
Da Costa, J. M.
Davidson, Samuel, 1851.
Davis, Samuel, 1761.
Derenbourg, BT.
De Wette, W. M. L., 1849.
Doddridge, Philip, 1751.
Dupin, M.
Dwight, Timothy, 1817.

E.
Ebrard, J, H. A.
Edersheim, Alfred.
Edwards, Jonathan, 1758.
Ellicott, Charles J.
Emerson, Balph Waldo.
Erasmus, D., 1536.
Eusebius, Pamphili, 340 A. u.
Evans, Christmas.
Ewald, G. H. A., 1876.

Fairbairn, P.
Farrar, Frederic W.
Fuller, Andrew, 1815.

Geikie, Cunningham.
Gerlach, Otto Von.
Gerhard, E.
Gill, John, 1771.
Godwin, John H.
Gray, J. Comper.
Greenleaf, Simon.
Greswell, Edward, 1837.
Grotius, Hugo, 1645. H.
Hackett, Horatio B.
Hales, William, 1814.
Haley, John W.
HaU, John.
HaU, Bish. Joseph, 1556.
Halyburton, Thomas, 1712.
Hengstenberg, E. W.
Henry, Matthew, 1714.
Hermas, Shepherd of, 141 A. D.
Hickok, Laurens P.
Hitchcock, Edward, 186
Hooker, Richard, 1600.
Hooper, Bish. John, 1554.
Hort, F. J. A.
Howson, J. S.

I^atius, St., 115 A. D.
Irenseus, St., 202 a. n.

Jacobus, M. W.
Jahn, Johann, 1816.
Jerome, St., 419.
Josephus, Flavins, 103 A. n.
K.
Kitto, John, 1864.
Krafft. Kuinoel, Chr. G., 1841.

LIST OF LEADING AUTHOEITIIS CITED,

L.
Lange, John Peter.
Lewin, Thomas.
Lichtenstein, F. W. J.
Lightfoot, John, 1675.
Lightfoot, J. B.
Lowth, Bobert, 1787.
LSlcke, G. 0. F., 1855.
Luthardt, Christian B.
Luther, Martin, 1646. M.
Maclear, G. F.
McOheyne, Robert, 1843.
McCosh, James.
McGregor J. (Rob Roy).
McKnight, James.
MaldonatUB, John, 1583.
Mansel, H. L., 1871.
Martyr, Justin, 164 A.D.
Melaisrthon, Philip, 16C0.
Meyer, H. A. W.
MiUer, Hugh.
Miner, gamnel, 1850.
MiltoK. John, 1674.
Mimpri^ Robert.
Moody, D.L. N.
NcwcoHie, William, 1800.
Nicodemus, Gospel of.
Norton, Antdrftws, 184G.

o.

p.

Olshausen, Hermann.
Osiander, Andreas.
Owen, John J.
Paley, William.
Patrick, Simon, 1707.
Payson, Edward.
Penn, Granville, 1844.
Perowne, J. J. S.
Petter, George, 1661.
Phelps, Austin.
Pliny, 79 a. d.
Plumptre, E.H.
Plutarch, 120 A. r.
Poole, Matthew, 1679.
Porteus, Beilby, 1808.
Post, George E. Q
Quesnel, Pasquier, 1T19. R.
Regginbach, C. J.
Reland, Hadr, 1718.
Riddle, Joseph Esmond.
Ripley, Henry J.
Robinson, Edward, 1863.
Romaine, William, 1795.
Rosenmiiller, Ernst F. K., 1835.
Rutherford, Samnel, 1661.
Ryle, J. C.

s.
Salvador, Joseph.
Schaff, Philip.
Schauffler, W. G.
Schleiermacher. Frcdk. E. D., 1834
Scott, Thomas, 1821.
Scrivener, F. H.
Shakespeare, WiUiam, 161G
Shedd, Wm. G. T.
Smith, J. Pye.
Smith, WiUiam.
Spurgeon, C. H.
Stanley, Arthur P.
Starke, Christopher, 1744.
Stier, Rudolph.
Stock, Eugene.
Strabo, Pontus, b. c. 25.
Strong, James.
Sumner, Arch, J. B., 1862.
Suetonius, Caius, a. d. 117.

Tacitus, C. Cornelius, first century.
Taylor, Isaac.
Taylor, Jeremy, 1667.
Tertullian, Quintus, third century.
Theodoret, 393.
Tholuck, Fredk. A. G.
Thompson, William M.
Thomson, Archbishop.
TiBchendorf, L. F. C, 1874.
Tobler, Titus, 1877.
Townsend, George,.1827.
Trapp, John, 1669.
TregeUes, S. P., 1875.
Trench, Richard 0.
Tristram, H. B.
Tyndale, WilUam, 1636.

V.
Van Dyck, C. V. A.
Van Lennep, Henry J.
Vincent, John H.
Walker, James B.
Weiss, John.
Wesley, John, 1791.
Wetstein, Johann Jacob, 1754.
Westcott, B. F.
Whateley, Bichard, 1836.
Whedon, D. D.
Whiston, Wiliiam.
Whitby, Daniel, 1726.
Wieseler, Karl.
Williams, George.
Winer, Geo. Benedict, 1S6S.
Wordsworth, Bish. Christopher.
WycUf, John De, 1384.

Zwingle, Ulrich, 1631.

GOSPEL ACCORDING TO MARK.

INTRODUCTION.

A general history of the Kingdom of God, or of Redemption, includes a
complete history ofthe human race, viewed in its religious character : Bib
Ucal history relates the founding and extension of that kingdom, as it has
been recorded by inspired authors, in the two great divisions of the Bible :
the Old Testament and the New Testament. There are two natural divi
sions of the New Testament narratives: (1) the Gospel history; (2) the
Apostolical history. The Gospel history, in the time it covers, ia one of
the smallest divisions of sacred history ; yet, as containing the centre and
core of all history, it is by far the most important, and intrinsically the grand
est of all. It is the inspired account of the life, labors, and instructions of
Jesus, the Christ, the Son of God. This history has come to us in a fourfold
form ; four portraitures, four Gospel narratives, yet but one Gospel.* While
there is surprising freedom and diversity of topics, arrangement, and expres
sion, they all exhibit to us the same great subject and the same wonderful
life of Christ, far more harmoniously than Xenophon and Plato have pre
sented to us their teacher, Socrates, f
Origin of the Gospels. The four Gospels have been generally accepted
as having been written by the four persons whose names they bear. Two
of these were apostles, and two were associated withthe apostles, as constant
companions. All their narratives were written under special direction of
the Holy Spirit, between the ascension of Christ and the fall of Jerusalem,
A. D. 70. They were received by the early Christians as authentic accounts
ofthe life, teachings, death, and resurrection of Jesus.
How Preserved. No autograph copy of a gospel written by the Evan
gelists, has been preserved. They are all lost, with little hope of discovery,
as they were probably written on the brittle papyrus then in use. A few
specimens only of this paper have been preserved, accidentally, in Egyptian
tombs and mummies, and in the lava at Pompeii. J Other copies and ver
sions were made in great numbers by those succeeding the Apostles, and some
of these are still preserved. Constantine the Great ordered Eusebius (died
in 340) to make fifty MS. copies of the Scriptures, and some, as Tischendorf,
think it probable that the Sinaitic MS. is one of these fifty.
* See Ulhom, Life of Jems, Am. Bd. pp. 78-114.
f J. A. Alexander, on Mark, p. vi.
X See Westcott and Hort Greek Testament, Am. Ed., p. lU.
7

8 INTRODUCTION.
The present Greek text of the Gospels is derived from three sources :
I. Greek MSS, ; II. Ancient versions ; III, Quotations by the Early Fath
ers. I. Greek MSS, The MS. copies of the N. T. now in existence are of
two classes : (1) The Uncials, or those written in capital letters, which are
the oldest, dating from the fourth to the tenth century, Dr, Scrivener gives
the whole number of Uncials, including lectionaries (i. e,, Scripture lessons),
as 158 ; even his list is npt complete. Professor Abbot reckons the whole
number oi distinct Uncial MSS. of the N. T., not including lectionaries, at
83, of which 61 have the Gospels in whole or in fragments. The five most
important of these MSS. are the Sinaitic, the Vatican, the Alexandrian,
codex Ephraim, and codex Bezae, Another Uncial, probably of the sixth
century, was discovered, in 1879, atEossano,in Calabria, and is called codex
Rossanensis. It was discovered by two German scholars, Gebhart and Har
nack, and is written on purple-colored parchment, in silver letters, richly
ornamented with pictures. Only portions of it have yet been made available
for the use of scholars. (2) The Cursives, or MSS. written in a running
hand, and dating from the tenth to the fifteenth century. There are known
to be 1605 MSS. of this class, 600 of which are of the Gospels, This class
of MSS, has been only partially examined or collated by critical scholars.
II. Ancieut Versions are a second scarce of the Greek text of the
Gospels, and have aided in preserving and securing it to us. They are next
in value tothe MSS,, and some of them are older witnesses than any MSS.
in existence. Among the most important of the ancient Versions are : (1)
the Syriac, which includes the Peshito, dating, in its oldest form, from the
middle of the seoond century ; the Philoxenian, of A, D. 508 ; the Cureto
nian fragment and the Jerusalem Syriac ; (2) the Latin, including the old
Italic, and the Vulgate of Jerome, A. D, 405 (which was the first book
printed (A. D. 1455), and known as the Mazarin Bible) ; (3) the Ethiopic :
(4) the Coptic, iu two dialects, the Memphitic and Thebaic ; (5) the Gothic
of Ulphilas, of the fourth century ; and (6) the Armenian versions of the fifth
century. III. Quotations from the Christian Fathers include (1) the Greek, as
Clement of Eome, Polycarp, Ignatius, Barnabas, of the first and second cen
turies, Justin Martyr, Irenaenus, Clement of Alexandria, Origen, Eusebius,
and others in the third and fourth centuries ; (2) the Latin, as Tertullian,
Cyprian, Novatlan, Lactantius, Hilary, Ambrose, Pelagius, Augustin, and
Jerome. About one hundred of these authors have been examined and their
citations collated by various critics.
Printed Editions op the Greek Text, The most important of the
printed editions ofthe Greek Text ofthe Gospels and ofthe N. T, are those
by Erasmus, 1516-1535 ; Stephens, 1546-1551 ; Beza, 1565-1588-9 ; Elzevirs,
1624-1641; the Complutensian, 1514-1522; by Wetstein, 1751-52; Gries
bach, 1775-1806; Lachmann, 1831-18-50; Tischendorf, 1864-1872; Tregel

Specimens of existing MSS. of the Scriptures,
M ycTH f / o Nioce
4t.h. Cent. Codex Sinaiticus.— 1 Tim. iii. IG.
TO Tijs fvtrejSeias \ fjLVtr-njpiov [Be late corr.] os e.
Mor€M H ce c%j«-fr
4th Cent. Codox Sinaiticus.— John i. 18.
voyevtit 9l€o]i [o uv corr.J cis tov.

VfAn-4'

t

T. y

>aXAf koN^ *»

4tTi Cent. Codex Vaticanus. — Mark xvi. 8.
aratris kcu oi/£ei'i ov | Ccf citto;' t^o^ovv \ to yap:

N A p X* rt H N O AOr O C KA I OXO rocM
^ T^^*oc-rOMeN'UAIQCH^40^.o^oc -
5th Cent. Codex Alexandrintis. — John 1. 1.
Ev apxri r)v o Aoyoj (tat o Aoyoc »?»' j ffpos TO** ©[eojv Kat O[eoj s tj*- o Afvyog.

10th Cent. Codex Basillensis, known to Erasmus, but little used by him.
-Luke i. 1-2 nearly, as in all Greek Testaraents.
OBEEK MAWtTSCBIPTS Or THE N. T.
[From. Schaff's Dictionary of Ihe BibU.'i

10 INTEODUCTION.
les, 1857-1879; Westcott and Hort, 1881. The English version of King
James (1611) is based chiefly on the text of Beza and Stephens ; the Revised
version (1881) mainly on that of Westcott and Hort. The learned Richard
Bentley, in 1720, proposed to issue an edition of the Greek Testament, by
collating the oldest copies of the first five centuries, but his proposal led to
a bitter controversy, which crushed the execution ofhis laudable scheme, set
back Biblical criticism in England for more than a century, leaving it in the
hands of German scholars, of some of whora it can justly be said, their de
voutness was far less than their learning. The principles and plan which
Bentley outlined, with rare critical discernment, have since been adopted as
the only true or scientific method, and later scholars are reaping the rich
results. English Versions. The leading English versions are: Wiclifs or
Wycllfi"e's, 1381; Tyndale's, 1525; Coverdale's, 1535; Matthew's or Ro
gers', 1537; Tavener's, 1539; the Great Bible, 1539; the Genevan, 1557
(this was the first that had the division into verses, following the Greek of
Stephens, 1551) ; the Bishop's, 1568; the Rhemish, 1582 ; the King James'
or so-called Authorized Version, 1611 ; the Revised Version, 1881.*
In this Commentary the Authorized and Revised versions are presented
in parallel columns.
CharA-Oteristios of the Gospels. The first three of the Gospel his
tories relate the birth, life, and chiefly the Galilean ministry of Jesus, and
explain his dealings with men ; the fourth presents more fiilly his Judsean
ministry, and the deeper purposes and counsels of God, as revealed through
His eternal Son. They are independent and distinct narratives, not one
borrowed from another, but separate and trustworthy witnesses of the facts
they record. Neither of them, however, intended to produce a complete
history of the work and teachings of Jesus. Each account is designedly
fragmentary, and all together, we may well believe, preseut but a small part
ofthe teachings and tfansactions ofthe short but busy life of Christ on earth.
Of the first readers for whom the Gospels were intended, it appears that
Matthew wrote primarily for the Hebrews, Mark for the Gentiles, Luke for
the learned heathen converts, John to exhibit Jesus as the Word made flesh,
and as the Christ, the Son of God. See John i, 1 ; xx, 21. The early
Christians assigned a special symbol for each Evangelist ; to Matthew a
bullock ; to Mark a lion ; Luke a man ; John an eagle. The second aud
the briefest ofthe four Gospel narratives is
THE GOSPEL ACCORDING TO MARK.
The author has been universally believed to be Mark = ha-mmer, and
the same as John Mark, John, and Marcus. Acts xii, 12, 25 ; xiii, 5, 13 ;
XV, 37, 39; Col. iv, 10; 2 Tim. iv, 11; Philem. 24. His mother's name
* See Schaffs Dictionary of Ihe Bible, pp. 126-131.

IJNTKOUUCTIOJN. 11
was Mary, who resided at Jerusalem and was an aunt to Barnabas.* She
was a person of repute, for the early Christians gathered at her house for
prayer, and thither Peter repaired on his miraculous release from prison.
Mark was probably converted to Christianity under the instructions of Peter
(1 Pet. T, 13), aud some conjecture that he was the young man that followed
Jesus on the night of the betrayal. He became the companion of Paul and
Barnabas, on their first missionary journey, about A.D. 48, but left them, for
some unknown cause, at Perga, and returned to Jerusalem. This led to a,
sharp contention between Paul and Barnabas, causing them to separate, and
Barnabas, with Mark, went to Cyprus. Mark, however, again became the
companion of Paul, during the latter's imprisonment at Rome, and from the
warm esteem with which he is mentioned, it is clear that the offence was ex
plained, or forgiven by Paul. Whether Mark made his contemplated journey to
Asia Minor, we are not informed (Col. iv, 10, 11). He was with Peter when
the Apostle wrote his first Epistle (1 Pet. v, 13), and from the form of salu
tation there given, it is inferred that Mark spent some time in labors at Baby
lon, probably with Peter ; he also appears at Ephesus with Timothy (2 Tim.
iv, 11), and Paul theu commends him highly, showing how completely his
confidence in Mark had been restored. Tradition, according to Epiphanius,
makes him one of the seventy ; Eusebius and Clement, that hewas Peter's
interpreter or secretary, and sent on a mission to Egypt ; and Jerome, thathe
founded the church of Alexandria, and suSered martyrdom there, A. D. 68,
three years after the death of Peter and Paul, The ' ' interpreter of Peter ' '
may mean that Mark translated for the Apostle, or, as many understand, that
he wrote his Gospel in conformity with the testimony and preaching of Peter,
Date. This is uncertain, as the statements of ancient writers are indefi
nite, not to say confusing. Eusebius states that Papias, on the testimony
of John, declared that Mark wrote down what he recollected as the inter
preter of Peter ; and that Irenaeus said Mark wrote his Gospel in conformity
to Peter's preaching, and after Peter and Paul were dead. Ancient author
ities placed its composition as early as A. D. 43, but on no credible evidence
now known. There are no statements in the N. T. to decide the date. The
most reasonable inference is that it was not written earlier than A. D. 62,
and not later than A, D, 68 or 70.
Place. Several ancient writers say it was written at Rome, as Clement,
Eusebius, Jerome, Epiphanius. This is sometimes, though not necessarily,
connected with the theory of its~Petrine origin or character, and the assumption
that Peter visited Rome, which is stoutly denied by many Protestant writers.
Chrysostom mentions Alexandria, but his statement is not confirmed by other
writers. The later theory, that Mark wrote at Antioch, is a mere assumption
destitute of foundation.
* In the A.V. the original ia translated " Marcus, sister's son to Barnabas," but dveipLO'^ does
not necessarily mean " nephew," hence the R.V. reads " Mark, the cousin of Barnabas." So Elli
cott, Lightfoot and Lange render it. Smith's JUble Dictionary ; article, " Mary, mother of Mark,"
erroneously speaks of her as sister to Barnabas.

12 INTEODUCTION.
Language, There has never been any reasonable doubt that Mark
wrote his Gospel in Greek, Some Romanist writers started and defended
the supposition of a Latin original, partly to maintain the authority of the
Vulgate, and a pretended part of this original was shown in St, Mark's church,
in Venice, but critics have detected it to be a part of an old Latin MS. ofthe
four Gospels. We have not a single testimony to a Latin original of the
Gospel, Had there been such a Latin original, it would have been familiar
to many Christians, for the Latin was not like the Hebrew, little known, and
though lost, it is almof t incredible that every early writer should have omitted
to mention it.'* The later Romanist writers abandon the theory of a Latin
original as utterly untenable. According to Milman, the church at Rome,
if not all the churches of the West, for the first three centuries, were, so to
speak, Greek colonies." Their language, their Scriptures, and their writers
were Greek. All their Christian writings extant were originally Greek, as the
works of Justin Martyr, the Shepherd of Hermas, and the Epistles of Clem
ent, Hence, Mark writing even at Rome, would naturally do so in the Greek
language. For Whom Written. Tradition asserts that this Gospel was primarily
prepared for Gentile Christian readers. An examination of the Gospel con
firms this view ; e, g. :
(1) The general omission of Old Testament quotations, except where they
occur in the discourses ofthe Lord, and in Mark i, 2, 3 ; xv, 28,
(2) Omission ofthe genealogy of Jesus,
(3) The interpretation of Hebrew or Aramaic words for Gentile readers,
as Boanerges, Talitha cumi, Corban, Bartimceus, Abba, Eloi, lama sabach
thani. (4) The explanation of Hebrew customs and usages, which would be
familiar to the Jewish, but not to Gentile readers, as the Jews eat not unless
they wash their hands oft (R.V., diligently; margin, "up to the elbow,") ;
the preparation was the day before the Sabbath ; the Passover was killed
(R.V., sacrificed, as in margin of A.V.) on the first day of unleavened bread.
(5) The use of Latinisms or Latin forras not in the other Gospels, as
speculator = soldier of the guard ; xestus = sextarius ; quadrantus = a far
thing ; centurion.
Style. " Of the first three Gospels, '' says Alford, " that of Mark is the
most distinct and peculiar in style." I. It has those graphic touches which
describe the look, gestures, and feelings of our Lord, the appearance of the
persons whom he addressed, and minute particulars of time, place, persons,
and number, which are unnoticed by other Evangelists ; e. g. .
(1) His peculiar look is noticed in Mark iil, 5, 32, 34; x, 23 ; xi, 11.
(2) His acts and gestures in receiving little children, ix, 36 ; x, 16 ; in
rebuking Peter, viii, 33 ; in going before the Apostles, x, 32 ; in gathering
the Twelve about him, ix, 35,
* See Alford, " N. T. for English Readers," p. 3S.

INTEODUCTION, ^ IB
(3) His feelings of indignation, sorrow, pity, hunger, wonder, see Mark
iii, 5; viii, 12, 33; x, 14; vll, 34; viii, 12; x, 21; vi, 34; xi, 12; iv, 38,
(4) Persons about him: Simon and others, i, 29, 36 ; xiii, 3 ; of Phari
sees, Herodians and Scribes, iii, 6, 22 ; the twelve and Peter, xi, 11, 21 ;
xvi, 7; servants, xiv, 65; the Cyrenian, xv, 21.
(5) Number : two thousand, v, 13 ; two and two ; by hundreds, and by
fifties, vi, 7,40; twice... thrice, xiv, 30,
(6) Time and place : great while before day, i, 35 ; at the rising of the
sun, xvi, 2; when even was come, iv, 35; at eventide, xi, 11; the third
hour, XV, 25 ; the sea aud seaside, ii, 13 ; iii, 7 ; iv, 1 ; in Decapolis, v, 20 ;
vii, 31 ; against the treasury, against the temple, xii, 41 ; xiii, 3 ; the porch,
xiv, 68 ; right side, xvi, 5.
II. Mark's style is further characterized by abrupt transitions from one
topic to another, executed with graphic power ; e. g., a, favorite word is
"Ed0ia}<;," which occurs forty times, and is variously rendered in the A, V. ,
by '¦ straightway," "immediately," "forthwith," and " as soon as."
HI, Another peculiarity of style is the frequent use of the historical
present, instead of the past tense, imparting a lively and graphic effect to the
narrative; e. g., "came" (''cometh" in R.V.), and "come," i, 40; ii, 3 ;
xiv, 43, 66; "saith" instead of "said," i, 44; ii, 10, 17, etc.
IV. Mark often uses the direct, instead of the indirect, form of expres
sion, as " Peace, be still," " Come out of the man," " What is thy name ? "
" Send us into the swine." He alsooftengivestheexactwords used, as "Eph
phatha," " Corban," "Talitha cumi," "Boanerges," " Abba," " Eloi."
General Character. The distinguishing features of Mark's Gospel
are : (1) Its brevity ; (2) Vividness and fullness in presenting particular his
toric events ; (3) Brevity or omission ofthe discourses ofthe Lord. Ofthe
thirty seven miracles of .Iesus, including his ascension, Mark records nine
teen ; whileof the thirty or thirty-one leading parables, he notices only eight.
Two miracles are related by Mark only, the healing of the deaf and dumb
man, and of theblindman of Bethsaida. Two parables, also (if the household
er, Mark xiii, 34, be counted), are also given by Mark only, the principal one
being the seed growing secretly, iv, 25 ; (4) The prominence given to Christ's
power over evil spirits, in the miracles noted. Mark plainly aims to impress
his Gentile readers with the kingly power of Jesus, as a spiritual conqueror
and the wonder-working Son of God ; (5) Rapid succession of periods of
solitude, and of manifold and hurried labors.* Here Jesus, says Archbishop
Thomson, ' ' sweeps over his kingdom swiftly, meteor-like, and men are to
wonder and adore. His course is sometimes represented as abrupt, mysteri
ous, awfnl to the disciples ; he leaves them at night, conceals himself from
them on a joumey ; the disciples are amazed and afraid." " The Evange
list," observes Keim, " makes the histories more efi'ective by the contrast
* This fact win bo strikingly apparent by a glance at the analysis presented at the close of
this introduction.

11 • INTEODUCTION.
between the hurried progress... and the contemplative stillness in which he
paints the scenery with a thousand touches — the house, the sea, the follow
ers, the growing throng, the persons by name, the numbers of men, of beasts,
of coins, the green grass, the pillow on the stern of the boat on Geuessaret —
all described with the ready use of softening diminulives, and with words of
time that denote the present." In such a life of constant "pressure " from
multitudes of pitiable cases of sickness, deformity, and sorest affliction ;
from disciples with crude beliefs, and ever recurring doubts ; from a crowd
of followers, full of hard problems and selfish ambitions, urging their claims
upon his attention ; from designing and crafty enemies, secretly striving to
entrap him by their hypocritical manner and artful propositions ; in this
"restless " career, thus sketched by the vivid pen of Mark, must we not re
cognize a true history ?
Its Relation to Peter. The great majority of ancient writers state or
imply that Mark was the interpreter of Peter. This has been explained by
some as meaning: (1) that Mark translated into Greek, or raore probably
into Latin, the discourses of the Apostle, and probably acted as his secretary
also. Others adopt the view: (2) that Mark wrote a Gospel presenting
more closely than others the facts and truths concerning Christ as Peter
preached them, thus becoming Peter's interpreter td the church at large.*
Bjth views have been ingeniously. If not ably, defended, and there is
nothiug improbable in the supposition that Mark did act as interpreter for
Peter, especially when preaching to Latin hearers, and that also in writing
his Gjspel, he presented the facts and teachings of Jesus as he had heard
them from Peter's lips, during many years of companionship and labor with
that Apostle.
Some, as Maclear and Perowne, understand the testimony of Jerome,
Tertullian, and especially Justin Martyr, to declare that Mark wrote his Gos
pel as Peter dictated it to him, and, therefore, was accounted in reality,
Peter's Gospel. Others, as Archbishop Thomson, dispute this view, and
hold that Justin Martyr probably referred tothe "memoirs" of Jesus and
not of Peter. The writings of those early Fathers coming to us, are in a
very fragmentary state, and the most that can be safely asserted is, that
Peter's preaching and oral testimony in regard tothe facts in the life of
Jesus, had an important influenee upon Mark Inthe preparation of this Gos-
* The testimony of John tho Presbyter, aa given by Papias and quoted by Eusebius, is: "This also
[•John] tho Elder said: ' Mark, being tho interpreter of Peter, wTOte do\vTi exactly whatever thing
heremembered, [or ho (Peter) mentionodl, but yet not in the orderin which Christeitherspokoor
did them, for ho was neither a bearer nor a follower of the Lord's, but he was afterwarda, as I
[Papias] aaid, a follower of Peter, who adapted hia instructions to the needs [of his hearers], but
not as deaignini? to furnish a connected account of tbe Lord's oracles, bo that Mark made no mis
take while thug writing down some things, as he remembered them. For of one thing he took
care, to omit nothing which he heard, and not to set down any falso statement therein.' "
Irenaeus says that, after the death of Peter and Paul, 5Iark, the disciple and interpreter of
Potor, " gave us, in writing, what had been uttered by Peter in his preaching." Clement and
Origen repeat a similar tradition.

INTEODUCTION. 15
pel, and that under the guidance of the Holy Spirit, Mark reproduced many
of these facts from his recollection of them, as Peter had frequently related
the same in his hearing. On the other hand, it must be concluded with
Alford, Ellicott, and others, that this is Mark's, not Peter's, Gospel. It has
been known as the Gospel according to Mark from the earliest time, and this
ascription of it to him cannot be accounted for, except upon the ground that
Mark was in fact the author.
Genuineness. That the second Gospel was written by Mark has been
uniformly believed. It is attested by explicit testimony, and little disputed,
even by German critics. The conjecture that Mark simply compiled his Gos
pel from the narratives of Matthew and Luke, is thoroughly exploded and has
been abandoned by the best critics. On the other hand, its brevity and vivac
ity of style have led to the opposite supposition, that it was the primitive
Gospel, Authority and genuineness of the closing section. — The closing section
of the Gospel, chapter xvi, 9-20, has given rise to critical difficulties. The
brief marginal note of the Revised Version tends to arouse, rather than
allay, the suspicions ofthe reader; hence the substance ofthe objections to,
and ofthe arguments In favor of, retaining the passage will be stated. The
objections are: (1) That the verses are wanting in two of the oldest MSS.,
and in some other MSS. of less Importance ; (2) That in Jerome's day
(latter part of the fourth and early part of the fifth centuries) the passage
was not in many Greek copies; (3) That there are many Greek words in
these verses not before used In Mark's Gospel.
In reply to these objections, and in favor of retaining the passage, the
arguments are: (1) It Is found in all the Important ancient Uncial MSS. ex
cept three (the Sinaitic, Vatican, and " L"). It is claimed that too mueh
stress has been laid upon the Sinaitic MS. by Tischendorf and some other
critics : for, according to Buttmann, Burgon, and others, that MS. is some
what remarkable for Its omissions, and for the evident carelessness of Its
transcribers. The Vatican MS. leaves a blank space of three lines and a
whole column between Mark and the words "according to Mark," the
usual phrase closing a book, while no such space is left in other N. T.
books — a space sufficient to contain the omitted verses. Professor Abbot
notes, however, a similar space In the MS. at the close of Nehemiah, and
of the apocryphal book of Tobit ; but It may be added, the MS. abruptly
ends with Heb. ix, 14, the pastoral Epistles, Philemon and Revelation,
being omitted. The MS. has never been accessible to scholars generally,
the best edition being that of Tischendorf, Issued after a partial Inspection
of It for only two weeks, and Is by no raeans Infallible. Its oraission of the
passage in Mark can be accounted for, as can also the omission In the MSS.
of Jerome's day, as will presently be shown.
(2) The closing passage in Mark is sustained by witnesses older than our
oldest MSS. Indeed, all the most ancient Versions (with two minor excep-

16 INTEODUCTION,
tions) recognize the passage ; e. g., the Syriac (including the Peshito, ofthe
second century, the Philoxenian, in two revisions, and the older Curetonian
fragment) ; the old Latin or Italic ; the Coptic (Including the Memphitic and
Thebaic or Sahidic versions); the Vulgate; andthe Gothic version of the fourth
century. The Christian Fathers before Jerome's time also generally concur in
accepting the passage; e. g., the so called Epistle of Barnabas, written in
the second century ; the Shepherd of Hermas, Justin Martyr, and Irenseus,
The testimony of the latter is clear and indisputable. It is also recognized
by Cyril of Jerusalem, Ambrose, and Augustine,
(3) In reply to the objection of Greek words not before used in the Gos
pel, Canon Cook and others have ably shown that, applying a similar rule to
any other passage peculiar to Mark, a larger proportion of unusual Greek
words would be found than in the disputed passage, and hence those other
passages would be thrown out, thus proving the objection untenable, if not
absurd. This seems effectually to dispose of the linguistic objections of the
critics. The omission of the passage In the two MSS. above noticed is accounted
for thus : The origin ofthe objections to the verses has been traced to Euse
bius, who first made a supposition that the verses were omitted in order to
answer an adversary, and subsequently changed the supposition into a stronger
statement, out of which, it is conjectured by many, the objections have
arisen. His original statements are characterized by Canon Cook, as "vague
and inconsistent.'' Jerome simply reproduces the statements of Eusebius,
The omission in the Sinaitic and Vatican MSS., which belong to about the same
age, may be due to Eusebius. We know that he was ordered to prepare
fifty MS. copies of the Bible, by Constantine the Great ; and Tischendorf
thinks it not iraprobable that the Sinaitic MS. is one of those fifty.
Many scholars retain the passage as authentic, who are not certain that
it was written by Mark, Even Alford, who is more facile at finding difficul
ties and contradictions than harmonies, accepts it as authentic. It Is received
as undoubtedly a part of the second Gospel by such scholars as Scrivener,
the foremost of textual critics, by Mill, Bengel, Matthaei, Eichorn, Kninoel,
Hug, Scholz, Guericke, Olshausen, Ebrard, Bleek, Wordsworth, Lachmann,
Burgon, and Canon Cook. Tregellei, Alford, Westcott, and Hort retain It
with some special mark, as brackets, or a space between It and the foregoing
text, indicating thereby that they accept It as authentic, that is, an Inspired
record, but are In doubt respecting its genuineness, that is, they incline to
the view that it may not be by Mark, but was penned by some other inspired
person. Ita right, therefore, to a place In the sacred canon may be regarded
as sustained by a weight of testimony which places it beyond successful ques
tion. Its Value as a Single Gospel. If this, Gospel by Mark were wanting
we should be without a biography of Jesus calculated to enlist and carry the
reader irresistibly along by the minuteness, vividness, and Impetuous character

IIH TKUU U tJXlUi?l .

of the narrative. Mark, as an Intimate helper and companion, alike of Peter,
Paul, and Barnabas, aud laboring In each ofthe great centres ofthe Jewish
and Roman world by turns, appears to have caught and preserved to us
some ofthe grander features ofthe work and words of Jesus, as those great
Apostles presented them to listening multitudes of every nation in the then
known world. " By their simple force," observes Westcott, he was moved
"to look beyond the varieties of doctrine in the vivid realization of the
actions ofthe Son of God." And Wordsworth aptly says, "The brevity of
this Gospel would commend it to the acceptance of the gieat body of the
Roman people, especially of the middle classes engaged in practical busi
ness, legal affairs, commercial enterprise, and military campaigns, and mi
grating In frequent journeys from place to place." This purpose willaccount
for the introduction of Latin words, and of a phraseology in accord with Ro
man usages. To conclude. In the thoughtful and judicious words of Canon
Westcott: " In substance and style and treatment, the Gospel of St. Mark Is
essentially a transtript from life. The course and issue of facts are imaged
init with the clearest outline. If all other arguments against the mythic
origin of the Evangelical narratives were wanting, this vivid and simple
record, stamped with the most distinct Impress of independence and origin
ality, totally unconnected with the symbolism of the Old Dispensation, totally
independent of the deeper reasonings ofthe New, would be sufficient to re
fute a theory subversive of all faith in history. The details which were
addressed to the vigorous intelligence of Roman hearers are still pregnant
with instruction for us. The teaching, which 'met their wants' in the first
age, finds a corresponding field for its action now." ;
Harmony with the Other Evangelists. While Mark's Gospel Is
thus Independent of the other Gospel writers, it is not in contradiction withj
them, but in full harmony with their narratives. This is more fully shown)
in the notes upon various portions ofthe text, which relate matters in com-j
mon with Matthew, Luke, or John. It was long ago noted by leading har
monists, that " Mark and John, who have little in common, follow, with few';
exceptions, the regular and true order of events and transactions recorded \
by them. . . Matthew and Luke manifestly have sometimes not so much regard '¦¦
to chronological order, as they have been guided by the principle of associa- ',
tion, so that in them transactions having certain relations to each other are ;
no^i seldom grouped together, though they may have happened at different ;
times and various places." See Robinson's "Harmony," and EUicott's'
" Lectures."

18 INTEODUCTION.
ANALYSIS OF MAEk's GOSPEL.*
A marked peculiarity of the Gospel is the 'succession of severe labors
and conflicts, alternating with periods of withdrawal and rest. The ascen
sion forms the final withdrawal, to be followed by a final victory at his second
coming. Part I.
Note in this part: (1) the concise introduction ; (2) omission of a genealogy
of Jesus.
I. Introduction : — i, 1-13.
(1) Baptism and Preaching by John  i, 1 — 7.
(2) Baptism of Jesus  i, 8—11.
(3) The Temptation  i, 12—13.
Part H.
Note here: (1) alternate periods of labor and rest ; (2) opposition of Phari
sees to his claim to forgive sins, io his eating with publicans, neglect of
fasts, and breaking the sabbath; (3) selection of apostles; (4) -missio-n
of the twelve; (6) murder of Baptist; (6) feeding of five thousand.
II. Ministry of Christ in Eastern Galilee : — i, 14 — vii, 24.
(A) Section (i)
(1) Announcement ofthe Kingdom  i, 14, 15.
(2) Call of four disciples  i, 16—20.
(8) Cure of the demoniac, at Capernaum  i, 21 — 28.
(4) Cure of Peter's wife's mother and others... i, 29 — 34.
( i ) Retirement to a solitary place  j, 35.
(5) Tour in Galilee  i, 35— 39.
(6) Cleansing of a leper  i, 40 — 45.
(ii) Retirement to desert places  1,45.
(7) The rttlino powers complain of:
(a) The cure of the paralytic  Ii, 1 — 12.
(6) Call and feast of Matthew.  ii, 13-22.
(e) The disciples pluck the ears of corn...ii, 23 — 28.
(d) Cure of the withered hand and others.iii, 1 — 12.
(ill) Retirement to ihe lake  iii, 7 — 12,
(BI Section (11)
fl) Call of the Apostles  iii, 13—19.
(2) Conflict with Scribes from Jerusalem  iii, 20—30,
(3) His friends and true kindred  iii, 31—35.
(4) Parables op the Kingdom :
(a) The Sower  iv, 1— 9.
(6) Explanation of the parable  iv, 10 — 25.
(c) The seed growing secretly  iv, 26 — 29.
{d) The mustard seed  iv, 30 — 34.
(5) SicJNS OF the Kingdom :
(a) The stilling ofthe storm  iv, 35 — 41.
(6) The Gadarene demoniac  v, 1 — 20.
(c) The woman with the issue of blood  v, 25 — 34,
(d) The daughter of.Iairus  v, 21—43.
(6) Rejection at Nazareth  vi, 1 — 6.
(iv) Retirement into ihe viUages  vi, 6,
* In the preparation of this Analysis, aid has been derived from the scholarly Commentaries
of Professors J. J. S. Perowne, 0. F. Macloar, and J. P. Lange, Amer. Ed., by Professors Schaff
aud Shedd.

INTEODUCTION, ly
(C) Section (iii)
(1) Mission ofthe Apostles  vi, 7 — 13,
(2; The murder of the Baptist  vi, 14 — :^9,
(3) Apostles return  vl, 30,
l,vj Retirement io a desert place  vi, 31 — 32.
(4) The feeding of the five thousand  vi, 33 — 44,
(5) The walking on tbe sea  vi, 45 — 52,
(.6) Victories over disease in all its forms  vi, 53 — 56,
(7) Renewed opposition ot the Pharisaic party, vii, 1 — 23,
(vij Retirement to the borders oJ 'Tyre
and Sidon  vii, 24.
Part III,
Note here: (1) the renewed and deepening hostility of the rulers; (2) call
for a sign ; (3) hope for Gentiles ia the answer to the Syro- Phoenician ;
(4) a crisis in Jesus' ministry ; (6) the transfiguration ; (6) foretelling
his passion.
III. Ministry of Christ in Upper Galilee : — vii, 24 — ix, 37.
(A) Section (i)
(1) Healing of the daughter of the Syro-Phoe-
nioian  vii, 24 — 30,
(2) Gradual healing ofthe deaf and dumb  vii, 31 — 37,
(3) Feeding of the four thousand  viii, 1 — -9,
(4) The Pharisees ask for a sign  viii, 10 — 13.
(5) Warning against the leaven of the Phari
sees and of Herod  viii, 14 — 21.
(6) Gradual cure ofthe blind man  viii, 22 — 26.
( vii ) Retirement to the region of Caesarea
Philippi  viii, 27.
(B) Section (11)
(1) Jesus and Peter's great confession  viii, 27 — 30,
(2) First Clear Prediction of his Passion, of
the cross-bearing by disciples  viii, 31 — Ix, 1,
(viii) Retirement to the mountain range
of Hermon  ix, 2,
(3) The Transfiguration  Ix, 2—13,
(4) The lunatic child  ix, 14—27,
(5) Tbe secret source of strength  ix, 28 — 29,
(6) Second Prediction of the Passion  Ix, 31 — 32,
(7) The Apostles taught (a) humility, (b) self-
denial  ,  Ix, 33—50.
Part IV.
Note here : confiicts ivith the rulers.
IV. Conflicts and Victories in Peraea : — x, i — 45,
(1) The question of marriage and divorce  x, 1 — 12.
(2) The blessing of little children  x, 13— 16.
(3) The rich young ruler  x, 17— 22.
(4) The danger of riches  x, 23—27,
(5) The reward of self-sacrifice  x, 28 — 31,
(6) Third Prediction of the Passion  x, 32 — 34.
(7) The ambitious Apostles  x, 35 — 45,

20 INTEODUCTION. Part V.
Note here : (1) the dullness of the Apostles as to the sufferings ofthe Messiah ;
(2) the triumphal entry; (3) the second cleansing of the temple; (4) the
bitter hostility of the rulers; (5) Judas, a traitor; (6) the Lord's
Supper; (7) how the narrative becomes full and miriute towards the last,
V. Conflicts and Victories in Judsea : — x, 46 — xv, 47.
(Al Section (i)
(1) Blind Bartlmseus at Jericho  x, 46 — 52.
(2) The anointing at Bethany  xiv, 3 — 9-
(B) Section (11)
(1) The triumphal entry  xi, 1 — 11.
(Ix) Retirement to Bethany  xi, 11,
"(2) The withering of the barren fig-tree  xi, 12- 14,
(3) The seoond cleansing ofthe temple  xi, 15 — 18.
(x) Retirement to Bethany  xi, 19,
(4) Lesson ofthe withered fig-tree  xi, 20 — 26,
(5) The question ofthe deputation ofthe San
hedrin and the counter question  xi, 27 — 33.
16J Parable ofthe wicked husbandmen  xii, 1 — 12.
(7; Subtle Questions :
(a) Of the Pharisees ; the t-ribute-money. xn, 13 — 17,
(6) Of the Sadducees ; the resurrection.. .:ku, 18 — 27.
(c) Ofthe Lawyer ; the importance of the
Commandments  xii. 28 — 34.
(8) The Lord's counter-question  xli, 35 — 40.
(9) The widow's two mites  xii, 41 — 44.
(10) Prediction of the destruction of Jerusalem
and the end ofthe world  xiii, 1 — 37,
(xi) Retirement at Bethany  Comp. xiv, 12 and 16.
(11) The Conspiracy  xiv, 1, 2, 10, 11.
(C) Section (m) The Passover, Aoony and Arrest,
(1) Directions respecting the papsover  xiv, 12 — 16,
(2) The Passover meal and institution of the
Lord's Supper  xiv, 17 — 26.
(31 Peter's professions  xiv, 27 — 31.
(4) The Agony in Gethsemane  xiv, 32 — 42.
(5) The Arrest  xiv, 43—50.
(6) The Incident of the young mau  xiv, 51 — 52.
(D) Section (iv) The Trial and Crucifixion,
(1) The Jewish Trial  xiv, 53—65.
(2) Tbe denials by Peter  xiv, 66— 72.
(3) The Council  xv, 1.
(4) The trial before Pilate  xv, 1 — 15.
(5) The Crucifixion  xv, 16 — 32.
(6) The Death and Burial  xv, 33—46.
Part VI.
Note here: (1) the hesitation of the disciples io believe the resurrection of
Jesus ; (2) the final charge and distinct promise of miraculous power:
(3) ascension as a final withdrawal; (4) the Lord's power in the growth
of his church.
VI. Christ's Resurrection and Ascension : — xvi, i — 20.
(1) The rest of Christ in the tomb...xv, 47 — xvi, 1.
(2) The visit of the women  xvi, 1 — 8.
The Resurrection  xvi, 4 — 8.

i?

(9

i;

INTRODUCTION. 21
(4) The Appearances after the Resurrection :
[a) Mary Magdalene  xvi, 9 — 11,
(61 Two disciples  xvi, 12—13,
(c) The Eleven  xvi, 14,
51 The Last Charge  xvi, 15—18,
61 The Ascension  xvi, 19,
7) The Apostles preaching  xvi, 20,
MIEACLES AND PAEABLES IN MAEK.
The Miracles of our Lord recorded by Mark may be arranged as dis
playing His power over
(i) Disease.
(1) Simon's wife's mother  I, 30 — 31,
(2) The leper  i, 40—45,
(3) The paralytic  Ii, 3—12,
!4) The woman with the issue of blood  v, 25 — 34.
5) *The blind man at Bethsaida  viii, 22 — 26,
61 The lunatic boy  Ix, 17—29,
7) Bartlmseus  x, 46 — 52,
(ii) Nature.
(1) The stilling ofthe storm  Iv, 35—41.^
(2) The feeding ofthe five thousand  vi, 32 — 44.""
13) The walking on the lake  vi, 45 — 52.
(4) The feeding of the four thousand  viii, 1—9.
(5) The withering ofthe fig-tree  xi, 12 — 14.
(hi) The Spirit-world.
(1) The demon cast out in the synagogue  I, 23 — 28,
(2) The legion  v, 1—20.
(3) The daughter of the Syro-Phoenician wo
man  vii, 24 — 30.
(4) *The deaf and dumb man  vii, 31 — 37.
(it) Death.
(1) The daughter of Jairus  v, 21 — 43,
Ci) Parables of the Early Group ; to the Mission of the Seventy :
(1) The new clcth  ii, 21.
(2) The new wine  Ii, 22,
(3) The sower  iv, 3— 8,
(4) *The seed growing secretly  iv, 26 — 29,
(5) The mustard-seed  iv, 30—32,
(ii) There are no Parables of the Intermediate Group related by Mark,
(hi) Parables ofthe Final Group :
(1) The wicked husbandmen  xii, 1 — 11.
(21 The fig tree  xiii, 28.
(3) * The Householder  xiii, 34.
't' Recorded only by Mark.

CHRONOLOGICAL INDEX.
{From Andrtws^ *^IAfe of Our Lord.)

Annunciation to Zacharias  Oct., 6
Elisabeth conceivetj a son, and lives in retirement  Oct. -March, 6-5
Annunciation to Mary  April, 5
Mary visits Elisabeth, and remains three months  April-June, 5
Birth of John the Baptist  June, 5
Joseph and Mary go to Bethlehem to be taxed  Dec, 5
Jesus born at Bethlehem  Dec, 5
The angel and the shepherds  Dec^ 5
Circumcision of Jesua..,  Jan., 4
Presentation of Jesus  Feb., 4
Coming of the Magi  Feb., 4
Flight of Jesus into Egypt  Feb., 4
Return to Nazareth, and sojourn there  May, 4
Jesus, at twelve years of age, attends the paasoVer  April, 8
John the Baptist begina his labors  Summer, 26
Baptism of Jesus  Jan., 27
Jesud tempted in the wilderness  Jan.- Feb., 27
Deputation of Priests and Levites tothe Baptist  Feb., 27
Josus returns to Galilee  Feb., 27
"Wedding at Cana of Galilee  Feb., 27
First Passover of Jesus' ministry cleansing of temple  April, ',l7
Jesus begins to baptize  May, 27
Jesus depai-ts into (Jalilee, through Samaria  Dec, 27
A few weeks spent by Jesus in retirement  Jan.-April, 2S
The Baptist imprisoned  ¦.  March, 2!S
Second Passover; healing of impotent man  April, 28
Jesus begina His ministry in Galilee  April-May, 28
Calling of four disciples, and healings at Capernaum  April-May, 28
First circuit in Galilee ; healing of the leper  May, 28
Return to Capernaum, and healing of the paralytic  Summer, 28
Plucking the cor-n, and healing the withered hand  Summer, 28
Choice of apostles, and Sermon on tbe Mount  Summer, 28
Healing of centurion's servant at Capernaum  Summer, 28
Joumey to Nain, and raising of the widow'a son  Sununer, 28
Message to Jesus of the Baptist  Summer, 28
Jesua anointed by the woman; a sinner  Autumn, 28
Healing at Capemaum of the blind and dumb possessed; charge of the Phari-
see.^ that He casta out devils by Beelzebub  Autumn, 28
Teaching in parables; and stilling of the tempest  Autumn, 28
Healing of demoniaca in GergesEi, and rotui-n to Capernaum,  Autumn, 23
Matthew's feast; healing of woman with issue of blood and raising of Jairus'
d.iughter  ."  Autumn, 23
Healing of two blind men, and a dumb possessed; Pharisees blaspheme Autumn, 28
Second visit to Nazareth; sending of tho twelve  ^V^uter, 29
D'iath of Baptist; Je.su3 returns to Capernaum  Winter, 29
r'rjssiiig of the sea, and feeding of tho 5000; return to Capernaum  spring, 29
Discourse at Capernaum respecting the broad of life  April, 29
Jusus visits the coasts of Tyre and Sidon; heals tho daughter of Syro-Phteniiiun
woman; visits the region of Decapolis; heale one with au impediment in
his speech ; foods the 4OO0  Summer, 29
Jesua returns to Capernaum: ia tempted by the Pharisees; reproves their
hypocrisy; again crosses tho sea; hoala blind man at Bethsaida.. . .Summer 29
Petor's confessson tliat He is the Christ; He announces Hia death und resurrec
tion; tho transfiiruration  Summer, 29
Healingof lunatic child  Summer, 29
Josua journeys through Galileu, touching the disciplca; ut Cuiicrnaum pays
tho tribute money, goes up to feast of Tabornacles  Autumn, 29
22

CHRONOLOGICAL INDEX. 23
He teaches in the templo ; offorts to arrest him  Ovt, 20 a n.
Au adulteress is brought before him : attempt to stono him; healing of a man
blind from birth; ritnrnto Galilee  Oct., 29 "
Final dei>arturo fmrn Galileo; is n'jcctcd ut Samaria; sending of the Seventy,
whom he follows  Nov., ;29 "
Jesus ia attended by great multitudes ; parable of tho good Samaritan ; He givea
aformof pmyer  Nov., 29 "
Healing of a dumb possessed man ; renewed blasphemy of tho Pharisees ;
dining with a Pharisee ; Jesus i-ebukcs hypocrisy; parable of the rich
fool  '.  Nov.-Dec, 29 "
Josus istold ofthe muMer ofthe Galileans by Pilato; parable of tho fig tree;
healing ofa woman IS yeai-s sick; is warned against Herod  Nov.-Dec, 29 "
Feast of Dodicalion.'visit to Mary and Mai-tha; the Jewa at Jerusalem attempt
to atone Him ; Ho noea beyond Jordan  Dec, 1^9 "
Jesxis dines with a Pharisee, and heals a man with di-opsy; pnrablcs of the
great suppor, of the lost eheep, of tho lost piece of silver, of tho unjust
steward, of the rich man and liuzarus  Dec, 29 "
Resurrection of Lazarus; counsel ofthe Jewa to put Him to death; Ho retires
to Ephraim  Jan.-Feb., 30 "
Sojourn in Ephraim till Pn.'^sovor at hand; joumeya on the border of Samaria
and Galilee; healing of ten lepers; parable of tho unjust judge, and of
Pharisee and publican ; teaching respecting divoree; blessing of children;
the young ruler, and parable of laboi'era in the vineyard  Fcb.-fllai'ch, 30 '*
Josu's again announces His death; ambition of James and John  Murcli, 30 "
Healing of blind men at Jericho; Zaccheus; imrable ofthe pounds; departure
to Bethany  March, 30 *'
Supper at Bethany, and anointing of Jesus by Mary,  Sat., April 1, 30 '*
Entry into Jerusalem; visit to tho temple, and return to Bethany.. 
Sunday, Aiiril 2, £0 "
Cursing of the fig tree ; second purification of tho temple ; return to Bethany
Monday, April 3, ."0 "
Teaching in the temple; parable of the two eons, of the wicked husbandmen,
of the king's sou; attempts of hia enemies to entangle Uim; the poor
widow; the Greeks who desire to see Him; a voice heard from Heaven;
departure from the templo to tho Mount of Olives; discoui-so respecting the
end ofthe world; return to Bethany; agreement of Judas with the priests
to betray Him  Tuesday, April 4, 30 "
Jesus seeks retirement at Bethany  AVednesday, April fi, 30 "
Sending of Peter and John to prepare tho Passover; tho paschal supper 
Thursday, April 6, 30 "
Events at paschal supper  Thursday eve, April 6, 30 "
After supper Jesus foretells the denials of Peter; speaks of tho coming of the
Comforter, and enda with prayer  .-  Thuraday eve., April 6, 30 "
Jeans in the gurden of Gethsemane  Thureday eve., April G, 30 "
Jesua is giveninto tbe handa of Judas  Thursday, midnight, April 6, 30 "
Jesus is led to the house of Annas, and thenco tothe jialaco of Caiaphas; ia
condemned for blasphemy  Friday, 1-5 a.m., April 7, 30 "
Mockeries of His enemies; He ia brought the second time before tho council,
and thence taken before Pilato,  Friday, 5-6 a.m., April 7, 30 "
Charge of sedition; Pilate finds no fault with Him, aud attempts to release
Him, but is forced to scourge Him, uud gives Him up to be crucified, 
Friday, 6-9 a.m., April 7, 30 "
Jesus U crucified at Golgotha  Friday, 9-12 a.m., April 7, 30 "
Upuu the cross ia reviled by hia enemies; commends His mother to John; dark
nesa covers the land ;' Uo dies ; the earth shakes, and rocks are rent 
Friday, 12 A.M.-3 r m., April 7, 30 "
His body taken down and given to Joaeph, and laid in his sepulchre 
Friday, 3-6 P.M., April 7, 30 "
Resurrection of Jesus, and appearance to Mary Magdalene 
Sunday, a.m., April 9, 30 "
Appearance to tho two disciples at Emmaus; to Peter and to the eleven at
Jemsalem  Sunday, p.m., April 9, 30 "
Appearance to tbe apostles aud Thomas  Sunday, April 16, 30 "
Appearance to seven disciples at sea of Tiberias, and to 500 at mountain in Galilee,
April-May, 80 "
Final appearance to the disciples at Jerusalem, and ascension to heaven,
Thursday, May 18, 30 "

LESSONS AND GOLDEN TEXTS EOR 1882.

FIRST QUAETEB.
1. Jan. 1. — The Beginning or the Gospel
Mark 1:1-13. CommU vs. 9-11. Golden Text
—Mal. 3 : 1.
2. Jan. 8. — ^Jescjs in Galilee. Mark 1: 14-
2S.,CommU vs. 27, 28. GoLnEN Text. — Isa. 9 : 2.
3. Jan. 15. — Power TO Heal. Markl : 29-45.
Commit i>8. 40-42. Golden Text.— Exod. 16 : 26.
4. Jan. 22. — Powee to FonGivE. Mark 2:
1-17. Commii vs. 8-12. Golden Text.— Isa. 43 : 25.
5. Jan. 29. — The Pharisees Answered.
Mark 2: 18-28, and 3: 1-5. Commii. vs. 3:1-5.
Golden Text.— Exod. 20 : 8.
6. Feb. 5. — Christ and his Dishiples. Mark
3; 6-19. Commit vs. 13-15. Golden Text. —
John 1,^ : 16.
7. Feb. 12. — Christ's Foes and Friends.
Mark 3 : 20-36. Commit vs, 31-35. Golden Text.
—Matt 12: 30.
8. Feb. 19. — Parable of the Sower. Mark
4; 1-20. Commit vs. 3-8 Golden Text. — Rev.
2: 29.
9. Feb. 26. — The Growth of the Kingdom.
¦ Mark 4: 21-34. Comviil vs. 30-32. Golden Text.
— Ps. 72 ; 16.
10. March 5 —Christ Stilling the Tempest.
Mark 4 : 35-41. Commit cs. 37-41. Golden Text.
— Ps. 107 : 29.
1 1 . March 12. — Power over Evil Spirits.
Mark 6 : 1-20. Commit vs. 18-20. Golden Text.
—1 John 3 : 8.
12. March 19. — Power over Disease and
Death. Mark 6 : 21-43. Commii vs.. 21—23.
Golden Text. — Verse 36.
13. March 26. — Review, or selected Lesson.
SECOND QUARTER.
1. April 2. — The Mission op the Twelve.
Mark 6 : 1-13. Commii vs. 10-12. Golden Text.
—Matt. 10 : 40.
2. April 9. — Death of John the Baptist.
Mark 6: 14-29. Commit vs. 14-10. Golden Text.
— Ps. 37 : 12.
3. April 16,— The Five Thousand Fed. Mark
6 : 30-44. Commit vs. 41-44. Golden Text — Ps.
132:15. 4, April 23. — Christ Walking on the Sea.
Mark 0 : 4.5-66. Commit vs. 47-50. Golden Text.
—Isa. 43 : 2,
5. April 30. — The Traditions op Men. Mark
7 : 1-23. Commii d.i. 9-13. Golden Text.— i". 7.
G. May 7 — Sufferers Brought to Christ
Mark 7 : 24-37. Commit vs. 26-30. Golden Text.
—Ps. 145:9.
7 May 14. — The Leaven of the Pharisees.
Mark 8 : 1-21. Commit vs. 14-17. Golden Text.
—Luke 12:1.
8. May 21,— Seeing .and Confessing Christ.
Mark 8 : 22-33, Commit os. 27-29, Golden Text.
—Matt 16:16.
9. May 28.— Following Christ. Mark 8 : 34
38 ; 9: 1, Commit es. 34-37. Golden Text.— u.34.
10. June 4. — The Tra.nsfigurateon. Mark.
9 : 2-13. Commitvs. 5-8. Golden Text. — Matt.
3: 17.
11. June 11. — The Afflicted Child. Mark
9: 14-32. Commit w, 21-24. Golden Text.— i>, 23.
12, June 18. — The Childlike Believer.
Mark 9 ; 33-50. Commit vs. 35-37. Golden Text.
-Isa 67: 15.
13. Juno 26, — Review, or selected Lesson.
24

THIED QUARTER.
1. July 2.— A Lesson os Home. Mark 10;
1-16. Commit vs. 13-16. Golden Text.— Pb.
2 July 9,— The Rich Young Man. Mark 10:
17-31. Ctoimi(OT. 21-24. Golden Text.^s. 21.
3 July 16.— Suffering and Service. Mark 10;
32-45. CommUvs.ii-^. Golden Text.— ». 45.
4. July 23. — Blind Bartimeus. Mark 10:
46-52 Commit vs. 46-62. Golden Text.— Isa.
35: S. ^ „ ,
5. Jnly 30.— The Triumphal Estrt. Mart
11: 1-11. Commit vs. 7-10. Golden Text.-
Zeoh 9:9. „ ..,,,,
6, Aug. 6.— The Fruitless Tree. Mark 11:
12-23. Commii rs. 12-14. Golden Text.— John
16 : 8. „ ,
7. Aug. 13.— Praver and Forgiveness, Mark
11 : 24^33. Commii vs. 24-26. Golden Text.—
Matt. 6 : 12
8. Aug, 20.— The Wicked Husbandmen.
Mark 12 : 1-12. Qmmil vs. 9-11. Golden Text.
— Ps. 118 : 22.
9, Aug. 27.— Pharisees and Sadducees bi-
LENOED. Mark 12 : 13-27. Commit vs. 14-17.
Golden Text.— 1 Tim. 4:8.
10, Sept. 3.— Love To God and Men. Mark
12:28^4, Coromil IS. 29-31. Golden Text.—
Deut. 6:6. ,, ,
11, Sept 10.— Calamities Foretold. Mark
13 : 1-20. CommU vs. 9-11, Golden Text,—
Prov. 22 : 3.
12. Sept. 17,— Watchfulness Enjoined Mark
13 : 21-37. Commit vs. 33-37. Golden Text.—
1 Thess. 6 : 6,
13. Sept, 24,— Review, or selected Lesson.
FOURTH QUARTER.
1, Oct. 1,— The Akointlngat Bethany. Mark
14:1-11. Commit vs. 6-9. GoLDf N Text,— r. 8.
2 Oct, 8.— The Passover. Mark 14 : 12-21.
Commii vs. 17-21. Goldfk Text.— Ex, 12 : 27.
3. Oct, 15.— The Lord's Supper. Mark 14 :
22-31, CoramtfM, 22-26 Golden Text.— 1 Cor.
11 : 26,
4 Oct. 22.— The Agony in the Garden, Mark
14 : 32-42. Commit vs. 33-36. Golden Text.—
Isa, 53 : 4,
6. Ort, 29.— jFsus Beteaykd and Taken.
Mark 14 : 43-54, Commit vs. 43-46. Golden Text.
-Mark 14 : 41.
6, Nov, 6, — Jesus bffore the Council. Mark
14 : 55-72 Commit va. 61-64. Golden Text.—
Isa, 63 : 7,
7. Nov. 12.— Jesus before Pilate. Mark
1!S : 1-15. Commit vs. l-:-15. GoLDtN Text,—
Isa, 63 : 3.
8. Nov 19— Jesus Mocked and Crucified.
Mark 15 : 16-26, Commii ts. 22-26. Golden
Text.— Ps. 22 : 16
9 Nov, 26.— His Death on the Cross. Mark
15 : 27-37, CommU vs. 33-37. . Golden Text.—
1 Peter 2 : 24.
10. Dec. 3. — After his Death. Mark 15:
38-47. Commit vs. 4:5-46. Golden Text. — v. 39.
11. Dec. 10. — His Resurrection. Mark 16:
1-8. Cmviit !).«. 6-8. Golden Text.— 1 Cor.
16: 20.
12. Dec, 17. — After his Resurrection. Mark
16 : 9-20 Commit vs. 15-20. Golden Text. — u.l5.
13. Dec. 24 — Lesson selected by the School.
14. Dec. 31. — Review, or selected Lesson.

A
PICTORIAL COMMENTARY ox
THE GOSPEL ACCORDING TO MAEK.

Authorized Version. i Revised Version

IHAP. I. — The beginnine of the gospel of
_^ Jeeus Christ, the Son of God.
2 As it is written in the prophets, Behold, I
send my messenger before tliy face, which shall
prep ro Ihy way before theo,
3 The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make his paths
Biraiglit. 4 John did baptize in the wilderness, and

CHAP. I. — The beginnine of the gospel of rpHE beginning of the gospel of Jesus Christ,
Jeeus Christ, the Son of God. i 'the Son of God.
2 Even as it is written '^in Isaiah the prophet,
Beliold, I send my messenger before thy
face,
Wlio shall prepare thy way ;
3 The voice of one crying in the wilderness,
Malte ye ready thc way of thc Lord,
Mal;e his paths straight ;
4 John came, who baptized in the wildemess
* Some ancient authoiities omit tlie Son of God. - Some ancient authorities read in the
prophets. 1-9. B.iPTisM AND Preaching by John, A. D. 26, 27.
1. The beginning^ ' ' Here is ihe beginning of " or " here begins ihe gos
pel," etc. This is either a title to tho book, or, as Schaff suggests, to the first
section. " Some connect it with the next verse, the beginning ofthe gospel
(was) as it is written in the prophets ; others with verse 4, the beginning
of the gospel was, John baptizing. But these constructions are too artificial.
The verse describes the whole book as ' the gospel of Jesua Christ,
tho Son of God.' " — /. A. Alexander. Mark begins abruptly and concisely,
not with a genealogy of Jesus, as Matthew, nor with the infancy of Jesus, as
Luke, nor with the Eterniil Word, as John ; but he sets forth Jesus Christ in
his acts, and as the Messiah and Saviour of men.
gospef\ The noun occurs 75 times in the New Testament and the verb 25
times. Gospel is from Saxon, ^od^good and speZ = speech or news. The
meaning, in Greek and in English, is glad tidings, good news. This gospel
is singularly fidl of precious facts about the Lord Jesus, narrated in a
S'mple, terse, pithy, and condensed style.
the Sen of God] Jesus as the Son of God, is the subject of the book.
Contrast this with Matt, i, 1, '^ the Son of David, ihe Son of Abraham."
Jiatthew writes for Jews ; Mark for Gentiles.
2. in the prophets'] The citation is from (1) Mal. iii, 1, and (2) Isa. xl, 3.
The reading of the A.V. is in closest accord with the citations. " The sub
ordinate relation of the later to the earlier prophecy would account for
the reading, in Isaiah ihe prophet, regarded as the true text by the latest
critics." — Alexander.
my -messenger'] The Greek word usually rendered angel is here used in
its primary and wider sense. Mark makes only two Old Testament quo
tations of his own — here, and in xv, 28 (?), but notes several which Jesus
made in his discourses.
3. Lord^ that is, Jehovah. "As this verse refers to Christ it is proof of
his deitv." — Beza.
4. the wilderness] The region extending from the gates of Hebron to the
shores of the Dead Sea. "It is a dreary waste of rocky valleys ; in some
(25)

A PICTORIAL COMJIENTAEY

[Mark 1,5-6.

Authorized Version,
preach the baptism of repentance for the remis
sion of sins,
o And the'e went out unto himall the land of
Judasa, and they of Jerusalem, and were all baij-
tizcd of him in the river of Jordan, conf<i~.iiB-^
tlieir sins.
6 And John was clothed ^vith camel's hair,

Eevised Version.
and preached the baptism of repentance unto
5 remission of sins. And there went out unto
him j-11 the country of Judaaa, and all they of
Jems-.lem; and they were bapti2ed ofhim in
C t'.i" river Jordan, confessinjr their sins. And
John was clothed with camels hair, and haxl a

parts stern and terrible, the rocks cleft and shattered by earthquakes and
convulsions into rifts and gorges, sonietimes a thousand feet in depth,
though only thirty or forty in width. The whole district is, in fact, the
slope of the midland chalk and limestone hills, from their highest point of
nearlj' 3000 feet near Hebron, to 1000 or 1-500 feet at the valley of the Dead
Sea. The Hebrews fitly call it Jeshimoa (1 Sam. xxiii, 19, 24), ' the appalling
desolation,' or 'horror.' " — Geikie.
baptisTn of repentance] " A ceremomal washing, which denoted a profes
sion of repentance, or a thorough change of mind, ...with respect (o sin."
— Alexander. "It was <i. mere emblem of the purification required in the
life and heart, and needed an after baptism by the Holy Spirit." — Geikie.
for the remission] oruntoihe remission, as in the Revised Version. Comp.
Matt, xxvi, 28; Luke i, 77. Remission means a loosing, leaving, letting fo
unpunished. It was to be received through the Messiah. John required of
all a change of mind and life with a view to pardon from Christ. Thus his
baptism was preparatory to that of Christ.
" Waterbaptismisan... emblem of that which
must be received from the Holy Ghost." — -
A. Clarke.
5. all the land] The crowds that flocked
to his baptism included representatives
of every class, Pharisees and Sadducees
(Matt, iii, 7', tax-gatherers (Luke iii, 12),
''"'™^- soldiers ( Luke iii, 11', rich and poor ( Lnke
" How little dependence is to be placed on what is called ' popu-
If ever there was a popular minister for a season, John the Baptist
was that man. Yet, of all the crowds who came to his baptism and heard 1 is
preaching, how few, it may be feared, were converted. Some, we may hope,
like Andrew, were guided to Christ, but the vast majority, in all probability,
died in their sins." — Ryle.
confessing ilieir sin:^] "The Grrek verb being an intensive compound,
denotes the act of free and full confession." — 'Alexander. " Ho was a good
man, and commanded the Jews to exercise virtue, both as to righteousness
towards one another, and piety toward God, and so to come to baptism." —
Josephus. For iuither note on Baptism, see Chapter xvi, IG.
6. was clothed] "The Evangelist draws attention to three points in
reference to the Baptist: (a) His appearance. He recalled the asceticism
ofthe Essene. His raiment was ofthe coarsest texture (camel's hair), such
as was worn by Elijah (2 Kings i, 8) and the prophets generally (Zech. xiii,
4). His girdle, an ornament often of the greatest richness in Oriental cos
tume, and of the finest linen (Jer. xiii, 1; Ez. xri, 10) or cotton, or em
broidered with silver and gold (Dan. x, 5 ; Rev. i, 13 ; xv, 6), was of un-
tanned leather (2 Kings i, 8), like that worn by the Bedouin ofthe present
day. [b) His did -was the plainest and simplest. Locusts were permitted
BS an article of food (Lev. xi, 21, 22). Sometimes they were ground and
pounded, and then mixed with flour and water and made into cakes ; some
times they were salted and then eaten. For wild honey comp. the story of

iii, 10)
larity. '

Mark 1,7-9,] ON THE GOSPEL OF MARK. 27

Bevised Version.
leathern fiirdlo about his loins, and did eat
7 locusts and wild honey. And he preached,
s.iying, Tiiere cometh after ine he that is
miglitier thun I, llie latchet of whose shoes I
nm 11 t ^worthy to stoiip down and unloose.
8 I liaptizedyou*with water; but he shall bap
tize you *with the "^Holy Ghost.
9 And it camo to pass i n those days, thfit Jesus
came from Is'azareth of Gsililce, aud was ba[)-
10 tized of John "^in the Jordan. And straight-

AUTIIORIZED VbKSION.
and with a girdlo of a skin about his loins ; and
he did eat locusts and wild honey ;
7 And preached, saying. There oometh ono
mightier than I after me, the latchet of whose
shoes I am not worthy to stoop down and un
loose. 8 I indeed have baptized you with water: but
he shall b.iptize you with the Holy Ghost.
9 And it came to pass in those days, that Jesua
came from Nazareth of Galilee, and waa bap-
tizel of John in Jordan.
^ Gr.si^ficietU. * Or, in ¦ Or, ifoi^ SpinY .• and so throughout this book. '^Gr. into.
Jonathan, 1 Sam. xiv, 25-27. (c) His message. (1) Thatthe members of
the Hebrew Nation were all morally unclean, and all needed moral and spir
itual regeneratio '1 ; (2) that One mightier than he was coming ; (3) thathe
would baptize with the Holy Ghost." — Camb. Bible. " It would be well for
the church and the world it there were more ministers like John." — Ryle.
7. cometh] present tense. The Baptist sees Christ as already come and
in their midst.
latchet] diminutive of latch, like the Fr. lacet, dim. oflars, comes fromthe
Latin iag'ucits=a "noose,." and meana anything that catches. "We now
only apply la'ch to the catch ofa door or gate. We speak ofa " shoe-?ace,"
and "lace" is radically the same word. It was the thong or strap by
which the sandal was fastened to the foot; comp. Gen. xiv, 23; Isa. v, 27.
To unloose the shoe was the work of the meanest slave. The idea of dis
parity in position between John and the coming one could not have been
more forcibly expressed to an Eastern audience.
Practical Lessons — "The last messenger of the Old Covenant points
to the first ofthe New. The New Testainent looks back to the Old." —
Starke. " Jesus is Christ, Sou of God, and therefore divine." " The Gos
pel is aa anthem from the harps of heaven; the rausic of the river of life,
washing its shores on high and pouring in cascades on the earth." — Hoge.
"The gospels are a garden enclosed, with its blossomed mounts and blazing
parterres, and every several path leadingup to that Tree of Life." — /. Ham
ilton. How little dependence can be placed on popularity. Crowds came
to hear John ; how few really followed God. "A preacher should be only a
messenger who proclaims the coming of the Lord." — Gpssner. The true
preacher sinks his own identity, and exhibits Jesus only ; 1 Cor. ii, 2.
9-13. Thk Baptism Axn Temptation- or Jesus, A. D. 27.
9. in those days] Jesus was then thirty years of age (Luke iii, 23), the age
appointed for the Levite' 3 entrance on "the service ofthe ministry" (Num.
iv, 3). It was, therefore, about A. D. 20.
came from Nazareth] his home and where he had grownup in peaceful
seclusion," increasing... in favor with God and man " (Lukeii, 52). The town
Nazareth, unknown and unnamed in the Old Testament, was situated among
the hills which form the southern ridges of Lebanon, just before they sink
down into the Plain of Esdraelon.
baptized. ..in Jordan] Either at the ancient ford near Succoth, which
some have identified with' the Bethabara or rather, Bethany (as in revised
version) of John i, 28 ; or at a more southern ford not far from Jericho.
Conder thinks the place identical with Abarah, a leadingford ofthe Jordan,
on the road to Gilead. " Without sins of his own to be confessed,
repented of or pardoned, he identified himself, by this act, with his people
whom he came to save fromsin." — Alexander. " Mark's account of John's
baptism has many phrases in common with both Matthew and Luke : but

28

A PICTORIAL COMMENTARY

[Mark 1, 10-12.

Revised Version.
way coming up out of the water, he saw the
heavens rent asunder, and the Spirit as a
11 dove descending upon him: and a voice c;ime
out of the heavens. Thou art my beloved Sun,
in thee I am well pleased.
12 And straightway the Spirit driveth him

Authorized Version.
10 And straightway coming up out of the
water, he saw the heavens opened, and th .
Spint like a dove descendingupon him :
H And tiit^re cumo a voice from heaven, saying,
Thou art my beloved Son, in whom I am weil
pleased. 12 And immediately the Spirit driveth him
into the wilderness.
from the additional prophecy quoted in verse 2, is certainly independent and
distinct. " — Alford.
10. straightway] This ii Mark's favorite connecting word, and con
stantly recurs: the Greek word is sometimes rendered "immediately" in
the A.V. ; comp. i, 12, 28; iv, 5, 15 ; viii, 10 ; ix, 15 ; xi, 3, and other places.
he saw] We learn from Luke iii, 21, that Jesus was engaged in prayer.
We find solemn prayer preceding (1) our Lord's baptism, (2) his choice of
the twelve (Luke vi, 12), (3) his transfiguration (Luke ix, 29), (4) his
agony in the garden (Matt, xxvi, 39).
heavens] a plural Hebrew form which has no singular, and means simply
the sky.
opened] or rent asunder a graphic touch of Jlark. Wiclif renders it
"cleft." The same word in the Greek is used in Luke v, 36 (the new
piece in the old garment) ; xxiii, 45 (rending the veil ofthe temple) ; Matt.
xxvii, 51 (rending the rocks) ; J ohn xxi, 11, (breaking or rending ofthe net).
a dove] This visible emblem
¦^Hy.iijo ;¦ of the Spirit may refer to its
gentleness, and to that quality in
Christ's ministry, to the brood
ing of the Spirit at creation.
Gen. i, 2 ; or to the use of the
bird in sacrifice. Lev. i, 14. Its
descent taught the union ofthe
Son and the Spirit.
11. a voice] The first of
the three heavenly voices heard
during his ministry. at: (1) his
'^y baptism ; (2) his transfiguration
(Mark i-x, 7) ; (3) inthe courta
ofthe temple during holy week
(John xii, 28).
He was thus by baptism and
the unction of the Holy Ghost
which followed (Matt, iii, 16; comp. Ex. xxix, 4-37 ; Lev. viii, 1-30), sol
emnly consecrated to his ofiice as Redeemer. He gave to his church for
all time a striking revelation of the divine nature, the Son submitting in all
lowliness to every requirement of the law, the Father approving by a voice
from heaven, the Spirit descending and abiding upon the Son. " I ad Jor-
danem., et videbis Trinitatem." =^ Go to Jordan and thou shalt see the Trin
ity. — Maclear.
12. immediately] or straightway " One main design (of the temptation)
was to prefigure amJ exemplify that bitter and protracted warfare. ..between
the seed ofthe serpent and the seed of the woman." — Alexander. The ob
ject ofthe Saviour was " to destroy the works ofthe devil " (1 John iii, 8).
His very first work, therefore, was to enter ou a conflict with the great enemy of
mankind. The temptation was threefold in character: (1) through the
appetites; (2) from presumption; (3) from ambition. See Matt, iv, 1-11.

Mark 1, 13]

ON THE GOSPEL OF MAEK.

29

Authorized Version',
13 And he was there in the wilderness forty
days, tempted of Satan ; and was with tlie wilii
beasts ; and the angels ministered unio him.

Revised Version.
13 forth into the wilderness. Andhe was in the
wilderness forty days, tempted of Satan; and
he was with the wild beasts; aud the angels
ministered unto him.

Tradition locates the scene ofthe temptation in Mt. Kuriintul or Qurantana,
afew miles northwest of Jericho. He was tempted that he might sympathize
with and succour those who are tempted. (Heb. iv, 15).
driveth him] Literally expels him, Wiclif says, putted forth. It is a
stronger word than that used by Matthew, led up (Matt, iv, 1), or by Luke,
was led (Luke iv, 1). The word here used is in Matt, ix, 38, " send forth
labourers into his harvest ;" andin John x, 4, " putteth forth'his O'wn." The
Spirit, does not mean his own mind, nor Satan, but the Holy Spirit ; not
tempting him, James i, 13, but simply bringing him to the scene of tempta
tion. The Spirit constrained him to go forth to the encounter with Satan,
and the word driveth hints at rapid translation, such as caught and carried
prophets and evangelists to a distance (1 Kings xviii, 12 ; 2 Kings ii, 16 ;
Acts viii, 39).
13. tempted of Satan] The temptation lasted during the whole period of
forty days, as the words in Mark and Luke naturally imply, or at the close of
the period, as suggested by the language of Matthew (iv, 2). "Both state
ments maybe true ; he may have been assailed... during the whole period, but
in a more palpable form at its conclusion. ' ' — Alexander. The Vulgate, Arabic
and Ethiopic versions add "forty nights " to the " forty days." In Matt.
iv, 1 and Luke iv, 2, he is said to have been tempted by the Devil, i. e., the
"Slanderer," who slanders God to man (Gen. iii, 1-5) and man to God
(Job i, 9-11 ; Rev. xii, 10). Mark, who never uses this word, says he was
tempted by Satan, i. e., " the Enemy " of God and man alike.
the wild beasts] This intimates that he was beyond the reach of human
help, and exclndes the idea of even scattered human habitations.
the angels] Probably bringing him food. Matthew records the ministry
of angels at the close, as to a Heavenly Prince (Matt, iv, 11). Mark records
a ministry ofthe same celestial visitants apparently throughout ihe trial.
Practical Suggestions. — '¦^Baptism, without faith, saves no one; let a
man be baptized by immersion or sprinkling, in his infancy or in his adult
age: ifhebenotled to put his trust in Jesus Christ — if he remaineth an
unbeliever, then this terrible doom is pronounced upon him ; ' He that be
lieveth not shall be damned.' " — Spurgeon. Christ baptizes his people with
the Holy Spirit. Great spiritual enjoyments are often followed by great
trials. Angels are interested in the trials and sorrows ofthe Saints. " But
then I sigh : and, with a piece of scripture, tell them that God bids us do
good for evil." — Shakspeare. "Thou shalt be sure to be assaulted by
Satan wheu thou hast received the greatest enlargements frora heaven... This
arch-pirate lets the empty ships pass, but lays wait for them when they return
richest laden." — Achb. Leighton,

30

A PICTORIAL COMMENTARY

[Mark 1, 14-16."

Authorized Version.
14 Now after that John was put in prison.
Jesus came into Galilee, preachmg the gospel
of the kingdom of God,
15 And saymg, The time is fulfilled, and the
hingdom of God is at hand; repent ye and be
lieve the gospel,
1() Now as lie walked by the sea of Galilee, he

Revised Version.
14 Now after that .John was delivered up,
Jesns came into Galilee, preaching the gospel
15 of Goil, and saying. The time is fulfillci, and
the kingdom of God is at hand : repent ye,
and believe in the gospel.
16 And passing along by the sea of Galilee,

14^20. Jesus Begins His Ministry and Calls Four Disciples.
Between the events just described and those on which the Evangelist now
enters, came several recorded chiefly by John ; viz., (1) The testimony of
the Baptist to Christ (John i, 19-34) ; (2) the following of Andrew, John,
Simon, Philip and Nathanael (John i, 35-51); (3) the marriage at Cana
(John ii, 1-11) ; (4) the first visit to Jerusalem, first cleansing of the Tem
ple and visit of Nicodemus (John ii, 13-21 ; iii, 1-21) ; (5) the ministry
with the Baptist (John iii, 22-36) ; (6) the imprisonment of the Baptist
(Luke iii, 19, 20) ; (7) the return of Jesus to Galilee through Samaria, the
discourse with the woman at the well (John iv, 3-42) ; (8) cure of the noble
man's son at Cana (John iv, 43-54).
14. put in prison] or delivered vp The imprisonment of the Baptist is
more fully related by the Evangelist, cbapter vi, 17-20.
came into Galilee] Galilee was the most northern and the most populous
of the three provinces into which the Romans had divided Palestine. It
was small in extent, about twenty-seven miles from east to west, and twenty-
five miles from north to south ; but rich in products of wheat, wine and oil,
and teeming with a busy population engaged in agriculture, woolen manu
factures, dyeing, weaving linen, and in producing earthenware famous for
its character. The Rabbis, in their Oriental language, say that one waded in
oil in Galilee.
15. thetime] The appointed time ofthe Messiah. " However much the
Jews misunderstood many other prophecies, the iime and place of Christ's
appearance seem to have been well apprehended." — Campbell.
ihe kingdom of God] Or, as it is called in Matthew iii, 2, the Kingdom of
heaven (comp. Dan. ii, 44 ; vii, 13, 14, 27), is the Kingdom of grace.
repent... believe] To repent includes sorrow for sin, renouncing it and seek
ing forgiveness. Wiclif renders, do penance; Tyndale, repent; Genevan
version, amend your lives ; Rhemish, be penitent; Coverdale, amend your
selves. The word implies a radical change of heart — a complete change of
mind. Believe, or rely upon the gospel as the way of salvation.
16. as he walked] Jesns had come down (Luke iv, 31 ; John iv. 47, 51)
from the high country of Galilee to Capernaum, "his own city" (Matt, iv,
13 ; Luke iv, 31).
ihe sea of Galilee] Called (1) "the sea of Chinnereth" or " Cinneroth "
(Num. xxxiv, 11 ; Josh, xii, 3), from a town of that name on or near its
shore (Josh, xix, 35) ; (2) "the sea of Galilee," from the province which
bordered on its western side (Matt, iv, 18 ; Mark vii, 31) ; (3) "the Lake of
Gennesaret" (Luke v, 1) ; (4) " the Sea of Tiberias" (John xxi, 1), and
sometimes (5) simply " the Sea " (Matt, iv, 15). It was pear-shaped, six
and three-quarters by twelve miles in extent, 600 feet below the Mediterra
nean, and, in Christ's day, its western shore was thickly dotted with villages,
and the hills and plains were covered with oaks, cypresses, figs, cedars, cit
rons, olives, myrtles and balsams. The landscape, now barren, was then a
splendid garden. See Josephus, Bell. Jud. iii, 10. The eastern shore had
towns at every opening in the basaltic hills. The lake, depressed below the

ON THE GOSPEL OF MARK.

fnff^''

31

^*'' -„.M-

' Til". Si
L'

synagogue AT MEIEON. , (After rhotogiaph, Palestine Fund.)

SEA OF GAilLEF, FROM TIRERIAS (After Original Photogriph

32

A PICTORIAL COMMENTARY

[Maek 1, 16-19.

Authorized Veesion.
saw Simon and Andrew his brother casting a
net into the sea; for tbey were fishers,
17 And Jesus said unto them, Come ye after
me, and I will make you to become ilshers of
men. 18 And Btraiffhtway they forsook their neta,
aud followed him.
19 And when he had gone a little further
thence, he saw James the son of Zebedee, and

Revised Veesiox.
he saw Simon and Andrew the brother of
Simon casting a net in the sea: fur they were
17 fishers. And Jesus said unto them, Come
ye after nie, and I will mnke you to Leconie
18 fisliers of men. And straightway they left
19 the nets, and followed him. And going on a
little further, he saw James the eon ot Zebe
dee, and John his brother, who also were in

\\\\\

sea level, and surrounded by high hills, cut by deep ravines, was subject to
sudden and dangerous storms, as it is to this day. It still abounds in fish.
  Ae saw Simon] Greek
form of Simeon, a He
brew name. Jesus had
before metSimon( John
i, 40-42). The recent
cure of the son of the
officer iu Herod's court
had roused much inter
est at Capernaum, and
many pressed upon the
Saviour (Luke v, 1).
Four of the number
afterward known as
' ' the Twelve ' ' were
now called to become
" fishers of men."
The words of Jesus
have a peculiar fitness,
when he has justshown
them (Luke v, 6) what
successful fishers of the
sea he could make
them. a net] An expres
sive phrase in Greek,
throwing around. The
net here and in Matt.
iv, 18, was a casting-
net, circular in shape,
" like the top of a
tent ;" in Latin, funda
or jaculum. The net
in Matt, xiii, 47, 48,
is the drag iiet or haul-
SKETCH MAP OF THE SEA OF Gi.l.lLW.— Palestine Exploratton Fmd. ^jj^j.^gj tljg English
seine orsean, sometimes half a mile in length ; that in Luke v, 4-9 is tbe bag-
net or basket-net, so constructed and worked as to enclose the fish out in deep
water. 18. forsook theirnets] Instantaneous obedience ; leaving their vocation
and entering upon the new one for life. A test of true discipleship.
19. James... of Zebedee aiid John] Two pairs of brothers were called ot
the same time. "James and John were the sons of one Zobdai, and we
know, from a comparison of texts, that their mother was Salome, so honor
ably mentioned in the gospels. " — (rCiVae. The word rendered ship or boat
means any small craft or vessel, moved by sails and oars, such as fishing

^gSiss"

Mark I, 20-22.]

ON THE GOSPEL OF MARK.

33

REVISED Version.
20 the lioat mending the nets. And straight
way he called them ; and they left their
father Zehedee in the Ijo.it with tho hired
servants, and went after hira.
21 And they go into Capernaum; andstraiglit-
way on tlie sahbath day he entered mto the
22 synagogue and taught. And they were as
tonished at his teaching : for he taught ihem
aa having authority, and not as the scrib. s.

Authorized Version.
John his brother, who also were in tho ship
mending their nots.
20 And straightway he called them : and they
lett their father Zebedee in the ship with the
hired servants, and went after hira.
21 And Ihey went into Capernaum; and
straightway on the sabbath day he entered into
the synagogue, and taught.
22 And they were astonished at his doctrine:
for he taught thera as one that had authority,
and not as the scribes.
smacks. Tyndale introduced the translation ship ; Wiclif has the more correct
term boat. The casual expression ''mending their nets" is explained by
Luke, who tells us of the miraculous draught of fishes which had broken
them. "This is one of the undesigned coincidences which show the truth
at the bottom of both narratives." — Whedon.
the hired servants] The mention of these, and of the two vessels employed
(Luke V, 7), indicate that Zebedee, if nota wealthy man, was, atany rate, of
some position at Capernaum. Hewas not dependent on his sons, and could
spare them for a more important work.
went after him] They went away after him. For the miraculous draught
of fishes which accompanied or followed this incident see Luke v, 2-11.
Gradually the four had been called to their new work ; (1) they were disci
ples ofthe Baptist (John i, 3-5) ; (2) they were directed by him to ihe Lamb
of God (John i, 36) ; (3) they were invited by our Lord to see where he
dwelt (John i, 39) ; (4) they became witnesses of his first miracle (John ii,
2) ; (5) now they are enrolled among his attached followers. The more
formal call was yet to come.
Practical Thoughts. — " Jesus, in the silent conflicts of the wilderness,
prepares for the open conflicts of life." — Lange. Repenting and believing
in Christ must go together. " The Lord's fisherm n actually catch the fish ;
the world's fishermen swim with the fish." — Oossner. Follow Jesus at
any cost, aud do it promptly. True repentance and faith are necessary to
enter the kingdom of God. "Don't fight the devil on his own ground;
choose the ground of Christ' s righteousness and atonement, and then fight
him." — A. Alexander.
21-28. Thb Cure or the Demoniac at Capernaum, A. D. 28.
2 1. Capernaum] Not mentioned in the Old Testament or the Apocrypha.
It was situated on the northwest shore ofthe Lake, in " the land of Gennes
aret " (Matt, xiv, 34; Johnvi, 17, 24), and was called " a city " (Matt, ix,
1). It had a customs station (Matt, ix, 9 ; Luke v, 27), and a detachment
of Roman soldiers (Matt, viii, 8; Luke vii, 1, 8). It was noted as the
scene of many remarkable events. At Capernaum the Lord wrought the
miracle on the centurion's servant (Matt, viii, 5); healed Simon's wife's
mother (Matt, viii, 14) ; cured the paralytic (Matt, ix, 2); called Levi from
the toll house (Matt, ix, 9) ; taught his Apostles the lesson of humility (Mark
ix, 35-37), and delivered the wonderful discourse on the " Bread of Life "
(Johnvi, 59). The site of Capernaum is yet undetermined, strikingly illus
trating the prediction of Jesus. Some locate the city at Tell Hum, about
five miles southwest from the Jordan, and where the ruins of a synagogue
have been discovered; perhaps the one built by the centurion, and in which
Jesus preached. Others place it at Khan Minyeh, two or three miles south
west of Tell Hum. ,See Schaff' s Diet, of ihe Bible.
ihe synagogue] " The synagogue," implying that it was the only one, see v.
23 " their synagogue:" itwas built for the Jews bythe centurion (Luke vii. .5).
22. not as the scribes] The Scribes, Sopherim, first came into promi-

34

A PICTORIAL COMMENTARY

[Maek I, 23-25.

Eevised Veesion.
2.S And straightway there waa in their syna-
goinie a man with an unclean spirit; and he
24 cried out, saying, What have we to do with
thee, thou Jesus of Nazareth? art thou
come to destroy us? 1 know thee who thou
25 art, the Holy One of God. And Jesus re
buked ^him, saying Hold thy peace, and
26 come out of him. And the unclean spirit.

AuTHOEizED Veesion.
23 And there waa in their synagogue a man
¦with an unclean spirit ; aud he cried out,
24 Saying, Let ms alone ; what have wo to do
with thee, thou Jesus of N.izareth ? art thou
come to destroy us? I kuow thee who thou art,
the Holy One of God.
25 And Jesus rebuked him, saying, Hold thy
peace, and come out of him,
» Or, it.
nence in the time of Ezra (Ezra, vii, 11, 12). Their duty was to copy,
read, study, explain, and " fence round " the law with " the tradition of the
elders" (Matt. xv. 2|. The Scribes proper only lasted till the death of
Simon "the Just," B.C. 300. In the New Testament they are sometimes
called "lawyers" (Matt, xxii, 35), or "doctors (i.e. teachers) ofthe law"
Luke V, 17). Their teaching was preeminently second hand. They simply
repeated the decisions of previous Rabbis. Bat our Lord's teaching was
absolute and independent. His formula was not " It hath been said," but
'• I say unto you." — Maclear. This does not mean that Jesus taught in u
dogmatic manner, nor " powerfully," as Luther explains it, but with an
authority belonging to the law-maker. "The distinction is not merely
between traditional and textual instruction, but between two methods of the
latter." — Alexander. " They [Rabbis] delivered, painfully, what they had
learned like children, over-laying every address with citations in fear of
saying a word of their own ; but the teaching of Christ was the free expres
sion of his own thoughts and feelings, and this, with the weight of the
teaching itself, gave him power over the hearts of his audience." — Geikie.
23. with an unclean spirit] Wiclif renders it '" in an unclean spirit,"
that is, in his power, under his influence. Luke describes him as having
a "spirit of an unclean devil" (Luke iv, 33). He cried out, thus indicat
ing the presence of a foreign influence or agent ; and that this was a real
agent, and not a mere disease.
24. saying] Many MSS. omit the Greek word translated "let us alone."
Even if genuine, it appears to be rather an exclamation of horror = the Latin
vah I heu I It is not the man who cries out, so much as the Evil Spirit
which had usurped dominion over him. — Maclear.
Jesus of Nazareth] The evil spirits instantly recognize him, but with
cries of despair. "Demoniacs knew what madmen, insane persons, epilep
tics could not know, that Jesus was the Son of God." — Jahn.
'• It is a solemn and sjrrowful thought, that. ..some professing Christians
have even less faith than the devil  It is one thing to .say, " Christis a
Saviour ; ' it is quite anotherto say, ' He is my Saviour and my Lord.' The
devil can say the first. The true Christian alone can say the second." —
Ryle. destroy us] '" Not the demon and the man together, for the latter was fo
be set firee by the expulsion ofthe former, but ' us,' the seed of the serpent
...the devil and his angels." — Alexander. " Dost thou think it enough to
know and believe that Christ lived and died for sinners ? The devil and his
angels believe as much. Labor to outstrip them and to get a better faith."
—Petter, 1661.
the Holy One of God] " The unholy, which is resolved to be unholy still,
understands well that its death knell has sounded when the Holy One of God
(Comp. Ps. xvi, 10, where this title fii'st appears) has come to make vvar
against it. — Trench.
25. Hold ihy peace] Lit. Be muzzled. The same word is used by our
Lord in rebuking the storm on the Lake, "Peace, be still" (Mark iv, 39).

Maek 1, 26-.30.] ON THE GOSPEL OF MARK. 36

Authorized Veesion. i Revised A'ersion.
26 And when ths unclenn spirit had torn liim, I ^tearing him and crying with a loud voice,
and cried with a loud voice, he aime out of "27 cume uut of him. And tliey were all
him. j amazed, insomuch thnt they questioned
And they were all amiized, ii somiich that among tLemsL'lves, paying, A', hat is this?

they questioned among themselves, saying.
What tiling is this? whit n-w doctrine Mthis?
for with authority commandeth he even the un-

a new teaching! with aulhiriiy he com
mandeth even the unclean sp rits, and they
28 obey him. .\nd the repuit of him went out

clean spiiits, andtney doohey him. Bti"aight\vay iverywhere iuto ad the legion
23 And immediately his fame spread ahioad of Ualilee i-ound about.
tlu-oughnut all the region round about fialilee. 29 Aud stiiiiglitway, ^when they "were come
29 And forthwith, when they weie come out j out ofthe synagogue, tliey came into the
of the synagogue, they entered imo ihe iionse liouse of Simon nnd Andrew, with James
of Simm and Andrew, with James aud J'lhn. 1 30 and John. Now, Simons wife's m.tlher
30 But Simon's wife's mother lay sicli of a j lay sick of a fever ; aud atiuightway they
fever, and anon they tell him of her. 1
*0r, convulsing. ^ Some ancient authorities read ulien lie icos come out of Lhe syiiagoffue, lie
came. Wiclif translates it ''wexe doumbe." "Christ will not be named and
praised by devils  Oh, that ministers would so reply when devils oifer them
flattering testimony ! " — Steir.
26. had torn him] or, tearing him, as in R. ^'^. A strong expression
for convulsions, ."^o the Syriac, Persian and Ethiopic versions imply. Accord
ing to Luke's account, he teas thrown in the midst (Luke iv, 35). comp. Mark
ix, 26. The first miracle recorded by Matt, is the healing of a leper by a
touch (Matt. viii. 1— t); the first miracle which John record.^ is the changing
water into wine (John ii, 1-11); the first miracle recorded by Mark and
Luke (iv, 33-37) is this casting out of a demon in the synagogue of Caper
naum. 27. new doctrine] The people connected the teaching with the power
over evil spirits ; the latter attesting the truih of the former. '
Practical Thoughts. — Mark the contrast between the state of fallen
men and fallen angels. " The great truth. Jesus is the Son of God, was not
spoiled because once again proclaimed by devils." — Pres. Edwards. "He
who would fight ihe devil with his own weapon, must not woud r if he finds
him an overmatch." — South. " Fame is like a river, that beareth up things
light and swollen, and drowns things weighty and solid." — Bacon. " Ifthe
devil must give way, yet he rages fearfully." — O.nander.
29-34. The Cure of Peter's Wife's Mother aud Others, A. D. 28.
29. they] See marginal reading R. Y. The reading ' 'they' ' refers to the
Lord and the four disciples, whom he had already called, and the sense is
nearly the same. It was a sabbath day, and he probably went to Peter's
house to eat bread. Comp. Luke xiv, 1. "In his house Jesus henceforth
founda home, as, perhaps, he had done on his former short stay." — Geikie.
30. Simon's ivife's mother] We thus learn incidentally that Peter was
married. For Paul's allusion to him and the other apostles as mamed men
see 1 Cor. ix, 5. It is hard to reconcile these texts with the celibacy of the
clergy required by the Romish church. To an ordinary reader it seems
plain that forbidding ministers to marry is utterly opposed to the scripture.
Clement of Alexandria, asserts positively that Peter had cliildren, aud
describes the martyrdom of Peter's wife.
sick of a fever] A " great " or "violent fever' according to the physi
cian Luke. Intermittent fever and dysentery are ordinary Syrian diseases.
tell him] "The days of darkness in a man's life are many. ..It needs no
prophet's eye to foresee that we shall shed many a tear, and feel many a
heart wrench, before we die. Let us know what to do when sickness, or
bereavement, or cross, or loss, or disappointment, break in upon us like an
armed man. ...Let us at once 'tell Jesus.' " — Ryle.

36 A PICTORIAL COMMENTARY [Makk 1, 31-35.

llEVISEn Vehsio.v.
31 tell him of her: and he caine and took her
by the hand, and raised her up; arid tlie
fever left her, and she ministered umo them.
32 And at even, when the sun did set, they
brought UDto him all that were sick, and
33 theni that were ^possessed with devils. And
all the city was gathered ttigetln r at the
34 dnor. And lie healed many that were sick
with divers diseases, and cast out m<tny
^devils; and he suffered not tlie^devils to
speak, because ti ey knew him'.
35 And in the morning, a great while before
day, he rose up and went out, aud departed
3G into a desert place, and there prayed. And

AuTHORizEn Version.
31 And he came and took her by the hand,
and lifted her up; and immediately ihe fever
left her and she ministered unto ihem.
32 And at even, when the sun did set, tliey
brought unto him all that were diseased, and
them that were possessed with devils.
33 And all the city was gathered together at
the door.
34 And he healed many that were sick of
divers diseiises, and cast ont many devils; and
suffered not the devils to speak, because they
kuew him.
35 And in the morning, rising up a great while
hefore day, he went out, and departed into a
B ditary place, and there prayed.
^ Or, demoniacs. ^ Gr. demons. ' Many ancient authorities add to be Clirist, See Luke iv, 41.
31. he came] Notice the graphic touches : the Lord (1) went to the
suft'erer, (2) took her by ihe hand, (8) lifted her up, and (4) rebuked the
fever (Luke iv, 39), it left her, and (5) she ministered unio ihem.
32. when ihe sun did set] The fabbath ended at sunset. All three
Evangelists carefially record that it was not till then that these sick were
brought to Jesus. The reason of this probably was (1) either that they
waited till the mid-day heat was passed, and the tool of the evening was
come, or (2) the day being the sabbath (Marki, 29-32), they were ur, willing
to violate the sacred rest of the day, and so waited till it was ended. It is a
great but common error to suppose that Jesua performed only a few mira
cles. After giving two particular cases the Evangelist then adds a state
ment (verse 34), which implies that a large number were miraculously
healed on the same day.
33. atthe door] of Peter's house. "Forthwith began to gather from
every street, and from thickly sown towns and villages round, the strangest
assemblage. The child led its blind father as near the enclosure of Simon's
house as the throng permitted ; the father came carrying the sick child ;
men bore the helpless in swinging hammocks ; all that had any sick brought
them.... Fevers, convulsions, asthma, consumption, swelling dropsy, shaking
palsy, the deaf, the dumb, the brain-affected, and "possessed with devils,'
that last and worst symptom of despairing misery and dark confusion of the
times. ' ' — Geikie.
34. devils io speak " " It is not the office of the devil to preach the gos
pel, otherwise Christ raight seem to have something in common with Satan ;
who is never more to be feared by us than when he transforms himself into
an angel of light." — Beza.
35-39. Solitary Prater. Tour in Galilee, A. D. 28.
35. It is often recorded of Jesus that he prayed, as at his baptism, his
transfiguration, choosing his disciples, when the people would have made
him king, John vi, 15, Matt, xiv, 33, and in Gethsemane. A praying master
should have no prayerless servants. Ministers and teachers should be much
in prayer. " They used to reckon how many hours thej' spent in reading
and study. It were far better if more time were spent in prayer. Luther
spending three hours daily in secret prayer, and Bradford studying on his
knees, aud other instances, are talked of rather than imitated." — Traill,
1696. solitary place] " A remarkable feature ofthe Lake of Gennesaret was that
it was closely surrounded with desert solitudes. These ¦ desert places ' thus
close at hand on the table lands or in the ravines ofthe eastern and western
ranges, gave opportunities of retiretnent for rest or prayer. Rising up early
in the morning, while it was yet dark, or passing over to the other side in a

Mark I, 36-40.]

ON THE GOSPEL OF MARK.

3V

Bevised Version.
Simon and they thnt were with him followed
3*7 after him ; and they found hini, and say unto
38 him, All are seeking tliee. And lie saith
unto tliem, Let us go elsewhere into ihe ne.\t
towns. Ihat 1 may preach Ihere also; fur to
30 tliis end came 1 fortli. And he went into
their synag gues throughout all tialilee,
preaching and casting out ^devils.
40 And there cometh to him a leper, beseech-

AuTHORizED Version.
36 And Simon and they that -were with him
followed after him.
37 And when tliey had found him, they said
unto him, .Vll men seek for thee.
38 And he said unto them. Let us go into the
next towns, that I may pi each there also: for
therefore came 1 forth.
.30 And he preached in their synagogues
throughout all Galilee, and cast out devils.
40 And taere came a leper to him, beseeching
*Gr. demons.
boat, he sought these solitudes, sometimes alone, sometimes with his disci
ples." — Stanley.
36. Simon] In whose house Jesus lodged ; Simon missed him, and,
doubtless, informed the others.
followed after him] hunted him. The Greek word is very expressive,
and only occurs here. It denotes (1) to follow hard upon, (2) to pursue
closely, to track out. It is used by Xenophon .to describe the pursuit of an
enemy in war. It occurs in a good sense in the LXX rendering of Ps. xxiii,
6, "Thy mercy shall follow me."
38. towns] Rather village-towns or country- towns. "The original dis
tinguishes between villages which had a synagogue, those which had none,
and walled towns." — Lightfoot. He was not to be confined to Capernaum.
Dalmanutha, Magdala, Bethsaida, Chorazin, were all near at hand. For
this he Cime, not from Simon's house, as some explain the last clause of v.
38, but into the world
39. all Galilee] This was the first ofa series of circuits wliich were made
for the purpose of preaching. This circuit was begun when the harvest was
ripening, and the heat at noon oppressive, making traveling comfortable
mornings and evenings only. See Map of Journeyings.
Practical Suggestioxs. — " Satan and Satin's emissaries can speak the
truth when it will serve an evil end." — Schaff'. " The dwelling of a poor
fisherman pleases Christ more than a great palace. There are always
wretched ones in this vale of tears, who stand in need ofthe help of the most
High." — Quesnel. "Christ should be our first resort in times of trouble."
— Clarke. " Prayer wiih him seems tohave been not only intimate commu
nion with his Father, but a necessary preparation for his ministry. How
much more needful for us ! " — Schaff.
40-45. Cleaxsino of a Leper, A. D. 28.
40. a leper] Leprosy is common in
Bible lands; and attacks not only the skin,
but the blood, flesh, and bones ; the whole
person is diseased. One form was incur
able, causing a dissolution, little by little, of
the whole body, so that one limb after an
other actually decayed and fell away. The
Jews called it "the finger of God;" they
never expected to cure it (see 2 Kings v, 7).
With lip covered, and bare head and rent gar
ments (Lev. xiii, 45), the leper bore about
with him the emblems of mortality, "him
self a dreadful parable of death. " "These
four are counted dead," says the Talmud,
the blind, the leper, the poor, and the
WSf '' /^^^ffl ' * \ childless." Compare the cases of Moses
(Ex iv 6), Miriam (Num. xii, 10), Naaman (2 Kings v, 1), Gehazi (2 Kings

38

A PICTORIAL COMMENTARY

[Mark 1, 41-45.

Authorized Version.
him, and kneeling down to liim, and saying
unto him, If thou wilt, thou canst make me
clean. 41 And Jesus, nioved with compassion, put
forth his hand, and touched him, and saith unto
him, I will ; be thou clean.
42 And as soon as he had spoken, imm'-diately
the leprusy departed from him, and he was
clean.-ed. 43 And he straitly charged him, and foithwith
sent him away;
44 And saith unto him, See thou say nothing
to any man ; but go thy way, shew thyself to
the priest, and t fifer for thy cleaueiiig ^hose
things which Muses commanded, for a testi
mony unto them.
45 But he went out, and began to publish U
much, and to blaze abroad the matter, insomuch

Eevised Version.
ing him, ^and kneeling down to him, and
saying unto him. If thou wilt, thou canst
41 make me clean. And being moved with com
passion, he stretched forth his hand, and
touched him, and saith unto him, I will; be
42 tliou made clean. And straightway the lep
rosy departed from him, and he was made
43 clean. And he '^stricllj' charged him, and
44 str.iightway sent hiin out, and saith unto
him. See Ihou say noi hiiig to any man: but
go thy way, shew tliyself to the priest, and
offer lor thy cleansing the things which
Moses commanded, for a testimony unto
45 them. But he went out and began topuhlisli
it much, and tospiead abroad the ^matter.

^ Some ancient authorities omit ond kneeling down to him. '^ Or, sternly ^ Gr. word.
V, 27). It is used as a type of sin, the leprosy of the soul, from which no
man is free, until made whole by the blood of Christ.
kneeling down to him] Not as an act of worship, but of entreaty. Mark
alcne describes this (see marginal note on these words in R. V.) as also the
look of compassion from the Lord, spoken of in the next verse.
41. T will] The words have point and brevity not brought out by either
the A. V. or the R. V. "If thou wilt.... I will. Thou canst cleanse me  Be
thou cleansed." The Revised Version is correct in sense, but fails to show
the verbal beauty given in the Greek.
43. And he straitly charged him] The word thus rendered occurs in
four other places; (1) Matt, ix, 30, "Jesus straitly charged them," (2)
Mark xiv, 5, " And they murmured against her," (3) John xi. 33, 38, " He
groaned in the spirit." It signifies (1) strong grief or indignation, (2) to
command with sternness. Comp. Gen. xliii, 7, " The man asked us straitly
of our state ;" Josh, vi, 1, " Now Jericho was straitly shut up." Comp.
also Shakspeare, Richard III, I, 1, 85, 86,
" His majesty hath straitly given in charge
That no man shall have private conference."
44. shew thyself to the priest] This was the object of sending him away,
that the priest might attest the reality ofhis cure (Lev. xiv. 3).
which Moses commanded] viz. (1) two birds, "alive and clean," (2) cedar
wood, (3) scarlet, and (4) hyssop (Lev. xiv, 4-7). Ou the eighth day further
offerings were to be made : (1) two he lambs without blemish, (2) one ewe
lamb without blemish, (3) three tenth deals of fine flour, (4) one log of oil
(Lev. xiv, 10). Ifthe leper was poor, he was permitted to offer one lamb
and two turtle-doves or two young pigeons, with one tenth deal of flue flour
(Lev. xiv, 21, 22).
for a testimony unto ihem] Some render this "fora testimony against
them ;" that is, against the priests, for not accepting Jesus as the Messiah ;
others take the meaning to be " as proof to them that I comply with the
law." It is more natural to regard the words as referring to the fact of the
cleansing, which could only be publicly accepted after it was attested by the
priest. 45. began to publish] Others in similar circumstances did not keep si
lence ; (1) the blind men. Matt, lx, 30, 31 ; (2) the man with an impediment
of speech, Mark vii, 36.

Mark II, 1-4.]

ON THE GOSPEL OF MARK.

39

Revised Veesion.
insomuch th'it ^.fosus c luld uo more openly
enter iuto ^a. city, but was \vi hout in desert
places: and they came to him from every
quarter.
2 And whoa he entered again into Capernaum
after some days, it was noised that ho was
2 in ^the house. Anl many were gathered
togelher, so that there wae no longer room for
tliem, no, not even about the door: and ho
3 spake tho word unto them. And they como,
bringing unto him a man sick of the pal-
4 sy, borne of four. And when they could not
¦^cume nigh unto him for tlie crowd, they un
covered the roof where he was: and when
they had broken it up, they lot down the bed

AuTHOttizED Version.
that Jesus could no more openly enter into tho
city, but was without in desert places: and they
came to him from every quarter.
CTT A '^. IT. — Vnd again he entered into Caper
naum after some days ; and ic was noised
that he was in the house,
2 And straightway many were gathered to
gether, insomuch tnat there \yas no room to re
ceive tiiem, no, not >^o much as about tho door;
and he preached the word unto them.
3 And they came nulo him, bringing one sick
ofthe palsy, wtiich was liorne of four.
4 And when they could not come aigh unto
him forthe pre.^s.they uncovered thereof where
he was: and when they had broken it up, Ihey
Jet down the bed whciein tho sick of the palsy
lay. *Gr. he. ^Or, the city. =* Or, at home. * Many ancient aiithiirities read bring himunto Mm.
could no more openly enter into the city] This shows why the Lord en
joined silence on the leper. We may be silent in respect to the truth: " 1.
When the uttering of it may bring hurt to the truth itself. 2. When we are in
the company of persons more likely to cavil and scoff at the truth than to make
good use of it. 3. When iu company of malicious enemies of the truth." —
Petter, 1661. " Unquestionably the majority of Christians are far more in
clined to be silent about their glorious Master, than to confess him.... There
aie good men who have more zeal than discretioa, and help the enemy of
truth by unseasonable acts and words." — Ryle.
desert places] "The deserts mentioned izi the Bible are uncultivated
tracts of earth of two kinds: some mountainor.,:s, but not destitute of water ;
others plains covered with sterile sands, in which fountains aro very rare.
The mountainous deserts are not of so dreary and unproductive a character."
— Jahn. Ch. il 1-12. The Paralytic and the Power to Forgive Sms.
1. fhe house] Some suppose this was his own house, as implied in the
margin ofthe R. V., or that of his friends, Mark iii, 21 but it is more con
sistent to suppose that he made Peter's house his home. Comp. his reply to
Herod's mes.sengers.
2. about the door] The Greek phrase implies that all the avenues of
approach to the house were blocked up, and the courtyard or vestibule was
filled. 3. borne of four] Notice fche pictorial definiteness ofthe Evangelist.
4. they uncovered the roof] The
Greek word implies "digging through"
the tiles, as Luue says, and perhaps the ^ ^
earth or plaster often placed above
them. It was not the siraple removal
of a parapet or awning, as some suggest.
They appear ( I) to have ascended to
the flat roof, probably by a flight of
steps outside (Luke v, 19) ; (2) to have
broken thrpugh earth and the tiling or
thin stone slabs; (3) to have lowered
the paralytic upon his bed through the S*'^" * "^ %,
opening. Bedsteads were not in use
in Syria, and the explanation given asiatio beds.
in the Comprehensive Commentary is (From Fellows' Asia Minor.)

I

)

h 4

I «

A

r«a^

40

A PICTOETAL COMMENTARY

[Mark II, ,5-8.

Kevised Version.
5 whereon the sick of the piilsy lay. And Jo«ua
seeing their faith saith unto the sick of tho
6 palsy, ^Son, tliy sins are forgiven. But there
were certain of Ihe scribes sitting iherp, and
7 reasoning in I heir hearts. Why doth this man
thns speak? he blasfihemeth : wbo can for-
8 give sins but one, even God? And strataht-
way Jesus, perceiving in his spirit that they
so rea-oned wi bin themselves, saith unto
them. Why reason ye these things in your

Authorized Version.
5 When Jesus saw their faith, be said unto the
sick of the palsy. Son, thy sins be forgiven thee.
6 But there were certain of the scribes situng
there, and reasoning in their h"arts,
7 Why doth this rn,m thus speak blasphemies?
who can forgive sins but God imlj'?
8 And immediately, when Jesus perceived in
his spirit that they so reasoned within them
selves, he said unto them AVhy re;i8on yc these
things in j'our hearts?
» Gr. ChUd.
absurd The room wrs either the court or, more probably, an upper cham-
  ber, which often extended
over the whole area ofthe
house. Comp. Acts i, 13 ;
ix, 37 ; XX, 8.
5. their faith] The
faith ofthe paralytic him-
~ self and those that bore
him. Jesus did not reject
:his "charitable work"
of theirs in bringing be
fore him the palsied man.
Son] Or "child," for
the Greek word is neuter,
and used for persons of
both sexes. Luke v, 20,
gives the words thus ;
"Man, thy sins are for
given thee." Mark has
preserved to us the ten
derer word, as Matthew
A..) eastern U0IJ.5E TOP. dges lu thc casc of the
woman with the issue of blood (Matt, ix, 22).
thy sins] Comp. the words of the Saviour to the man who had an infir
mity thirty and eight years ; "sin no more, lest a worse thing come unto
thee," John v, 14. So this man's consciousness of sin was such that
it was necessary to speak to his soul before healing his body. See
Luke vii, 48. But Jesns did elsewhere condemn the Jewish notion that all
suffering was caused by some special sin. See John ix, 3 ; Luke xiii. 2-5.
forgiven] "The Greek verb is ambiguous, and may be either a command
or an affirmation, ' be forgiven,' 'are forgiven.' or, 'have been forgiven.'
Therevisers adopt the second rendering. " How many in every age can
testify that this palsied man's pxperience has been their own? They have
learned wisdom by affiiction. Bereavements have proved mercies. Losses
have proved real gains. Sicknesses have led them to the Great Physician
of souls. ' ' — Ryle.
6. certain of the scribes] Some from Gtililee and Judea, who had come
to watch Jesus.
7. blaspheme] Forgiveness was the direct act of God ; no human lips
dared pronounce it. ..None would venture to declare it, except in the name
of Jehovah, and by his authority. "The lofty words of Jesus.... sounded
new, and to be new was to be dangerous." — Geikie.
8. perceived] The knowledge "was supernatural, as is most carefully
and precisely here signified." — Al.ford.
in his spiril] This refers to his mind ; either his divine or his human

Maek II, 0-13.]

ON THE GOSPEL OF MARK.

41

Authorized Version.
9 Who her is it easier to say to the sick of the
palsy. Thy sins he forgiven thee; or to say,
Arise, and take up thy bed, and walk?
lu But that ye may know that the ¦'on of man
hath ]iower on earth to forgive sins (ho saith
to the sick of the pal.sy),
11 I say unto thee, Arise, and take up thy bed,
and go Ihy way into thine house.
12 And immediately ho arose, took up the bed,
and went lorth betore them all ; insomuch that
they were all amazed, and f;lorified God, say
ing, We never siiw it on ihii f.ishion.
1.-1 And he went f.rth again hy the soa side;
and all the multitude resorted unto him, and
he taught them.

Revised Version.
0 hearts? Whei her is easier, to say to the sick
of tho palsy. Thy sins are forgiveu ; or to say,
Arise, and taU 0 up Ihy bed, and Walk? Uut
that ye may know that the Son of man liath
^power un earth to forgive sins {ho haith to
11 the sick of the palsy), I say unto theo, Ar.se,
take up thy bed, and go unto thy house.
12 And he arose, and straif;htway took up the
bed, and went forth hefore tbem all ; inso
much that they were aU amazed, and glori
fied God, saving, We never saw it on this
fashion.
13 And he went forth again by the pen side ;
and all the multitude resorted unto him, and

^Or, authority.
nature. He pet ceived their thoughts " thoroughly," as the Greek implies.
9. Whelher is it easier] A striking instance of the consummate wisdom of
Jesus in refuting his enemies. Notice what is here contrasted. Not,
" Which is easier to do?" but, "Whith is easier to claim, this power or
that ; to say, Thy sins be forgiven thee, or to say, Arise and walk ? "
10. that ye may know] " By doing that which is capable of being put to
the proof, I will vindicate my r ght and power to do that which, in its very
nature, is incapable of being proved." If there was imposture it would be
easier to detect it in respect to the healing than in respect to the forgiveness ;
so Jesus would prove that his power was real in both cases. He had power,
not delegated, but his own, as Messiah.^ Alexander states: "A mere
declaratory a^'solution they tould utter. ..but he spoke with authoriiy and
not as the scribes."
Son of man] This is the first time this title occurs in-Mark, where we find
it 14 times. This title is never applied by the writers of the Gospels them
selves to the Eternal Son of God. Whenever it occur.-f, it is so applied by
our Lord. There are only three exceptions to this rule ; (1) where the title
is used by Stephen (Acts vii, 56), and (2) by John (Rev. i, 13; xiv, 14).
(See also Dan. vii, 13.) -
on earth] This power is -not exercised, as ye think, only in heaven, by
God, but also by the Son of Man on earth..
11. thy bed] The original word thus rendered means a portable pallet
(so the Americ-.n revisers render it here, and in verses 4, 9 and 12), and was
little more than a mat, used for mid-day sleep and the service of the sick.
It was of the commonest kind, and used by the poorest. (See Illustration
p. 39.)
12. before them all] Now yielding before hitu and no longer blocking up
his path. " He not only rises, but shows that he is fully restored, by taking
up his couch." — Clarke. The miracle was an attestation ofthe divine au
thority of Jesus.
Practical Suggestions. — We, like the city of Capernaum, may have
great spiritual privileges, and make no use of them. Bodily nfflictions may
prove a blessing to the soul. " Christian love demands that we sliould serve
and help the sick." — Starke. '• Great faith discovers and adopts wonderful
plans." — Lange. " Christ, by his visible miracles, taught men to under
stand his invisible miracles." — Quesnel. We may bear our friends to Christ
now, in the arms of faith and prayer. Has Jesus said to you, " Son, child, thy
sins are forgiven?"
13-22. Call of Levi; the Discourse at His House, A.D., 28.
13. he went .forth] i. e., from the town of Capernaum to the shore of
the lake, probably through a suburb of fishers' huts and custom-houses.

42 A PICTORIAL COMMENTARY [Mark II, 1 1, 15.

Authorized Version. i Revised Version.
14 And as he passed by, he saw Levi the son
of Alphasus silting at ehe receipt of custom, and
said unto him. Follow me. And he aro=e and
followed him.
15 And it came to pass, that, as Jesus sat at
meat in his hoUhC, raany publicans aud sinners
sat also together witli Jesus and his disciples:
for there wcre many, and they foUowed him.

14 he taught them. And as he passed by, he saw
Levi the sow of Alphaeus sitting at the place
of toll, and he saith onto hini, Follow me.
15 And he arose and fdlowed him. And it
came to puss, tbat he was sitting at meat in
hil house, and many ^publicans and sinuTs
sat down with Jesus and his disciples : fi>r
there were many, and they followed him.

^ See marginal flotQ Ou Matt, v, 4(3 ; whicii is, "That is, coUectors or renters of Uoman taxes.'"
14. Levi] The three gospel narratives clearly relate the same circum
stances in respect lo Levi and Matthew, and hence the two names are gi-n-
erally believed to refer to one person. He may have been first known by
the name of Levi, then as Matthew, or Mattathias, a favorite name amongst
the Jews after the Captivity, and meaning the same as Theodore, " Gift of
God." son of AlphcEus] S me have identified th's Alpheeus with Alpheeus the
father of James the Less But in the lists ofthe apostles the two are never
named together, like other pairs of brothers in the apostolic body.
sitting... receipt of custom] In Syria the people sit at all kinds of work.
" The carpenter saws, planes and hews with his adze, sitting on the ground
or plank he is planing. The washerwoman sits by her tub. ...Shopkeepers
always sit ; and Levi sit'ing is the exact way to state the case." — Thomson.
Situated, as Capernaum was. at the nucleus of roads which diverged to Tyre,
Damascus, Jerusalem, aud Sepphoris, it was a busy centre" of merchandise,
and a natural place for the collection of tribute aud taxes. The collector
'may have been in a toll-booth, as Wiclif renders the word.
Follow me] Though he belonged to a class above all others hated and
despised by the Jews, yet the Lord did not hesitate to invite him to become
one of the Twelve. And Levi did not hesitate to obey the call, though it
was a great change in his life woik, as in his opinions. '"No liberal man
would impute a charge of unsteadiness to another for haviug changed his
opinions. " — Cicero.
, ' I 16. sat at meat] Or
jrjl * "reclined" according to
r I 'tl ) the Roman custom. Luke
¦ ' j 'I says that Matthew made
t ,1*! I .rf ^ " agreat feast " in honor
I tttf •»- S- ^ J of his new Master, not in
/i»i " "^^P""^ ^ '^ *|the " Lord's house," as
j^'Saj "^ "3 ' Sh J<\d|^^ jJ Meyer interprets it, but ic
"Sfj^tiSfP ' ''ft '* SBBSlSl^^^i'® ^°"^^- To it, per-
'•BP^J^ I'Si' ^r—jftSSBIJIM haps by way of farewell,
*1^^%At. Sjiu i ^^t-^AjSS^U^^t he invited manv of his old
^>7 . Tfi^ffi B ''r^fK nwSf ai?sooiates. This shows
^W*T ^£\ ^yj^T!™**^* * sacrifices in order to fol-
 -. _^_:^aS"^^^^^^ '°^ Christ ; see Neander's
ROMAN TRICLINIUM, ILLUSTRATING JEWISH METHOD OF EATING. LifC Oj Christ.
publicans and sinners] The publicans or tax gatherers under the Roman
government were of two classes : (1) Persons who farmed the Roman taxes,
and in later times were usually Roman knights and men of wealth and posi
tion, of whom Cicero thus wrote : '' Publicani homines et hone.stissimi et
ornatissimi." ^2) Subordinate collectors, each of whom was required to pay
a certain sum to his superior, with the privilege of raising as much more as
he could for his own profit. These inferior collectors were natives of the

Mask II, 16-18.] ON THE GOSPEL OF MARK. 43

Kevised Version.
lo And the scribes ^of tho Pharisees, when ihey
saw that he was eating with tho sinners and
publicans, said unto his disciples, ^He eateth
'and drinketh with publi.ans andsinnern.
17 And when Jesus heard it, ho saith unto them,
Thoy that are * whole have no need of a
physician, but they that are sick : I came not
to call the righteous, but sinners.
18 And John's disciples and the Pharisees were
fasting: and they come and say' unto him.
Way do John's disciples and the disciples of
the Pharisees fast, but thy disciples fast not?

Authorized Version.
1 6 A nd when the scribes and Pharisees saw him
eat with publicaus and sinners, they said nnto
his disciples. How is it that he eateth and
drinketh with publicans and sinners ?
17 When Jesus heard it, he saith unto thfin,
They that are whole have no need of the physi
cian, hut they that are sick; I came not to call
the righteous, but sinners to repentance.
IS .\ud th- disciples of John and of the Phari
sees used to fast; and they come nnd say unto
him. Why do the disciples of John and of the
Pharisees fast, but thy disciples fast not?
^ Some ancient authorities read and the Phai-isecs. ^ Or, how is it tliat lie eaieth....sinners f ' Some
ancient authorities omit and drinketh. ¦* Gr. strong.
province where the taxes were collected, and were properly called poriiiores or
exactores. So notorious were they for rapacity and dishonesty that Suetonius
(Tii. Vesp. I.) tells us how several cities erected stttues to Sabinius, "the
honest publican ;" and Theocritus, in answer to the question, which were
the worst kind of wild beasts, said, " On the mountains, bears and lions;
in cities, publicans and pettifoggers." The Jews included them in the same
category with harlots and sinners ; see Matt, xv.ii, 17 ; xxi, 31, 32. ''They
were nothing less than renegades and traitors, who, for filthy lucre's sake, had
sided with the enemy, and now collected for a profane heathen treasury that
tribute which was the evident sign of the subjection of God's people to a
Gentile yoke. This scorn and hate found ut'eranoe in a thousand ways ; no
alms might be received from tlieir money chest ; it was uot even lawful to
change money there ; their testiraony was not received in courts of justice ;
they were as the heathen (to keep which in mind adds an emphasis to Luke
xix, 9), and in some sort 'H^orse than the heathen " — Trench. " Matthew
alone styles him.self, in the list of the Apostles, as ' the publican.' "
16. said unto his disciples] Overawed by the miracles he had wrought
and the overthrow they had lately experienced at the healing of the paralytic,
and not as yet venturing on any open rupture with him. they vent their dis
pleasure on his disciples. It is not likely thal^the Pharisees were present at
the feast, or they would have involved themselves in the same blame. Prob
ably they looked in while it was in progress, and afterwards came forward to
the disciples coming out. — Maclear.
17. not io call the righteous,] That is. the self-righteous, as the Pharisees
were, or the sinless, or those complying fully with the law, as the Pharisees
claimed they did. "I came not to call men, as unfallen, sinless beings,
to repentanc-"  The distinction he draws is not between two classes of men,
but between two characters or conditions ofthe whole race." — Alexander.
18. the disciples of John] The contrast between their Master in prison
and Jesus at the feast could not fail to oe felt.
used to fast] Moses enjoined only one fast, that ofthe great day of atone
ment (Lev. xvi, 29). Others were added later, as, those in the fourth, fifth,
tenth and twelfth months (Jer. lii, 6, 7. 12, 13 ; xli, 1, 2 ; lii, 4 ; Esth. ix.
31. See also, Zeoh. vii, 5 ; viii, 19). The number of annual fasts have been
increased in the present Jewish calendar to twenty-eight. The Jews were wont
to fast on Thursday, because on that day Moses was said to have re-ascended
Mount Sinai ; on Monday, because on that day he returned, The Pharisee
said (Luke xviii, 12), " I fast twice in the week " Perhaps this feast took
place on one of their weekly fasts. Pasting is of very early origin. " Absti
nence wh'ch seemed imposed by Providence, if not in expiation for guilt, yet
as an accompaniment of sorrow, easily became to be regarded as a religious
duty" — Kitto. It was likewise, as we have seen, commanded by Jehovah
in certain cases.

44

A PICTORIAL COMMENTARY

[Mark II, 19-^22.

Revised Version.
19 And .Iesus said unto them. Can the sons of
tha bridei-hamb?r fast, whi:e the brideirroom
is with them ? as h ing as they have i he briile-
20 groom with them, they cannot fast. But the
-jdays will come, when the bridegroi mshall bo
taken away from them, and then will they
21 fist in th it day. No man sewcth a piece of
undressed cloth on an old garment: else that
whirh should fill it up tjiketh from it, the
new from the old, and a worse rent is madp.
22 And no man putteth new wine into old
^wine-skins: else the wine will burst the
skins, and the wine perisheth, and theskins;
hut they put new wine into fresh wine-skins.

Authorized Version.
19 And Josus said unto them. Can the chil
dren of the bridiich imber fast, while tlie bride
groom is with them? as long as t'ley have the
bridegroom w th tliem, they cannot fast.
20 But the days will come, when the bride
groom shall be taken away from them, and then
shall they fist in those days.
¦ZI Nn man also seweth a piece of new cloth on
au old garment : else the new piece thatfillcd it
up taketh away from the old, and the rent is
made worse.
22 ,\nd no mm putteth new wine into o'd
bottles ; else the new wine doth burst the but
tles, and the wine is spilled, and the bottles will
be marred ; but new wine must be put into new
bottles. ^ That is, skins used as bottles.
19. children of the bridechamber] i. e., the friends and companions of
t'ne bridegroom, who accompanied him to the house of the bride for the
marriage. Comp. Judges xiv, 11. The marriage feast lasted seven days.
the bridegroom] He reminds the disciples of John of the image under
which their Master hai spoken ofhim as the br degroom (John iii, 29).
20. the days will come] at his death ; a dim hint of the same kind he had
already given, when he said to the Jewish rulers, " Destroy this teraple, and
in three days I will raise it up " (John ii, 19), and in his conversation with
Nicodemus (John iii, 14). The passage should read, " But days will come."
iakcii away] The same word is used in three ofthe gospels, and implies a
violent termination of his life. The word occurs nowhere else iu the New
Testament. 22. neiv] " In religion, no less than in secular affairs, new emergencies
require new means to meet them." — Alexander. Men do n t pnur new, or
unfermented, wine into old and worn wine-skins. "My disciples," our
Lord seeras to say, " are not yet strong. They have not yet been baptized
into the Spirit. They need tenderness and consideration. They could no
more endure severe new doctrine, than an old robe could the insertion of a
piece of new cloth, which had never passed through the hands of the fuller."
Besides, "New teaching like his must be put into new bottles; the" forms
and rites that had served until now were of no more use.... New forms were
needed for the new religious life he came to introduce." — Geikie.
bottles] '"The manufacture of these skin bottles is very simple. The
animal is skinned from the neck by simply cutting off the head and legs, and
them drawing the skin back without making any
Islit in the belly. The skins in this state, with
the hair on, are then steeped in tannin, and filled
with a decoction of bark for a few weeks  They
are then sewn up at the neck, the sutures being
c irefully pitched. They are then exposed to the
sun, on the ground, for a few days covered with
a strong decoction of tannin and water, pumped
on them from time to time, to keep them on the
SKIN-BOTTLES (Ayre). stretch till sufficiently saturated. Dry bottles
crack. The hair on the skins preserves them from friction in traveling. An
oid skin is not able to bear the distention of new wine in the process offer-
mentation, and would burst with it." — Tristram.
PuACTic.iL Suggestions — Christ can and will call men from the world
into his servioj. Christ's chief work is to call sinners. His calls should be

Mark n, 23-25.]

ON THE GOSPEL OF MARK.

45

Revised Version.
23 And it carae to pass, that ho was going on
tho sabbath day through the cornfields ; and
his disciples ^began, as they went, to pluck
24 the ears of corn. And the Pharisees said
unto him. Behold, why do they on the sab-
25 bath day that which is not lawful? And he
said unto them, Did ye never read what
David did, when he had need, and wns a n
hungred, he, and they tbat were with him ?

Authorized Version.
23 And it came to pass, that he went through
the corn fields ou the sabbath day ; and his dis
ciples began, as they went, to pluck tho ears of
corn. 24 And the Pharisees said unto him, Behold,
why do thoy on the sabbath day that which is
not lawful ?
25 And he said unto them. Have ye never read
what David did, when ho had need, and was an
hungred, he, and they that were with him ?
^ Gr. began to moJce then' way pluckirtg.
obeyed at once. He is to be preferred to all others. Opposition may be
helpful. "Kites rise against, not with the wind." — Neal. " Grace draws
Matthew from love of gold, and mikes of him an apostle ; the love of gold
drew Judas away fi'om Christ and his apostleship." In our social life we
should have spiritual things in view. " Pasting is good ; but to make a
merit of it, or even to burden the conscience with it. is opposed to Christian
freedom." — Cramer.
23-28. The Disciples Pluck the Bars of Corn, A.D., 28.
23. on the sabbath day] A fourth charge agaiust Jesus was that he
broke the sabbath. Luke tells us that this was on the '' second sabbath after
ihe first" i. e., either (1) the first Sabbath after the second day of unleaveued
bread ; or (2) the first Sabbath in the second year of a Sabbatical cycle ; or
(3) the first Sabbath of the second month (Luke vi, 1). See Wieseler's
Chronol. Synop., p. 3-53 et seq. " Probably about a month intervened between
this and the last event." — Clarke.
to pluck the ears of corn] Not to " make a way," as some interpret it,
for that was uot necessary. Matthew says that they v/ere ' ' an hungred ' ' (Matt.
xii, 1). The act described marks the season of the year. The wheat was ripe,
for they would not have rubbed barley in their hands (Luke vi, 1). We may
conclude, therefore, the time was a week or two after the Passover, when
the first ripe sheaf was offered as the first fruits of the harvest. Thomson
says: '"I have often seen my muleteers, as we passed along the wheat fields,
pluck off ears, rub them in their hands, and eat the grains unroasted, just as
the apostles are said to have done."
24. ihat which is not lawful] They did not accuse them of theft, for the
Law allowed what they were doing (Deut. xxiii, 25), but of profaning the
Sabbath. The Law, of course, forbade reaping and threshing on that day,
but the Rabbis had decided that even to pluck corn was to be construed as
reaping, and to rub it as threshing. They even forbade walking on grass as
a species of threshing, and would not allow so much as a fruit to be plucked
from a tree on that day. See Lightfoot, Hor. Heb., in Matt, xii, 2.
25. ye never read] With a gentle
irony he adopts one of the favorite
formulas of their own Rabbis, and in
quires if they had never read what
David, their favorite hero, had done
when flying from Saul. He came to
the high priest at Nob, and entered
the Tabernacle, and ate of the hal
lowed bread (1 Sam. xxi, 1-9), of
the "twelve cakes of fine flour,"
- which no stranger might eat. If
David is justified in relaxing some of
the strictness of God's laws, in case
of necessity, much more may Christ,

TABLE OF SHEW BREAD.

the head ofthe Church, do so in regard to the sabbath.

46 A PICTORIAL COMMENTARY [MAEK.n,26-III,L
Authorized Version. i Bevised Version.
26 How he went into the house of God in the 26 How he entered into the house of God ^when
days of Abiathar the high priest, and did eat the j Abiathar was high prie-t. and did eat the
shewbread, which is not lawful to eat but for ; shewbread, which it is not lawful to eat save
lhe priests, and g-ave also to them which were ] for the priests, and gave also to them that

with him ?
27 And he said unto them. The sabbath was
made tor man, and not mau for tbe sabbath :
28 Therefore the tion of man is Lord also of
the sabbath.
CHAP. lEL — And he entered again into the
synagogue; and there was a man there
which had a withered hand.

27 were with him? And he said unto them,
The sabbath was made fur man, and not man
28 for the sabbath : so that the Son of man is
lord even of the sabbath.
3 And he entered again into the sj-nagogue ;
and there w-as a mau there which had fais hand
2 withered. And they watched him, whether

^ Some ancient authorities read in thc days ofAbiath-jr the high priest.
26. Abiathar] In 2 Sam. viii, 17, and the parallel passage, 1 Chron.
xviii, 16, we find AhimeUch or Abimelech substituted for Abiathar ; while in
2 Sam. XX, 25, and in every other passage of the 0. T., Abiathar is named
as priest with Zadok in David's reign, and that he was the son of Abimelech.
Several explanations of this difliculty have been suggested : 1. A clerical
error in the text ; 2 That father and son had both names ; 3. That the son
acted as High Priest at the same time with his father. The Persian version
reads Abimelech, instead of Abiathar.
27. the sabbath] " According to Rabbinical authorities, it was forbidden
to travel more than 2000 cubits on the sabbath, to kill the most offensive
kinds of vermin, to write two letters of the alphabet, to use a wooden leg or
a crutch, to carry a purse, or, for a woman, to carry a seal ring or a smelling
bottle, to wear a high head dress or a false tooth. Amongst other restraints
laid upon animals the fat-tailed sheep was not allowed to use the little truck
on which the tail was borne, to save the animal from suffering. These are
a portion of 39 prohibitions ofthe Sime kind." — Bible Com. Jesns opposed
such traditionalism and fanaticism when he said, ' ' The sabbath was made for
man, and not man for the sabbath" — a great principle, says Schaff, "which
must regulate the whole sabbath question, and settles both the permanent
necessity of the sabbath for the temporal and eternal welfare of man, and
the true Christian freedom in its observance."
28. the Son of man is Lord] " As being himself the dirine Rest and the
divine CelebraHon ; he is both the principle and the object of the sabbath.
He rests in God and God in him ; hence he is the mediator of proper sab
bath observance, and the interpreter of the sabbath law." — Lange. Jesus
is Lord ofthe sabbath, " to own it, to interpret it, to -preside over it and to
ennoble it, by merging it in ' the Lord's day.' "
Practical Suggestioxs. — " When Jesus thus, with his disciples, suffered
them to be poor, we may learn that poverty is not disgraceftd." — Barnes.
The law ofthe sabba'h is always to be construed in this light, as providing
for man's highest welfare." — Jacobus. ''The sabbath is an institution meant
for human benefit," but Jesus " says not a word to justify the notion that
Christians need not reraember the day to keep it holy." " National pros
perity and personal growth in grace are intimately hound up in the main
tenance of the holy S:ibbath." — Ryle. We are "to observe the Fabbath
in such a way that our temporal and spiritual welfare is thereby ftirthered. "
—Schaff. Ch. III. 1-12. The Withered Haxd, axd Withdrawal of Jesus.
1. And he entered] Mark is peculiarly vivid and pictorial. The incident
occurred at Capernaum, and probably on the next sabbath after plucking the
ears of grain. See Luke vi, 0.
hand withered] Luke says his " right hand. ' ' Withered or " dried up," as

Maek m, 2-6.] ON THE GOSPEL OF MAEK. 47
Avthorized Version. i Revised Version.
2 And they watched him, whether he would I he would heal him on the sabbath day ; that
heal hiui on the sabbath day ; that they might ' 3 they might accuse him. And he saitb unto
accuse him. I the mau that had bis hand withered, 'Stand
3 .-Vnd he s:i.ith unto the raan which had the i forth. And he saith unto them, Is it lawful
withered haud, f>tand furth. ou the sabbath day to do good, or to do harm?
4 And he s.iith unto them. Is it law-ful to do [ to save a life, or to kill? But they held their

5 peace. And when he had looked round about
on them with auger, being grieved at the
hardL-ning of their heart, he saith unto the
mall, Stretch forth thy hand. Aud he stretched
6 it forth ; aud his haud waa restored. And the
Pharisees went out, aud straightway with the

good on tho sahbath days, ur to do e\-il ? to save
life, or to kill' But they held their peace.
5 Aud when he had looked i-ound about on
them w-ith anger, being grieved for tbe hai-dness
of their hearts, he saith unto the mau, Stretch
forth thine hand. Aud he stretched it out : and
his hand w-as i-estored whole a^ the other.
6 And the Pharisees went forth, and sti-aight-
' Gr. Arise into Uie mitlst.
the original implies, and the effect of disease or a wound. Such cases were
incurable. Comp. 1 Kings xiii, 4, for the case of Jeroboam.
2. they watched him] The original word for " watched " sigmfies strata
gem and hostility ; comp. Luke xx, 20, " And they watched him and sent
forth spies ;" Acts ix, 24, " And they watched the gates day and night to
kill him." They intended to accuse Jesus before the Jewish rulers.
4. he saith] It would seem that the Pharisees first asked him, "Is it
lawful to heal on the sabbath days ? " (Matt, xii, 10). This question he
answered, as was his wont (Matt, xxi, 24), by a counter- questi on : I also will
ask you one thing. Is it lawful to do good on the Sabbath days, or to do
evil"? to save life, or to destroy it? " One of their own most approved
maxims was, that he who neglected to preserve life, when it was in his
power, was a murderer." — A. Clarke.
But they held their peace] Mark alone mentions this striking circumstance,
as also what we read in the next verse.
5. with anger] -^e " looked round" upon them, surveyed each face with
grief and anger. " By this word anger and grieved, it is signified that Christ
was offended at their wickedness ; yet, so that he also pitied their misery."
— Beza. We owe to Mark this passing shadow over the countenance of our
Lord, with whom grief for the sinner ever accompanied anger against the
sin. hardness] The word thus rendered denotes (1) the process by which tfie
extremities of fractured bones are reunited by a callus ; then (2) callousness,
hardness. Paul uses the word in Rom. xi, 25, which there reads '' blind
ness." restored whole as the other] Without the employment of any external
means. This miracle forms one of seven wrought on the Sabbath day. The
other six were, (1) The demoniac at Capernaum (Mark i, 21) ; (2) Simon's
wife's mother (Mark 1, 29) ; (3) the impotent man at the pool of Bethesda
(John V, 9) ; (4) the woman with a spirit of infirmity (Luke xiii, 14) ; (5)
the man who had the dropsy (Luke xiv, U ; (6) the man born blind (John
ix, 14). — Camb. Bible. "Jesus chose to do many of his miracles on the
Sabbath, that he might do the work of abrogation and institution both at
once. — Jeremy Taylor.
6. And the Pharisees went forth] The Scribes and Pharisees were "^rKed
with madness," and held a consultation, i. e. , a forraal assembly. The
Saviour had not merely broken their traditions, but had put them to silence
before all the people. In their blind hate they joined the Herodians, the
court party, and their political opponents, in taking counsel how they might
put bim to death.

48

A PICTORIAL COMMENTARY

[Mark III, 7, 8.

Revised Version.
Herodians took counsel against him, how- they
niight destroy him.
7 And Jesus wth his disciples withdrew to
the sea : and a great multitude from Galilee
followed: and from Judasa, and from Jerusa-
8 lem, aud from Idumaia, and beyond Jori^n,

AuTHORizBD Version. i
way took counsel with the Herodians against
him, how they migbt destroy him.
7 But Jesus withdrew himself with his disci
ples to the sea; and a great multitude from
Galilee followed him, and from Juda3a,
8 And from Jerusalem, and from Iduma\a, and
,from beyond Jordan ; and they about Tyre and
the Herodians] As the partisans of Martins were called " Mariani," of
Pompeius '• Pompeiani," of Otho " Othoniani," so the partisans of Herod
and who " were such Jews as favored Herod Antipas, and thus, outwardly at
least, were friends of Rome, whose vassal Antipas was," were called
'• Herodiani." The sect was rather a political than a religious body; its
object being to gain for Antipas, as a son of Herod, the kingdom of Judea
and Samaria, which had been made a Roman procuratorship. Accordingly
there was enmity between him and his family on the one hand, against the procu
rators on the other, Luke xxiii, 12. As the annexation to Rome had dis-
a pointed the hopes of many, they looked with fear on the Herodian family,
who were IdumEeans, who again regarded Jesus as their eneray, because his
mission was to set up, as they thought, a temporal kingdom. This alliance
between the Pharisees and the Herodians against Jesus was the first step to
the union between them in their anti- Roman schemes, though the latter held
Sadducean opinions, and believed thatthe hopes of the Jewish nation rested
on the Herods, against Roman arabition, and alraost looked to them for a
fulfillment of the prophecies respecting the advent ofthe Messiah. "Between
lie and lie there are always points of contact, so that they can act together
for a while ; it is only between a lie and the truth that there is absolute
opposition, and no compromise possible."
7. a great multitude] These multitudes were from (1) Tyre and Sidon
and Galilee; (2) Judsea and Jerusalem in the centre; (3) Periea " beyond
Jordan ' ' on the East, (4) Idumaea in the extreme South. 'Tyre, meaning rock,
and Sidon, meaning fishery (see illustrations, pp. 49, 54) : such were the two
" mother " cities of Phoenicia, on the Mediterranean Sea. They were proba
bly the oldest cities in that region, and are still represented by the modern
towns ot Sur and Saida. Sidon or Saida is about 20 miles north of Tyre.
8. laumcea] A Greek name for Edom, which lay southeast of Palestine,

THK APPIIOACH TO EDOM FROW THE E\ST (After a Plintngranh b- Frith).

50 A PICTORIAL COMMENTARY [Mark III, 9-13.
 .^  .  _  * 
AuTHORiZEn Version. i Revised Version.
Sidon, a great multitude, when they had beard I and about Tyre and Sidon, a great multitude,
what great things he did, came unto him. I hearing ^what great things he did, came unto

9 Aud he spake to his disciides, that a small
ship should wait ou him because of tbe multi
tude, lest they ehould throng him.
lu For he had healed many; insomuch that
they pressed upon him for to touch him, as
many as had plagues.
11 And unclean spirits, when they saw him,
fell down before him, aud cried ,saying, Thuu
art the Son of God.
12 And he straitly charged them that they
shou'd not make biTn known. |

9 him. And he spake to his disciples, that a
little boat should wait on him because of the
10 crowd, lest they should throng him; for he
had healed many ; insomuch that as many
as had ^plagues =*pressed upon him that they
11 might touch him. And the unclean spirits,
whensoever they beheld him, fell down be
fore him, and cried, saying, Thou art the Son
12 of God. And he charged them much that
they should not malve him known.
13 And he goeth up into the mountain, and

13 And he goeth up into a mountain, and caUeth unto him whom he himself would:
calleth an/o /lijii whom he would : and they came
nnto him. I
^ Or, aU ihe things Uiat lie did ^ Gr. scourges. ^ Gr. feU.
on the eastern side of the Valley of Akabah The country was about 125
miles long by thirty railes wide. It was inhabited by the children of Edom,
who were subdued by David, 2 Sam. viii, 14; and again conquered by John
Hyrcanus, a Maccabean ruler, B. c. 125. It was the birth place of Antipas,
father of Herod the Great. Idumaea is not elsewhere named in the N. T.
" This is the fullest stateraent to be found in any of the Gospels as to the
extent of our Lord's personal influence, and the coraposition ofthe multi
tudes who followed him." — Alexander.
9. multitude] or "crowd." The Greek word is not the same as that
in V. 7, but implies a confused and tumultuous corapany.
10. ^jre«.?e(i] or " fell upon him," as a crowd would.
plagues] The word thus rendered denotes (1) a whip ot scourge, and is used
in this sense in Acts xxii, 24 ; Heb. xi, 36 ; (2) a plague or disease of the
body. Comp. Mark v, 29, 34; Luke vii, 21.
11. Thou art the Son of God] In the synagogue of Capernaum they had
called hira the " Holy One of God" (Marki, 24), they now acknowledge
him as the " Son of God " (comp. Luke iv, 4l). The force of the imperfect
tense in the original here is very striking, "whenever the demons saw him.
they kept falling dowa before him and saying."
Practical Suggestions. — "The ability to do good imposes the obligation
to do it." — C. Mather. " What an obligation rests on the rich to do good!"
— Barnes. Christ's people " are marked men." Their dress, expenditures,
use of time, conduct, spirit, are rigidly scanned, and the world watches to
see them fall into error. It is lawful to do good works of necessity and
mercy on the sabbath. Christians are not to stop doing good because of op
position. One field of usefulness may be left for another, to avoid unneces
sary conflict. " We fear man so much because we fear God so Uttle."
13-19. Calling Twelve Apostles, A. D. 28.
13. calleth] " We have.. .in the process of preparing men to organize the
church: (1) The personal call of at least seven persons into Christ's society,
as friends and pupils ; (2) a second call to constant personal attendance ;
(3) The more formal designation of twelve persons to the apostolic office."
— Alexander. They would have "for their high commission, the organization
of the new kingdora of God, first in Israel, then throughout the world." —
Geikie. "The general opinion is, that they (Apostles) were men taken from
the humblest classes, and were, with the exception of Paul, wholly illiterate.
What powers they exhibited in preaching, in argument, and in writing,
are commonly supposed to have been the result of supernatural gifts

Mark IU, 14-17.) - ON THE GOSPEL OF MARK. 51
ArrnoRizED Version. i Revised Version.
14 And he ordained twelve, that they should i 14 and they went unto him. Andhe appointed
be with him, and that he might send thom forth twelve,' that they might be witb him, and
to preach. | that he inight send them forth to preach,
15 And to have power to heal sicknesses, and 15 and to have authoritv to cast out * devils ;
to ca«t ojjl devils : | 16 »and Simon he surnamed Peter ; and .lames
16 And^imon he surnamed Peter; j 17 the »oh of Zehedee, and John the brother of
17 And James, the son of Zebedee, and John
'Some ancieut authorities add wliotn also he named apostles. See Luke vi, 13. ^ Gt. demons.
^Some iinclent authoritiea iuoort awl lie appointed twelve.
and graces.. An investigation would show that they were not taken firora the
hurablest classes, and that in intellectual training they far excelled those
haughty Scribes and Pharisees who sneered at them." — Kitto.
The scene of his retirement was, in all probability, the singular elevation
now known as the Kurn Hattln, or "Horns of Hattin, singularly adapted
by its conformation, both to form a place for short retirement and a rendez
vous for gathering multitudes." A tradition of the fifteenth century identi
fies this hill with that on which the sermon on the mount was delivered; it
is also said to be the place where the Lord's Prayer was first given to the
disciples. 14. ordained iivelve] or "appointed, nominated;" " ordained " is too
strong a term. Hitherto they had been his friends and disciples ; now he
formally called them, and joined them in a united band. This company
was formed for three special objects: (1) As companions of Jesus ; (2) as
gospel preach rrs ; (3) to cast out demons. "To heal sicknesses, and " is
omitted in R. V., because not in the best authorities. Mark gives special
prominence ' ' to the power of casting out demons. ' ' Pour lists of the Twelve
are recorded, one by Matthew (x, 2-4', this by Mark, and two by Luke
(vi, 14-16 ; Acts i, 13). Bengel noticed that they were divided into three
groups of four each, the leaders in each group being always the same, viz.,
Peter, Philip, and James the son of Alphaeus.
(i) 1 Peter. (ii) 5 Philip. (iii) 9 James the Less,
2 James. 6 Bartholomew. 10 Thaddaeus.
3 John. 7 Matthew. 11 Simon the Canaanite.
4 Andrew. 8 Thomas. 12 Judas Iscariot.
Simon] Or Simeon (Actsxv, 14)," hearer," thesonof Jona or Jonas(John
1, 42; xxi, 16), whom our Lord surnamed Peter or Cephas, ihe Rock-man,
stands first in all the four lists. He was broughtup in his father'soccupation,
as a fisherman cm the Galilean Lake, and lived originally at Bethsaida, and
afterwards in a house at Capernanm (Mark i, 21, 29). His earliest call came
to hira through his brother Andrew (John i, 42). His second call took place
on tbe lake near Capernaum, where he and the other three in his group were
fishing. He is specially prominent among the Apostles. Sometimes he
speaks in their name (Matt, xix, 27 ; Luke xii, 41) ; sometimes answers
when all are addre.tsed (Matt, xvi, 16 ; Mark viii, 29) ; sometimes be is ad
dressed as principal, even among the favored three, by our- Lord himself
(Matt, xxvi, 40 ; Luke xxii, 31) ; sometimes he is appealed to by others as
representing ihe rest (Matt, xvii, 24; Acts ii, 37). After the ascension he
assumes a position of .special prominence (Acts i, 15 ; ii, 14 ; iv, 8 ; y, 29).
he surnamed Peter] "It is not asserted that this name was first given on
this occasion. Still, the words of our Lord at his first meeting with Simon
(John i, 42) were prophetic, and Mark seems to have mentioned the name
for the first time here, because it was the Apostolic name." — Schaff.
17. James the son of Zebedee and Salome (Matt, xxvii, 66 ; Mark xv,
40) : a native of Bethsaida, commonly known as James "the Great;" the

62 A PICTORIAL COMMENTARY [Mark III, 13.
Authorized Version. i Revised Version.
tho brother of James ; and he surnamed them I James ; and them he surnamed Eoanerges,
Boanerges, which is, The sons of thunder: 18 which is, Sons of thunder; and Andrew, and
18 And Andrew, and Philip, and Bartholomew, Philip, and Bartholomew, aniL Matthew, and
and Matthew, and Thomas, and James the son 1 Thomas, and James the son of Alphaeus, and
first of the Apostolic body to suffer raartyrdora, and the only ond*of the
twelve whose death is actually recorded in the New Testament.
John] the brother- of James, who never in his Gospel calls himself by
this name, but sometiraes the disciple ^'whom Jesus loved" (John xiii, 23;
xix, 26), soraetiraes '"the other disciple'' (.lohn xviii, 15; xx, 2, 3). To
him Christ coraraitted the care of his mother. These brothers were sur
named Boanerges, i. e., ''sons of thunder,'' an Aramaic word transferred
into the Greek, and used in allusion, possibly, to the fiery, intrepid zeal
(sorae say eloquence) which marked their character. Of this we have traces
in Luke ix, 54 ; Mark ix, 38; x, 37. " John was ntit, as he is often portrayed,
of a soft iind almost effeminate disposition." " With the ancients, thunder
was the syrabo,! for profound and solemn utterances. ' ' What more, profound
than John's gospell "What more solemn than the book of Revelation!
18. Andrew] a brother of Peter (Matt, iv, 18), and a native of Bethsaida,
and a former disciple of the Baptist (John i, 40). There are three notices
of him in tjie Gospels. (1) On the occasion of the feeding of the five
thousand, it is he who points out the little lad with the five barley loaves and
two fishes (John vi, 8); (2) when certain Greeks desired to see Jesus,
Andrew, with Philip, introduced them to the Lord (John xii, 22); (3) together
v/ith Peter, James and John he inquired of our Lord's future coming (Mark
xiii. 3). Andrew and Philip are old Greek names.
Philip] also a native of Bethsaida, and one of the earliest disciples (John
i, 43). He brought Bartholomew (John i, 45), and of hira the question was
asked "Whence shall uv buy bread, that these may eat?" (John vi, 5-9).
Together with his friend and fellow tow.nsman, Andrew, he brought the in
quiring Greeks to the Saviour (John xii, 20-22) ; it was he who said, ''Lord,
shew us the Father, and it sufficeth us" (John xiv, 8).
Bartholomew] i. e., Bar-Tolmni, the "Son of Tholmai," and probably
identical with Nathanael, =" gift of God." For (1) John twice mentions
Nathanael, never Bartholomew (John i, 45; xxi, 2); (2) the other Evange
lists all speak of Bartholomew, never of Nathanael; (3) Philip first brought
Nathanael to Jesus, and Bartholomew is mentioned by each of the Synoptic
Evangelists immediately after Philip; (4) John couples Philip with
Nathanael precisely in the same way that Siraon is coupled with his brother
Andrew. Respecting him, under the name of Nathanael, we learn from the
Gospels little raore than (ns) his birth place, Cana of Galilee (John xxi, 2) ;
(6) his simple, guileless character (John i, 47) ; aud (c) that he was one of
the seven to whom our Lord showed himself by the lake of Gennesaret after
bis resurrection (John xxi, 2). — Camb. Bible.
Matthew] or Levi, whose call has just been described. See above, on
ii, 14, page 42.
Thomas] or D'ldy mus = a twin (John xi, 16; xxi, 2), was niarked by a
deep attachment to his Master and a readiness even to die with him (John
xi, 16), but at the same time, by a tendency to despondency, which made
him ever ready to distrust other evidence than that of his senses 'John xiv,
6 ; XX, 25). He is named eight times in John's Gospel.
Jamcf] or " James the Less," the son of Alphaeus (not, it is thought, the
same Alphaeus who was the father of Matthew'. He was called " the Less,"
to' distinguish him from James, the son of Zebedee. He is probably a dis
tinct per.son from James, the Lord's brother (Gal. i, 19), who was author
of the Epistle which bears his name.

Mark 111,19-22.]

ON THE GOSPEL OF MARK.

53

Revised Version.
1!) Thaddaeus, and Simon the 'Cananacan, and
Judas Iscariot, which also betr.ayed him.
20 And he comoth ^into a house. And tho
multitude cometh together again, so that
21 they could not so much as eat breiul. And
when his friends heard it, they went out to
lay hold on him ; for they said, He is beside
22 himself. And the scribes which came down
from Jerusalem said. He hath Beelzebub,
and, ^Sy the prince of the ^devils casteth he

Itome 3 Or, In * Gr. demons.

Authorized Version.
of Alphaeus, and Thaddaeus, and Simon the
Canaanite, 19 And Judas Iscariot, w-hich also betrayed
him: and they went into an house.
2U And the multitude cometh together again,
so tbat they could not so much aa eat bread.
21 And when his friends heard of it, they went
out to lay hold on him ; for they said. He is be
side himself.
22 1[ And the scribes which came down from
Jerusalem said. He hath Beelzebub and by the
prince of the devils caateth he out devils.
' Or, Zealot. See Luke vi, 15 ; Acts i, 13. ' Or,
Thadd(EV,s] i. e., Judas, a brother, or po sibly a son of James (Luke vi,
16 ; Acts i, 13 ; Jude i). He was surnamed Thaddwns and Lebbceiis (Malt.
x, 3)r which some interpret as '" a man of energy and courage." He is the
author of the Epistle which bears his name (Jude). Once only in the
Gospels do we find any act or saying of his recorded, John ?iv, 22.
Stmon] the Canancean (Matt, x, 4), in Greek Zelotes or Zealot (Luke
vi, 15 ; Acts i, 13). The word does not signify a native of Canaan, or of
Cana, but coraes from a Chaldee or Syriao word, Kanean or Kaneniah, by
which the Jewish sect or faction of "the Zealots,'' who acted as reprovers
of open and public sin, was designated. To this sect Simon had probably
belonged before his call.
19. Judas Iscariot] s imetimes called ihe son of Simon (John vi, 71 ;
xiii, 2, 28), more generally Iscariot, i. e., probably a native of Kerioth,"
a little village in the tribe of Judah (Josh, xv, 20).
into an hou.se] Wiclifs and the margin of the R. V. read, "came
home," i. e., to Capernaum, which throws light on the preaching tours of
Christ through Galilee. The sentence strictly belongs to the next section.
Practical Lessons. — God calls into his service every variety of talent.
There was a Judas among the Apostles ; so hypocrites and unworthy pro
fessors are to be expected now. " Different types of men meet different
types of the community ; some famous, some unknown, but all useful. Is
every twelfth man a ' devil '? ' " — J. Parker. Christ's messengers are to be
heard. When his congregation became inattentive, Bishop Aylmer recited
some verses from the Hebrew Bible. His audience would stare in astonish
ment; then he would remind them of the folly of listening to an unknown
tongue and neglecting a message in words easily understood.
20-35. The Boldness or Jesus, A. D., 28.
"At this point we find the largest gap in Mark's narrative. Shortly after
Ihe choice of the twelve the serm m on the mount was delivered. — Schaff.
21. wh-n his friends] literally, "those frora hira," 'or " belonging to
him," in which sense thephra.se is used by Xenophon. The exact meaning
is di.ubtful, but it is usually understood to refer, not to the apostles", but his
relativKS, including " his brethren and \nn mother," who are noticed here as
going forth, and a few verses later on as having arrived at the house where
our Lord was (Mark iii, 31), or the place where the crowds were thronging him.
He is beside himself] The phrase is designedly arabiguous. and raay be used
in a good sense, or in a bad sense, ('. e., insane. They deemed him in a sort of
ecstacy or religious enthusiasm, which made him no longer master of him-
s If Paul uses the word in this sense in 2 Cur. v, 13 " For whether we be be
side ouriselves, it is to God." Comp. the words of Festus to Paul (Acts xxvi,
24V Many earnest preachers are still regarded as beside themselves.
22. He hath Beelzebub] Matthew connects this blasphemy with the cure
of a man not only possessed with a demon, but also blind and dumb (Matt.

Mark III, 23-29.]

ON THE GOSPEL OF MARK.

56

Revised Version.
23 out the ^devils. And ho called them unto
him, and said unto them in parables. How
24 can Satan cast out Satan ? And if a kingdom
be divided againsl ifMelf, that kingdom can-
25 not stand. And if a house he divided against
itself, that house will not he able to stand.
26 .Vnd if Satan hath risen up against himself,
and is divided, he cannot stand, but hath an
27 end. But no one can enter into the house
of the strong man, and spoil his goods, ex
cept he first liind the strong man ; and then
28 he will spoil his house. Verily I say unto
you. All their sins shall bs forgiven unto the
sons of men, and their blasphemies where-
29 with soever they shall blaspheme ; but who
soever shall blaspheme against the Holy
Spirit hath never forgiveness, but is guilty

AnruoRizED Version.
23 And he called them unto him, and said unto
them in parables. How cau Satan cast out Sa
tan? 24 And if a kingdom he divided against itself,
that kingdom cannot stand.
25 And if a house he divided against itself,
that house cannot staud.
26 And if Siitan rise up against himself, andhe
divided, he cannot stand, but hath an end.
27 No man can enter into a strong man's
liouse, and spoil his goods, except he mil first
bind the strong man ; and then he will spoU his
house. 28 Verily I say unto you. All sina shall he
forgiven unto the sons of men, and blasphemies
wherewith soever they shall blaspheme ;
20 But he that shall blaspheme against tho
Holy Ghost hath never forgiveness, but is in
danger of eternal damnation ;
^Gr. demons.
xii, 22). Beelzebub or rather Beelzebu-Z was the title of a heathen deity.
(ct) Some would connect the name with zebUl = habitation, so making it =
the Lord of the dwelling (Matt, x, 25), in his character of "prince of the
power of the air" (Eph. ii, 2), or of the lower world, or as occupying a
mansion in the seventh heavens. (6) Others would connect it with zebel =
dung, and so make it ^ the lord of dung or the dung- hill, a term of derision
amongst the Jews for the Philistine Fly-God. This fearful blasphemy was
repeated more than once. See Luke xi, 17, et peq.
said unto them in parables] See after, on Mark iv, 2, p. 57.
23. How can Satan cast out Satan?] Using this irresistible form of ar
gument, he shows them the absurdity of supposing that Satan could be his
own enemy. If neither a kingdom, nor city (Matt xii, 25), nor house could
stand, when divided against itself, rauch less could the empire of the Evil
one. Satan, says Romaine, has an old grudge against Christ, and will not
scruple to tell any lies of him. The devils won't aid Christ, even by fighting
among themselves.
26. but hath an end] i. e., ceases to be what he is. The theory which
the enemies of Christ advanced would put Satan out of existence.
27. No man. ..strong man] Calvin maintains that the "strong man"
represents Satan, and the " raan " who binds him raeans Christ.
28. be forgiven] i. e., " is pardonable ;" not that every such sin shall be
actually pardoned, unless repented of.
29. shall blaspheme] "The sin against which these words are a terrible
but merciful warning is not so much an act, as a .itate of sin, on the part of
one who, in defiance of light and knowledge, of set purpose rejects, and not
only rejects, hnt perseveres in rejecting, the warnings of conscience, an"d the
grace of the Holy Spirit ; who, blinded by religious bigotry, rather than
ascribe a good work to the spirit of good, prefer to ascribe it to the spirit of
evil. — Camb. Bible. Lightfoot suggests the Jew,^ had hope that every sin
would be atoned for by death, in their case, but Christ .shows that violent or
willful contempt of the Holy Spirit would never be forgiven.
eternal damnation] or "eternal sin," according to the best MSS., and as
in R. "V. This implies far more than the reatiing of th° A. "V., for, while it
signifies that the unpardonable sin may begin in one act of blasphemy, it re
sults in a state of sinful activity which is endless
Practical Suggestions. — In regard to the power of Satan over men, even
i'l sleep, the elder Alexander says: We shonld (1) avoid evil thoughts and
such pamperingof thebody as hasa tendency to pollute our drearas ; (2) pray

56

A PICTORIAL COMMENTAEY

[Mabk m, 30-36.

Revised Vebsion-
30 of an etemal sin; because they said, He hath
an unclean spirit.
31 Ana there come his mother and his
brethren; and, standing without, they sent
32 unto him, calling him. And a multitude
wad Bitting about him; and they say unto
him, Behold, thy motner and thy brethren
33 without seeK for thee. And he answeretn
them, and saith, VVho is my mother and my
34 brethren; And looking round on them
which sat round about him, he saith. Behold
35 my mother and my brethrenl For whoso
ever ShaU do the will of God, the eame is my
brother, and ciister, and mother

Authorized Version.
30 Because they said, He hath an unclean
31 if" There came then his brethren ar* his
mother and standing witnout, sent unto hira,
calling hini
ii And the mulHtude sat about hun, and they
said unto him. Behold, thy mother and tny
brethren without seek for thee.
a And he answered them, saymg. Who is my
mother, or my brethren?
34 And he looked round about on them which
sat about him, and said, Behold my mother and
my brethrenl
35 For whosoever shall do the ^Tlll of Crod, the
same is my brother, and my sister, and mother.
God to preserve us from evil thoughts, even in sleep. ...I am inclined to be
lieve that, somehow or other, both good and evil spirits have access to our
minds in sleep. They actually see;n to hold conversation with us, and sug
gest things of which we had never thought before.' St. Bernard says of
evil thoughts : 'They pas and repass ; I would fain remove them but can
not.' So Paul also declared, see Rom. vii. This arch fiend is deeply
versed in the physiology of human nature  On uninstructed minds the
effect is often to induce the belief that they have sinned the siu unto death,
by blaspheming the Holy Ghost. " — A. Alexander. The poet Cowper, in a
fit of insanity, was under the hallucination that he believed he had been
commanded to kill himself and for not having dong so, had forfeited para
dise. There is a lirait to divine raercy and forgiveness. ''There is such a
thing as a sin which is never forgiven. But those who are troubled about it
are most unlikely to have committed it." — Ryle.
31-35. His Mother, and His Bretures Come to Him.
31. his brethfM]' their naraes, James, Joses. Simon, Judas, are given
ill Matt, xiii, 55 ; and Mark vi. 3. Some understand them to have been his
literal '• brethren," others think they were the sons of Cleophas and Mary,
the sister and namesake of Mary the mother of Jesus. See on ch. vi, 8.
his mother] hence Theophylact taxes her. . . of vain glory and of guilt, in
endeavoring to draw him.. .frora tea"hing the word. Tertullian pronounceth
her guilty of incredulity ; Chrysostom of vain glory, infirmity and madness,
for this very thing. " — Whitby. Mariolatry has little support or sympathy
from these early Christian fathers. Some authorities add " and thy sisters"
to " thy mother and thy brethren."
without] either outside the house, altho'igh it is not certain he was in a
house, but certainly outside of the crowd (Luke viii, 19),
33. Who is] itis thought that the "brethren" also wished to share iu
his fame, and to prove to the people their connection with him, and their
influence over him. But " the most sacred of earthly ties lost its greatness,
before the gi'andeur of spiritual kinship in the new, deathless communion
he (Christ) was founding." — Geikie.
34. looked round] another graphic touch peculiar to Mark. "The
look was probably one of friendly recognition." — Riddle. Luke states the
saying here recorded iu another form, Luke viii, 21.
do the will of God] the parallel words by Matthew (xii, £0) are "the will of
my Father which is in heaven." The sinner unrenewed does the works of
his father, tho devil but " whosoever is born of God doth not commit sin."
Thus the will of God is "your sanctification."
Practical Sugqestion.s. — "True courage is unassuming; true piety seri'
ous and humble." — R. Hall. " The qualities of your friends will be those
of your enemies — cold friends, cold enemies ; half friends, half enemies ;

Mask IT, 1, 2.J

ON THE GOSPEL OP MAKK.

67

AnriioRizED Version.
CHAP. IV. — Aud he began again to teach
by the sea side ; and there was gatuered
uuiu hini a great multitude, so that he entered
into a ship, uu<i cat in tiie sea; and tue whole
multltuuo was by tne sea on the land.
:: Ana ue taugnt them many things by para
bles, and said unto them in ms doctnne.

Kevised Version.
And again he began to teach by tho sea
side. And there is gathered unto him a
verj- great multitude, so that he entered into
a boat, and sat in the sea; and all the multi
tude wcre by the sea on the land. Aud lie
taught them many things in parables, and

Lavaior. True disciples are Christ's
any organization tend to destruction ;

fervid enemies, warm friends.
nearest relatives. Divisions i
churches and families are no exception to this rule.
Ch. it. 1-25. Parable oe the Sower, A. D. 28.
1. began again to teach] the scenery round the lake doubtless sug
gested many ofthe details ofthe parables. (1) The vast raultitude " out of
every city' (, Luke viii, 4) ; (2) from the fishing-boat ; (3) patches of coin
fields with the trodden pathway running through them, the rocky ground
protruding here and there, the thorn growing in the midst of the waving
wheat, the rich soil; (4) the mustard tree; (5) the fishermen plying amidot
its marvelous thoals of fish, the drag net or hawling net (Matt, xiii, 47, 48),
the casting net (Matt, iv, 18 ; Mark i, 16), the 6017 net and basket net (Luke
V, 4r-9) ; (6) the women and children employed in picking out from the
wheat the tall, green stalks, called by the Arabs, zurwdn, the tares of our
version; (7) the countless flocks of birds, aquatic fowls bythe lake-side,
partridges and pigeons hovering over the rich plain. Consult Stanley's
Sinai and Palestine; Thomson's Land and the Book ; Tristram's Land of
Israel. Prior to this occasion, Mark mentions other three, when Jesus was
beside the sea (Mark i, 16 ; ii, 13 ; iii, 7).
in the sen] Christ's position was in a boat on the water, the audience
being slightly elevated above him. "This is the best way of arranging an
audience, but the world setras to have discovered it quicker than the
church." — Schaff. Music hails and theatres are constructed ona sirailar
prindple, but few churches have adopted it.
2. by parablen] "The Greek word thus rendered denotes (a) a placing be
side, (6) a comparing, a comparison. In Hellenistic Greek it became coexten
sive with the Hebrew masAa^^ similitude. In this sense it is applied (1)
In the Old Testament, to — (a) The shortest proverbs: as 1 Sara, x, 12; xxiv,
13 ; 2 Chron. vii, 20 : (6) Dark prophetic utterances ; as Num. xxiii, 7; Ezek.
XX, 49 ; (c) Enigmatic maxims : as Ps. Ixxviii, 2 ; Prov. i, 6 ; (2) In ihe Gos
pels, to (a) Short sayings: as Luke iv, 23 : (6) A comparison without a
narrative : as Mark xiii, 28." — Camb. Bible. The parables of Christ differ
from (l)proverbs, bypresenting truth in newand fullerforms ; from (2) fables,
by their higher spiritual aim, and the intrinsic probability of their incidents ;
from (3) allegories, by not beinj always self-interpreting, the difference be
tween them being rather in the form than in the aim. "I ara the true vine,"
etc., Jno. XV, 1-8, is an allegory; "the kingdom of heaven is like agrain
of mu-stard seed," is a parable. They differ from apologues by being drawn
from events which raay actually take place, while an apologue is founded on
supposed actions of brutes and inanimate things, ^sop's fables are apo
logues, not parables. "There is good reason to believe that all the parables
of Christ are founded in fact, if not entirely composed of real incidents. —
Alexander. Parables have always been popular in the East They were
commonly used by the Rabbis in their teaching, and Trench gives some of
the mo.st striking of those presented in the Talmud. The object of Jesus in
teaching by parables was twofold: (1) to reveal and (2) to conceal truth:
reveal it to those who sincerely sought it ; to conceal it frora those who did
ngt wish s.ir.h knowledge.

58

A PICTOP.IAL COMMENTAEY

[Mark IV, 3-8.

Authorized Version.
3 Hearken ; Behold, there went out a sower to
sow: 4 And it cami to pass, as he sowed, some fell
by tho way side, and the fowls of the air came
and devoured it up.
5 And some fell on stony ground, where it had
not much eartii ; and immediately it sprang up,
because it had no depth of earth :
6 But when the sun was up, it was scorched;
and because it had no root, it withered away.
7 And some fell among thorns, and the thorns
grew up, and choked it, and it yielded no fruit,
8 And other fell on good ground, and did
yield fruit that sprang up and increased ; and
brought forth, some thirty, and some sixty, and
some an hundred.

Revised Version.
3 said unto them in his teaching, Hearken;
4 Behold, the sower went forth to sow ; and it
came to pass, as he sowed, some seed fell by
the way side, and the birds came and devoured
6 it. And other fell on the rocky grumid, where
it had not much earth ; and straightway it
sprang up, because it had no deepness of
6 earth: and when the sun was risen, it was
scorched ; and because it had no root it with-
7 ered away. And other fell among the thorns,
and the thorns grew up, and choked it, and it
8 yielded no fruit. And others fell into the
good ground, and yielded fruit, growing up
and increasing; and brought forth, thirtyfold,
9 and sixtyfold, and a hundredfold. And he

3. went out] The expression implies that the sower did not sow near his
own house, or in a garden fenced or walled, but went forth into the open
country. 4. by the way side] i. e. on the hard footpath, or road, passing through
the cultivated land. Fowls, or rather "birds," as in the R. V., such as
the lark, sparrow and raven.
5. stony ground] or " rocky ground." This must be compared with
" the rock" mentioned by Luke (viii. 6). What is meant is not a soil min
gled with stones, but a thin coating of mould covering the surface of a i ook.
7. thorns] the "n8bk" or "bellan''
of the Arabs, which grows abundantly in
Syria and Palestine. Of some of these
varieties the crown of thorns was probably
woven. "Thetravele finds them [thorns]
in his path, go where he may. Many of
thera are small, but grow as high as a man' s
head . " — Hackett.
and choked ii] or as Wyclif translates it,
"thornes stieded up, a.nA strangliden it."
The seed and the thorns grew together, but
the thorns gradually out-topped it. Stan-
Palestine TnoaN (Ze3,'/_n/MM ."^pma C7iris(i.l ley and Thomson saw regions exhibiting
all these four kinds of soil at one view. In the open country there are no
fences, the path passes through cultivated ground, where thorns grow and the
rocks peep out in places through the scanty soil, and near by are fertile
patches. "Here we have the whole four within a dozen rods of us. Our
horses are actually tramping down the seeds which have fallen by the way
side, and larks and sparrows are busy picking them up. That man with his
mattock is digging about places where the rock is too near the surface for
the plow, and much that is sown there will wither away. And not a few
seeds have fallen among this bellan, and will be effectually choked by this
most entangled of thorn- bushes But a large portion falls into really good
ground, and four months hence will exhibit every variety of crop up to the
richest and heaviest that everrejoices the heart even of an American farmer. "
— Thomson.
8. on good ground] rather "into" good ground, as in R. V. The read
ing in the R. V. of the verse gives the best sense of the original.
someihirty] Matthew says "some an hundred-fold, some sixty fold, some
thirty-fold." Isaac .sowed and "received in the same year an hundred fold"
(Gen. xxvi, 12 1. Herodotus tells us that two hundredfold was a common
return in the plain of Babylon, while a kind of white maize often in Palea-

Mark IV, 9-14.] ON THE GOSPEL OF MARK. 59

Revised Version.
said. Who hath ears to hear, let him hear.
10 And when ho was alone, they that w ero
about him with the twelve asked of him the
11 parables. And he said unto tbem, Unto you
is given the mystery of the kingdom of God :
hut unto tbem that are without, all things
12 are done in parables ; that seeing they may
see, and not perceive ; and hearing thej' may
hear, and not understand ; lest haply they
should turn again, itfid it should he forgiven
13 tbem. And he saith unto them, Know ye
not this parable? and how shall ye know all
14 the parables ? The sower soweth the word.

AuTHORizEn Version.
9 And he said unto them, He that hath ears
to hear, let him hear.
10 And when he waa alone, they that were
about him with the twelve asked of him the par
able. 11 And he said unto them, Unto you it is given
to know the mystery of the kingdom of God ;
but unto them that aro without, all theae things
are doue in parables :
12 That seeing they may see, and not perceive ;
and hearing tbey may hear, and not under
stand; lest at any time they should be converted,
and their sins should be forgiven them.
13 And he said unto them, Itnow yc not this
parable? and how then will ye know all para
bles? I
14 1[ The sower soweth the word. 1
tine returns several hundred-fold. Professor Post states Ihat a similar yield
is now obtained on the plains of Bashan There are three causes of un-
fruitfiilness ; three degrees of fruitfulness, but only one cause of fruitfulness.
9. hath ears to hear] " Now, now, if ever, he who can hear must hear,
or incur the penalty bf inattention." — Alexander.
10. Aud when he was alone] with his disciples only. Mark states what
took place after the Saviour had ''sent the multitudes away " and "gone
into the house " (Matt, xiii, 36). But the Syriac, Persic, and Ethiopic ver
sions read, "when they were alone." The scene described is much the
same by either reading. See Gill. " The parables " is the reading of most
MSS., and so in the R. V.
11. the mystery] the word " mystery," denotes {a} a religious mystery like
those of Eleusis, into which men were initiated ; [b) a secret (as in 1 Cor. xv,
61) ; aud is applied (1) to ihe Gospel itself (as here and in 1 Cor. ii, 7 ; Rora.
xvi, 25 ; Eph. i, 9) ; (2) to the various parts and truths ofthe Gospel (Matt.
xiii, 11 ; Luke viii, 10 ; 1 Cor. iv, 1) ; (3) i!o a symbolic representation or em
blem (Rev. xvii, 5, 7). — Camb. Bible. Here it means ''the secret" things.
Notice the revised version, "Unto you is given the mystery, etc." "The
mysteries concerning the kingdom of heaven are mysteries to the natural
man, whose mind is darkened by sin. The Jews failed to perceive its spir
ituality as well as its universality " (Eph. iii, 4 ; Rom. xvi, 25). — Lange.
them ihat are without] comp. 1 Cor. v, 12, 13; Col. iv. 5; 1 Thess. iv,
12; 1 Tim. iii, 7. " Here, where a separation between Christ's followers
and those without is first plainly marked, the point of dipcrimination is spir
itual knowledge. This shows the importance of Christian truth, v/hich im
plies doctrine." — Schaff.
12. that seeing they may see, and not perceive] 1o see and not see,
hear and not hear, was a paradoxical Greek proverb, used by Demosthenes
and iEschylus to express an act of the senses, without mental or raoral con
viction. When Christ's direct teaching was met with scorn, unbelief and
hardness, he taught in "parables," and so was fulfilled the prophecy of
Isaiah (vi, 9, 10), which is quoted by Matthew in the parallel passage (Matt.
xiii 14, 15). See article on Parables in Schaff's Bible Did.
13. Know ye not this parable?] For it was the siraplest type of a para
ble. "The qiiestion suggests  an ever-growing insight ....But if they were
such slow scholars in this early stage, how was that insight to be iraparted ?
The question is followed by the answer." — Elli"ott.
14-. The sower] this is applicable to (1 ) Christ ; (2) his apostles ; (3) all
who go forth in his name, and with his authority. Comp. i Pet. i, 23 ;
1 John iii, 9.

60

A PICTORIAL COMMENTAEY

[Mark IV, 15-21.

AuTHoitizED Version.

Revised Versiox.

15 And theee are they by the 'way side, where
thc 'word ie sown; and when they have
heard, straightway cometh Satan, andtalceth
away tha word whicii hath been sown in
IG them. And these in like mauner are they
that are sown upon the rocky places, who,
when they have heard the word, straightway
lY receive it with joy; and they have no root
in themselveri, but endure for a while; then,
when tribulation or persecution ariseth be-
ca'uao of thc word, straightway they stumble.
18 And others are they that are sown among
the thorns ; these are they that have heard
19 the word, and the cares of tho * world, and
the deceitfulness of riches, and the lusts of
other thinga entering in, choke tho word,
20 and it becometh unfruitful. And those are
they that were sown upon the good ground ;
such as hear the word, and accept it, and
bjar fruit, thirtyfold, and sixtyfold, and a
hundredfold. And hesaid unto them, Is the lamp brought
to bo put uuder the bushel, or under the bed,

21

15 And these arc they by the way side, whore i
the word is sown ; but when they have heard,
Satan cometh immediately, and taketh away the
word that was sown in their heaits.
16 And these are they likewise which are sown
on stony groimd; who, when they have heard
tlie word, immediately receive it with gladness.
1.7 And have no root in themselves, and so en
dure but for a time: afterward, when affliction
or persecution ariseth fof tho word's sake, im
mediately they are olfended.
li And tlieso are they which are sown among
tlinrn^; such as hear the word,
19 And the cares of this world, and the deceit-
fuhnss of riches, aud the lusts of other things
euttiring in, choke the word, and it becometh
unfruitful. 2U And theae are they which are sown on good
ground; such as hear the word, and receive it,
and bring forth fruit, some thirtyfold, some six
ty, and some an hundred.
21 f And he said unto them. Is a candle
brought to be put under a bushel, or under a
bed ? and not to be set on a candlestick ?
^ Or, age
15. these ave tkey~\ there were four kinds of soil, and four kinds of hear
ers ; only onekind produced fruit. "Notthatoueheareronly out of four,orten
out of forty, embrace the doctrine and yield fruit ; for Christ did not intend
here to fix an exact number.... the produce is not alwavs alike, but is some
times more abundaut, at other times more scanty." — Johii Calvin,
17- affliction'] the word thus translated denotes (1) pressure; then (2)
the distress arising therefrom. The word tribulation rests upon this image,
coming from tribulum^the threshing ¦roller.
offended] in the old English sense of stumbling or causing to stumble ;
see R. V.
18. these are they] or " these are others which,'' or as in R. V.
19. the cares of the world] the word rendered *' cares " denotes in the
original " distracting anxieties," which, as it were, " cut a man in sunder."
See Hos. x, 2; Jas. i, 8.
lusts of other thinps] " certainly by the ' other things ' are to be under
stood gluttony, drunkenness, and intemperance, and &ensuality of every
kind. " — Bloomfield.
it becometh unfruitful] or, as Luke has 'it, " they bring no fruit to perfec
tion ;" a word not elsewhere in the N. T., and used with reference to a wo
man bringing a child to the birth, or a tree to its full maturity. The mere
hearer ofthe word has at first a '* name to live,'' but the life of godliness
has no abiding root, and it dies.
20- such as hear the wordj and receive it] mark the contrast ; what a
glorious harvest. Luke leaves out the two least returns.
21. 7s a candle brought] The simple
and indispensable furniture in every Jewish
household. The original word means not
a candle, but a lamp^ as in R. V.
to be put under the bushel] the original
word wodius denotes a dry measure con
taining 16 sextarii, or about a peck, though
Crtnon Cook regards it as only six pints.
The English equivaUnt is greatly in excess
ofthe Lalin.
a candlestick] ov the lamp-stavd. *'Do
not suppose 'bat what I now commit to yon

* '-f

MEASUEES OF CAPACITY.

Mask IV, 22-27.]

ON THE GOSPEL OP MARK.

61

Authorized Versio.v.
22 For there is nothing hid, whicii shall not bo
manifested ; neither was any thing kept secret,
but that it shonld come abroad.
2;J If any miwi have earri to hear, lot Uim hear.
24 And he siiid unto them, Tuke heed what ye
hear : with wh«t measure ye mete, it shall be
measured to you : aud uuto you that hoar shall
more be given.
25 For he that hath, to him shall bo given :
and he that hath not, from him shall bo taken
even that which he hath.
2(j 11 And he said, So ie the kingdom of God, aa
if a man should cast seed into the ground ;
27 And should sleep, aud rise night and day,
and the seed should spring and grow up, ho

Kevised Veesion.
22 ond not to bo put on the stand ? For there is
nothing hid, save that it should be mani
fested; neither was a»////ung made secret, but
23 that it ehould cume to light. If any man
24 hath ears to hear, let him hear. And he
eaid unto tliem. Take heed what ye hear;
with what measure ye mete it shall be meas
ured unto you : aud more shall be given
26 unto you. For he that hath, to him shall bo
given: and he that hath not, from him shall
be tiiken away even that which he hath.
2G And he said. So is the kingdom of God, aa
if a man should cast seed upon the earth;
27 and should sleep and rise night and day, .and
the seed should spring up and grow, ho knuw-

ASSYEIAN TERRA COTTA LAMPS.

in secret I would bave concealed forever; the light is kindled by me in you,
that by your ministry it raay disperse the dark
ness of the whole world." — Erasmus.
22. nothing hid.. ..secret] the Greek word
for " secret" is the sarae as we have in our word
" apocrypha," i. e., "books having a spurious
sacredness." Some render as in R. V., " save
that it should be n anifested ;" others, as Tre
geUes, "exoept it be raanifested."
rnanif ested... come abroad] verses 21, 22,
refer to teaching in parables. Thus, when the
Spirit came and bronght all things to the re
membrance of the apostles, "he filled all the outlines of truth which they
before possessed with its substance, quickened all its forms with the power
and ppirit of life."
24. ivith what mea.iurc ye mete] " according to the measure of your
ability and diligence as hearers, ye shall receive instruction, and be enabled
to preach to others." — Madear.
what ye hear] we are not to hear everything— not to run after some new
thing, like the Athenians, for, as Bunyan warns us, "Satan enters at ear-
gate." 25. he that hath] or " seemeth to have." Comp. Miitt. xiii, 12; xxv,
23 ; Luke viii, 18 ; xix, 26.
Practical SuciOESTiON.s. — " Earthly things must remind us of heavenly.
¦We raust translate the book of nature irjto the book of grace." — Thos. Tay
lor, 1634. On the rocky ground hearers, read Edwards' work on The Affec
tions. " Never preach a sermon from which an unenlightened hearer might
not learn the plan of salvation." — Lejh Richmond. "Small draughts of
knowledge lead men to atheism ; btit larger bring men back to God." — Ba
con, The parable ofthe sower is a beautiful picture ofthe rife and progress
('f religion in the saul, which has been expanded and illustrated in Dod
dridge's wonderful book. There were four kinds of soil, representing four
cla,sses of hearers: (1) wayside; (2) rocky 'ground; (3 1 thorny ground ; (4)
good ground ; i. e., (1) the hard-hearted hearers ; (2) the faint-hearted ; (3)
the halfhearted ; (4^ the true-hearted.
26-34. The Seed ajtd the MusTABn Seed, A. D. 28.
26. cast seed] This is one of ihe two parables peculiar to Mark, and
seems to take the place of " the leaven (Matt, xiii, 33), but it is different
frora ''the leaven." That declares the intensive, this the extensive devel
opraent ofthe Gospel.
27. The seed] In this parable it is not the soil, nor, the sower, but the
seed, which is prominent. "I believe the parable one taken simply from

62

A PICTORIAL COMMENTAEY

[Mark IV, 28-31.

Bevised Version.
28 eth not how. The earth ^ beareth fruit of
herself; first the blade, then the ear, then
29 the full corn in the ear. But when the fruit
^ is ripe, straightway he ^ putteth forth the
sickle, because the harvest is come.
30 And he eaid, How shall we liken the
kingdom of God? or in what parable shall
31 we set it forth ? * It ie like a grain of mus
tard seed, which, when it is sown upon tho

Authorized Version.
knoweth not how.
23 For the earth bringeth forth fruit of her
self; first the blade, then the ear, after that the
full corn in the ear.
29 But when the fruit is brought forth, imme
diately he putteth in the sickle, because the har
vest is come.
30 If Aud he said, Whereunto shall we liken
the kingdom of God? or with what comparison
shall we compare it?
31 It is like a grain of mustard seed, which,
^ Ot, yieldeth. - Or, alloweth. ^ Or, sendeth forth. * ,Gr., As unto.
human things — the sower being quite in the background, and the whole
stress being on the seed, its power aud development." — Alford.
knoweth not how] it is a mistaken noiion to be taking up the seed to see
whether it is growing. " He who sows does not know how that takes place."
He sleeps and rises, i. e., goes about his ordinary duties, without being
anxious as to its growth, and not, as Wesley explains it, " has it continually
in his thoughts." See Alford. It rather illustrates the confidence the
Christian teacher should have in the growth of the seed he has sown.
28. of herself] ^=of its own accord, spontaneously. Itis used ofthe
gate of Peter's prison opening of its own, accord, in Acts xii, 10.
first the blade] there is a law of orderly development in natural growth ;
so also is it in reference to spiritual growth ; comp. 1 John ii, 12-14. " By
such insensible degrees shall the Gospel gain ground in the world and ripen
into a harvest of glory." — Doddridge.
29. the sickle] The sickle is only mentioned iu the N. T. here, andin Rev.
xiv, 14, 15. For the entire parable comp. 1 Pet. i, 23-25.
30. Whereunto shall we lilce7i]
This raethod of asking a question
before beginning a discourse was
known to the Rabbis. The parables
of the Sower and the Tares (Matt.
xiii, 24-30 and 36-43) had been
discouraging to the disciples, and
now, lest they should be tempted to
lose heart and to despair, the two
parables [the Mustard Seed and the
Leaven) are spoken for their encour
agement. " My ki ngdom, " the Lord
would say, ' ' shall survive these losses
and surmount these hindrances, until,
small as its first beginnings may ap-
lear, it shall, like a mighty tree, fill
the earth with its branches; like
leaven, diffuse its influence through
all the world."
31. agrain of mustard seed] the
growth ofa worldly kingdom had been
already set forth under the image of
a tree, and that of the kingdom of
God also had been similarly com
pared. (See Dan. iv, 10-12 ; Ezek.
xvii, 22,24: xxxi. 8-91. Christhim-
self sows the seed, which attains a
corresponding spiritual growth.

Mustard {Sinapis Nigra, after Dr. Carruthers).

MAKKlV,32-ai.] ON THE GOSPEL OF MAEK. 63

Autuorizbd Version.
when it is sown in the earth, is less than all the
seeds that be in the earth :
32 But when it is sown, it groweth up, and be
cometh greater than all herbs, and shooteth out
grejit branches ; so that the fowls of the air may
lodge under the shadow of it.
33 And witli many such parables spake he the
word unto them, as they wore able to hear U.
34 But without a parable spake he not unto
them : and when they were alone, he expounded
ull things to his disciples.

KicvisED Version.
earth, though it be less than all tho eeeds
32 that are upon the earth, yet when it is sown,
groweth up, aud becometh greater than all
the herbs, aud putteth out great branches;
so that the birds of the heaven can lodge
under the sliadow thereof.
33 And with many such parables spake ho
tho word unto them, as they were able to
34 hear it: and without a parable spake he not
uuto them: but privately to hia own disciples
he expounded all things.

in the earth] in Matt, xiii, 31, a raan is reprcented as taking and sow
ing it " in his field," while Luke, xiii, 19, says "into his garden." As to
the sowing and its purpose, see John xii, 24.
less than all the seeds] "sraall as a grain of mustard seed " was a pro
verbial expression among the Jews for something exceedingly minute.
The mustard seed is not the least of all seeds in, the world, but of all which
the husbandman was accustoraed to soiv, and the "tree," when full grown,
was larger than the other herbs in his garden. — Camb. Bible. " Doubtless
this is chosen [to represent the kingdora] not with reference to great
ness which it obtains in the end, for in this many trees surpass it, but to
the proportion between the smallness of the seed and the greatness of the
tree which unfolds itself therefrom." — Trench. Then it possessed medi
cinal qualities best brought out by being braised. See Ezek. xlvii, 12 ;
Rev. xxii, 2.
32. great branches] in hot countries, as in Judea, the mustard tree
attains a great size. Thomson saw it on the rich plain of Akkar as tall as
the horse and his rider. Hackett saw plants of mustard from seven to nine
feet high, and the birds lighting on their branches. Whitby quotes Rabbi
Calipha as saying, " A stalk of mustard seed was iu my field, into which I
was used to climb, as men do into a fig tree."
lodge under the shadow of it] "Christ'skingdora shall attractraultitudes by
the shelter and protection which it offers ; shelter, as it has often proved,
from worldly oppression, shelter frora tho great power ofthe devil."
33. many such parables] itis obvious that Mark did not write all he
knew ; so with John. See John xxi, 2-5.
as they xcere able] "This does not refer to their worthiness, as Grotius
suggests, but to their ability to apprehend. It includes, however, their being
able to bear without being offended." — Lange.
34. But without a parable] "Bnt," better " and." as in R. "V^. " Thia
cannot mean that he never taught thera in any other forra, which would be
contradicted by the whole course of the history, but only that whatever he
did teach in parables he did not also teachin other iotms." —Alexander.
Or, a better explanation is, that on this occasion he taught them only by
parables. expounded] (he Greek word primarily means "to untie a knot ; hence
to unfold, make plain or clear.
Practical Lessons.— " We know as little of the growing above ground
as of the growing under ground."— Siicr. " God's workmen die, but his
work goes on."— JVow the monument to the Wesleys, in Westminster Abbey,
" He who sows the Master's seed, with an upright heart, shall come agam
rejoicing, bringing his sheaves with him."— A. Clarke. " Only when the
seed eomes forth of itself does it spring up. and only this it is which proves
it to be a seed." — Steir. Ryle maintains th.at the parable of the mustard
seed indicates the growth of the visible church ; raost interpreters hold that
it is intended to show the growth of grace in the individual believer.

C4

A PICTORIAL COMMENTAEY

[Mark IV, 35-38.

Authorized Version.
35 And the same day, when the even waa
come, he saith unto them, Let ua paas over unto
the other side.
:m\ And when they had sent away the multi
tudo, they took him even as he wad in the ship.
And there were also with him other little ships.
37 And therearose a great storm of wind.and tho
waves beat into the ship, so that it was now full.
38 And ho waa in the hinder part of the ship,
aaleepona pillow: andtheyawake him, aud say
unto him, Master, carest thou nut that w a perish ?
:i9 And he arose, and rebuked tlie^wind, and
eaid unto the sea, Pe.ice,be still. Andthe wind
ceased, and there waa a great calm.
* Or, -Teuclier.

Kevised Version.
35 And on that day, when even was come, he
saith unto them. Let us go over unto tho
36 other side. And leaving the multitude, tbey
take him with them, even ae he wae, in the
37 boat. And other boats were with him. And
there ariseth a great storm of wind, and tbe
waves beat into tho boat, insumucli that the
38 boat wjis now filling. And he himself waa
in the stern, asleep on the cushion: and they
awake him, and say unto him,^ Master, carest
39 thou not that we perish ? And he awoke, and
rebuked the wind, and said uuto the sea.
Peace, be still. And tho wind ceased, and

35-41. Stilling the Storm, A. D., 29.
35. the same day] how busy Jesus had been — he had healed a demoniac
(Matt, xii, 22) ; encountered the opposition ofhis friends (Mark iii, 20, 21);
ofhis foes (Matt, xii, 24-46) ; and probably preached several serraons (Matt.
xiii; Mark iv ; Luke xi, 37-xii, 59); and met several would-be followers
(Matt, viii, 19-22). No wonder he was weary.
he saith unto them] the three Evangelists agree iu the time and in the
chief incidents of this storra.
the other side] after a long and exhausting day he needed retirement, and
repose could nowhere be more readily obtained than in the solitude of the
eastern shore. So Farraf and others. But Canon Cook thinks repose is not
intimated as the object in crossing the lake, and points to the usual course
of our Lord, after teaching in one place, to jjass to another to teach others.
It was a night voyage.
36. as he tvas] without any preparation for the voyage. So Thucydides
(in, 30) and Xenophon use the phrase.
37. a great storm] the sarae word is found in Luke viii, 23. Properly,
it means a hurricane. It was one of those sudden and violent squalls to
wliich the Lake of Gennesaret was notoriously exposed, lying as it does fully
six hundred feet lower than the sea and surrounded by raountain gorges,
which act " like gigantic funnels to draw down the cold winds from the
mountains." Those winds are not only violent, but they corae down sud
denly, and often when the sky is perfectly clear. One half of the lake raay
be in perfect rest, while the other half is in a wild confusion and a sheet of
foam. The words are remarkable: Mark and Luke speak of a " hurricane
of wind"; Matthew refers to the effect ore </je sea. See Thomson's Land
and the Book ; Wilson's Recovery of Jerusalem..
beat] rather, kept beating. Comp. Matt, viii, 24.
38. fli piMoMi] the word only occurs here. It was probably the leathern
cushion of the steersman. These details we learn only from Mark. So Van
Lennep describes a low bench in the stern, where the steersman sits, and the
captain sometimes rests his head when he sleeps, as is his custom, on the
quarter-deck. " The high stern made a safe and sloping place, where our
Saviour slept in the storm." — Macgregor.
Master] The " Master, master," of Luke (viii, 24), imply haste and
dread, which is fully exhibited in the rebuke and apprehensive coraplaint
recorded by Mark in the words, " carest ihou not ihat we perish I "
39. rebuked the wind] all three Evangelists record th.it he rebuked the
wind (corap. Ps. cvi, 9). Mark alone gives his words to the storm.
the wind ceased] lit. grew tired. Wo have the sarae word in Matt, xiv,
32, and again in Mark vi, 51. After a storm the waves continue to heave

Mark IV, 40, 41.]

ON THE GOSPEL OF MAEK.

65

AurnoKizrD Version.
40 And ho siiid unto them, Why are yo so fear
ful ? how is it that yo havo no faith ?
41 And they feai-ed exceedingly, and said one
to another, What manner of man ia thia, that
even the wind and the sea obey him?

Revised Version.
40 there was a great calm. Aud he said unto
them. Why are ye fearful ? have yo not yet
41 faith? And they feared exceedingly, and
said one to another, Who then is this, that
even the wind and the sea obey him?

and swell for hours, but here there was a " great calm." " He here shows
how perfect harraony and peace, even in natural eleraents, can be restored by
him." — Jacobus. " This terra [rebuked] has givea countenance to a con-
jeciure sanctioned by many eminent critics, that our Saviour hadiu view, not
merely the .storm, but the evil spirits by whose agency it had been stirred
up." — Boardman. Alexander also favors this view. Compare the destruc
tion of Job's children by a hurricane, raised through Satan's agency. Job i,
18, 19; Lange suggests that nature has acquired a wild independence and
anarchy since man becarae unfaithful to his destiny.
40. Why are ye so fearful] rather, why are ye so apprehensive. They
were uot actually terror stricken. Some of them, as fishermen, had doubt
less been on the lake in severe storms, although perhaps not in so wild a one
as this; and we cannot suppose Peter, or John, or James, to be cowards, but
theywere apprehensive. Neither had tliey literally "no faith " in Jesns,
for. if it had been wanting altogether, they would not have called to him
for help Their faith was "litde" (Matt, viii, 26), and Jesus inquired,
"have ye not yet faith," as in R. V., rather than "no faith," as in A. "7.,
or, according to Luke, " where is your faith?" (Luke viii, 25). Matthew
records the rebuke by Jesus prior to, while Mark and Luke place it after the
stilling ofthe terapest.
41. they feared exceedingly] they were awed at the exhibition of al
mighty power, so that one thought and one question was put hy each to the
other, " What raanner of raan is this? " or rather as in the R. V., " Who
then is this':"' At such a moraent the disciples njust have regarded Jesus
with the holy awe which is dae to God only, an awe which would doubtlass
be felt by the mariners who were in the other "little ships" (v. 36), and
who, though not among the avowed followers of Jesus, were fhaiers of the
peace which now pervaded the bosom of the lake; so, many who are outside
the church participate in the peaceful blessing? which it brings.
PRACTic.iL Suggestions. — ' The heaihen poet makes the god force the
winds, with his trident, into their cave ; there is a greater and simpler grandeur
in Mark's narrative  Jonah slept in a storm, weary, but with a guilty con
science ; Jesus slept, weary also, but with a conscience undefiled. Jonah
was ru inihg away frora duty ; Jesus was hastening to do it." — John Hall.
"Storms may indeed assail us, and our fears' may be great... when he awakes for
our help he will speak every terapest into a calra, and turn our terrors into
adoring love." — Scott. '' As certainly as he could not sink with his disciples
on that day, he will not suffer his disciples to sink on this." — Schleierma-.her.
" When there is storm in the soul, thou knowest what it is for and whither
to fly. What calmness in the soul when the Lord arises and. utters his
voice!" — Gossner. "The Lord rises, confronting the storm, speaks as the
Master ofthe elements that are raging about hira, and the result is immedi
ate... He is Master of the Universe ; all things must serve hira." — Hiwson.
" The miracles of Jesus, as attestations that the elements of nature were
plastic in his hands, are really a new key to the grandest scientific print'iple
in the universe, which is that God lives, and moves, and acts in all nature,
every instant, and that the whole creation is forraed and guided in the inter
est ofthe spiritual man." — F, D, Huntingdon,
b

66

A PICTOKIAL COMMENTAEY

[Mark Y, 1-3.

Eevised Vebsios.
5 And they came to the other side of the sea,
2 into the country of the Geraaenee. And
when he waa como out of the boat, straight
way there met him out of the tombs, a man
3 with an unclean spirit, who had Ilia dwelling
in the tombs: and no man could any more

Authorized Version.
C^HAP. Y. — And they came over unto the
J other side of the sea, into the country of
the Gadarenes.
2 And when he was come out of the ship, im-
ni3diately there met him out of the tombs a man
with an unclean spirit.
3 Who had hi. dwelling among the tomba;
and nj uliu could bind him, nj, notwith chains;
Ch. V. 1 — 10. The Healing of the Gadaeene Demoniac.
This chapter brings to our consciousness, in the most vivid manner, the
depth of the evil filling this fallen world. The mind is often oppressed with
the inquiry. Why are all these terrible trials and sorrows in any system of
creatjd things? The question must remain without a comphte answer until
man reaches another ftate of intelligence ; but it may be partially answered
here : (1) evil is an incident to any moral system ; (2j natural evils are
in keeping with fallen raan; (3) pain is a fafeguard, waming man against
serious danger ; (4) evil may be made subservient to greater good in a race
fallen as we are- Consult Hitchcock, Relig. of Geology, pp. 179-251 ; '^\xt-
ler's A'lalogy, Leibnitz, etc.
1. ths Gadarenes] on the eastern side of the lake. The records of this
miracle vary in their readings between (i) Gadarenes, (2) Gergesenes, and
(3) Gerasenes. MoSt authorities give Gerasenes, as in R. V. Alford reads,
Gerg isenes. {a) Gadara, the capital of Perasa, lay S. E. of the southern
extremity of Gennesaret, at a distance of about seven miles from Tiberias,
its country being ca led Gadaritis ; (6) Gerasa lay on the extreme eastem
limit of Peraea, and was too far frora the lake to meet the requireraents of
the nirrative; (c) Gergesa was a little town nearly opposite Capernaum,
fhe ruined site of wh'ch is still called Kerza or Oersa. Origen tells us that
the exact site of the miracle was here pointed out in his day. Mark and
Luke indicate generally the scene of the miracle. Gadara being a place of
importance and acknowledged as the capital of a district, while Gerasa may
refer to some district. See Schaff's Diet, ofthe Bible. 2. out ofthe tomhs]
the Hebrews used natu
ral caves, and also re
cesses hewn by art out
ofthe rock, for tombs.
They were often so
large as to be supported
with columns, and had
cells upon their sides
for the reception of the
dead. Such places
were regarded as un
clean (Num. xix, 11,
16 ; Matt, xxiii, 37).
These rock caves are
frequently used fo r
shelter, and the Arabs
sometimes dweD i n
them daring the winter.
Many snch caves or
tombs can still be traced in the ravines on the Eastern side ofthe lake.
a man] Matthew (viii. 28) mentions two demoniacs, Luke (viii, 27) and
Mark only oue. Probably one was so much fiercer, that the other was hardly

The above illustration of a rock -cut tomb is from the *' Me
moirs of the Survey of Westem Paleatine," and is one of great
antiquity. Many such tombs exiat uear the village of Meron,
supposed to be identical with Meroth, mentioned by Josephus,
and in u >pir Galilee.

Mark V, 4-9.]

ON THB GOSPEL OF MAEK.

67

Revised Version.
4 bind him, no, not with a chain; because that
ho had been often bound with fetters aud
chains, and the chains had been rent asunder
by him, and the fetters broken in pieces;
C and no man had strength to tame him. And
alwaye, night and day, in the tomba and in
the mountains, he was crying out, and cut-
0 ting himself with stonea. And wheu ho saw
.lesus from afar,h0 ranandworshipped him;
7 and crying out with a loud voice, he saith,
What have I to do with thee, Jesua, thou
8on of the Most High God? I adjure thee
8 by God, torment me not. For ho said unto
him, Como forth, thou unclean spirit, out of
9 the man. And he aaked him. What is thy
name ? And he saith unto him, My name is

Authorized Version.
4 Because that ho had been often bound with
fetters and chains, and tho chains liad been
plucked aaunder by liim, and the fittcra broken
in pieces: neither could any man tame him.
5 And always, night and day, he was in the
mountains, and in the tombs, crying, and cut
ting himself with stoues.
0 But wh*!n he saw Jesus afar off, he ran and
woi-shipped him,
7 And cried with a loud voice, and said. What
have I to do with thee, Jesus, thou Son of tho
most high God? I adjure thee by God, that
thuu torment me not.
S Fur he said unto him, Cume out of the man,
thon uuclean spirit.
9 And he asked him, What is thy name?
And he answered, saying, My name is Logion :
for we are many.
noticed. "Amid all the boasted civilization of antiquity, there existed no
hospitals, no penitentiaries, no asylums ; and unfortunates of this class,
being too dangerous and desperate fur human intercourse, could only be
driven forth from among their fellow-men, and restrained from mischief by
measures at once inadequate and cruel." — Farrar.
an unclean spirit] i. e., an evil spirit ; a demon.
no, not with chains] comp. R. V. It is a general expression for any
bonds confining the hands or feet. Comp. Acts xxi, 33 ; Eph. vi, 20 ; Rev.
XX, 1 ; fetters were restricted to the feet. " These were not necessarily of
metal. The two processes of snapping the chains by one convulsive move
ment, and wearing away (not breaking) the latter [fetters] by friction, rather
suggests the idea of ropes or cords, as in the case of Samson (Judg. xv, 13)."
— Plumptre.
4. he had been often] each Evangelist adds something to complete the
picture ; Matthew says he made the way impassable for travellers (viii, 28) ;
Luke says he was without clothing (viii, 27) ; Maik that he cried night and
day and cut hiraself with stones (v, 5).
broken in pieces] for another instance of the extraordinary rauscular
strength which maniacs put forth, see Acts xix, 16.
6. worshipped him] the Greek word signifies primarily, "kissing," as
in salutation. The English word " worship " has a wider meaning among
old writers than that of adoring God, which is now attached lo it. Luke
says " he fell down before him."
7. What have I to do with thee ?] literally. What is. there between ihee
and me? What have we in comraon? Why interferest thou with us?
most high] " The old Hebrew word Flion found a ready equivalent in the
Greek ' ui/icaroiT,' which had already been used by Pindar as a divine narae."
— EUicott. "These men [demoniacs] must have made their remarkable
confessions by a preternatural influence common to thera all, which con
trolled their rainds and shaped their utterance." — .S'. Hopkins. Their public
recognition of Jesus as the Son of God was in advance of the popular opin
ion, and, indeed, generally quite contraij to it. Public feeling, therefore,
did not influence them to make this confession.
9. My -name 'is Legion] Why Jesus asked this question is not clear. It.
may have Iseen addressed to the raan and answered by the demon ; or it may
have been intended to call forth this answer, to show the desperate nature of
the case. " He had seen the thick and serried ranks of a Roman legion,
that fearful instrument of oppression, that sign of terror and fear to the con
quered nations." The legion originally consisted of about 3000 soldiers, but

68

A PICTOEIAL COMMENTAEY

[Maek V, 10-15.

Revised Version.
10 Legion; for we are many. And he besought
him much that he would not eend them away
11 out of the country. Now there was there on
the mountain side a great herd of swine
12 feeding. And they besought him, saying,
Send us into the swine, that we may enter
13 into them. And he gave them leave. And
the unclean spirits came out, and entered
into the swine; and the herd rushed down
the steep into the eea, in nnmber about two
thousand, and they were choked in the sea.
14 And they that fed them fled, and told it in
the city, and in the country'- And they
came to see what it waa that had ct me to
15 pass. And they come to Jesus, and behold
^ him that was possessed with devils sitting,
clothed aud in his right mind, even him that
16 had the legion : and they were afraid. And

Authorized Version.
10 And he besought him much that he would
not send them away out of the country.
11 Now there was there nigh untu the moun
tains a great herd of swine leeding.
12 And all the devils besought him, saying,
Send us into the swine, that wo may enter into
them. 13 And forthwith Jesue gave them leave. And
the unclean spirits went out, and entered into
the swine; and the herd run violently down a
steep place into the sea, (they were about two
thousand ;) and were choked in the sea.
14 And they that fed the swine lied, and told
it in the city, and in the country. And they
went out to see what it waa that wae done.
15 And they come to Jeeus, and see him that
waa possessed with the devil, and had the legion,
sitting, and clothed, and in his right mind; and
they were afraid.
/ Or, the demoniac.
at that time comprised 6000 footmen and 600 cavalry. Itis a phrase for any
indefinitely large nuraber. Corapare il) the "seven deraons " by whom
Mary Magdalene was possessed (Luke viii, 2) ; (2) the " seven other spirits "
" worse than the first " taking up their abode in a raan (Matt, xii, 46).
10. hebesought] the Alexandrian MS. reads " they besought."
out ofthe coutUry] Luke says into " the deep," i. e., "the abyss " of hell
(viii, 31). ¦
11. a great herd of swine] in that region Jews lived mingled with Gen
tiles. If their owners were only in part Jews, who merely trafficked in these
animals, still they were not justified before the law. The wady Semak in
this region is still ploughed up by wild hogs, in search of roots, upon which
they live. '' A raodern physician suggests that the newly- discovered disease,
trichina spiralis, [Trichinosis?) found in the muscles of hogs, is a scientific
endorsement of the wisdom ofthe Levitical enactments." — Vincent.
12. send.us into ihe swine] " From this we should infer," says Whedon :
"(1) That the infernals preferred a human residence to a bestial one ; (2) but
they preferred a bestial one to their own infernal home."
13. gave ihem leave] clearly an inaccurate translation. It should read,
" suffered them." In Luke (viii, 32), the sarae word is rendered " suffered."
The R. V. reads, "gave leave," in both passages, though in six ofthe
other seven passages in the Gospels it renders the same word " suffer " ; See
Matt, viii, 21, 31; xix, 8; Mark a, 4; Luke ix, 59, 61; the exception is
John xix, 38. " Even Weiss, who will not be accused of extreme ortho
doxy, admits that the narrative does not iraply that Jesus gave the demons
leave to enter the swine.... There is a great difference between ' sufferirg,'
that is, ' not prohibiting,' and 'giving leave.' Quoted by A. Edersheim.
went out] "it was a raagnificent display of the power of Christ, that
by his voice, n t one devil, but a great raultitude of devils, were suddenly
driven out." — John Calvin.
down a steep place] At Kerza or Gersa, "where there is no precipice
running sheer to the sea, but a narrow belt of beach, the bluff behind is so
steep, and the shoie so narrow, that a herd of swine rushing frantically
down, must certainly have been overwhelmed in the sea before they could
'recover themselves." — Tristram.
and were choked] what an interposition to the inhabitants of the district.
If the swine, naturally wild, had been allowed to roam at large possessed by
the untameable devils, they would have been a hundredfold worse and more
dreadful than the poor man had been whom they had made terrible to all.
15. clothed] Luke inforras us (viii, 27j, that the wretched man wore -no

MiuK V, ir,-2ii,J ON THE GOSPEL OF MAEK. 69

ItEvisED Version.
they that saw it declared unto them how it
bolell ^ him tbat was possessed with devils,
17 and cont iTuing tho swine. And they began
to beseech him tu depart from their borders.
18 Anil as lie was entering into the boat, he that
had beou puesessed with ^ devils bosuuglit
19 him thaf he migbt be with him. And ho
suttered bim not, but saith untu bim. Go to
thy house unto thy friends, aud tell them
how great tilings the Lord hath dono for
20 thee, and hoto ho had mercy on thee. And
he went bis way, and began to publish in
Decapulie how groat things Jesue had dono
fur him; and all mon did mai'vel.

Authorized Version.
16 And thoy that sawiY told them how it befell
tu him that wa-s pu>sest.t'tl with the devil, and
tittd cuiit'eruiiig the swiuo.
17 .\iid they began tu pray him tu depart out
of their ctiawts.
18 Aud when lie was come iuto the ship, ho
that had been possessed with tho devil iirayetl
him that ho might bo with him.
19 Howbeit Jesus suffered him not, but saith
unto him, Gti honietu thy friends, and tell them
how groat things tho Lord hath done for theo,
und hath had compassion on tliee.
20 And he departed, and began to publish in
Decapulie how groat things Jesus had done for
him ; and all men did marvel.
^ Or, the demoniac. ^ Gr. demons.
clothes. "On descending from the heights of Lebanon, I found myself,"
writes Warburton, " in a cemetery  The silence of the night was now broken
by tierce yells and bowlings, which I discovered proceeded from a naked
maniac, who was fighting with some wild dogs for a bone." Seeing the de-
monized one sane and sound, they " were afraid," terrified, awe-struck, not
from fear of further loss or bodily danger, but filled with religious terror.
17. to depart out of their coasts] many wert' doubtless annoyed at the
losses they had already sustained, and feared greater losses raight follow.
" And their prayer was heard: he did depart; he took them at their word ;
and let them alone," (cf Exod. x, 28, 29). — Trench.
18. Aad ivhen he was...] or, when he was .stepping into ihe boat.
that he might be ivith him] either (1) in a spirit of the deepest gratitude,
longing to be with his benefactor; or, (2) fearing lest the many eneraies,
from whom he had been delivered, should return. Comp. Matt, xii, 44, 45.
19. and tell them] he requires the raan to declare his cure and the power
of Jesus in Decapolis, since the people would uot bear the presence of Jesus
himself. On others (comp. Matt, viii, 4 ; Luke viii, 56) after shewing forth
towards them his rairaculous power, he enjoined silence.
20. Decapolis] When the Roraans conquered Syria, b. c. 65, they re
built, partially colonized, and endowed with certain privileges " ten cities,"
the region being called Decapolis, and which had been originally colonized
by the veterans of Alexander the Great. All the cities lay, with the excep
tion of Scythopolis, east of the Jordan, and to the east and southeast of the
Sea of Galilee. They were (but there is some variation in the lists), 1 Scy
thopolis (the largest) ; 2, Hippos ; 3, Gadara ; 4, Pella (to which the Chris
tians fled when Jerusalem was destroyed by Titus) ; 5, Philadelphia ; 6,
Gerasa ; 7, Dion ; 8, Canatha ; 9, Raphana ; 10, Damascus. The name
occurs three tinifs in the Scriptures: (a) here; [b] Matt, iv, 25; and (c)
Mark vii, 31. It denoted a large district on both sides of the Jordan.
PnACTiiiAi, SuGGE.STiONs.— " That evil spinis exist is as certain as the ex
istence of angijls. They are in syrapathy with Satan, their head, who is god
of this world, in a limited sense, and at war with Christ's kingdom." — John
Hall. Go to Jesus to bo delivered from any form of evil. " Satan, as a
master, is bad ; his work much worse ; and his wages worst of all. If Satan
doth fetter us, it is indifferent to hira whether itbe by a cable or a hair ; nay,
perhaps the smallest sins are his greatest stratagems." — Filler, " Many fly
from this history as though the devils had entered into them and plunged
them into a sea of unbelief" — Stier. " The greatest demoniac becomes a
preacher of salvation to ten cities. In the dark land of Gadara Christ leaves
for a while a representative, since they cannot bear his personal presence."
— Lange. " I doubt whether men who havo been suddenly converted to

70

A PICTOEIAL COMMENTAEY

[Mark V, 21-27.

Eevised Version.
21 And when Jesus had crossed over again in
the boat unto the other side, a great multi
tude was gathered unto him: and he waa by
22 the sea. And there cometh one of the rulers
of the synagogue, Jalrue by name; and see-
23 ing him, he lalieth at his feet, and beseech-
eth him much, saying. My little daughter is
at the point of death : / pray thee, that thou
come and lay thy hands on her, that ehe may
24 be '¦ made whole, and live. And he went
with him; and a great multitude followed
him, and they thronged him.
25 Aud a woman, which had an issue of blood
26 twelve years, and had sunered many things
of many physicians, and had spent all that
ehe had, and wae nothing bettered, but rather
27 grew worse, having heard the things con
cerning Jesus, came in the crowd behind,

Authorized Version.
21 And when Jesue was passed over again by
^ ship unto the other side, much people gathered
unto him: and he was nigh unto the eea.
22 And, behold, there cometh one ofthe rulers
'J of the synagogue, Jairus by name ; and when he
saw him, he fell at his feet,
23 And boeought him greatly, saj ing, My lit-
V tie daughter lieth at the point of death : I pray
tliee, come and lay thy hands on her, that she
may be healed ; and she shall live.
24 And Jtjsits went with him; and much peo
ple followed him, and thronged him.
25 And a certain woman, which had an issue
of blood twelve years,
26 And had suflered many thinge of manyphy-
siciane, and had epent all that ehe had, and was
nothing bettered, but rather grew worse,
27 When she had heard of Jesus, came in the
press behind, and touched his garment.
^ Or, saved
God in the army, the navy, the law, or the merchant's oflice, do not forsake
their professions with undue precipitation, in order to become clergymen."
— Ryle. The demoniac was not allowed to be with Jesus, but sent to his
home. A converted raan wherever he is, should be a missionary to his
fellow-men. " Though we are not tortured by the devil, yet he holds us as
"his slaves, till the Son of God delivers us from his tyranny. Naked, torn
and disfigured, we wander about, till he restores us to soundness of mind. Itre-
mains that, in magnifying his grace, we testify our gratitude." — John Calvin.
21 — 43. Jairus's Daughter and the Woman with an Issue op Blood.
21. unto ihe other side] i. e. , the western side ofthe lake, near Capernaum.
22. the rulers of the .synagogue] "The Jews had three courts: (1) The
great Sanhedrin at Jerusalem ; (2) in cities having 120 men to bear office,
the smaller council or Sanhedrin of 23 judges ; (3) in the sm^illest towns, a
court of 3 judges. A synagogue was formed in places where there were 10
students ofthe law ; and of these ten, three usually served as magistrates."
See Lightfoot, Greswell, and Edersheim. Each synagogue had a kind of
chapter or college of elders, presided over by a ruler, who superintended
the services, and possessed the power of excommunication. From this, as
well as Acts xiii, 15, it would appear that some synagogues had several
rulers. Jairus by name] a Greek form of Jair (Judg. x, 3) , with a Latin termination.
23. My little daughter] His " only dauqhter," Luke viii, 42. The use
of diminutives is characteristic of Mark. Here we have " little daughter ;"
in V. 41, "Damsel," or "little maid;" in vii, 27, " dogs = K«Ze dogs,"
^'¦whdps;" in viii, 7, afew " small fishes ;" in xiv. 47, 7m ear. literally "a
little ear." She was about twelve years of age, Luke viii, 42. Ofthe three
persons who are raentioned as having been rai.sed frora the dead by Christ.
one was the only son ofa widow, one the only daughter of Jairus, and the
third the only brother ofthe two sisters, Mary and Martha.
nt ihe point of death] the original word is one of the frequent LatiuLsms
of Mark. She lay a dying (Luke viii, 42), and all but gone when he left her.
life ebbing out so fust, that he could even say of her that she was " dead "
(Matt, ix, 18), at one raoment expressing himself in one language, at the
next in another.
25. a certain woman] " such overflowing grace is in him. the Prince of
life, that as he is hastening to the accompHshinff of one work ofhis power, he
accoraplishes another, as by the way." — Trench.
an issue of blood!] her raalady (Lev. xv, 19-27), not only unfitted hor for all

Mark Y, 28-33.]

ON THE GOSPEL OI-' MAEK.

71

Revised Version.
23 and touched hia garment. Forshe eaid, If I
touch but his garments, I shall be ^made
29 whole. Andstraightway thefountainof her
blood waa dried up; and she feit in her body
30 that ehe was healed of her ^ plague. And
straightway Jesus, perceiving in himself that
the power pro.eedntg from him had gone
forth, turned him about in the crowd, and
31 said. Who touched my garmente? Anti his
diaoiples said unto him, Thou seest the mul
titude thronging thee, and sayest thou. Who
32 touched meV And he looked round about
3;i tu see her that had done thia thing. But the

Authorized VERfiioN.
2S For ahe said, Ifl may touch but hia clothes,
I shall be whole.
29 And straightway the fountain of her blood
was tiried up; and sho felt in lief body that she
waa healed of that plague.
30 And Jesus, immethately knowing in him
self that virtue had gonoout of him.turnedhim
about in the press, and saitl. Who touched my
clothes? 31 And his disciples said uuto him. Thou seest
the multitude thronging thee, and sayest thou,
Who touched me .'
32 And he looked round about to seo her that
had titjne thia thing,
33 But the womau fearing and trembling, I
^ Or, saved. ^ Gr. scourge.
the relationships of life, but was popularly regarded as the direct conse
quence of sinful habits.
28. his garment] the law of Moses commanded every Jew to wear at
each corner of his talliih a fringe or tassel of blue, to remind tbem that they
were God's people (Num. xv, 37-40; Deut. xxii, 12). "Two of these
fringes usually hung down at the bottom of the robe, while one hung over
the shoulder where the robe was fastened round the person." Those who
wished to be esteemed eminently religi
ous were wont to make broad, or "en
large, the borders of their garments "
(Matt, xxiii, 5).
29. of that plague] or, scourge ; see
chap, iii, 10. She " said." or literally,
" was saying " this. " It is important,
though difficult, to realize the situation i
of this woman, once possessed of health
and wealth, and no doubt raoving in re
spectable society, now beggared and
diseased, without hope of human help,
and secretly believing in the power of
Christ to heal her." — Alexander. "Her
case was such that she could not in mod
esty tell him publicly, as others did their
grievances, and, therefore, she wished
for a private cure, and her faith was
suited to her case." — M. Henry.
30. Who touched my clothes?] "He
meant to bring the woman to open
avowal, for her highest good." — & »S.
World. " Many throng hira, but only
one touches him." " Caro premit, fides
tangit," says Augustine.
31. he looked, round] another proof
of Mark's graphic power. The tense in
the original is still more expressive. It
denotes that he 7c<;;)< Ort looking allround, ^'¦^'"' ^^'^'"S'e^t ctaS) '''
that his eves waridered over one after the
other of the faces before him, till they fell on her who had done this thing.
33. fearing and trembling] she may have dreaded his anger, for, accord
ing to the law CLev. xv, 19), the touch of one afflicted as she was caused
ceremonial defilement until the evening.

72 -A- PICIOEIAL COMMENTAKY [Maeil Y, 34r^.

Authorized Version.
knowing what was done in her, came and feU
down before him, and told him all the truth.
34 And he eaid unto her, Daughter, thy faith
hath made thee whole; go in peace, and be
whole of thy plague.
35 While he yet spake, there came from the
. ruler of the synagogue's house cej-iai7* which said,
Thy daughter is dead; why troubleet thou the
Master any further?
4 36 Ae soon as .Jesus heard the word tbat was ' 3G ^ Master any further? J3nt Jesus, "^ not heed-
Bpoken, he saith unto the ruler ofthe syna- i ing the word spoken, saith unto the ruler of
gugue, Be not afraid, only beheve. i 37 the synagogue. Fear not, only believe. And
37 And he suffered no man to follow him, save [ he suflered no man to follow with him, save
. Peter, and James, and John the brother of

Revised Version.
woman fearing and trembhng, knowing what
had been done to her, came and fell down
34 before him, and told him all the truth. And
he eaid unto her, Daughter, thy Iaith hath
^ made thee whole; go in peace, and be whole
of thy 2 plague.
35 While he yet spake, they come from the
ruler of the synagogue's hovse, saying, Thy
daughter ia dead; why iTonbleet thou the

I'eter, and James, and John the brother of
38 James. And they cume to the houae of the
ruler of the synagogue ; and he beholdeth a
tumult, and m.niy weeping and wailing
39 greatly. And when he was entered in, he
saith unto them. Why make yea tumult, anti
weep? the chilli ia nut dead, but sleepeth.

38 And he cometh to the house of the ruler of
the synagogue, and seeth the tumult, and them
that wept and wailed greatly.
39 Anti when he waa como in, he saith unto
- them. Why make ye this ado, and weep ? the
damsel is not dead, but sleepeth. I
^ Or, saecd thee -Gr. scourge. ^ Or, Teacher ^ Or, orerAeai-in^.
told him] probably all the particulars in regard to her long affliction and
fruitless eraployment of physicians (Luke viii, 47). "This woman would
.have borne away a maimed blessing, hardly a blessing at all, had she been
suffered to bear it away in secret and unacknowledged."
34. Daughter] Our Lord is recorded to h^ve addressed no other woman
by this title. He sometiraes addressed men as "Son."' It calmed all her
doubts and fears.
go in peace] not merely ' ' go with a blessing. ' ' bnt abi in pacem = enter
into peace, "as the future element in which thy life shall move," and be
whole of thy plague. •' After a long sorrow a lasting blessing." — Bengel.
" Without lhe Ie3;end ofthe later church, that she set up a brazen statn-i of
Christ before,her dwelling, in memory of this deed, we may well believe that
she trusted Christ for all." — John Hull.
35. why trouble-it thou the Master ?] the meaning is, Jesus might have
helped you; he cannot raise her from the dead. Luke says (viii, 49), "trou
ble not the Master." 'lhe word translated " trovble," one which is used
here, and here alone, by Mark and Luke (except Luke vii. 6), denotes prop
erly (1) to flay ; then (2) to fatigue or io worry, often with a more particu
lar allus'on to fatiguing with the length of a journey.
36. heard] or "not heeding," ua in R. V., or, according to another
authority, "overhearing," as in margin of R. V. The very instant the Lord
heard the message, he hastens to reassure the ruler with a word of confide nee
and encouragement.
37. save Peter, and James, and Jolm] this is the first time we hear of
this selection ofthe three. "That which he was about to do was so great
and holy that those three only, the flower and crown of the apostolic band,
were its fitting witnesses " The other occasions when we read of such a
selection are : (1) the transfiiuration (Matt, xvii, 2) ; and (2) the agony in
the garden of Gethsemane (Matt, xxvi, 37).
38. them ihat wept and wailed] a verb fi-om alala. the ancient war-cry,
and used by Euripides and Xenophon, in the sense of crying out, sometimes
with pain. They were the hired mnurners, chiefly women, whose business
it was to beat their breasts (Luke viii, 52), and to make loud lamentations at
funerals: comp. 2 Chron. xxxv. 25 ; Jer. ix, 17, 18; Amos v, 16. The
Rabbinic rule provided for the poorest Israelite at least two fiute playersand
one mourning woman.
89. but sleepeth] comp. his words in reference to Lazarus (John xi, 11).

Mark V, 40-43 ; YI, 1, 2.] ON THE GOSPEL OF MAEK.

73

Revised Vebbion.
40 And they laughed him to scom. But he,
having put them all forth, taketh the father
of the child and her mother and them that
were with him, and goeth in where the child
41 was. And taking the child by the hand, he
Baith unto her, Talitha cumi; which is, being
interpreted, Damsel, I Bay unto thee, Arise.
42 And straightway tho damsel rose up, and
walked; for ahe waa twelve years old. And
they were amazed straightway with a great
43 amazement. And he charged them much
that no man should know this: and be com
manded that something should be given hiir
to eat.
& And he went out from thence; and he
cometh into his own country ; and his disciples
2 follow him. And when the sabbath waa
come, he began to teach in the synagogue :
and ^ many hearing him were astonished,
saying, Whence hath thia man these things 1

Authorized YBasiON.
40 And they laughed him to scorn. But when
, he had put them all out, he taketh tho father
and the mother of the damsel, and them that
were with him, and entereth in where the dam
sel was lying.
41 And lie took the damsel by tho hand, and
said unto hei', Talitha cumi; wbich is, being in
terpreted, Damsel, I say unto thee, arise.
42 And straightway the damsel ari_ise, and
walked ; for she waa of the age of twelve years.
And they were astonished with a great aston
ishment. 4-i And he charged them straitly that no man
^ should know it; and commanded that some
thing should be given her to eat.
CHAP. YI. — And ho went out from thencp,
and came into his own cotintry ; and his
disciples follow him.
2 And when the sabbath day was come, he
began to teach in the synagogue : and many
hearing him were astonished, saying, From
whence hath this tnan these things ? and what
wisdom is this which ia given unto him, that
* Some ancient authorities insert the.
41. Talitha cumi] "Westcott and Hort read *' raXeidd xof'ytjj^ *' * Talei-
tha Kum ' ia not only the better reading, but the only one which corresponds
to the Aramaic original... In the Talmud the same command, spoken to a wo
man, reads not*]iumi,' but ' kum,' aud occurs in that form not less than
seven times in one page (Shab. 1106)." — Edersheim. So also Tischendorf:
But Canon Cook still insists on cumi^ not cum^ as the true reading. " The
words express endearment; 'Little maiden, rise.' " Other Aramaic words
given by Mark are: "'Boanerges" (iii, 17);" Ephphatha" (vii, 34);
¦' Al)ba" (xiv, 68.)
42. And straightway lhe damsel arose] Luke says her spirit came ao:ain
(viii, 55). There is no struggle, no effort, no crying "unto the Lord," or
SI retching "himself upon the child three times," as in the case of Elijah at
Sarepta (1 Kings xvii, 21). He speaks but a word and instantly the dead is
alive again.
a great astonishment] the word thus rendered denotes sometimes (1) a
trance^ as in Acts x, 10, '* but while they made ready, he [Peter] fell into a
trance"; and Acts xxii, 17, "while I prayed inthe temple, I was in a
trance," with which comp. 2 Cor. xii, 2 ; (2) amazement, awe, as in Luke
V, 26, "and amazement seized all"; Mark xvi, 8, "trembling and nmaze-
ment seized them"; Acts iii, 10. "and theywere filled with wonder and
amazement." Here it points lo the very extremity of astonishment.
43. something should be given her io eat] to strengthen the life thus
wonderfully restored, and to prove that she was not a spirit.
Practicai.. Lessons. — " We should act with as much energy as those who
expect everything from themselves ; and we should pray with as much ear
nestness as those who expect everything from God." — Colton. "Keep up
a confidence in Christ andhe will do what is best." — Henry. See what
.Tesus can do for dead souls ! " One touch of real faiih can do more for the
soul than a hundred self-imposed austerities." — Tfyle.
Ch. VI. 1-6. Rejected at Nazareth. A. D. 29.
1. his own country] i. e., in the sense of his family home, from Caper
naum to the region of Nazareth.
2. to teach in the synagogue] This was the second rejection at Nazareth.
See Matt xiii, 54. For his first visit see Luke iv, 16, etc. Jacobus describes
the building now shown to travellers as this synagogue, which consists of a

74 A PICTOalAL COMMENTARY [Mae!lVI,3-5.
Beviskd Version.

and, What is the wisdom that is given unto
this man and what mean such ^ mighty
3 works wrought by his hands ? Is not this
the carpeiiter, the son of Mary, and brother
of James, and Joses, and Juda^, and Simon ?
and are not his sisters here with us ? Aud
thoy were ^ offended in him. And Jesus
4 said unto them, A prophet is not without
honour, save inhia own country, and among
5 his own liin, and in his own house. And he

AtjTHORizED Version.
even such mighty worlia are wrought by his
hands ?
3 Is not this the carpenter, the son of Mary,
the broiher of James, and Joses, and of Juda,
and Simon? and are not liis sisters here with
UB? And they were offended at him.
_ 4 But Jesus said unto them, A prophet is not
without honour, but in his own country, and
among his own kin, and in his own house.
5 And he could there do no mighty work,
^ Gt. powers. ^ Gr. caused to stumble.
plain room 28x35 feet, with vaulted roof and two windows with arched heads
on one side. It can scarcely be the synag 'gue of Christ's day.
-mighty works] or " powers," as in R. V. Some render, '¦ and whence are
such mighty works wrought." Others, asin R. V., " what mean such mighty
works." This is one of the four names given by the Evangelists to the
miracles: (1) "' Wonders," a term never used alone, but always in conjunc
tion with other names. (2) " Signs," as being tokens and indications ofthe
near presence and working of God, the seals and credentials of a higher
power. (3) "Powers," that is, of God, coming into and working in this
world of ours. (4) " Works." This is a significant term very frequently
used by John. Comp. John vi, 28 ; vii, 21 ; x, 2-5, 32 88.
3. Is noi this the carpenter ?] The Greek word signifi. s any worker in
wood, iron, or stone, but without the adjective it means, in Scripture, a
worker in wood. Jesus is not elsewhere called the carpenter, but by Matthew
(xiii, 55,) the carpenter's son. According to the custom of the Jews, even the
Rabbis learned some handicraft. One of their proverbs was that '' he who
taught not his son a trade, taught him to be a thief." Paul was a tent-
maker ; the famous Hillel a hewer of wood ; Rabbi Isaac was a blacksmith ;
Rabbi Juda a tailor ; Rabbi Jochanan a shoemaker. Maimonides says that
the holy place needed lepairs, and great care should be taken that the car
penter or workman be a right priest. "Inthe cities the carpenters would
be Greekj and skilled workmen ; the carpenter of a provincial village could
only have held a very humble position and secured a very moderale compe
tence.' ' — Farrar.
brother of James and Joses] (or "Joseph," as the Sinaitic MS. reads)
There are three theories about tbe degree of relationship of these brothers
(and also sisters) : (l)That they were full brothers bf Jesus, or younger
children of Joseph and Mary. This is the simplest and most natural expla
nation. Comp. Matt, i, 25 ; x'ii, 55. But reverence for the " Virgin Mary,"
and the feeling that shrinks from regarding her as the mother ot other chil
dren, has led the Greek and other churches and some Protestant writers to
propose, (2) that they were half brothers, i. e., children of Joseph by a
former marriage ; held by the Greek Church and lately defended by Bishop
Lightfoot ; or (3) That theywere children of Clopas (or Alphaeus) and Mary,
a supposed sister ofthe "Virgin Mary," and hence cousins of Jesus, as held
by Jerome and the Romish Church. But this latter view does violence to
the word " brother," and as-umes that there were two sisters of the same
name. A word for '• cousin " is used by N. T. writers, and it is fair to pre
sume they would have used it here, had they meant this instead of " broth
ers." See Renan Les Eva-ngiles, pp. 537-549, and Canon Cook's note in
Bib. Com'y, p. 73.
4. A prophet is not without honor] so we have a similar proverb, " fa
miliarity breeds contempt." He repeats almost the same proverb which he
before uttered in their hearing, and from the same place (Luke iv, 24).
5. no mighty work] hterally, no poiver. " His power was not changed."

Mars VI, 6-8.] ON THE GOSPEL OF MARK. 7-5

Authorized Version.
save that he laid his hands upon a few sick folk,
and healed them.
6 And he marvelled because of their unbelief.
And he went round about the villages, teaching.
7 ^1 And he called unto him the twelve, and
began to send them forth by two and two ; and
gave them power over unclean spirite ;
8 And commanded them that they should
take nothing for /Aeir journey, save a staff only;

Revised Version.
could there do no ^ mighty work, save that
he laid his hands upon a few sick folk, and
6 healed them. And he marvelled because of
their unbelief.
And ho went round about the villages
teaching.
7 And he called unto him the twelve, and
began to send them forth by two and two ;
and he gave them authority over the unclean
8 spirits ; and he charged them that they
should lake nothing for ^/leir journey, save a
^ Gr. power.
His miracles were not faats of magic, but pre-npposed belief and opportun
ity. If none believed, none would come to him ; hence he could do no
mighty work. " Not because he was powerless, but they were faithless." —
Theophylact. Bentley says because it was not fit and reasonable that he
should. Le ClesCi that he could not consistently with his rules perform
miracles. He performed some miracles, but not what he would have done.
It teaches that faith is a condition of receiving help from Christ, for soul or
body. ,
few sick. . .healed] " What an amazing contest, that while we are endeav
oring by every possible method to hinder the grace of God from coming to
us, it rises victorious and displays its efficacy iu spite of all our exertions."
— John Calvin.
6. he marvelled] he marvels at faith in the centurion, and at unbe
lief in the face of numerous manifestations of divine power. He seems to
have forsaken Nazareth from this time.
went round] The unbelief of the Nazarenes, though his life-long acquaint
ances, did not stop the activity of Jesus. He began another circuit (proba
bly the third) in Galilee.
Practical Lessons. — Men are apt to think little of things with which
they are familiar. How great is our unbelief! Jesus, as a carpenter aiid
carpenter's son, put great honor upon mechanics. " Unbelief and contempt
of Christ stop the current of his favors. " — M. Henry. "The unbelief of
those who have the means of grace is most amazing." "I would rather
dwell in the dim fog of superstition," says R chter, " than in air rarified to
nothing by the air-pump of unbelief." "Jesus Christ professed togive a
universal spiritual religion.. .to bless by its influence the whole family of
man : and faith he set iorth as the great motive power of the whole plan."
— Walker Phil, of Plan of Salvaiion.
7-13. Mission of the Twelve. A. D. 29.
7. 'he called] or, he calleth unto him,
two and two] Matthew and Luke note the sending of the twelve. Mark
says they were sent "by two and two," that they might support and encour
age each other.
power over, etc.] " The man who is afraid, who holds down his head like
a bulrush, is not the worker whom God will bless ; but God gives courage to
him whom he means to use." — Moody.
8. and commanded them] or " charged," as in R.V. Matthew gives the
directions at greater length. Mark records a summary only of the commands.
save a staff] Matthew x, 10 says, "nor yet staves," or " staff." as the
margin and R.V. read. Theywere not to seek or procure a " staff" forthis
journey, for the meaning there depends on ' ' provide, ' ' in verse 9. If one has
a stiff, let him take it, but let him not provide one specially. This explana
tion is strictly grammatical, and removes any apparent contradiction in the
narratives.

76

A PICTORIAL COMMENTAEY

[Mark VI, 9-11.

Kevised Version.
stalf only ; no bread, no wallet, no ^ money
9 in their ^ purse ; but io ^o shod with sandals;
10 and, said tie, put not on two coats. And he
said unto them, Wheresoever ye enter into a
11 house, there abide till ye departthence. And
whatsoever place shall not receive you, and
they hear you not, as ye go forth thence,

ArTiioRizED Version.
no scrip, no bread, no money in thrir purse :
9 But be shod with sandals ; and not put on
two coats.
10 And he said unto them. In what place so
ever ye enter into a house, there abide till ye
depart from that place.
11 And whosoever shall not receive you, nor
hear you, when ye depart thence, shake off the
* Gr. brass. 2 Qr. girdle.
no scrip] or "wallet." Scrip, from Sw. skreppa, denotes a " wallet" or
" small bag." Comp. 1 Sam. xvii, 40. The .¦'crip of the Galilean peasants
was of leather, " the skins of kids stripped off whole, and tanned by a very
simple process," used especially to carry their food on a journey, and slung
over their shoulders.
no money] the word signifies a piece of brass or bronze worth about a
farthing, bat is probably used here for any kind of money. " There was no
departure frora the simple manners of the country in this. At this day the
farmer sets out on excursions quite as extensive, without a para in his purse,
and a modern Moslem prophet of Tarshisha thus sends forth his apostles over
this identical regon. No traveller in the East would hesitate to throw him
self on the hospitality of any villager." — Thomson.
9. with sandah] not shoes, which would look like luxury, but the san
dals of the common people. "A shoe was of softer, a sandal of harder

Sandals (see Clit^i. I).
leather.'' — Talmud. "The Galilean peasants now wear a coarse shoe, an
swering to the sandal of the ancients, but never take two pair with them."
tivo coats] tunics, or under garments having sleeves, and reaching to the
knees. They were not to encumber themselves with changes of raiment.
Canon Cook observes that persons of distinction usually wore two tunics, the
under one of fine linen.
10. ^ there abide] " When a stranger arrives in a village or an encampment,
the neighbors, one after another, must invite him to eat with them. There
is a strict etiquette about it, involving much ostentation and hypocrisy; and
a failure in the due observance of this system of hospitality is violently re
sented, and often leads to alienation and feuds among neighbors. ..The Evan
gelists... were sent, not to be honored and feasted, but to call men to repent
ance, prepare the way of the Lord, and proclaim that the kingdom of heaven
was at hand. They were, therefore, first to seek a becoming habitation to
lodge in, and there abide until their work in that city was accomplished."—
Thomson. 11. whosoever] or, " whatsoever "place," as in R. V.

Mark VI. 12-16.] ON THE GOSPEL OF MARK. 77

Revised Version.
shake off the dust that is under your feet for
12 a testimony unto them. And they went out,
13 and preached that men should repent. And
they cast out many ^devils, aud anointed
with oil mauy that were sick, and healed
them.
14 Aud king Herod heard thereof; for his
name had become known: und ^ he said,
John ^ the Baptist is riseu from tlio dead, and
I.') therefore do tliese powers work in him. But
others said. It is Elijah. And others said. It
16 is a prophet, et-eii as one of the prophets. But
Herod, when he heard thereof, said, John,

AUTHORIZED Version,
dust under your feet for a testimony ag.ainst
thera. Verily I say unto you. It shall be more
tolerable for Sodom and Gomorrah iu the day
of judgment, than lor that city.
12 And tliey went out, and preached that men
should repent.
13 And they cast out many devils, and anointed
with oil many that were sick, and healed them.
14 And king Herod heai-dfi/ A Mil; (for his name
was spread abroad :) aud he said. That John the
Baptist was risen from the dead, and therefore
mighty works do shew forth theraselves in him.
15 Others said, Th.it it is Elias. And others
said. That it is a prophet, or as one of the pro
phets. IG But when Herod heard thereof, he said, Itis
John, whom I beheaded: he is risen from the
dead. * Gr. demons. ^ Some .ancient .luthorities read they. ^ Gr. the Baptizcr.
the dust under your feet] for instances of the carrying out of this com
mand, compare the conduct of Paul at Antioch, in Pisidia, Acts xiii, 51,
and at Corinth, Acts xviii, 6. The action must be regarded as symbolical
of a complete cessation of all fellowship, and a renunciation of all further
responsibility. The worJs. " Verily I say," etc., to the end of verse 11, are
not found in four of the oldest MSS. .Sei R. V., which omits them witbout
any note.
13. anointed with oil] Mark alone mentions this anointing as the method
whereby the healing of the sick was effected. Though not expressly ordered,
• it was doubtless implied in the injunction to " heal the sick " (Matt x. 8).
For the uses of oil for medicinal purposes, see Isa. i. 6 ; Jas. v, 1 4. Tbis
passage is cited by the Romish writers in favor of their pretended sacrament
of extreme unction. The sick were not anointed because "in articulo
morlis," but that they raight be healed. The text gives no support to the
Romish doctrine. Anointing with oil is a common practice of eastern
physicians now. Calvin admits this, but thinks the anointing "was a
visible token of spiritual grace. .for under the law oil was employed to
represent the grace ofthe Spirit."
PRACTIC.A.L SuofjESTiON'S. — -They preached repentance. Have we repented ?
This, after all, is the great question. Christ would teach his ministers to
unite and associate in doing his work. The work should be done for Christ.
14-29. The Murder of Jonif the Baptist. A. D. 29.
14. And king Herod heard] that is, Herod Antipas, one of the three
sons of Herod the Great, and who was tetrarch of Ituresea and Peraea.
He is here called " king," or " prince," in the ancient and wide sense ofthe
word. Matt, (xiv, 1) and Luke (ix. 7) style him more exactly "the
tetrarch." Antipas was banished to Gaul, a.d. 39, whither Herodiasis said
to have followed him, and both died in exile.
his name] It is peculiar to Mark that he connects the watching of Herod
Antipas with the work of Christ as extended by the preaching and miracles
ofhis apostles. " A palace is late in hearing spiritual news." — Bengel.
risen from the dead] The best authorities sustain the reading " he said";
" they said " is given by afew of les-ier weight only. Herod's guilty con
science triumphed over his Sadducean profession of belief that there is no
resurrection. Comp. Matt. xvi. 6; Mark viii, 15.
16. It is John] The w.irds in the original, according tothe best MSS.,
are very striking. John whom I{=^Imyself; the pronoun "has the em
phasis of a guilty conscience") 6e/jeaded — this ishe — he is risen. See R.

78 A PICTORIAL COMMENTARY [Mark VI, 17-21.

AnrHORizED Version.
17 For Herod himself had sent forth and laid
hold upon John, and bound him in prison for
Herodiaa' sake, his brother Philip's wife ; for he
had married her.
18 For John had said unto Herod, Tt is not
lawful for thee to have thy brother's wife.
19 Therefore Herodias had a quarrel against

Revised Version.
17 whom I beheaded, he is risen. For Herod
himself had sent ibrth and laid hold upou
John, and bound him in prison for the sake
of Herodias, his brother Philip's wife: for he
18 had married her. For John said unto Herod,
It is not lawful for thee to have thy broth-
19 er's wife. And Herodias set herself against

him, and would have killed him ; but she could ! him, and desired to kill him; and she could

not: 20 For Herod feared John, knowing that he
waa a just man and a holy, and observed him;
and wheu ho heard him, he did many things,
and heard him gladly,
21 And when a convenient day was come, that

20 not; for Herod feared John, knowing that
he was a righteous man and a holy, and kept
him safe. And wheu he heard him, he ' was
much perplexed; and he beard him gladly.
21 And when a convenient day waa come, that

* Many ancient authorities read, did many things.
v., which gives the same thought as the A. V. John was beheaded, proba
bly in the winter of A. D. 28, or the spring of 29. Josephus confirms the
account of these forebodings when he tells us that after the utter defeat of
Herod Antipas by Aretas, the people regarded it as a righteous retribution
for the murder of John (Jos. Ant. xviii, 5, 1, 2).
17. for Herodias' sake] Herod himself had long been married to the
daughter of Aretas, Emtr of Arabia Petrsea, but this did not prevent him
from courting an adulterous alliance yith Herodias, the wife of his brother
Philip (not the tetrarch of Itureea, but another Philip, living in private life).
Herodias consented to become his wife, on condition that the daughter of
the Arabian prince was divorced. But the latter, suspeciing her husband's
guilty passion, did not wait to be divorced, and indignantly fled to the castle
of Machaerus, and thence to her father's rocky fortress at Petra, who forth
with assembled an army to avenge her wrongs, and defeated Herod, as
already stated.
18. For John liad said] John boldly denounced the royal crimes (Luke
iii, 19), and declared the marriage unlawful (Matt, xiv, 4). For this out
spoken faithfulness he was flung into prison, probably in the castle of
Machaerus or "the Black Fortress" (though some say, in a fortress near
Tiberias ; but Josephus is more likely to be correct). This castle had been
bnilt by Herod's father, in one of the most abrupt w^dys to the east of the
Dead Sea, to overawe the wild Arab tribes of the neighborhood. Though
originally in the possession of Aretas, Herod had probably seized the fortress
after the departure of his first wife to her father's stronghold at Petra (Jos.
A7it,. xviii, 5, 2).
19. had a quarrel] or " had an inward grudge" against him. See also
R. V. In Tyndale's and Cranmer's Versioris it is rendered "laid waite for
him" ; iu the Rhemish, " sought all occasions against him."
would have killed] The word in the original is much stronger, and denotes
that she had a settled wish to kill him. Some Versions read "she sought,"
or " kept seeking" means to kill him.
20. observed him] rather "kept him safe" from Herodias for a time;
not "esteemed him," or "observed him."
when he heard him] The Greek is still more emphatic ; " he used to do
many ihings, and used io listen to him gladly. " But see R. V. , for a difi'erent
reading ; this indicates the trouble arising from a guilty conscience.
21. a convenient day] a suitable day for her fell purposes. "She doubt
less felt like another woman of her time, Ful via, who forced her needle
through the tongue of dead Cicero, as Agrippina did to the headof her rival, -
Lollia Paulina. "^/o^?i Hall.

Mark VI, 22.]

ON THE GOSPEL OF MARK.

79

Authorized Version.
Herod on his birthday made a supper to his
lords, high captains, and chief estates of Galilee ;
22 And when the daughter of the said Herod
ias came in, and danced, and pleased Herod and
them that sat with him, the king said unto the
damsel. Ask of me whatsoever thou wilt, and I
will give it thee.

Revised Version.
Herod on his birthday made a supper to his
lords, and the ^ high captams, and the chief
22 men of Gahlee ; and when ^ 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 dam
sel. Ask of me whatsoever thou wilt, and I

* Or, military tribunes.
»0r, It

Gr., cluliarchs. ^ Some ancient authorities read, his daugfiter Herodias.

on his birthday] in imitation of the Roman emperors, the Herodian princes
kept their birthdays with feasting and revelry and magnificent banquets.
Wieseler, however, thinks the word denotes a feast celebrating Herod's
accession, but this is more than doubtful.
made a supper] probably at the castle of Machasrus, near the Dead Sea,
where Josephus says John was imprisoned. The Roman poet, Persius, (A.
D. 62) is supposed to refer to this occasion :
" But when the feast of Herod's birthday cornea,
***** and in fear
Thou keepest the sabbath ofthe circumcised,
And then there rise dark spectres ofthe dead."
lords] literally, great men ; high captains were properly tribunes, chili
archs (see note R. V.), or captains of thousands, though, strictly speaking,
Herod had no chiliarchs. Itis supposed that, at this time. Herod was collect
ing his forces to meet Aretas ; chief estates were men of first rank generally.
22. the daughter of Herodias] her
name was Salome ; she afterwaids mar
ried (1) Philip, the tetrarch, and then (2)
Aristobulus, the king of Chalcis. "A
luxurious feast of the period was not re
garded as complete unless it closed with
some gross pantomimic representation ;
and doubtless Herod had adopted the evil
fashion ofhis day. But he had not anti
cipated for his guests the rare luxury of
seeing a princess — his own niece, a grand- f
daughter of Herod the Great and of Ma
riamne, a de?cendant, therefore, of Simon [^
the High Priest, and the great line ofl
Maccabaean princes — a princess who after r
wards became the wife of a tetrarch, and
the mother of a king— honoring them by j
degrading herself into a scenic dancer. "-
Farrar. Of the oriental dance Thomson |
says, " They (the dancing girls) move for
ward and backward, and sidewise, now f
slowly, then rapidly, throwing their arms
and heads about at random, and rolling j
the eye, and wriggling the body into vari
ous preposterous attitudes, languishing,
lascivious, and sometimes indecent, and [
this is repeated over and over.. .The differ
ent sexes do not interming'e in these in- '
decorous sports." "A Dancino Giel.'

80

A PICTORIAL COMMENTARY

[Mark VI, 23-27.

Ifct:VISED VERSION.
23 will give it thee. And he sware unto her,
Whatsoever thou shalt ask of me, I will give
24 it thee, unto the half of my kmgdom. And
she went out, and said untu her mother.
What stiall I askV And she said. The head
of John ^ the Baptist. And she came m
25 straightway with haste unto tlie king, and
asked, saying, 1 will that thou forthwith give
me in a charger the head of John ^ the bap
tist. And the king was exceeding sorry ; but
26 for the sake of his oaths, and ot them that
sat at meat, he would not reject her. And
27 straightway the king sent forth a soldier of
his guard, and commanded to bring his head ;

Authorized Version.
23 And he sware unto her. Whatsoever thou
shalt ask of me, I will give U thee, unto the half
of my kingdom.
24 Aud she went forth, and said unto her iho
ther. What shall I ask? And shesaid, Thehead
of John the Baptist.
25 And she camo in straightway with haste
unto the kiug, aud aaked, saying, I will that
thuu give me by and by in a ctuirger tho head
of John the Baptist.
26 And the king waa exceeding sorry ; yet for
his oath's sake, aud for their sakes which sat
with him, he would not reject her.
27 And immediately the king sent an execu
tioner, aud commanded his head to be brought :
^ Gr. the Baptiser.
23. unto the half of my kingdom] compa,Te the words of Ahasuerus to
Esther: " what is thy request V and it shall be performed, even to the half
of the kingdom " (Esther v, 3 ; vii, '2). "A shameful example truly, that a
drunken king not only permits himself to behold with approbation a spec
tacle which was di.-graceful to his family, but holds out such promise of re
ward. Let us, therefore, be careful in anticipating and resisting the devil,
lest he entangle us in such snares." — John Calvin.
2t. The head of John the Baptist] the daughter retired to the women's
apartment, which was separate from the men's. John's fidelity marred fhe
pleasures of Herodias, and she saw that her hour was come. No jewelled
trinket, no royal palace, no splendid robe, should be the reward of her
daughter's feat—" Ask for the he^id of John." It was customary for prin( es
to require' the head of those they ordered to be executed brought to them,
that they raight be assured of their deaths.
25. straightway with haste] observe the ready alacrity with which she
proved herself a true daughter of her mother. The " by and by " is used in
the sense of" forthwith," as in R. V., "immediately." See A. V. in Luke
xviii, 8; xxi, 9; Matt, xiii, 21, and compare with R. V.
a charger] old EngUsh for a " large dish," or platter. Fuller speaks ofa
silver charger of Os*ald, King of Northumberland. The Greek word first
meant a board, then a wooden dish, and later a platter of any kind.
26. exceeding sorry] "as if," tersely says Calvin, "it were more dis
honorable to retract a rash and foolish promise than to persist in a heinous
.crime." The Greek word is very strong, and denotes very great grief and
sorrow, Itis used of the rich young ruler (Luke xviii, 2.3), and of Jesus
(Matt, xxvi, 38). It was au ill omen among the Romans to take away life
on one's birthday. " The devil is remorseless to his servants." Herod is
horrified, but his oath had been witnessed by his generals and boon compan
ions ; the code of honor must be obeyed.
27. an. executioner], a soldier of the guard. The Greek word CTexou/iot-
Tujpa denotes (1) a looker-out, a .ipy, scout ; (2) a special adjutant, soldier of
the guard. These scouts formed a special division in each legion ; but under
the emperors a body bearing this name was specially appointed to guard the
emperor and execute his commands (Tac. Hist. I, 24, 25 ; II, 11 ; Suet.
Claud, xxxv.). Hence, theywere often employed as special messengers in
seeking out those who were proscribed or sentenced to death (Se"eca, de Ira
I, 16). In the earlier English Versions the word is rendered "hangman."
but this term describes a mere accident of his office. The use of a miUtarv
term, cotnpared with Luke iii. 14, is in accordance with the fact that Herod
was at this time making war on Aretas (Jos, Antiq. xviii, 5, 1).

Mark VI, 28-34.]

ON THE GOSPEL OP MARK.

81

Uevised Version.
and he went aud beheaded him in the prison,
and brought his head in a charger, aud gave
23 it to tho damsel ; aud the damsel gave it to
29 her mother. Aud wheu his disciples heard
tJieieuf, they came and took up his corpse aud
laid it iu a tomti.
30 Aud the apostles gather themselves to
gether unto Jesus; aud they told him all
things, whatsoever they had done, audwhat-
31 soever they hiul taught. And he saith unto
them, (Jomo ye yourselves apart into a desert
place, and rest a while. For there were
many coming and going, and they had no
32 leisure so much aa to eat. And they went
away in the boat to a desert place apart.
33 Aud i'.e people saw them going, and many
kuew them, and they ran there together ^on
foot from all the cities, and outwent them.
34 Aud he came forth and saw a great multitude,
aud he had compaasiuuonthem, because tliey
were as sheep nut haviug a thepherd : and
35 he began to teach them mauy things. Aud

Authorized Version.
and he went and behea-h d him iu the prison,
¦JS And brought liis head in a charger, aud
ga ve i 1 to the damsel ; and the damsel gave it to
her mother.
29 And when his disciples heard of il, they
came and took up his corpse, aud laid it in a tomti.
30 And the apostlea gatliered themselves to
gether unto Jesus, aud told him all things, both
what they had doue, and what they had tauglit.
31 And he said unto them, Come ye youi-selves
apart into a desert place, and rest awhile : for
there were many coming aud going, aud they
had uo leisure so much as to eat.
32 And they departed into a desert place by
ship privately. '
33 And the people saw them departing, and
many knew him, and ran albot thither out of
all cities, and outwent theni, and came together
unto him.
34 And Jesus, when he came out, saw much
people, and was muved with compassion toward
them, because they were as sheep nut having
^ Or, hy land
beheaded him] this implies that the prison was near and the execution
done promptly.
29. laid it in a tomb] and then "went and told Jesus " (Matt, xiv, 12).
Herod, no doubt, gave the body to John's disciples, for this would accord
with his feelings toward the intrepid preacher. There is no ground for the
tradition noticed by Jerome, that Herod flung the headless body over the
prison walls. At Samaria, in the crypt of a ruined church, the pretended
tomb of the Baptist is shown to credulous travellers.
PR.A.CTICAL Suggestions. — What amazing power has truth over the con
science of even wicked men ! Men may hear, yet not heed the truth. Evil
men are haunted by the thoughts of their evil deeds. B id men may rever
ence good men. Christians who would be faithful to God must not fear the
face of man. A wicked daughter readily obeys the desires of a wicked mother.
30-44. Return op the Twelve. Five Thousand Fed. A. D. 29.
80. gathered themselves together] Here, for the first time, the text of all
the four Gospels runs parallel.
31. there were mauy coming and going] the passover was now nigh (John
vi, 4), and the pilgrim companies would be moving towards the Holy City.
32. into a desert place] it was not safe for Jesus to remain openly in the
territory of Antipas. They crossed the Lake of Gennesaret (John vi, 1) and
proceeded in the direction of Bethsaida, at its northeastern corner (Luke ix,
10). just above the entrance of the Jordan into it. Bethsaida was enlarged
by Herod Philip, not long after the birth of Christ. He raised it to the dig
nity of a town, and called it Julias, after Julia, the daughter of Augustus.
Philip occasionally resided there, and there died and was buried in a costly
tomb (Jos. Antiq. xviii, 4, 6).
33. the people saw them] comp. the R. V. Some authorities read, "many
saw them departing, and understood it." as Alford. Lachmann, and Tregel-
les ; others read the last clause, "and knew them," as Tischendorf. There
is close similarity of thought in all these readings
34. he came out] either from the boat, or from his place of retirement,
as implied in John vi, 3, He went up a hill, and then faw the crowd. John
gives an important item of information ; the passover was nigh, and hence
the crowds thronging about Jesus.
6

82

A PICTORIAL COMMENTARY

[aiARK VI, 35-39.

Authorized Yersiox.

..and he began to teach them many

a shepherd
things. i^' x^t O "mt r *'*•¦- f\ •-
35^ And Xvhen the (^y "ifasr now f*^ spent, liis.
/disciples came unto him, aud said, This is a des-'
5 ert place, and now the time is far passed:
V 36 Send them away, that they may go into tho
/ country round about, and into the villages, and
buy themselves bread: for they have nothing tu
eat. j
37 He answered and said unto them, Give ye I
them to eat. And they say unto him. Shall we \
go and buy two hundred pennyworth of bread, I
and give them to eat ? I
38 He saith unto them, How many loaveshave
lye? go and see.vyAnd when they kuew, they
t' say, Five, and two fishes.
^/w ^^^ ^^ commanded them to make all sit
> (Tdown by companies upon tbe green grass, i;^ -

Kevised Version.
35 he began to teach them many things. And
ivhon the day waa now far spent, his disci
ples came unto hina, and eaid, The place is
36 desert, and tbe day is now far spent; send
tbem away, that tbey may go into thecoun
try and villages round about, and buy them-
37 selves somewhat to eat. But he answered
and said unto them. Give ye them to eat.
And they say unto him, Sh^l w^e go and buy
two hundred ^ penny worth of bread, and give '
38 them to eat ? And he saith nnto them. How
many loaves liave ye? go arvl see. And when
tbey knew, they say. Five, and two fishes.
39 And he commanded them that all should
^ sit down by companies ui)on tbe green

^ See marg:inal note on Matt, xviii. 28 jwhich reads The word in the Greelfdehofee 'a^in
worth about eight pence halfpenny," that is about 17 cents. * Gr. recline.
many things] i. e., "he spent a long time in preaching, th&t tfiey- m igi
reap some lasting advantage." — Calvin.
35. desert place] the locality was probably part of the rich but uninhab
ited p'ain below where the Jordan enters the sea of Gralilee.
37. Shall we go and buy] with one voice they seem to have reiterated
what Philip had said earlier in the day. See R. V. in John ,vi, 5-7.
The question of bread for the hungry, how often it is asked in this land of
plenty ! " It is the echo of a deeper question from starving souls... And both
puzzle disciples to this day. How shall we deal with pauperism, and how
with ignorance? Let disciples learn at once their own impotence, the wis
dom of doing all they can and leaving the rest to the Master." — John HaU.
iwo hu,idred pennyworth] the speci
fying of this sum is peculiar to Mark
and John. The word translated ^era?i^
is the denarius, a silver coin of the value
originally of 10 and afterwards of 16
ases. The denarius was first coined in
B. C. 269, or four years before the fi-st
Punic war, and originally was of the
value of 16 or 17 cents of our money;
later, it= IE cents. It was the day-wages of a laborer in Palestine (Matt.
XX, '2, 9, 13). "It so happens that in almost every case where the word
denarius occurs in the N. T., it is connected with the idea of a liberaPor
large amount ; and yet, in these passages, the English rendering names a
sum whichis absurdly small." — Lightfoot.
38. go and see] this does not imply that Jesus was ignorant of what
was in their possession, but rather that he wished to try their faith. They
found a lad who had_/swe barley loaves, and two small fishes, whichthey could
secure. They were only barley loaves (John vi, 9), the food even then, ior
the most part, of the poor and the unfortunate. Comp. 2 Kings vii, 1.
39. by companies] literally, drinking parties. The word alludes to an
orderly social grouping. The words are repeated by a Hebraism in the origi
ual, like the "two and two " of ver. 7.
upon the green grass] this fact a'ds in fi.xing the season of the year when
the miracle was perforraed. Andrews assigns it to the month of April. A.
D. 29. Mark alone mentions ihe green, grass, "still fresh in the spring of
the year, before it had faded away in the summer sun." It was near the

DENAKHTS.

Mark VI, 40-43.]

ON THE GOSPEL OF MARK.

83

Kevised Version.
40 gra^s. And they eat down in ranks, by hun-
41 drede, and by lUties. And he took the five
loaves aud the two fishcH, and looking up to
heavou, he blessed, and brake the loaves ; and
ho gave to tho disciples to aet before them ;
And the tw^i fishes divided he among them
42 all. And they did all nat, and were filled.
4:1 And they took up broken pieces, twolvo baa-

AuTHomzED Version.
40 And they sat down in ranlts, by hundreds,
aud by fifties.
41 And when he had taken the five loaves and
the two fishes, ho looked up to heaven, aud
blessed, aud brake the loaves, and s^ave them to
his disciples to set before them ; aud the two
fishes divided he among them all.
42 And they did all eat, and wore filled.
43 And they took up twelve baskets full of the
fragments, and of tho fishes.
pas^over, corresponding to our March or April, hence there was "much
grass in theplace;" comp. John vi, 10.
40. in ranks] literally, )'/( beds (as of a garden) or in rows, i. e., they
reclined in parterres (areolatim). " Our English ' in ranks' does not repro
duce the picture to the eye, giving rather the notion of continuous lines.
Wyclif was better, ' by parties ;' perhaps in groups would be as near as we
could get to it in English." — Trench. Mark doubtless reproduces the de
scription ofthe scene by Peter himself.
by hundreds, and by fifties] "Two long rows of one hundred, a shorter
one of fitly persons. The fourth side remained, after the manner of the
tables of the ancients, empty and open." — Gerlach. Rabbi Eliezer is said
to have arranged his hearers or disciples in n similar manner.
41. blessed] probably the customary grace said before meals by the
Jews. The Greek verb primarily raeans to speak well of, but is applied to
the asking for divine favors upon others; praising God for such favors; and
to the act of God in granting favors to men.
and brake the loaves, and gave
them to his disciples] in the East
bread is always spoken of as bro-
kt-n, never as having been cut. The
first of these words implies an in
stantaneous, the second a continu
ous act. The multiplication of the
loaves and fishes was continuous
in the hands of Christ between the
acts of breaking and distributing
the bread. Comp. 2 Kings iv.
42-44. 43. baskets] There were twelve
baskets full of fragments, or one
for each of the disciples. All the
Evangelists use xoipt'/o(; for the
small, common wicker-baskets, in
which these fragments were col
lected, at the feeding of the five
thousand, and the word anupn; =
or large rope-basket, when they
describe the feeding ofthe four "shes or the sea op oalilee. (After Trisirom)
thousand. Watson and Mirapriss
have strangely mistaken the " spu-
rides" fbr the smaller hand-bas
kets " and the other for the larger basket sometimes used to rest upon,
while, according to the best authorities, the reverse was the fact. The
wicker baskets were the common possession of the Jews, in which to carry
their food, in order to avoid pollution with heathens; " Judceis, quorum

FISHES or THE SEA OP GALILEE.
1 Chromia Nilotica.
2 Glarias Macracanthua.
3 Lahiobarbus Cania.

84

A PICIOEIAL COMMENTARY

[Mark VI, 44-47.

Authorized Version.
44 And they that did eat of the loaves -were
about five thousand men.
". 4.') And straightway he constrained his disci
ples to get into the ship, and to go to the other
- side belore unto Bethsaida, while he sent away
the people.
46 And when he had sent them away, ho de
parted into a mountain to pray.
47 And when even was come, tho ship was in
^he midst of the sea, and he alone on the land.

Revised Version.
44 ketfuls, and alao of the fishes. And they
that ate the loaves were five thousand men.
45 Aud straightway he constrained his disci
ples to enter into the boat, and to go before
him unto the other side to Bethsaida, while
46 he himself sendeth tho multitude away. And
after he had taken leave of them, he departed
47 into tho mountain to pray. And when even
waa come, the boat was in the midst of the

cophinus fcenumque supellex." Juv. Sat. iii, 14. The same distinction is
made by our Lord when he alludes to both miracles (Mark viii. 19, 20 ; Matt.
xvi. 9, 10).
44. fice thousand men] Observe the R. V. omits "about." Mark uses
a word which excludes women and children, and Matthew states beside
women and children (xiv. 21), who would not sit down with the men, but sit
or stand apart. "The women and children would probably be few, not, as
sometimes fancied, 5000 more." The Latin, Syriac, Arabic, Persic, and
Ethiopic versions omit " about," and read " five thousand " definitely.
Practical Suggestions. — Go and tell Jesus our trouble. Come and rest
awhile. So Christ knows the fears of some, and the toils of others of his
disciples. He gives refuge for the terrified and rest for the tired. A desert
place^but the presence of Christ will change a desert into a paradise. Jesus
praying— we have little because we ask for little. " Let us not fear to lose
earthly in search of heavenly comfort." — John Hall.
45 — 52. Walking on the Wateb. A.D. 29.
45. And straightway] This miracle made a deep impression on the
people. It was the popular expectation that the Messiah would repeat the
miracles of Moses, and this " bread of wonder," of which they had just par
taken, recalled to the mu.titudes the manna. They would have taken Jesus
by force and made him u king (John vi. 1-1, 15). To defeat this intention
the Saviour bade his apostles take a boat and cross over the Lake.
unto Bethsaida] Bethsaida, the town of Philip, Andrew, and Peter (John
i, 44). Macgregor, after careful examination, holds to the theory that there
were two Bethsaidas, and that this voyage was from tho Plain of Batihah
near Bethsaida Julius to Khan Minyeh, near the other supposed Bethsaida.
Thomson believes the miracle was on th'S plain, but disputes the theory of
two Bethsaidas, a theory advoca'ed if not invented by Belaud and adopted
by some others, but not really required by the Gospel narrative, and not
sufficiently supported by historical and topographical facts. If there were
two Bethsaidas, upon which of them was the woe pronounced ? But Jesus
gives no intimation in his work of two Bethsaidas. Andrews places the scene
of this miracle four or five miles southeast of the Jordan, and therefore,
only seven or eight miles from Capernaum. The boat in returning would
then go across the norlheast corner ofthe Lake to Bethsaida.
46. a mountain to pray] or, "the mountain," one well known and fre
quented. How often Jesus is thus said to have relived for prayer ! What an
example to disciples in this busy commercial age ! What mountain it was,
is unknown.
47. in the midst of the sea] i. e., out at sea, it does not imply that they
were in the middle or centre ofthe lake. Toiling the entire night, they had not,
in consequence of contrary winds (John vi. 18), gone more than three or four
miles (see John vi. 19), something more than half of their way, when one of

Mark TI, ls-61.] ON THE GOSPEL OF MARK. 85
Authorized Version. 1 Kevised Version.
48 And he saw them toiling in rowing; forthe , 48 sea, and he alone on the land. And seeing
wind was contrary unto them : and about the j them distressed in rowing, for the wind wad

contrary unto them, about the fourth watch
of the night he cometh unto them, walking
on the sea; and he would have passed by
49 them : but they, when they saw him walking
on the sea, supposed that it was au appari-
50 tion, and cried out : for they all saw him, and
were troubled. But he straightway spake
with them, and saith unto them, Ee of good
51 cheer : it is I ; be not afraid. And he v/ent
up unto them into the boat ; and the wind
ceased : and they were sore amazed in them-

fourth watch of the night he cometh unto them.
walking upon the sea, and would have passed
by them.
49 But when they saw him walking upon the
sea, thoy supposed' it had been a spirit, and cried
out: 50 For they all saw him, and were troubled.
And inmiediately he talked with them, and
saith unto them, Be of good cheer : it is I ; be
not afraid.
51 And he went up unto them into the ship ;
and the w-ind ceased; and they were sore
amazed iu themselves beyond measure, and
wondered.
the sudden storms, to which the Lake is subject, rushed down from the
mountains. See above, iv. 37.
48. he saw th-^m toiling in rowing] the vrord translated "toiling,"
"distressed," in R. V. occurs in Matt, xiv, 24, and is a striking expression.
It denotes (1) io test metals. (2) to rack, torture, (3) to iormeiit as in Matt.
viii, 6, 29. Here it seems to imply that they were tortured, baffled, by Ihe
waves, which were boisterobs by reason of the strong wind that blew (John
vi, 18). Wyclif translates it "travailing in rowing;" Tyndale and Cran
mer, " troubled in rowing."
the fourth watch] the proper Jewish reckoning recognized only three
watches : (1) from sunset to 10 p.m (Lam. ii, 19), (2) ihe middle watch, from
10 P.M. to 2 A.M. (Judges vii, 19), and (3) the morning watch, from 2 a.m. to
sunrise (Ex xiv. 24; 1 Sam. xi, 11). After the Roman supremacy the
number of watches was increased to four, sometimes described by their nu-
mer cal order, as here and in Mark xiii, 35; Matt, xiv, 25: sometimes by
the terms, even, midnight, cock-crowing, morning. In eight or nine hours'
rowing they had made only three or four miles.
walking upon the sea] not upon the shore by the sea, as some rationalists
would interpret it, but on ihe sea, as the context unmistakably implies.
would have passed by them] Jesus came quite near their vessel on the
storm-tost waves, and as if to go by them or to lead the way before them to
the western shore. Comp. Luke xxiv, 28, 29. " Cried out" is the same
word used to express the cries of persons possessed of evil spirits.
49. a spirit] so they thought on the eve of the resurrection. See Luke
xxiv, 36, 37. Wyclif translates it " they gessiden him for to be a fantum ;"
Tyndale and Cranmer "a sprete ;" the Rhemish " a ghost."
50. be not afraid] is connected with " Be of good courage." The latter
il represented by a single Gre^k word, used in Homer, and requires a more
expressive rendering. "Take courage," or " Cheer up." indicates the
graphic style of the Greek. Mark does not record Peter's attempt to go
to hil Lord upon the Lake, which is narrated only by Matthew, xiv, 28-30.
Sio they were sore amaz'd] a strong expression. The A. V. adds " and
wondered," and " at him," the Ethiopic version further adds. These are
omitted, however, in the II. V. 'lhe Greek does not imply that thi-y were
"grievously" or " sorely" amgzed i. e., not the quality but the extent of
their am.'izement is meant, and agrees with the Engli.sh " much amazed,"
more than they hid any good reason to be ; as the ne.xt verse states. Mat
thew, xiv, 33, says that a similar irapression was made on those who were
with them in the bo-it, i. e.. probably the crew. Not only did they appropch
him with an outward unforbidden gesture of worship, "but they avowed for
th^ first time collectively what one of them had long since separately declared
him to be, the Son of God " (Matt, xiv, 33 : comp. John i, 4t). — Ellicott.

86

A PICTORIAL COMMENTARY

[Mark VI, 52-VII, 1.

Revised Version.
52 selves ; for they understood not concerning
the loaves, but their heart was hardened.
53 And when they had * crossed over, they
came to the land unto Gennesaret, and moored
54 to the shore. And when they were come out
of the boat, straightway thepeople knew him,
55 and ran round about that whole region, and
began to carry about on their beds those that
56 were 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.
7 And there are gathered together unto him
the Pharisees, and certain of the scribes,

AuTHOHizRD Version.
52 For they considered not tlie miracle of the
loaves ; for their hoart was hardened.
53 And when they had passed over, they came
into the land of Gennesaret, and dre w to the
shore. 54 And when they were come out of th-j ship,
straightway they knew him,
55 And ran through that whole rogion round
about, and began to carry about in beds those
that were sick, where they heard he was.
56 And whithersoever he entered, into villages,
or cities, or country, they laid the sick in the
streets, 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.
C^HAP, VII. — Then came together uuto him
J the Pharisees, and certain of the scribes,
which came from Jerusalem.
1 Or, crossed over to the lind, they came unto Gennesaret ' Or, it
52. hardened] this rather implies dullness ¦ .f apprehension than spiritual
and wilful hardness of heart. See note above, iii, 5. Peter's attempt to
walk on the sea is omitted by Mark.
Practical Suggestion.^. — Sometimes when believers most need Christ's
presence they are most affrighted if he really comes to them. We of en
know not Christ until he is pleased to reveal himself to us. How often are
we frightened by creatures of our imagination! Christ's presence gives
confidence, though storms and darkness are about us on the sea of life.
63 — 56. MiRAOLEs IN Gennesaret. A.D. 29.
53. ihe land of Gennesaret] Gennesaret is only mentioned here and in
Matt, xiv, 34. It is the same as the modern el-Ghuweir. a fertile, crescent-
shaped plain, on the northwestern .shore of the Lake of Gennesaret, about
three miles iu length and one in width. From its sheltered situation and
especially from its depression of more than 500 feet below the level of the
ocean, its climate is almost of a tropical character. Josephus speaks of it
as if it were an earthly paradise, in which every kind of useful plant grew
and flourished. Jos. B. J. iii, 10, 8. See Schaff's Bible Did.
drew io the shore] "Moored," or, as Tyndale and Cranmer translate it,
" drew up into the haven." It is a nautical term not elsewhere used in the
New Testament.
54. knew him] the people, not the disciples, for the latter had recognized
hira before. The A. V. is misleading, see R. V.
65. in beds] a sort of mat, mattress, or common rug. See SchafTs
Bible Diet.
56. but ihe border of his garment] the numbers that pressed upon him
seemed almo?t too large to be healed singly, therefore many begged that they
might be allowed to touch if it wire hut the border of his garment. (For cut
of garment see p. 71). Comp. v. 27. Soon after followed the ever memor
able discourse in the synagogue of Capernaum respecting the Bread of Life
(John vi, 22-65). The "streets," more accurately, are " market places,"
as in R. V.
Ch. VIL 1—23. The Pharisees and Traditions of Eating. A D. 29.
1. Then came together] Assigning this event to the tirae of the passover
;r near it, i. e., April, A.D, 29, then, with Andrews, Schaff, and some others,
i' may be regarded as coming atthe beginning ofthe history of the last year
of our Lord's ministry. Alexander notes that "this incident naturally
brings to view the constant and intrusive surveillance to which our Lord and
his disciples were subjected."

Makk TII, i-i.j

ON" THE GOSPEL' OF MAKK.

87

Attthorizkd Vkrsion.
2 And when they saw some of his disciples p;it
bread w-ith defile<t,\hat i> to say, with unwasheu,
b&nds, they found i»ult, j
3 For the PharL^ee.s and all the Jews, except
they wa,-li tiutir h&mis on, oat not, holding the j
ti-aditionof the ,^Kier<. 1
4 And kAbh iMeit com* from tho market, except j
thfv wHsh, they ear n 't. And many other things
there be, which they h^vo r«&.MTed to hold, as ¦
too wBsliing of cups, and pots, brasen vessels,
and of tables. i

Revtskd Version.
2 which h;id come from Jerusalem, and had
seen that s,.me of his itsciplv? ate their
bread w-ith * defiled, that is, unw-ashen,
3 hands. For the PharUeiS, and aU the Jews,
exoe^'t they wasli their liands "diligently,
eat not, holding the trudition of the elders;
4 and ichen ''.ej itun-. from the marketplace,
except th.-y ^ w.^h themselves, they eat not ;
and many other tliiiiL's there be, whichthey
have received to hL.ld, * washings of cups.

1 Or, eoffiiiioM * Or, n^ to Cr e'b.?a} Gr. tritk Ote _R^
ties read ^prcNiUe tJtem^dces * Gr, bapU^int/s.

' Gr. baptise S^'me ancicQt anthori-

2. with defiled, that is to say. unira^h.sn hands] thus Mark explains for
his Roman readers, and th-u more fiiUy sets forth certain Jewish usages.
The words, "'they f.iand fault," are omitted by the best authorities, andthe
reading in them is given in the R. V., which see.
3. except they wash their hands off] oft. litera'ly. with fli-ir fist, instead of
the open haud. lest washing oue hand with the other ope/j hand would render
It unclean, or, \'2\ up to the wrist to
insure ceremonial cleanliness, or. (3) 4t
m;iy be "diligently" or 'thoroughly,"
as in the Revised Version. The second
is the most probable meanmg. ' ' When
they washed their hands, they washed
the fist unto fhe joiittiiig of the arm.
The hands are polluted, and made cle:tn ^r^
unto the jointing of the arm." — Li.jJit- '~
foot. When water was p'lured o;i the
hands, they had to be lifted, yet so that
the water should neither run up above
the wrist, nor back again upon the wiSHtso hands.
hand. " Unwashed. ' not dirty hands, but ceremonially unclean.
(i7'nof] " the Jews of later times related with intense admiration how
the Rabbi Akiba, when imprisoned and furnished with only sufficient water
to maiatain life, preferred to die of .starvation rather than eat without the
proper washings." Buxtorf; quoted by Furrar and Geikie.
Ih-: tradition of the dda's] the Rabbinical rules about ablutions occupy
a large portion of one section of the Talmud. The oral law or traditions,
the Jews pretended were handed down through Moses and Joshua. The Tal
mud is composed of two. or properly of thre? portions: (1^ tbe Mishn;i.
compiled by Rabbi Jehudan, iu the second century. To this two c mmen-
tarits were added, as ;2 i the Gemira of Jerusalera. completed in the fouiih
century, and (3) the Gemara of Babylon, completed about A.D. -jOO.
4. except they icL-sh] "wash,'" or literally, '"baptize themselves," in
contrast with washing only the hands, in r. 3. The American revisers pre
ferred to read ¦¦ bathe." instead of "wash," and Meyer interprets it. "to
take a bath." '" Market," or •¦ market place,'" is not to be restiicted to the
place where fond is soM : it includes the place of pubic meeting, like the
Latin /o.v/m. See R. V.
pots] the original word is regarded as one of Mirk's Latinisms. and a
corruption ofthe Latin sexfari'i.<!. a Roman measure both for liquids and dry
ihitiffs. and holding about a pint. In Tyndale's and Cranmer's Versions it
is translated " cni.'se.i." Etrthen vessels were broken : those of metal and
wood scoured and rinsed with water. See Lev. .xv. li;.
talili's] "and of tables" is omitted in several MSS. ; see R. V. The bet-

88

A PICTOSIA^i COMMENTARY

[Mark vn, 5-14.

Revised Verbion,
5 and pots, auflbrasenveBselfi^. And the Phari
sees and the scribes ask him, Why walk not
thy dibciplee according to the tradition of the
elders, but eat their bread with ^ defiled
6 hands? And he eaid tinto them, Well did
leaiah prophesy of you hypocrites, aa it is
"Written, This people honoureth me with their lips.
But their heart is far from me,
7 But in vain do they worship me,
Teaching as tJieir doctrines the precepts of
men,
8 Yc leavii the commandment of God, and hold
9 fast the tradition of men. And he said unto
them, Fnll well do ye reject the command
ment of God, that ye may keep 3'(mr tradi-
10 tion. For Moses said, Honour thy father and
thy mother; and, He that speaketh evil of
father or mother, let bim ^ die the death :
11 but ye say, If a man shall say to his father
orhis mother. That wherewith thou mightest
have been profited by me is Corban, that is
12 to say. Given io God, ye no longer snfier
bim to do aught for his father or liis mother:
13 making void the word of Gwl by your ti^adi-
tion, which ye have delivered: and maay
14 such like things ye do. And he called to
him, the multitude again, aud eaid unto them.

Authorized Version.
5 Then the Pharisees and ecribes aaked him.
Why walk uot thy disciples according to the
tradition of the ciders, but eat bread with un-
washen handa?
6 He an-iwered and said unto them, Well hath
Esaias prophesied of you hypocrites, as it is
writteh, This people honoureth mo with their
lips, but their heart is far from me,
7 Howbeit in vain do they worahip mc, teach
ing for doctrines tlie commandments of men,
a For laying aside the coramandment of God,
ye hold tlie tradition of men, os the washing of
pots and cups : and many other such like thinge
ye do,
9 And he said unto them, Full well ye reject
the commandment of God, that ye may keep
your own tradition,
IU For Moses said, Honour thy father and thy
mother ; and, Whoso curseth father or mother,
let him die the death :
1 L But yc say. If a man shall say to his father
or mother, It is Corban, that is to pay, a gift, by
whatsoever thou mightest be profited by me ; he
shall be free.
12 And ye suffer him no more to do ought for
his father or his mother;
lii Making the word of God of none effect
through your tradition, which ye have deliv
ered: and many such lilie things do ye,
14 1[ And wh?n he had called all the people im/o
him, he said unto them, Hearken unto me every
one of you, and understand :
1 Many ancient authorities add, and couches. ^ Or, common ^ Or, mrehj die
ter translation is *' couches/' the wide, low benches which were placed near
the tables and on which the fruests retlined. These couches had to be care
fully washed, for a heathen might have lain on them and defiled thtm.
6. Well hath Esaias] or full well did haiah prophesi/ of y oxi. '¦ Well "
is Raid in irony. This expression recurs in v. 9, " Full well ye reject " =
^'finely do ye set at naught and obliterate."
7Vu.s people honoureth m.e] The words are found in Isaiah xxix, 13.
8. tradition of men] God's commands in contract with the rules of raen.
Lange suggests that, underlying the rigorous enforcement of tradition, there
was a half conscious repugnance to God's law. The best MSS. omit the rest
of verse 8. See Revised Version.
9. keep your oion] This implies watching, guarding their traditions, while
inverses 3, 4, and 8, *'hold'' imphes an obstinate clinging to custom or
opinion. 10. Ronour thi/ father] Thewords are quoted partly frora Ex, xx, 12,
and partly from Ex. xxi, 17, The thought is quoted with precision, bat not
thfi form, though the verbal variatinn is slight.
lie If a man .^hall say] See the Revised Version. Corban is a Heb ew
word pec'iliar to Mark, though often used in Leviticus and Nurabers, where
it is rendered ''offering," and "oblation." Lev. ii, 1, 5; Num. vii. 3, 5.
Alexander remarks, " that such things were permtted and applauded, miy
be proved by certain dicta of lhe Talraud."
13, your tradition] The Jews venerated tradition, as shown by this as
sertion current among them ; " The law is like salt, the Mishna like pepper,
the Gemara like balmy spice." — Bitztorf.
14-- all the peo pit'.] or "called the multitude again." AVyclifhas it in
llis Vers'on, " and he eftsonp clepinge to the curapanye of peple." Tyndale
renders it as in the A V. See R. V.

MiBK VII,-5-22.J ON THE GOSPEL OF MAEK. 89

Authorized Version,
15 There is nothing from without a man, that
entering into him cun defile him : bnt the things
which come out of him, those are they that de
file the mau.
16 If anj' mnn have ears to hear, let him hear.

Bevised Version.
15 Hear me all of you, aud understjind : there
is notliing from without the man, tliat going
iuto him cau defile him: but the things
which proceed out of the mau are those that
17 defile the man.^ And when ho waa entered

17 And wheu he was entered into the house ' into the house fi'oiu the multitude, his disci-
from the people, his disciples aaked him con- IS pies asked of bim the parable. And he saith
cerning the parable. unto them. Are ye so without understanding
18 .Vnd he saith unto them. Are ye eo without | also? Perceive ye not,that whatsocverfrom
wnderstandiugalso? Do ye not perceive, that -without goeth into the man, i( cannot defile
whatsoever thing from without entereth into 19 him : because it goeth not into his heart, but
the man, il cannot defile him; I into his beliy, and goeth outintotliedraught?
19 Because it entereth not into his heart, but i 'iO This he s.dd, laaking all meats cle.iu. .-Vnd
into the bcU.v, aud goeth out into the draught, j lie said. That which proceedeth out of tho
purging all meats .' I 21 man, that defileth the man. For from ivithin,
2U And he said. That which cometh out of the | out of thc heart of men, ^ evil thoughts pro-
man, that defileth the man. l 22 ceed, fornications, thefts, murders, adultei"le3,
21 Forfromwithin.out of theheartofmen,pro- covetings, wickednesses, deceit , lascivious-
ceed evil thoughts, adulteries, fornications,
murders, "22 Thefts, covetousness. wickedness, deceit, las-
^ Many ancient authorities insert ver. 16, If any man hiih ears to hear, let him hear. - Gr.
Otoiiyhls that aie eeil.
15. dejile] make common, or profane, is lhe meaning in Greek ; here
it signifies, to make ceremonially unclean ; or, more accurately, morally un
clean ; see vs. 2 i,nd 23. Verse 16 is omitted by many MSS. and authorities,
as in B. V.
17. his disciphs] Prom Matthew we learn that the questioner was Peter
(Matt. XV, 15). As in the walking on the water, so here, Mark omits the
name ofthe person, perhaps, in deference to Peter's feelings.
the parable] So they regarded the words u; tered in the hearing of the
multitude, and which deepy offended the Pharisees (Matt, xv, 12).
IJ). into the draught] Comp. 2 Kings x, 27, ''And they.. .brake down
the house of Baal, and made it a draught liouse unto this day." Alford ex
plains it as " sewer."
purging all meats] This phrase is difScult, if not obscure. Alford, Meyer,
Weiss, and others, connei-t it with draught, and make it refer to the purifying
or removal of the useless portion of the food from the body. But there is a
grammatical difficulty in this view. The revisers, following an old explana
tion, add : •' Thi.s he saith, making all meats clean." Chrysostom early sug
gested this interpretation, and it is accepted by Scrivener, Field, Bauer,
Canon Cook, Ellicott, and Plumptre.
21. eril thoughts] not merely bad thoughts, but evil designs. Thirteen
forms of evil are here noticed as proceeding from the heart. The first seven,
in lhe plural number, are predominant a-tions, the plural possibly indicating
either the multitude of them, or the variety of forms under which each sin is
committed. The latter six, in the singular, are dispositions. The change to
singular may be for euphony ; there seems to be nothingin the nature ofthe
sins call ng for it. Comp. the blending of the sing ilar and plural in Paul's
enumeration ofthe works ofthe flesh. Gal. v, 19-21.
adulteri.'.s] violations of the marriage vow ; fornications, violations of
chastity by unmarried persons.
22. covetous ne'is] The original word deno'es morethan the raere love of
money, it is " the drawing and snatching to himself, on the sinner's part, of
the creature in every form and kind, as it lies out of and beyond himself."
Hence, we find it joined not only with "thefts" and wth'" extortion" in
1 Cor, v, 10, but also with sins of the flesh, as in 1 Cor. v, 11 ; Eph. v, 3,
fi : Col. iii, 5. " Impurity and covetousness may be said to divide between
them nearly the whole domain of human selfishness and vice." See Canon
Lithtloot on Col. iii, 5.

90 A PICTORIAL COMMENTAEY [Maek VII, 23, 24.

Kevised Version.
23 ness, an evil eye, railing, pride, foolishness :
all these evil things proceed from within,
and defile the man.
24 And from thence he arose, and went away
into the borders of Tyro ^ and Sidon. And

Authorized Version,
civlousness, an evil eye, blasphemy, pride, fool
ishness :
2.1 All these evil things come from within, and
defile the man,
24 T[ And from thence he arose, and went into
the borders of Tyre and Sidon, and entered into
^ Some ancient authorities omit and Sidon,
wickedness] or wickednesses. It denotes the active working of evil, or. as
Jeremy Taylur explains it, an '' aptness to do shrewd turns, to delight in
mischief and tragedies ; a love to trouble our neighbour and to do him ill
offices; crossness, perverseness, and peevishness of action in our inte.-
course. " — Trench.
lasciviousness] The word, in classic Greek, denotes all excess and extrava
gance, and in later writers, lust. In the IST. T. it is generally translated
"lasciviousness," as here and 2 Cor. xii, 21; Gal. v, 19; Eph. iv, 19; 1
Pet. iv, 3 ; 2 Pet. ii, 18 ; sometimes (2) " wantonness," as in Kom. xiii, 13.
The Vulgate renders it now " impudicitia," now " lascivia." ''Wanton
ness " seems the better rendering.
an evil eye, blasphemy] Of these the first denotes concealed, i. e., the in
ward disposition ; the second, proud, spiteful anger. The evil e?/e is notori- •
ous in the Bast ; it may here include the outward envious look. In both
cases the outward expression is used to signify the inward feeling or disposi
tion, for it is to the inward corruptions, not their outward mauifestations,
that Jesus primarily refers.
pride] The word thus translated only occurs here in the N. T.. its adjec
tive occurs in Luke i, 51 ; Rom. i, 30, "proud, boasters;" 2 Tim. iii, 2,
"proud, blasphemers;" James iv, 6 ; 1 Pet. v, 5, "God resisteth the
proud. ' '
foolishness] only occurs here in the Gospels, and three times in the Epis
tles of Paul, 2 Cor. xi, 1, 17, 21. Matthew Henry wisely observes: ''Ill-
thinking is put first, as that which is the spring of all our commissions, and
unthinking put last, as that which is the spring of all our omissions."
23. from within] " The common arguments against public school edu
cation," says Ryle, "appear to meto be based on a forgetfulness of our
Lord's teaching about the heart. Unquestionably there are many evils in
public schools... But there are great, dangers in private education, and dan
gers in their kind quite as formidable as any which beset a boy at public
school... Without a change of heart, a boy may be kept at home and yet learn
all manner of sin."
Practical StrGGESTiONS. — We are to serve God in his way, not according
to men's traditions or customs. Inward purity is what God desires. The
heart is the chief sotirce of impurity. " Every mnn has within him the root
of every sin." " What can we say to the exaggerated attention paid by many
to ceremonies, ornaraents. gestures, and postures in the worship of God...
What is it all but pharisaism over again ?" — Ryle. "Our care must be to
wash our hearts frora wickedness." — M. Henry.
24—30. The Syrophcbxician Womvn, A. D. 29.
24. .from thence he arose?\ i. e. , from the region of Capernaum or Gennesa
ret. See vi, ¦')3-.56. The Pharisaic party in Galilee were deeply offended
(Matt. XV, 12) ; Herod Antipas was inquiring concerning him (Luke ix, 9),
and h'S inquiries boded only ill. He therefore now leaves for a while west
ern Galilee, avoids publicity and gains rest, and raakes his way northeast,
through the raountains of upper Galilee into the border-land of Phoenicia.
the borders of Tyre and Sidon] Not merely to, but "into,'' the borders

he entered into a house, and would have
no man know it: and ho could not be hid.
2o But straightway a woman,whose little daugh
ter had an unclean spirit, having beard of
26 him, came and fell down at his feet. Now
the woman was a ^ Greek, a Syrophceuician
by race. And she besought him that he
would ca.st forth the ^ devil out of her daugh-
27 ter. Aud he said unto her. Let the children
first be filled ; for it is not meet to take the

Mark VII, 26-27.] ON THE GOSPEL OF MAEK. 01
Authorized Version. [ Revised Version.
a house, and would have no man know it: but
he cpuld uot be hid.
25 For a certain woman, whose young daugh
ter had an unclean spirit, heard of him, and
came and fell at his feet :
26 The woman was a Greek, a Syrophenician
by nation; and ehe besought him that he would
cast forth the devil out of her daughter
27 But Jesus said unto her, Let the children
first be filled: for it is not meet to take the
* Or, Gentile - Gr. demon.
of Tyre and Sidon, and hence beyond the limits of Galilee. So Alford, Bleek,
De Wette, Farrar, Cook, Ellicott, and others ; though some think he only
went unto the border. The former view is the more probable. So in an
cient times Elijah traveled out of his own land into Phcenicia (1 Kings xvii,
10-24). Tyre] A celebrated commercial c'ty of antiquity, in Phoenicia. The He
brew name "Tz8r" signifies "a rock, "and well agrees with the site of Mr
a modern town on a rocky peninsula, which was formerly an island, and
twenty miles distant from Sidon. Hiram, King of Tyre, sent cedar wood
and workmen to David and afterwards to Solomon (2 Sam. v, 11 ; 1 Kings ix,
ll-;-14; X, 22). Ahab married adaughterof Ithobal, Kingof Tyre tl Kings
xvi, 31). It was besieged by Nebuchadnezzar ; captured by Alexander the
Great, after seven months', siege, but became again a populous and thriving
city in the time of Cbrist. Strabo gives an account of it at this period, and
speaks ofthe great wealth which it derived from the production of the eele
brated Tyrian purple. Tbe old town is in ruins now, but the modern city
has a population of about five thousand. See Schaff s Bible Did.
Sidon] The Greek form of the Phoenician name Zidon, an ancient and
wealthy city of Phoenicia, on the narrow plain between the Lebanon and the
Sea. Its Hebrew narae Tsidon signifies " Fishing " or "Fishery." Its
modern name is Saida. It is mentioned in the Old Testament (Gen. x, 19 ;
Josh, xi, 8; Judg. i, 31), and in ancient times was more influential even
1-han Tyre, though fjom the time of Solomon it appears to have been subor
dinate to it. Homer has many allusions to the skill of the Sidonians, and
Herodotus speaks of its kings and ships. The city was captured by Alexan
der the Great, B. C. 333. The ruins of the ancient city are extensive and
remarkable: the population ofthe modern city is about ten thousand.
would have no man know it] desiring seclusion, and perhaps greater free
dom to instruct his disciples,
25. heard of him] Of his miracles and his arrival ; for his fame had
reached eveu to these old Phoenician cities, from whence had come " a great
multitude," Comp. Msrk iii, 8; Matt, iv, 24.
26. a Greek] i. e., in the broad sen.«e of Gentile, ss " Frank" is now
applied to all Europeans in the East. Matthew describes her as a " woman
of Canaan" (Matt, xv, 22); Mark palls her a Greek, a Syrophoenician .
The first term describes her religion, that she was a Gentile ; the second, the
stock of which she came. Juvenal uses the same term, as Justin Martyr and
Tertullian raention. She is called a Syro- Phoenician, as distinguished from
the Liby phcenidans, the Phoenicians of Africa, that is, Carthage. Phoeni
cia belonged at this time to the province of Syria. The Emperor Adrian
divided Syria into three rarfs : Syria proper, Syro- Phoenicia, and Syro-
Palestiria ; and we may well believe that this official distinction rested on a
pre existing nomenclature. See EUicott.
27. said unto her] Mark passes more briefly over the interview than

92

A PICTOEIAIi COMMENTAEY

[Maek vn, 28.

Authorized Version,
children's bread, and to cast it unto tbe dogs,
28 And she answered and said unto him. Yes,
Lord : yet the dogs under the table eat of the
childreh's crumbs,
' Or, loaf.

Revised Version.
children's ^ bread and cast it to the dogs.
28 But she answered and saith unto him, Yea.
Lord : even the dogs under the table eat of

SYRIAN DOG.

Matthew. The latter Evangelist points out three stages of this woman's
trial : (i) Silence ; " He answered her not a word" (Matt, xv, 23) ; (ii) Re
fusal ; " I ivas not sent but unio ihe lost sheep ofthe house of Israel " (Matt.
XV, 24) ;" (iii) Reproach ; " It is not meet to take ihe children's bread and
ca.it it to the dogs" (Matt, xv, 26). But in spite of all she persevered and
finally conquered.
the dogs] In the original the diminutive is used = ' ' little dogs. " " Little
whelps,'' Wyclif; " the
whelps," Tyndale, Cranmer.
The Jews, the children of
the kingdom (Matt, viii, 12),
were wont to designate the
heathen as" dogs, ' ' the no
ble characteristics of which
animal are seldom brought
out in Scripture ( comp. Deut.
xxiii, 18 ; Job xxx, 1 ; 2
Kings viii, 13; Phil, iii, 2;
Rev. xxii, 1-5. The Syrian
^  ^ ^ ji dog is a howling seavecger,
¦'il\ijfTff|K^'Sffili!l,^f^^ and not the companion of
¦•-_r;. ~.^-^,i-s=r=i^^- man, as the dogis among us.
Here, however, the term is
somewhat softened. Alex
ander thinks the heathen are compared to the small dogs in the house,
not to the great wild dogs infesting Eastern towns ; but the dog was an un
clean animal to the Jews and not kept as with us. If he was in heathen
territory, as inferred above, lhe expression would still more naturally refer
to the Jewish designation of heathen, and, therefore, not convey the "re
volting harshness " which Alexander supposes. In the East now the Mo
hammedans apply this name to Christians.
28. yet the dogs] Yea. Lord, for even the little dogs under the table eat of
the children's crumbs. So it is rightly translated in Wyclifs and Cranmer's
Versions, following the Vulgate. ''Truihit is Maister, for indeed the whelpes
eat under the table, of fhe childerns crommes." — Geneva version, 1557. She
accepts the declaration of Christ, and in that very declaration, she aflBrms, is
involved the granting of her petition. "Saidst Thou 'dogs'? It is well; I
accept the title and the place ; for the dogs have a portion of the meat — not
the first, not the children's portion, bijt a portion still — the crumbs which
fall frora the table." Her words speak to us even now, across the centuries.
The Episcopal Church adopts her words in a prayer to be used at the cele
bration of th3 Lord's Supper, — Camb. Bible.
crumbs] "Prom the very word dog, which seemed to make most against
her, with the ready wit of faith, she drew an arguraent in her own favor." —
Trench "Was not that a raaster-stroke ! She snares Christ in his own
words," — Luther. "The twelve had learned at last that even heathen
'dogs' were notto be sent, unheard, away." — Geikie.

Mark VII, 29-33.]

ON THE GOSPEL OF M^EK.

9;;

Eevised Version.
29 tho children's crumbs. And he said unto
her, for this saying go thy way ; the ^ devil
30 is goue out of thy daughter. And she went
away unto her house, and found the child laid
upon the bed, and the ^ devil gone ont,
31 And again he went out from the borders
of Tyre, and came through Sidon unto the
sea of Galilee, through the midst of the bor-
32 ders of Decapolis. And thoy bring unto him
one that waa deaf, and had an impediment
in his speech ; and they beseech him to lay
33 hid hand upon him. And he took him aside

Authorized YEasioN.
29 And he said unto her. For this saying go
thy way; fhe devil is gone out of thy daughter.
30 And when she was come to her house, she
found the devil gone out, aud her daughter laid
upon the bed.
31 If Aud again, departing from the coasts of
Tyre and Sidon, he came uuto the sea of Galilee,
through the midst of the coasts of Decapolis.
3J And they bring unto him one thatwasdeaf,
and had an impediment in his speech; and they
beseech him to put his hand upon him.
33 Aud he took him aside from the multitude,
^ Gr. demon.
29. go thy way] There were two notable examples of faith found in
hciithen persons aud commended by Jesus : this woman and the centurion.
30. devil gone out] This is an instance of a oure effected a< a distance:
other instances are, (1) the nobleman's sonat Capernaum (John iv, 46) ; (2)
the centurion's servant (Luke vii, 6). "Devil" here, as elsewhere, when
relating to persons possessed, means " demons."
Practical SaGGESTioNS. — "Mothers, widows, sister ->, with sick, sinful, way
ward relatives, go and tell Jesus." — John Hall. " The first act of salvation
in the Gentile world." — Bauer. "It is a great consolation to a Christian
mother when God converts, in answer to prayer, a daughter possessed by a
worldly spirit. But how little prayer is urged for that blessing I " — Quesnel.
31 — 37. Healing the Deaf and Dumb, A. D. 29.
31. the coasts] a misleading archaism. No allusion is made in the origi
nal word to the seaboard. Compare verse 24 " From the borders of
Tyre, and came through Sidon unto the Sea of Galilee," is the reading of
nearly all iraportant MSS. , though Scrivener adheres to the common text.
See R. V.
Sidon] or "through Sidon," which is the preferable reading, supported
by several MSS., and found in several ancient versions. See R. V. If he
made a visit to this city of Baal and Astarte, no further account of it is given.
It would be a long, circuitous journey, and must have been full of incidents.
The silence ofthe Evangelists throws some doubt on the genuineness of ihe
revised reading, unless we interpret it {ai Schaff does) to mean a district of
Sidon and not the city. A district of Sidon is not elsewhere noticed, hence
Canon Cook holds that Jesus went through the city of Sidon.
unto the sea of Galilee^ The jonrney appears to have been northward
through Sidon and towards Lebanon, then through the deep gorge of the
Leontes fo the .Tordan, thence along its eastern bank into Decapolis.
32. one ihat was deaf] The healing of this man, on the east side of the
Jordan, is related only by Mark.
and had an impediment] The Greek implies that the man could scarcely
articulate. As Canon Cook aptly says, " such a condition is an ordinary re
sult of long-continued deafness," and leads us to infer thatthe man having lost
his hearing from some cause, had gradually been losing his power of speech.
they beseech him] This is one ofthe few instances where the friends ofthe
sufferer brought the sick man to Christ. So the paralytic was borne of four
(Mark ii, 3-5) ; the blmd man of Bethsaida was also led to Jesus (Mark viii,
22-26). 33. aside from the multitude] Comp. Mark viii, 23. Why? (1) Some
think it was to avoid all show and ostentation ; (2) others, to prevent a pub
licity which might bring together the Gentiles in crowds; (3) others, that
the few might be convinced that he was not bound to any one mode of heal
ing. Geikie suggests, that these simpler forms were iatended to awaken

94 A PICTOEIAL COMMENTAEY Mark VII, 34- VIII, 1.

Authorized Version.
and put bis fingers into his ears, and he spit, and
touched his tongue;
34 And looking up to heaven, be sighed, and
saith unto him, Ephphatha, that is. Be opened.
35 And straightway his ears were opened, and
the string of his tongue was loosed, and he spake
plain.

Bevised Version.
from tbe multitude privately, and put his
fingers into bis ears, and hespat, and touched
34 his, tongue; and looking up to heaven, he
sighed, and saith unto bim, Ephphatha, that
35 is, Be opened. And his ears were opened,
and the bond of his tongue was loosed, and
36 be spake plain. And he charged them that

36 And he charged them that they should tell I they should tell no man: but the more he

no man: but the more be charged them, so much
tbe more a great deal tbey published it;
37 Aud were beyond measure astonished, say
ing. He hath done all things well: he maketh
both the deaf to hear, and the dumb to speak.
CHAP. VIIL— In those days the multitude
being very great, and having nothing to
eat, Jesus called his disciples unto him, and saith
unto them.

charged them, so much the morea great deal
37 they published it. And they were beyond
measure astonished, saying. He hath done all
things well: be maketh even the deaf to
hear, and the dumb to speak.
8 In those days, when there was again a
great multitude, and they had nothing to
eat, he called unto him his disciples, and saith

faith in one who could hear no words, for without a fi'ting spirit the miracle
would not have been wrought. So also Trench supposes these acts were
suited to stir up a lively expectation of a blessing, and these seem raore pro
bable than the first three reasons.
put his fingers into his ears] His cure was (1) gradual, and (2) effected by
visible signs.
34. looking up to heaven] This upturned look, expressive of an act of
prayer, occurs also (1) in the blessing ofthe fiveloavesand two fishes (Matt.
xiv. 19 ; Mark vi, 41) ; (2) at the raising of Lazarus (John xi, 41) ; and (3)
before the great high-priestly prayer for the apostles (John xvii, 1).
he sighed] or "groaned," as in the Rhemish Version. It was a natural
expression of distress (Rom. viii, 23), and also implied intense desire and
supplication. Corap. John xi, 83. Luther says : " This sigh was not drawn
from Christ on account of the single tongue and ear of this poor man, but it is a
comraon sigh over all tongues and ears, yea over all hearts, bodies and
souls." Ephphatha] The actual Aramaic word used by our Lord, like the " Ta
litha cura " or " cumi" of Mark v, 41.
36. he charged them] i. e , the friends of the afflicted raan, who had ac
companied or followed him. " Everything in God's way and in his word is
elorious and honorable, and like himself. He needs none of our testimonies,
but it is the least we can do to signify our wishes to have his praises cele
brated." — Thos. Halyburton.
37. astonished] Theoriginal word for "beyond measure " occurs nowhere
else in the New Testament. Alexander observes : " The effect of this great
rairacle on those who witnessed it was so extraordinary that the writer has
to coin a Greek word to express~the boundlessness of this amazement."
Practical Suggestion's. — "Most people can both hear and speak; but
how great and how common is spiritual deafness and dumbness ! " — Zeisius.
" Scarcely is the power of speech given hira, but he is ordered to be silent,
that he might learn, or we through him, that the right use of the unbound
tongue shall consist in a free will binding of it to obedience." — Stier. Many
Christians have a spiritual impediment ; they seldora speak, but only stam-
raer in praise of God. He hath -done all things well ; how great a mercy we
did not have things our way !
Ch. viii. 1—9. Feeding the Four Thousand, A. D. 29.
1. ihe multitude being very great] Jesus had returned from the region of
Tyre to the east side of the Sea of Galilee. The effect of his miraculous
cures on the inhabitants of the half pagan district of Decapolis was very

Mark vm, 2-«.] ON THE GOSPEL OF MAEK.

-Authorized Version. | Kevised VERSjf.x.
2 I havec-mpaasion on themultitude, because 2 nnto them, I liavo compassion on thc multi-
they have n.jw been with me three days, and tud.-, because they continue Tilth me now
bave notliing to eat: , 3 three <hiys, and have nothing to eat: and if
3 And if I send thr-m away fasting to their j I »-nd th.-m aivavfaitiriKtu their home thev
own houses, they w-Ul faint by the way: for will faint in the way; aiid s-jme of them are
diversof them came from far. I 4 come from dr. And bL3 disciples ansnered
4 -And his discipk-s answered him, Frvm him, ^^^len(e shall one be able to fill these
whence can a man satisfy tbese men with bread ' men with ^ bread here in a de.-.rt place V
here in the wilderness'^ , 5 And he asked them. How many bjaves have
5 And he asked them. How many loaveshave G ye? .\nd they said, ^^even. And he com-
ye? Aiirl they said, Seven, I mandeth the multitude to sit down on the
6 And he commanded the per.ple to sit down ' ground : and he took the seven loaves, and
on the ground: and he took tbe seven loaves, , Iiaving given thanks, he brake, and gave lo
and gave thanks, and brake, and trave to his his disciples, to set before them ; and thev S'.-t
disciples to set before them; and they did stt 7 tbem before the multitude. And thev had a

few small fishes: and having blessed them,
he commanded to set these also before them,
8 .^ nd they did eat, and were filled : and they
took np, of broken pieces that remained over.

theol before the people.
7 And they ha/J a few small fishes; and he
blesed, and commanded tj set tbem also before
Ih^m. 8 So they did eat, and were filled : and they
look up of the broken meat that was left seven
baskets. ^ Gr. loares.
great. Upwards of four thousand persons, ¦without counting women and
children (.Matt, xv, .38), gathered round hira, and continued with him three
days (Mark viii, 2|. "Inthe East it is easy for the population, with their
simple wants, and the mildness of the sky, which in the warra months invites
sleeping in the open air by night, to camp out as they think fit."
2. nothing to eat] Either they had fasted for three days, or their supplies
had given out ; the latter is the more probable. The three days may be com
puted, however, according to Jewish methods, and may cover only one wbole
day and portions of two others.
4. his disciples answered him] The disciples did notsee whence nor how
bread for such a crowd could be had. They had forgotten the other miracle
already. The secred writers do not conceal their own shortcomings, or the
fact that they had so soon forgotten so great a miracle.
whence run a man .i.ifi.'ify] Trench suggests that " it is evermore thus in
times of difficulty and distress. All former deliverances are in danger of
being forgotten ; ihe mighty interpositions of God's hand in former passages
of men's lives fall out of their memories. Each new difficulty appears in
surmountable, as one frora which there is no extrication ; at each recurring
necessity it seems as though the wonders of God's grace are exhausted and
had come to an end." Comp. Ex. xvii, 1-7 and Ex. xvi, 13 with ^um. xi,
21, 23. Farrar's excuse for the apos'les' conduct is ingenious, but weak.
He says: "Many and many a time had the apostles been with multitudes
before, and yet on one occasion only had he fed them. Further, to suggest
to him a repetition of the feeding ofthe five thou.sand would be a presump
tion which their ever-deepening reverence forbade, and forbade more than
ever as they recalled how persistently he had refused to work a sign, such as
this was, at the bidding of others."
6. to sit down] The Greek word signifies "reclining," after the usual
Eastem custom, rather than sitting. iK^ere, is not distinctly specified. It
was on the eastern side of the lake, and in a desert spot (Matt, xv, 3-3).
Trench places it on the sam<? spot as the feeding of the five thousand ; EUi-
con, near Wfidy Semak; and others, near the south end ofthe lake.
J. and he blessed] i. c, "blessed God aloud." A different word from
that in v. 6. This implies praise, that in v. 6 thanksgiving. The language
snsgests that the loaves and fishes were separately Messed and distributed.
8. secera baskets] The baskets were filled with fragments, indicating the

96

A PICTOEIAL COMMENTAEY

[Mark VIII, 9, 10.

Authorized Version.
9 And they that had eaten were about four
thousand ; and he sent them away.
10 If And straightway he entered into a ship
with his disciples, and came into tbe parts of
Dalmanutha.

Revised Version.
9 seven baskets. And they were about four
10 thousand: and he sent tbem away. And
straightway he entered into the boat with his
disciples, and came into the parts of Dalma
nutha.

abundance of God's provision, as also in nature. The basket was not the
small wicker xd^ivof; of the former miracle, but large baskets of rope, such
S"^^^-.-^""^ ^^ ^^^^ '" which Paul was
s?='»*?^.^.t..„ lowered from the wall of
Damascus (Acts ix, 2-5).
The wicker baskets were
usid in travelling ; the
larger rope basket was
used as a grain or provi
sion basket, and was large
enough to hold a man.
The differences between
this and the miracle of the
five thousand are : ( 1 ) The
people had been with the
Lord upwards of three
days; (2) seven loaves are
now distributed and a
few fishes, then five loaves
and two fishes; (3) four
thousand are fed now, then
five thousand; (4) now
seven large rope baskets
are filled with fragments,
then twelve small wicker
bas'u'ets; (5) the inhabit
ants of the north would
have made him a king
(John vi, 15) ; the meu
of Decapolis perrait him to leave them without any demonstration.
Practical Lessons. — " They that have a full feast for their souls may be
content with slender provisions for their bodies. It was an old saying among
the Puritans, that ' Brown bread and the gospel are good fare.' " — M. Hen
ri/ "The bounty of Christ is inexhaustible. Those need not fear want
who have Christ to live upon."
10-21. The Leaven of the PH.iKiSEBS and of Herod, A. D. 29.
10. the parts of Dalmanutha] or, as Matthew says, into the borders of
Magdala or Magadan (xv, 39). Jesus recrossed the lake from the region
of Decapolis. "Just before reaching Mejdel, we crossed a little open val
ley, the Ain-el-Barideh, with a few rich cornfields and gardens straggling
among the ruins ofa village, and some large and more ancient foundations
by several copious fountains, (md probably identical with the Dalmanutha
of the New Testament." — Tristram. "Ifthe reading Magadan in Matt.
XV, 39 stands, we may conjecture either (a) that it and Dalmanutha were
different names for the same place, or (ft) that they denoted contiguous spots,
either of which might give its narae to the same region," — Camb. Bible.
And Schaff remarks: "The two [Magadan or Magdala and Dalmanutha]
were probably near each other and north of Tiberias,., The theory that they
were on the southeastern shore of the lake is altogether unsupported,"

Mark Vin, 11-14,]

ON THE GOSPEL OF MAEK.

!)7

Authorized Version.
II And the rhorisees came forth, and began to
question with him, seeking of him a sigu from
heaven, tempting him.
1-2 And he sighed deeply in his spirit, and saith,
"Why doth this generation eeek after a sign?
verily I siiy unto you. There shall no sign be
given unto this generation.
13 And he left thom, and entering into the ship
again departed to the other side.
14 Now Uie discipteg had forgotten to take
bread, neither had they in the ship with them
more than one loaf.

Revised Version,
11 And the Pharisees came forth, and began
to question with him, seeking of him a sign
12 from heaven, teiuptiug him. And he sighed
deeply in his spirit, and saith. Why doth this
generation seek a eign? verily I say unto
you. There shall uo sign be given unto this
13 generation. And he left them, aud again
entering into tlic boat, departed to the other
side,
14 And they forgot to take bread ; and they
had not in the boat with them more than ono

11. And the P harisees] Mark does not mention the coming of the Sad
ducees (Matt, x'vi, 1), butdoes note the " sighing of Jesus," which Matthew
omits. Jesus seems to have avoided Bethsaida or Capernaum, which had
become the headquarters of the Pharisees ; but they had apparently watched
for his arrival, and now "came forth" to meet him, accompanied for the
first time by the Sadducees (Matt, xvi, 1).
came forth, and began] This implies spying hostility. They had made:
their arrangements for a decisive contest, and began with a demand for a
sign. a sign from heaven] The same request had already been thrice ma le :
(1) After the first cleansing ofthe Temple (John ii, 18) ; (2) after the feeding
of the five thousand (John vi, 30) ; and (3) aga'in shortly afler the walking
through the cornfields (Matt, xii, 38). By such a "sign" was meant some
visible sign in the sky, the credentials of a prophet The Jews believed that
demons and false gods could give signs on earth, but only the true God could
give a sign from heaven ; c. g. , the manna of Moses from heaven ; the sun
and moon standing still for Joshua ; hail and rain of Samuel ; fire and rain
of Elijah ; sun on the dial of Hezekiah. The American revisers propose to
read "trying him," or "making trial of him," in place of " tempting him."
So also in x, 2 and xii, 15.
12. Ae sighed deeply in his ^irit] "Forthe demand fora sign from
heaven was a demand that he should, as the Messiah, accredit himself by a
great over mastering miracle ; thus it was fundamentally sirailar to the
temptation in the wilderness, which he had repelled and overcome," —
Lttnge. There shall no sign be given] literally. If a .sign shall be given to this
generation, a Hebrew idiom, the form of a Hebrew oath. Comp, Heb. iii,
11, where see the margin ; iv, 3, 5 ; Gen. xiv, 23 ; Num, xiv, 30. The sign
of " Jonah the prophet " adds Matthew xvi, 4.
13. he left tliem] " Just severity." — Bengel. "It was his final rejection
on the very spot where he had labored most, and he was leaving it, to re
turn, indeed, for a passing visit, but never to appear again publicly, or to
teach, or work miracles." "If the plough of grace cannot force its way
through your ice-bound heart to-day, what likelihood is there that it will
enter to morrow?" — McCheyne.
the other side] i. e.. back again to the eastern side of the Lake, or north
ern side ; not the western side, as Canon Cook interprets it, for they had just
left Dalmanutha, which was on the western shore. Those who hold to the
existence of two Bethsaidas naturally fall into some confusion at this point.
See V. 22,
14. had forgotten] or "forgot," In the hurry of their unexpected re-
embarkation they had altogether omitted to make provision for their own
personal wants. See R. V,
7

98

A PICTORIAL COMMENTARY

[Mark VIII, 15-22.

Revised Version,
15 loaf. And he charged them, saying, Take
heed, beware of the leaven of the Pharisees,
16 and tbe leaven of Herod. And they reasoned
one with another, ^ saying, ' We have no
17 bread. And Jesus perceiving it saith unto
them, Why reason ye, because ye* have no
bread? do ye not yet perceive, neither un
derstand? have ye your heart hardened?
18 Having eyes, see ye not? and having ears,
hear ye not.' and do ye not remember?
10 When I brake the five loaves among the five
thousand, how many ^ baskets full of broken
pieces took ye up? They say unto him,
20 Twelve. And when the seven among the
four thousand, how many ^basketfuls of
broken pieces took ye up? And they say
21 unto him, Seven. And he said unto them.
Do ye not yet understand?
22 And they come unto Bethsaida. And tbey
bring to him a blind man, ai;^ beseech him

AuTHOBizED Vkrsion.
15 And he charged them, saying, Talce heed,
beware of the leaven of the Pharisees, and of the
leaven of Herod.
16 And they reasoned among themselves, say
ing, It is because we have no bread.
17 And when Jesus knew it, he saith unto
them, Why reason ye, because ye have no bread?
perceive ye not yet, neither understand? have
ye your heart yet hardened?
18 Having eyes, see ye not? and having ears,
hear ye not? and do ye not remember?
I'J When I brake the five loaves among five
thousand, how many baskets full of fragments
took ye up? They say unto him. Twelve.
20 And when the seven among four thousand,
how many baskets full of fragmenta took ye up?
And they said. Seven.
21 And he said unto them, How is it that ye
du not understand i
22 And he cometh to Bethsaida; and they
bring a blind man unto him, and besought him
to touch him.
* Some ancient authorities read, becaujie they Jiad no bre'id. ^ Or, It is becatise we Tiave no bread.
^ Busket, in verses 19 and 20, represents different Greek words.
15. charged them] *' 'J'he verb is in the imperfect tense, and implies that
the command was more than once repeated." — Ellicott.
the leaven of the Pharisees^ '' Leaven in Scripture, with the single excep
tion ofthe Parable (Matt, xiii, 33; Luke xiii, 20, 21), is always a syrabol of
evil, (corap. 1 Cor. v, 6, 7, 8; Gal. v, 9), especially insidious evil,
as it is for the most part also in the Rabbinical writers. See Lightfoot
on Matt, xvi, 6. The strict command to the children of Israel that they
should carefully put away every particle of leaven out of their houses during
the Passover week, rests on this view of it as evil." — Maclear. For varied
rendering ofthe last clause of the verse, see R. V.
ihe leaven of Herod] *' and," as it is in Matthew's Gospel, " of the Sad
ducees.''^ The leaven ofthe Pharisees was hypocrisy (Luke xii, 1) ; of the
Sadducees, unbelief ; of Herod, worldliness. *' The licentiousness adraitted
by the doctrine of the Sadducees was in other respects raore suited to his
palace and court, which bent religion into a mere species of political expedi
ency." — Bengel.
17. yet hardened] not callous feeling, but dullness, as on the former
occasion ofthe walking on the sea (Mark vi. 52).
19. how Tnany baskets] The precise number and the precise kind of bas
kets taken up oa each occasion are noted. See above, on vi, 43. Wyclif
brings out this in his translation : '* Whanne 1 brak f^ue looues among fyve
thousand, and hou many coffyns ful of brokene mete ye token up?... whanne
also seuene looues among foure thousand, how many leepis of brokene mete
ye token up? "
21. ye do not understand] or, "Do ye not yet understand?" They
seem to have thought that he was warning them against buying leaven ofthe
Pharisees and Sadducees.
Practical Lessons. — "What an absurdity for those who greedily swallow
the traditions of elders to desire a sign, " Distrust of God makes Christ's
disciples quarrel among themselves." — M. Henry. When we do not under
stand and remember God's mercies we are overwhelmed with care and
trouble. 22-26. The Blixd Man of Bethsaida, A. D. 29.
22* Bethsaida] which lay upon the north eastern coast of the sea of Ti-

M,MlK VIII, 23-26,]

ON THE GOSPEL OF MARK.

99

Authorized Vkhmos,
23 And he took the blind man by the hand,
and lod him out of thj town; and when he had
spit on his eyes, aud put his hands upon him, ho
asked him if ho 8uw aught,
24 ,Vuil ho lookod up, and said, I see men aa
trees, walking,
'lo After that he put Im hands ap;ain upon hia
eyes, and made him look up: aud he was ro-
fitorod, and saw every man clearly.
26 And he sent him iiwuy to hia house, saying,
Neitiier go iuto the town, nor tell it to any in
tlie town.

RKvisEn Version,
23 to touch hira, .\nd he took hold of tho blind
man by the hand, and brouglit him out of
tho village; and when he had spit ou bis
eyes, and laid his hand upon him, he asked
24 him, Seest thou aughtV And he looked up,
and said, I see meu; for I behold tlu-m as
25 trees, walking. Then again he laid his bands
upon hia eyes; and he looked stedfastly, aud
26 waa restored, and saw all things clearly. And
he sent hini away to his home, saying, Do
uot eveu enter into tbo village.

berias, near the Jordan. This would be on his way to Csesarea Philippi,
whither he soon went ; see v. 27. Jesus led the man "ont of town" to
avoid publicity and hatred of enemies who were watching him, and to awaken
faith in the man.
23. he took the blind man] Jesus led him out himself ; " great humility,"
exclaims Bengel ; "thus Jesus raised his hope and gained his confidence."
Seethe case noted in Mark vii, 33. As then, so now, the cure was gradual
and with external sigus: (1) He leads the man out ofthe town ; ('2) anoints
his eyes with the
moisture of his
raouth ; (3) lays his
hands upon him
twice (Mark viii, 23,
25); (4) inquires of
the progress of his
restoration; (5)
touched his eyes
again and made him
lookup; " aught " =
anything. iJ4. as trees walk
ing] Comp. R. V.
"isee men" was a ,';^ fKi^'^'T''^.IKII^mMSSKr t'^nfltf'Ui llWIli ' :^"%'-
joyful exclamation. »'!![4,7
Having once been ''^^'"4
able to see, he re
membered the ap
pearance of natural
objects, and saw
moving form.s about
him; " trees h e
should have accoun
ted them from their
height, but men fom
their motion."
25. look up] or
"looked stedfastly," as in R. V. ; though several authorities read, "and
at once he saw plainly."
saw every man rlcarli/] or began to see allihinas clearly. " So that he svz
clerelyalle thingis."— IF>cZ(/. The word translated "clearly," literally =
" far shining," "far-beaming." Comp. the R. V. The mati meant that
he could now see clearly /(/;• and neai: This is one ofthe few iustances ol'u
strictly progressive cure recorded in the Gospels,
26. to hui house] Bethsaida, therefore, was not the place of his residence ;
he was to go directly from the pliice to his own home. See r, 22.

DLINU IN SYRIA,

100

A PICTOEIAL COMMENTAEY

[Maek VIII, 27, 28.

Authorized Version,
27 And Jesus went out, and hia disciples, in"
to the towns of Cajsarea Philippi : and by the
way he asked hia disciples, saying unto them,
Whom do men say that I am ?
2S And they answered, John the Baptist: but
some say, Elias ; and others. One of the proph
ets.

Kevised Version,
7 And Jesus went forth, and bis disciples,
into the villages of Cassarea Philippi : and in
the way he asked hia disciples, saying unto
28 them, Who do men say that I am? And they
told him, saying, John the Baptist: and
othera, Elijah ; but othera, One of tbe proph-

Practical Suggestioks. — Providence gains his ends by varied methods.
The spiritually blind, when restored, often see things in a confused and im
perfect manner. The blind man was not to toll it in Bethsaida, for its peo
ple had slighted his teaching. So "slighting Christ's favors is forfeiting
them." The miracles of Christ were thus c'assified by Archbishop Thom
son ; I. Miracles of Love: (1) Raislngthe dead, three instances ; (2) Curing
mental diseases, six ; (3) curing bodily infirmities, eighteen cases. II. Mira
cles of Power: (1) creating, two instances ; (2) destroying (?), one ; (3) set
ting aside ordinary laws of being, seven ; (4) Over- awing the opposing will
of men, three instances. " The time is coming when we shall see all ' clear
ly. '...Let us be content to wait and watch and work and pray."
27— IX. 1. CESAREA Philippi. The Confession op Peter, A. D. 29.
27. And Jesus went out] The course was in a northerly direction, some
twenty five or thirty miles along the eastern banks of the Jordan and beyond
the waters of Merom.
into the towns] or " villages," or the "parts '"' or " regions" (Matt xvi,
13) ofthe remote city of Csesarea Philippi, near which itis possible he may
have passed in his circuit from Sidon a very few weeks before (Mark vii, 24).
¦ — EUicott's Lectures.
Ccesarea Philippi] It lay on the northeast of the reedy and marshy
plain of El Huleh, and at the base of Mt. Hermon. (1 ) It was probably
called Baal-gad (Josh, xi, 17 ; xii, 7; xiii, 5), or Baal-hermon (Judg. iii,
3 ; 1 Chron, v, 23), having a Phoenician or Canaanite sanctuary of Baal un
der the aspect of " Gad," or the god of good fortune. (2) It was also known
as Panium or Paneas, from a cavern near the town, " abrupt, prodigiously
deep, and full of still water," and associated with the worship of the sylvan
Pan. Hence its inodern appellation, Baneas. (3) Herod the Great built
there a splendid temple, of the wliitest marble, which he dedicated to Augus
tus Csesar. (4) Afterwards the town became part of the territory of Herod
Philip, tetrarch of Trachonitis, who enlarged it and called it Ccesarea Phil
ippi, partly after his own name, and partly afer that ofthe Emperor Tiberi
us (Jos. Ant. XV, 10, 3 ; Bel. Jud. i, 21, 3). Itwas also so called to dis
tinguish it from Csesarea Palesiince, or Caesarea ' ' on the sea." Dean Stanley
calls it a Syrian Tivoli, and " certainly there is much in the rocks, caverns,
cascades, and the natural beauty of the scenery, to recall the Roman Tiber.
Behind the village, in front of a great natural cavern, a river bursts forth
from the earth, the ' upper source ' ofthe Jordan. Inscriptions and niches
in the face of the cliffs tell of the old idol worship of Baal and of Pan," —
Tristram. See SchaflPs Diet, of Bible.
he asked his disciples] Hitherto he is not recorded to have asked the
twelve any question respecting himself, and he would seem to have forborne
to press his apostles for an avowal of faith iu his divinity. He now wished
to ascertain from them as the special witnesses of his life and daily words,
the results of those labors.
28. they answered] Inthisanswerwehavethe explanationwhich common
rumor in his own days offered of his marvelous works. (1) Some, like the
guilty Herod, aaid he was John the Baptist risen from the dead ; (2) others,

ON THE GOSPEL OF MAEK.

101

^:)<^

c^SABEA PHILIPPI. (From Photograph.)

MOUNT HEEMON. (From Photograph.)

102 A PICTOEIAL COMMENTAEY [Maek VIII, 29-;a.

Eevised Version,
29 eta. And he aaked them, But who say ye
that I am? Peter answereth and saith unto
30 him, Thou art the Christ, And he charged
them that they ahould tell no man of him,
SI And he began to teach them, that the Son of
man must sutfermany things, andhe rejected
by the elders, and the chief priests, and tho
scribes, and be killed, aud after three days
32 rise again. And he apake tbe saying openly.
And Peter took him, and began to rebuke
33 liira. But he turning about, and seeing his '
disoiplea, rebuked Peter, and saith, Get thee

Authorized Version,
29 And he saith unto them, But whom say ye
that I iam? And Peter answereth and saith
unto him. Thou art the Christ,
30 And he charged them that they should tell
no man of him,
31 And he began to teach them, that the Son
of man must sulfer many things, and be rejected
of the elders, and of the chief priests, and scribea,
and be killed, and after three days rise again.
32 And he spake tha. saying openly. And
Peter took bim, and began to rebuke him,
33 But when he bad turned about and looked
on his disciples, he rebuked Peter, saying, Get
that he was Elijah, now returned, as Malachi predicted (iv, 5) ; (3) others,
that he was Jeremiah (Matt, xvi, 14), who was expected to inaugurate the
reign of the Messiah ; (4) others, again, that he was one of the " old pro
phets" (Luke ix, 19). But they did not add that any regarded him as the
Messiah.^Cdrtift. Bible. Calvin shrewdly remarks: "As Satan could not
rob the Jews of the conviction that Christ would come, he changed him into
various shapes, and, as it were, cut him in pieces. His next scheme was to
bring forward many pretended Christi... By similar contrivances he contin
ued ever afterwards, either to tear Christ in pieces, or to exhibit him under
a false character."
29. Thou art the Christ] " Thus, in the outskirts of the heathen town
dedicated to the deified Augustus, Jesus was proclaimed.. .the king ofthe
universal Israel.., he assumed publicly the empire of all the world, as the
Messiah." — Geikie. Peter, as the ready spokesman ofthe re^t of the Apos
tles, made the memorable reply, Thou art the Christ, the Messiah (Matt, xvi,
16 ; Luke ix, 20), the Son of ihe living God (Matt, xvi, 16), but in this Gos
pel the prom'se of peculiar dignity in the Church the Lord was about to es
tablish IS nrt named.
30. tell uo man] compare the similar charge in several cases of healing
(i, 44; V, 43).
31. he began io teach them] The question and the answer were al'ke pre
paratory to strange and mournful tidings, which he now began to reveal dis
tinctly to the apostles respecting himself; compare Dan. vi, 26 ; Matt, xvi,
21 ; Luke xxiv, 2(i,
32. openly] not publicly, but " pteiW?/," and forthe first time, "without
disguise." Comp. John xi, 14. There hadbeen intimations of his death,
but then they had been dark and enigmaiicah (1) The B,iptist had twice
pointed him out as ihe Lamb of God destined io take away ihe sins of the
world (John i, 29). (2) At the first Passover he had spoken to the Jews of
a temple io be destroyed and rebuilt in three days (John ii, 19), and to Nico
demus of a lifting up of the Son of man, even as Moses had lifted up ihe
serpent in the wilderness (John iii, 12-16). (3) He had intimated that a day
would come when ihe bridegroom should be taken from them (Matt, ix, 15),
and (4) in the synagogue at Capernaum he had declared that he was about
io give his flesh for the life of the world (John vi, 47-51).
And Peter] who a moment before had witnessed so noble and outspoken
a confession ; ardent, impulsive and capricious, was not prepared for this,
took him] took him aside (so Tyndale and Cranmer render it), bythe
hand, orbytherobe,asif he would forcibly restrain Jesus from talkingor think
ing of suffering at the hands ofthe chief priests and scribes. The language
here is against the view that Peter's act was one of friendly entreity merely.
33. turned about and looked on his disciples] Observe the granhie
touches of Mark. The evangelist does not suppress the record of mist -'ken
zeal, nor ofthe terrible rebuke it called forth.

M SK VIII, 34-IX, 1.] ON THE GOSPEL OF MARK. 103

Revised VEasioN.
behind me, Satan: for thon mindest not the
34 tilings of God, but the things of men. And
he called unto him the multitude with hi^
disciples, and said unto them, If any man
would come after me, let him deny himaelf,
35 and take up hia cross, and follow me. For
whosoever would save his ^ life shall lose il ;
and whosoever sliall lose his ^ life for my
36 sake and the goapers shall save it. For what
doth it profit a man,to gain the whole world,
37 and forfeit his ^life? For what should a
38 man give in exchange for his ^life? For
whosoever shall be ashamed of me and of *my
words in this adulterous and sinful genera
tion, the Son of man also shall be ashamed
of him, when lie cometh in the glory of his
9 Father with the holy angels. And he said
uuto them^ Verily 1 6ay unto you. There be

Adthorized VEasiON.
thee behind me, Satan: for thou savourest not
the things that be of God, but the things that
be of men.
;14 ^ And when he had called the people unto
him with his disciples also, he said unto them,
Whosoever will come after me, let him deny
himself, and take up his cross, and follow me.
35 For whosoever will save his life shHll lose
it; but whosoever shall lose his life for my sake
and the gtispel'a, the same shall auve it.
36 For what shall it profit a man, if he phall
gain the whole world, and lose his own soul?
37 Or what shall a man give in exchange for
his soul ?
38 Whosoever therefore shall be ashamed of
me and of my words in thia adulterous and sin
ful generation ; of him also shall the Son of man
be ashamed, when he cometh in the glory ofhis
Father v.-ith the holy angels.
C"^HAP. IX. — And he said unto them, Verily
J I say unto you, That there bo some of
^ Or, sotd
Get thee behind me] The very words whicli he had used to the tempter in
the wilderness (Matt, iv, 10), forintruth the apostle was adopting the very argu
ment, which the great enemyhad adopted there. '*.Asi^*hehadsaid, 'What!
adversary; is Satan come again lo tempt me, as he did of old? Avauntthos,
get thee hence ! ' Then, addressing the astonished...Peter, in his own person,
he desciibesthe cause of the mis ake he had just made " — Alexander.
thou savourest not], or *' thou mindest not," as in R, V. '* Thou dost not
perceive God's purpose in the death of Messiah." Latimer, quoting 1 Cor.
xiii, 11, writes '* When I was a child I savoured as a child." '' Thy words
shew," our Lord would say to the apostle, " that in th'^se things thou enter-
est not into the thoughts and plans of God, but considerest all things only
from the ideas of men."
SI, he had called] a crowd followed close upon him and his disciples.
He bad just been speaking to the disciples privately ; now he calls and ad-'
dresses to the multitude, asweil as to his apostles, some of his deepest teach
ing, raaking thera sharers in this part of his instruction. "Will" is used in
the sense of " desires," or " is willing."
take up his cross] not so much an intimation ofhis own suffering upon the
cross, as ofthe common custom of compelling a malefactor to bear his own
cross to the place of his execution.
35. shall lose it] This solemn saying our Lord is found to have uttered on
no less than four several occasions: (1) here, which corresponds with Matt.
xvi, 25 ; Luke ix, 24 ; (2) Matt, x, 39 j (3) Luke xvii, 3 J ; (4) Jolm xii, 25.
36. soul] or *' life," for it is the same word (4'^'/jr>) as in verse 35. See
R. V. But it cannot mean siraply the " life " of the body, for all must lose
that at death; it must refer, therefore, to the etern-il life of raan. The word
is, therefore, used in two senses In v. 35 it raust refer to the earth'y life ;
in this verse, to the true, higher life, as also in v. 37.
37. in exchange] liberally, '* as a ransom price." The price which the
earthly-minded man gives for the world is h"s soul. But, after having laid
that down as the price, what hashe f'r a ** ransom- price," to purchas*^ it
again? The Greek word occurs in tbe Septuagint (Ruth iv, 7 ; Jer. xv, 13),
Some read, *' for what can be an exchange for his soul I " .
38. adulterous] The generation is called '' adulterous " because its heart
was estranged frora God. Compare Jer. xxxi, 32 ; Isa. liv, 5.
IX, 1. And lie said unto thein] This verse is c'osely connected with the

lOi

A PICTOEIAL COMMENTAEY

[Mark IX, 2.

AuTHonrzED Version.
them thatstind liere, which Bhall not taste of
death, till they have Been the kingdum of God
cume with powei',
2 And after six days JesuB taketh with him
Peter, and James, and John, and leadeth them
up into a high mountain apart by themselves :
and he was transfigured before them.

Eevised Version,
some here of them tbat stand by, wbich shall
in no wise taste of death, till tbey eee tho
kingdom of God come with power,
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 transfigured before

close of the eighth chapter. Ellicott says: "The present division may have
been made with a view of connecting it with the transfiguration... but if so,
it was based on what is at least a doubtful interpretation."
Verily I say unto you] "This well-known formula occurs thirteen times
in Mark, thirty one times in Matthew, seven times in Luke, twenty-five
times in John. It always introduces solemn and important announcements."
¦ — Maclear.
the kingdom of God] The meaning of this verse hasbeen much disputed.
Some refer it to the transfiguration only, some to the resurrection, some to
the fall of Jerusalem, and others to the success of the Gospel in apostolic
days. Its meaning cannot be fairly confined fo any one of these, but proba
bly includes all of them, as indicating the coming and first beginning of that
kingdom in its power. I'hree of those then standing with the Lord beheld
him transfigured six days afterward ; all, save one, were witnesses of his
resurrection and ofthe pentecostal scene ; one at least, John, survived the
capture of Jerusalem and the destruct'on of the temple, and on each of
these occasions " the kingdom of God " was manifested "with power."
Peaotical Suggestions. — " Many praise Christ, yet rob him of h's true
honor." — Beza. "If Jesus Christ had came into the world as a mighty,
opulent man, clothed with earthly glories and honors, he would have had a
multitude of partisans, and most of them hypocrites," — A. Clarke. Satan
conceals the worst and tells his followers only of pleasure. Christ deals
fairly and is not afraid to tell his disciples the worst, for he knows that the
advantages of his service overbalance the discouragements. Said Bi.shop
Hooper, the night before his martyrdom, " True, life i.s sweet and death is
bitter ; but eternal death is more bitter, and eternal life is more sweet."
" Christ's cross is the swee est burden that ever I bore ; it is such a burden
as wings are to a bird, or sails to a ship, to carry me forward to my harbor."
— Rutherford. "No pain, no palm; no thorn, no throne;
No gall, no glory ; no cross, no crown," — Penn.
" Of all unprofitable and foolish bargains that man can make, the worst is
that of giving up hi.s soul's salvation for the sike ofthe present world. It is
a bargain of which thousands, like Esau... have repented, unhappily too late."
— Byle. " I find satisfaction in looking at nothing I have done. I have not
fought, bnt Christ has fought for me ; I have not run, bnt Christ has carried
me; I have not worked, but Christ has wroughfin me ; Christ has done all."
— Payson. Ch. IX. 2—13. The Tbansfigttbation, A D. 29.
2. after six days] Luke's ^' about an eight days after" (i.x. 28) includes
the day at the beginning and at the end of thetime reckoned, while Matthew
and Mark exclude them.
Peter, and James, and John] the privileged three, who had witnessed the
raising of Jairus' daughter.
into a high mountain] Tradition places this scene on Tabor. But Tabor
is not a " high mountain," and besides, it was then occupied by a fortifica
tion. It was more probably on one of tho spurs of the magnifirent snow-

Makk IX, 3, 4,]

ON THE GOSPEL OF MAEK.

105

AiTTHOBiZEB Version.
3 And his raiment became shining, exceeding
white as snow; so as no fuller on earth tan
white them.
4 Aad there appeared unto them Elias with
Moses: and they were talking with Josus,

Bevised Version,
3 them : and bis garments became glistering,
exceeding white ; so as no fuller on earth can
4 whitenthem, Andthereappeareduntothem
Elijah with Moses: and they were talking

clad Hermon (10,000 feet high); also called Sion, " sunny place," and is
now known as Jebel-esh Sheikh, "the chief mountain." Jesus was in the
region of Hermon just before the transfiguration, and Mark, who never
omits to notice our Lord's arrival at and departure from a place, makes no
note of a change of place here. Thomson supposes the scene took place on
mount Panium, a lower f,pur of Hermon Canon Cook fixes it on one ofthe
loftier peaks. " In whatever part of Palestine the Israelite turned his eye
northward, Hermon was there terminating the view. Prom the plain along
the coast, from the mountains of Samaria, from the .Tordan valfey, from the
heights of Moab and Gilead, from the plateau of Bashan, that pale blue,
snow capped cone forms the one feature on the northern hor,zon." See
view of Mt. Hermon, on p. 101.
apart by themselves] Luke (ix, 28) tells us that Jesus withdrew that he
might, engage in solitary prayer. We may infer (comparing Lnke ix, 37) that
the transfiguration took place in the night, which must have added to the
grandeur ot the scene.
was transjigured] literally, "hewas changed in form." Luke, writing
primarily for Greek readers, avoids the word "transfigured," or "trans
formed" (" metamorphosed " would be a still closer rendering), which Mat
thew and Mark employ. The associations of heathen mythology would al
most inevitably attach themselves to it in the imagination of a Greek. In
naming this great event " die Verklarung," or " the Glorification," German
theology has seized this point, not the same as our "Transfiguration "
" Mark borrows one image from the world of nature, another from that of
man's art and device ; by thes^ he struggles to set forth and reproduce for
his readers the transcendent brightness of that li,ght which now arrayed,
from head to foot, the person of the Lord, breaking forth from within, and
overflowing the very garments which he wore ; until in their eyes who be
held he seemed to clothe him,self with light as with a garment, light being
indeed the proper and peculiar garment of deity (Ps. civ, 2 ; Hab. iii, 4)."
— Trench.
3. shining] " A still more expressive term in the original, applied by
Homer to the glistening of polished surfaces and to the glittering of arms ;
by Aristotle, to the twinkling ofthe stars; and by Euripides, tothe flashing
oili^tning." ^Alexander. Shining " aa the light " is Matthew's expres
sion. fuller] one whose trade it was to cleanse linen and give it peculiar white
ness. The Bomans had a white color, called Candorem, which was so " clear
and deep as to glisten splendidly." The image is one which Dante might
have used,
4. there appeared unto them] The three apostles had been weighed
down with sleep, lying wrapped, like all Orientals, in their abbas on the
ground, but awakened probably by the supernatural light, they thoroughly
roused themselves fLuke ix, 32), and saw his glory and the two men stand
ing with him. " No synod on earth was ever more gloriously attended than
this. No assembly was ever more illustrious. Here is God the Father, God
the Son, and God the Holy Gho.st. Here are Moses and Elias, the chief of
the prophets. Here are Peter, James, and John, the chief of the apostles."
— Brentius.

106

A PICTOEIAL COMMENTAEY

[Mark IX, 5-7.

EViSED Version.
5 with .Jeaus, And Peter answereth and saith
to ,;esu8, Kabbi, it is good for ns t > be here:
and let us make three » tabernacles; one for
thee, and one for Moses, and one for Elijah,
6 For he wist not what to answer ; for they be-
7 came sore afraid. And there came a cloud
overshadowing them: and there came, a
voice out of the cloud, This is my beloved

AuTHOaizED Version,
5 And Peter answered an 1 said to Jesus, Mas
ter, it is good for ua tu be here : and let us make
three tabernacles ; oue for thee, and one for
Moses, and one for Elias.
6 For he wist not what to say ; f jr they were
sore afraid.
7 And there waa a cloud that overshadowed
them; and a voice came out of the cloud, say
ing, This is my beloved Son : hear him- 1
* Or, bootlis
Elias with Moses] We are not told how the disciples knew Moses and
Elijah. Jesus may have addressed them by name, or the conversation may
have indicated in some other way who they were. Some suggest that the^
appearance of Moses and Elijah on the mount gives them a priority or promi
nence above all other 0, T. prophets. These two were the acknowledged
heads and representatives, the one of the law, the other of the prophets (comp.
Matt, vii, 12).
they were talking] The subject of mysterious converse which the three
were privileged to hear, was the decease which Jesu^ was about to a,ccomplish
ai /erusaZem (Luke ix, 31), This exodus or departure of Jeisus had been
typified by the exodus of Israel under Moses, so Alexander thinks, and that
of Elijah in a chariot of fire.
5. And Peter] The apostles were filled with a holy, spiritual ecstasy, and
Peter sought to prolong the feeling, bat under'a mingled feeling of joy. con
• fusion, and terror, he scarcely knew what he proposed (Luke ix, 33). It was
too brief a converse, too transient a glimpse and foretaste of the heavenly
glory, for him to recover his surprise.
it is good for us to be here] " Better, as no doubt he felt, than to be re
jected ofthe Jews, better than to sufier many things of the elders and chief
priests and scribes and be killed " (Matt, xvi, 21). — Trench's Studies.
M^ three tabernacles] Three booths of wat'led boughs,
like those ofthe feast of tabernacles. It is vain to look
for any specific motive or meaning in his proposition to
build three booths, beyond that of wishing to prolong
the heavenly manifesiation and joy.
6. he wist not] The American revisers read " knew
! not " for " wist not." Wist is the pjCst tense of A. S.
|to«te«=to know. Goim^are 'w'lt^knowledge {Vs. cvii,
27), and wit = fo know (Gen. xxiv, 21). Filled with a
religious awe at the scene, he tried to give some expres
sion to his feelings, yet spoke half unconsciously.
sore afraid] Comp. Heb. xii, 21, " Moses said, I exceedingly fear and
quake." Wyclifs rendering is very striking, " agast by drede."
7. a cloud] A bright rloud reminded them ofthe Sheklnah, which was
the usual symbol of the divine presence, "Light in its utmost intensity
performs the effects of darkness, hides as effectually as the darkness would
do." Comp. 1 Tim. vi, 16, and the words of Milton, "dirk with ex
cess of light," and of Wordsworth, " a glorious privacy of light." — Trench.
a voice came out of the cloud] Looking back afterwards on the scene, Peter
speaks of himself and the two " sons of thunder " ai " eyewitnesses of his
majesty" (2 Peter i, 16), i. e., literally, a-f men who had bjen admitted and
initiated into secret and holy mysteries, and says that the voice " came from
the excellent glory" (2 Peter i, 17), from him. that is, who dwelt in the
cloud, which was the symbol and the vehicle of divine presence. John' alao
clearly alludes to the scene, in John i, li, and 1 John i, 1. — Camb. Bible.

form of tabersacle.

Mark IX, 8-12.] ON THE GOSPEL OF MARK. 107

Revised Version.
8 Son : hear ye him. And suddenly looking
round about, they saw no one any more, nave
Jesus only with tiiemselves,
9 And as they were coming down from the
mountain, he charged them that tbey should
tfll no man what things they had seen, save
when the .Son of mau should have risen
10 ag.iin from the dead. And they kept llie
saying, questioning among themaelves what
the rising again from the dead should mean,
11 And they asked him, saying, ^ The scribes
12 say that Elijah must first come. And he said
unto them, Elijah indeed cometh first, and
restoreth all things : and how is it writ
ten of the Son of man, tliat he should suffer

Authorized Version,
8 And suddenly, when they had looked round
ab-ut, they saw no man any more, save Jesus
only with themselves,
9 And as tliey came down from the mountain,
ho charged them that they should tell nu man
what things they had seen, till the Son of man
were risen from the dead,
10 -Vnd tbey kept that saying with themselves,
questioning one with another wbat the rising
from the dead should mean.
11 And they asked him, saying, "Why say the
scribes that Elias must first come?
12 And he answered and told them, Elias verily
cometh first, and restoreth all tilings ; and how
it is written of the Son of man, that he must
sufier many things, and be set at nought,
* Or, How is it Uiat the scribes say... .come f
The meaning ofthe voice, as of the transfiguration, waa to asaure the wit
nesses ofthe supernatural and spiritual character of Jesus and his mission.
This is my beloved Son] "In the words themselves of this majestic instal
lation there is a remarkable honoring ofthe Old Testament, and of it in ail
its parts, which can scarcely be regarded as accidental ; for the three several
clauses of that salutation are drawn severally from the Psalms (Ps. ii, 7), the
Prophets (Isa. xlii, 1), andthe Law (Deut. xviii, 15) ; and together they pro
claim him, concerning whom they are spoken to be the king, the priest, and
the prophet ofthe new covenant." — Trench. The sarae message was given
at his baptism.
8. suddenly .. .looked round] ns if startled by a touch of Jesus, they
looked, but the celestial visitors had vanished. At first (1) they fell pros
trate OQ their faeea (Matt, xvii, 6 ; comp. Ex. iii, 0 ; 1 Kings xix, 13) ; then
(2) recovering from the shock ofthe Voice from heaven (Matt, xvii, 6), they
(3) suddenly gazed all around them, and saw no man, sane Jesus only. "Hinc
constat, hunc esse Filium, audiendum, non Mosen, non EViam." ...Bengel.
" Quae ex Verbo coeperunt, in Verbo desinunt." — Ambrose.
y. ihey should tell no man] This implioa that they were forbidden to re
veal the wondera ofthe night, and what they had seen, even to their fellow-
Apostles till after the Resurrection Why this silence was enjoined can only
be conjectured. Some suppose the other disciples were not prepared for the
inforraation. or that these three, as leaders, needed this manifestation to
strengthen them, or that publishing this might cause the people to make him
king and interfere with his true mis-iion.
10. questioning one with another] Mark alone mentions the perplexity
which th'S language of Iheir Lord occasioned to the Apostlea. It was not
the question ot the resurrection generally, but of ^/« death and resurrection
which troubled them. This led to the question about Elijah. For, to their
minds, Elijah had just come on the mount, while Jesus had already been re
cognized aa the Messiah by the apostles.
11. -first come] that is. hefore the Messiah (Mal. iv, 5). "It would be
an infinite task," says Lightfoot, "to produce all the passages out of the
Jewish writings which one might concerning the expected coming of Elijah."
He was to restore to the Jews the pot of manna and the rod of Aaron, to
cry to the mountains, " Peace and blessing come into the world, peace
and blessing come into the world!" "Salvation cometh. Salvation
Cometh, to gather all the scattered sons of Jacob, and restore all things to
Israel as in ancient times."
12. and how] It is true Elijah must first come, as the scribes aay, but
remeraber that the sufferings aud rejection of the Messiah are also pre-

108

A PICTOEIAL COMMENTAEY

[Mark IX, 13-17.

Revised Version.
13 many things and be set at naught ? But I
say unto you, that Elijah is come, and they
bave 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 great multitude about them, and scribes^
15 questioning with them. And straightway all
the multitude, when they saw Wm, were
greatly amazed, and running to him saluted
16 him. And be asked them, What question ye
17 with them? And one of the multitude an-

AuTHORizED Version, |
13 But I say unto you, That Ellas is indeed
come, and they have done unto him whatsoever
they listed, as it is written of him,
14 And when he came to his disciples, be saw a
great multitude about them, and the scribea
questioning with them,
15 And straightway all the people, when tliey
beheld him, were greatly amazed, and running
to him saluted hini,
16 And he asked the scribes. What question ye
with them.'
17 And one of the multitude answered and
dieted. Or, "Elijah truly cometh firat. But how or to what purpoae is it
written ofthe Son of Man that he cometh? Jn order that he may suffer,
not conquer like a mighty prince." Some take the first clause as a question,
" how is it written ofthe Son of Man ? " and the last as the answer, " that
he should suffer," etc. The R. V. takes the whole as one question.
13. That Elias is indeed come] Having shown them the relation between
the work of Elijah and ofhimself, he now relieves their perplexity about the
coming of Elijah, by showing them that not merely had Elijah just appeared
on the mount, as they knew, but that John had come in the spirit of Elijah and
had suffered death. It is difficult to understand how Romanists and a few
Protestant writers can hold to the theory that Elijah is yet to come, in the
face of this express declaration, " Elijah is come," Ryle, who inclines to
the Romanist interpretation, concedes that the opposite view haa betn held
by the great majority of Protestants since the Reformation. Matthew's ac
count is explicit ; the disciples understood that Jesus referred to John the
Baptist as the Elijah foretold in prophecy (Matt, xvii, 13).
Practical Teachings, — Calvin suggests that in the transfiguration Jeaus
meant to show that he had the power in himself to take his glory, had he
willed it, and that hence he gave himself willingly to suffer, " God lets us
have, even in this world, extraordinary glances and views, but they are only
of short duration, because their longer duration would not be tolerable or
profitable." — Lange. "What comfort and consolation a sight of glory can
give a true believer ! " — Ryle. In this appearance of Moses and Elias on the
mount we have proof of the conscious existence of departed saints.
14—29. Healing of the Lunatic Child, A. D. 29.
14. And when he came io his disciples] Some MSS. read ""when they
came to the disciple^!." See R. V. Allthe evangelists place this miracle
next after the transfiguration, Raphael, in his great picture, has enshrined
forever the contrast between the scene on the mount of glorification and that
which awaited the Saviour and the three apostlea on the plain below ; be
tween the harmonies of heaven and the harsh discords of earth. " Hardly
such another contrast can be found in the gospels as this," says Stier,
" between the open heaven and sons of glory on the mount, and the valley of
tears with its terrible forms of misery, pain and unbelief."
scribes] Jesus perceiving the disciples perplexed, and knowing the active
hostility ofthe scribes, proposed to defend his followers.
15. were greatly amazed] " was astonied and much afraii." —Rhemish
Ver.tion. His face, like that of Moses (Ex. xxxiv, 30), probably retained
traces of the celestial glory, and filled the beholders with awe and wonder.
So Bengel, De Wette, Meyer, Trench, Alford, and others, explain it. No
wonder they ran and saluted him.
17. my son] " mine only child " (Luke ix, 38); " to thee "; he intended
to bring him to Jesus.

Mark IX, 18-24,]

ON TIIE OOSPEL OF MARK.

109

Revised A'ersion.
swcroJ him, * Mfistcr, I brought uuto thee
18 my son, which hath ii dumb spirit; and
whoretsoi^vor it ttikcth him, it " dasheth him
down; and he foamoth, and grindeth his
tt'i'th, and piueth away: and I spake to thy
disciples that tliey ehould cast it out; and
19 they were notable. Andhe answereth thein
and saith, O faitUless genemtion, how long
shall I be with you? how long shall I bear
20 with you' bring himunto me. And they
brought him unto him: and when he saw
him, atraig'itwuy the spirit * tare him griev
ously; aud he tell on the ground, and wal-
21 lowed foaming. And he aaked his father,
How long time is it since this hath come un-
22 to him.' And he said, From a child. And
oft-timea it hath cast him both into the iire
and into the watei"s, to destroy him: but if
thou canst do anything, have compassion on
2li us, and help us. And Jesus eaid unto him,
If thou canst! AUthingsare possible to him
24 that believeth. Sti-aightway the father of
the child cried out, aud yaid *, I belie vu ;

Authorized Version.
said, Master, I have brought unto theo my son,
which hath a dumb spirit;
18 Aud wheresoever he taketh him, he teareth
him; and he foameth, and gnasheth with lils
teeth, and piueth away: and I spake to tliy dis
ciples that they should cast him out; and they
could not.
19 He answereth him, and saith, 0 fnithloris
generation, how long sImU I bo with you? how
long shall I suffer yuuV bring him unto me.
20 And they broughthim unto him : and when
he saw hira, straightway tho spirit tare him;
aud he fell on the ground, and wallowed foam
ing. 21 And he asked his father, How long is it ago
since this came unto himV And he said, Of a
child. 22 Aud ofttimes it hath cast him into tho fire,
and into the waters, to destroy liim: but if thou
canst do any thing, have compassion on us, and
help us.
23 Jesus said unto liim, Tf thou canst believe,
all things are possible to him that believeth.
24r Aud straightway the father of the child
cried out, and said with teait;. Lord, I believe ;
help thou mine unbelief.
^ Or, Teacher ^ Or, i-eudeth him ' Or, coiivvlsed * Many ancient authorities add ivUh tears.
a dumb spirit] he could not utter articulate words, though he could sud-
denh/ cry out (Luke ix, 39).
18. tvheresoever] According to Matthew, these attacks were supposed to
have some counection with changes of the moon (Matt, xvii, 15).
he teareth him] indicating great pain, or violent convulsions, as St. Vitus'
dance, or the like.
piueth away] " is parched," or " fainteth away.'' The effect is not per
manent, but temporary and sudden, aa in cases of epilepsy.
19. how long shall I be with you] This reply of Jesus has been variously
interpreted: (1) Some, as Bengel, De Wette, and Meyer, understand it as
applying only to the nine apostles ; and this view seems to be favored by the
reading, "them." in the R. V., but the term " generation" is too strong to
apply to so small a company ; (2) some apply it to the scribes only, to which
Brown objects, but on the very insufficient ground that the context implies
that it was want of faith which is rebuked, a fact which would favor the inter
pretation ; (3) others, to the father of the child, as the reading of the A. V.
suggests, but this is open to the same objection as the first view; (-l) still
others, as Alford Alexand-?r, and Schaff, apply it to the generation living
at the time of the Lord's ministry. In this would be included the father,
the disciples, the scribes, and the multitude. The second view would satisfy
the conditions ofthe narrative, while the fourth is sufficiently broad to in-
clnde all the others.
22* if thou canst] more literally, if at all ihou ranst. This is a strong
expression of an infirm faith, which at the beijinning had been too weak, but
had become more and more weak, owing to the failure ofthe disciples to aid
him. 23. If thou canst] Compare R. V. *'Thou hast said," replies our
Lord, " if 1 can do anything. But as for thy if thon canst, the question is
if thou canst believe ; that is the hinge upon which all must turn." Then he
pauses, and utters the further words, '*aZZ things are possible to him that
believeth.''^ Thus the Lord helps faith in the struggling soul.
24:. Lordj I believe] The best authorities omit "with tears, Lord." See

110

A PICTORIAL COMMENTARY

[Mark IX, 25-29.

Revised Version.
25 help thou mine unbelief. And when Jesus
saw that a multitude came running together,
he rebuked the uuclean spirit, saying unto
him, Thou dumb aud deaf spirit, I command
thee, come out of him, aud enter no njore
26 into him. And having cried out, and ^ torn
him much, he came out: i.uAlhe c/ii/rfbecame
aa one dead; insomuch that the more part
27 said, He is dead. But Jesus took him by the
28 hand, and raised him up ; and he arose, Aud
when he was come into the house, his disci
ples aj^ked him privately, * sayiruj. We could
29 not cast it out. And I.e said unto them. This
kind cau come out by uothing, save by
prayer, =1

Authorized Version,,
25 When Jesua aaw that the people came run
ning togelher, he rebuked the foul spirit, saying
uuto him, Thon dumb and deaf spirit, I charge
thee, come out of him, and enter uo more iuto
him, 26 And the spirit cried, and rent him sore, and
came out of him : and he was ad one dead ; inso
much that many eaid, He is dead.
27 But Jesus took him by the hand, and lifted
him up; and he arose.
28 And when he was come into the house, his
disciples asked him privately. Why could not we
cast him out?
29 And he said unto them, This kind can come
forth by nothing, but by prayer and fasting.
* Or, contjuUed ^ Or, How is it thai we could not cast ll outf ^ Many ancient authorities add and
fasting. E, V. This does not affect the character or the object of the man's belief.
26. and rent him sore] " The kingdom of Satan, in small and great, is
even stirred into a fiercer activity by the coming near of the kingdom of
Christ. Satan has great wrath when his time is short," — Trench. The spirit
acts, says the witty Fuller, "like an outgoing tenant, who cares not what
mischief he does." "Nothing can be more touching and living than this
whole most masterly and wonderful narration." — Alford. Trench quotes a
curious passage from Lucian' s Philopseudes, in which there is an ironical al
lusion to this miracle, and shows how widely a belief in Christ's miraculous
power had spread, and is a good attestation of the early reception ofthe gos
pel, and of how skeptics explain away its character.
28. IVhy could not we cast him outf] He had given them " power and
authority over all demons " (Luke ix, 1), and " against unclean spirits to casV
them out" (Matt, x, 1) ; what waa the reason of their failure now ?
29. This kind] This order of beings, not this kind of demons ; so Bloom
field and others understood it. The Lord impresses upon them a twofold les
son : (1) The power of a perfect faith (see Matt, xvii, 20, 21J ; (2) There
are degrees of spiritual and moral wickedness so intense and rhalignant that
they can be exorcised by nothing save by prayer. " Ministers would witness
and be the instruments of more remarkable conversions if they were stronger
in faith and more fervent in prayer." — Scott. "Two things are worthy of
particular notice : (1) What is called the spiWi or grace of prayer ; (2) the
gift of prayer. . . . Where there is a large measure of the spirit of prayer,
there we are most apt to find a corresponding measure ofthe gift of prayer."
. . . The happy union of the spirit and gift of prayer is the great object
to be desired, and its attainment truly import,ant to the usefulness of every
minister of the Gospel.'' — Samuel Miller.
Practical Suggestions. — "Christ suffers in his honor by the difficulties
and follies of his disciples." — M. Henry. " How deeply rooted must unbe
lief be in our hearts when we are surprised to find our prayers answered?" —
Hare. " If thou canst grip Christ ever so weakly, he will not let thee per
ish." — 2\ Adams. "The little spark of faith which is kindled in his soul
reveals to him the abysmal depths of unbelief which are there." — Trench.
"God looks not at the oratory of your prayers, how urgent they may be ;
nor at the geometry of your prayers, how long they may be ; nor at the arith
metic of your prayers, how many they may be ; nor at the logic of your pray
ers, how methodical they may be; but the sincerity of them he looks at." —
T. Brooks. "Unbelief is the greatest sin, hinders the greatest works of
God, and plunges the soul in coudemnatiou." — Cramer, Yet weak faith is
faith ; pray for its increase. ^

Mark IX, 30-36,] OX THE G03PEL OF JFARK. Ill

Authorized Vi:rsiox,
30 And they depai-trd thenco, and passed
through Galilee; and he would not that any
man should know U.
31 For ho taught his disciples, and said unto
them, The Son of man is delivered into tho

Revised Version,
30 And they went forth from thence, and
passed through Galilea ; and he would not
31 tbat any man ahould know it. For be taught
his disciples, and eaid unto them, The Son of
man is delivered up into tho hands of men.

hands of men, and they shall kill him; and after I and they shall kill him; and when he is

that ho ij killed, he shall risft tbo third day
32 But they understood not that saying, and
¦were afraid to ask him,
33 .Vud he camo to Capernaum: and being

killed, after three days he shall rise again,
32 But they understood not the saying, and
were afraid to ask him,
33 And they cam3 to Capernaum : and when

in the house he asked them, What was it t^at I he was in the house he asked them, What
ye disputed among yourselves by tho way? i 34 were ye reasoning in the way ? But they

34 But they held their peace : for by the way
they had di,=;puted amongthemselves, who should
be the greatest,
35 And he sat down, and called tbe twelve, and
Baith unto them, If any man desire to be first,
the same shall be la?t of all, and seiwant of all,
36 ,\nd he took a child, and set him in the

held their peace; for they had disputed one
with another in the way, who was tho
35 ^ greatest. And he sat down, and called the
twelve; and he saith unto them. If any man
would be first, he shall he last of all, and
36 minister of all. And he took a little child,
and set him in the midst of them ; and taking

^ Gr, greater. 30-32. Second Prediction of the Passion, A. D. 29.
30. And they departed thence] From the regions of Hermon be now turned
his steps once more toward Galilee. " It was the last time he was to visit the
scene of so great a part of his public life, and he felt, as he journeyed on, that
he would no more pass from village to village as openly as in days gone by, for
the eyes of his enemies were everywhere upon Mm."
and passed] The word thus translated occurs five times in the N. T,, Mark'
ii, 23 ; xi, 20 ; Matt, xxvii, 39 ; Mark xv, 29. Here it means going on by
ways or aside from the most frequented roads.
through Galilee] Some suppose that he left Csesarea Philijipi, crossed the
upper Jordan by a bridge, just below Lake Huleh, and went on toward Ca
pernaum. He went quietly, in order to have more opportunity to teach his
disciples, as stated iu the next verse.
31. For he taught] The tense in the original implies that the eorastorej
subject of his teaching in private now was his approaching suffering, death
and resurrection ; ' ' the third day ; " see R. V.
32. were afraid] Matthew adds that they were "exceeding sorry." His
words concerning his violent death contradicted all their exijectations, and
they feared to question him ; they had such forebodings of some terrible
calamity, and shrank from asking, lest their worst apprehensions might be
realized, 33-11. True Greatness in Christ's Kingdom, A, D. 29.
33. he came] or they came to Capernaum, as the R. V, reads. It was
probably the house of Peter into which they entered. See i, 29. The next
recorded event was the miraculous payment ofthe tribute money (Matt, xvii,
24-27), the half-shekel for the temple service. Their dispute shows how fully
they recognized Jesus as Messiah, but how far they were from a true con
ception ofthe character and conditions required ofthe members of his kingdom.
34. who should be ihe greatest] or " who was the greatest'' or "greater,"
as Meyer renders it,
35. And he sat down] ' ' If, observe? Beza, there was to be any prirriacy
among the apostles (as of Peter), why was Christ here silent about it?"
" Sit," or rather caused the child to stand, in the midst of them. Observe
the many graphic and pathetic touches in this and the following verse. (1)
He sits down; (2) He calls the twelve to him ; (3) He takes a little child,
and places it i n the midst of them ; (4) 'H.e take? it into his arms, and then
he .tpeaks to them,
36. took a child] There is u, tradition, not very trustworthy, that this

112

A PICTOEIAL COMMENTAEY

[5URK IX, 37-42.

Revised Version.
37 htm in hia arms, he said unto them. Whoso
ever shall receive one of such little children
in my name, receiveth me: and whosoever
receiveth me, receiveth not me, but him that
sent me,
38 John said unto him, ^ Master, we aaw one
casting out ^devils in thy name: andwefor-
39 bade him, because he followed not us. But
Jesus said, Forbid him not : for there is no
man which shall do a =* mighty work in my
name, and be able quickly to speak evil of
40 me. For he that is not against us is fur us.
41 For whosoever shall give you a cup of water
to drink, * because ye are Christ's, verily I
say unto you, he shall in no wise lose his re-
42 v.'ard. And whosoever shall cause oue of

Authorized Version,
midst of them: and when he had taken him in
his aVms, he said unto them,
37 Whosoever shall receive one of such child
ren in my name, receiveth me: and whosoever
shall receive me, receiveth not me, but him that
sent me,
33 And John answered him, saying, Master,
we saw one casting out devils in thy name, and
he followeth not us: and we forbade him, be
cause he followeth not us,
39 But Jesus said, Forbid him not: for there
is no man which sliall do a miracle in my name,
that can lightly speak evil of me,
41.1 For ha that is not against us is on our part.
41 For whosoever sh.all give you acup of water
to drink in my name, because ye -belong to
Christ, verily I say unto you, he shall not lose
his reward,
42 And whosoever shall offend one of these
^ Or, Teacher * Gr, demons. ^ Gr, power. * Gr, in name that ye are.
child was Ignatius the Martyr, who was pastor at Antioch about A. D. 68 to
107. Others suggest that it was a child of one of the apostles, perhaps of
Peter. "God has no children too weak, but a great many too sti-ong, to
make use of God stands in no need of our strength or wisdom." — Moody.
38. And John answered him] The words in my name, of v. 37, seem to
have reminded John of an incident in their recent journey, and he was proba
bly anxious to divert discourse to a less humiliating subject, or to call atten
tion to what he thought a proper act of his.
because he followeth not 'us'] not "because he followeth not thee." Itis the
utterance of excited party feeling. ' ' There are men calling themselves
Christians, who seem to look with doubt and suspicion on all that is done by
those who do not walk with them. True likeness to the Saviour would lead
us to rejoice... that the kingdom of Christ is advanced, whether by a Presby
terian, an Episcopalian, a Baptist, or a Methodist." — Barnes. Some are
so outrageously wedded to their own creed that they would rather let sinners
perish than suffer those who differ from them to become the instruments of
their salvation. This is vanity and an evil disease," — A. Clarke.
39. Forbid hitn not] Compare the words of Joshua and the reply of
Moses in Num, xi, 28, 29. "O that all Christians would remember this."
' ' A strong reproof to bigots who are ready to deny the Christian or churchly
name to those who are not of their own organization." — Wliedon. No one
working in Christ's name in good faith is to be forbidden.
40. on our part] Some, as Lachmann,
read, "not against you is on your part."
41. cup of water] See R. V. and mar
ginal reading of this verse. "Life affords
few opportunities of doing great services
for others, but there is scarcely an hour of
the day that does not afford us the oppor
tunity of performing some little, it may be,
unhoticed kindness. — Bowes. "The dis
position to give a cup of cold water to a
disciple is a far nobler property than the
finest intellect. Satan has a fine intellect,
but not the image of God." — Howels.
42. a millstone] See R. V. Literally,
an ass millstone, a millstone turned by an
ass. These were much larger and heavier
MILLSTONES.

M,lRK IX, 43^9,]

ON THE GOSPEL OF MARK.

113

Revised Vf.rsiov.
tbese little ones that believe ^ on mo to stum
ble, it M'ere better for him if = a great mill
stone were liangfd about his neck, and ho
43 were cast into the sea. And if thy hand
cause thee to stumble, cut it off; it is good
for thee to enter iuto life maimed, rather
than having thy two hands to go into =* hell,
45 into tlie unquenchahK' fire.'* And if thy foot
cause thee to stumble, cat it ofl : it is good
for thee to enter into life hall, i-ather than
having thy two feet tobe cast into ^ hell.
47 And if thine eye cause thee to stumble, cast
it out: itis good for thee to enter into the
kingdom, of God with one eye, rather than
48 haviug two eyes to be cast into ^ hell ; where
their worm dieth uot, and the flre is not
49 quenched. For every one shall be salted

AUTIIOBIZED VebSION.
little ones tbat believe in rae, it is better for him
that a millstone were hanged about his neck,
and he were cast into the sea.
43 And if thy hand ofl'end thee, cut it off; it is
better for thee to enter into life maimed, than
having- two hands to go iuto hell, into the fire
that never shall be quenched :
44 "Wliere their worm dieth not, and the fire is
not quenched.
4vT And if ihy foot offend thee, cut it off: it is
better for thee to enter halt into life, th:m hav
iug two feet to bfe cast into hell, into the fire
that never shall be quenched :
4G WTiere thQir worm dieth not, and the fire is
not quenched.
47 And if thine eye offend thee, pluck it out:
itia better* for thee to enter into the kingdom
of C!od with one eye, tban having two eyes to
be ca=.t into bell flre :
4S Wbere their worm dieth not, and the fire ia
nut quenched.
49 For every one shall be salted with fire, and
every sacrifice shall be salted with salt.
^ !Many ancient authorities orait o,t me. * Gr. a mitlMtone tvmed hy nn nss. ^ Gr. Gehenna.
* Ver. 44 and 46 (which are identical with ver. 43) are omitted by the best ancient authoritiea.
than the stones of hand-mills. Comp. Ov. Fast, vi, 318, and Sueton, Oct,
Ixvii. Such a mode of punishment by drowning is noted by Josephus {Antiq.
xiv, 16, 10). Charity and unity of Christians are specially enforced here by
our Lord.
43. offend thes] or, cause thee to stumble. See R. V. Our Lord makes
special mention ofthe hand, the foot, the eye, those members whereby we do
amiss, or loalk astray, or gaze on what is sinful.
into hell] Literally, the Gehenna, or the Gehenna of fre {v. 47). Pri
marily, this phrase was applied to the "Ravine of Hinnom," also called
^^ Topheth'''' (2 Kings xxiii, 10; Isa. xxx, 33; Josh, xviii, 16), on the
soutli of Mount Zion. Its total length is a mile and a half. It is a deep,
retired glen, shut in by rugged cliffs, with the bleak mountain sides rising
over all. It became notorious in the times of Ahaz and Manasseh, as the
scene of the barbarous rites of Molech and Chemosh, when the idolatrous
inhabitants of Jerusalem cast 'their sons and daughters into the red-hot arms
ofa monster idol of brass placed at the opening ofthe ravine (2 Kings xvi, 3 ;
2 Chron. xxviii, 3 ; Jer. vii, 31). To put an end to these abominations the place
was polluted by Josiah, who spread over it human bones and other corruptions
(2 Kings xxiii, 10, 13, 14), from which tirae it seems to have become the
common cesspool of the city. These inhuman rites and subsequent cere
monial defilement caused the later Jews to regard it with horror and detesta
tion, and they also applied the name given to the valley, to the place of tor
ment. Verses 44 and 46 are not found in many of the best MSS. , but the
same words are found in verse 48.
48. fire i^ not quenched] This phrase, though omitted by several authori
ties, in verses 44 and 46, is certainly genuine here. Endless punishment
was a common doctrine in Christ's day, as now. The Pharisees held it,
and Philo says, "The punishment of the wicked is to live forever dying^ and
to be for ever iu pains and griefs that never cease." — Quoted by M. Henry.
Whatever question there may be over the words in Matt, xviii, 8, there can
be none here, respecting the endless duration of the punishment. Besides,
the language implies that the sin will be endless as well as the punishment
of it.
4:9. every one shall be salted with fire] The last clause is omitted in the
8

114

A PICTOEIAL COMMENTARY

[Mabk IX, 50.

AuTHOBizED Veesiox.
50 Saltts good: but if- the salt have lost bis
Baltnesa, "wherewith -will ye eeason it? Have
salt in yonraelves, and have peace one with an
other.

Eevised Yehsion,
50 witb flre'. Salt is good : bntif the salt have
lost its saltness, wherewith will ye season it?
Have salt in yonrselves, and he at peace one
with another.

^ Many ancient anthorities add and every sacrifice shall he salted wiih salt. See Lev, ii. 13.
R. V. This is one of the most difficult passages in the Gospel, though the
difficulty is greatly diminished by omitting the last clause of the verse, 'every
sacrifice," etc., as the revisionists, following the best authorities, have doue.
Those who accept the last clause asauthentic, have various explanations : (1)
Some, as Michaelis, Whitby, Alexander, Cook, apply the verse to the lost, as
being preserved by and in this "salting of fire," in hell. This seems far
fetched. (2) Some refer it to the fiery trials ofthe righteous, who offer them
selves a willing sacrifice to God. (3) Others, that the first clause of-the verse
refers to all members of the ehurch, good and bad, whom the fire will try (1
Cor. iii, 13) ; and the second clause to the preserving eflFect of his grace on
believers. Omitting the last clause as not authentic, and the verse may be
explained: (1) All must enter the fire of God's purity, either willingly, as
living sacrifices, like believers, or, unwillingly, into the fire of judgment, the
eternal fire ; or, (2) as referring to fire as a refiner, and limiting it to believ
ers, their trials, sufferings, etc. , which will cleanse and purify them. This view
seems to be favored by the "these " ofthe context : as such persons were to
cut off hand or foot, or pluck out the eye, if needful to purify themselves.
50. Salt is good] See Matt, v, 13, where it refers to believers ; here, to
the inward grace of the heart.
have lost] ' ' It was the belief of the Jews that salt would, by exposure to
the air, lose its virtue (Matt, v, 13) and become saltless. The same fact is
implied in the expressions of Pliny, sal iners, sal tabescere, and Maundrell
asserts that he found the surface of a salt rock in this condition." — Camb.
Bible. his saltnes.s] Observe Jiis here, where we should now use its. This is fre
quently the case in the Bible, and indeed the word its does not occur at all in
the Version of 1611.
Have salt in yourselves] Among Orientals, salt was a sign of sacred
covenant engagements and obligations (Lev. ii, 13; 2 Chron. xiii, 5). To
eat salt together, meant to make peaee, and enter into covenant with
each other.^ Hence, in view of the contention between the disciples, the
warning was timely to have saltin themselves and be atpeace onewithanother.
Practical Suggestions. — "True greatness consists in perfect loveliness."
— Luther. " In the kingdom of humility there is no contention. The more
humble and simple we are, the nearer we are to the Saviour," — Gossiier.
" Give np anything that stands between us and the salvation of our souls.
To an intolerant spirit we owe some of the blackest pages of church history.
Better a thousand times that thy work should be done by other hands than
not done at all." — Ryle.
Ch. X. 1-12. Marriage Legislatiox of the Phabisees, A. D. 29 and 30.
As some help to the right study of this Gospel, notice that ' ' the best har
monists place Matt, xviii, 15-35; Luke x, 1-xviii, 10 (except xv, 3-7); and
John vii, 1-xi, 54, between the 9th and 10th chapters of Mark, — Ellicott.
According to Perowne and Maclear, the most important of the intervening
events were :
1. The visit of our Jjord to Jerusalem at thefea'd of tabernacles (John vii,
8-10) ; 2. The rcJiukc of the "sons of thunder" (Luke ix, 51-56) ; 3. Dis
courses during ihe fea.ii, and an attempt of the Sanhedrin to apprehend him

M,vnK X, 1-2,]

ON THE GOSPEL OF MARK.

115

AuTiionizED Version.
CHAP, X, — And he arose from, thence, and
Cometh into the coasts of Judea by the
farther side of Jordan ; and tho people resort
unt,) liim again ; and, aa he wnn wont, he taught
them again,
^ Andthe Pharisees carae to him, and asked
him. Is it lawful for a man to])Utuway //wwife?
tempting him.

Revised Vession.
10 And he arose from thence, and cometh
into the bordera of Judasa and beyond Jor
dan: and multitudes como together unio
him again ; and, as he was wont, he taught
2 tlii'm again. And there came unto him
Pharisees, and asked him, Is it lawful for a
man to put away his wife? tempting hira,
3 And he answered and said unto them, What

(John vii, 11-51 , viii, 12-59): 4. Tlie opening of ihe eyes of one born
blind (John ix, 1-41 ; the good Shepherd (John x, 1-18) ; 5. Ministrations
in Judea (Luke s., etc; 6. Visit io Jerusalem at the feast of dedication
(John X, 22-39) ; 7. Tour in Percea {Lxike xiii, 22 ; xvii, 11) ; 8. The rais
ing cf Lazarus (John xi, 1-46) ; 9. Resolve of the Sanhedrin to put him to
death, and his retirement to Ephraim (John xi, 47-54).
Eobinson supposes that Jesus did not return to Galilee again, but went
from Ephraim into Peraea, and this has been tho commonly-accepted view.
Clark dissents, and suggests that Jesus went from Ephraim on a tour into
Samaria and Galilee ; but his theory rests on a, slender basis. Andrews fol
lows Robinson, and fixes the departure of Jesus (verse 1) in November, A, D.
29, and the subsequent events (vs. 2 — 31), early in A. D. 30.
1. he arose] from Ephraim, according to Robinson, Geikie and others;
or, according to some, this was his final departure from Galilee. The precise
course of our Lord's journey is not clearly known. The place, whitlier he
retired, has been identified with Ophrah, in the wide desert country northeast
of Jerusalem, about five miles from Bethel, and on the confines of Samaria.
So Eusebius and Jerome locate it, which has led to the identification of this
Ophrah with the modern village of et- Taiyibeh. John's narrative shows that
he visited Jerusalem twice in the interval, and hence this account (see R, V.)
is literally correct. "He had already been in Pera;a, or at least on the bor
ders (John X, 4fl), after the feast of dedication, and before the raising of Laz
arus." — Schaff. This appears to coincide with Robinson, though Schaff and
Riddle interpret Mark x, 1, as referring to Christ's final departure from Ca
pernaum and Galilee, and not from Ephraim or Peraea, as Robinson implies.
beyond Jordan] The R. V. clearly implies that he went into Percea. The
"again," also, seems to imply a previous visit to Pertea, and favors the
view of Robinson and others, as Clark concedes.
he taught them again] Portions of his teaching are recorded by Luke,<^nd
include the parables of (1) the unjust judge, and (2) the Pharisee and the pub
lican (Luke xviii, 1-14). Inthe region now traversed probably occurred
the healing of the ten lepers (Luke xvii, 12-19), according to some schol
ars, but Robinson places it in Samaria, and during Christ s journey to the
feast of tabernacles at Jerusalem.
2. Is it lawfull] "Nothingis lawful to any man who doM&<s its lawful
ness. — Farrar.
for a man to put away his wife] "for every cause!" as Matthew adds
(Matt, xix, 3). On this point the rival schools of Hillel and Schammai were
divided, the former adopting the more loose, the latter the stricter view: the
one holding that any dislike which he felt towards her would justify a man
in putting away his wife, or even if she cooked his dinner badly ; the other,
that only notorious unchastity could be a sufficient reason. It has also been
suggested that the object ofthe question may have been to offend the adulter
ous tetrarch, in whose territory he was. The American revisers read " try
ing," or "making trial of," in place of "tempting."

116

A PICTOEIAL COMMENTAEY

[Mark X, 3-12.

Revised Yersion.
i did Moses command you? And tbey said,

Moses suffered to write abill of divorcement,
6 and to put her away. But Jesns said unto
them, For yi ur hardness of heart he wrote
6 you this commandment. But from-the begin
ning of tbe creation, Male and female made
7 he them. For this cause shall a man lejive his
father and mother, ^ and shall cleave to his
8 wife; and the twain shall become one flesh :
BO that they are no more twain, but one flesh,
9 "What therefore God hath joined together,
10 let not man put asunder. And in the house
the disciples asked him again of this matter,
11 And he saith unto them, AVhosoever shall
put away his wife, and marry another, com-
12 mitteth adultery against her: and if she her
self shall put away her husband, and marry
another, she committeth adultery.

Authorized Version,
3 And he answered and said unto them,
What did Moses command ,vou?
4 And they said, Moses suffered to write abill
of divorcement, and to put lier away,
5 And Jesus answered and said unto them,
For the hardness of your heart he wrote you
this precept,
6 But from the beginning of the creation God
made them male and female.
7 Forthis cause shall a man leave his father
and mother, and cleave to his wife ;
8 And they twain shall be one flesh : so then
they are no more twain, but one flesh,
9 What therefore God hath joined together,
let not man put asunder,
10 An'i in the house his disciples asked him
again of the samo motter.
11 And he saith unto them, Whosoever shall
pnt away his wife, and marry another, commit
teth adultery against hor,
12 And if a woman shall put away her hus
band, and be married tu another, she commit
teth adultery, I
^ Some ancient authorities omit and sliaU cleave to his wife.
3. What did Moses] By appealing to Moses, Jesus made an irresistible
argument against easy divorces.
i. Moses suffered] They admit that Moses did not command, but only
suffered this. Hovey suggests that " Moses merely presupposed the exist
ence of this practice, and, by regulating, suffered it."
5. this precept] The depraved and low condition of society and of their
hearts caused Moses to make this rule to regulate, not to introduce, easy di
vorces. 7. For this cause] He thus shows that God designed the marriage tie to
be the closest and most indissoluble of all ties, and, according to Matthew
(xix, 9), rebukes the adultery, of Herod Antipas (though without naming
him), in the severest terms.
8. they twain] the " two." " Twain " or "two " is not in the Hebrew,
though it is fairly implied. The Septuagint and the Samaritan versions have
it, however.
9. What therefore Qod] In Gen, ii, 24 these are the words of Adam ;
in Matthew xix, 4, the words of God ; in Mark the words of Christ. They
are words of Adam as uttering prophetically a diviue ordinance ; the words
of God, as being eternally valid ; the words of Christ, as rules for Christian
life reestablished by him,
10. in the house] Mark records several confidential household words of
our Lord to his disciples ; c. g., concerning ( I ) the power of casting out de
mons (ix, 28, 29) ; (2) the great in the kingdom of heaven (ix, 33-37) ; and
(3) here, the Christian law of marriage.
11. marry another] Some regard this as forbidding re-marriage afl;er di
vorce under any circumstances ; others as forbidding it only after divorce for
other causes than adultery ; but it implies where a divorce is granted because of
infidelity to marriage vows, the innocent party thus divorced may marry again.
12. if a woman shall put away] This is the only instance in which Jesus
states the nature of the guilt of a wife who leaves her husband and marries
again. He also gives rules regarding the husband who divorces his wife, and
the wife so divorced. "All three cases are dealt with on the same grounds : (1)
that the marriage relationship ought to be indissoluble, and that one cause
only (fornication) justifies or permits its dissolution ; (2) that any ftirther per
mission of divorce is but a concession to the hardness of men's hearts for the
avoidance of greater evils." — Ellicott.

Mark X, 13-16,]

ON THE GOSPEL OF MAEK.

117

Authorized Version,
13 And they brought young children to him,
ihat he should touch them : and his disciples
rebuked those that brought theni.
Ji But when Jesus saw it, ho was much dis
pleased, and said unto them, buffer the little
children to come unto me, and forbid them not :
for of such is the kingdom of God,
to Verily I say unto you, Wliosoever shall not
receive the kingdom of God as a little child, he
shall not enter therein,
16 .Vnd he took them up in his arms, put his
hands upon them, aud blessed them.

Revised Version,
13 And they brought unto him little children,
that he should touch them; and the disciples
14 rebulied them. But wlien Jesus saw it, he
was moved with indignation, and aaid unto
thom, Sufler the little children to come unto
me: forbid them not; for of such is the
15 kingdom of God, Verily I say unto you,
Whosoever shall not receive the kingdom of
God as a little child, he shall in no wise enter
16 therein. And he took them in his ai-ms, and
blessed them, laying Uis hands upon them.

Illustration, — There is a fine allegorical representation of marriage on an
antique gem belonging to the Duke of Marlborough. It presents the mar
riage of Cupid and Psyche. (1) Both are winged, to show the alacrity with
which husband and wife should help each other ; (2) both are veiled, to show
the modesty attending this relation; (3) Hymen or marriage holds a lighted
torch, leading them by a chain, to show they are unitedly led by pure
love ; (4) the chain is not of iron or brass, but of pearls, indicating that they
are not slaves, but willing lovers ; (5) they hold a dove, an emblem of inno
cence and fidelity ; (6) a winged Cupid has gone before, to prepare a feast
of love ; (7) another comes behind with ripe fruits to place in their hands, a
promise, of happiness in children ; (8) the genius of love follows them, with
wings of feathers shrivelled, to intimate that love is never to fly away, but
ever to abide with them.
13-16. Jesus Receives Little Children, A. D. 30.
13. ihey brought] The American revisers' rendering is better, " were bring
ing," and so in Luke xviii, 15. These probably were certain parents who hon
ored him and valued his benediction. The children" in Mark and Matthew
are "infants" in Luke xviii, 15. The Greek word here is izatdia the common
one for a " chUd" of any age. The word "young" or " little" is added in
the English version, though the R. V. lacks uniformity in its renderings. See
Mark vii, 28 ; Luke vii, 32 ; xi, 7, where the same word is used. In Luke
the Greek for ' ' infants ' ' is another word. Nicephorus says that Ignatius,
afterward the bishop and martyr of Antioch, was one of these children.
thai he should touch them] or, as Matthew adds, ihat he should lay his
hands upon them and pray for them (xi.x, 13). Hebrew mothers were accus
tomed, in this manner, to seek a blessing for their children from rabbis of
special holiness, who were wont to lay their hands upon them. " After the
father of the child," says the Talmud, "had laid his hands on his child's
head, he led him to the elders, one by one, and they also blessed him, and
prayed that he raight grow up famous in the law, faithful iu marriage, and
abundant in good works. ' '
disciples rebuked those] ' ' How chilling the rebuke of these disciples to fond
parents, who had doubtless been greatly moved aud drawn by the wise and
tender words of Jesus?" — Clark.
14. of such] or " to such belongs the kingdom of God," as the American
revisers render it. He says not of these, but of such, showing that it is not to
children only, but also to such as have the like innocence and simplicity, the
reward is promised. " Little children are not guileful or deceitful, but plain
and simple ; they are strangers to artful disguises ; they are not obstinate ;
they rely on the instruction of their parents. . . . Here is, therefore, a
fit and lively emblem of the followers of tho Lamb." — /. Edwards. But
President Edwards lived in another age ; were he living now, might he not
qualify somewhat his statement respecting children ?
16« took them up inhis arms] or "folded them in his arms." See

118 A PICTOEIAL COMMENTAE'i [Mabk X, 17-10.

Eevised Version.
17 And as he wae going forth ' into the way
there ran one to him, and kneeled to him
and asked him, Good ' Master, what shall I
18 do that I may inherit etemal life? And
Jesus said unto him, Why callest thou me
19 good ? none is good save one, even God. Thou
knowest the commandments. Do not kill, Do

Authorized Version.
17 And when he waa gone forth into the
way, there came one running, and kneeled to
him, and asked him. Good Master, what shall I
do that I may inherit etemal life?
18 And Jesus said unto him. Why callest thou
me good? there is none good but one, tluit is,
God, 19 Thou knowest the commandments. Do not
commit adulter)', Du not kill, Do not steal, Do
1 Or, on his way ^ Or, Teacher
chap, ix, 36 for the same Greek word. Twice we read of our Lord taking
persons into his arms, and both times they were children, and both times the
scenes are recorded only by Mark (ix, 36 ; x, 16).
blessed them] or. He blesses them, according to some MSS. The present
tense is in keeping with the graphic style of Mark. Or, according to other
MSS. and authorities (some of them the best), it reads, "fervently blessed
them." Practical Suggestion's. — "Our children are given to us but for a little
time. They are in a world of danger, sin and woe. They are exposed to
temptation on every hand. If God be not their friend, they have no friend
that can aid them in the day of adversity or keep them from the snares of the
destroyer." — Barnes. " The children . . . were brought to Jesus by per
sons interested in them, in reliance on his power, in faith of the virtue which
might proceed from him. When a like faith is shown in a like manner, the
conduct of our Lord gives reason to suppose that he will not withhold his
blessing." — Bishop Sumner.
17-31. The Rich Young Ruler, A. D., 30.
17. when he was gone fortli] See R. V. He was just starting, it would
seem, on his last journey toward Jerusalem.
one] He was young (Matt, xix, 22), of great wealth, and a ruler of a local
synagogue (Luke xviii, 18), All the Evangelists relate this incident in the
same connection,
running] Ran up to him, apparently from behind, eager and breathless ;
then he knelt before him, as was usual before a venerated rabbi.
what shall I do] what work of merit? He had probably observed our
Lord's gracious reception of children, and he desired to have part in the
kingdom promised to them. His question betrays his serious deficiencies. Not'
by doing, but by being, was an entrance into it to be obtained. He also
would ' ' inherit, ' ' i. e. , have the kingdom by right, not by grace.
18. TVhy callest thou me good 7[ " As if he had said, ' Thou falsely call
est me good Master unless thou acknowledgest that I have come from God.' "
— John Calvin. The emphasis is on the why," " Dost thou know what
thou meanest when thou givest me this appellation?" If we combine the
question and rejoinder as given by M,atthew and Luke, it would seem to have
run. Why askest thou me about the good '? and ichy callc.ft thou me good ?
None is good save one, God; i. c, ,, "good" in the absolute sense. Jesus
repels it only in the superficial sense of'the questioner, who regarded him
merely as a good rabbi. Against the use of this by the Socinians, Stier puts
these pointed syllogisms : ' Either (1) there is none good but God — Christ
is good, therefore Christ is God — or (2 there is none good but God — Christ
is not God, therefore Christ is not good."
19. Thou knowest the commandments] The young man is referred to the
commandments of the second table only, aud they are cited generally from
Ex. XX, 12-17. A striking instance ofthe free mode of quotation from the
Old Testament, even in such a case as th> ten commandments. Here the

Mark X, 20-22,] ON THE GOSPEL OF MAEK. 119

AUTHORIZED A'ersion.
not bear falso witness, Deftwud not. Honour thy
father and mother,
'20 And he answered and said unto him, Mas-
tor, itU these have I observed from my youth,
21 Then Jeaus beholding him loved him, and
said unto him, One thing thou lackest : go thy
way, sell whatsoever thou hast, and give to the
poor, imd thou shalt have treiisure in heaven ;
Hud come, take up the cross, and follow mo.

Revised Version,
not commit adultery. Do not steal, Do not
bear false witness, Do not defraud, Honour
20 thy father and mother. And he said unto
him, ^ Master, all these things have I ob-
21 served from my youth. And ,Tesus looking
upon hira loved him, and said unto him, Ono
thing thou lackest; go, sell whatsoever thou
hast, aud give to the poor, and thou shalt
have treasure in heaven : and come, follow

'I'l .\nd he was sad at that saying, and went I 2'2 ma. But his countenance fell at the saying,
away grieved; for he had great jiossessions. I and he went away sorrowful ; for he was one

that had great possessions.

' Or, Teacher

seventh, then the si.xth, eighth, ninth, tenth, and lastly fifth, are named. So
in Luke. Matthew gives the sixth first, then the seventh, and then adds :
' • Thou shalt love thy neighbor as thyself. ' '
Defraud not] The word thus rendered occurs in 1 Cor. vi, 7, 8 ; vii, 5 ; 1
Tim. vi, 5 ; James v, 4. It means deprive none of what is theirs, and has been
thought to give the sum of the four commandments which precede, or most
probably, of the tenth commandment.
Honor thy father and mother] Rendered by Wyclif " worschippe thi fadir
and modir," which illustrates the meaning ofthe word as used in the Episco
pal Marriage Service, " with my body I thee worship "^ honor.
20. all these have I observed] adding, according to Matthew, lohat lack I
yet ? We are told that when the angel of death came to fetch R. Cha-
mina, he said : "Go and fetch me the book of the law, and see whether there
is anything in it that I have not kept." — Farrar. The ruler was a sincere,
moral, but self-righteous and conceited young man .
21. beholding him] The same word, which occurs also in v. 27, in the
original is applied (1) to the Baptist, when he " looked upon Jesus " (John i,
36) ; (2) to our Lord's look at Peter (3) when he named him Cephas (John
i, 42), and (4) when he turned and looked upon him just before the cock crew
for the second time (Luke xxii, 61).
loved him] or was pleased with him. Lightfoot remarks that the .Tewish
rabbis were wont to kiss the head of such pupils as answered well. Some
gesture at least we may believe that our Lord used to show that the young
man pleased him, both by his question and by his answer.
One thing thou lackest] Jesus does not concede that he had kept the law,
but instead of stating his failure generally, he calls on the young man to give
up what is his idol— a short, sharp test of his real condition. The young man
fancied himself willing to do whatever could be required : he could now see
if he were really willing. This test is applicable wherever the idol is the
same, i e., wealth.
take up the cross and f Mow me] See ch. viii, 34 ; and R. V., which omits
"take up the cross," as do the best MSS. Poor, friendless, outlawed, Je
sus abated no jot of his awful claims, loftier than human monarch had ever
dreamed of making, on all who sought citizenship in his kingdom.
22. he was sad'} "Sorrowful," says Matthew (xix, 22) ; "very sorrow
ful," says Luke (xviii, 23); Mark «ays, "his countenance fell," R. V., or
"he frowned," -vrith a cloud upon his brow. The original word only occurs in
one other place. Matt, xvi, 3, "for the sky is red and lowering." The test
fell where least expected, but where most needed.
had great possessions] ' ' great, "or literally, ' ' many "possessions may refer
to various kinds of property, or a large amount of property. The former is
the strict m3aning ofthe Greek. His possessions he could not easily give up
for possessions iu heaven, and made, as Dante calls it, "the great refusal!

120

A PICTORIAL COMMENTAET

pilAitK X, 23-29.

Atjthorizbp Vbebion. ,
23 And Josus looked round about, and saith
nnto his discijile.-;. How hardly ehall they that
havo riches enter into the kingdom of God ?
24 And the disciples were astonished at his
¦words. But Jesua answereth again, and saith
unto them, Children, how hard is it for thera
that trust in riches to enter into the kingdom
of God I
25 It is easier for a cam"! to go through the
eye of a needle, than for a rich man to enter
into the kingdom of God.
26 And they were astonished out of measure,
saying among themselves, "Who then can be
saved? 27 And .Iesus looking upon them saith, With
men it is impossible, but nut with Gfod : for \vith
God all things are possible.
28 Then Peter began to say unto him, Lo,
¦we have left all, and hiive followed thee.
29 And Jesus answered and said, Verily I say
unto you, There is no man that hath left house,
or brethren, or sisters, or father, or mother, or
wife, or children, or lands, for my sake, and the

Rkvised Vebbion,
23 And JesuB looked round about, and saith
unto his disciples, How hardly shall they
that have riches enter into the kingdoin of
24 God I And the disciples were amazed at his
words. But Jesus answereth again, and
saith unto them. Children, how hard is it
> for them that trust in riches to enter into
25 the kingdom of God ! It is easier for a camel
to go through a needle's eye, than for a rich
26 man to enter into the kingdom of God, And
they were astonished exceedingly, saying
27 ^ unto him, Then who can be saved ? Jesus
looking upon them saith. With men it is im
possible, but not with Gfod : for all things are
28 pu.^sible with God. Peter began to say unto
him, Lo, we have left all, and have followed
29 ihee. Jesus said, Verily I say unto you.
There is no man that hath left house, or
brethren, or sisters, or mother, or father, or
children, or lands, for my sake, and for the

* Some ancient authorities omit /or them that trust in riches. ^ Many ancient authorities read
aifiong themselves.
Concerning his later histoiy and final decision the Scriptures are silent, and
conjectures are worthless. " Yet within a few months," gays Keble, "hun
dreds in Jerusalem remembered and obeyed this sayin<^ of our Lord, and
brought their goods and laid them at the apostles' feet " (Acts iv, 34-37).
23- looked round about] Bengel obserrea that the countenance of Christ
is often described as moved and affected by a deep and painful feeling for his
hearers. Comp. Mark iii, 5, 34; -viii, 33; Luke vi, 10; xxii, 61.
24. Children] a title intended to soften the sadness and sternness of his
"words. for them that trust in riches] Some important MSS. omit these words, and
read, ' ' Children, how hard it is to enter into the kingdom of God. ' ' But the
accepted reading harmonizes better with the context.
25. It is easier for a camel] This figure has been variously interpreted.
(1) Some have rendered it an anchor-rope," as though the word was ''fca-
milonj^^ and not ''^kamelon f^ but this is unsatisfactory. (2i Others think it
refers to the side gate for foot passengers, close by the
principal ^ate, called in the East the " eye of a needle ";
or to the little gate within the larger ; but (3) it is better
to understand flie words literally, as an Oriental proverb.
Similar proverbs are common in the Talmud, c. g.j the
same as this, except it uses an elephant instead of a
camel, and this is quite in harmony with the modes of
expression common in the East.
27. impossible Their conclusion showed a lack of
knowledge of God's wonderful works among his people
"neelle's EiK." informer ages, and "a weak faith. "The character of
the true philosopher is to hope all things not impossible, and to believe all
thinn;s not unreasonable." — John Herscliel.
28. and have followed thee] add in cj, as Matthew relates, "what shall we
have therefore?" In reply to which our Lord uttered glorious words re
specting the twelve thrones to be occupied by the apostles " in the regenera
tion," or "restoration of all things" (Matt, xix, 28).

Mauk X, 30-32.]

ON THE GOSPEL OF MAEK.

121

AuTHORlZKD Version,
30 But ho shall receive a hundredfold now in
this time, houses, and brethren, iiud si&ters.and
mothers, and children, and lands, with persecu
tions ; and in the world tn come eternal life.
31 But mauy that are first shall be last ; and
the last first.
32 And they were in the way going up to
Jerusalem; and Jesus wont before them: and
they were amazed ; and as they followed, they
were afraid. And he took again the twelve, and
began to tell them what things should happen
unto him.

Revised Version.
30 gospel's sake, but ho shall receive a hun
dredfold now iu this time, houses, and breth
ren, and sisters, and mothers, and children,
and lands, with persecutions; and in the
31 1 world to come eternal life. But many tltai
are first shall be last; and the last first,
32 And they were in the way, going up to Je
rusalem; and Jesus was going before them:
and they were amazed ; =* and they that fol
lowed were afraid. And he took again the
twelve, and began to tell them the things

^ Or, age ® Or, but some as they followed were afraid
30. a hundredfold. . . houses] ' ' This cannot be taken literally, as promising
a hundred times as many mothers, sisters, eto. It means, that the loss shall
be a hundred times compensated or made up ; or that in religion here we have
a hundred times the value of all that we forsake." — Barnes.
icith persecutions] an important limitation. See 2 Cor. xii, 10 ; 2 Thess.
i, 4; 2 Tim. iii, 11.
31. mMny that are first] Very signally was the former part of this verse
fulfilled temporarily in the case of Peter himself, finaUy in that of Judas ;
while the latter was wonderfully realized in the instance of Paul. To impress
upon his hearers the important lesson that entrance into the kingdom of
heaven is not a matter of mercenary calculation, our Lord delivered the para
ble ofthe laborers in the vineyard (Matt, xx, 1- 16).
Practical Suggestioms. — "A great fortune is great slavery." — Seneca.
"He hath riches sufBeient who hath enough to be charitable." — Sir T.
Browne. " Great abundance of riches cannot of any man be both gathered
and kept without sin." — Erasmus. "Riches, for the most part, are hurtful
to them th^ possess them." — Plutarch. Of a rich man it was said, " Poor
man ! he toiled day and night, until he was forty, to gain wealth, and he has
been watching it ever since for his victuals and clothes,"
82 — 34. Third Prediction op the Passion, A, D. 30,
32. they were in the way] Our Lord would seem to have now joined the
caravans ofthe Galilean pilgrims going up to Jerusalem,
and Jesus went before them] Grotius and Trench suggest that, after the
manner of some leader who heartens his soldiers by choosing the place of
danger for himself, so Jesus led his disciples. And Cowper finely sings :
The Saviour, what a noble flame
Was kindled in his breast.
When, hastening to Jerusalem,
He marched before the rest I ' '
and as they followed] or, " they that followed. " — R. V. See also margin.
The American revisers omit the marginal reading. The passage reads as
though there were two bands of the apostles, of whom one went foremost,
^ while the other had fallen behind. There are two explanations: (1) The
whole body were amazed ; some continued to follow, and these were afraid ;
(2) the twelve closest to him were amazed, andthe larger company of follow
ers farthest behind were afraid. This is the most satisfactory, " There are
few pictures in the Gospel more striking than this of Jesus going forth to his
death, and walking along the path into the deep valley, while behind him, in
awful reverence and mingled anticipations of dread and hope — their eyes fixed
on him, as with bowed head he preceded them in all the majesty of sorrow —
the disciples walked behind and dared not disturb his meditations." — Farrar.
And he took again] for the third time he tells them privately of his coming

122

A PICTOEIAL COMMENTARY

[Mark X, 33-39.

Revised, Version.
33 that were to happen unto him, unying. Be
hold, we go up to Jerusalem ; and the Son
of man shall be delivered unto the chief
prie^ta and the scribes ; and they- shall con
demn him to death, an-1 shall deliver him
34 unto the Gentiles: and they shall mock hira,
and shall spit upou him, and shall scourge
him, and shall kill him ; and aiter three days
he shall rise again.
35 And there come near unto him James and
John, the sons of Zebedee, saying unto him,
^ Master, we would that thou shouldest do
36 for U3 w^hataoever we shall ask of thee. And
he eaid unto them, What would ye that I
37 should do for you? And they said unto him.
Grant unto us that we may sit, one on thy
right hand, and one ou th^i left hand, in thy
38 glory. But Jesus eaid unto them, Te know
not what ye ask. Are ye able to drink the
cup that I drink ? or to be baptized with the
39 baptism that I am baptized with ? And they
said unto him. We are able. And Jesus said

AUTHORTZED VERSION.
33 Saying, Behold, we go up to Jerusalem ; and
the Son of man shall be delivered unto the chief
priests, and unto the scribes; and they shall
condemn him to death, and shall deliver him to
the Gentiles :
34 And they shall mock him, and shall scourge
him, and shall apit upon him, and shallkillhim:
and the third day he shall rise again.
3-3 And James and John, the sons of Zebe
dee, come uuto him, saying, Master, we would
that thou shouldest do for us whatsoever we
Bhall desire.
36 And he said unto them, What would ye that
I should do for you?
37 They said unto him. Grant unto us that we
may sit, one on thy right hand, and the other
on thy left hand, in thy glory.
38 But Jesus said unto them, Te know not
what yo ask : can ye drink of the cup that I
drink of? and be baptized with the baptism that
I am baptized with ?
.'iO And they said unto him. We cau. And
Jesus said unto them, Te shall indeed drink of
1 Or, Teacher
suffering. The two previous occasions are described m (1) Mark viii, 31, in
the neighborhood of Cassarea Philippi, just after Peter's confession, and (2)
Mark ix, 30-32, shortly afterward, during the return to Capernaum. The
particulars are now more full and more clear than ever before, and imply a
judicial arrest and trial. Matthew (xx, 17) distinctly tells us that it was made
privately to the apostles.
34. and shall kill him] or, as Matthew adds, " crucify him " (see Matt.
XX, 19). Luke lays stress upon the fact that the disciples would not and
could not understand his words (Luke xviii, 34). The terms seem plain
enough to us, but they looked for him to reign as the Messiah, and, according
to the prevailing view of their times, become a teraporal king, a successor of
David, to revive the splendors of his age. How could they understand his
prediction to harmonize with such a view? The firmness with which this idea
of a temporal reign had fixed itself in their minds is indicated by the request
of James and John in the next verse.
35-45. The Ambitious Apostles, A. D. 30.
35. James and John] In this their mother, Salome joined, she falling on
her knees (Matt, xx, 20). How ill-timed and circuitous the request! In
deed, the attempt to have Christ grant it before he heard what it was looks as if
they were ashamed to ask, or were conscious that it might properly be refused.
37. that we may sit] "Whether the mention of thrones (Matt, xix, 28), as
in waiting for the twelve at the coming of their !NL^ster in glory, suggested the
idea or not, is uncertain, unless Luke xix, 11 throws light on it. The two
places on the right and left hand of a king or other person of dignity have
ever been recognized, Enst and West, as the positions of honor. " In thy
glory " refers .to the earthly splendor of his kingdom.
38. baptism I am baptized with] Ryle calls attention to this expression
as very remarkable, and thinks it implies " that there is such a thing as being
baptized, in a certain sense, without the use of any outward form." And
Clark and Olshausen reti^ard the phrase as signifjnng not a literal baptism, but
as a figurative description of the overwhelming suffei'ings of Jesus.
39. And they said unto him, We can] They knew not nt the time what
they said, but afterward they were enabled to drink of that cup, and to be
baptized with that baptism of suffering. James was the first martyr of the

Mark X, 40-45.]

ON THE GOSPEL OF MARK.

123

Revised Version.
unto them, The cup that I drink ye shall
drink ; and with the baptism that I am bap-
40 tized withal shall ye be baptized : but to sit
on my right band or on my left hand ia not
mine to give : but it w for them for whom it
41 hath been prepared. And when the ten
heard it, they began to be moved with indig-
42 nation concerning James and John. And
Jesus called them to him, and saith unto
them, Te know that they which are ac
counted to rule over the Gentiles lord it over
them; and their great ones exercise author-
43 ity ovnr them. But it is not ao among you :
but whosoever would become great among
44 you, shall be your ^minister: and whosoever
would be first among you, shall be ^ servant
45 of all. For verily the Son of man came not
to be ministered unto, but to minister, and
to give his life a ransom for many.

Authorized Version.
the cup that I drink of ; and with the baptism
that I am baptized withal shall ye be baptized:
40 But to ait on my right hand and on my left
hancVis not mine to give; but it shall be given to
them for whom it is prepared.
41 And when the ten heard tr, they began to
be much displeased with James and John.
42 But Jesus called them lo h'm, and saith unto
them, Te know that they which are accounted
to rule over the Gentiles exercise lordship over
them ; and their great ones exercise authority
upon them.
43 But so ahall it not be among you: but who
soever will be great among you, shall be your
minister: 44 And whosoever of you will be the chiefest,
shall be servant of all.
45 For even the Son of man came not to be
ministered unto, but to minister, and to give his
life a ransom for many.
^ Or, servant ' Gr. bond-servant
apostolic band (Acts xii, 2) ; John (1) was bereaved, ofhis brother, then of
tne other apostles ; (2) he became an exile in sea-girt Patmos (Rev. i, 9),
and (3) died Ust of the apostles.
the cup] Comp. John xviii, 11, " The cup which my father hath given rae,
shall I not drink it ?" and Mark xiv, 36, ''Take away this cup frora rae."
Their thoughts were fastened on thrones
and high places ; his on a cup of suffer
ing and a baptism of' blood. For this
use ofthe word "baptism" here, com- i
pare Luke xii, 50, " Ihave a baptism to
be baptized with."
40. bid it shall be given] "The
throne," says Basil, "is the prize of
toils, not a grace granted to arabition ;" a reward of righteousness, not the
concession of areward." On the phrase, "it is not mine to give," see R. V.
Alexander, D. Brown, Wordsworth and Canon Cook omit the words in italics
and render " is not mine to give except," or " unless," " for whom itis pre
pared;" but this violates the general grammatical construction, as Alexan
der concedes. The R. V. is to be preferred.
41. began to be much displeased] " hadden endignacioun." — Wyclif.
" Humanity is iu self-conflict ; the spirit is naturally competent to rein the
animal into subjection, and yet it is often morally impotent to put on and pull
up the curb." — Hickok. The sons of Zebedee hadbeen in a better social
position than most of their brethren, and this attempt to secure a preeminence
of honor kindled a storm of jealousy, but it was soon allayed.
42. which] commonly used at the time our translation was made for the
relative ^^ who,^^ and applied to persons. It is now obsolete in this sense,
and it is to be regretted that the R. V. does not uniformly use *' who " in such
cases, as the American revisers desired.
are accounted] =^ those who are regarded and known to rule, those who
have the reputation of being governors.
exercise lordship] The word is applied in Acts xix, 16, to the man possessed
with an evil spirit prevailing against and overcoming the seven sons of Sceva.
The idea is that superiority in worldly governraents can only be sustained
by force. Peter, in his first Epistle (v, 3), warns the elders of the church
against "being lords over God's heritage." See also Matt, xx, 25.
45. Verily... to give his life] The American revisers prefer to read, " For

DRINKING CUPg.

124

A PICTORIAL COMMENTARY

[Mark X, 46.

Authorized Version.
46 And they came to Jericlio: and aa he
went ont of Jericho with his di8Cip]'?s and a
great nnmber of people, blind Bartimeus. the
Eon of Timeua, aat by tho highway side begging.

Revised Version.
46 And they com3 to Jericho : and as he went
out from Jericho, with hie disciples and a
great multitude, the son of Timseus, Barti-
majus, a blind beggar, was sitting by the

the Son of man also," etc. It is an announcement that the Redeemer was
about to give his life as a ransom for many (1 Tim. ii, 6). The word trans
lated ' ' ransom ' ' only occurs here, and in Matt, xx, 28. Wyclif renders it
" and zyue his soule, or lyf, redempcioun, or azen-biyng, for manye." The
three great circles of images which the Scriptures employ when they repre
sent to us the purport ofthe death of Christ, are (a) a sin-offering, or propi
tiation {1 John ii, 2 ; iv, 10) ; (6) reconciliation {^= at-one-ment) with an of
fended friend (Rom. y, 11 ; xi, 15 ; 2 Cor. y, 18_, 19) ; (c), as here, redemp
tion from slavery (Rom. iii, 24; Eph. i, 7; Col. i, 14). It here implies the
great humility and condescension of Jesus.
Practical Suggestions. — " The tallest trees are most in the power ofthe
winds, and ambitious men of the blasts of fortune." — Penn. " Fling away
ambition ; by that sin the angels fell ; how can man then, the image of his
Maker, hope to win by it?" — Shakespeare.
46—52. At Jericho. Blind Bartimeus, A. D. 30.
46. And they came] either the evening of Thnrsday, Nisan 7, or the
morning of Friday, Nisan 8, according to Farrar's conjecture. From Peraea
they journeyed down to the sunken channel of the Jordan, and the luxuriant
"district" of Jericho. Where he crossed the Jordan can only be conjec
tured. It was probably at one ofthe well-known fords above Jericho.
to Jericho] Jericho was the ancient stronghold of the Canaanites — taken
by Joshua (ii, vi), founded for the second time under Hiel the Bethelite (1
Kings xvi, 34), visited by Elisha and Elijah before the latter "went up by a
whirlwind into heaven " (2 Kings ii,4^15) — was still, in the days of Christ,
surrounded by towers and castles. Two of them lay in ruins since the time
of Pompeius, but " Kypros, the last fortress built by Herod the Great, who
had called it after his mother, rose, white,
in the sun, on the south ofthe town. Jeri
cho was on a plain about five miles west
of the Jordan, and six mUes north of the
Dead Sea. Near the ancient city was
"Elisha's Fountain." The Jericho of
Christ's day was southeast of the ancient
city, while the modern town, Er-Riha, is
two miles_ further east. The city, when
Jesus visited it, had been rebuilt, and
perhaps exceeded the ancient town in its
splendor. It has semi-tropical verdure,
as the plain is nine hundred feet below
the Mediterranean. "The great palace
of Herod," says Geikie, "in the far-
famed groves of palms, had been plun
dered and burnt down in the tumults that
followed his death, but in its place a still
grander structure, built by Archelaus, had
arisen amidst still finer gardens and more
, -„. , r,- 1 , r A grand theatre and spacious circus, built
by Merod, scandalized the Jews, while a great stone aqueduct of eleven arches
brought a copious supply of water to the city, and the Roman military road

elisha's fountain at JERICHO.
copious and delightful streams

Mark :x, 47-'-.0.] ON THE GOSPEL OF SIARK. 125

AuTHOKizED Version. i Revised Version.
47 And when he heard that it was Jesus of j 47 way side. And when he heard thnt it was
Nazareth, he began to cry out, and say, Jesus, Jesus of Nazareth, he began to cry out, and
t}i>m Soa of David, have mercy on me. i say, .Iesus, thou son of David, have mercy on
4S And many charged him that ho should hold j 48 me. And many rebuked him, that he should
his ptMce : but he cried the more a great deal, hold his peace : but he cried out tho more a
Thon Son of David, have mercy on me. I great deal, Tliou son of David, have mercy

49 And Jesus stood still, and commanded him
to be oall.'d. And they call the blind man, say
ing unto him. Be of good comfort, rise ; he call
eth thee.
50 And ho, casting away his garment, rose, and
came to Jesus.

49 on me. And Jesus stood still, and said, Call
ye hira. And they call the blind man, say
ing unto him, Be of good cheer: rise, he
50 calleth thee. And he, casting awav his gai"-

ran through it " The modern town consists ofa group of miserable hovels,
inhabited by about sixty fxmilie^. Seo Schaff's Diet, of Bible.
as he tcent out] See Special iVo^e.* (Comp. Luke xviii, 35 ; Matt xx, 29,
30.) a great number] of pilgrims from Per^a and Galilee, met at this central
point to go up to the passover at Jerusalem.
Bartimeus] The better reading seems to be, the son of Timoeus, Barti-
7nceus. See R. V. ^' This account of him hints that he was a personage well
kuown to Christians in Mark's time as a monument ofthe Lord's miracle, as
was probably also Simon the leper; andthe designation ' son of Timseus'
would distinguish him, not merely fi-om the father, but also from other
sons." — Lange. ''All the roads leading to Jerusalem, like the temple it
self, were much frequented at thetime ofthe feasts, by beggars, who reaped
a special harvest from the chanty of the pilgrims."
4:7« Son of David] This was the Jewish designation ofthe Messiah. His
application of it to Jesus may be an indication ofhis faith. Perhaps he had
heard ofthe recent resurrection of Lazarus, at Bethany, not far away.
4:8. charged him] " thretnyden hym that he schulde be stille." — Wyclif
They rebuked him aud his companions, deeming their clamors ill-mannered
towards a prophet, such as they held Jesus to be.
4:9. good comfort] given by Mark only, as the cheering words of bystand
ers, followed by the earnest act ofthe raan, casting away (or aside) his gar
ment ( or outer mantle) and ' ' leaping up ' ' ia bis joy over the hope of having
his sight restored.
60. casting away his garment] i.e. his abbaj or upper garment.
* SpeciaJ Note nn the heaUng of tJiebHnd men at Jericho. — Harmonists find a difliculty in reconciling
the gospel narratives of this healing. Compare Luke xviii, 35-43; Matt, xx, 29-34, and see E. V.
MattlK-w mentions two blind men healed ; Mark and Luke refer to only one; Matthew and Mark
state that healing took place when Jesus left Jericho; Luke, as "Jesus drew nigh to the city."
The difference as to the niunber healed is easily explained: Matthew speaks of two; Mariv and
Luke notice only one, probably the better known or more important case of the two. If there
were two, there must have been one, and silence is no contradiction. The chief difficulty is on
the other point, as to the time or place of healing: Several explanations have been proposed: (1)
There were two Jerichos, an old and a new city; Jesus may have been leafing one and approaching
the other, where the healing was performed, and so both statements be accurate; so McKnight;
but this is weak. (2) That there were three or more blind m^-n healed, one na«ied by Luke (Luke
xviii, 3.3), and two by the others (Matt, xx, 29); so Augustine, Kitto, Davidson; (3) Lightfoot,
Tischendorf, Wiesler, Xeander, Ebrard, and Greswell suppose that two distinct miracles were per
formed, and that Matthew blends both events in his account. This seems to remove one difficulty
by making another ; (4) Robinson, Owen, Grotius, and others, propose to render the Greek verb "to
be nigh" or "near," instead of "come nigh"; hence,Luke would state that the healing was performed
while Jesua was still near the city, and so harmonize witb the idea given by Matthew and Mark ; (5)
Many most reliable writers, as Calvin, Bengel, Stier, Trench, Ellicott, Lange, and John Hall, con
clude that one blind man cried to him as he drew near to the city, and whom he cured not then,
but on tho morrow, at his going out of the citv, togethT with the otiier, to whom he had in the
meanwhile joined himself. On thia theory Luke note^ the first appeal, and relates the liealiuLc by
anticipation. The fir-^t three explanations are the least satisfactory. But where there are so
many reasonable solutions, the apparent discrepancy is not important.

126 A PICTORIAL COMMENTARy [Mark X, 51-XI, 1.

Authorized Version.
51 And JeBus answered, and said unto him,
What wilt thou that I should do unto thee?
The blind man said unto him. Lord, that I might
receive my sight.
52 And Jesus said unto him. Go thy way ; thy
faith hath made thee whole. And immediately
he received his sight, and followed Jesus in the
way, /^H.\P. XI. — And w^en they cam6_ni_gh to

Revised Version.
51 ment, sprang up, and came to Jesua. And
Jesus answered him, and said. What wilt
thou that I should do unto thee? And the
blind m.in said unto him, ^ Kabboni, that I
52 may receive my sight. And Jesus said unto
him. Go thy way; thy faith hath ^^ made thee
whole. And straightway he received hia
sight, and followed him in the way.
11 And when they draw nigh unto Jerusalem,

Jeruealem, unto Bethphage and Bethany, ! unto Bethphage and Bethany, at the mount
1 See John xx, 16 ^ Qr, saved thee
51. Lord] = my Master. The blind man gives him the title of greatest rever
ence that he knew. The same form is used by Mary Magdalene to her -risen
Lord, John xx, 16. There were gradations of honor in the title, Rab ^mas
ter was a title of respect, Rabbi = my master, of greater honor, and Rabbon or
Rabboni = my great master, was the most honorable title of the three. Rabbi
is simply the word for teacher, with the suffix meaning ' ' my. ' '
52. and followed Jesus] or " him " R. V: , along the road, glorifying
God as Luke adds (xviii, 43) and joining the festal company of his
healer, and thus he obey ed the command ' ' Go thy way, ' ' for it was going
his way now, to follow Christ. Plumptre notices that in the apocryphal
fospel of Nicodemus, Bartimeus appears as one of the witnesses for the
efence of Jesus. After this the Lord accepted the hospitality of Zac
cheus, a superintendent of customs or tribute at Jericho (Luke xdx, 1 — 10) ;
uttered the parable o{ "the pounds "in order to correct the idea that the king
dom of heaven was about to appear immediately (Luke xix, 11 — 27); and at
length, six days before the passover, reached the mountain hamlet of Bethany
(John xii, 1).
Peactical Lessons. — " Here is the history of many a soul. When a man^
is in earnest about hia salvation, and begins to cry that his eyes may be
opened * * * he will find infinite hindrances ; and these not from professed
enemies of the gospel, but from such as seem, like this multitude, to be on
Jesus' side. Even they will try to stop his mouth." — Trench.
Ch. XI. 1—11. The Triumphal Entry.
(Sunday, day following Jewish Sabbath, 10th Nisan, 783, AprU 2d, a.d. 30.)
1. And when] The triumphal entry took place on Sun(fey the 10th of
Nisan, according to the best authorities, though Robinson places it on Monday
following. Readers will bear in mind that the Jewish mode of reckoning
time differed from ours ; their sabbath was on Saturday, and as their day was
counted from sunset to sunset, their sabbath would begin on our Friday after
sunset and end on Saturday at sunset. Our Sunday was their ^rsi day of the
week, and therefore to them a secular day. The order of events were : (1)
The Saviour apparently reached Bethany on the evening of Friday, Nisan 8.
There (2) in quiet retirement he spent the sabbath before his crucifixion ; and
(3) in the evening (the Jewish sabbath ending at sunset), he sat down to a
festal meal, attended bythe sisters of Lazarus at the house of Simon, a leper
(Matt, xxvi, 6); John xii, 1). (4) At this feast he was anointed by Mary
(J(ftin xii, 3) ; and (5) during the night a council ofthe Jews consulted how
to put, not him only, but Lazarus also to death (John xii, 10).
they came] See R. T. Mark passes bythe events at Simon's house to relate
the entry into Jerusalem From this triumphal entry made after the Jewish
sabbath, and on the first day of the week, the day is oelebrated as "Palm
Sanday" by some churches. The narrative is written in the present tense.
unto Bethphage] On the first day of the week the Saviour left Bethany and

128

A PICTOEIAL COMMENTAEY

[Mark XI, 2-4.

Revised Version.
of Olives, he sendeth two of his disciples, and
2 saith unto them, Go your way into the vil
lage that is over against you : and straight
way as ye enter into it, ye shall find a colt
tied, whereon no man ever yet sat; loose
3 him, and bring him. And if any one say
unto you, Why do ye this? say ye. The Lord
hath need ofhim; andstraightway he ^will
4 send him ^ijack hither. And they went
away, and found a colt tied at the door with
out in the open street; and they loose him.

Authorized Version.
at the mount of Olives, he sendeth forth two of
his disciples,
2 And saith unto them, Go your way into the
village over against you : and as soon aa ye be
entered into it, ye shall find a colt tied, whereon
never man sat ; loose him, and bring him.
3 And if any man say unto you. Why do ye
this ? say ye that the Lord hath need of him ;
and straightway he will send him hither.
^ And they went their way, and found the
colt tied by the door without in a place where
two ways met ; and they loose him.
^ Gr. seiidetti. ^ Or, again
proceeded toward Bethphage ^i^e house of unripe figs, a little hamlet on the
road between Jericho and Jerusalem. Some authorities omit Bethphage.
iwo of his disciples] Three Evangelists state the sending of "two disci
ples," but neither give the names of the two. Some conjecture that they
were Peter and Johuj but this is only a guess.
2. into the village over against you] either Bethphage or an adjoining
hamlet. a colt tied] "In the Bast the ass is in high esteem. Statelier, livelier,
swifter than with us, it vies with the horse in favor. Among the Jews it was
equally valued as a beast of burden, for work in the field or at the mill, and
for riding. In contrast to the horse, which had been introduced by Solomon
from Egypt, and was used especially foi- war, it was the symbol of peace. To
the Jew it was peculiarly national, for had not Moses led his wife, seated on
an ass, to Egypt? Had not the judges ridden on white asses, and was not
the ass of Abraham, the friend of God, noted in Scripture ? Every Jew,
moreover, expected, froir. the words of one ofthe prophets (Zech. ix, 9), that
the Messiah would enter Jerusalem riding on an ass. - No act could be more
perfectly in keeping with the conception of a king of Israel, and no word
¦could express more plainly that the king proclaimed himself the Messiah." —
Geikie. Still, whetlier it was a mark of regal authority or of humiliation, is a
question on which able writers widely differ. Tertullian (as cited by Gerhard)
says the Gentiles, in ridicule, called Christians " asinarii," because they
believed in Christ, who rode on au ass, and they even falsely charged his fol
lowers with worshiping an ass's head!
whereon never man sat] this agrees with Matthew's account of the she-ass
(Matt, xxi, 2) and her colt with her. Tae colt would not have been used, so
long as it was running with the mother. Animals that never yet had worked
were put to sacred purposes. See Num. xix, 2 ; Deut. xxi, 3 ; 1 Sam. vi, 7.
3. the Lord hath need of him] Sorne suppose that the man may have
been a secret disciple. "Secret disciples, such as the five hundred, who
afterwards gathered to one spot in Galilee, and the hundred and twenty who
met after the resurrection (I Cor. xv, 6 ; Acts i, 15), were scattered in many
places." The reading ofthe R. V., " will send him back hither," or " send
him hither again, "is regarded as a promise ' ' to return the colt soon. ' '
4. in a place where iwo ways mei] Wyclif, "inthe meeting of tweye
weyfs," following the Vulgate bivium. The word in the original denotes (1)
any road that leads around a place, a street or a crooked lane ; (2) around a
block of houses ; (3) the quarter of a town^hat. vicus. Here it means either
ihe passage round the house, as Wordsworth understands, or a
lane or way around a block of houses, as Alford and Trench sug
gest. They went and found the ass tied at the door (outside, not
inside, the court-yard), and the colt with her, not in the highway,
but in a back way or alley, which went round the house, and at the place

SYRIAN ASSES

^-^r ' £S.

¦jec^'&vj,

VINEYAnD IN BTRIA.

120

130

A PICTOEIAL COMMENTAEY

[Maek XI, 5-9;

Authorized Veksion,
6 And certain of them that stood there said
unto them, What do ye, loosing the colt?
6 And they said unto them even as Jesua had
commanded: and they let them go.
7 And they brought the colt to Jesus, and cast
their garments on him; and he sat upon him.
8 And many spread their garments in the way :
and others cut down branches off the trees, and
strewed tliem in the way.
9 And they that went before, and they that
^ Gr. layers of leaves.

Revised Version.
5 And certain of them that stood there said un-
6 to them. What do ye, loosing the colt? And
' they said unto them even as Jeaus had eaid:
7 andtheylet themgo. And tbey bring the colt
unto Jesus, and easton him their garments;
8 and he sat upon him. And many spread
their garments upon the way; and others
^ branches, which they had cut from the
9 fields. Aud they that went before, and they

where two roads met. The disciples were instructed what to answer, if ques
tioned. All these points of the minute detail indicate that the accountis from
an eye-witness. The colt, untamed and tied at the back gate, as if ready for
a rider, has been interpreted as a symbol of the Gentile world to be brought
to Christ from the lanes and alleys of heathendom (Luke xiv, 21) ; the she-
ass as symbolizing God's ancient people, who were familiar with the yoke of
the law ; but this is straining the simplicity of the narrative.
5. What do ye] This question was probably asked by the owners of the
colt. The reply was in the words Jesus had foretold, and permission was
granted. 7. and cast their garments on him] (Matt, xxi, 7), to do him regal honor,
just as the captains "took every man his garment, and put it under Jehu
on ihe top of the stairs, and blew with trumpets, saying, Jehu is king " (2
Kings ix, 13).
7ie sat upon] the unused colt ; perhaps one of the apostles led it by the
bridle, as some suppose.
8. spread their garments] i. e., their "abbas" or "hykes," the
loose blanket or cloak worn over the tunic or shirt. So myrtle-twigs and
robes had been strewn by their ancestors before Mordecai ( Targ. Esther viii,
16), so the Persian army had honored Xerxes when about to cross the Helles
pont (Herod, vii, 54), and so Robinson says the inhabitants of Bethlehem
threw their garments under the feet of the horses of the English consul at
Damascus, whose aid they were imploring.
branches] not cut from the trees as they went along, as were the
"branches " mentioned in Matt, xxi, 8, but mattings {stoibades) which they
twisted out of the palm-branches as they passed. The original word denotes
(1) a bed of straio, rushes or leaves; (2) a mattress, especially of soldiers;
(3) the nest or lair of mice or fish.
off the trees] The reading of most ancient MSS. here is from the fields,
seeR.V., and the verse maybe rendered: And many strewed their garments
in the way, and others twisted branches, cutting them from gardens or fields.
Eastern gardens are not flower gardens, but the orchards, vineyards and fig-
enclosures round a town. The three separate roads from Bethany to Jerusa
lem passed by plantations of palm trees, and fruit and olive gardens. The
best authorities omit, "and strewed them in the way." Prom Bethany to
Jerusalem there are three roads leading over Olivet. It is generally supposed
that Jesus made his triumphal entry by the middle road, but the southern one
is usually taken by horsemen and caravans.
9. they thai went before] Prom John xii, 12 it appears that a second
stream of people issuing from the holy city came forth to meet the Saviour,
and these joining the others coming from Bethany, turned round and swelled
the long procession towards Jerusalem ; oompare Stanley's account in Sinai
and Palestine.

Mark XI, -0,11.] ON THE GOSPEL OF MARK. 131

Authorized Version.
followed, cried, saying, Hosanna; Blesaed iN he
that cometh iu the name of tho Lord :
10 Blessed ^e tho kingdom of our father David,
that cometh in tho name ofthe Lord: Hosanna j our father David: llosannaiii the highest,
in the highest.
11 And Jesua entered into Jerusalem, and into
tlie temple : and when ho had looked round
about upon all things, and now the eventide was
como, he went out unto Bethany with the
twelve.

Revised Version.
that followed, cried, Hosanna; Blessed is he
10 that cometh inthe name of the Lord : Blessed
tho kingdom that cometh, the kiniidoin of
ir father David: Hosanna in the highest.
11 And he entered into Jerusalem, into the
temple ; and when he had looked round
about upon all things, it being now eventide,
he went out unto Bethany with the twelve.

Hosanna] a Greek corruption of a Hebrew phrase used when persons ap
plied to the king for help ; it means " save now." This cry was not confined
to children, as some infer.
10. Blessed be the kingdom] The shout of blessing for the kingdom and
the coming king. See Ps. cxviii, 26 : " What strange mingling of truth and
error in the thoughts and hopes of the multitude that day I And the error
was the more fatal because combined with the truth." — Schaff. "In the
name ofthe Lord" is omitted in the best authorites.
11. And Jesus entered] At one point in the road the magnificent city
burst into view. Then the procession may have paused, and our Lord wept
over it (Luke xix, 41—44), and afterwards crossing the bridge over the Ke
dron, he passed through thc gate, now St. Stephen's, into Bezetha, the new
town, through narrow streets, "hung with flags and banners for the feast, and
crowded on the raised sides, and on every roof, and at every window, with
eager faces."
the temple] Jerusalem was*crowded and stirred to to its very centre (Matt.
xxi, 10). Who is this? His disciples answer: "the prophet of Nazareth
of Galilee." They doubtless expected that he would, as he passed on to
wards the temple, display some unmistakeable "sign," and claim the sceptre,
and ascend the throne of David. How sorely they were disappointed 1
when he had looked round about upon all things] " The actual procession
would not proceed further than the foot of Mount Moriah, beyond which they
might not advance in travelling array, or with dusty feet." Before they
reached the Shushan gate they dispersed, and Jesus entered the courts ofthe
temple, examined the disorder and desecration still practiced, notwithstand
ing his former rebuke and cleansing. Some bring this visit on the 10th of
Nisan, into connection with the selection of the paschal lamb, which was made
on that day. Jesus was the true paschal lamb, giving a mystical significance
to the fact. There is no discrepancy with Matthew or Luke here, as Meyer
supposes ; they connect the cleansing of the temple with the import of the
entry, while Mark does not.
the eventide was come] or " it being now eventide " as in R.V. ; an indefin-
' ite expression, including two or three hours 'before as well as after sunset.
During it he returned to Bethany with the twelve.
Praoticai, Suggestions. — "The Prince of Peace did not take a horse,
a warlike animal ; but he will ride on that by and by. Rev. xix, 11 ...
Was it a mean attitude wherein our Lord then appeared ? Mean even to
contempt? I grant it; I glory in it; it 'is for the comfort of my soul, for the
honor ofhis humility, and for the utter confusion of all worldly pomp and
grandeur." — Wesley. " When Christians wake up, the people rejoice ; while
Christians slumber, the people will continue in the road to death. It is
delightful to see people willing in the day of God's power. ... Not your
garments he wants, but your hearts ; not your willingness to rejoice in
is light, but your fixed immovable purpose to be his forever." — ^F'. G.
Schauffler.

132 A PICTORIAL COMMENTARY [Mark XI, 12-14.

Revised Version.
12 And on the morrow, when they werecome
13 out from Bethany, he hungered. And seeing
a fig tree afar ofl having leaves, he came, if
haply he might find anything thereon: and
when he came to it, he founds nothing but
14 leaves; for it was uot the season of figs. And
he answered and said unto it, No man eat

Authorized Version.
12 And on the morrow, when they were
come from Bethany, he was hungi-y :
13 And seeing a fig tree afarofl" having leaves,
he came, if haply he might find anything there
on : and when he came to it, he found nothing
but leaves; for the time of figs was not yet.
14 And Jesus anawered and said unto it, Xo
12—26. This Pig Tree and the Cleansing of the Temple, A. D. 30.
, (Monday, llth Nisan, April 3d, A.D. 30.)
12. he was hungry] either after a night of fasting, or from rising very
early and starting before the morning meal, he was hungry ; shewing his
humanity, as usual, when about to give a proof of his deity, that we may
believe him to be both God and man." — Bp. 'Wordsworth.
-— 13. seeing a fig tree] This was
J Monday, llth Nisan, April 1st and
^|2d. The very name Bethany
'Imeans "the place for dates,"
while Bethphage, according to
some, means "theplace for ihe
''¦-¦\ green or winter fig."
- ¦' '-i having leaves] It stood alone,
a single fig-tree, by the wayside
(Matt, xxi, 19), having leaves was
an indication of fi'uit, for the fig-
tree puts forth its fruit first, and
then its leaves, only when the
fruit is about perfected.
eastern figs. if haply] or if there.fore, if as
was reasonable to expect under such circumstances, fruit was to be found.
"Why should he who knows all, come if haply he might find (fruit) thereon"
where there was none? It is not said he expected fruit ; but he moved
towards the tree as if fruit might be expected. The leaves were fitted to
raise this expectation. He did this for the disciples' sake, exactly as in Luke
xxiv, 28, "he made as though he would have gone further," not intending
to go further, but to be constrained. He meant here to teach truth to the
disciples, not to deceive (which is the essence of a lie), just as he did in his
parables, where the form is fancy, but the substance is truth. ' ' — John Hall, -
Ml Sunday School World.
for the time of figs was not yet] that is the fig-season proper had not
yet arrived. The rich verdure of this tree seemed to show that it was fruitful,
and there was, as Farrar says, " every probability of finding upon it either
the late violet- colored autumn figs, which often hung upon the trees alL
through the winter, and even until the new spring leaves had come, or the
first- ripe figs (Isa. xxviii, 4; Jer. xxiv, 2; Hos. i.x, 10 ; Nah. iii, 12), of which
Orientals are particularly fond." But Prof. Post, of Beirut, ad\'isesme that fig-
trees there have fruit formed as early as February, and which is fully ripe in
April, about the time of the year when Jesus sought fruit on this ti-ee near
Jerusalem. This effectually disposes ofthe objections to this narrative, on the
ground that figs could not be expected at this time ofthe year. The explana
tion proposcjd by Van Lennep and Heer are inconsistent with Mark's ac
count, and are not required by what is now known of the growth of figs in
Palestine. Yet this tree had nothing but leaves. It was the type of a fair
profession without performance : a parable of the nation, which, with all its
professions, brought forth no "fruit to perfection." Comp. Luke xix, 42.
14. No man eat fruit] " And presently, i.e. immediately," v;v'ites Mat-

Mark XI, 15-17.]

ON THE GOSPEL OE MARK.

133

Authorized Vei«!ion.
man eat fruit of thee hereafter for ever. And
his disciples heai-d U.
15 And they come to Jerusalem : aud Josus
went into the te-mplo, and began to cast out them
that Bold and bought in the temple, and over
threw the tables of tho money changers, and the
seatd of them that sold doves;
16 Aud would not suffer that any man should
carry any vessel through the temple.
17 And he taught, saying unto them, Is it not
written, My house shall be called of all natiuna
the house of prayer ? but ye havo made it a den
of thieves.

Revised Version.

And

15

fruit from theo henceforward forever.
his disciples heard it.
And they como to Jerusalem: and ho* en
tered into the temple, and began to cast out
them that Bold and themjthat bought in the
temple, and overthrew the tables of the
money-changers, and the Beats of them that
IG sold the doves; and he would not suffer that
any man should carry a vessel through tho
17 temple. And bo taught and aaid unto them,
Is it not WTitten, My house shall be called a
house of prayer for all the nations? but yo

thew (xxi, 19), " the fig tree withered away," though the disciples did not
notice it till the following morning. Thus our Lord exhibited at once a para
ble and a prophecy in action. This is the only-miracle of judgment (or de
struction) of Jesus on record ; for the destruction ofthe swine was no miracle,
but an incident following a miracle of mercy — the miracles of mercy were all
in relief of suffering humanity ; this one of judgment was upon a tree, to teach
man a useful and important moral lesson.
15. and Jesus went into ihe temple] this was his second cleansing of
the temple. The nefarious scene, which he had sternly rebuked at his first
Passover, as noted by John (ii, 1.3 — 17), was still being enacted.
them that sold and bought] For the convenience of Jews and proselytes
residing at a distance, a kind of market had been established in the outer
court, and here sacrificial victims, incense, oil, wine and other things neces
sary for the service and sacrifices, were to be obtained. Jerome, regarding
this cleansing of the temple as the most wonderful of miracles, supposes that
a flame or starry ray darted from the eyes of the Saviour, but this is unwar
ranted by the narrative and unnecessary. The guilty feelings of the traders
would make them cowards before an intrepid and wonderful rabbi, such as
Jesus was held to be by the multitude.
the tables of the money changers] Money would be required (1) to pur
chase materials for offerings, (2) to pre
sent as free offerings to the temple treas
ury (Mark xii, 41 ; Luke xxi, 1), (3) to
pay the yearly temple tax of half a she
kel due from every Jew, however poor.
All this must be paid in native coin
called the temple shekel. Strangers,
therefore, had to change their Roman,
Greek, or Eastern, money into the coin
required. that sold dovcsl For the use of doves see Lev. xii, 6, 8 ; Luke ii, 24. The
sale of doves appears to have been, in a great measure, in the hands of the
priests themselves, and one ofthe high-priests especially is said to have gained
gi-eat profits from his dovecots on Mount Olivet.
16. any vessel] i. e., a pail or basket. EUicott suggests that men were
using the temple as a short cut from one part of the city to another. He
would not allow laden porters and others to desecrate the honor due to his
father's house by crossing the temple courts as though they were public
17. o/fflZ2nofe'ora.sl The words are cited from Isaiah Ivi, 7.
a den of thieves] Literally, a cave or den of robbers or bandits. See Jer.
vii, 11. The distinction is to be borne in mind between " the robber," bri
gand or violent spoiler (Matt, xxi, 13 ; xxvi, 55 ; Luke xxii, 52 ; John xvm,

134

A PICTORIAL COMMENTARY

[MaekXI,18-23.

Authorized Version.
18 And the scribes and chief priests heara it,
and.sought how they might destroy him : for
they feared him, because all the people waa
astonished at his doctrine.
19 And when even was come, he went out of
the city.
20 And in the morning, aa they passed by,
they saw the fig tree dried up from the roots,
21 And Peter calling to remembrance aaith
unto him. Master, behold, the fig tree which
thou cursedst is withered away,
22 And Jeaua answering saith unto them. Have
faith in God.
23 For verily I say unto you, Tbat whosoever
shall aay unto this mountain. Be thon removed.

Eevised Version.
18 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 waa astonished at
hia teaching. j. i. *
19 And ¦ every evening ' he went forth ont
of the city.
20 And a^theypaesed by in themorning, thoy
eaw the fig tree withered away from the
21 roots. And Peter calling to remembrance
saith unto him, Kabbi, behold, the fig tree
22 which thou cursedst is withered away. And
.Jesns answering saith unto them. Have faith
23 in God. Verily I say unto you. Whosoever
shall say unto this mountain. Be thou taken

1 Gr. whenever evening came. ^ Some ancient authoritiea read they.
40 ; 2 Cor. xi, 26 ; and the " thief" or secret purloiner (Matt, vi, 19 ; John
xii, 6; 1 Thess. v, 2; Rev. iii, 3; xvi, 15). — Trench. What our Lord al
ludes to is one of "those foul caves which he had so oflen seen, where
brigands wrangled over their ill-gotten gains." — Farrar. This cleansing was
intended to point out to the Jews the corrupt and decayed character of their
temple service, and that its fall, with that of the theocracy, had begun ; that
a spiritual reform was now at hand.
18. chief priests] This title was applied (1) to the high-priest properly so-
called ; (2) to all who had held the high-priesthood (the office nnder Roman
sway no longer lasting for life, and becoming little more than annual) ; (3)
the heads of the twenty -four courses (1 Chron. xxiv ; Luke i, 9).
was astonished at his doctrine] Mark omits the healing of the lame man,
and the children crying hosanna, as mentioned by Matthew, and which would
tend to increase the fear ofthe officers and the astonishment of the people.
Caution was therefore, essential.
19. he went out] or, they went out, of the city, as some MSS. read, and
crossing Olivet, sought once more the retirement of Bethany.
20. And in the morning] the early morniag of Tuesday, 12th Nisan,
783, or April 4th, A. D. 30.
as they passed by] on their return to the city.
dried up from the roots] in the original the word rendered ' ' dried np ' '
is the same as that rendered " withered away " in v. 21 of the A. V. From
Matthew (xxi, 19) it would appear that " some beginnings of the threatened
withering began to shew themselves, almost as soon as the word of the Lord
was spoken ; a shuddering fear may have run through all the leaves of the
tree, which was thus stricken at its heart." — Trench.
21. And Peter] who, as some suppose, may have related the incident,
with all its attendant circumstances, to Mark.
22. Have faith in God] as the personal source of miraculous power
(Comp Matt, xvii, 20; Luke xvii, 6). "Faith is not sense, nor sight, nor
reason, but a-taking God at his word." — Evans. " Faith makes invisible
things visible, absent things present, things that are very far off to be very
near the soul." — Brooks. Dr. Dwight defined /a //A as trust or confidence.
A. Alexander says, " Faith is simply a belief of the truth, apprehended
under the illumination of the Holy Spirit."
23. verity I say unto you] Jesus, by these words, would impress upon
them that an unfaltering faith in God would overcome all difficulties, a truth
they would be likely to recall when they began the work of spreading the
gospel. shall say unio this mountain] Language like this ^vas familiar in the schools

Mark XI, 24-26

ON THE GOSPEL OF MARK.

135

Authorized Version.
and be thou caet into the aea ; and shall not doubt
in his heart, but shall believe that those thinga
which he aaith shall come to paas ; he shall havo
whatsoever he eaith,
24 Therefore I say unto you. What thinga so
ever ye desire, when ye pray, believe that ye
receive them, and ye shall have them.
26 And when ye stand praying, forgive, if ye
have aught against any : fhat your Father also
which is in heaven may forgive you your tres-

26 But if ye do not forgive, neither will your
Father which is in heaven forgive your tres-

Revised Version.
up and caet into the sea; and shall notdoubt
in his heart, but shall believe that what he
24 saith cometh to pass ; he shall have it. There
fore I aay unto you, All things whatsoever
yo pray and ask for, believe that ye have re-
25 ceived them, nnd ye shall have them. And
whensoever ye stand praying, forgive, if ye
have aught againet any ono ; that your Father
also which ia in heaven may forgive you
your trespasses. *

^ Many ancient authorities add ver. 26 But if ye do not forgive, neither wiH your Father which is
in heaven forgive your trespasses.
ofthe Jews. They used to set out those teachers among them, that were
more eminent for the profoundness of their learning or the splendor of their
virtues, by such expressions as these : " He is a rooter up or remover of
mountains." "They called Rabbah Bar Nachmani, a rooter up of moun
tains, because he had a piercing, judgment." — Lightfoot.
shall not doubt in his heart] 'The word here translated "doubt" means
(1) to discriminate, distinguish, discern, as Matt, xvi, 3 ; Acts xv, 9 ; 1 Cor.
xi, 29 ; (2) in the passive and middle voice, io get a decision, go to law, to
dispute, as Acts xi, 2 ; James ii, 4. Poole observes : " It is not possible to
pray with full persuasion that we shall receive, without being first satisfied
that what we ask is according to the will of God. This we cannot know with
out a divine revelation. ' '
24. What things soever ye desire tvhen ye pray] " It is obvious that, as a
rule, such words imply prayer for spiritual rather than temporal blessings."
¦ — Ellicott. Because prayer is the very language of faith, he passes on to
speak concerning prayer. Por " have received "the American revisers read
receive," with marginal reading "received."
25. when ye stand praying] The posture of prayer among the Jews seems
to have been most often standing ; comp. the instance of Hannah (1 Sam. i,
26), and ofthe Pharisee (Luke xviii, 11). When the prayer was offered with
especial solemnity and humiliation, this was naturally expressed by (o) kneel
ing ; comp. the instance of Solomon (1 Kings viii, 54), and Daniel (vi, 10) ;
or (6) prostration, as Joshua (vii, 6), and Elijah (IKings xviii, 42).
forgive] Faith in God would lead to godlikeness, one ofthe characteristics of
it being forgiveness. We are not to forgive to merit forgiveness^ but as a
condition of receiving it. The ground of our forgiveness is in Christ's sacri
fice for us ; the condition required in us is the spirit which will forgive others ;
so we may receive forgiveness.
26. your trespasses] The original word thus translated denotes (1) a fall
ing beside, a falling from the rictht way. This verse is not found in some of
the best authorities. MSS. A. C. D. and Alford and Lachmann retain it in
the text. The authorities do not seem to be strong enough against it to war
rant its rejection, though the R. V. places it in the margin.
Practical Lessons. — Fruitless; "so men and women join the church,
Eromise to be faithful in every gooiJ word or work. When they are selfish,
ilse, proud, greedy of gain or applause ; when they cheat or deceive or lie in
any way , when they are purse-proud or mean ; when they shirk the burdens
they ought to share ; when they are fair outside and vile and hollow within ;
when they are smooth to the world and a torment at home, they have their
symbol in this tree, " nothing but leaves T'—ZoArt Hall, in S. S. W. "No

136 A PICTORIAL COMMENTARY [Mark XI, 27-32.

Authorized Version. | Bevised Version.
27 And they come again to Jerusalem:, and
as he waa walking in the temple, there come
to him the chief priests, and the scribes, and
28 the elders; and they said unto him, By what
authority doest thou theae thinga? or who
gave thee this authority to do theae thinga?
29 And Jesus aaid unto them, I will aek of you
one ' question, and a ewer me, and I will
tell you by what authority I do these thinga.
30 The baptism of John, was it from heaven, or
31 frommen? answer me. And they reasoned
with themselves, saying. If we shall say.
From heaven; he will say, Why then did ye
32 not believe him? ^ But ehould we say. From
meu — they feared the people : =* for all verily

27 And they come again to Jemsalem : and
aa he waa walking in the temple, there come to
him the chief priests, and the scribes, and the
elders, 28 And say unto him. By what authority doest
thou these thinge ? and who gave thee thia au
thority to do theee thinge?
29 And Jeeua anawered and eaid unto them, I
will also aak of you one question, and answer
me, and I will tell you by what authority I do
these thinga.
30 The baptism of John, was it from heaven,
or of men >. answer me.
31 And they reasoned with themselves, saying.
If we shall say. From heaven; he will 8ay,Why
then did ye not believe him?
32 But if we shall say, Of men ; they feared
the people ; for all men counted John, that he
waa a prophet indeed.
1 Gr. word. 2 Or, But shall we say. From men f ^ Or, for all held John to he a .prophet indeed.
physical barrier cau resist the power of a divinely grounded and inspired
faith. Mountains of sin, mountains of opposition, mountains of distress and
misfortune, have often been removed by faith." — Vincent. What multitudes
carry their business, their toils, their plans, their accounts, the implements of
worldly toil, in thought into the sanctuary now, and, with all these distrac
tions, attempt to worship God !
27-33. Question Respecting John the B.aptist.
27. as he was walking] (Tuesday, 12th Nisan). This is in keeping
with Mark's vivid style of delineation. Again the scribes assail Christ's
work. elders] "eldere men." — Wyclif. The ancient representatives of the peo
ple. Elders acted in concert as a political body in the time of the Exodus
(Ex, xix, 7 ; Deut. xxxi, 9). They exercised authority under (a) the judges
(Judg. ii, 7 ; 1 Sam. i\r, 3) ; under (6) the kings (1 Sam. xxx, 26 ; 1 Chron.
xxi, 16 ; 2 Sam. xvii, 4) ; during (c) the captivity (Jer. xxix, 1 ; Ezek. viii,
1) ; (d) after the return (Ezra v, 5; vi, 7, 14 ; x, 8, 14) ; under (e) the Mac
cabees (1 Mace, xii, 6 ; 2 Mace, i, 10) ; (¦/) in thc time of our Lord they were
apparently ex-offi,cio members of a local Sanhedrin, with other members. This
is by no means certain, however, though some hold that they formed a dis
tinct portion of the Sanhedrin by election.
28. By what authority doest thou these things ?] Prom the reading ofthe
R. V. two questions were asked : (1) Had he an inherent and general au
thority? or (2) did he claim some special authority? An answer to either
might lay him open to a charge and trial, in which they could condemn him.
29. And Jesus answered] he answered their question by another, and so
avoided the trap. " Before men we stand as opaque beehives. They can see
the thoughts go in and out of us, but what work they do inside of a man, they
cannot tell. Before God we are as glass beehives, and all that our thoughts
are doing within us he perfectly sees and understands." — Beecher.
30. The baptism of John] The baptism evidently included his ministry
also. John had distinctly testified to the Messianic authority of our Lord
(John i, 29-34, 36) ; from whom did he receive his commission to baptize and
to teach ? Was it from heaven or a mere assumption of his own ?
32. if we shall say, Of men] Observe the impressive hiatus (see R. V.),
which is more significant than the fall expression of Matthew (xxi, 26) and
Luke (xx, 6). They dared not face the alternative, and were driven to a
weak and evasive reply.

Mark XI,33-XII, 1]

ON THE GOSPEL OF MARK.

137

Kevised Version.
33 held John to bo a prophet. And they an
swered Jesua and aay. We know not. And
Jeaus saitli unto them, Neither tell I you by
what authority I do these things.
12 And he began to speak unto them in para
bles. A man planted a vineyard, and eet a
hedge about it, and digged a pit for the wine-

Authorized Version.
33 .\nd they answered and eaid unto Jesus,
AVe cannot tell. And Jesua answering saith un
to them. Neither do I tell you by what authority
I do these things.
CHAP. XII. — And he began to speak unto
them by parables. A certain man planted
a vineyard, and set a hedge about it, and digged
a place for the winefat, and built a tower, and
33. Neither do I tell you] The counter-question of Jesus was the conse
quence ofthe question of these men. "Him that inquires we are bound to
instruct, but him that tempts we may defeat with a stroke of reasoning. "
Practical Scggestions. — " Let us learn that every one should do his own
duty or else yield up his place to another. Let us not be like the dog in the
manger, who would neither eat the •hay'ihimself nor allow the ox to eat it."
— Brentius. "The history of the church of Christ contains only too much of
the dog in the manger. Ministers and teachers have often neglected the
souls of their people shamefully, yet found fault with any who has tried to do
good, and haughtily demanded his authority." — Ryle. Aug. Quesnel, a
Roman Catholic writer, says : ' ' There are no persons more forward to de
mand of others a reason for their actions than those who think they may do
everything themselves without control. ' '
Ch. XII. 1 — 12. The Wicked Husbandmen.
(The discourses and events in this chapter are assigned to Tuesday, 12th
Nisan, 783, April 4th, A. D., 30.)
1. by parables] He spoke three parables, ( 1) the two sons Matt, xxi, 28 —
32; (2) the husbandmen; (3) the marriage of the king'sson. Matt, xxii, 1 — 14.
Mark relates only the second of these three parables. The began implies an
interruption since a former series of parables. This mode of teaching is
now again resumed, and another series of parables is spoken.
A certain man planted a vineyard] This parable resembles the thought of
the prophet Isaiah (v, 1 — 7). Comp. Deut. xxxii, 32 ; Ps. Ixxx, 8 — 16 ;
Ezek. XV, 1 —6 ; Hos. x, 1. By the vineyard we understand the king
dom of God as successfully realized (1) by the Jew, and (2) by the
Gentile. See Trench. In the parable ofthe two sons, Jesus had shown how
he was received by the publicans, and rejected by the rulers ; in this of the
husbandmen, he shows how he is to be rejected by God's chosen people Israel,
and put to death. (See illustration of Vineyard, p. 129).
planted] The householder possessed and "planted" the vineyard. So God
planted his spiritual vineyard under Moses (Deut. xxxii, 12 — 14; Ex. xv.
17), and Joshua in the land of Canaan.
a hedge about it] not a hedge of thorns, but a stone wall to keep out wild
boars (Ps. Ixxx, 13i, jackals and foxes (Num. xxii. 24 ; Cant, ii, 15; Neh. iv,
3). The word occurs (1) bere, (2) in the parallel Matt.xxi,33, (3) in Luke xiv,
23, "go ye into the highways arid hedges, and (4) Eph. ii, 14; "the middle
wall of partition." "^Enclosures of loose stone, like the* walls of fields in
Derbyshire or Westmoreland, in England, everywhere catch the eye on the
bare slopes of Hebron, of Bethlehem, and of Olivet." — Stanley.
a place for the wine-fat] "dalf a lake." Wyclif. The original word
only occurs here in the N. T., and is equivalent to the latin lacu,s. The
winepress, = forcM/ar (Matt.' xxi, 33), consisted of two parts; (1) the press
(¦'/ath) or trough above, in which the grapes were placed, and there trodden
by the feet of several persons amidst singing and other expressions of joy
(Judg. ix, 27 ; Isaiah xvi, 10 ; Jer. xxv,30) ; (2) a smaller trough {yekeb)Anto
which the expressed juice flov/ed through a hole or spout (Neh. xiii, 15 ; Isai.

138

A PICTORIAL COMMENTARY

[Mark XII, 2-3.

. Eevised Version.
press, and built a tower, and let it out to
husbandmen, and went into another country.
2 And at the season he aent to the husband
men a ^ servant, tbat he might receive from
the husbandmen of the fruits of the vine-
3 yard. And they took him, and beat him, and

and built a tower]
Isaiah i, 8, xxiv, 20.

Authorized Version.
let it out to husbandmen, and went into a far
country. 2 Aud at the aeaaon he aent to the husband
men a servant, that he might receive from tbe
husbandmen of the fruit of the vineyard.
3 And they caught him, and beat him, and
sent loan away empty.
- ^ Gr. hond-seruant
lxiii, 2; Lam. i, 15). Here the smaller trough, which was often hollowed
( ' ' digged ' ' ) out of the earth or native rock and then lined with masonry, is
put for the whole apparatus, and is called a tPine-FAT, or wine-press ; Robin
son saw a wine-press at Hebleh, near ancient Antipatris, which had been
hewn out of a rock. There were two parts to the press, an upper and shal
low one, in which the grapes were put for pressing, and a lower and deeper
place to receive the juice from the pressed grapes. Fat from A.S. fset^a
vessel, vat, according to the modern spelling. Comp. Shakespeare, Ant. and
Cleop. ii, 7. 120 : " Come thou monarch of the vine,
Plumpie Bacchus, with pink eyne ;
In thy fattes our cares be drown'd."
I.e. a "tower of the watchman," rendered cottage in
Here the watchers and vine-dressers lived (Isaiah v, 2),
and frequently -with slings, soared away wild animals and robbers. At the
corner of each enclosure >' rises its square gray towers, at first sight hardly
distinguishable from the ruins of ancient churches or fortresses, which lie
equally scattered over the hills of Judsea." — Stanley.
to hu,sbandmen] by these, Trench understands the spiritual leaders and
teachers of the Jewish nation (Mal. ii, 7 ; Ezek. xxxiv, 2) are intended. Their
land, secluded and yet central, was hedged round on the east by the river
Jordan, on the south by the desert of Idumsea, on the west by the sea, on the
north by Libanus and Antl-Libanus, while they themselves were separated by
the law from the Gentiles and idolatrous nations around." This would
agree with Isaiah's figure, but not with Matt, xxi, 43, where the husband
man, as Dean Mansel observes, seems to refer to the Jewish nation, in con
trast with the nation to which the vineyard would be given. Isaiah also
speaks of a vineyard of 1000 vines, renting for 1000 silverlings, or shekels,
equal to about $500. See Is. vii, 23.
went into afar country] This is too strong for the Greek ; SeeR.V.;
"for u, long while," adds Luke, or "many times." "At Sinai, when the
theocratic constitution was founded, and in the miracles which accompanied
the deliverance from Egypt, the Lord may be said to have openly manifested
himself to Israel ; but then to have withdrawn himself again for awhile, not
speaking to the people again face to face (Deut. x.vxiv, 10 — 12), but waiting
in patience to see what the law would effect, and what manner of works the
people under the teaching of their spiritual guides, would bring forth."
— Trench.
2. at the season] i.e. when the fruit season drew near.
a servant] so Luke xx, 10 ; his servants. Matt, xxi, 34 ; the prophets and
other messengers of God.
of the .fruit] the rent not being paid in money, a stipulated portion of
the produce was to be given, according to the well-known metayer system
once prevalent over great part of Europe. So prophets were sent to the peo
ple from time to time to require of them repentance and righteousness."
3. they caught him] the increased character of the outrages is clearly
noted : (1) beating ; (2) trying to kill ; (3) killing— first one of their servants
and then the son. Compare the confession of the Levites in Neh. ix, 26.

Mark XII, 4-10.] ON THE GOSPEL OF MARK. 139

AuTiroRrzED Version.
4 And again he eent unto them another ser
vant ; and at him they cost stones, and wounded
him in the head, and sent liim away ahamefully
handled. o .Vnd again he eent another, and him they
killed, and many others; beating some and
killing some,
G Having yet therefore one son, Jiis well be
loved, he sent him also \aat unto them, saying.
They will reverence my eon.
7 But thoae husbandmen aaid among them-

Beviskd Vehsion,
4 sent him aw^y empty. And again he aent
unto then ..uother ' servant ; and him t/.ey
wounded in the head, and handled shame-
.5 fully. And he eent another; and him thf-y
killed: and many others ; beating eome, and
6 killing eome. He had yet one, a beloved
aon; he eent him laat unto them, sa.ving,
7 They will reverence my son. But those hus
bandmen said among themselves, Thie is the
heir; corae, let ua kill him, and the inherlt-
8 :ince' shall bo oure. And they took him, and

selves. This lathe heir; come, let us kill him, killed liim,and caet him forth out of the vine-
and the inheritance shall be ours. I 0 yard. Wbat therefore will thc lord of the
8 And they took him, and killed him, andcast vineyard do? he will come and destroy the
feint out of the vineyard. i huabandmen. and will give the vineyard un-
9 What shall therefore the lord of the vine- \ 10 to others. Have ye not read even this scrip-
yard do ? he will come and destroy the husband- j ture ;
men, and will give the vineyard unto others.
10 And bave ye not read this scripture ; The I
^ Gr. bond-ser-ua.nt
4. wouruled him in the head] The original word, which generally de
notes to comprehend in one sum, or under one head, is nowhere else used
in this sense. Some MS.S. omit "they cast stones " and after wounded him,
read "handled shamefully." See R.V. The third servant is killed. The
treatment of these three, was a fair .specimen of the general treatment given
to all the owner's messengers, and also a fair illustration of the manner in
which Jehovah's messengers had been treated.
fi. Haring yet therefore] not only was he his son, but his only one, his
icell-beloved, "a sone most dereworth." — Wyclif. This marks as strongly as
possible the difference of rank between Christ and the prophets.
7. This is ihe heir] "he for whom the inheritance is meant, and to
whom it will in due course rightfully arrive, not as in earthly relations, by the
death, but by the free appointment ofthe actual possessor." Christ is heir
of all things," not as he is the Son of God, but as he is the son of man. This
is the main point in the parable, and intended to bring home to the Jewish
rulers their sin in rejecting Christ.
come, let us kill him] Comp. Gen. xxxvii, 20: and especially John xi,
47-53, where "the servants " conspiring against the heir of all things " ac
tually as.sign as their motive that "if they let him alone," they "will lose
both their place and nation. "
8. and killrA him and cast him out of the vineyard] The order is re
versed in the first and third Gospels, which remind us of Naboth, whom they
"carried forth out of the city, and stoned him with stones that he died" (1
Kings xxi, 13), and ofhim, who suffered without ihe gate (Heb. xiii, 12, 13 ;
John xix, 17). Here they first kill the son, and then fling forth the body and
deny it the ordinary rites of sepulture.
9. he will come] According to Matthew, this was the answer of the Phar
isees themselves, either before they were aware, pronouncing sentence against
themselves, or pretending, in the hardness of their hearts, not to see the drift
^f the parable. The answer was followed by "a deep God forbid "from
several voices fLuke xx, 16). Some attempt to attach a spiritual meaning to
every detail ofthe parable ; e. g., "the hedge'' is "the middle wall af par
tition;" the "wine-press" is the services, ordinances, etc.; the tower, the
office of the watchman, and so on. Such interpretations are fanciful and
often misleading. These minor details are only incidental parts of the pic
ture, to hold' and exhibit the main teaching of the parable
10. have ye not read] referring them to Psalm cxviii, 22, 23, a psalm

140

A PICTORIAL COMMENTARY

[Mark XII, 11-13.

Authorized Vkrsion.
stone which the builders rejected is become the
head of the corner;
11 Thie was the Lord's doing, and it is marvel
lous in our eyes?
12 And they sought to lay hold on him, but
feared the people : for they knew that he had
spoken the parable against them: and they left
him, and went their way.
13 And they send unto him certain of the

Bevised Version.
The stone which the builders rejected.
The eame was made the head of the cor-

11

Thia was from the Lord,
And it is marvellous in our eyes?
12 Aud they sought to lay hold on him; and
they feared the multitude; for they per
ceived that he spake the parable against
them: and they left him, and went away.
13 And they send unto him certain of the
which the Jews applied to the Messiah, and which is actually twice applied to
him by Peter in Acts iv, 11 ; 1 Peter ii, 7.
the head of the corner] this does not refer to the top stone, but the main
stone in the foundation, at the corner. The image of the vineyard is for a
moment abandoned for that ofa building. The head of the corner " was
a large and massive stone, so formed that when placed at a corner, it bound to
gether the two outer walls of an edifice. There is no propriety in straining
it to apply to the union of the Jews and Gentiles in the covenant of grace,
though the corner-stone may have joined the two walls of a building.
Comp. for the application of the expression to Christ, Eph. ii, 20, and con
sult Isaiah xxviii, 16 ; Dan. ii, 45. The penalties of rejecting him are more
fully brought out in Matt, xxi, 43, 44 ; Luke xx, 18.
12. they sought] The three evangelists supplement, each other in this por
tion of the history. All note the purpose to seize Jesus ; Luke says the
scribes sought to do it at once, but were afraid of the people (Luke xx, 19).
Mark notes that they continued these efforts, and Matthew that they were
thwarted because the multitude held him to be a prophet (xxi, 46). " Thus
within a few hours of crucifixion, and conscious of the fact ; in the inter
vals of the mortal contest with the whole forces of the past and present, the
wandering Galilean teacher, meek and lowly in spirit, so that the poorest and
the youngest instinctively sought him ; full of divine pity, so that the most
sunken and hopeless of penitents felt he was their friend ; indifferent to the
supports of influence, wealth or numbers ; alone and poor, the very embodi
ment of weakness, as regards all visible help, he still bore himself with a serene
dignity more than human. In the name of God he transfers the spiritual
glory of Israel to his own followers ; throws down the barriers of caste and
nationality ; extends the new dominion, of which he is head, to all races and
through all ages, here and hereafter ; predicts the divine wrath on his ene
mies in this world, as the enemies of God, and announces the decision ofthe
final judgment as turning on the attitude of men toward himself a'nd his mes
sage." — Condensed from Geikie and Liddon.
Practical Lessons. — " Christ only means that, while God appoints pas
tors over his church, he does not convey his right to others, but acts in the
same manner as if a proprietor were to let his vineyard to a husbandman,
... who would make annual return." — Calvin. The parable is a pictorial
history of his dealing with Israel, and their treatment of his messengers and
his Son. " If some from whom we expected well proved bad, it does not fol
low but that others vrill be better." — Henry. Ryle suggests that the man
planting the vineyard refers to God ; the vineyard was the Jewish church; tht
servants the prophets, and the son was Christ.
13—17. The Tribute Money, A. D. 30.
13. Andthey send] Mark does not notice the private council ofthe Phari
sees and the spies (Matt, xxii, 15 ; Luke xx, 20), but mentions the two par
ties, Herodians and Pharisees. Having failed themselves, the Jewish
authorities resolved to send some of the Pharisees, in company with the He-

Mark XII, 14-16.]

ON THE GOSPEL OF MARK.

141

Revised Version.
Pharisees and of tho Herodians, that th*^y
14 miglit catcli him iu talk. And when they
were cume, they say unto him, ^ Master, we
know that thou art true, and carest not for
any one : for thou regardest not the person
of men, but of a truth teachest the way of
God : Is it lawful to give tribute uuto
CEcsar, or not ? Shall we give, or shall we
15 not give? But he, knowing their hypocrisy,
said unto tbem, Why tempt ye me? bring
16 me a '^ penny, that I may see it. And they
brought it. And he saitli unto them, Whoae
is this image and superscription ? And they

Authorized Version.
Pharisees and of tho Herodians, to catch him in
his words.
14 And when they were come, they eay unto
him. Master, we know that thou art true, and
carest for no man ; for thou regardest not the
person of men, but teachest the way of God in
truth: Is it lawful to givo tribute to Ciesar, or
not? 1.) Shall we give, or shall wo not give? But he,
knowing their hypocrisy, said unto them, AVhy
tempt ye me ? bring me a penny, that I may
see il.
16 And they brought U. And he Biiith unto
them. Whose is this image and auperecription ?
Aud they said unto him, Cesar's.
* Or, Teacher ^ See marginal note on Matt, xviii, 28, [quoted on page 82.]
rodians, to entrap him with their treacherous questions. Three distinct
attacks were made : (1) by the Pharisees, on paying tribute to Csesar ; (2) by
the Sadducees, on the resurrection ; (3) by the scribes, on which was the
greatest commandment, a question disputed then in the schools.
ihe Herodians] See note on ch. iii, 6. As before, so now, the Jewish roy
alists united themselves with the ultra-orthodox Pharisaic party. The
Herodians came in person. The Pharisees sent some of their younger schol
ars (Matt, xxii, 16) to approach him with the pretended simplicity ofa guile
less spirit, and a desire to solve a perplexing question (Luke xx, 20).
to catch him] as a bird is caught in fowling.
14. Master, we knmo] This was said in a spirit of hypocritical flattery, as
though they were rea-dy to pay him honor as the Messiah. We find Nicode
mus saying the same thing in a spirit of sincerity (John iii, 2).
amd carest for no man] This was a cunning temptation to lift himself
above all respect for the Roman authorities.
Is it lawful io give tribute ?] Some Galilean Pharisees opposed this tax
with special bitterness about this time. The snare was no longer laid in the
sphere of ecclesiastical questions, but in the more dangerous area of political
duty. The tribute-money alluded to was a capitation tax levied by the Ro
man government, and keenly resented by Judas of Galilee (Acts v, 37) and
his followers. " If he said no, the Herodians might represent him an
enemy to Cssar ; if he said yea, the Pharisees might represent him to the
people as no friend to the nation." — Whitby. "Nothing is more likely to
ensnare ministers," says the wise Matthew Henry, " than bringing them to
meddle with controversies about ci"vil rights, and to settle landmarks between
prince and subjects."
1 5. knowing their hypocrisy] ' ' It was •with a show of truth they spoke. ' '
— Bengel. The American revisers read "try" or "make trial of me," in
place of ' ' tempt me. "
bnng me] As if he had said, ' What ! are you required to pay taxes to
Romans? Andin what coin? Let me see one.'" — Alexander. "They
would not be likely to carry with them the hated Roman coinage, with its
heathen symbols, though they might have been at once able to produce from
their girdles the temple shekel. But they would only have to step outside the
court ofthe Gentiles and borrow from the money-changer's tables a current
Roman coin." — Farrar.
a penny] literally, a demarius, worth about 16 or 17 cents. The Ameri
can revisers would transfer, not translate, the name of this coin, and read
"a denarius " instead of " a penny."
16. Whose is this image] and superscription or other "inscription."

142 A PICTOEIAL COMMENTARY [Mark XII, 17-22.
Authorized Version. 1 Revised Version.
17 And Jesua answering said unto them, Ben- 17 said nnto him, Ca?Bar's, And Jesus said nn
der to Cesar the thinga that are Cesar's, and to to them. Bender nnto Ciesar the thinga that
God tho things that are God'a. Andthey mar- are Cajsar'e, and unto God the thinga that are
veiled at him. God's. And they marvelled greatly at him.
is Then come unto him the Sadducees, which 18 And there come . unto him Sadducees,
aay there ia no reeurrection; and they asked 1 which say that there is no resurrection; and
him, saying, i 19 they aaked him, saying, ' Master, ^Mosea
19 Master, Moses wrote unto ua. If a man's wrote unto ue. If a man'a brother die, and
brother die, and leave Ais wife behind him, and leave a wife behind him, and leave no child,
leave no children, that his brother ahould take 1 that his brother should take his wife, and

his wife, and raise up seed unto his brother.
20 Now there were aeven brethren: and the
first took a wife, and dying left no aeed.
21 And the second took her, and died, neither
lett he any aeed: and the third likewiee.
22 And the seven bad her, and left no eeed :
laat of all the woman died also.

20 raiae up seed unto his brother. There were
seven brethren: and the first took a wife,
21 and dying left no seed ; and the second took
her, and died, leaving no seed behind him ;
21 and the third likewise: and the seven left
no aeed. Last of all the woman also died.

1 Or, Teaclier
It was Tiberius Caesar who was then reigning. Caesar was a common name ap
plied to many Roman emperors,beginning with Julius Caesar. ' ' The little silver
coin, bearing on its surface the head encircled with a wreath of laurel, and bound
round with the sacre 1 fillet — the well known features, the most beautiful and the
most wicked, even in outward expression, of all the Roman emperors, with the su
perscription running round, in the stately language of imperial Rome, 'Tiberius
Ccesar, Divi Augusti filius Augustus Imperator. ' The image of the Emperor
would be regarded by the stricter Jews as idolatrous, and to spare their feelings,
the Romans had allowed a special coinage to be struck for Judea, without any
likeness upon it, and only the name of the Emperor, and such Jewish em
blems as palms, lilies, grapes, and censors." But it was the first and the
hated coin which was handed to Jesus. See Geikie.
17. Bender] literally. Give back as being due. " Therefore zeM€ ze to
C^sav."^ Wyclif. It was not a question ofa voluntary gift, but of a legal
due. The head ofthe emperor on the coin, the legend round it, and its circu
lation in the country, were undeniable proofs of the right of the actually ex
isting government to levy the tax.
and to Ood] " Render unto Caesar all that he can lawfully demand, but
render also to God what he requires of you as his spiritual subjects." " Give
to God that which has the image and superscription of God, the soul." — Eras
mus. " Man is the carriage " says Alford, " and bears the image of God. We
owe ourselves to God."... The answer also gives them the real reason why
they were now under .subjection to Csesar, namely: because they had fallen
from their allegiance to God.
ihey marvelled at him] " No wonder ; the answer of Christ is the wisest
ever given to an entangling question, and contains in principle the solution
ofthe great problem of church and state." — Schaff.
18—27. The Sadducees and the Resttebection.
18. Sadducees] hitherto the Sadducees, "few, rich and dignified,"
had stood aloof, and affected to ignore the disciples ofthe despised prophet
of Nazareth." They were the materialists of their day.
19. Moses wrote] the law concerning the Levirate marriage is found in
Deut. xxv, 6. It was ordained for the preservation of families, that if a man
died without male issue, his brother should marry his widow, and that the
first-born son should be held in the registers to be the son ofthe dead brother.
20. there were seven brethren] it was probably a fictitious case, but a
probable one, even though the Jews were averse to fulfilling the enactment
at all. They no doubt made the case as difficult as possible, though not lu
dicrous, as some suppose. It may have been founded on the case of Sara,

Mark XII, 23-26.]

ON TIIE GOSPEL OP MARK.

143

I Revised Version.
23 In the resurrection whoae wife shall she be
24 of them? for the seven had her to wife. Je
sus aaid unto them, la it not for this cause
that ye err, that ye know not the scriptures,
2.5 nor the power of God? For when they shall
rise from the dead, they neither marry, nor
are given in marriage; but are as angels in
26 heaven. But as touching the dead, that they
are raised; have ye not read in the book of
Moses, iti tlie place concerning the Bush, how
God spake unto him, saying,! am the Godof

Authorized Version.
23 In the reeurrection therefore, when they
ehall rise, whoee wife ehall she be of them ? for
the seven had her to wife.
24 And Jesus answering said unto them. Do
ye not therefore err, because ye know not the
scriptures, neither the power of God ?
25 For when they shall rise frora the dead,
they neither marry, nor are given in marriage ;
but are as the angels which are in heaven.
26 And as touching the dead, that they rise ;
have ye not read, in the book of Moeee, how in
the bush God spake unto him, saying, I am the
God of Abraham and the God of leaac, and the
God of Jacob?
recorded in the apocryphal book of Tobit (iii, 7, 8) : " Sara, the daughter of
Raguel, was also reproached by her father's maids, because she had been
married to seven husbands. ' '
23. In the resurrection ...when ihey shall rise] when the wife and
her seven, husbands shall rise. In v. 25 there is reference to all that
arise. The Sadducees erroneously conjectured, that if there be a resurrec
tion, the same relations must continue, as here. They did not ask the ques
tion to gain a solution, but to puzzle and entrap Jesus, and find ground for
an accusation. Jesus solves their question, and, iu doing it, condemns their
creed, which denied a resurrection and a future life.
24. ye know not] our Lord traces their error to ignorance (1) of the
Scriptures, and (2) of the power of God. He deals with the latter first.
25. when they shall rise] had they known the power of God they could
not have imagined that it was limited by death, or that the life of "the chil
dren of the resurrection ' ' was a mere repetition of man' s present mortal ex
istence. Compare the argument of Paul in 1 Cor. xv, 39-44.
as the angels] as the Sadducees denied the resurrection and the existence
of angels and spirits (Acts xxiii, 8), the reply embraces the whole area of
their unbelief. Jesus refers to the angels in heaven as persons whose per
sonal existence was a fact. Moreover, in these words we have one of the
few revelations which he was pleased to make as to the state after death.
They imply that, as Paul teaches, at the resurrection "we shall be changed "
(1 Cor. XV, 44), and the " spiritual body " will not be liable to the passions
ofthe " natural body." This reply ofthe Lord made a deep impression on
the Jewish mind. Keim and others claim that it has been substantially
adopted in a Jewish treatise on the resurrection.
26. in the book of Moses] they had brought forward the name of Moses
to perplex him. He now appeals to the same great name in order to con
fute them. Not that they rejected the authority of other portions of the
0. T., as earlier and a few late critics have erroneously held ; for he does not
reprove the Sadducees for attaching a higher importance to the Pentateuch
than to the prophets, but for not perceiving important teaching ou the resur
rection even there. The argument is an irresistible one.
in the bv,sh] i. e., in the section ofthe Book of Exodus (iii, 6) called "the
bush. ' ' Similarly ' ' the lament of David over Saul and Jonathan " in 2
Sam. i, 17-27 was called "thebow;" and Ezekiel i, 15-28, "the chariot."
Compare also Rom. xi, 2 ; "in Elias " = the section conceming Elias. In
the Koran the chapters are named after the matter they contain, and Homer
is often thus cited by ancient writers. Wyclif alone of our English translators
gives the right meaning, " Kan ze not rad in the book of Moyses on the
bouache, how God seide to him. ' '
Godspakeunto him, sayitig] God had revealed himself to Moses as a per
sonal Ood, by the august and touching title of " the God of Abraham, and

144

A PICTORIAL COMMENTARY

[Mark XII, 27, 28.

Revised Version.
Abraham, and the God of Isaac, and'the God
27 of Jacob? He ie not the God of the dead, but
ofthe living: ye do greatly err.
28 And one of the ecribes came, and heard
them questioning together, and knowing
that he had answered them well, asked him,

Authorized Version.
27 He is not the God of the dead, but the God
of the living : ye therefore do greatly err.
28 And one of the scribea came, and having
heard them reasoning together, and jjerceiving
that he had anawered them well, asked him.
Which is the first commandment of all?
the God of Isaac, and the God of Jacob," and, therefore, as bearing a^er-
sonal relation to these patriarchs. How unworthy would such a title be, if
he, the Eternal and Unchangeable, had revealed himself only as the God of
men who had long since crumbled into dust and passed away into annihila
tion !
27. He is not the God of the dead] i. e., not the God of non-existent
beings, as their theory would require. If the patriarchs were annihilated
(dead), then it might be said, " God was their God," i. e., when they were
alive ; but not " is their God," since they were not in existence any longer.
but the God of the living] the patriarchs, therefore, though their bodies
were dead, must themselves have been still living in the separate state, and
awaiting the resurrection when God made this declaration. Stier suggests
that this passage is opposed to the " sleep ofthe soul " during or in an inter
mediate state. " It is absurd to think that God's relation to Abraham should
be continued, and thus solemnly recognized, if Abraham was annihilated...
Therefore you must conclude (1) that Abraham's soul exists separate from
the body ; (2) that, therefore, the body must rise again." — M. Henry.
Practical Thoughts. — On this question of.the resurrection Hugh Miller
observes : " Passing on to the revealed record, we learn that the dynasty of
man in the mixed state and character is not a final one ; but there is yet to be
another creation or re-creation, known theologically as the resurrection, which
shall be connected in Its physical components, by bonds of mysterious pater
nity, with the dynasty that now reigns, and be bound to it mentally by a
chain of identity, conscious and actual ; but which, in all that constitutes su
periority, shall be as vastly its superior as the dynasty of responsible man is
superior to even the lowest ofthe preliminary dynasties [of brute creation].
We are further taught that at the commencement of this last of the dynasties
there will be a re-creation of not only elevated, but also of degraded beings —
a re-creation ofthe lost."
28—34. The Question op the Scribe.
28. one of ihe scribes] From Matt, xxii, 34, 35, it appears that he was a
Pharisee and a master ofthe law. He seems to have heard the dispute and
JQlned in it to aid in entrapping Christ. He was pleased to see the Sadducees
overthrown, but he was ready to show his superior skill.
Which is the first commandment of all] that is, first in importance.
On this question the schools of Hillel and Shammai were disagreed. The
lawyer asked it, tempting our Lord (Matt. x.xii, 35), hoping that he would
commit himself as an enemy of tradition. The rabbinical schools taught
that there were important distinctions between the commandments, some
being great and others small, some hard and weighty, others easy and of
less importance. Great commands were the observance of the sabbath,
circumcision, minute rites of sacrifice and offering, the rules respecting
fringes and phylacteries. They belittled the ceremonial and moral law,
which they pretended to weigh and classify, concluding that there were "248
affirmative precepts, being as many as the members in the human body, and
365 negative precepts, being as many as the arteries and veins, or the days
ofthe year; the total number being 613, which was also the number of the
letters in the Decalogue."

Mark XII, 29-34.] ON THE GOSPEL OF MAEK. 145

Bevised Version.
29 What commandment ie the first of all ? Je
sus answered, Tho first is, Hear, 0 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 - vvith all thy strength.
31 The second is this, Thou shalt love thy neigh
bor as thyself. There is none other com-
32 mandment greater than these. And the
scribe said unto him, of a truth. ^ Master,
thou hast well said that he is one ; and there
33 is none other but he: and to love him with
allthe heart, and with all the understanding,
and with ail the strength, and to love his
neighbour as himself, is much more than all
34 whole burnt offerings and sacrifices. And
¦when Jesus saw that he had answered dis
creetly, he said unto him. Thou art not far

Authorized Version.
29 And Jesus answered him. The first of all
the commandments is. Hear, 0 Israel ; The Lord
our God is oue Lord:
*30 And thou shalt love the Lord thy God with
all thy heart, and with all thy soul, and with all
thy mind, and with all thy strength: this is the
first commandment.
31 And the second is like, namehf this, Thou
shalt love thy neighbour as thyself. There is
none other commandment greater than these.
32 And the scribe said unto him. Well, Maeter,
thou hast said the truth : for there is one God ;
and there is none other but he :
33 And to love him with all the heart, and
with all the understanding, and with all the
Boul, and with all the strength, and to love his
neighbour as himself, is more than all whole
burnt offerings and sacrifices.
34 And when Jesus saw that he anawered dis
creetly, he said unto him, Thou art not far from
^ Or, TJte Lord ia ouj" God] tlie Lord is one * Gr.from. ^ Or, Teacher
29. Jesus answered him] pointing, it may be, to the scribe's tephiUin^
the little leather box containing in one of its four divisions the Shema (Deut.
vi, 4j, which every pious Israelite repeated twice a day. For to say the
Shema was a passport into paradise for any child of Abraham.
The first of all the commandments] or first is," see R.V. The Saviour
quotes the introduction to the ten commandments (Deut. vi, 4, 5) as the first
command, not as forming one of the commandments, but as contaimng the
principle of al\. The scribe asks, which is the most important of all; for
this was the thing disputed in his day.
31. the secorid is,] the Lord had named only one commandment as
great to the rich young ruler (Luke x, 27). To the scribe he names two.
The Jews and the Christian Fathers divided the ten commandments into two
equal tables. See Josephus' Antiq., iii, 6, 5. Parents w.ere not regarded as
neighbors, but as superiors, and representatives of divine authority on the
earth. Hence the fifth commandment was placed on the first table, among
those relating to our duties to G-od. Jesus gives the substance of each table
according to this division current among the Jews.
33. bumt offeri. ngs and sacrifices] the phrase "with all the soul" is
omitted in several of the best MSS. ; and is rejected in the R.Y. It is found
in the Alexandrian, but not iu the Sinaitic nor the Vatican MSS. The scribe
gathers up in his reply some of the great utterances of the prophets, which
prove the superiority of love to God and man over all mere ceremonial ob
servances. See 1 Sam. xv, 22 ; Psalm li ; Hosea vi, 6 ; Micah vi,6-8. ** The ¦
law which God delivered by Moses," says Bishop Hopkins, " was of three
kinds: (1) ceremonial; (2) judicial; (3) moral." The ceremoniallaw related
to the purification and worship of the Jews ; the judicial to their civil govern
ment as a people ; the moral law was a body of precepts embodying universal
and natural equity. The ceremonial law is abrogated ; the judicial is in sus
pense, because the Jews are scattered, and do not now form a nation ; the
moral law is of universal application, now in force, hence is not abrogated, ex
cept as to some of its circumstances, e.g. its condemning power over believ
ers. See Gal. iii. 13 ; Rom. viii, 1.
34. discreetly]- the original is stronger than '* discreetly "—intelligently
or *' wisely," as Wyclif reads. It is not used elsewhere in the N. T.
Thou art not far] the. perception of divine truth which his answer had
shewed revealed that he wanted but little to become a disciple of Christ. "If
tbou art not far ofFj enter ; fe^tter otherwise tP hay^ been far off." — Bengel.

146

A PICTOItlAL, COMMENTAEY

[Mabk XII, 35-37.

AUTHOniZED VEKSrON.
the kingdom of God. And no man after that
dm-st ask him any qnealian.
35 And .loBus answered and said, while lie
taught in the temple, How eay the scribes that
Christ is the son of L'avid ?
36 For David himself said by the Holy Ghost,
The Lord said to my Lord, Sit tbou on my right
hand, till I make tiiinc enemies tby footstool.
37 David theretore himself calleth him Lord ;
and whence is he then his sun j! And tho com
mon people heard him gladly.

Eeviseu Veusion.
from the kingdom of God. And no man
after that durst aak him any question,
35 And Jesus answered and said, ashetaught
in the temple, How say the scribes that the
36 Christis the son of David? David himself
said in the Holy Spirit,
Tbe Lord said unto my Lord,
Sit thou on my right hand.
Till I make thine enemies ^ the footstool
of tby feet.
37 Da^id himself calleth him Lord ; and whence
is he llis soa ? And - the common people
beard him gladly.
* Some ancient authorities read underneath thy feet, ^ Or, the great multitude
The scribe was not converted, but his spiritual perceptions were partially
awakened. Even a blind man has some ideas of color. Dr. Sanderson,
though blind from early infancy, " delivered an accurate conrse of lectures on
light and color in the University of Oxford." So an unconverted man may
talk correctly on theology and doctrine without having a glimpse of the beauty
and glory ofthe truth. See A. Alexander, Beligious Experience, p. 83.
no man.. .durst] none of the scribes or Pharisees dared try to entangle
him with subtle questions ; the disciples do not appear to have been kept
from asking questions for information. Others alike, kept aloof from
one from whom chief priests and rabbis alike went away humbled.
Though silenced, they did not desist from their wicked plans to destroy
Jesus. 35—37. Counter Question, " Son of David? "
35. And Jesus answered and .said] 'he seemed to have turned to a num
ber of Pharisees (Matt, xxii, 41) who had collected together, to converse pro
bably over the day's discomfiture. Mark points out by the words "Jesus an
sAvered" that the statement contained a reply to some question already put.
Jesus had already silenced their questioning ; now, as Alford suggests, he
silences their answering. His question now was not as if he had said "what
think ye of me?" but "what think ye of Christ, the Messiah?"
36. David himself said] The Pharisees are referred to the 110th Psalm,
which the rabbis regarded as distinctly Messianic. " The Lord {Jehovah)
said, unio my Lord, (Adonai) Sit thou on my right hand, till I make thy foes
a footstool for thy feet." In this lofty and mysterious Psalm, David, speak
ing by the Holy Ghost, was carried out of and beyond himself, and saw In
prophetic vision that his sen would also be his Lord. The Psalm is more
frequently cited by the New Testament writers than any other single portion
ofthe ancient Scriptures (Acts ii, 34, 85; 1 Cor. xv, 2J; Heb. 1,13; v, 6 ; vii,
17, 21). "In later Jewish writings nearly every verse of it is quoted as re
ferring to the Messiah." — Perowne.
37. whence is he then his son ?] There could be but one answer : Because
that son would be David' s son as regarding humanbirth , and so Inferior to David
inhishumannature, buthisLord as regarding his diviue nature, and hence, sov
ereign of a spiritual kingdom, in which even David must be a subject. This
answer, however, the Pharisees declined to make, not through ignorance, but
through unbelief Skeptics like Renan do not know how to explain this
passage any better than the Pharisees, but it is clear to all who hold that
Jesus was the son of God, incarnate— and born of the seed of David accord
ing to the flesh.
the common people] the great muUitvde. "And moche cumpany gladii
herde him." — Wyclif. "The rich and thc mighty were too proud fo listen to

Mark XII, 38-40.]

ON THE GOSPEL OF MAEK.

147

Reviseu Version.
38 And in his teaching he B,aid, Beware of the
scribes, which desirL' to walk in long robes,
and to hiwe salutations in the marketplaces,
39 and chief seats in the synagogues, and chief
40 places at feasts : tbey which devour widows'
houses, ^ aud for a pretence make long pray-

AtJTHORizED Version.
38 .Vnd he said uuto them in his doctrine. Be
ware of the scribes, which love to go in long
clothing, and love salutations in the market
places, 39 And the chief seats in the synagogues, and
the uppermost rooms at feasts :
40 Which devour widow's houses, and for a
* Or, even while for apretence they maize
his instructions. So it is still. The chief success of the gospel is there
[among the poorer classes], and there it pours down its chief blessings.
This is not the fault ofthe gospel." — Barnes.
38—40. Beware of the Scrikes.
38. And hesaid] The terrible denunciations ofthe moral aud religious short
comings of the leaders of the nation are given more fully by Matthew, xxiii, 1- 39.
Only the Jewish Christians, for whom that evangelist wrote, could at once
understand and enter into the de
fective nature of Pharisaic Judaism.
To the Gentile Christians of Rome,
for whom Mark wrote, "the great
woe-speech" would be to a certain
extent unintelligible. Hence the pic
ture of the scribes is given in three
principal features: (1) ambition, (2)
avarice, and (3) hypocritical piety.
in long clothing] "that wolen
wandre in stoolis. ' ' — Wyclif. Stoolis
from Latin sfoZ(i = robe. They came
out to pray in long sweeping robes,
wearing phylacteries of extra size,
and exaggerated tassels, hung at the
corners of their abbas. Many such
were doubtless to be seen at Jerusalem
at this very time, who had come up to
celebrate the feast of the passover.
love salutations] the sounding
title of "Rabbi," "Rabbi."
39. chief seats] the seats of honor
for the elders of the synagogue were
placed In front ofthe ark containing the law. In the uppermost part, where
they sat with their faces to the people. In the synagogue at Alexandria there
were seventy-one golden chairs, according to the number of the members of
the Great Sanhedrin.
the uppermost rooms] or most honorable seats ; " places " is not an ade
quate translation ofthe Greek, as Alexander suggests, for it includes a "place
to recline," " the first sitting places in soperis." — Wyclif; the highest place
on the divan at the feast, as among the Greeks. Among the Romans, when
a party consisted of more than three persons, it was the custom to arrange
three of the couches" on which they reclined round a table, so that the whple
formed three sides of a square, leaving one side of the square open for the
attendants. These couches were then respectfully designated lectus medius,
summus and im'us. The middle place in the triclinium was considered the
most dignified. At a feast there would be many such triclinia. See Schaff's
Di'-t. ofthe Bible.
40. devour widows' houses] as professed guardians and administrators of

. JEWISH SCRIBE.

148

A MCTOEIAL COMMENTARY

[Mark XII, 41, 42.

Authorized Version.
pretence make' long prayers : these shall receive
greater damnation.
41 And Jesus sat over against the treasury, and
beheld how the people cast money into the trea
sury: and many that were rich cast in much.
42 And there came a certain poor widow, and
she threw in two mites, which make a farthing.

Revised Version.
era; these shall receive greater condemnation.
41 And he sat down over against the treasury,
and beheld how the multitude cast ^ money
into tbe treasury ; and many that were rich
42 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

* Gr. brass. = Gr. one.
their property. But compare the R.V. , which makes these words begin a
new sentence ; the relative in the A.V. obscures the sense.
greater damnation] " thei taken longe dom. " — Wyclif. The word denotes
"judgment," "punishment." The verb from which it comes denotes " to
judge," pass sentence, condemn. In 1 Cor. xi, 29, the words rendered dam
nation, discerning, judged, and condemnation, are all, in the original, parts
or derivatives of the same word ; and so Wyclif admirably rendered them iuto
the language of his day by words connected with one and the same English
verb ; ' ' He that etith and drinkith unworthili, etith and drinkith doom to
him, not wisely, demyng the bodi ofthe Lord... and if we demy den wisely us
silf we schulden not be demyd, but while we be demyd of the lord we ben
chastised, that we be not dampnyd with this world." Compare also Chau
cer, Monk's Tale, 15091, " Dampnyd was he to deye in that prison." — Bible
Word Book. 41 — 41. The Widow's Mite.
41. Ahd Jesus sat] in perfect calmness and quietness of spirit after all
the fierce opposition of this "day of questions. "
the treasury] Lange suggests that the sacrifice fund is meant, which was dis
tinguished from the proper temple treasury, though belongmg to it. The treas
ury, according to the Rabbis, consisted of thirteen brazen chests, called
"trumpets," because the mouths through whieh the money was cast into the
chest were wide at the top and narrow below. They stood in the outer
" Court ofthe Women." Nine che.sts were for the appointed temple tri
bute, and for the sacrifice-tribute, that is money-gifts instead ofthe sacrifices;
four chests for freewill-offerings, for wood, incense, temple decoration, and
burnt offerings." — Lightfoot. Alford suggests, that there was a building of
that name, according to Josephus ; but the former interpretation is generally
accepted. beheld] The imperfect tense in the original implies that he continued
watching and observing the scene. "Christus in hodierno quoque cultu
spectat omnes." — Bengel.
how the people] " Before the Passover, freewill-offerings in addition to the
temple-tax were generally presented." — Lange.
42. a certain poor widow] One ofthe helpless class which he had just
described as devoured by the extortion ofthe scribes and Pharisees. In three
words Mark presents to us a picture of her desolation; she was alone, she was
a widow, and she was poor.
twojnites] The primary meaning of the word rendered mite is thin or tiny.
^ The Lepion, or mite, here mentioned was
the very smallest copper coin current
1 among the Jews, and was equal to about
' one-fifth of a cent. " Ten lepta is a copper
coin about as large as our [copper] cent,
and we found it in common currency at
Athens." — Jacobus. Two lepta made one
A8SAEI0N, FARTHiNQ. Romau quadraus, which was one-fourth

Mark XII, 43-XIII, 1.] ON THE GOSPEL OF MAEK. 149

Revised Version.
his disciples, and said unto them. Verily I
say unto you, This poor widow cast in more
than all tbey which .are casting into the trea-
44 snry: for they all did cast in of tbeir super
fluity ; but sbe of her want did cast in all
that she had, even all her living.
13 And as ho went forth out of the temple.

Authorized Version.
43 And he called xinio him his disciples, and
saith unto them, Verily I say unto you. That
this poor widow hath cast more in, than all they
wbich have cast iuto the treasury :
44 For all they did cast in of their abundance ;
but she of her want did cast in all that sbe had,
even all her living.
^HAP. XIII.— And as ho vi-ent out of the
of an as. This poor widow gave two ; Bengel incorrectly says, she might have kept
one ; but the law did not permit giving less than two, though the offering was vol
untary. See Schottgen and Cook. She gave her " all. " " If we have regard
to the origin of the expression, it argues more of presumption than humility
to call any gift, as many do, however liberal, unless it were our all, a ' mite,'
while the frequent use ofthe term to excuse some shabby offering which costs
the donor nothing, is a remarkable example of the serene unconsciousness
with which persons will sometimes pass the most bitter sarcasms upon them
selves." — Davies.
43. more in, than all they] it is not said thatthe gifts of the others were
worthless. Many possessed, no doubt, no worth (Matt. vi,l); others a
greater or a less. "It is not so much for the rich to give thousands as for the
poor to give tens." — Jacobu,s. " Thus Christ shows how he will as earnestly
regard the smallest service of any of his people." — Stier. He discovers it
amid the deepest corruption.
44. of their] or their abundance, " of that thing that was plenteous to
them. ' ' — Wyclif.
she of her want] "of hir nyseste sente alle thingis that she hadde, al hir
lyflode." — Wyclif. After this incident in the "court of the women," and
apparently while the Saviour was still there, two of the apostles, Andrew and
Philip, brought to him the inquiring Greeks, who had desired to see him
(John xii, 20-22). No sooner did he behold these "inquirers from the
west," than he broke into words of mysterious joy (John xii, 24-26), and
presentiment of his coming passion (John xii, 27-28) ; after which was heard
the last ofthe three heavenly voices, attesting the true dignity ofhis mission
(John xii, 28). And so with the clear pre-vision that he was about to be
' ' lifted up" he prepared to leave the temple, which he was never to enter
again. His public work was over.
Practical Lessons., — (1) " God is pleased with offerings made to him and
his cause. (2) Weare togive to his cause. (3) The proof of love is not
merely the amowrei, but the amount compared -with our ability. (4) It raay
be proper to give our all to God, and-trust him for a supply of our wants.
(5) God regards the humblest giver, and loves the cheerful giver. (6)
Every giver may ask how much he gives, compared with what he has, and
why he gives." A man "has contributed his mite " when he has given half
his living, and his "two mites" when he gives " all his living."
Ch. XIII. 1 — 23. Prophecies of the DESTRnoTioN of Jerusalem.
(Tuesday, 12th Nisan, 788, April 4th, A.D. 30.)
The following discourse on the mount of Olives is recorded by Matthew and
Luke also. The prophecy in it refers to the fall of Jerusalem, and to the second
coming of Christ. The disciples asked about the two events, and the answer
relates to both. The difficulty of interpreting the prophecy is Increased by
this blending of two distinct things ; as it requires great care and judgm.,nt
to decide what relates to each of these two events .
1. And as he went] Jesus probably passed from the temple down the
eastern steps toward the brook Kedron.

150

A PICTOEIAL COMMENTAEY

[Mark XIII, 2.

Revi.=!ed Version.
one of his disciples saith unto him, ^ Master,
behold, what manner of stones and what
2 manner of buildings ' And Jesus said unto
him, Seest thou these great buildings ? there

Authorized Version.
temple, one of bis disciples saith unto bim. Mas
ter, see what manner of stones and what build
ings are here !
'2. And Jesus answering said unto him, Seest
thou these great buildings? there shall not be
> Or, Teacher.
the temple] the first temple built by Solomon, B. C. 1014-1 007, was wonderful
for rlchness,beauty , and splendor. Pour centuries after, it was destroyed by Neb
uzaradan, under Nebuchadnezzar, B. C. 586. The second and new Temple of
Zerubbabel was built on the site of Solomon's Temple, by authority of Cyrus
the Persian, and completed B. C. 517. A rival temple was built on Mount
Gerizim, by the Samaritans, B. C. 409. The temple at Jerusalem was plun
dered B. C. 170, and again in B. C. 54. Herod the Great began to restore
and enlarge the second temple, B. C. 17, and finished the main buildings in
about eight years ; but the work was ouly fully completed under Herod Agrip
pa II, in A. D. 64. It was destroyed at the siege of Jerusalem by Titus, A.
D. 70.
manner of signes] the enormous size of the marble blocks of the temple,
the grandeur of its buildings, awakened the admiration of one ofthe disciples,
andhe directed his Master's attention to them. "The buildings or struc
tures included columns, chambers, porticoes, that were, as Luke tells us, the
votive offerings ofthe faithful (Luke xxi, 5)." — Ellicott. Josephus tells us
that while some of the stones were forty-five feet long, many were thirty-seven
and a half feet long, twelve feet high, and eighteen broad. — Jos. Bell. Jud.
V, 6, 6 ; Ani. xv, 11, 3.
2. there shall not be left] though now they seem immovably fixed
in their places. Captain Wilson, of the Ordnance Survey, has shown that
the present wall has been rebuilt, probably on the foundation of the older
one, and that the same stones were re-used. These older stones can be re
cognized by their character and marks. The prophecy was fulfilled, but the
stones are left, a witness to the accuracy of the narrative. In less than forty
years after this prophecy, "Zion was ploughed as a fidd, and Jerusalem be
came heaps, and the mountain of the house as the high places of the for
est" (Micah iii, 12), A. D. 70. The Emperor Titus was amazed atthe mas
sive buildings of Jerusalem, and traced in his triumph the hand of God (Jos.
Bell. Jud. vi, 9, 1). After the capture of the city, the tenth legion, under
^^p the command of Terentius Rufiis, com-
^ pleted the work of demolition, and Jose-
I phus tells us (Bell. Jud. vii, 1, 1) thatthe
whole enclosing walls and precincts ofthe
> temple were " so thoroughly levelled and
I'll I dug up that no one visiting the city would
¦•J ^ believe it had ever been inhabited." And
; Captain Wilson asserts that nothing is now
in situ in the Haram wall, except per
haps the southwest corner, and a portion
of the wall under the Mahkaraa ; not any
'\ '¦% portion on which Jesus and his disciples
I were gazing ; hence, it is literally fulfilled.
I Lange_ aptly suggests thatthe language of
j Jesus is intended fo Ae^ict a violent rather
" than a regular breaking down ofthe tem
ple. Ryle believes, however, that our
Lord, in these prophecies, "had iu view

IHE WAII INO PLACE OF THD JEWS
{rrom photograph )

Mark XIII, 3-7.]

ON THE GOSPEL OP MARK.

161

Reviskd Version.
shall not be left here one stone upon another,
which shall not he thrown down.
3 Aud as ho sat on tho mount of Olives over
agaiust the temple, I'cter and James and
4 John and Andrew asked him privately, Tell
us, when shall these things bo? aud what
shali be tho sign when these things are all
5 about to be accomplished? And Jesus bega n
to say unto them, Tako hred that no mau
G lead you astray. Many shall come in my
name, saying, lam //-e; and shall lead many
7 astray. And when ye shall hear of "wai-sand
rumours of wars, be not troubled: these
timujs must needs como to paas ; but the cud

Authorized Version,
left ono stone upon another, that shall not bo
thrown down.
3 And as ho sat upon the mount of Olives,
over against tho temple, I'eter and James aud
John and Andrew asked him privately,
4 Tell us, wheu sh:dl these things be? and
what shall he the sign when all these things shall
bcfuimied.' 5 And Jesus answering tbem, began to say.
Take heed lest any nam deceive you;
6 For many shall come in my name, saying, I
am Chris': and shall deceive many.
7 And when ye shall hear of wars and rumuure
of wars, be ye not troubled: ior su,lithiiigsin\iiit
needs be; but the end shall uot he yet.
a second siege of Jerusalem, and a sccontZ tribulation accompanying that siege,
as well as the first siege and tribulation when the city was taken by Titus."
He finds proof of this view in Zech. xiv. This interpretation of two sieges,
and of Christ's coming following the second siege, he thinks, renders the chap
ter "plain and intelligible. ' '
thrown down] the Greek is more closely rendered by Canon Cook, "shall
be loosed," which is the precise Impression made on the mind of an engineer
exploring the wall now.
3. ihe mount of Olives] crossing tho valley of the Kedron, the little com
pany ascended one ¦ot the footpaths that lead over the mount of Olives in the
direction of Bethany. When they had reached the summit, he sat down
(Matt, xxiv, 3 ; Mark xiii, 3).
over against the temple] the summit of Olivet is directly opposite or facing
the temple area, and from it there is a fine view of Jerusalem. The temple
was really the third temple ; the first temple was built by Solomon and de
stroyed by Nebuchadnezzar ; the second was built by Ezra and Nehemiah :
the third temple was an enlargement or rebuilding of the second, and was
chiefly the work of Herod. It was not completed until after the death of
Christ. Peter and James and John and Andrew] These apostles probably now sat
nearest to their Master. Andrew is added to the select company of three.
4. whal shall be the sign] The question, as given more fully by Matthew
(xxiv, 3) embraced three points: (1) the time ofthe destruction of the tem
ple ; the sign (2) of his Coming ; and (3) ofthe end of the world.
5. bega ¦¦( to .say] which is something more than ' ' said, ' ' as Alexander aptly
suggests ; (comp. also the R. V. ) and seems here to imply that what he said
was not restricted to a single topic; that he first spoke of one thing, and then
proceeded to speak of another. This is the more probable because our Lord,
instead of beginning with the sigus or premonitions of his second coming, as
many seem to think he does, and as the twelve may have expected, begins by
telling what was not to be so reckoned, although apt to be mistaken for the
signs in question.
Take heed] the disciples appear to have expected Jesus to assume the
kingly power at once. "Having been convinced that as soon as the reign of
Christ should commence, they would be In every respect happy, they leave
warfare out of the account and fiy all at once to a triumph." — Abbott. "The
four moral key-notes of the discourse on the last things are ' Beware,'
' Watch,' 'Endure,' ' Pray.' "—Farrar.
6. many shall come] the " For ' ' is omitted in R. V. , as also in verses 7
and 9. Doddridge regards Josephus' history of the Jewish wars as the best
commentary on this chapter. Five tokens are here given: (1) the rise of
false prophets ; (2) wars and rumors of wars ; (3) the rising of nation against

152

A PICTOEIAL COMMENTAEY

[Mark xm, 8, 9.

Authorized Version.
8 For nation shall rise against nation, and
kingdom against kingdom ; and there shall be
earthquakes in divers places, and there shall be
famines and troubles : tbese are the beginnings
of sorrows.
9 But take heed to yonrselTes: for they shall
deliver you up to councils: and in thp syna
gogues ye shall be beaten: and ye shall be

Revised Version.
8 is not yet. For nation shall rise against na
tion, and kingdom against kingdom : there
ShaU be earthquakes in divers places ; there
shall be famines: these things are the be
ginning of travail.
9 But take ye heed to yourselves: for they
shall deliver you nptoconncils; and iusyna^
gognes shall ye be beaten; and before gov
ernors and binga shall ye stand for my sake,

nation; (4) earthquakes; (5) famines (some MSS. omit troubles, v. 8). The
A. V. implies that there would be many false Messiahs, or false Christs,
though that is not necessarily the meaning In the R. V. Since the fall of Je
rusalem, upwards of fifty false Christs among the Jews are noticed by historical
writers ; it is not known that many appeared before that event.
8. nation — against nation] ' ' There were serious disturbances, (1) which
gave rise to the complaint against and deposition of Flaccus, and Philo's work
against him, A. D. 38, in which the Jews as a nation were the especial objects
of persecution ; (2) At Sileucia, about the same time, in which more than fifty
thousand Jews were killed ; (3) at Jamnia, a elty on the coast of Judsea, near
Joppa. Many other such national tumults are recorded by Josephus." — Al
ford. earthquakes] the following are some of the great earthquakes noted about
that time : in Crete, about A. D. 51 ; iu Phrygia, in 53 ;- in Laodicea, in 60 ;
in Campania, in 68 ; in Jerusalem, in 67 ; at Pompeii, in 63.
the beginnings of sorrows] The expression here is remarkable, and so the
creation is said to be "groaning and travailing " (Rom. viii, 22), waiting for
its regeneration (Matt, xix, 28) or new birth. For the fulfillment of these
prophecies comp. Jos. Ant. xix, 1 ; Tac. Ann. xii, 38 ; xv, 22 ; xvi, 13 ;
Sen. Ep. xci. Of these five classes of signs or tokens, the first was false
prophets or Christs. There were, the Egyptian false prophet at the head of
thirty thousand men, twelve years after Christ' s resurrection ; Theudas, Do
sitheus, and just afterthefall of Jerusalem, BarCochba, Jonathan, and others.
Hegessippus says many false Christs came. The second sign was wars : a
long time of umversal peace preceded the birth of Jesus ; after his death, un
til Jerusalem was destroyed, there was little else but threatened or actual war
among the Jews. The third and fourth signs were strikingly fulfilled, as sec
ular history testifies. The fifth sign, as noted by Luko, "fearful sights," etc.,
according to Josephus, had several forms of fulfillment, as (1) a star like a
sword hanging over the city: (2) a supernatural light in the temple; (3) the
massive eastem gate of soHd brass, requiring twenty men to open it, opened
of its own accord; (4) armies fighting in the clouds ; (5) a voice in the tem
ple : " Let us depart"; (6) a countryman running through the streets, crying
A voice against Jerusalem and the temple. Woe, woe to Jerusalem," ete.
See Hist. 'V Josephus. But Alexander thinks It difficult to find in contem
porary history a state of things answerable to this description before the down
fall of Jerusalem, the local wars and disturbances being, in his view, too in
significant to exhaust the terribly sublime description. These " signs " then
preceded the destruction of Jerusalem, but realized on a larger scale they are
to herald the end of all things ; comp. 1 Thess. v, 3 ; 2 Thess. ii, 2.
9. io councils] not the council, i. c., the Sanhedrin, but the lower courts.
Some were brought before the great council, as in Acts iv, 3, we find all the
apostles brought before the Sanhedrin ; and again in Acts v, 18, 27. Simi
larly, Paul was brought before the same council, Acts xxiii, 1.
in the synagogues shall ye be beaten] " Ofthe Jews," says Paul (2 Cor. xi,
24) , " five times received I forty stripes save one " : " thrice was I beaten vnth

Mark XIII, 10-13.]

ON THE GOSPEL OF MARK.

153

Authorized Version.
brought befor« rulers and kings for my sake, for
a testimony against tbem.
10 And tlie gospel must first be published
among all nations.
11 But "when they shall lead you, and deliver
you up, take no thought beforehand what ye
shall speak, neither do ye premeditate: but
whatsoever ehall be given youinthathour,that
speak ye: for it is not yo tbat speak, but the
Holy Ghost.
12 Now tbe brother shall betray the brother to
death, aud the father tbe son ; and children
Bhall rise up against Iheir parents, and shall
cause them to be put to death.
13 And ye shall be hated of all men for my
name's sake : but he tbat shall endure unto the
end, the same shall be saved.

Revised Version.
10 for a testimony unto tbem. And tho gospel
must first be prouchcd unto all the nations.
11 And when thoy lead you to judgement, 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 Ghost.
12 And brother shall deliver up brother to
detith, and the father his child; and children
shall rise up against parents, and ^ cause
13 thom to bo put to death. And ye shall be
hated of all men for my name'ssake : but he
that endureth to the end, the same shall be
saved.

^ Or, put them to death

rods." It was part of the duties of the Chazzan, or minister in each syna
gogue, to maintain order and scourge the condemned.
before rulers and kings] The Roman tetrarchs are sometimes called kings.
Paul stood before Felix (Acts xxiv, 10-22), Festus (Acts xxv, 1-11), Agrippa
(Acts xxvi, 1-23), Nero (2 Tim. iv, 16). The general persecutions of Christ
ians in later times, under Nero, in which Peter and Paul suffered martyrdom,
may also be alluded to. Schaff doubts whether prophecy has such specific
IhlfiLlment as some commentators, like Alford, advocate, and Lange suggests
that the wars referred to extend to the end of the world.
10. the gospel must first be published] or " proclaimed." The gospel was
Proclaimed throughout the Roman Empire, from Arabia to Damascus, from
emsalem to Ulyricnm, in Italy and in Spain, during the lifetime of some of
his hearers. Comp. Rom. xv, 19, 24, 28 ; Col. i, 6, 23. Alexander accepts
the general spread ofthe church before the faU of Jerusalem, as a substantial
fulfillment of this prediction. One point is clear, as Canon Cook suggests :
tribulation must be the portion of the church whatever may be the duration
ofthe interval during which the gospel is to be proclaimed in the world.
11. take no thought beforehand] See R. V. " Nyle the thenke what
ye schulen speke." — Wyclif. '^Thought," in the time of King James,
signified undue eare or anxiety. Shakespeare, Jul. Coss. ii, i, 186, says,
" If he love Caesar, all tbat he can do
Is to himself take thougM and die for Csesar."
but whatsoever shall be given you] the Greek word rendered premeditate
is the common phrase for committing to memory a speech, as opposed to
extempore speaking. It is omitted iu several MSS. and in the R. V. If re
tained it gives no warrant to ministers who get up to preach unprepared
every Sunday. Such a perverted " application of this passage is utterly un
justifiable." Comp. Matt. X, 19, 20, where the words occur as a portion of our
Lord's charge to his twelve apostles. "These were very weighty words for
the Roman Christians, at a time when the martyrdom of the apostles Peter
and Paul, in Rome, was about to take place." — Lange. The apostles, ac-.
cording to Alexander's view, -were simply to be the channels of the revela
tions which the Holy Spirit would make at such times.
13. he thaf shaU endure] "he that shall SMSfeyne in to the ende."— l^yc-
lif. The endurance here spoken of is the brave andperistent endurance of the
Christian in faith and love. In this noble word, the " queen of virtues," as
Chrysostom does not fear to call it, " there always appears in the New Testa
ment a background of manliness ; it does not mark merely the endurance,
the ' sustinentiam,' or even the 'patientiam, but the ' perseverantiam,' the
' brave patience ' with which the Christian contends against the various hind-

154

A PICTOEIAL COMMENTAEY

[Mark XIII, 14.

Rr.viSED Version.
14 But when ye see tho abomination of deso
lation standing where ho ought not (let him
thatreadeth uiiderstand), thcnletthem that

Authorized Version.
14 But when ye shall see thc abomination of
desolation, spoken of by Daniel the prophet,
standing where it ought not, (let him thatread
eth understand,) then let them that be in Judea
flee to the mountains :
ranees, persecutions and temptations that befall him in his conflict with the
inward and outward world. ' ' For further accounts of the fulfillment of these
prophecies consult the Acts and Epistles ; the writings of Josephus, and of
Roman writers, as Seneca, Epis. xci, 9 ; Suetonius, Claud, xviii, Tacitus
Ann. XV, 44, and Pliny, Epis. x, 97.
Practical Teaching. — "Make it' a rule that never a day shall pass with
out speaking for Christ. People won't like it. If you are a living witness
for Christ it makes people against you. You will suffer persecution and be
spoken against, and yet they wiU send for such a man first when they are in
trouble, or on their death-bed. The man that is popular with -the world is
not a friend of Jesus." — Moody.
14. Butwhen ye shall see] He had distinctly foretold the destruction of
Jerusalem, now he notices some signs which would precede its fall, and tella
them how they may secure their own safety.
the abom,ination of desolation] This expression comes from Dan. ix, 27,
"and forthe overspreading of abominations he shall make it desolate," or,
as it is rendered in the margin, "and upon the battlements shall be the idols
of the desolator. ' ' The Septuagint renders it, ' ' and upon the temple the
abomination of desolations;" comp. 2 Mace, vi, 2. Hengstenberg would
translate it, "and over the top of abomination comes the desolation." In the
Apocrypha it is applied to the profanation of the altar by Antiochus, 1 Mace.
i, 54. The key to the interpretation seems to be supplied by Luke xxi, 20,
" And when ye shall see Jerusalem compassed with armies, then know that
the desolatio7i thereof is nigh." Hence, some would understand it to denote
(1) any and all the abominations practiced by the Romans on the place
where the temple stood. (2) Others, the eagles, the standards of the Romau
army which were held in abomination by the Jews. The Roman eagles,
therefore, rising over the site of the temple, " where they ought not," and
'cojjipassirap'" the city (Luke xxi, 20), was the sign that the Holy Place
~ had fallen under the dominion of the
idolaters. Others (3) would refer the
words not only to the Roman eagles,
but to the outrages of lust and murder
perpetrated by the ' 'zealots, ' 'which drove
every worshipper in horror frora the sa
cred courts. See Jos. Bell. Jud. iv, 3, 7.
The second explanation is ingemously
urged by Greswell, and is accepted by
many ; but the first view, that it applies
to the pollution of the temple in any
way, is preferable.
spoken of by Daniel] This phrase is
omitted in many MSS. and is dropped in
the R.V. It Is found in Matthew, however.
The reference is generally held to be to
Dan. Ix, 27, but Calvin stoutly disputes
this, and thinks it refers to Dan. xli, 11.
flee to the mountains] Compare the flight
„ .,,„,. of Lot from the " cities of-the plain."
O-en. xix, 17. lliusebius says the Christians were warned, by a revelation, to

ROMAN STANDARDS.

Mark XIII, 15-18.]

ON THE GOSPEL OF MAEK.

155

Authorized Version.
15 And let him that is on tho housetop not go
down into the house, neither enter therein, to take
anything out of his house :
16 And let him that is in the field not turn
back again for to take up his garraent.
17 But woe to them that are with child, and to
them that give suck in those da-./s !
is And pray ye that your flight be not in the
winter.

Eevised Version.
15 are in Judasa flee unio tbe mountains : and
lot him that is on the housetop not go down,
nor enter in, to take anything out of his
16 house ; and let him that is in tho field not
17 return back tu take his cloke. Butwoeuno
them tbat aro with child and to them tliat
IS give suck in those days I And pray ye that
19 it be not in tbe winter. For those days shall

flee to Pella. Hence, the Jewish Christians fled from Jerusalera to this Persean
town, a distance of about 100 miles. Hammond notices the providential and
temporary raising ofthe siege by Gallus (who could have taken the city), thus
affording an opportunity for escape to those heeding the warning of Jesus.
So far as known, not a single Christian Jew perished in the fall of Jerusa
lem. " Somewhere on the slopes of Gilead, near the scene of Jacob's first
view ofthe land ofhis descendants, and of the capital of the exiled David,
was Pella (Identified with Tubakat Fah'l), so called by the Mucedonian
Greeks from the springing fountain, which likened it to the birthplace of
their own Alexander... Frora these heights Abner, in his flight frora the
Philistines, and David, in his flight frora Absalora, andthe Israelites, on their
way to Babylon, and the Christian Jews of Pella caught the last glimpse of
their familiar moutains. " — Stanley.
15. neither enter therein] The house? of Palestine were furnished with a
flight of steps outside, by which the housetops could be reached without actu
ally entering the house. Comp. chap, ii, 3, 12. Roofs are used for sleep, re
tirement, prayer, or secretion. The Christians were thus warned by our Lord
to flee bythe outside staircase, or to run along the roofs to the city wall, and so
make their escape.
16. his garment] i.e. his "outer garment."
18. pray ye] The fatalist and skeptic may smile at this exhortation, but
it is based on the profoundest philosophy. The interposition of providence in
answer to prayer maybe made, not within aline seen by the suppliant, but in
one which is to meet him on his path. "Herein," observes Isaac Taylor,_ '' is
especially manifested the perfection of divine wisdom, that the most surprising
conjunctions of events are brought about by the simplest means, and in a man
ner that is perfectly in harraony with the ordinary course of human affairs.
This is, in fact, the great miracle of providence; that no miracles are needed to
accomplish its purposes." And J. McCosh calmly urges, " Read in the spirit
of faith, striking coincidences will everywhere manifest themselves. _ What
singular union of two streams at the proper place to help on the exertions of
the great and good ! What curious intersections of cords to catch the wicked
as in a net, when they are prowling as wild beasts I By strange, but most
opposite correspondences, human strength, when set against the will of God,
is made to waste away, under God's burning indignation against it,as m heathen
story Meleager- wasted away as the stick burned which his mother held m
the fire." — Divine Government, pp. 176, 203.

siege, which took place in our October. But if Christ intended to refer to the
flight of Christians, as in A.V. , it is remarkable that immediately after the de
feat and temporary raising of the siege by Gallus, their flight probably took
place, which was in one ofthe mildes.t months in Syria. Por ( 1) the compassing
ofthe city by the Roman armies spoken of by Luke (xxi, 20) took place at
the commencement of October, a.d. 66, when the weather was yet mild and

156 A PICTOEIAL COMMENTAEY [Mark XIII, 19, 20.

Authorized Version. i Kevised Version.
19 For in those days shall be affiiction, such as be tribulation, such as there hath not been
was not fromthe beginning ofthe creation which the like from the beginning of the creation
God created unto this tirae, neither shall be. which God created until now, and never
20 And except that tbe Lord had shortened 20 shall be. And except the Lord had shortened
those days, no flesh should be saved: but forthe the days, no flesh would have been saved:
elect's sake, whom he hath chosen, he hath but for the elect's sake, whom he chose, he
shortened the days.
favorable for travelling : (2) the final siege, if any Christian Jews lingered on
till then, took place in the still more open months of April or May. SeeLew-
in's Fasti Sacri, pp. 344 and 358. The Jewish custom, which forbade travel
ling on the sabbath beyond a distance of 2000 ells, would make the Christian
Jews' travelling on that day infinitely more difficult, even though they might
themselves be possibly free from any scruple. " They would, in addition to
other embarrassments, expose themselves to the severest persecutions of
fanaticLsms. ' ' — Lange.
19. such as... from the beginning of the creation] Josephus declares of
the calamities attending the fall of Jerusalem, in almost the words of this
prophecy, "the misfortunes of all men, /rom the beginning ofthe world,
if they be compared to those of the Jews, are not so terrible as theirs were,"
"nor did any age ever produce a generation raore fruitful in wickedness, /rom
ihe beginning of the world." The city was densely crowded by the multi
tudes which had come up to the Passover. Pestilence ensued, and fansine
followed. The commonest instincts of humanity were forgotten. Acts of
violence and cruelty were perpetrated without corapunction or remorse, and
barbarities enacted which cannot be described. Mothers snatched the food
from the raou.hs of their husbands and children, and one mother of rank
actually killed, roasted, and devoured her infant son, and was discovered by
some who sought to rob her of her food. (Comp. Lev. xxvi, 29; Deut.
xxviii, 56, 57). Dead bodies filled the houses and streets of the city, while
cruel assassins rifled and mangled with the exultation of fiends. The hor
rors of fhe war, famine and pestilence combined were indescribable. The
besieged devoured even the filth of the streets, and so excess-ive was the
stench that it was necessary to hurl 600,000 corpses over the wall, while 97,-
000 captives were taken during the war, and more than 1,100,000 perished
in the siege, and nearly 500,000 more In various conflicts accompanying the
fall of Israel, which occurred elsewhere in the land. See Josephus, Bell.
Jud. vi, 9, 3; Tacitus, Hist, v, 13; Milman's History of the Jews ii, 16;
Meri vale's History of the Romans, vi, 59.
20. except that ihe Lord hod shortened] If in God's pitying raercy the
nuraber of those awful days had not been shortened, no flesh could have been
saved, referring, of course, to the Jewish people.
for the elect's sake] i. e. for the sake of the Christians. This was fulfilled
literally, though the city was strong, and the provisions ample for many years'
siege. he hath shortened] They were shortened, (1) by the order of Claudius
stopping Agrippa from completing the fortifications of Jerusalem ; (2) by
the division and factions among the Jews ; (3) by the burning of the stores of
provisions, which were sufScient for a siege of several years ; (4) by the
abandonment of the towers of the fortification by the Jews, on the arrival of
Titus ; (5) by the vigorous attacking and storming of the city, instead of
sitting out a siege. Titus encircled the city with a wall, five miles in extent,
and fortified it with thirteen strong garrisons, in the almost incredibly short
space of three days, and Josephus makes special mention of his eagerness
to bring the siege to an end. The city, which in the time of Zedekiah (2
Kings xxv, 1-6 ; Jer. xxxix, 1, 2) had resisted the forces of Nebuchadnez-

Iabk XIII, 21-26.]

ON THE GOSPEL OF MAEK.

157

Revised Version.
22 shortened the days. And then if any man
shall say uuto you, Lo, here is the Christ ;
22 or, Lo, there ; believe ^ il not : for there shall
arise false Christs and false prophets, and
shall shew signs and wondei-s, that they may
23 lead astray, if possible, tbe elect. But take
ye heed; behold, I have told you all things
beforehand.
24 But in those days, after that tribulation,
the suu shall he darkened, and the moon
25 shall not give her light, and the stars shall
be falling from heaven, and the powers that
26 are in the heavens shall be shaken. And
then shall they see the Son of mau coming in

Authorized Version.
21 And then if any inan shall say to you, Lo,
here u Christ: or, lo, Ae is there; believe Aim
not: 22 For falso Christs and false prophets shall
rise, and shall shew sigus and wonders, to se
duce, if ii were possible, even the elect.
23 But take ye heed: behold, I have foretold
you all things.
2i But in those days, after that tribulation, the
sun shall be darkened, and the moon shall not
give her light,
25 And the stars of heaven shall fall, and the
powers that are in heaven shall be shaken.
26 And then shall they see the Son of man
coming in the clouds with great power and
glory. * Or,tim
zar for sixteen months, was taken by the Romans in less than five. The
strong language also seems to have reference to tribulations in the last times.
22. false Christs and J'alse prophets] " Josephus lells us that false pro
phets and impostors prevailed on multitudes to follow thera into the desert,
proraising there to display signs and wonders (corap. Acts xxi, 38) ; and even
at the last, when the temple was in flames, numbers of all ages flocked
thither from the city, upon the proclamation of a false prophet, and of six
thousand assembled there on this occasion, not one escaped the fire or the
sword. But such imposture is to be still more signally realized with ' signs
and lying wonders' before the final coming of Christ (2 Thess. ii, 1-10)." —
Maclear. 23. But take ye heed] Do not ye be deluded ; iraplying that these pre
dictions would have a fulfillment in their day.
24 — 31. The Second Coming of the Lord.

(Time sarae as last Section.)
in those days] This verse is explained in two ways; (1) figuratively;
limits " those days " to the fall of Jerusalem, aud also "that tribula-

24.
which limits
tion" to the same event. Theu the rest of the verse is understood to be
figures, by which national and social revolutions are predicted, and that the
coming of the Son of man, in v. 26, is an invisible coraing as at the destruc
tion of Jerusalem. (2) The other may be called ihe literal view ; it explains
"those days" to be the latter days, near the end of the world, and that a
change in nations and in nature is implied, and a visible coraing of the Son
of man. In regard to the general description in this chapter, Abbott holds
that there have been more remarkable wars, famines, pestilences, and earth
quakes since, than before the fall of Jerusalera, and understands the lan
guage to apply to a long period of conflict and trial before the end will
appear. the sun shall be darkened] "The Jews expected that great calamities would
precede the advent of the Messiah ; yet at the tirae when these calamities
should have reached their height, they hoped that he would unexpectedly
appear. ' ' — Kuinoel.
26. shall they see the Son of man] either at the calamities attending the
fall of Jerusalem, if the figurative view oft). 24 is accepted; or near the
end of the world, if the literal view be taken. For the title Son of man,
see note on eh. ii, 10, and compare John v. 22, 27, "the Father judgeth no
man, but hath committed all judgment unto the son, and hath given him
authority to execute judgment also, because he is the Son of man."
in the clouds] so the Angels said to the Apostles at the ascension (Acts i,

158

A PICTOEIAL COMMENTAEY

[Mark XIII, 27-81.

Kevised Version.
27 clouds with great power and glory. And
then shall he send forth the angels, and shall
gather together bis elect from the tour winds,
from the uttermost part of the earth to the^
uttermost part of heaven.
28 Now from the fig tree leam her parable :
when her branch is now become tender, and
putteth forth its leaves, ye know that the
29 summer is nigh; evenso ye also, when yesee
these things coming to pass, know ye that
30 ^ he is nigh, even at the doors. Verily I say
unto you. This generation shall not pass
away, until all these things be accomplished.
31 Heaven and earth shall pass avay; but 'my

Authorized Version.
27 And then shall he send bis angels, and shall
gather together his elec t from the four winds,
from the uttermost part of the earth to the ut
termost part of heaven.
28 Now learn a parable of the fig tree : When
her branch is yet tender, and putteth forth
leaves, ye know that summer is near :
29 So ye in like manner, when ye shall see
these things come to pass, know that it is nigh,
even at the doors.
30 Verily I say unto you, that tbis generation
shall not pass, till all these things be done.
31 Heaven and earth shall pass away : but my
words shall not pass away.
»0r, »(
11) ; and Daniel foresaw him coming with the clouds of heaven (Dan. vii,
13 14). '
27. then shall he send his angels] to him God hath delegated the universal
and final judgment of raankind, that '' as in our nature he performed all that
v/as requisite to save us, as in our nature he was exalted to God's right hand,
to rule and bless us, so he shall in our nature appear to judge us." — Barrow's
Sermons. 28. the fig tree] They had already been taught one lesson from the
withered fig tree. "Our Lord having spoken of the signs preceding the two
grand events concerning which the apostles inquired (Comp. Matt, xxiv,
1-80), begins to speak of the time of them." — Wesley.
29. it is nigh'] or "he " i. c. the judge spoken of in verse 26.
even at the doors] There is no "even" in the original. So James says,
"Behold, the Judge standeth before the door" (James v, 9). "There is
something solemn in the brevity of the phrase, without the nominative ex
pressed. " — Wordsworth.
30. this generation shall not pass] The word rendered generation de
notes (1) birth, age ; (2) descent; (3) a gre?icrai2ore of men livingatthe same
time; (4) in a wider sense, a nation, or race. The meaning of this passage
is variously given : Some as Alexander hold that it refers to the Jews then
living ; others to the Jewish nation : and still others to the Jews as a people.
The prophecy certainly cannot be said to have had a complete fulfillraent dur
ing the lifetime of those living when it was uttered, nor indeed during fhe
existence of the Jewish nation. The Jewish people still maintain their
separateness though scattered widely, aud have every prospect of long con
tinuance. _ Geikie interprets the three accounts to mean that " this genera
tion of living men shall not have passed away, before the beginning of the
age of the Messiah, to be ushered in by the fall of Israel, and to be closed
by allthe signs, has come." Maclear and Perowne suggest "(1) In reftr-
cnce to ihe destruction of Jerusalem, he declares that the generation of lhe
literal Israel then living would not pass away before the judgments here pre
dicted would fall upon Jerusalem, just as God had made their forefathers
wander in the wilderness "until aU ihe generation was consumed " that had
come out of Egypt "and done evil in tlie sight of the Lord " (Num. xxxii,
13) ; (2) In reference to his second coming, andthe world at large, he afiBrms
that the race of men, and especially the generation of thera that sought the
Lord (Ps. xxiv, 6), the faithful seed of Abrahara, should not pass away until
all these things should be fulfilled. This is substantially the same idea pre
sented by Geikie.
31. but my words shall not pass away] Never did the speaker reem to
stand more utteriyalone than when he uttered this majestic utterance. Never

Mark XIII, 32-34.] ON THE GOSPEL OF MAEK. ]59

Revised Version.
32 words shall not pass away. But of that day
or that hour knoweth no one, not oven the
angels in heaven, neither the Son, but tho
3'i Father. Take ye heed, watch ^ and pray :
34 for ye know not when the time is. It is iia
avlien a man, sojourning in another country,

Authorized Version.
32 But of that day and tlvit hour kuoweth no
man, no, not the augols which are in heaven,
neither tlie Son, but the Father.
33 Take ye heed, watchand pray: for ye know
not when the time is.
34 For the Son of man is" as a raan taking a far
journey, who left his house, and gave authority
^ Some ancient authorities omit andpray.
did it seem more iraprobable that it would be fulfilled. But as we look
across the centuries we see how it has been realized. His words have passed
into laws; they have passed into doctrines ; they have passed into proverbs ;
they have passed into consolations ; but they have never '"passed away." —
Camb. Bible. 32 — 37. Final Exhortation to Watchfulness.
32. neither the Son] Since the tiraes of the early Fathers until now,
critics have wrestled with this expression, to find a satisfactory solution, and
relieve the seeraing contradiction between this denial of knowledge and the
omniscience of the Saviour. (1) Ambrose rejected the clause as an Arian
interpolation, but this is proved to be unfounded ; the clause is in all the
ancient MSS. and versions, and it is unlikely the Arians could have tampered
with them all. (2) Augustine said it meant that it was not a fact which
Christ had received to tell, as it was not^to be known bythe disciples; so
Luther, Melanothon, the older Lutherans, Porieus, Bengel, and Whitby, sub
stantially held. (3) That the Son w is not at the time in possession ofthe
knowledge (similar to No. 2), as maintained by Lange, or did not know It in
his Mediatorial office, as Alford suggests ; but Schaff rejects these interpreta
tions as " make-.sliift3." (4) That as the Son of man, in his human nature
he did not know it; this is the view substantially of Athanasius, Cyril, Chrys
ostora, Calvin, Ryle, Alexander, Clarke, J. Pye Sraith, Suraner, Da Costa,
Schaff, and the great majority of later commentators. This last view does
not remove the real difificulty, though it may be said to relieve it somewhat.
For as Bishop Sumner aptly remarks, "it is hard to understand, how the
Son coming in the flesh should divest himself of knowledge which he pos
sessed as God, in the same way as, confessedly, he divested himself of im
mortality." How could he be ignorant of anything, when he asserts "I
and my Father are one," and it ia said by the apostle " la hira are hid all
the treasures of wisdom and knowledge" Col. ii, 3. Itis inconsistent and
unscholarly to atterapt an escape from the difficulty by trying to explain
away the force of the word " know," as Mirapri«s and a few others do. It
must be accepted inits ordinary and plain sense here, as elsewhere. Accept
ing the last as the most satisfactory interpretation, we mu.st still confess it is
a, mvsLery we cannot coraprehend; so Jesus is said to have "increased in
wisdom" and in stature, Luke ii, 52 ; to have prayed to the Father, Matt.
xiv, 23 ; xxvi, 39, 42-44, to have received a commandment frora the Father,
John xiv, 31 ; so here he asserts that a fact is hidden frora him, and known
ouly to the Father; all these statements reveal some of the mysteries of his
incirnation which we cannot fully understand now, but may know when we
see him face to face.
•33. Take ye heed, watch andpray] " Se ye, wake ye, and preie ye." —
Wyclif. The word rendered "watch" only occurs four times in the New
Testament: (1) here; (2) in the parallel, Luke xxi, 36; (3) Eph. vi, 18,
"Praying always.. .and watching thereunto with all perseverance;" (4) Heb.
xiii, 17, ' ¦ Obey them that have the rule over you, . . .for they waioh for your
souls.'' It denotes (1) to be sleepless, (2) to be vigilant.
34. taking a far journey] literally, one who is absent from his people.

160 A PICTOEIAL COMMENTARY [Mark xm, 34^X1 V,l.

Authorized Version'.
to his servants, and to every man his work, and
commanded the porter to watch.
35 Watch ye therefore: for ye know not when
the master of the house cometh, at even, or at
midnight, or at the cockcrowing, or in the morn
ing: 36 Lest coming suddenly he find you sleeping.
37 And what I say unto you I say unto all,
Watch. /^H AP. XIV. — After two days waa the feast of

Eevised Version.
having left his house, and given authority to
his ^ servants, to each one his work, com-
35 manded also the porter to watch. Watch
therefore!; for ye know not when the lord of
the house cometh, whether at even, or at
midnight, or at cockcrowing, or in the morn-
36 ing; lest coming suddenly he find you sleep-
37 ing. And what I say unto you I say unto
all, Watcli.
14 Now after two days was the feast of the

^ Gr. bondservants.
who goes on foreign, travel. " Which gou fer in pilgrimage." — Wyclif " Be
doing something, thatthe devil may always find you engaged." — Jerome.
Even so our Lord left his Church, gave authority to his servants the apostles,
and to those who should come after them, and to every man his wori, and
is now waiting for the consummation of all things.
the porter] Ellicott suggests that this refers primarily to Peter, and thinks
it throws light on the porter of the sheepfold, John x, 3. SchaflF, Riddle,
and others suggest fhat apostles and all ministers and Christians are watch-
raen. This is true, but the parable is intended to teach the duty of watch
fulness ; the porter is a part of the " machinery" of the parable, not neces
sarily calling for any special application.
35. ai even, or at midnighf^ 0>n the night watches see ch. vi, 48. Inthe
temple the priest, whose duty it was to superintend the night sentinels ofthe
Levitical guard, might at any moment knock at the door and deraand en
trance. " He carae suddenly and unexpectedly, no one knew wheu. The
Rabbis use almost the very words in which Scripture describes the unex
pected coming of the Master, when they say. Sometimes he came at the
cockcrowing, sometiraes a little earlier, sometimes a little later. He oame
and knocked, and they opened to hira.'' Mishnah, Tamid, i, 1, 2, quoted in
Edersheim's The Temple and iis Services.
36. Lest coming suddenly he find you sleeping] '' Daring the night the
' captain of the teraple' made his rounds. On his approach the guards had
to rise aud salute him in a particular manner. Any guard found asleep when
ou duty was beaten, or his garments were set on fire — a punishment, as we
know, actually awarded." — Edersheim.
37. Watch] Observe the emphasis given to Christ's exhortation,
" Watch t" Peter, who had a strong influence on Mark, would seem to
wish us to notice in spite of frequent warnings that he himself failed to
watch, and fell. Matthew tells us how the Lord sought to impress these
lessons of watchfulness and faithfulness still more deeply by the Parables of
the ''ten virgins" (Matt, xxv, 1-13), andthe "talents" (Matt, xxv, 14-30),
and closed all with a picture of the Awful Day, when the Son of man should
separate all nations one from another as the shepherd divideth his sheep
frora the goats (Matt, xxv, 31-46). — Camb. Bible.
Practical Suggestions.— " I believe that heaven is real, hell is real, the
devil Is real, God is real. If God did not wish us to speak about heaven, he
would not have put so rauch about It in the Bible." — Moody.
Ch. xiv, 1, 2. — The Sanhedrin in Council.
Saturday April 1, and Tuesday April 4, A. D. 30.
1. after two days] There is much difference of opinion among harmon
ists in regard to the order of events, noted in this chapter. (1) Robinson
places the conspiracy of the rulers on the evening following Wednesday,
which he calls " Thursday eve" (not Thursday night), and fixes the anoint
ing also on the same evening ; Judas making his plan known to the priests

Mark XIV, I.J qn THE GOSPEL OF MARK.

161

Authorized Versiov. r Reviseu Version.
the passover, and of unleavened bread: and passover and tho unleavened bread : and tho
the chief priests and the scribes sought how | chief priests and the scribes sought how they
in the course of the day, on Thursday ; while the discourse on the fall of
Jerusalera and the coming of Christ he places on the day before, i. e. on
Wednesday, but this seems too late.
(2) Andrews holds to two consultations by the rulers, one on Saturday
night, John xii, 10, 11, and the second on the following Tuesday night, noted
here lay Mark xiv, 1, 2, 10, 11, and in Matt, xxvi, 14, 16. The anointing at
Bethany, he assigns to the previous Saturday night (April 1, A. D. 30),
Mark xiv, 3-9 ; and places all the other events mentioned in Mark xii, 1, to
xiv, 2 and xiv, 10, 11, on Tuesday April 4, A. D. 30. He explains this
transposition of Mark xlv, 3-9, on the ground that Mark (and Matthew)
bring in the account of the supper at Bethany parenthetically, and to explain
the action of Judas, who was offended at the waste of so much raoney, and
at the rebuke of his Master on that occasion. He identifies the supper in
Matt, xxvi, 6-13, and Mark xiv, 3-9, with that in John xii, 1-9, as do Dean
Mansel, Farrar, Ellicott, Canon Cook, Schaff and others, who likewise assign
it to Saturday night, and the other events to the following Tuesday or possi
bly Wednesday, e.^cept Farrar, who assigns the proposal of Judas to the
priests, to Saturday night after the anointing at Bethany, and the conclusion
of the bargain with the council, to the following Tuesday night.
(3) Geikie assigns the utterance of the prophecy respecting the fall of
Jerusalera and the coming of Christ to Tuesday afternoon, 12th of Nisan,
and the anointing at Bethany, and the conspiracy against Jesus by the rulers,
and their conference with Judas, to the same night. How Jesus spent Wed
nesday, Farrar and Geikie and Canon Cook think we are not informed.
A large number of commentators also assume that the anointing was on
Tuesday night, some of them explaining the difficulty in John xii, 1, by sup
posing that to be another anointing, and some, that it was the same, and that
there is a copyist's error in John, or that he refers to the arrival at Bethany
only, and does not imply that the anointing took place " six days before the
passover." But if the anointing noticed by John is not the same as this in
Mark and Matthew, then there were two anointings at the same place, under
much the same circumstances, only four days apart, which seems very im
probable. If they were the same, and yet took place on Tuesday night, the
apparently precise note of time by John must be explained. This is more
difficult to do satisfactorily, than it is to explain the transposition in the nar
ratives of Mark and Matthew. Hence the- order given in No. 2 is the most
satisfactory. The arrival at Bethany from Jericho, is also variously assigned to Sunday,
10th Nisan, by Luthardt and Strong, to Saturday, 9th Nisan, by Greswell and
Robinson, to Friday night by Wieseler, Tholuck, Andrewsand the most criti
cal commentators. Canon Cook observes that from this point to the resurrec
tion there is almost a complete and rainute argument in the synoptical narra
tives.

the

and of unleavened bread] The Passover was on the 14m ot JNisan, ana
e " Feast of unleavened bread " commenced on the 15th and la ted for

s::end: rderivingXrameTomThTT^.^^^^^^^ or -lea-ned c ^ t3
Old andTn the New Testament, and Josephus on one occasion, even de
um ana in tae X ^^^^ J j5 1.— Edersheim.
aSe cW./>HSfe] \^hile our Lord was in quiet retirement at Bethany

162

A PICTORIAL COMMENTAEY

[Mark XIV, 2,3.

Eevised Version.
might take him -with subtilty, and kill him :
2 for they said. Not during the feast, lest haply
there shall be a tumult of the people.
3 And while he was in Bethany in thehouse
of Simon the leper, as he sat at meat, there

Authorized Version.
they might take bJTn by craft, and put him to
death. 2 But they said, Not on the feast day, lest there
be an uproar of tlie people.
3 And being in Bethany, in the house of Si
mon the leper, as he sat at meat, there came a
the rulers in the court of the palace of Caiaphas (Matt, xxvi, 3), consulted
how they could put him to death. There was a great crowd at the passover
at Jerusalera, and that would raake it prudent for the rulers to avoid excit
ing a turault.
by craft] by stratagem, deceit, or fraud ; they dared not arrest him
openly, because of the people.
2. Not on ihe feast day] SeeR.V. Their plan was to do it iraraediately
after the feast, when the crowd would be gone, but Judas probably changed
their plan. 3 — 9. Simon's Feast and the Anointing by Maey.
(Saturday eve following the Jewish Sabbath, April 1st, A. D. 80. )
3. And being in Bethany] This anointing is related by Matthew, Mark
and John. The anointing narrated in Luke vii, 36-50, though held to be
the sarae by the Roraanists, was undoubtedly different, for it was at the
house of " Simon " the Pharisee, probably at Capernaura, while this was at
the house of Simon a leper, in Bethany. Som«, as Theophylact and Light
foot, suppose that the supper mentioned in John is a, different one from
that in Matthew and Mark, but without sufficient grounds, for as Robinson
observes, the identity of circumstances is too great, and the alleged differ
ences too few to support the conjecture. Matthew and Mark say the woman
anointed his head ; John, his feet, but neither excludes the other; and John
speaks of Lazarus as one of those who reclined at the table, showing that he
was a guest ; hence, the supper may have been at the house of Simon, as the
other gospels state. The conjecture that Siraon owned the house, and that
Lazarus was his tenant, the housebeiug occupied by both, is more ingenious
than probable. The anointing was on the evening following Saturday — the
Jewish sabbath. It took place after sunset, at which time the sabbath ended.
The evangelist Mark, on this view, goes back to narrate the anointing, and
connect it with the offer of Judas to betray Jesus. Some conjecture that
Judas made a similar offer to the rulers at an earlier date.
Simon ihe leper] and possibly one who had been cured by our Lord. He
wag probably a near friend or relation of Lizarus. Some conjecture that he
was his brother, others that he was the husband of Mary.
as he .sat at meat] We learn from John that Martha served at the feast
while Lazarus reclined at the table as one of the guests. " Nothing can be
more natural and easy," says Alexander, "than the introduction of this inci
dent at this point, both by Mark and Matthew. The attempt to represent it as
at variance with the chronology of John xii, 1, being altogether groundless,
as the six days there relate to his arrival in the neighborhood of Jerusalem,
and the iwo days here to his preparation for the paschal service. Equally
groundless is the notion entertained by some, thatthe passages describe
two different anointings."
there came a womaii] John says her name was Mary, probably the sister
of Martha, and of Lazarus. The name of the woraan who was a sinner, and
anointed Jesus atthe house of Simon the Pharisee, is not given, so thatthe
Romanist writers have no ground for identifying her with Mary of Bethany,
or for regarding the anointing at Bethany as the same as the one described
in Luke vll, 36—50.

Mark XIV, 4.]

ON THE GOSPEL OF MAEK.

163

Authorized Version.
woman having an alabaster box of ointment of
spikenard very precious; and she brake the box,
and poured it on his head.
4 And there were some that had indignation
within themselves, and said, Why was this waste
of the ointment made ?

Revised Version.
came a woman having ^ an alabaster cruse of
ointment of ^ spikenard very costly ; and she
brake tbe cruse aud poured it over his head.
4 But there were some that had indignation
among themselves, saying. To what purpose
hath this waste of the ointment been made ?

'Or,a.^aj* = Or. pisdcnartJ, pistic being perhaps a local name. Others take it to menu genu
ine; others, liquid.
having an alabaster box] " box " is not expressed iu the Greek. At Ala-
bastron in Egypt there was a manufactory of sraall cruses or vases for hold
ing perfumes, which were made from a stone found in the neighboring moun
tains. The Greeks called these
vases aft«r the city from which
they came, alabastrons. This
name was eventually extended
to the stone of which they were
forraed, and at length the terra
alabaster was applied without
distinction to all perfume vessels,
of whatever materials they con
sisted. of ointment of spikenard] 0 r,
of pure (or pistic) nard or liquid
nard. See R.V. and margin for
various renderings of this phrase.
The American revisers prefer
the reading "pure nard, " and
would omit the raarginal read
ings ; and so in John xii, 3.
Pure or genuine Seems to yield
alabaster vases. the best meaning, as opposed to
the psv.edo-nardus, for the spikenard was often adulterated. Pliny, Nat.
Hist, xii, 26. It was drawn from an Indian plant, brought down in consider
able quantities into the plains pf India from such raountains as Shalraa, Ke
dar Kanta, and others, at the foot of which flow the Ganges and Jurana rivers.
very precious] It was among the costliest anointing oils of antiquity, and
was sold throughout the Roman Empire, where it fetched a price that put it
beyond any but the wealthy. Mary had bought a vase or flask of it contain
ing twelve ounces (John xii, 3). Ofthe costliness of the ointment we may
form some idea by remembering that it was among the gifts sent by Cam
byses to the Ethiopians (Herod iii, 20), and that Horace promises Virgil a
whole cadus (== 36 quarts nearly) of wine, for a small onyx box of spikenard
(Carm. w, xii, 16, n).=Maclear.
brake the box] " The Greek word implies not so much the breaking of
the neck of the costly jar or flask, but the crushing it in its entire'ty with both
her hands." — Ellicott. Others, however, regard it as meaning that she broke
the seal (as Burder), or the small neck of the flask. See Schaff, Perowne and
Bloomfield. "To anoint the feet of the greatest monarch was long un
known, and in all the pomps and greatnesses of the Roman prodigality, it
was not used till Otho taught it to Nero." — Jeremy Taylor's Life of Christ,
iii. 13.
4. there were some] The murmuring raay have begun with Judas Iscariot,
John xii, 4, and infected some ofthe others, or the feeling may have been a
general one, and giving expression to it may have inflamed the feelings <jf

164

A PICTOEIAL COMMENTAEY

[Mark XIV, .^-9.

Authorized Version.
5 For it might have been sold for more than
three hundred pence, aud have been given to
the poor. ¦ And they murmured against her.
6 And Jesus said, Lether alone; why trouble
ye her? she hath wrought a good work ou me.
7 For ye have the poor with you always, and
whensoever ye will ye may do them good : but
me ye have not always.
8 She hath done what she could : she is come
aforehand to anoint my body to the burying.
9 Verily I say unto you. Wheresoever this
gospel shall be preached throughout the whole
world, i/ii-j also that she hath done shall be
spoken of for a meraorial of her.

Revised Ver^i^n.
5 For this ointment might have been sold for
above three hundred ^ pence, and given to
tbe poor. And they murmured against her.
6 But Jesus said. Let her alone ; why trouble
ye her? she hath wrought a good work on
7 me. For ye have the poor always with yon,
and whensoever ye will ye can do thera good:
8 but me .ye have not always. She hath done
what she could; sbe hath anointed my body
9 aforehand for tbe burying. And verily I say
unto you. Wheresoever the gospel sh^U he
preached tiiroughout tbe whole world, that
also which this woman hath done shall be
spoken of for a memorial of her.

^ See raarginal note on Matt, xviii, 28, [quoted on p. 82.]
Others to a greater degree. So Mark's account iraplies. The objection may
have been a hollow pretence on the part of Judas, while some others may
have honestly felt that it was not a wise expenditure.
This waste] literally " loss " or "perdition." " But thou Judas, art the
son of perdition." — Bengel. The objection was not that the use was luxuri
ous and sinful, though this may possibly be implied, but that the value of the
ointment raight have been better spent in relieving the suffering poor.
6. for more than three hundred pence] i. e. for raore than 300 denarii,
equal to about $50. To Judas it was intolerable that there should be such
an utter waste of money. It raay have been his office to give to the poor,
from their comraon fand. See the additional reraark in John xii, 6.
they murmured] Wyclif renders it here ' ' thei groyneden in to hir. " De
Wette, "they scolded her." The word "expresses a passionate feeling,
which we strive to keep back iu utterance." " Mark, wdthout a doubt, pre
sents here the most accurate historic picture ; John defines raost sharply the
motive ; Matthew gives the especially practical historic form." — Lange.
6. wrought a good work] any sacrifice and expense truly made for the
Lord is not extravagance, but a "good work."
7. poor wiih you alway. s] Those who talk much about the poor will have
constant opportunities to do much for thera. Let them do, as well as talk.
Lightfoot conjectures that the Jews thought there would be no poor in the
days of the Messiah
ye may do them good] To the papist argument (from this verse) in favor
of the use of incense, tapers, and iraraoderate expense in a showy and pom
pous worship Calvin ingeniously if not forcibly answers, that Christ plainly
makes this an exception and impliedly forbids its repetition as not agreeable
to him, but rather desires us to bestow on the poor what superstition fool
ishly expends in the worship of God. The verse suggests, as Schaff ob
serves, that under no reorganization of society will poverty be banished from
the earth.
8. she is come aforehand] See R. V. The word thus rendered only
occurs three times in the New Testaraent. (1) Here ; (2) 1 Cor. xi, 21 ; (3) -
Gab vi, 1. It denotes (I) to take beforehand; (2) to take before another;
(S) to outstrip, get the start of, anticipate.
what she could] "Blessed are they of whora the Saviour will say. They
have done what they could!" — Jacobus. Literally it reads, "what she had,
she did " Of how few could Jesus say this now!
9. gospel shaV. be preached] Christ and the world have widely different
estimates of conduct. The world has utilitarian views. How useful the
value of this ointment ! It would do so rauch good for the poor ! So the
world raves about missions, when " all is needed at home." " What does it

Mark XIV, 10-12.]

ON THE GOSPEL OF MAEK.

165

Authorized Version. *..
10 And Judaa Iscariot, one of the twelve, went
unto the chief priests, to betray him unto them.
11 And when they heard it, they were glad,
and promised to give him money. And he sought
how he might conveniently betray him.
12 And the flrst day of unleavened bread, when

^ Gr. the one of the twelve.

Revised Version.
10 And Judas Iscariot, ^ he that wasone of
the twelve, went away unto the chief priests,
11 that he might deliver him unto them. And
they, when they heard it, were glad, and
promised to give him money. Andhe sought
how he might conveniently deliver him unto
them.
12 And on the first day of unleavened bread

give of love to the poor?" asks Dr. John Hall, "The supporters of foreign
missions are almost the only helpers of the poor at home. And thus is this
prophecy fulfilled by gospel raissions the world over. Prom the omission
of this incident by Luke, Alford draws an argument in favor of the indepen
dence of the gospel records.
10, 11. Judas with the Chief Priests.
Tuesday April 4, A. D. 30 (?).
10. And Judas Iscariot] Three causes, if we may conjecture anything
on a subject so full of raystery, would seera to have brought about his pre
sent state of raind: (1) avarice; (2) disappointment of his carnal hopes;
(3) a withering of internal religion. The reason for going at this time, is
not as obvious from Mark' s narrative alone, as from all the accounts cora
bined. Judas was doubtless angered by the reproof of Jesus lu the case of
the ointment, and smarting under the reproach, carried into effect thoughts
long brooding in his mind.
went unto the chief priests] he repaired from Bethany to Jerusalem, pro
bably by night, and being admitted into the council of the chief priests pro
poses to betray his master into their hands.
11. they were glad] his proposal filled them with joy. Mark notices
that they were glad, but does not give the price offered.
andpromised] He had made his venture, and accepted what they offered.
Thirty pieces of silver (Matt, xxvi, 15), the price of a slave (Exod. xxi, 32),
were equivalent to 120 denarii, about $18 or $19 of our money. At this time
the ordinary wages for a day's labor was one denarius ; so that the whole
sum amounted to about four months' wages ofa day laborer.
conveniently] The arrest must be made quietly, therefore when he had but
few of his friends about him ; when he was alone with the twelve. Judas
doubtless knew just when such an opportunity would occur.
12—31. Passover AND the Last Supper.
Thursday eve, 16th Nisan, 783, April 6th, (?) A. D. 30.
12. the first day of unleavened bread] Wednesday would seem tohave
been spent by our Lord at Bethany. Tbat night he slept at Bethany for the
last tirae on earth. ' On the Thursday morning he awoke never to sleep
again." — Farrar.*
* Date ofthe Lord's Sapper] The two leading theories are : (1) that it was on the evening following
the 14th of Nisan: the regular and legal time for eatini; the passover ; (2) that it was on the eve fol-
lowingthe 13th of Nisan, and therefore tbat the Friday on which Christ was crucified was tho
Uth; hence, the legal passover would be eaten upon the evening of the day of crucifixion. This
view' would place the last supper on the day previous to the legal time for the passover. Robinson
mnintains the firat view. Seo English Sarmony, pp. 200—20.5, and thinks that the term 'passover"
sometimes means the whole paschal festival or feast, and to " eat the passover," ra^iy mean to
keep the paschal festiT.il. His view relieves the difficulty of John xiii, 1, 2. and xviii, 28, and
isconcurredinby m-*ny scholars, ao, Davidson, Fairbairn, Gardiner, Lange, Lewin, Lightfoot,
Milligan. Norton, Olshausen, Stier, Tholuck, Wieseler, Bochart, Hengstenberg, Andrews, Geikie
and Schaff. The latter theory that Jesus and his disciple-i partook ofa substitute for the passover
upon the day previous, that is, anticipated it by one day, is accepted, by Bleek, De Wette, Ebrard,
Ellicott Erasmus, Ewald, Grotius, Lttcke, Meyer, Neander, Tischendorf, Westcott, Winer, Alford,

166

A PICTOEIAL COMMENTAEY

[Mabk XIV, 13.

Authorized Version.
they killed the passover, his disciples said unto
him, Where wilt thou that we go and prepare
that thou mayest eat the passover ?
13 And he sendeth forth two of his disciples,
and saith unto them. Go ye into the city, and
there shaU meet you a man bearing a pitcher of
water ; follow bim.

Rbvisep Version.
when they sacrificed the passover, his disci
ples say unto him. Where wilt thou that we
go and make ready that thou mayest eat the
13 passover? And he sendeth two of his disci
ples, and saith unto them. Go into the city,
and there shall meet you a man bearing a

when they killed ihe passover] i.e. ihe Paschal victim. Compare Luke xxii,
7 ; 1 Cor. v. 7. The name ofthe Passover, in Hebrew Pesach, and in Aramsean
and Greek Pascha, is derived from a root which means to "step over," or to
" o«eWeap," and thus points back to the historical origin ofthe Festival. "And
wheu I see fhe blood, I will pass over you and the plague shall not be upon
you to destroyyou, when I smite the land of Egypt" (Exodus xii, 13). This
is the common view respecting the word " Passover," but is it fhe correct
one ? Corapare the Hebrew of Isaiah xxxi, 5, with that of Exod. xii, 'IZ.
These passages iraply, according to Lowth and Byle, that there are two
agents — the destroying angel passing through to smite, and Jehovah "spring
ing forward " (not passing over) to defend the house marked with blood.
In this interpretation Jehovah opposes himself to the destroyer as a protector,
and saves the house.
Where wilt thou] Thursday morning the disciples came to our Lord for
instructions as to the passover. " They may have expected that he would eat
it at Bethany, for the village was reckoned, as regards religious purposes, part
of Jerusalem bythe Rabbis, and the lamb might be eaten there, though it
must be killed at the Temple." — Lightfoot. Hor. Heb.
that we go and prepare] The lamb would have been bought on the 10th
of Nisan, according to the rule of the Law (Exod. xii, 3), the very day on
which he, the true paschal Larab, entered Jerusalera in meek triuraph. Of
the method of killing the paschal larab, Starke writes : " A crowd of Israel
ites were received into the court, the gates were shut, the trumpets sounded.
The householders slew their lambs. The priests formed a row, which ex
tended to the altar, received the blood in silver basins, which they passed on
one from another, and those who stood nearest the altar poured it out at its
feet, whence it flowed subterraneously into the brook Kedron The house
holder lifted the slain lamb to a hook on the willow, took off its skin, and
removed the fat. This last the priest burned on the altar. The householder
uttered a prayer, and carried the larab to his house, bound in its skin. The
head of the house, where the feast was held, received the skin. When the
first crowd departed another followed, and so on."
13. he sendeth forth two of his^disciples] The apostles Peter and John,
Luke xxii, 8. Alford finds in this verse a proof that Mark did not write his
gospel under the superintendence of Peter, else he would have given the
naraes ofthe two disciples, and not have oraitted the other fact, that Jesus
flrst gave the command to prepare the passover. But the first omission
seems rather in harraony with the Petrine theory, as it might be due fo
Peter's desire not to make himself unnecessarily prominent.
a man] It was generally the task of women to carry water. Araong the
thousands at Jerusalera they would notice this man carrying an earthern jar

Mansel and Farrar. Either view is attended with difficulties, but the first h^is, on the whole, the
less serious ones, and is in accord with the more natural meaning of the language'iri tbe vHrious
accounts. The first three gospels certainly give the impression that the supper was instituted dur
ing the passover feastat the regular time, and Christ who came to fulfill the Kw, wonld hardly
have vio'ated it in this case, nor would he iTobably have been permitted so to do, by having the
lamb slain in the temple, as'tradition says was the custom at that time. Heni*e, the chronology
followed in these notes, assigns it to Thursday eve, llth Nisan, 783, or April 6th, (?j A D. 30.

Mabk XIV, 14-16.]

ON THE GOSPEL OP MAEK.

167

Revised Version.
14 pitcher of water : follow him ; and whereso
ever he shall enter in, say to thegoodmanof
the house. The ^ Master saith. Where is my
guest-chamber, where I shall oat the pass-
15 over with my disciples ? And he will him
self shew you a large upper room furnished
and ready; and there make ready for us.
16 And the disciples went forth, and camo into
the city, and found as he had said untu them:
and they made ready the passover.

EARTHEN WATER PITCHERS.

Authorized Version.
14 And wheresover he shall go in, say ye tothe
goodman of the house, The Master saith. Where
is the guestchamber, where I shall eat the pass-
over with my disciples?
15 And he will shew you a large upper roora
furnished and prepared ; there make ready for
us. 16 Aud his disciples went forth, and camo into
the city, and found as he had said unto them:
and they made ready the passover.
1 Or, Teacher
of water drawn from one of the foun
tains. We need not conclude, because
it was a slave's employment to do this
(Deut. xxix, 11 ; Josh, ix, 21), that he
was a slave. The apostles were to fol
low him to whatever house he entered.
14. say ye to the goodman of the
house] Some conjecture thatthe owner
of the house was a disciple; see Bengel.
"A disciple but not one ofthe twelve ;"
but the word rendered "guest-cham
ber " is also rendered " inn " In Luke
ii, 7, and was apparently a generic
term for hired lodging. Lightfoot
says lodgings were free at Jerusalem
during the passover, but RosenmiiUer
holds itto be certain that during the feast the Jerusalemites hired out rooms
furnished for visitors to the passover. Hence there is no call for the inge
nious guesses that he was Nicodemus, Joseph of Arimathaea, or John Mark-,
for the gospels and traditions alike are silent. "Universal hospitality pre
vailed in this raatter, and the only recompense that could be given was the
skin of the paschal lamb, andthe earthen dishes used at the meal." — Geikie.
the guestchamber] curiously translated by Wyclif, "my fulfilling, or etyng
place.'" Comp. R. V. It was common for those in Jerusalem to furnish or
rent rooms, and make preparations for other Jews, not residents of the city,
who came to keep the passover.
15. a large upper room furnished and prepared] "a greet souping place
strewid." — Wyclif. Furnished implies that it was provided with couches,
as the custom of reclining at meals required, and prepared implies special
arrangements for the Passover, as searching for, and putting away every
particle of leaven (1 Cor. v, 7), which was done with a lighted candle, and
also getting ready the lamb, herbs, wine, bread, etc.
16. they made ready the pa.ssover] This preparation would include the
provision of the unleavened cakes, of the bitter herbs, the four or five cups
of red wrne mixed with water, of everything, in short, necessary for the meal.
The Passover was celebrated among the Jews in the time of our Lord: (1)
By eating two or three flat cakes of unleavened bread (Exod. xii, 18), and by
a succession of four cups of red wine always mixed with water (Ps. xvi, 5,
xxiii, 5, cxvi, 13). These were placed before the master of the house where
the paschal feast was celebrated, or before the most eminent guel^t, who was
called the celebrant, thepresident, orprocUimerof the feast. (2) After those
assembled had reclined, he took one of the four cups, known as the " cup
of consecration," in his right hand, and pronounced the benediction over
the wine and the feast, saying, "Blessed be Thou, Jehovah, our God, Thou

168 A PICTOEIAL COMMENTARY [Mabk XIV, 17^18.

Revised Version.
17 And when it waa evening he cometh with
18 the twelve. And aa they ^ sat and were eat
ing, Jesus said. Verily I say unto you, One

Authorized Version.
17 And in the evening he cometh with the
twelve. 18 And as they sat and did eat, Jesus said,
* Gr. reclined.
King of the universe. Who hast created the fruit of the •vine." He then
tasted the cup and passed it round. (3) Water was then brought in, and he
washed, followed by the rest, the hands being dipped in water. (4) The
table was then set out with bitter herbs, such as lettuce, endive, succory, and
horehound, the sauce called charoseth, and the passover lamb. (5) The
celebrant then once moro blessed God for the fruits of the earth, and taking
a portion of the bitter herbs, dipped it in the charoseth, and ate a piece of
it of "the size of an olive," and his example was followed by the rest. (6)
The Haggadah or "shewing forth" (1 Cor. xi, 26) now commenced, and
the celebrant declared the circumstances of the delivery from Egypt, as com
manded by the Law (Exod. xii, 27, xiii. 8). (7) Then the second cnp of- wine
was filled, and a child or proselyte inquired, What mean ye by this service 1"
(Exod. xii, 26), to which reply was made according to a prescribed formula
or liturgy. The first part of the "Hallel," Psalms cxiii, cxiv, was then sung,
and the second cup was solemnly drunk. (8) The celebrant now washed
his hands again, and taking two of the unleavened cakes, broke one of them,
and pronounced the thanksgiving in these words, " Blessed be Thou, O Lord
our God, Thou King of the universe. Who bringest forth fruit out of the
earth." Then he distributed a portion to each, and all wrapping some bitter
herbs round their portion, dipped it in the cAarosei/j and ate it. (9) The flesh
of the lamb Was now eaten, and the Master of the house, lifting up his hands,
gave thanks over the third cup of wine, known as the "cnp of blessing,"
and handed it round to each person. (10) After thanks for the food of
which they had partaken, and for their rederaption from Egypt, a fourth cnp,
known as the "cup of joy," was filled and drunk, aud the remainder of the
Hallel (Ps. cxv-cxviii,) was sung. See Buxtorf, de Ccena Domini ; Light
foot, Temple Semee; Edersheim. The passover meal proper began with the
second cup, and ended with the third.
17. evening] " It was probably while the sun was beginning to decline in
the horizon, that Jesus and the disciples descended once more over the Mount
of Olives into the Holy City. Before them lay Jerusalem in her festive attire.
White tents dotted the sward, gay with the bright flowers of early spring, or
peered out frora the gardens and the darker foliage of the olive plantations.
From the gorgeous 'Temple buildings, dazzling in their snow-white marble
and gold, on which the slanting rays of the sun were reflected, rose the
smoke of the altar of burnt ofiering....The streets must have been thronged
with strangers, and the flat roofs covered with eager gazers, who either feasted
their eyes with a first sight of the Sacred City, for which they had so often
longed, or else once more rejoiced in view of the well-remembered localities.
It was the last day-view which the Lord had of the Holy City — ^tiU His resur
rection 1" — Edersheim.
he cometh with ihe twelve] Judas must have stolen back to Bethany before
daylight, and another day of hypocrisy had been spent under the penetrating
glance of him who could read the hearts of men. — Maclear.
18. And as they sat] grouping together the four narratives, which, as
they approach the Passion, expand into the fuUness of a diary, we infer that
(1) when the little company had taken their places on the triclinia, the
Saviour, as celebrant orproclaimer of the feast, remarking that with desire
he had desired to eat this passover before he suffered, took the first cup
and divided it among them (Luke xxii, 15-18). (2) Then foUowed the un-

170

A PICTOEIAL COMMENTAEY

[Mark XIV, 19-21.

Revised Version.
of you shall betray me, even he that eateth
19 with mo. They began to be sorrowful, and
20 to say unto him, one by one, Is it I? Andhe
said unto them, It ia one of the twelve, he
21 that dippeth witb 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 ho had uot been born.

Authorized Version.
Verily I say unto you, one of you which eateth
with me shall betray me.
19 And they began to be sorrowful, and to say
unto him one by one, Js it I ? and another said.
Is it 11
20 And he answered and said unto them. It is
one of tl.e twelve, that dippeth with me in the
dish. 21 The Son of man indeed goeth, as it is written
of him : but woe to that man by whom the Son
of raan is betrayed ! good were it for that man
if he had never been born.
^ Gr. for lum if thai man,
seemly dispute touching priority (Luke xxii, 24-30), to correct which (3) he
washed his disciples' feet (John xiii, 1-11). (4) Then the meal was re
sumed and he reclined once more at the table (John xiii, 12), the beloved
disciple lying on his right.
one of you which eateth with me shall betray me] See R. V. He had al
ready said, after washing their feet, " now ye are clean, but not all" (John
xiii, 10), but at this moment the consciousness of the traitor's presence so
wrought upon him (John xiii, 21), th^t he broke forth into words of yet
plainer prediction. Now he declares it to be one of the twelve, for that is
the plainest meaning of the phrase.
19. they began to be sorrowful] the very thought of treason was to their
honest and faithful hearts insupportable, and excited great surprise and
deepest sorrow.
Is it I?] " Surely it cannot be I," Meyer ; or " It Is not I, is it?" Alexan
der. None of them said "Is'it he?" so utterly unconscious were they of
the treachery that lurked in their midst. Notice that the repetition at the
end of the verse found in the A. V. is omitted by many authorities, and also
by the R. V.
20. he answered and said unto them] "Answered" is omitted in the best
MSS. See R V. The intimation was made privately to John, to whom
Peter had made a sign that he should ask who could be so base as to betray
their master (John xilji, 23- 26).
one of the twelve] One of his own " familiar friends " (Ps. xli, 9).
that dippeth with me] " He who is just about to dip with rae a piece of the
unleavened cakes into the charoseth" — a sauce consisting of a mixture of
vinegar, figs, dates, almonds, and spice, provided at the passover — "and to
whora I shall give sorae of it presently " (John xlii, 26). " To this day, at the
surarait of Gerizira, the Samaritans, on the occasion of the Passover, hand to
the stranger a little olive-shaped morsel of unleavened bread enclosing a
green fragment of wild endive or some other bitter herb, which may resemble,
exoept that It is not dipped in the dish, the very ' sop ' which Judas received
at the hands of Christ." — Farrar. Alford and others hold, however, that this
is simply another form of stating that it was one of his nearest and most
trusted friends, one who was eating with hira (as in v. 18), who would betray
him, but does not raean that the betrayer was at that moraent dipping into the
dish with hira. This would satisfy the force of the Greek word. This act,
on this vij w, would not deflnitely i^oint out Judas as the traitor; it would
lead the others however, to conclude who was meant.
21. woe to that man] The intimation just given was uttered privately, for
the ear of John alone, and through hira was possibly made known to Peter;
but the incident was of so ordinary a character, that it would fail to
attract any notice whatever, and could ouly be a sign to the apostle of love.
Then aloud, as wc may believe, Christ uttered his final warninj to the

Mark XIV, 22.] ON THE GOSPEL OF MAEK. 171

Revised Version.
22 And as they were eating, he took ^ bread,
and when he had blessed, he brake it, and
gave to them, and said. Take ye : this is my

AuTllOttlZBD Version.
22 And aa they did eat, Jesus took bread, and
blessed, and brake it, and gave to them, and said,
Take, eat : this is my body.
' Or, a loaf
traitor, and pronounced words of immeasurable woe on him by whom he was
about to be betrayed. ' ' It were good for that man if he had never been born. ' '
But the last appeal had no effect upon him. " Rabbi, is ill? " he inquired.
" Thouhist said," replied the Saviour, and gave him " the sop," ana Satan
entered into hira, as John tells us (xiii, 27). " That thoudoest, do quickly,"
the Saviour continued ; and the traitor arose and went forth, and it was night
(.lohn xiii, 27-30). Whether Judas was present at the institution ofthe Lord's
Supper is a disputed question. According to John xiii, 30, he retired irarae
diately after the sop was given him, and was not present.*
22. And as they did eat] assuraing that Judas left ; after his departure,
the Saviour, as though relieved of a heavy load, broke forth into words of
raysterious triumph (John xiii, 31-85), and then, as the meal went on, pro
ceeded to institute the Lord's Supper. Sorae accept the order of Luke, and
in that case Judas was present at the supper.
Jesu^ took bread] that is, one ofthe unleavened cakes that had been placed
before him as the proolaimer of the feast.
and blessed] giving thanks and pronouncing the consecration, probably in
the usual words, see above, verse 16. " Eat " is oraitted in R. v., In accord
with the best authorities aud MSS.
this is my body] Luke adds, "which is being (or on the point of being)
given for you ;" Paul (1 Cor. xi, 24) " which is being (or on the point of be
ing) broken for you," while both add, " do this in remembrance of me." In
the Greek, the pronoun for "this " is not of the same gender as "bread ;"
hence, some infer that it cannot refer to bread. The words are interpreted
(a) literally by (1) the Romanists, who claira that the substance of the bread
in the Lord's Supper is changed to the real flesh of our Lord. This view is
called transubstantiation. (2) The Lutheran, which declares that the body
of Christ is present in, with, and under the bread. This view is called con-
substantiation. (6) Others interpret the word in a figurative, or in
a syrabolical sense, as (1) the Zwinglian view, which holds that the
Lord's Supper is a raeraorial service only ; (2) The Calvanistic view, which
affirras the spiritual presence of Christ ia the supper, against the literal view
of the Romanists, and in distinction from the real presence view of the
Lutherans. The reforraed churches hold (1) that the Lord's Supper isacom-
meraorative ordinance and feast, wherein believers truly, though spiritually,
receive Christ with all his benefits, and commune with one another as mem
bers of the body of Christ. The reformed churches also understand the
* Jarlan not preeent.—Vf an. T ados preaent e.t the institucion of the Lord's Supper, or not? This
question has been much discussed, and commentators are divided in their answers. That he waa
present is favored by Jerome, Augustino, Chrysostom, tho two Cyrils, Theodore t, Bellarmine, Mal-
donatus, Gerhard, Beza, Bucer, Lightfoot, Bengel, Stier, Alford, and most of the Lutherans.
Amongthose holding that ho was not prosent,aro Myer, Tischendorf, Robinson, Lichtenstein, Bu
cher, Ebrard, Lange, Wieseler, Regginbach. Ellicott. Schaff (though he regards it as possible that
Juda« was present at tho distribution of the bread only), Geikie, and Andrews. Calvin and Far
rar are undecided. If Judas was present, tho institution of the supper in John's account must
apparently be inserted between verses 20 and 21 of John xiii, and the order of Matthew and Mark
must bo explained. This is very awkward and difiicult. The presence of .Iudas is inferred chiefly
from Luke's account, but Luke's order is obviously not exact in other respects; for example,
washing the disciples' feet. The stateraent in the A. V., " supper being ended," in John xiii, 2,
is a mistranslation. Sec R. V., which roads, " during supper." If Judas left before the institu
tion of the supper, tho order of Matthew and Mark can be observed, and in John's account it
would follow verso 32, which is much less awkward, and this arrangement accords with the order
prescribed for the jiaschal supper in the Talmud.

172

A PICTOEIAL COMMENTAEY

[Mark XIV, 23-26.

Authorized Version.
23 And he took the cup, and when he bad given
thanks, he gave it to them ; and they all drank
of it.
24 And he said nnto them. This is my blood of
the new testament, which is shed for many.
25 Verily I say unto you, I will drink no more
of the fruit of the vine, until that day that I
drink it new in the kingdom of God.
26 And when they had sung a hymn, they went
out iuto tho mount of Olives.

Revised Version.
23 body. And he took a cup, and when he had
given thanks, he gave to thera: and they all
24 drank of it. And he said unto thera, This is
my blood of ^ the == covenant which is shed
25 for many. Verily I say unto you, I will no
more drink of the fruit of the vine until that
day when I drink it new in the kingdom of
God.
26 And when they had sung a hymn, they
went out unto the mount of Olives.

* Or, the testament ' Some ancient authorities insert new.
phrase to mean, " This represents my body." Similar usage is frequent in
the Bible, and especially in the New Testament. " The seven good kine are
seven years" (Gren. xli, 26); that is, they signified or represented seven
years. " The good seed arethe children," eto. (Matt, xlii, 38). "I am the
door" (John x, 9). "I am the vine" (John xv, 1). "That rock was
Christ " (1 Cor. x, 4). If, as Wordsworth suggests, " the bread was literally
changed into Christ' s human body, the disciples were to take and eat it, and
that body was standing before them and gave them what they did eat, and
remained with them visible and entire after they had eaten, and afterwards
died on the cross. ' ' Again, if it be said that ' ' Christ' s body is now a spiritual
body, and that, therefore, what could not be then, can be now ;" this is to
deny, as Howe remarks, ' ' that the apostles at that tirae partook of the real
sacrament ; we must, therefore, adrait a figure of speech, and this compels us
to accept substantially the interpretation ofthe reformed churches."
. 23. he took the cup] possibly the third cup, and known as the ' ' cup of
blessing." See above, verse 16. But it is quite uncertain, and indeed unim
portant, whether it was the third, or some other of the five cups used in the
passover. There has been much discussion in regard to the ' ' wine ' ' used by
our Lord, and the question is not settled. Some of those holding total absti
nence views, insist that it was the unfermented juice of the grape. Other
equally strong and sincere temperance advocates believe it was what is gen
erally called wine, the fermented grape juice. The learned Arabic scholar.
Dr. Van Dyck, after thirty years' residence in Syria, declares that he has
never heard of wine preserved unfermented... they could not keep grape juice
unfermented if they would ; it would either becorae wine or vinegar in a few
days. At the passover only ferraented wine is used. . they have no idea of
any other. Dr. Post, for twenty-five years a professor in Beirut, gives sirailar
testiraony. The " dibs " of grapes is a thick paste, not a drink.
24. This is my blood oF the new testament] The R. V. reads "cove
nant," which is better than "testament," though neither word exhausts the
meaning ofthe Greek. Some ofthe best MSS. here omit " new," as in the
E. V. He reminds them of the old covenant also made in blood with their
fathers in the wilderness (Exod. xxiv, 8).
which is shed for many] i. e., which is being (ovon the point of being") shed
formally. Matthew (xxvi, 28) adds, " for ihe remission of sins ; " Paul adds
(1 Cor. xi, 25), " This do ye, as oft as ye drink it, in remembrance of nie."
Thus did our Lord ordain bread, and wine to be the "outward part" or
' ' sign ' ' of the ordinance of our Redemption by his death. The order of
events at this last passover is given by Robinson : (1) Jesus and the disciples
taking their places at the table ; (2) the contention ; (3) the first cup ; (4)
washing the disciples' feet and reproof; (5) pointing out the traitor ; (6) fore
telling Peter's denial; (7) institution of the supper. See also under verse 18.
26. ivhen ihey had sung an hymn] that is, the concluding portion of the
Hallel. See above, note on verse 16.

Mark XIV, 27-32.] ON THE GOSPEL OF MAEK. 173

Authorized Version.
27 And Jesus saith unto them, All ye shall be
offended because of me this night : for it is writ
ten, I will smite the shepherd, and the sheep
shall be scattered.
28 But after that I am risen, I will go before
you into Galileo.
29 But Peter said unto him, Although all shall
be oflended, yet wdl not I.
30 And Jesus saith unto him. Verily I say un
to thee. That this day, even in this night, before
the cock crow tmce, thou shalt deny me thrice.
31 But he spake the more vehemently. If I
should die with thee, I will not deny thee in

Revised Version.
27 And Josus saith unto them, All yo shall bs
1 offended : for it is written, I will smite the
shepherd, and the sheep shall be scattered
28 abroad. Howbeit, after Iam raised up, I will
29 go before you into Galilee. But Peter said
unto him. Although all shall be ^ offended,
30 yet will not I. And Jesus saith unto him,
Verily I say unto thee, that thou to-day, even
this night, before the cock crow twice, shalt
31 deny mo thrice. But he spake exceeding
vehemently. If 1 must die with thee, I will
not deny thee. And in like manner also said
they all.
any wise. Likewise also said they all. j 32 And they come unto " a place which was
32 And they came to a place which was named |
^ Gr. caused to stuinble. ' Gr. an enclosed piece of ground.
27. And Jesus saith unio ihem] the prophecy of Jesus in verses 27-31,
may have been spoken while they were at the table, and before the formal in
stitution of the Lord' s Supper. This is Robinson' s view, followed by Maclear.
Clark supposes that the prophecy was twice uttered, once at the table and
again on the way to the garden, but this is hardly probable. Schaff, Alex
ander, Ellicott, and others think it was spoken only while on the way to
Gethsemane, and hence the order given in Matthew and Mark is accepted.
" ofiFended"] = "stumble" or made to fall " Because of me this night"
is not found in most of the best MSS. and is omitted in tha R. V.
for it is written] The words are taken frora Zech. xiii, 7. The good
shepherd quotes the allusion to himself in his truest character (John x, 4).
28. after that I am risen up] The Angel afterwards referred to these very
words at the open sepulchre on the resurrection mornmg (Mark xvi, 6, 7).
29. But Peter said unto him] "Stumble" or "offended "is sarae word
as in verse 27, i. e. "make to fall." Ardent and impulsive as ever, the
apostle could not endure the thought of such desertion. His protestations
of fidelity are more fully given in Matt, xxvi, 33 and John xiii, 37.
30. this night] "Twice" is not found in a few MSS. but the majority
have it. The twice crowing would be at two or three, and at five A. M. The
raidnight crowing would not be counted, as Canon Cook conjectures that the
first trial before Caiaphas could not have taken place before one or twoo' clock
A.M. Before morning Peter would thrice deny that he had ever known his
Lord. Mark, as usual, records two points which enhance the force of the
warning and the guilt of Peter, viz. (a) that the cock should crow twice, and (6)
that after such warning he repeated his protestation with greater vehemence.
31. If I should'] literally. If it be necessary for me io die with Thee; as
Wyclif renders it, 'if it bihoue me to dye to gidere with thee." The Greek
word for "more" or "exceeding vehemently" refers not so much to the
ardor of his talk, as to the abundance of it; he kept on talking in thjs
strain, etc. For what followed, see John xiv, to xvii ;-other discourses on
his own approaching departure to the Father, and the coming of the com
forter (John xiv, 1-31) ; (2) of himself as the true vine and his disciples as
the branches (John xv, 1-6) ; (3) of the trials which the apostles raust ex
pect and the assured aid of the comforter (John xvi,) ; (4) lifting up his eyes
to heaven, solemnly coraraitting thera to the care ofthe Father, (John xvii,) ;
(5) then the concluding part of the Hallel (Ps. cxv-cxviii,) was sung, i. e.
chanted, and the little company went forth to the garden.
32 -42. The Agont in the Garden of Gethsemane.
(Evening following Thursday 14th Nisan, April 6th, A. D. 30.)
32. And they came] they would pass through one of the city gates

174

A PICTOEIAL COMMENTAEY

[Mark XIV, 83, 34.

Revised Version.
named Gethsemane : and he saith unto his
33 disciples, Sit ye here, while I pray. And he
taketh with him Peter and James and John,
and began to be greatly amazed, and sore
34 troubled. And he saith unto thera. My soul
is exceeding sorrowful unto death :

Authorized Version'.
Gethsemane : and he saith to his disciples. Sit ye
here, while I shall pray.
33 And he taketh with him Peter and Jaraes
and John, and began to be sore amazed, and to
be very heavy ;
34 And saith unto thera. My soul is exceed
ing sorrowful unto death : tarry ye here, and
watch. " open that night, as it was passover," down the steep side of the Kedron
(John xviii, 1), and coraing by the bridge, they went onward towards
Gethsemane] Gethsemane means "oil-press." It was a garden (John
xviii, 1) or olive orchard, on the slope of Olivet. Thither our Lord was
wont to resort (John xviii, 2). Tradition places it at the foot of Olivet about
100 yards east of the bridge over the Kedron (black brook). It is a small
irregular garden enclosed by a wall 12 feet high, 168 feet long on the north
side, and 188 feet on the west side. The wall is modern, and was built in
1847. Within, there are 7 or 8 olive trees, the trunks cracked with age, and
shored up with stones. One of the trees is 19 feet around at the base, and
though of great age, cannot date back to Christ's time, for Titus cut down all
the trees about Jerusalem. The Latin monks keep the place as a flower
garden, presenting every traveller with a bouquet, for which he is expected to
give at least one franc. The Greeks have set up another garden further up
the Mount of Olives, but the one under the Latins is generally accepted ss
Gethsemane. See Schaff, Diet, of the Bible.
33. he taketh with him] the three most tmsted and long-tried of the
Apostolic body, who had been the privileged witnesses of the raising of the
daughter of Jairus and of the transfiguration.
began to be sore amazed] "To drede " — Wyclif; "tobe full of horror" —
Meyer and DeWette. This word in ch. ix, 15 is applied to the amazement
ofthe people when they saw the Lord after the transfiguration ; in ch. xvi, 5,
6, it is applied to the holy women at the Sepulchre. Mark alone applies the
word in connection with the agony in the garden.
io be very heavy] " to heuye" — Wyclif. The original word thus translated,
only occurs (1) here, (2) In the parallel. Matt, xxvi, 37, and (3) in Phil, ii, 26,
"for he [Epaphroditus] longed after you all, and was ./VtZi of heaviness."
Buttmann suggests that the root idea is that of being " awai/yrom Aowe"
and so "confused," "beside one's self." Others consider the primary idea to
be that of "loathing" and "discontent." It is used by Xenophon and
Plato to express extrerae anxiety and anguish.
34. exceeding sorrowful] A Greek compound used by Aristotle and Isoc-
rates, and raeaning grieved on every side; shut in by distress. Herod is
Bald to have heen " exceeding sorry" at the request for the Baptist's head
Mark vi, 26. The young ruler was "very sorrowful" Luke xviii, 23. It
points here to a depth of anguish and sorrow, and we may believe that he
who atthe firstteraptatlon had leftthe Saviour "for aseason" (Luke iv,13),
had now returned, and whereas before he had brought to bear against the
Lord, as Trench remarks, "all things pleasant and flattering, if so he might
by aid of these entice or seduce him from his obedience, so now he thought
with other engines to overcome his constancy, and to terrify, if itmight
be, frora his allegiance to the tmth, him whom manifestly he could not al
lure." afidwatch] "with me" adds Matthew (xxvi, 38). Perfect man, "ofa
reasonable soul and human flesh subsisting." He yearned in this awful hour
for human sympathy. It is almost the only personal request he is ever re
corded to have made. It was but "a oup of cold water " that he craved.

maek XIV, 36-40.] ON THE GOSPEL OF MAEK. 176

Revised Version.
35 abide ye here, and watch. And he went
forward a littlo, and fell on the ground, and
prayed that, if it were possible, the hour
36 might pass away from him. And he said,
Abba, Father, all things are possible unto
thee; remove this cup from me : howbeit not
37 what I will, but what thou wilt. And he
cometh, and findeth them sleeping, and saith
38 unto Peter, Siraon, sleepest thou? couldest
thou not watch one hour? * Watch and
pray, that ye enter not into temptation :
the spirit indeed is wilhng, but the flesh is
39 weak. And again he went away, and prayed,
40 saying the sarao words. And again he came,
and found tliem sleeping, for tiieir eyes were
very heavy ; and they wist not what to an-

AuTHORizED Version.
35 And he went forward a little, and fell on the
ground, and prayed that, if it were possible, the
^lour might pass from him.
36 And he said, Abba, Father, all tilings are
possible unto thee; take away this cup from mo;
nevertheless, not whati will, butwhatthou wilt.
37 And he cometh, and findeth them sleeping,
and saith unto Peter, Simon, sleepest thou? I
couldest not tbou watch one hour?
38 Watch yo and pray, lest yo enter into temp
tation. The spirit tmly is- ready, but the flesh
is weak.
39 And again he went away, and prayed, and
spake the sarae words.
40 And when he retumed, he found them
asleep again, (for their eyes were heavy,) neither
wist they what to answer him.
* Or, Wat^h ye, andpray Uiat ye enter not
But it was denied him ! Very man, he leaned upon the men he loved, and
they failed hira I He trod the winepress alone; and of the people there was
none with him (Isaiah lxiii, 3).
35. might pass] he went " o6o?ti a stone's throw," Luke xxii, 41, for
prayer,' perhaps out ofthe raoonlight into the shadow (fthe garden. " The
whole feeling of suffering and judgraent to be betrayed by the one-half of
the world, and to be forsaken by the other half." — Lange. "The feeling
cannot be entirely accounted for by the desertion of the creature merely;
there was also to be the desertion ofthe Creator." — Shedd.
36. .466a] Mark alone has preserved for us this word. It is used only
twice more in fhe New Testament, and both times by Paul, Rora. viii, 15,
" ye have received the spirit of adoption, whereby we cry, Abba, Father,"
and Gal. iv,6, " GodhathsentforththeSpirit of his Son into your hearts, cry
ing, Abba, Father." In Syriac it is said to have been pronounced with a double
6 when applied to a spiritual father, wifh a single 6 when used in its natural
sense. With the double letter at all events it has passed into the European
languages, as an ecclesiastical terra, 'abbas,' 'abbot.' See Lightfoot on
Gal. iv, 6.
not what I will] This is apt to give some difBculty, in respect to the char
acter and nature of Christ. ''I willingly submit ray human will to thy divine
will and pleasure." — Bishop Hall. Richard Baxter exclaimed " Lord, when
thou wilt, where thou wilt, as thou wilt ! " Sorae reraarks of Petter, of 1692,
may afford instruction and relief " There are two distinct wills in Christ.
...Yet they are not contrary one to the other. The human will of Christ
being always subject to his divine will." The Monotheists held there was
but one kind of willin Christ, his divine will. This heresy first originated
with Eutyches in the fourth century, and was fully developed 200 years later.
It was sharply confuted by the early fathers, and condemned by councils, es
pecially the Sixth of Constantinople.
37. and saiih unto Peter] who had made so many impetuous promises.
38. the flesh is weak] It is not of course iraplled that his own " will "
wasat variance with that ofhis Father ; but, very raan, he had a human wiU,
and knew the mystery ofthe opposition of the strongest, and at the same
time the most innocent instincts of humanity. The fuller account of the
" Agony " is found in Luke xxii, 43, 44.
40. their eyes were heavy] sothli her yzen were greuyd." — Wyclif.
Even as had been the case on the mount of transfiguration. The original
word, supported by the best MSS. only occurs here, and denotes that the
apo«tles were utterly tired, and their eyes " weighed down."
what to answer him] A graphic touch peculiar to the second gospel

176

A PICTOEIAL COMMENTAEY

Mark XIV, 41^3.

Authorized Vfrston.
41 And he cometh the third time, and saith
unto tliem. Sleep on now, and take your rest ; it
is enough, the hour is come ; behold, the Son of
man is betrayed into the handa of sinners.
42 Rise up, let us go ; lo, he that betrayeth me
is at hand.
43 And immediately, while he yet spake, cora-

Revised Version.
41 swer him. And he cometh the third time,
and saith unto them. Sleep on now, and take
your rest: it is enough; the hour is come;
behold, the Son of man is betrayed into the
42 hands of sinners. Arise, let us be going : be
hold, he that betrayeth me is at hand.
43 And straightway, while he yet spake.

gellst, just as the imperfect tense equally graphically implies that the
eyes of the apostles were constantly becoming weighed down, in spite of
any efforts they raight make to keep awake. Comp. the scene at fhe trans
figuration, Mark ix, 6. Dr. Rush suggests that profound sleep is a symptom
of great grief. He often witnessed it in raothers just after the death of a
child. 'Thus their " heaviness with sleep.'' as stated by the evangelists, is
in entire accord with the natural results which might be expected from the
sorrowful trials they were passing through, and is a proof of the genuineness
and truthfulness of the sacred scene.
41. the third time] The temptation of the garden divides itself, like
that of the wilderness, into three acts, following close on one another.
Sleep OH now] The words are spoken in a kind of gentle irony, accord
ing to Calvin, but this is doubtful. See below. The golden hour foi-watch-
ing and praying was over.
it is enough] Sorae interpret this to raean : (1) enough of sleep, but that
contradicts " sleep on now; " (2) others, as implying the conflict is over,
or, still more naturally, (3) Stier adopts Neander's paraphrase, "sleep ou
now, I will no more awake you to watch with me, but ye will soon be roused out
of your sleep, for behold ye, etc.;" (4) " It is enough of watching," which
harmonizes best with the words that precede " sleep on now," with the
charge to watch, and with the words which follow; (5) sorae see in the
words "sleep on now " a sad irony, and take the words " it is enough " as
earnest warmng; (6) others make the first a question: "Do ye sleep on
now?" PKACTtOAL Suggestions. — Sorae ofthe causes of Christ's agony may be
reverently inferred frora the gospels or surmised : (1) Jesus was inthe prirae
of life, and conscious of rare abilities to do a great work; (2) into this hour
were crowded the cruelty, shame, physical and spiritual torment coming on
him; (3) he bore the griefs, sins, and sorrows of a world; (4) his friends
forsook him, adding to his distress ; Judas would betray him, his chosen people
cry out for his blood; (5) he might escape all this; he suffered it for hard,
stubborn hearts at enmity to him; (6j Satan doubtless oppressed him sorely,
as hinted in John xiv, 30; (7) severest of all, the Father was to turn from
him, and give him over to suffer the penalty of broken law, like a coraraon
malefactor. It was the burden of the sin of millions of souls, extending
over thousands of years ; it was an awful sense of the virulence of evil, and
the frown of the Alraighty, and the terrible judgment of righteous law, that
brought this unutterable agony to the Son of God. See Alford, Farrar,
Geikie, and Edwards on this theme. Be resigned to God's will. A minister
prayed over a dying child, "If it be thy will spare — ." The poor raother
yearning over her loved one, exclaimed, " It must be his vrill, I cannot bear
it." The child lived, to the surprise of raany, and to the intolerable sorrow
of the raother, who lived to see him hanged before he was two and twenty.
" Oh, it is good to say not my will, but thine be done." — Kilpin.
43—52. The Betrayal.
(Evening following Thursday, 14th Nisan, A. D., 30.)
43. And immediately] while he yet spake, the garden was filled with

A PICTOEIAL COMMENTAEY Mark XIV, 14-17.

Revised Version.
cometh Judas, one of the twelve, and with
him a multitude with swords and staves,
from tho chief priests and the scribes and the
44 elders. Now he that betrayed bim had given
them a token, saying. Whomsoever I shall
kiss, that is he; take him, and lead him.
45 away safely. And when he was come,
straightway he came to him, and saith, Rab-
46 bi ; and '¦ kissed him. And they laid hands
47 on him, and took him. But a certain one of
them that stood by drew his sword, and smote
the 2 servant of the high priest, and struck

Authorized Version.
eth Judas, one of the twelve, and with him a
great multitude witb swords and staves, frora
the chief priests and the scribes and the elders.
44 And he that betrayed him had given them
a token, saying, Whorasoever I shall kiss, that
same is he ; take him, and lead him away safely.
45 And as soon as he was come, he goeth
straightway to him, and saith, Master, Master ;
and kissed him.
46 And they laid their hands on him, and took
him.
' 47 And one of them that stood by drew a sword,
and smote a servant of tlie high priest, and cut
ofl' his ear.
* Gr. kissed him much. ^ Qp^ bondservant.
armed men, and flashed with the light of numerous lanterns and torches,
though the ^paschal moon was at the full, for "in the rocky ravine ofthe
Kedron there would fall great deep shadows from the declivity of the moun
tains and projecting rocks, and there were caverns and grottoes in which a
fugitive might retreat."— Lange, Life of Christ, iv, 292.
cometh Judas] during the two hours that had elapsed since he had gone
forth from the upper room he had not been idle. He had reported to the
ruling powers that the favorable raoment had corae, and had doubtless men
tioned "the garden" whither his Master was wont to resort. He now re
turned, but not alone, for
with him a great multitude ivith swords and staves] ' ' great "is omitted by
the R. V. These consisted (1) of the regular guards of the temple, (2) of
the detachment from the Roraan cohort quartered In the tower of Antonia
under the " chlllarch " or tribune in command of the garrison (John xviii, 3,
12). The high priest may have represented that the force was needed for
the arrest of a false Messiah, dangerous to the Roman power.
44. a token] Judas had never imagined that our Lord would himself come
forth to meet his enemies (John xviii, 2-5). He had anticipated the neces
sity of giving a signal whereby they might know hira. The conjecture of
some commentators (as Whitby), that Judas expected Jesus to escape from
his enemies as he had forraerly done, and because Christ did not escape, went
and hanged hiraself, is unwarranted, if not absurd.
take him... safely] " take hira," a strong word in Greek meaning to seize,
overpower, secure him; "safely" raeans "securely," fearing possibly an
atterapt of the disciples to rescue him.
45. and kissed him] kissed him fervently. See R. V. The sarae word
in the original, with its intensifying preposition, is used to express ( 1 ) the kiss
ing of our Lord by the woman who was a sinner (Luke vii, 38, 45) ; (2) the
kissing of the prodigal son by his father (Luke xv, 20) ; and (3) the kissing
of Paul by the Christians at Miletus (Acts xx, 37).
47. one of them that stood by] this was Simon Peter (John xviii, 10),
displaying his oharaeteristio impetuosity. The oraission here of Peter's narae,
lest it should bring him danger frora the injured man, is without founda
tion, for Peter was recognized by a relative of Malchus soon after. John
xviii, 26.
servant of the high priest] the servant's name was Malchus. John xviii,
10. John was an acquaintauce.of the high priest, hence he knew the name
ofhis servant.
his ear]' Both Mark and John use a diminutive — little ear. Luke alone
(xxii, 50) tells us it was his right ear. Perhaps it was not corapletely severed,
for Luke, who alone also records the healing, says that our Lord simply
touched it and healed him.

Mark XIV, 48-52] ON THE GOSPEL OF MAEK. 179

Authorized Version.
48 And Jesus answered and said unto them.
Are ye come out, as against a thief, with swords
and mith staves to take me ?
40 I was daily witb you inthe temple teaching,
and ye took me not: but the scriptures must be
fulflUcd. 60 .\nd they all foreook hira, and fled.
51 And there followed him a certain young
man, having a linen cloth cast about his naked
body ; and the young men laid hold on him:
52 And he left the linen cloth, and fled from
them naked.
48. answered and said unto them'

Revised Version.
48 off his ear. And Jesus answered and said
unto them. Are ye come out, as against a
robber, with swords and staves to seize me ?
49 I was daily with you in the temple teaching,
and ye took me not : but this is done that the
50 scriptures might be fulfilled. And they all
left him, and fled.
51 And a certain young raan followed with hira,
having a linen cloth cast about hira, over his
52 naked body : and tbey lay hold on him ; but
be left the linen cloth, and fled naked.
those to whom he now spoke were

some chief priests and elders and officers of the temple guard (Luke xxii, 52)
who had been apparently watching his capture.
a thief] or robber. See R. V. and note on ch. xi, 17.
49. the scriptures must be fulfilled] or, ihat the Scriptures might be ful
filled. SeeR.V. This ought to have reminded the scribes of the Messianic
predictions ofthe prophets, and how they were unconsciously fulfilling them.
50. they all forsook him and fled] even the impetuous Peter who had
made so raany promises ; even the disciple whom He loved.
51. a certain young man] This forms an episode as characteristic of Mark
as that of the two disciples journeying to Emmaus is of Luke. Some of the
conjectures in respect to this young man are (1) that he was the owner of the
garden; (2 1 as Plumptre, that he was Lazarus ;, (3) the apostle John; (see
Smith's Bible Diet, and EUicott's Coraraentary) ; (4) Jaraes, the brother of
the Lord ; (5) a youth of the family where Jesus had eaten the passover, and
(6) that it was Mark hiraself, the son of Mary, the friepd of Peter. There is
little ground for these conjectures, beyond the minute narration ofthe event
by Mark. The history Is silent, and all guesses are of small value.
having a linen cloth] he had probably been roused from sleep, or just pre-
Earing to retire to rest in a house somewhere in the valley of Kedron, and he
ad nothing to cover him except the sinddn or upper garment, but in spite of
this he ventured, in his exciteraent, to press on araongst the crowd. The word
sinddn in Matt, xxvii. 59, Mark xv, 46 and Luke xxiii, 53 is applied to.^ne
linen, which Joseph of Arimathsea bought for the body of Jesus. The LXX.
use the word in Judges xiv, 12 and in Prov. xxxi, 24 for "flne under gar
ments. ' '
the young men] this is omitted by Lachmann, Tischendorf and TregeUes.
See R. V.
52. naked] it need not imply that he was absolutely naked. It may
mean like the Latin nudus, " with only the under robe on." Comp. 1 Sam.
xix, 24 ; John xxi, 7 ; Virg. Georg. 1, 299.
53 — 65. The Jewish Trial.
(Friday before day, 14th Nisan, A.D. 30.)
Jesus had two distinct trials : the first before the Jewish high priest and
Council ; the second before the Roman Procurator, Pilate. During the
Jewish trial Jesus was arraigned three separate tiraes : (1) Before Annas,
related only In John xviii, 13-24. There is sorae difference of opinion
about the detaila, compare A. V. with the R. V. in John xviii, 12. (2) Be
fore Caiaphas, narrated in Matt, xxvi, 57-68; Mark xiv, 63-65; Luke
xxii, 54-65. (3) Before the full Sanhedrin, early in the morning just be
fore he was led fo Pilate's court*
* There has been much discussion on whether there were two or only one arraignment of
Jesus before the high priest previous to his sentence by the full Sanhedrin. The answer depends
largely, though not wholly, upon the interpretation of John xviii, 24. (1) The A. V. favors one

180

A PICTOEIAL COMMENTAEY

[Mark XIV, 63.

Revised Version.
53 And they led Jesus away to the high
priest: and there come together with himall
the chief priests and the elders and the

Authorized Version.
53 And they led Jesus away to the high priest;
and with him were asserabled all the chief
priests and the elders and the scribes.
Alexander holds that this last was only a private consultation respecting
the next step, but his view rests on insufficient grounds. Of these three
portions of the Jewish trial, the first was preliminary, perhaps reserabling
the examination now had in criminal cases before the committing magistrate;
the second was the more forraal trial, where witnesses were called and testi
mony brought before the court, the high priest presiding, and a decision of
guilty was reached ; the third was an apparent revision of the case by the full
court, and a forraal ratification ofthe decision, including a sentence and pre
parations to carry the case to the Roraan civil court for approval. It must
be borne in mind that the Jewish trial was ecclesiastical, not civil. The
charge in both trials was in substance the same, namely: that of claimingto
be a king or Messiah; the crime, however, religiously, was counted blasphemy,
but politically and civilly, it was treason. See note on legality of trial, page
185, aud also note on ohap. xv, 1.
53. And they led Jesus away] they bound him first (John xviii. 12), and
then conducted hira across the Kedron and up the road leading into the city.
to the high priest] Frora the interference of the Roman power with the
high priest's office, there were ex-high priests alive at this time. Antiochus,
B. C. 160, had sold the office of high priest to the highest bidder. Annas
was deposed by the Roraan pro-consul, and Caiaphas appointed, but the
Jews appear to have recognized Annas as high priest, according to the law
of Moses, which made the office hereditary, not subject to arbitrary appoint
ment. Accepting the' reading ofthe R.V. in John xviii, 24, Jesus was
first led to Annas the high priest, according to the Mosaic law, and given
a brief examination, John xviii, 13, 19-24, and Annas sent him bound, for
formal trial, to Caiaphas, the acting high priest under Roman appointment.
The palace seems to have been jointly occupied by both as a common official
residence, and thither, though it was midnight,»fhe chief priests, elders and
scribes repaired. The Jewish trial in its threefold arraignment raust there
fore, doubtless, have occurred in the same building, though it raay have been
in different rooms.

arraignment, and that before Caiaphas. It reads : " For Annas bad sent him [Jesus] bound unto
Caiaphas, the high priest," a fact, according to some, mentioned parentherically, while the details
in the preceding verses, John xviii, 19-2i, are held to relate to his trial before Caiaphas. This in
terpretation is favored by Oalvin, Beza, Grotius, Bengel, De Wette, Meyer, Robinson, LUcke,
Tholuck, Andrews and Geikie. (2) The R. V. which reads, "Annas sent him bound, etc.," iavora
the other view of two arraignments before the sentence, to wit:(«) A preliminai-y examination
before Annas, described in John xviii, 19-23, and (6) a second and form.al trial before Caiaphas.
This seems to be the more natural interpretation of tbe combined accounts, and has fewer
difiiculties than the first view, since it accords best with the force of the Greek text. For while
the Greek aorist is sometimes used in the sense of the English past-perfect tense, it is not com
monly so used. There was a goodreason for taking Jesus before Annas, since he was the high
priest according to Jewish law, and was, no doubt, so recognized by tbe strictest legalists. 1 he
age and influence of Annas also favor two hearings; first by Annas, second by Caiaphas, and this
interpretation is supported by Chrysostom, Augustine, Olshausen, Schliermaclier, Stier, Neander,
Ebrard, Weiseler, Lange, Alford, Ellicott, Farrar,Pean Mansell, SchafT, David Brown and others.
A third arraignment was also had inthe raorning, before the full Sanhedrin, for a formal ratifi
cation of the decision. The decision had b"en already reached by the coramission, or more pro
bably by a smaller meeting of the Sanhedrin. At the full ineeting in the moming, Jesus was
arraigned for sentence. This view is held by Andrews, Farrar, Geikie and many others; though
questioned by Alexander, who holds that it was not a formal, but an informal meeting. The
Greek word, however, is used to designate a formal meeting, and tbe context in, Mark xv, 1, and
Matthew .xxvii, 1, fairly iraplies an ofiicial meeting of the council or Sanhedrin. See R.V. This
view iiy the raost satisfactory. Naturally ..the rulers would outwardly make a pretence of fol
lowing legal forms, and therefore have the decision ratified, even though they did not delay a full
day, as in strictness their rules, given in the Talmud, app-^ar to havo required.

182 A PICTOEIAL COMMENTAEY [Mark XIV, 54r-57.

Authorized Version.
54 And Peter followed him afar off, even into
the palace of the high priest : and he sat with
the servants, and warmed himself at the fire.
55 And the chief priests and all the council

Revised Version.
54 scribes. And Peter had followed him afar
ofF, even within, into the court of the high
priest; and be was sitting with the officers,
and warming himself iu the light of the fire.

sought for witness against Jesus to put him to ! 55 Now the chief priests and the wbole council
death; and found none. sought witness against Jesus to put him to
56 For raany bare false witness against him, I 66 death ; and found it not. For many bare
but their witness agreed not together. j false witness against him, and their witness
57 And there arose certain, and bare false wit- 57 agreed not together. And there stood up
ness against him, saying, I certain, and bare false witness against him,
54. And Peter... into fhe palace] rather into the large open square
court, in which public business was transacted. See R. V. Into it Peter
and John ventured (John xviii, 15). The latter, as being acquainted with
the high priest, easily obtained admittance ; Peter, at first rejected by the
porteress, was adraitted at the request of John.
and warmed himself] in the centre of the court the servants of the high
priest had made a fire of charcoal, probably on a brazier, and there Peter,
now admitted, was warming himself.
55. the chief priests] Mark passes over fhe details of the examination
before Annas, and the first comraencement of insult and violence, recorded
only by John (xviii, 19-24). He places us in the mansion of Caiaphas,
whither our Lord was conducted across the courtyard, and where the coun
cil of the nation had met together.
sought for witness] By the law they were bound to secure the agreement
of two witnesses on sorae specific charge. "As to be perfectly just is an
attribute of the divine nature, to be so to the utterraost of our abilities, is the
glovj of man."— Addison. But they found no testimony against him. See
R.V. It would not, probably, have been diflScult to have secured witnesses
against him, on a charge which would condemn him according to Jewish law.
His claim to forgive sins, as in Mark ii, 7, or breaking the Sabbath, 3, 5, 6,
would have sufficed for that. Geikie, following Keim, seems to question
this view. But the Mosaic law is unmistakably clear and strong. Compare
Exod. xx.xi, 14, 15 ; xxxv, 2 ; Nura. xv, 32-36 ; Lev. xxLv, 10-16 ; Jer.
xvii, 27. The Jewish court could not execute a death penalty under Roman
law. Hence, they wished to find and to prove a charge which would con
demn him according to Roman lawj in order to have ground of appeal_ fo
Roman authority, which must approve of any death sentence before it could
be executed.
66. their witness agreed not together] " the witnessingis weren not couen-
able," — Wyclif. The law required that at least two witnesses must agree.
See Deut. xvii, 6, xix, 15. The Greek literally reads "and equal their tes
tiraonies were not." The sarae phrase occurs in v. 59. Sorae interpret itto
mean that the witnesses contradicted each other ; others that it was insuffi
cient, which is more probable, i. e. there were independent witnesses to a
multitude of facts, but not two concurrent witnesses to one fact. In the
Syriac, Persic, and Ethiopic versions the word " false " in the first clause of
this verse is not expressed, but only that they bore witness against him.
67. and there arose certain] two at last came forward. Buxtorf cites
the following Rabbinical testimony in regard to false witnesses against Jesus.
" Against none of those guilty of death are snares to be laid, except against
one who has endeavored to pervert another to idolatry and strange worship.
And then it is done thus: they light a candle in an inner room, and place tne
witnesses in the outer, so that they may see him and hear liis voice, without his
seeing thera. And so they did to the Son of Satda (Mary). They placed
men privately in the next room, to witness against him in Jud (or Judea),

Mark XIV, 58-6L] ON THE GOSPEL OF MAEK. 183

Authorized Version.
68 We heard him say, I will destroy this tem
ple that is made witb hands, and within three
days I will build another made without bands.
59 But neither so did their witness agree to
gether. tiO And the high priest stood up in the midst,
and asked Jesus, saying, Answerest thou no-

Revised Version.
58 saying. We heard him say, I will destroy
this ^ temple that is made with hands, and
in three days I will buildanother made with-
59 out hands. And not even so did their wit-
60 ness agree together. And the high priest
stood up in tho midst, and aaked Jesus, say
ing, Answerest thou nothing? what is it

thing? what is it which these witness agaiust 1 61 which these witness against thee? But he
theo't I held his peace, and answered nothing. Again
61 But he held his peace, and answered no- the high priest asked hira, and saith unto
tbing. Again tlie high priest asked hira, and hun, Art thou the Christ, the Son of the
said unto him. Art tbou the Christ, the Son of I
the Blessed? I
* Or, sanctuary
and hanged hira upon a cross, on the evening ofthe passover." — Hales'
Chronology. 58. We heard him say] The statements now made are given with more
detail by Mark than any other of the evangelists. This was false testiraony
inasrauch as it was a perversion of Christ's words. It Is probable, though
not certain, that the witnesses were guilty of willful perversion, and therefore
of perjury, in thus repeating the prophecy of Jesus concerning the destruc
tion of the teraple. The careless listener raight have understood Jesus to say
he would destroy the temple, instead of, ' ' destroy this teraple and in three
days I will raise it up," (John ii, 19). This point is not iraportant, howeverj
for it was not on this that his condemnation was secured.
59. neither... witness agree] The statements of the witnesses did not tally,
and their testiraony was therefore worthless. Their raeraories had travelled
over three years, to the occasion of the first passover at Jerusalem and the
first cleansing of the temple. But they parverted the real facts of the case
(Johnii, 18-22). Mark alone notices the disagreement of their testimony.
" The differences between the recorded words of our Lord and the reports
of the vritnesses are striking : 'Jam ableto destroy' (Matt, xxvi, 61) ; ' I will
destroy' (Mark xiv. 58) ; as compared with 'Destroy... and I will raise' (John
ii, 19)." — Wescott. In the "Gospel of Nicodemus" and the so-called
" Acts of Pilate'" it is asserted that several witnesses voluntarily testified in
favor of Jesus ; among them were Nicoderaus, Bartimeus, of Jericho, the
lame raan who was healed at the Pool of Bethesda, the woman who was
cured of au issue of blood, and whose name is given as Veronica, and the
centurion of Capernaum, whose servant was cured. These statements are
founded on traditions, which, though very old, are not very trustworthy.
60. And the high 'priest stood up] The impressive silence which our
Lord preserved, while false witnesses were being sought against him (Matt.
xxvi, 62), was galling to the pride of CaiajDhas. Comp. R. V. Standing up,
therefore, inthe midst (a graphic touch which we owe to Mark alone), he
adjured hira in the most solemn manner possible (Matt. xxvi. 63), to declare
whether hewas "the Malcha Meschicha" — the King Messiah, the son of
the blessed. This was an atterapt to make Jesus criminate hiraself ; a pro
cedure contrary to all our ideas of justice, though not uncommon to ancient
courts, and modern ones in the East.
61. held his peace] " Euripides was wont to say, silence was an answer
to a 'wise man ; but we seem to have greater occasion for it in our dealing
with fools and unreasonable persons, for men of breeding and sense wUl be
satisfied with reason and fair words. ' ' — Plutarch. ' ' What strange power there
is in silence !... When sorae of those cutting, .sharp, blighting words have been
spoken, whicii send the hot indignant blood to the face and head, if those to
whora they are addressed keep silence, look on with awe, for a mighty work

184

A PICTOEIAL COMMENTAEY

[Mark XIV, G2-64.

Authorized Version.
62 And Jesus said, I am : and y& shall see the
Son of man sitting on the right hand of power,
and coming in tbe clouds of heaven.
63 Then the high priest rent his clothes, and
saith. What need we any further witnesses?
64 Ye bave heard tlie blasphemy : what think
ye ? And tbey all condemned him to be guilty
of death.

Revised Version.
62 Blessed? And Jesus said,I ara: and yeshall
see lhe Son of man Bitting at tbe right hand
of power, and coming with the clouds of
63 heaven. And the high priest rent his clothes,
and saith. What further need have we of wit-
64 nesses? Ye have heard the blasphemy: what
think ye ? And they all condemned him to

is going on within them. ...During that pause they have made a step toward
heaven or toward hell, and an item has been scored in the book which the
day of Judgment shall see opened. They are the strong ones of earth, the
raighty food for good or evil." — Emerson.
62. And Jesus said, I am] Thus adjured, the Lord broke the silence and
now repUed, ' ' I am — the Messiah, ihe Son of God, the Son of man—and here
of ter ye shall see me sitting on the right hand of power, and coming in the
clouds of heaven." Comp. Dan. vii, 13; Ps. viii, 4, ex, 1. Gerlach pro
nounces this the most clear and definite testimony in favor of the divinity of
Christ. Caiaphas asked if in claiming to be Messiah he also claimed to be
the Son of God. Jesus understood the question and affirmed his divine na
ture. If his testimony is not true, he must be called a deceiver, but he is pro
nounced a good man universally, hence his testimony is true.
63. Then the high priest] Caiaphas had now gained his end. The accused
had criminated himself This was blasphemy, according to their judgment,
and it could be made constructive treason against the Roraan government, for
their ideas of Messiah as a temporal king would lead to rebellion against, and
a dethroning of, Cssar. All was uproar and confhsion. The high priest rent,
not his priestly robes (as some interpret), for these were only worn when
officiating in the temple. Indeed it was not lawful for him to rend his
clothes (Lev. x, 6, xxi, 10), though tradition, based on 2 Kings xviii, 37,
held it allowable in cases of blasphemy. Yet, as Alford .suggests, it is more
probable that the high priest rent his tunic, as the Greek word iraplies.
The tunics were of linen.
64. what think ye ?] This was not a request for a colloquial opinion, but
was raost probably the customary legal form fbr gaining a decision ofthe court,
as Alexander observes. The high priest did not illegally assume that all
agreed with him, as sorae hold, and pronounce the condemnation in indecent
haste, on his own opinion ; he called for a forraal judgment from the council,
and "they all conderaned him."
they all condemned him] " TheyaU," i. e., the raajority; indeed we only know
of one possible exception, see oh. xv, 43, unless the conjecture that Nicode
mus was a member of the Sanhedrin and present at his trial, be accepted.
Canon Cook infers that none had been summoned to this meeting who were
suspected of being in favor of Jesus, though they may have been called to the
more formal council in the raorning, where alone legal sentence could be
pronounced. Worse than false prophet, worse than seditious, he had de
clared hiraself to be the " Son of God," and that in the presence of the high
priest and the great Counoil. He had incurred the capital penalty. They
could pass a sentence but only as an erapty forra, for it raust be referred to
the Roman governor, and be confirmed, to give it legal force. In regard to
the confession that Jesus was the Son of God, as the Jews charged, Whately
acutely remarks : " He raust have A;«o!«h that they so understood him. ..they
must have understood hira rightly. Por If he, condemned as he was on the
evidence of his own words, had known that these words were understood dif
ferently frora his real raeaning, and yet had not corrected their raistake, he
would hiraself have been bearing false witness against hiraself. If he were

Mark XIV, Gn.] ON THE GOSPEL OF MARK. 185

AcTHoaizED Version.
65 And some begauto spiton him, and to cover
his face, and to buffet him, and to Bay unto him,
PropheBy : and the servants did strike him with
the palms of their hands.

Revised Version.
G5 be ^ worthy of death. And some began to
spit on him, and to cover hie face, and to
buffet him, and to say unto him, Prophesy ;
and the officers received him with ^ blows of
their hands.

* Gr. little to. ^ Or, strokes of rods
not the Son of God in the sense the Jews meant, I am really at a loss to see
on what ground we can find fault with the sentence they pronounced." Thig,
then, is a very strong proof of his divine character.
guilty of death] We would say '^guilty of blasphemy," but in ancient
usage guilt is connected with the punishment fixea for the crime, not the
crime itself, as in present usage.
65. to spit on him] In those roughages a prisoner under sentence of death
was ever delivered over to the mockery ofthe gnards. It was so now with the
holy one of God. Spitting was regarded by the Jews as an expression of the
greatest contempt (Num. xii, 14; Deut. xxv, 9). Seneca records that itwas
inflicted at Athens on Aristides the Just, but it was only with the utmost diffi
culty that any one could be found willing to do it. But those who were
excommunicated were specially liable to this expression of contempt. (Isaiah
1, 6.) Camb. Bible,
did strihe him with the palms of their hands] Notice the reading in the
R. V. "The hands they bound had healed the sick, and raised the dead ;
the lips they smote had calmed the winds and waves. One word and his
smiters might have been laid low in death. But as he had begun and con
tinued, he would end — as self-restrained in the use of his awftil powers on
his own behalf as if he had been the most helpless of men — Divine patience
and infinite love knew no wearying!"* —
* Th- Legality of the Trial. — There has been much discussion on whether the trial of Jesus waa
conducted according to the prevailing forma of law. Jewish writers have generally maintained
that it wae. Salvador, a leamed Jew, in his " History of the Institutions of Mosea and of the
Hebrew Prophets," defends the trial as a proper judicial procedure. Regarding Jesus as only a
citizen, and briefly reciting his principal acts, especially his severe denunciations of cities and
persons, his acts in the temple, and his claims to be the Son of God, Salvador holds that the high
priest waa compelled to notice and to repress by law such disturbers of the nation, who might
bring the Roman power upon them. Hence tho public order to arrest Jesus — an order of wbich
he claims Jesus Icnew, and which was not given without waming ; as he was asked for his au
thority; waa arrested; the officers were resisted; one wounded; Jesus was brought before tbe
grand council; the priests sustain the charge; the high priest appeals to Jesus in respect to the
truth of the charge; he admits it; the council deliberate; Jesus claims to be God; he is con
demned under Deut. xiii, and xviii, 20. The ill treatment foUowing the sentence Salvador does
not admit, but regards the account of the evangelists at this point as an exaggeration. The council
met the next moming, as the law required, confirmed the sentence, and carried the case to Pilate,
whose soldiers showed the barbarity common to them in those times. Pilate before signing the
decree grantScl an appeal to the people, they chose another to be released, and so Jesus waa con
demned. Salvador holds that the priests did not mock him, but with dignity and sincerity de
manded that he come down from the cross, aa a miracle decisive of his claims. Another able
Heb;-ew historian, however, concedes that there was undue precipitancy in the trial, which he ex
cuses on tlie ground that Caiaphas and his colleagues belonged to the Sadducees, notorious for
cruelty, and holds that it would not have occurred under the Pharisees. See Derenbourg, liislorie
de la PcUe-tine. And Jewish writers generally maintain that whatever may be the real merits of
the case, tihe trial was a regular judicial one, and " the sentence legally just."
Christian writers, on the other hand, have generally held that forms of law were grossly violated.
But most Gentile Christians have been too ready to put a construction upon the N. T. history which
would aid in casting increased obloquy upon the Jewish people. M. Dupin, in a reply to Salvador,
maintains that the accused was deprived of rights belonging to him under the rules of Jewish
law; was arrested in the night; bound as a malefactor; beaten before arraignment; stmck in
open court during trial ; tried on a feast day, before sunrise ; compelled to criminate himself, under
a solemn judicial adjuration; was sentenced on the same day of conviction, and that in all these.
particulars the law was disregarded
Salvador and Dupin represent extreme views, and the truth as to the observance of legal forms
in the trial doubtless lies somewhere between these extremes. Eastern courta lack much of the
regularity of procedure required and observed under our laws. Even the forms usually accepted

186 A PICTORIAL COMMENTARY [Mark XIV, 66.

Authorized Version.
66 And as Peter was beneath in the palace,
there cometh one of the maids of the high
priest:

Revised Version.
And as Peter was beneath in the court>
there cometh one of the maids of the high

66—72. The Denial by Peter.
66. A7id as Peter] To the sad scene enacted in the hall of trial above, an
almost sadder moral tragedy was added in the court (not "palace," as the
A. V. reads) below. Calvin quaintly says, *' Peter's fall is a bright mirror of
there are not infrequently pnt aside, by the caprice of the jndge, or under strong pressure of any
kind. Such instances are now too common there to excite remark, and under the semi-anarchy
following the subjugation of the Jews under the Romans, we may well bflieve tbese irregulari
ties no less frequent. Making due allowance for this general irregularity in following any forms
of law and justice there, it must be conceded, by dispassionate minds, that the Jewish rulers 2^'>'o~
feased to observe the forms of law in*the trial about as closely aa was customary in their times.
Their fear of the populace, which had only a few days before heralded the coming of Jesus with
such enthusiasm, would lead them to preserve the outward semblance of law, in his arrest and
triali that they might carry the people with them. This view receives further support from the
fact that Peter, in his address in Solomon's porch, says that he knew the people rejected Christ
and chose Barabbas through ignorance, as the rulers did also. See Acts iii, 17. And Paul also im
plies that Christ was condemned by the rulers of this world from lack of wisdom, 1 Cor. ii, 8. In
Acts ii, 23, Peter says to his hearers that they "by wicked hands have crucified and slain"
Jtsus, i. e. by the hands of the Gentiles, or the Romp.n governor. The A. V. rendering "by
wicked hands," is misleading. See Hackett, Alexander, Lange and David Brown in loco, and also
the R. V. If in the successive steps of the trial they " honored the appearance of justice while
mocking the reality," aa Geikie aaserts, still that is notoriously an oriental fashion, as ancient aa
it waa comraon. On the other hand there can assuredly be no excuse for the guilt of the Jewiah
rulers in calling or accepting "false witnesses," or in refusing to accept the manifold proof of
his real character which the life and miracles of Jesus afforded. They denied his divine char
acter, and treated his Messianic claims as unfounded, and his further claim to work wonders by
his own power and not in the name of God, was regarded as a sin, like unto that of Moses at Meri
bah, Num. XX, 1-2,, and his acceptance of worahip, as if divine, being, in their view, a sin which
exposed him to death under Deut. xiii.
An able Christian jurist and professor of law, Simon Greenleaf, after reviewing the irregulari
ties of the trial, calmly concludes, "If we regard Jesus simply as a Jewish citizen, and with no
higher character, this conviction seems substantially right in point of law, thougli the trial were
not legal in all its forms... .It is not easy to perceive on what ground his conduct could have been
defended before any tribunal, unless upon tlfat of his superhuman character." The Jewish San
hedrin were not convinced that Jesus was such a character, and would not for a moment admit
his claim, and therefore could not do otherwise than condemn him. The appeal of the high
priest to Jesus for an assent to or denial of the accusation brought against him, is not noted by
Greenleaf as an example of illegal forms in the trial, nor is it Hkely that it would be so regarded
in ordinary eastern courts. That the most was made of the confession, to change popular tide
against the prisoner, was natural. It muat not be forgotten that blasphemy wae a crime regarded
with peculiar horror among the Jev/s. Hence Jesus was regarded as a notorious and dangerous
character. That they had resolved to put hira to death was also natural. His ofl'ences against
their laws and traditions were numerous, of galling publicity, and in their eyes of the very
worst kind, calling for the severest penalties under Mosaic statutes. The false witnesses, the harsh
ness, and whatever other irregularities of procedure they pursued, were illegal, as well as unjust,
but how far there were other irregularities, cannot be fully determined.
The Talmudic rules for trials may not be identical with the accepted regulations of those times,
since the accuracy of the Talra.id in respect to rules on other matters has been sharply questioned.
See Whiston's Josephus, vol. ii, p. 20. Gentile Christians who can now perceive the awful mis
take of the Jews in respect to the true character of Jesus, had they lived in that day, amid the
knowledge and prejudices then current, ie it likely they would have failed to join in the popular
clamor which rejected Jesus aud accepted BHrabbas?
Of the Roman proceedings it need only be added, two courses were open to the Jewish rulers:
(1) To asit the Roman oificial to ratify their sentence without inquiry, or (2) to bring a charge
which the civil court must recognize, and if tme, condemn the accused. The Procurator in im-
perial provinces, in times of danger to the State, might become an unrestricted dictator, subject
only to the pro-consul, or the Emperor. Pilate did not hesitate to exercise such powers. He did
not at onco accede to the flrst request of the Jews, as they hoped he would He called for the
grounds of their condemnation of Jesus. They exhibited petulance unbecoming a judicial
tribunal, when called to givo their accusation. And when Pilate pronounced the charge of trea
son unfounded, from the statements of Jesus that a fipiritiuxl kingdom was his aim, the Jewish
rulers still persisted in their charge. When Pilate sought to escape condemning Jeaus by an ap
peal to the populace, the rulers outwitted him, and Pilate finally delivered Jesus to bo crucified,
because he claimed to be tlic " King of.the Jews." And he certified, by the title placed on the
cross, that this was tho charga upou which tho accused waa executed.

Mark XIV, 67-70.]

ON THE GOSPEL OF MARK.

187

Authorized Version.
67 And when she saw Peter warming himself,
she looked upon him, and said, And thou also ¦
Xvast with Jesus of Nazareth.
68 But he denied, saying, I know not, neither
understand I what thou sayest. And he went
out into the porch : and the cock crew.
69 And a maid saw him again, and hegan to
say to them that stood by. This is one of them.
70 And he denied it again. And a little after,
they that stood by said again to Peter, Surely
thou art one of thera: for thou art a Galilean,
and thy speech agreeth tlurelo.

Bevised Version.
67 priest ; and seeing Peter warming himself,
she looked upon hira, and saith, Thon alao
68 waat with the Nazarene, even Jesus. But ho
denied, saying, ^ I neither know, nor under
stand what thou sayest ; and he went out
69 into the ^ porch; 3 and the cock crew. And
the maid eaw him, and began again to say to
70 them that stood by. This is one of 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

CH-VFINO dish of CHARCOAL.

* Or, I neither know, nor understand : thou, what sayest thou t ' Gr. forecourt. ^ Many ancient
authorities omit and the cock crew.
our weakness. In his repentance also, a striking instance of the goodness
and mercy of God is held out to us." The precise time and order ofthe
three denials is left to conjecture. They here form one connected narrative,
though they may have occurred at different periods during the trial.
67. _ warming himself] Probably shortly
after his entrance. The maid or porteress who
admitted him asked him the question in re
proach. See form of her remark in R. V.
she looked upon him] with fixed and earnest
gaze^ as the original word used by Luke (xxii,
56) implies.
68. But he denied] thrown off his guard per
haps by the searching glances of the bystanders,
Peter replied at first evasively, that he neither
knew nor understood what she meant. See
Lange, Life, iv. p. 316. Others think it means,
"Iknow him not, neither understand I what thou
sayest." See R.V. He should have stopped
at once. ".A. lie," says Carlyle, "should be
trampled on and extinguished wherever found.
1 am for fumigating the atmosphere, when I suspect that falsehood like a
pestilence breathes around me.
into the porch] " The outer courtyard. " — Meyer. " The fore court. ' ' R.V.
margin. Anxious probably for a favorable opportunity of retiring alto
gether, the apostle now moved away from the centre of the court. Here the
second denial took place (Matt, xxvi, 71, 72), and for the first time a cock
crew. This cock crowing is omitted in some MSS. See R. V. margin.
69. maid saw him again] recognized at the porch, Peter seems to have
returned once more towards the fire, and was conversing in his rough Galilean
dialect with the soldiers and servants when, after the lapse of an hour, not
another, but the same maid (see R. Y.), again made the charge.
to ihem that stood by] on this occasion she addressed herself to the by
standers, amongst whom was a kinsman of Malchus (John xviii, 26).
70. And he denied it again] this denial was probably addressed to those
round the fire. " Any man who is not supported by the hand of God," says
Calvin, ' ' will instantly fall by a slight gale, or the rustling of a falling leaf. ' '
Peter, " tempted by a woman's voice, immediately denies his master, and yet
but lately thought himself a valiant soldier, even unto death. ' '
a Galilean] Some authorities and the A. V. add, " and thy speech agrees
thereto." But many omit these words, as the R. V. The thought is in
Matt, xxvi, 73. The Galilean burr was rough, and they confounded the gut
turals and the last two letters of the Hebrew alphabet in speech. Hence the

188 A PICTOEIAL COMMENTAEY [Mark XIV, 71-XV, 1,

Authorized Version.
71 But he began to curse and to swear, saying,
I know not this man of whom ye speak.
72 And the second time the cock crew. And
Peter called to mind the word that Jesus said
unto him. Before the cock crow twice, thou shalt
deny me thrice. And when he thought thereon,
he wept.
CHAP. XV. — And straightway in the morn
ing the chief priests held a consultation

Eevised Version.
71 Galilean. But he began to curse, and to
swear, I know not this man of whora ye
72 speak. And straightway the second time the
cock crew. And Peter called to mind the
word, how that Jesus said unto him. Before
the cock crow twice, thou shalt deny me
thrice. ^And when he thought thereon, he
wept.
15 And straightway in the moming the chief
priests with the eiders and scribes, and the

^ Or, Ajid he began to weep.
Galileans were not allowed to read aloud in the Jewish synagogues. Light
foot gives examples of the confusion produced by their pronunciation, ask
ing. Whose is immar (this lamb) ? they pronounced it so that hearers did not
know whether an ass, wine, wool or lamb was meant.
71. he began to curse and to swear] "We have reason to suspect the
truth of that which is backed with oaths and rash imprecations. None but
the devil's sayings need the devil's proofs." — Henry. But assailed by the
bystanders just mentioned and by the kinsman of Malchus (John xviii, 26),
the apostle now fell deeper still.
72. And Peter called to mind] all that his Lord had said, all his repeated
warnings rushed back to his remembrance, and lit up the darkness of his soul.
when he thought thereon] there are various renderings and interpreta
tions of this phrase, some of them strained and fanciful. Two, worthy of
notice, are, (1) literally " casting on " it, i.e. his mind, is the rendering ofthe
A.V. and R.V., and this usage accords with that of Plutarch, Galen and
others. (2) "casting his eyes" on (him), as Jesus looked at Peter. This,
if tenable, would give a happy antithesis between Luke and Mark, but the
first is the better reading.
he wept] not witlrthe remorse of Judas, but the godly sorrow of true re
pentance. Peter's fault is not lessened, for Mark states that the first crowing
of the cock did not suffice to recall him to his duty, but a second was needed.
Tradition says Peter could never hear a cock crow without tears, and it might
well be true.
Ch. XV. 1 — 15. Verdict op the Sanhedrin and Trial before Pilate.
(Friday, 15th Nisan, 783, April 7th, (?) A.D. 30.)
1. And straightway] See R.Y., which implies that it was a fiiU coun
cil, many important persons ; as Ellicott notices, "the whole council is
in apposition with ' ' the chief priests. As the day dawned, a seoond meet
ing ofthe Sanhedrin was convened. "A legal Sanhedrin it could hardly be
called, for there are scarcely any traces of such legal assemblies during the
Roman period." The laws of this au^st court were humane, and the pro
ceedings were, in theory, conducted with the greatest care. The axiom cur
rent was " the Sanhedrin was to save, not to destroy life." In -trials before
thia court, the rules, according to the Talmud were : (1) the accused one to be
held innocent until proyed guilty. (2) No one could be tried of condemned
in his absence. (3) Witnesses were to be warned of the value of life, and
to omit nothing in- the prisoner's favor. (4) He was to have counsel to de
fend him. (5) All evidence in his favor was to be admitted freely. (6) Any
member of the court who had favored acquittal could not later vote for con
demnation. (7) Votes of the youngest members were first taken that they
might not be influenced by seniors. (8) In capital offences a majority of two,
at least, was required to condemn. (9) A verdict of acquittal could be pro
nounced on the day of trial ; of guilt, only on the day after trial. (10) No
criminal trial could be carried through in the night. (U) The judges
must fast for a day before the trial. (12) No one could be executed

MuiK XV, 1."

ON THE GOSPEL OF MAEK.

189

AUTHORIZEn VERSinN.
with the eldei-8 aud scribes and tho whole coun
cil, and bound Jesus, and carried him away, and
delivered him to Pilate.

Revised Version.
whole council, held a consultation, and bound
Jesus, and carried him away, and delivered

on the same day as the sentence. The trial before Caiaphas and the
Sanhedrin was. therefore, in violation of their rules, not preserving forms of
justice, according to strict Jewish law. The rules were often pushed
aside, as in Maccabean times. It is asserted that in the Talmud a new
doctrine was invented, permitting one falsely claiming to be Messiah to
be tried and condemned the same day, or in the night, to relieve the keen
ness of the feeling in the Jewish nation over the judicial murder of Jesus.
A story was also coined, that a crier called aloud for forty days for witnesses
to come forward in his defence. See Ginsburg, in Kitto's Cyc, Keim, Eder
sheim and Geikie. Some, as Alexander, suppose the " consultation" in the
morning was only an informal and private one ; some, as Meyer and EUicott,
regard it as merely a continuation of the former meeting ; others, as Gres-
wellj Andrews, Farrar, Geikie, and most late writers, hold that it was an
official meeting of the Sanhedrin to ratify the sentence, and order the case
before the Roman procurator. This seems the most probable.
whole council] Lightfoot quotes from Maimonides a precept that it was not
necessary for all members ofthe Sanhedrin to be present to transact business,
but when all were specially summoned, then attendance was compulsory.
Mark here implies such a compulsory meeting of the whole council.
carried him away] It is uncertain where the Praetorium was to which
Jesus was taken. There are two prevailing views: (1) That it was in the
tower or castk of Antonia, on the north side of the temple ; formerly
this was the prevailing opinion, and is maintained by some later critics,
as Weiss, Tischendorf, Barclay, Lange and Weiseler. (2) That it was
one ofthe two gorgeous palaces of Herod, on the western hill of Jerusalem,
not far irom the present Jaffa gate. This view is accepted by Winer, Lewin,
Tobler, Farrar, Andrews, Geikie, Canon Cook, Schaff, and the majority of
late critics. It renders the traditional journey to Golgotha, through the via
dolorosa, improbable.
to Pilate] Early in the morning the Roman governor was called to preside
in a case which has stigmatized his name through the centuries. (1) His
name, Pontius, is thought by some to indicate that he was connected, either by
descent or adoption, with the gens of the Pontii, conspicuous in Roman his
tory ; by others, that he came from Pontus, the kingdom of Mithridates.
His surname, Pilatus, has been interpreted as (a) "armed with the pilum or
javelin," or, = (6) from pileus, the cap or badge of manumitted slaves, or (c)
that he was skilled in throwing the pilum or spear. (2) He was a native of
Italy, or possibly of Gaul, and was appointed procurator under the governor
(pro-prostor) of Syria, in A. D. 26 (or 29), succeeding Valerius Gratus. His
wife was named Proela, or Procula. His proper residence was at Csesarea
(Acts xxiii,23) ; he had assessors to assist him in council (xxv, 12); wore the
military dress; was attended by a cohort as a body guard (Matt, xxvii, 27) ;
aud at the great festivals came up to Jerusalem to keep order. As judge he
sat on a Bema or portable tribunal erected on a tesselated pavement, called
in Hebrew Gabbatha (John xix, 18), and was invested with the power of
life and death (Matt, xxvii, 26). (3) In character he was sharp, selfish and
cunning, yet anxious at times to act justly, and even mercifully, but without
moral courage to follow justice in the face of public clamor. As a ruler he
had shown himaelf cruel and unscrupulous (Luke xiii, 1, 2), and in A.D. 86
the governor of Syria (for Pilate's title was not properly governor), accused
him at Rome, for a cruel slaughter of Samaritans in consequence of which
Pilate was banished to Gaul, where he is said to have committed suicide.

190

A PICTOEIAL COMMENTAEY

[Mark XV, 2-5.

Revised Version.
2 him up to Pilate. And Pilate asked him.
Art thou the King of the Jews? Andhe
3 answering, saith unto him, Thou sayest. And
the chief priests accused him of many things.
4 And Pilate again asked him,Baying,AnswereBt
tbou nothing? behold how many things they
5 accuse thee of. But Jesus no more answered
anything ; insomuch that Pilate marvelled.

Authorized Version.
2 And Pilate asked him. Art thou the King
of the Jews ? And he answering, said unto him.
Thou sayest it.
ii And the chief priests accused him of many
things; but he answered nothing.
4 And Pilate asked hira again, saying, Answer
est thou nothing? behold how many things they
witness againet thee.
5 But Jesus yet answered nothing; so that
Pilate marveUed.
Tacitus refers to him, as putting Christ to death. Near Vienne, on the
Rhone, the modern traveler is shown a tower, firom which, tradition says,
Pilate threw himself. On lake Luzerne, in Switzerland, there is a noble
peakof the Alps called " Pilatus," and a legend says he lived as a hermit
on this mountain, and sought a grave beneath the waters of the lake. See
M. J. Raphall's Post-Biblical History oJ the Jews. The so-called " Acts of
Pilate ' ' are now considered spurious. The power of life and death was
taken from the Jewish rulers, when Archelaus was removed, A.D. 6 ; though
the Talmud says it was done forty years before the fall of Jerusalem.
2. And Pilate asked him] some conjecture thatthiswasaprivate investiga
tion within the prcetorium. At any rate the Jews carefully suppressed thereli.
gious grounds on which they had charged and condemned our Lord, and changed
the form (not the substance), of their accusation, so as to make it a political
offence ; he opposed giving tribute to Cjesar, because he himself was Messiah,
a king. See Luke xiii, 2. This claim to be Messiah, and hence king, was sub
stantially the same charge on which they had condemned him iu the Jewish
court, only in their court the religious crime was called blasphemy, while in
the civil court it would be treason. That the accusation was substantially
the same as the charge on which he had already been condemned, will ap
pear more clearly by comparing Luke xxiii, 2, 3, and John xviii, 33-37.
When this charge broke down, as not proven, then they resorted to various
other accusations, and to the general clamor against Pilate as Csesar's enemy,
if he " let this man go. " This clamor derived its greatest force from the fact
that Jesus was charged with being a king, and hence opposed to Ctesar, John
xix, 22 ; and the Jewish rulers, also tauntingly reminded the Roman Governor
that they had convicted Jesus of sedition and of a capital crime, under their
law, and that this conviction only needed the customary and formal Roman
approval ; compare Luke xxiii, 2, 5 ; John xix, 7. Calvin long ago ob
served : "he [Jesus] was accused on various grounds ; but it is evident, from
the whole of the narrative, this [of claiming to be a king] was the chief
ground of accusation." Having no qucestor to conduct the examination,
Pilate was obliged to hear the case in person.
Thou sayest] John tells us (1) of Christ's counter question to Pilate ; (2)
why he asked the question ; his explanation of the real nature of his king
dom (John xviii, 37, 38). This relieved Jesus of any treason, since his king-,
dom was only spiritual. The Jews, however, persisted in the charge, as they
held Messiah's kingdom was temporal and therefore opposed to Csesar.
3. And the chief priests accused him] Pilate declared his conviction of
the innocence of the accused (John xviii, 38 Luke xxiii, 4). This was the
signal for a furious clamor of the chief priests and members of the Sanhe
drin, and they accused our Lord of many things (Luke xxiii, 5). The last
clause of the verse is omitted in the R. V., the only important MSS. contain
ing it being the Alexandrian.
4. And Pilate asked] The renewed accusations led to further questions
from Pilate, but Jesus was silent and Pilate amazed, and confident of his
innocence, proposed to release him, as it was his custom to release one at the

Mark XV, 6-10.]

ON THE GOSPEL OF MAEK.

101

Revised Version.
6 Now at ^ tho feast he used to release unto
thom one prisoner, whom they asked of him.
7 And there was one called Barabbas, lyiug
bound with them that had made insurrection,
men who in the insurrection had committed
8 raurder. And the multitude went up and
began to ask him to do as he was wont to do
9 unto them. And Pilate a.n8wered them, say
ing, "Will ye thjit I release unto you the King
10 ofthe Jews? For he perceived that for envy

Authorized Version.
6 Now at that feast he released unto them one
prisoner, whomsoever they desired.
7 .\nd there was tme naraed Barabbas, which
lay bound with them that had made insurrection
with hira, who had committed murder in the in
surrection. 8 And the multitude crying aloud began to
desire him t<i'do as he had over done unto them.
9 But Pilate answered them, saying. Will ye
that I releaae unto you the King of the Jews?
10 For ho knew that the chief priests had de
livered him for en^'y.
^ Or, a feast
feast. Mark omits the examination before Herod. It was not "many
things" stated by the witnesses, as the A. V. implies, but the many accusa
tions of the priests, as the R. V. reads, that Pilate referred to in his question.
6. Now at that feast] " every feast." SeeR.V. The limitation of the
custom to the feast of the passover in the A. V. is not required by the origi
nal words, nor by the parallel in John xviii, 39. The original for "released"
implies not a single act only, but a custom. The origin of the custom is un
known. It may have been of Jewish origin, and continued bythe Roman
governors from motives of policy. Even the Romans were accustomed, at the
Lectistemia and Bacchanalia, occasionally to allow anamnesty for criminals.
7. one named Barabbas] He was a celebrated robber, a rebel and mur
derer. See Luke xxiii, 19; John xviii, 40. The description indicates that
he was a Zealot, and as an insurgent against the Romans, he was esteemed by
the Jewish rulers as a patriot and a hero; inthreeMSS of Matt, xxvii, 10, his
name is given as ''Jesus Bar-abbas," and this reading is supported bythe
Armenian and Syriac Versions and is cited by Origen. Some regard this fact
of two criminals ofthe same name — Jesus — hinted at in John xviii, 40.
them that had made insurrection] Barabbas had led one of the numerous
and bloody insurrections against the Roman power.
8. crying aloud] The R. V. has " went up," which is after the best
text. The evangelist notes that at this point the multitude came to make re
quest for the usual release of some prisoner ; the Jewish rulers were prepared
for this exigency, and finally persuaded the people to ask for Barabbas instead
of Jesus.
9. Pilate answered them] Pilate may have wished, but could hardly
have expected that the rulers would accept his proposal to release Jesus. He
might have expected that there would be a large popular faction in favor of it.
The form of the question implies only a half hope of a favorable answer.
10. for envy] Knowing, or perceiving the envy of the rulers and chief
priests, Pilate may have thought that he could procure the release of Jesus
. by appealing direct to the multitude. If so, he was disappointed, for the
chief priests held the multitude under their influence, by using very energetic
measures to stir up public feeling, as Matthew implies.
Pilate made three distinct attempts to secure the consent of the Jewish
rulers to a release of Jesus after he had required them to state the charge on
which they asked his condemnation, though the " order " ofthe efforts is not
the same in all the evangelists. The attempts may be arranged as follows :
(1) After examiningthe charge that Jesus is a King, and finding the kingdom is
a spiritual one, Pilate declared him innocent ofa civil offence (Luke xxiii, 4).
(2) After the return from Herod, Pilate proposes, after chastising him, to re
lease Jesus, in accordance with custom, at the feast (Luke xxiii, 13-16 ;
Mark xv, 6-10; Matt, xxvii, 15-17 ; John xviii, 39). (8) After the choice
of Barabbas, and the message from Pilate's wife (Matt, xxvii, 20-26; Mark

192 A PICTOEIAL COMMENTAEY [Mark XV, 11-15.

AuTHORizEn Version.
11 But the chief priests moved the people, that
he should rather release Barabbas unto them.
12 And Pilate answered and said again unto
them, What will ye then that I shall do unto
hi'ii whom ye call the King of the Jews?
13 And they cried out again. Crucify him.
14 Then Pilate said unto them. Why, what evil
hath be done? And they cried out the more
exceedingly, Crucify him.
15 And so Pilate, willing to contentthe people.

EEvisEn Version.
11 the chief priests had delivered him up. But
the chief priests stirred up the multitude,
that he should rather release Barabbas unto
12 them. And Pilate again answered and said
unto them, "What then shall I do unto him
13 whom ye call the Kingof the Jews? And
14 they cried out again. Crucify him. And Pi
late said unto thera. Why, whaf evil hath he
done ? But they cried out exceedingly, Cru-
15 cify hira. And Pilate, wishing to content the

released Barabbas unto them, and delivered Je- | multitude, released unto them' Barabbas, and
XV, 11-15 ; Luke xxiii, 18-23 ; John xviii, 40), when the Jews threatened to
impeach him at Rome, for not being Csesar's friend if he released Jesus
(John xix, 12) ; Pilate at last yielded. He was bafBed by the superior
shrewdness of the Jewish rulers.
11. the chief priests moved] Pilate received a message firom his wife im
ploring him to have nothing to do with "that justperson" (Matt- xxvii, 19).
He resolved to effect a release. But the chief priests stirred up the people, and
urged them to choose Barabbas, the patriot leader, the zealot for their coun
try, the champion against oppression. The word translated "moved" de
notes (I) to shake to and fro, to brandish; (2) to make threatening gestures ;
(3) to stir up or instigate. The people did not regard Barabbas as a common
murderer, but a patriot ; hence, there was nothing low or infamous in the
motives of the multitude in accepting Barabbas. Their patriotism was ap
pealed to by the proposition of the rulers ; but the rulers were actuated hj
bad motives in prompting the people to this choice.
12. What will ye] Some think this question put in disdain and anger
at their fickleness, and at the failure of his efforts to stem the torrent.
whom ye call the King of ihe Jews] Lachmann and TregeUes omit ' ' him
whom ye call. ' ' Their reading is a strong incidental proof of the real charge
Pilate understood the priests to bring against Jesus.
13. Crucify him] Crucifixion was a Roman, not a Jewish mode of pun
ishment. Why, then, did the Jewish multitude fix on such a mode ? Some
answer, because the punishment for Bairabbas would have been crucifixion,
and they put Jesus in his place.
14. And they cried out ihe more] See R. V. The cry was kept up, un
broken. Away with this man, Crucify Him I Crucify Him I In vain Pilate
expostulated. In vain he washed his hands openly before them all (Matt.
xxvii, 24) in token of his conviction of the perfect innocence of the accused.
The mob, under-artful leaders, carried the point against the vacillating procu
rator. 15. Pilate... to content thepeople] ov satisfy. This shows that Pilate did
not accede to the justice of the sentence, but yielded to popular clamor. The
"willing" or " wishing" implies more than simple yielding, and includes an
earnest wish to satisfy the popular demand. Felix and Festus also tried to
please the Jews, by their treatment of Paul, Acts xxiv, 27; xxv, 9. "Would
to God" exclaims Calvin, "that the world were not now filled with many
Pilates!" Time-serving rulers are the curse of any nation, and among the
greatest enemies to the cause of truth. Irresolution had gone too far, and
he could not retrace his steps. He released Barabbas to content the people.
There is little ground for supposing, as some do, that Pilate still hoped to
compromise and satisfy the populace and the rulers by simply scourging
Jesus. The scourging was the common prelude to crucifixion, and in doing
it, Pilate shows that he had given up Jesus to death, as the whole narrative
also implies.

mARK XV, 16,17.] OX THE GOSPEL OF MARK. 193

.\uthorized Veusion. Revised Version.
sus, when he had scourged him, to be cruciJied. delivered Josus, when he had scourged him,
16 And the soldiers ledhimaway into the hall, to be crucifled.
called Pretorium ; and they call together tbe 16 And the soldiers led him away within the
whole hand. court, which is tho ^ Prietorium ; and they
17 And they clothed him with purple, and 17 call together the whole ^band. And they
^ Or, palace ' Or, cohort
when he had scourged him] usually the scourging before crucifixion was
inflicted by lictors (Livy, xxxiii, 36 ; Jos. Bell. Jud. ii, 14, 9 ; v. ii, 1). The
criminal was bound firmly to a post, or column, his hands tied, his back laid
bare, and the scourge made of three thongs of leather or small cords ; and
sometimes iron points or bits of lead were at the end of the thongs, to make
the punishment more severe. Nineteen strokes of this scourge were equal to
thirty nine lashes, aud under the Mosaic law, not more than forty could be given.
(Deut. xsf^-, 1-3). Paul receivedthirty-nine. (2 Cor. xi, 24). Many died under
this terrible punishment. Pilate had no lictors and therefore the punishment
was inflicted by soldiers. He had once proposed this punishment, and then the
release of Jesus (Luke xxiii, 16). The soldiers added mockery to the scourging,
and hence probably fulfilled their duty in all the usual severity. They would
seize the opportunity to repay a grudge against the Jews, for insurrectionary
and dangerous acts.
to be cruci fied] " If thou let this man go," they cried, "thou art not
Csesar's friend: whosoever maketh himself a king speaketh against Csesar "
(John xix, 12). This crafty, well-chosen cry roused all Pilate's fears. He
could only too well divine the consequences if they accused him of sparing a
prisoner who had been accused of treason before the gloomy, suspicious
Tiberius. He gave the word, "Ibis ad erucem," which was the customary
form, "Let him be crucified" (John xix, 16); so the struggle was over.
John, it is to be observed, mentions the scourging as one of Pilate's final at
tempts to release Jesus. Mark, like Matthew, looks upon it as the first act
in the awful tragedy of the crucifixion. Both views are equally true. The
scourging should have moved the people ; it only led them to greater obdu
racy ; it proved, as Mark brings out, the opening scene in the crucifixion.
See Andrews and Farrar.
16 — 24. Mockery of the Soldiers. Way to the Cross.
(Friday, 15th Nisan, 783, April 7 (?) A. D. 30.)
16. the hall called Prcetorium] " into Uie floor of the moot hall." — Wyc-
lif. The building here alluded to is called by three of the evangelists the
Prcetorium. In the King James Version the Greek word is variously ren
dered: as "common hall" (Matt, xxvii, 27); margin, "governor's house,"
"hall of judgment," and "judgment hall," (Acts xxiii, 35; John xviii, 28,
33, and xix, 9), margin, "Pilate's house" and "palace" (Phil, i, 13). It
is a marked example of the unwarrantable differences introduced by King
James' translators. The R. V. reads "palace" uniformly, except in Phil.
i, 13 ; with the Greek " prsetorium " in the margin. There is some question,
however, whether the word in Mark means the palace or the court, though
the weight of authority inclines to "palace."
the whole band] the word translated "band" is applied to the detach
ment brought by Judas (John xviii, 3), and occurs again. Acts x, 1 ; xxi, 31 ;
xxvii, 1. It signifies a whole Roman cohort of soldiers, but the number of
soldiers in a cohort often varied.
17. clothed him with purple] instead ofthe white robe, with which Herod
had mocked ,him, they threw around him a scarlet sagum, or soldier's, cloak.
Matthew (xxvii, 28) calls it" ascarlet robe;" John (xix, 2) "a purple robe."
It was a war-cloak, such as princes, generals, and soldiers wore ; probably

194

A PICTORIAL COMMENTARY

[Mark XV, 18-21.

Revised Version.
clothe him with purple, and plaiting a crown
18 of thoms, they put it on him ; and they be
gan to salute him. Hail, King of the Jews !
19 And they smote his head with a reed, and
did spit upon him, and bowing their knees
20 worshipped hira. And when they had
mocked him, they took off from him the pur
ple, and put on hira his garments. And they
lead hira out to crucify him.
21 And they ^ compel one passing by, Simon

AuTHor.izBi> Versiov.
platted a crown of thorns, and put it about his
head, 18 And began to salute him. Hail, King of the
Jen's! •
19 And they smoto him on the head with a
reed, and did spit upon him, and bowing tlieir
knees worshipped him.
20 And when they had mocked him, they took
off the purple from him, and put his own clothes
on him, and led him out to crucify hira.
21 And they corapel one Simon a Cyrenian,
who passed by, coming out of the countrj', the
^ Gr. impress. ^
a cast-off robe of state out of the prsetorian wardrobe," a burlesque of the
long and fine purple robe worn only by the Emperor. — Lange.
a crown of thorns] formed probably of the thorny nafcfc, which yet "grows
on dwarf bushes outside the walls of Jerusalem ; " it was placed about his head
in mimicry of the laurel and myrtle wreaths worn by victors at games, or by
royal persons. The Jews derided Jesus for his prophetic reputation, andthe
Romans for his regal claims.
19. smote hini] began to smite or kept smiting him.
wiih a reed] The same which they had already put into his hands as a
sceptre. All this was harsh and cruel mockery.
20. and led him out] The place of execution was without the gates of the
city, as was customary in such cases. See Lev. xxiv, 14 ; Naboth, 1 Kings
xxi, 13; and Stephen, Acts vii, 58. An old tradition says he was led along
the Via Dolorosa ; but ifthe trial was at Herod's palace, which is very prob
able, he could not have gone by that street. In what direction they led him,
or where Pilate held his court, or where Golgotha was situated, is unsettled.
Those who believe that Pilate's court was in the castle of Antonia, and that
Golgotha was where the present Church of the Holy Sepulchre stands, also
believe he was led along the Via Dolorosa, according to tradition. Those who
hold that Pilate held his court in Herod's palace (as most recent critics), and
that the true site of Calvary is not at the Church of the Holy Sepulchre, but
without the city, probably near the Grotto of Jeremiah (as Bishop Gobat,
Schick, Schaff, Howe, and Conder), hold that Jesus was led out northward
instead of westward, but do not attempt to fix the precise route.
21. they compel] The condemned were usually obliged to carn^ eitherthe
entire cross, or the cross-beams fastened together like the letter V, with their
arms bound to the projecting ends. Hence the term fiircifer = "cross-bear
er." The original word translated " compel " is a Persian word adopted by
the Greeks, and signified the compulsory employment of men and beasts by
the royal couriers, and thus any forced assistance.
Simon a Ciirenian] (Tyrene was a city in northern Africa, where there
dwelt many Hellenistic Jews, who had a synagogue in Jerusalem (Acts ii, 10 ;
vi, 9. Some conjecture that he waa a merchant. As he was passing from the
country (literally, the field) to the city, he appears to have been taken at ran
dom. John says Jesus bore his cross; and both statements may be explained
as true, by supposing tnat Jesus bore the cross part of the way, perhaps to the
gate, and then sinking down, from exhaustion, they compel Simon to bear it.
Or, as Alexander suggests, Simon may have borne one end of it with Jesus.
The former seems the most likely (Luke xxiii, 26).
thefather of Alexa-nder a:id Rufus] Mark alone adds this. The mention
of his two sons implies that they were well known at the time Mark wrote.
Paul speaks of Rafii.s and his mother (Rom. xvi, 13), possibly the same per
son ; Polycarp also naraes a Rufus, who was a noted martyr.

Mark XV, 22, 23.

ON THE GOSPEL OF MAEK.

195

Authorized Version.
father of Alexander and Rufus, to bear his cross.
22 And they bring him unto the place Golgotha,
which is, being interpreted. The place of a skull.
23' And tliey gave him to drink wine mingled
with myrrh: but he received it not.

Bevised Version.
of Cyrene, coming from the country, the
father of Alexander and Rufus, to go with
22 i/iem, that he might bear his cross. Andthey
bring him unto the place Golgotha, whichis,
23 being interpreted. The place of a skull. And

to bear his cross] On a white tablet, called in Latin titulus, the reason for
the punishment was declared (Sueton. Calig. 32). It was borne either sus
pended from the neck, or carried before the sufferer. Simon may have borne
both title and cross. The traditional story about the finding of the cross by
Helena, mother of Constantine the Great, in A. D. 326, under the temple of
Venus, said to have been built over Golgotha by the hatred of the heathen,
and to blot out the traces of Christ's death, is as untrustworthy as the stOry
that ori finding three crosses the true one was distinguished by bringing a sick
person, who was cured when she touched one of the three, and this was
declared to be the cross on which Christ was crucified. There is wood enough
in existence, claimed to be parts of the true cross, to make a hundred real
crosses !
22. bring him] literally "they bear him," or it maybe rendered "lead
him." In other passages it generally implies an infirmity or weakness in
the person brought, and hence some understand that Jesus, from the awful
scourging, had become too weak to walk, and sinking down, was borne to the
place. If the trial was at Herod's palace on Mount Zion, he could not have
passed along the Via Doloroso, as tradition, reaching tothe 14th century only,
declares. theplace Golgotha] Mark interprets the Hebrew word " Golgotha." Luke
omits it altogether. It was (1) apparently a well-known spot; (2) outside
the gate (comp. Heb. xiii, 12); but (3) near the city (John xix, 20); (4)
near a thoroughfare (Luke xxiii, 26) ; and (5) a "garden" or "orchard"
(John xix; 41). From the Vulgate rendering of Luke xxiii, 33, "qui vocatur
Calvarice" (=a bare skull, "the place of Caluarie," Wyclif ), the word
Calvary has been introduced into the English Version (Luke xxiii, 33), ob
scuring the meaning of the Evangelist.* The name probably refers to the
rounded or skull-shaped form of the
spot ; it is not likely to come from skulls
of malefactors scattered about, for the
Jews always buried them. There is no
Scriptural ground for calling it ' ' Mount ' '
Calvary. 23. wine mingled with myrrh] Light
foot says (Hor. Heb. ii, 366), it was a
special task of wealthy ladies at Jerusa
lem to provide this portion. The cus
tom was founded on a Rabbinic gloss on
Proverbs xxxi, 6, " Give strong drink
unto him that is ready to perish, and
wine unto those that be of heavy hearts."
It was a sour wine or vinegar (Matt.
xxvii, 34). The drink was a strongs
narcotic, intended to stupefy, and so'
lessen the suffering. They offered it,
see R. V. and Matt, xxvii, 34, and un
consciously fulfilled prophecy. (Ps.
Ixix, 21). """""¦
* J. A. Alexander makes a remarkable mis-statement nnder this verse, to wit : " Calvwy, a
word familiar to us by tradition, although not used in the English Bible. It is used not only in

196

A PICTORIAL COMMENTARY

[Mark XV, 24, 25.

Authorized Version.
24 And when they had crucified him, they
parted his garments, casting lots upon them,
what every man ehould take,
25 And it was the third hour, and they cruci
fied him.

Reviseu Version.
they offered him wine mingled with myrrh :
24 but he received it not. And they crucify him,
and part his garments among them, casting
25 lots upon them, what each should take. And
it was the third hour, and they crucified him.

but he received it not] the two malefactors, who were led forth with him,
probably partook of it, but he would take nothing to cloud his faculties.- —
Maclear. 24. when they had crucified him] or
they crucify him ond part his garments
among them. SeeR.V. There were four
kinds of crosses, (1) the cr^ux simplex, a
single stake driven through the chest or
longitudinally through the body ; (2) the
crux decussata (X) ; (3) the crux immissa
(t) ; and (4) the crux commissa (T).
Prom the mention of the title placed over
I the Saviour's head, it is probable that his
cross was of the third kind, and that he was
THREE FORMS OF THE CROSS. J^^-^ ^p^^ ;^ gJ^J^g^. .^J^Jlg Jj ^^g ^^ ^^^
ground, or lifted and fastened to it as it stood upright, his arms stretched out
along the two cross-beams, and his body resting on a little projection, sedile,
a foot or two above the earth. That his feet were nailed as well as his hands
is apparent from Luke xxiv, 39, 40. The cross was not such a high pole as
most pictures represent it to be. The body of the crucified was raised only
a little above the ground, as already noted. See Andrews' Lifeof Our Lord.
they parted] i.e. the soldiers, a party of four with a centurion (Acts xii,
4), for each sufferer, detailed, according to the Roman custom, ad excubias,
to mount guard, and see that the bodies were not taken away.
casting lots] the garments ofthe crucified belonged to them by law or by
custom. The soldiers took only their rights and their usual method of decid
ing how the distribution should be made. It fulfilled prophecy, Ps.
xxii, 18.
what evei-y man should take] the clothes fell to the soldiers as part of
their perquisites. The inner garment, like the robes of the priests, was with
out seam, woven from the top throughout (John xix, 23). It would have been
destroyed by rending, hence they cast lots for it, unconsciously fulfilling the
words of the Psalmist, They parted my raiment among them, and for my
vesture did they cast lots (Ps. xxii, 18).
25-38. The Death.
(Friday, 15th Nisan, 783, April 7th, (?) A.D. 30.
25. it was the third hour] or nine o'clock; John says ".sixth hour."
There are three leading explanations of this apparent discrepancy. (1) that
John refers to a different incident, i.e. the preparation or the close of a period
of time roughly noted and called the " sixth nour," while Mark notes the
beginning ; so Calvin and Ewald. (2) That John writing in Asia Minor used
the Roman official mode of reckoning from midnight to midnight instead of
the Jewish from sunset to sunset ; so Ebrard, Hug, Olshausen, Tholuck,

the King James Version of 1611, butalsoinWyclirs, Tyndale's, and several other English versions,
of Luke x.\iii, 33. On tisuppose'l site of Calvary, lh('Empres-4 Helena caused a church to be erected,
about A. D. 32fi, displacing (it is said), a temple of Venus boilt under Adrian. Whether this was
the trve site of Calvary is disputed; the weight of evidence ia against the view that the Holy
Sepulchre now covui's the true Calvary.

MARK XV, 26-ai.] ON THE GOSPEL OF MARK. 197
Authorized Version. i Revised Yersion.
26 Andthesuperwcriptionof hiaaccuaation waa 26 Andthe superscription ofhis accusation waa

written over, THE KING OF THE JEWS.
27 And with him they crucify two thieves ; the
one on his right hand, and the other on his left.
28 And the scripture was fulfilled, whicii
aaith, And he was numbered with the ti-ans-

written over, THE KING OF THE JEWS.
27 Aud with him they crucify two robbers ; one
2D on his right hand, and one on his left.^ And
they that passed by railed on him, wagging
their heads, and saying, Ha ! thou that de-
atroyest the ^ temple, and buildest it in three
29 And they that passed by railed on him, 30 days, save thyself, and come down from the
WELgging their heads, and saying, Ah, thou that 31 cross. In like manner also the chief priests
destroyeet the templOj and buildest it in three mocking him among themselvea with the
days, 30 Save thyself, and comedown from the cross.
31 Likewise a^o the chief priesta mocking
1 Many ancient authonties insert ver. 28, And thQ scripture was fulfilled, which saith, And he waa
reckoned with transgressors. See Luke xxii, 37. '^ Or, sanctuary
Wordsworth and others. (3) That it is a copyist's mistake ofthe Greek sign
for 6, instead of a 3. The two signs somewhat resemble each other. So
Bengel. Beza, Eusebius and Robinson. None of these are entirely satisfac
tory ; the second is, on the whole, to be preferred.
26. And the superscription] " and the title ofhis cause was written". —
Wyclif. The cause of execution was generally inscribed ou a white tablet,
titalus, smeared with gypsum.

Ovt6^ eartv 'Liaoi; 6 BaciTievg tov 'lovSaitJV,
Rex Judccorum.

The King of the Jews] writ
ten in three languages, Latin,
Greek and Hebrew or Aramaic.
The ofiicial Latin would
naturally come first — " The
King of the Jews ;" the Greek,
as read by Hellenists next, — , 
" This is Jesus, the King of the Jews ;" and the Aramaic last, — " Jesus the
Nazarene, King of the Jews." The three are given, the Hebrew by John,
the Greek by Alatthew, and the Latin by Mark. This may account for the
slight variations in the form. Por the endeavor of the Jewish high priest to
get the title altered, see John xix, 21, 22. i
27. two thieves] or malefactors as Luke calls them (xxiii, 33). Some
conjecture that they belonged to the band of Barabbas and had been engaged
in one of those fierce and fanatical outbreaks against the Romans which, on
a large scale or a small, so quickly succeeded one another in the latter days
of the Jewish commonwealth. This explains the fact that we read of no
mockery of them. They were the popular heroes. They realized to some
degree the popular idea of the Messiah. See Trench's Studies. An old
tradition gives the names of the thieves as Dimas and Gestas, DImas being
the one who was penitent. This tradition is preserved in the apocryphal
gospel of Nicodemus.
V . 28 is omitted in the best MSS. The reference in it is to Isaiah liii, 12.
29. railed on him] "wagging" or shaking their heads, signifying their
assent to his punishment as just, and also implying that they rejoiced or
gloated over It. The natural feelings of pity were quenched in the fierce
ness of malignant hatred and religious bigotry. t • t^ j.
Ail] "Pyz." — Wyclif. an exclamation of derision = the Latm Yah.
that destroy est the temple] This remark of our Lord at his cleansing of the
temple was never forgotten, though its meaning was misrepresented or mis
understood. . . . , ,,
31. mocking said] " scomynge him, ech to other, with scribis, seiden.
— Wyclif. The ordinary bystanders, blaspheme (v. 29), the members of the
Sanhedrin mock, but with a peculiar venom and sting to their sarcasm.

198

A PICTOEIAL COMMENTAEY

[Mark ,XV, 32-34.

Kevised Version.
scribes said, He saved others; * himself he
32 cannot save. Let the Christ, the King of
Tsrael, now come down from the cross, that
we may see and beUeve. And they that were
crucified with him reproached him.
33 And when the sixth hour was come, therB
was darkness over the whole * land until the
34 ninth hour. And at the ninth hour Jesus
cried with a loud voice, Eloi, Eloi, lama ear
bachthani ? which is, being interpreted. My
God, my God, ^ why haet thou forsaken me?

Authorized Vehbion.
said among themselves with the scribes. He
saved othera ; himself he cannot save.
32 Let Christ the King of Israel descend now
from the cross, that we may see and believe.
And they that were crucified with him reviled
him. 33 And when the sixth hour was come, there
was darkness over the whole land until the
ninth hour.
34 And at the ninth hour Jesua cried with a
loud voice, saying, Eloi, Eloi, lama aabachthani?
which is, being interpreted, My God, my God,
why hast thou forsaken me?
1 Or, can he not save himself f " Or, earth ^ Or, why didst thou forsake met
He saved others] They admit his miracles. His bitterest enemies would
not have admitted this had the fact not been established beyond question.
It Is also worth noting, as an incidental proof of the accuracy of the gospel
narratives, that all this jeering took place before the miraculous darkness ;
after that, all mocking, even by enemies, is subdued by a general _ feeling of
awe. The priests did not consider if he was the Messiah, as he claimed to be,
that his death, according to prophecy, would be a far stronger proof of his
claim than his miraculous descent from the cross. Some authorities read
this as an Interrogation, "He saved others, can he not save himself?"
82. they that were crucified with him] At first both the robbers joined
in reproaching him. One of them was guilty of blaspheming him (Luke
Xliii, 39), the other, beholding the meekness and forgiving spirit of Jesus,
turned in penitence and faith to him (Luke xxiii, 42). When the Eastern
Empire became Christian, the cross became a symbol of honor. It was en
graven on shields, woven into banners, worn as a badge ; was the national
emblem of nearly all European countries during the crusades.
33. And when the sixth hour was come] i.e. 12 o'clock. The clear
ness of the Syrian noontide was obscured, and darkness settled over the
"whole land." This may refer to Jerusalem and the surrounding country
of Judea. So Calvin understands the phrase, and aptly suggests that ifthe
darkness covered Judea only, while the sun was shining elsewhere, the
miracle would be more striking than universal darkness over the whole
world. It is impossible to explain away the origin of this darkness. The
passover moon was then at the full, so that it could not have been an eclipse.
The Pharisees had often asked for a " sign from heaven." Now one was
granted them, calculated to strike terror and awe into the stoutest heart.
until ihe ninth hour] i. e. till 3 o'clock. Avell hides from us the inci
dents of these three hours, and all the details of what our Lord, shrouded
in the supernatural gloom, underwent " for us meu and for our salvation."
84. And at the ninth hour] the hour of the offering of the evening sacrifice.
Eloi I Eloi I] Mark gives the Aramaic form, and this is the only one of
the " seven words ' ' or utterances from the cross which Mark records. The
Sinaitic MSS. reads, "lema" for "lama;" the sense is the same. This
expression apparently of despair, is variously explained. Some, as Calvin,
suggest that it was the weakness ofthe flesh crying out under the awful sense
of the load of sin, coming upon the Saviour, as if God had forsaken him,
and yet implying that he still relied on God, as David, " though he slay me.
yet will I trust in him." The cry cannot be regarded as arising from physi'
cal causes alone, but must have some mysterious significance from the sin of,
and spiritual death due to, the whole race, which came upon him in this terrr
ble hour.
Of the " seven words " from the cross, the first three referred to others,

Mark XV, 35-38.]

ON THE GOSPEL OF MAEK.

199

Revised Version.
35 And some of them that stood by, when they
36 heard it, said. Behold, he calleth Elyah. And
one ran, and filling a sponge full of vinegar,
put it on a reed, and gave him to dank, say
ing, Let be ; let us see whether Elijah cometh
.37 to take him down. And Jesus uttered a loud
38 voice, and gave up the ghost. And the vail
of the ^ temple was rent in twain from the

Authorized Version.
35 And some of them that stood by, when they
heard il, eaid, Behold, he calleth Elias.
36 And one ran and filled a sponge full of vin
egar, and put i£ on a reed, and gave him to
drink, saying, Let alone: let us see whether
Elias will come to take him down.
37 And Jesua cried with a loud voice, and gave
up the ghost.
38 And the vail of the temple was rent in twain
from tho top to the bottom.
* Or, sancttiary
(1) his murderers, (2) the penitent malefactor, (3) his earthly mother; the
next three referred to his own mysterious and awful conflict, (1) his loneli
ness, (2) his sense of thirst, (3) his work now all but ended ; the seventh
commends his soul into his Father's hands.
35. Behold, he calleth Elias] Some regard this as a real misapprehen
sion of his words. Buchanan in his Researches supposes that the exclamation
was mistaken for ' ' HiV ' or " Hila ' ' which he says was old Syriac for
vinegar. Others conjecture that it was mistaken for Ellas ; but most inter
preters hold that it was an ironical and sarcastic remark, arising from an
affected misapprehension.
36. full of vinegar] Burning thirst is the most painful aggravation of
death by crucifixion, and it was as he uttered the words, " I thirst," thatthe
soldiers ran and filled a sponge with vinegar, or the sour wine-and-water
called posca, the ordinary drink of the Eoman soldiers.
and put it on a reed] i. e. on the short stem of a hyssop-plant (John xix,
29). Let alone] This was a wicked and cruel jest, if the interpretation of the
previous verse as irony, , is accepted. According to Mark, the man himself
cries " Let be ;" according to Matthew, the others cry out thus to him as he
offers the drink ; according to John, several filled the sponge with the sour
wine. Combining the statements together, we have a natural and accurate
picture of an excitement under such circumstances, every one calling out with
advice or direction.
37. And Jesus cried with a loud voice] saying, "It is finished." The three
evangelists all dwell upon the loudness ofthe cry. Some think it implied the
triumphant note of a conqueror.
and gave up the ghost] " There may be something intentional
in the fact that in describing the death of Christ the evangelists do not
use the neuter verb, ' 6a.vvj,' but the phrases, 'He gave up the ghost'
(Mark xv, 37 ; Ijuke xxiii, 46 ; John xix, 30) ; ' He yielded up the ghost '
(Matt, xxvii, 50) ; as though they would imply, with Augustine, that he gave
up his life, ' guia voluit, quando voluit, quomodo voluit.' Comp. John x, 18."
— Farrar. This phrase, " gave up the ghost," is not a strict rendering of
the one Greek word representing it. It is an English idiomatic paraphrase,
for the Greek " breathed out," or expired.
the ghost] ghost, from the A. S. gdst, G. geist, = spirit, breath, opposed
to body. " The word has now acquired a kind of hallowed use, and is ap
plied to one Spirit only, but was once common." — Bible Word-Book.
38. And the vail of the temple] the beautiful, thick, costly veil of purple
and gold, inwrought with figures of Cherubim, and twenty feet long and thirty
broad, which separated the Holy Place from the Most Holy.
was rent in twain] for the full symbolism of this see Heb. ix, 8 ; x, 19.
Por the earthquake which now shook the city, see Matt, xxvii, 51. Such an
event must have made a profound impression, and perhaps was the first step

200

A PICTOEIAL COMMENTAEY

[Mark XV, 3:). 41).

Revised Version.
39 top to the bottom. And when the centurion,
which stood over against him, saw that he
^ so gave up the ghost, he said. Truly this
40 man was * the son of God. And there were
also women beholding from afar: among
whom were both Mary Magdalene, and Mary
the mother of James the ^ less and of Joses,

Authorized Version.
39 And when the centurion, which stood over
against him, eaw that he so cried out, and gave
up the ghpst, be aaid. Truly this man was the
Son of God,
40 There were also women looking on afar off:
among whom was Mary Magdalene, and Mary
the mother of James the leas and of Joses, and
Salome ;
' Many ancient authoritiea read so cried ouf., and gave up the ghost. ^ Or, a son of God ^ Gr. little.
towards the change of feeling which afterwards led a great number of " t.'ie
priests to become obedient to the faith" (Acts vi, 7).
39 — 41. The Confession of the Cekturion.
39. when the centurion] he usually commanded a hundred men, but tlie
term was applied somewhat widely to subordiu tte
officers ofa Roman legion. This centurion had in
charge the execution, and with him a quaternion
of soldiers.
that he so cried out] The words ' ' cried out and"
are omitted in the R. V. The spirit and conduct
of Jesus, the darkness, and the manner of his
death, convinced the stern Roman. Death he
must have often witnessed, on- the battle-field, in
the amphitheatre at Cssarea, in tumultuous insur
rections in Palestine, but never before had he been
confronted with the majesty of a death undergone
for the salvation of the world.
the Son of God] or "a son of God;" but
whether he said " the " or "a" cannot be deter
mined, forthe Latin, in which he doubtless spoke,
has no definite article. In an ecstacy of awe and
wonder " he glorified Ood." " Certainly this was
a righteous inan," (Luke xxiii, 47) ; nay, he went
further and declared, " This man was a (or ihe)
Son of God." The centurion may have heard the
mysterious declaration of the Jews, that by their
Law the Holy One ought to die, because he made
himself the Son of (roti (John xix, 7). "Together with the centurion at
Capernaum (Matt, viii), ,ind Cornelius at Caesarea (Acts x), he forms In the
Gospel and Apostolic histories," says Maclear, "a triumvirate of believing
Gentile soldiers." But others, as Calvin, do not think the centurion became
a believer, butonlywas struck withawe atthe extraordinary display of God's
power, a feeling which soon ends in indifference, when the causeof the fear
passes away.
40. Marry Magdalene] out of whom had gone forth seven demons (Luke
viii, 2). This is the first time she is mentioned by Mark. She is not to be
confounded with the nameless sinner in Luke vii, 37. The popular use of
" Magdalen" to describe harlots is a gratuitous assumption, founded on an
unwarrantable mis-lnterpretatlon of Scripture.
Mary the mother of James the les.s] Some, as Schaff, hold that this Mary
was not the sister of our Lord's mother, but that Salome was ; others think
that this Mary, the mother of James, was the sister ofourLord, and'the same
as Mary of Clopas. Comp. John xix, 25 ; Matt, xxvii, 56. The first view
seems most probable, and also that James, son of Alpheus, was not Identical
with James the brother of our Lord.
James the less] Those who regard this James as the same who presided at

ROHAN CENTURION.

Mark XV, 41-14. 1 ON THE GOSPEL OF MAEK. 201

Revised Version.
41 and Salome ; who, when he was in Galilee,
followed him, and ministered unto him ; and
many other women which came up with him
unto Jeruaalem.
42 And when even waa now Come, because it
was the Preparation, that is, the day before
43 the sabbath, thoro carae Joseph of Arima-
thjea, a councillor of honourable estate, v ho
also himself was looking for the kingdom of
God ; and he boldly went in unto Pilate, aud
44 asked for the body of Jesus. And Pilafe
marvelled if he were already dead; andcall-

AuTHOitiZED Version.
41 Who also, when he was in Galilee, followed
him, and ministered unto liim ; and manyothor
women which came up with him unto Jerusa
lem. 4:i -\nd now when the even waa come, because
it was tho preparation, that is, the day before
the sabbath,
43 Joseph of Arimathea, an honoui"able coun
sellor, which also waited for the kingdom of
God, came, and went in boldly unto Pilato, and
craved the body of Jesus.
44 And Pilate marvelled if he were already
dead : and calling unto him the centurion, he
the council in Jerusalem (Acts xv, 13), think Jie may have assumed the title
in humility, and out of deference to the martyred James. The evidence that
he was the same James is altogether insufficient. James the son of Zebedee
had been put to death long before Mark wrote his gospel, and this title,
"James the less," or the little, was used to distinguish him from "James
the Just," the brother of our Lord. So Schaff and others understand the
phrase. Practical Lessons. — " Look at the serpent," says Augustine, "thatthe
serpent may not harm you. Look at death, that death may not hurt you.
But at whose death-? At the death ofhim who is the life. Christ, our life,
died on the cross, and In his death, death died ; Life, by dying, destroyed
death; Life, by dying, swallowed up death: death died in Christ." The
following was found written in Dr. Bethune' s Greek Testameut :
" O God, pardon what I have been.
Sanctify what I am.
Order what I shall be.
And thine shall be the glory.
And mine the eternal salvation,
Through Jesus Christ my Lord. Amen."
42—47. The Burial.
42. i'he preparation] i. e., for the Sabbath, which Mark, writing for other
readers than Jews, explains as " the day before ihe Sabbath."
48. Joseph of'Arimathcea] The place is called in the LXX "Arma-
thaim," and by Josephus "Armathia." Joseph was aman of wealth (Matt.
xxvii, 57), and iVom being called " honorable counsellor," it is inferred that
he was a member ofthe Sanhedrin (Luke xxiii, 50), and a secret disciple of
Jesus (John xix, 38), who had not consented to the death of Jesus (Luke
xxiii, 51).
waited for the kingdom] like Simeon (Luke ii, 25), and Anna (Luke Ii, 36).
went in boldly] No longer a secret disciple, he casts away all fear. The
cross transfigures cowards Into heroes. " It was no light matter Joseph had
undertaken : for to take part in a burial, at any time, would defile him for
seven days, and make everything unclean which he touched (Num. xix,
11 ; Hag. ii, 13) ; and to do so now involved his seclusion through the whole
Passover week— with all its holy observances and rejoicings."— (?eiWe. In
the so-called "Acts of Tilate," it Is said the Sanhedrin caused Joseph to be
imprisoned for this act of love.
craved the body of Jesus] The Roman custom was to let the bodies oi
criminals moulder and rot on the cross.— Cic. Tusc. Qucest. 1, 43 ; or be de
voured by -wild beasts, Hor. Epist. xvi, 48. Jewish law, however, did not
allow such barbarities, and the Roman rulers had made an express exception
in iheir favor. .
44. And Pilate marvelled] death by crucifixion did not gciicrally come

202

A PICTOEIAL COMMENTAEY

[Mark XT, 4.'i-47.

Atjthoribed Version.
asked him whether he had been any while
dead. 45 And when he knew it of the centurion, he
gave the body to Joseph.
46 And he bought fine linen, and took him
down, and wrapped him in the linen, and laid
him in a sepulchre which was hewn out of a
rock, and rolled a stone unto the door of the
sepulchre. 47 And Mary Magdalene and Mary Ihe mother
of Joses beheld where he was laid.

Eevised Version.
ing unto him the centurion, he asked him
45 whether he ^ had been any while dead. And
when he learned it of the centurion, he
46 granted the corpse to Joseph. And he bought
a linen cloth, and taking him down, wound
him in the linen cloth, and laid him in a
tomb which had been hewn out of a rock ;
and he rolled a stone against the door of the
47 tomb. And Mary Magdalene and Mary the
mother of Joses beheld where he was laid.

^ Many ancient authorities read were already dead.
even for three days, and thirty-six hours is said to be the earliest period when
it would be thus brought about. Pilate, therefore, marvelled at the request
of Joseph, and called for the evidence of the centurion to assure himself.
46. he gave the body to Joseph] The word translated " gave " only occurs
in the New Testament here and in 2 Peter i, 3, 4. It appears to be used
designedly by Mark, implying that Pilate, who from his character might have
expected a bribe from the wealthy ' ' counsellor, ' ' freely gave up the body, an
unusual act for him.
46. And he bought fine linen] having secured the body, and the linen,
with Nicodemus, formerly a secret disciple like himself, and who brought a
mixture of myrrh and aloes, about an hundred pound weight (John xix, 39),
he proposed to remove the body to the tomb.
wrapped him in the linen] Thus assisted, Joseph took down the body, laid
it in the fine linen, and sprinkled the myrrh and aloes among the folds.
a sepulchre] a new one which he had hewn out of thejimestone rock in a
garden he possessed hard by Golgotha (John xix, 41). The precise location
of the sepulchre, like the site of Calvary, is sharply disputed. The topo
graphical arguments are strongly against the traditional site, under the
church of the Holy Sepulchre ; but the historical arguments are certainly less
decided against it, indeed, they are the chief arguments in its favor, "the
testimony of Eusebius is regarded as strongly favoring the traditional -view.
But consult Schaff's Diet, of the Bible for a summary of the arguments on
both sides.
rolled a stone] of large size (Matt, xxvii, 60) to the horizontal entrance,
and this stone was sealed with an official seal, and a military guard set before
it, to prevent any removal of the body, and ground for a false report of his
resurrection. Lewin infers from the narratives that the stone was circular,
rolling in a groove cut in the rook in front of the cave tomb, such as may
now be seen at the " Tombs of the Kings" near Jerusalem.
47. Mary Magdalene] and Mary the mother of Joses, the same as in v.
40, and the other women (Luke xxiii, 55), " beheld," i. e. observed carefully,
the place where he was laid.
Pbaotioal Suqgestions.— " Por this very reason we believe; because Christ
did not come down from the cross." — Bengel. "He had come into the
world to save others, regardless of lumself. "—EllicoU. "Such was the
honorable nature of the title, saith Baur, that in the midst of death Christ
began to triumph by It. The cross began to change its own nature ; and,
instead of an engine of torture. It became a throne of majesty." — Flavel.
" The cross is always ready and waits for thee in everyplace; run where
thou wilt thou canst not avoid it. Turn where thou -wilt, either to things
above, or things _ below ; to that which is within, or that which is without
thee ; thou wilt In all certainty find the cross ; and if thou wouldst enjoy
peace, and obtain an unfading crown of glory, it is necessary that In every

Mark XVI, 1-4.]

ON THE GOSPEL OF MAEK.

203

Revised Version.
16 And when the sabbath was paat, Mary
Magdalene, and Mary the mother of Jamea,
and Salome, bought spices, that they might
2 come and anoint him. And very early on the
first day of th© week, they come to the tomb
3 when the sun was risen. And they were
saying among themselves. Who shall roll
ua away the stone from the door ofthe tomb?
4 and looking up,they see that the stone is rolled

Authorized Version.
CHAP. XVI.— And when the sabbath was
past, Mary Magdalene, and Mary the mo
ther of James, and Salome, had bought sweet
spices, that they might come and anoint him.
2 And very earlyin the raorning, tho first day
of the week, they came unto the BBpulchTe at
the rising of the sun.
3 And they said among themselves. Who ahall
roll ua away the stone from the door of the sep
ulchre? 4 And when they looked, they saw that the
place, and In all events, thou shouldst bear it willingly, and in patience pos
sess thy soul." — Thomas d Kempis.
Ch. xvi. 1 — 8. The Resurrection.
(Sunday, 17th Nisan, April 9th, A. D. 30.)
1. And when the sabbath was past] Priday night, Saturday, and Satur
day night passed away, three days according to the Jewish reckoning (comp.
(a) 1 Sam. x.xx, 12, 13; 2 Chron. x, 5, 12; (6) Matt, xii, 40; John ii, 19 ;
Matt, xxvii, 63.
bought sweet spices] Meanwhile the women having observed the spot on
the evening of his burial, had returned, but not to complete the embalming
of the body, as some infer, for that was the work of physicians, or of special
ists, not of women. They brought the spices as a mark of affection, and to
apply externally, as Mary had done while Jesus was alive. The spices were
probably ' ' bought "on the previous evening, but after the close of the sab
bath, i.e. after sunset.
2. And very early] while "if was yet dark '' (John xx, 1), on the morn
ing foUo-wing the Jewish sabbath, Joseph and Nicodemus had bought an
hundred weight of myrrh and aloes to use iu preparing the body for burial.
They would bring more. As Hackett observes, ' ' cordial love thinks all is
not done that should be, unless itself be at the doing."
the first day oftheweek] the Lord's day (Rev. i, 10), and our Sunday.
they came] (Observe again the graphic present tense of the evangelist),
draw near to the tomb. The R. V. endeavors to preserve the distinction of
the Greek by using ' ' tomb ' ' and ' ' sepulchre " for two similar Greek words.
8. And they said among themselves] Unaware of the deputation
of the Jewish rulers, which had gone to Pilate, and secured the
sealing of the stone and the setting
of the watch over the tomb (Matt.
xx-vii, 62-66), their only anxiety
was, who shall roll away the stone
from the door of ihe sepulchre.
Tombs belonging to rich families
were often large structures, gener
ally with a vestibule or open corri
dor in front of the opening leading
to the place where the body was de-
Eosited. This inner opening would
e closed by the large stone. In
the " Holy Sepulchre " at Jerusa
lem, the ante- chamber is seventeen
feet in length ; through this is the
entrance to thei reputed tomb of Joseph, in which Jesus was laid.
4. And when they looked] or looking up they saw that all cause of anx
iety was removed, for the stone was already rolled away. In their sorrow.

EOLLINO STONE AT THE MOUTH OP AN EASTERN

204 A PICTOEIAL COMMENTAEY [Mark XVI, .5-7.

Revised Version.
6, back: for it was exceeding great. And enter-
' ing into the tomb, they aaw a young man ait-
- ting on the right side, arrayed in a white
6 robe ; and they were amazed. And he saith.
unto them. Be not amazed: ye seek Jesus,
the Nazarene, which hath been crucified : he
is risen ; he is not here : behold, the place
7 where they laid him! But go, tell his disci
ples and Peter, He goeth before you into
Galilee : there shall ye see him, aa he said

Authorized Vbrsio.v.
stone was rolled away : for it was very great.
Ci And entering into the sepulchre, they saw
a young man sitting on the right side, clothed
in a long white garment; and they were af
frighted. 6 And he saith unto them. Be not affrighted:
ye seek Jeaus of Nazareth, which was crucified:
he ia risen; he is not here: behold the place
where they laid him.
7 But go your way, tell his disciplee and Peter
that he goeth before you into Galilee: there
shall ye see him, as he said unto you.
they would naturally go with downcast countenances, and absorbed in
thought. Whether the tomb was above them, or on a level with the ground,
cannot be determined by this expression ; " an accurate and graphic detail."
for it was very great] Maclear and Perowne infer from this verse that
the mouth ofthe tomb was up a height, but this is hardly warranted by the
narration. The stones were- usually large, to prevent any access to the bodies
by wild beasts — and being very large they would see the stone even In the
faint light of the early morning. Mark seems to hear some skeptic say, the
stone could not be seen in the twilight, so he answers it could, for it was
exceeding great.
5. And entering into the sepulchre] It is conjectured by some that all en
tered except Mary of Magdala, who, seeing in the rolling away of the stone the
confirmation of her worst fears, fled away to find Peter and John. On her
return to weep at the tomb she met the risen hoj:d. See v. 9. Others sup
pose that she remained behind when the other women departed from the
sepulchre, and had a second vision, and met Christ himself.
a young man] In Luke xxiv, 4, it is said there were two sitting on the
right hand. (Comp. Luke I, 11.) They had the appearance of angels.
clothed in a long white garment] white or "glistering" (Luke xxiv, 4):
" hllld with a whit stoole." — Wyclif. The white refers not to the color alone,
but the brightness of their covering.
and they were affrighted] see above, ch. Ix, 15. It is not mere fright, but
awe, arising fi-om the appearance of some angelic being.
6. he is risen] Precisely when he had risen the " keepers ' ' well knew, for
the lightning-like appearance of the angel made them quail with awe (Matt.
xxviii, 4). There were no traces of violence. All was order and calm.
The linen bandages lay carefully unrolled by themselves. The cloth that
had covered the face-lay not with them. It was folded up In a place by itself.
There had been no haste or confusion in his departure fi-om the tomb. He
had risen, even as he had said.
ye seek] The seekmg was right, though directed to the -wrong place. The
motives were approved by the celestial visitant, and the women directed to
the place where they would see the Lord.
behold the place] which did not contain him now. It was a call to notice
the evidence of a quiet and actual resurrection, not a hasty snatching away
of the body by deceivers.
7. go your way] action now in place of vague astonishment. There was
a message to be borne.
and Peter] No wonder that in the Gospel of Mark we find this wonderful
touch. Who afterwards would have been so likely as the Apostle himself
to treasure up this word, the pledge of possible forgiveness, after the dread
ful hours he must have spent during Friday night, Saturday, and Saturday
night? What story would he have so often told to his son in the faith, either
in eastern Babylon or the capital of the West ?
he goeth bej'ore you] It is thc same word (a) He himself used on the even-

H.uui XVI, 8,11]

ON THE OOSPEL OF MAEK.

205

Authorized Version.
8 And they went out quickly, and fled from
the sepulchre ; for they trembled and were
amazed: neither said they any thing to any man;
for they were afraid.
9 Now when Jesus was risen early the first
day of the week, he appeared first to Mary Mag-

Kevised A'i;rsion.
8 unto you. And they went out, and fled from
the tomb; for trembling and astonishment
had come upon them ; and they said nothing
to any one; for they were afraid.
9 ^ Now when he was risen early on the first
day of the week, he appeared firet to Mary
^ The two oldest Greek manuscripts, and some other authorities, omit from ver. 9 to the end.
Some other authorities have a different ending to the Gospel.
ing of the betrayal, " After I am risen again, I will go before you into Gali
lee" (Matt, xxvi, 32; Mark xiv, 28); (6) applied to the star going before
the Magi at his nativity ; (c) to his own going before his apostles on the road
towards Jerusalem.
• 8. ihey went out quickly] overwhelmed with alarm at the sight they had
witnessed and the words they had heard ; " quickly " is Implied, but not ex
pressed in the original. See R. V.
they trembled] or as Wyclif renders it, " forsothe drede and quakynge
hadde assaylid hem." They fled, not merely walked, or ran away; implying
the terror attending the escape. There was speed and silence in their
movements. "Por in some dignified similitude, alike, yet different in glory,
This body shall be shaped anew, fit dwelling for the soul ;
The hovel hath grown to a palace, the bulb hath burst into flower.
Matter hath put on incorruption, and is at peace with spirit. " — M. F. Tupper.
for they were afraid] in a tumult of rapture and alarm they fled back from
the tomb towards the city. Those who would throw doubt on the rest of this
chapter, have offered no satisfactory explanation of the evangelist's motives
for omitting the appearance of the Lord after the resurrection, nor of the
abrupt ending ofthe gospel at this verse with " /ap " = "for." Even the
skeptical Renan objects to ending the gospel In this way.
9 — 11. The Appearance to Mary Magdalen.
(Sunday, April 9th, A. D. 30.)
The genuineness of this section, vs. 9-20 has been much discussed among
critical scholars. The great majority of those who have entertained doubts in
regard to the authorship of this passage, have nevertheless granted that it
was an authentic portion of scripture. After admitting the full force of
all that has been urged against it, as a production of Mark, there are two
solutions of the difficulty ; (1) That he was interrupted from completing the
work at first ; but afterwards. In another land and in more peaceful circum
stances, added the closing section, or that an incomplete copy may have got
Into circulation. So Ellicott, Lange and others. (2) That the last leaf was
accidentally lost, and reproduced by some later transcriber, and , hence the
omission in some of our older MSS. For additional facts see Introduction,
page 19.
9. he appeared first] The first person to whom the Saviour shewed
himself after his resurrection was Mary of Magdala. A discussion on the
nature ofthe risen body of the Lord does not come within the scope of this
work. It will be sufficient to notice that while the body was In many re
spects like the other : e.g. in appearance, in the marks upon it, In its power to
take food ; it was also in many remarkable features quite unlike his former
body. " He came and went, appeared and disappeared In a most mysterious
and inscrutable manner." He comes suddenly into a room, the doors being
shut he talks and walks with familiar disciples unrecognized ; he vanishes as
mysteriously as he appears ; all these facts place his appearances after resurrec-

206

A PICTORIAL COMMENTAEY

[Mirk XVI, 10,11.

Revised Version.
Magdalene, from whom he had cast out seven
10 ^ devils. She went and told them that had
been with him, as they mourned and wept.
11 And they, when they heard he was alive, and
had been seen of her, disbelieved.

Authorized Version.
dalene, out of whom he had cast seven devils.
10 And she went and told them that had been
with him, aa they mourned and wept.
11 And they, when they had heard that he waa
alive, and had been seen of her, believed not.
^ Gr. demoTis.
tion in the sphere ofthe supernatural. Alford suggests that the normal con
dition of his body before the resurrection was to be -visible to _ mortal eyes,
the normal condition of it after the resurrection to be in-visible ; EUicott
thinks that the glorification which was perfected at the ascension had already
begun after the resurrection.
whom he had cast seven devils] That Jesus was seen first after his resur
rection not by the whole apostolic company, but by a woman, and that -wo
man not his earthly mother, but Mary of Magdala, made a strong Impression
on the early church.
10. she went and told] the first to see the risen Lord, she was the first
to tell the sorrowing disciples.
as they mourned and wept] or literally "mourning and weeping." " Weyl-
inge and wepynge" is Wyclifs rendering.
11. had been seen of her] The original word here translated "had been
seen ' ' occurs nowhere else in Mark except here In this section and in verse 14.
believed not] or "disbelieved" apositive belief on the opposite side; so
incredible to them did the whole story appear, though Jesus had told them he
would arise the third day.
Practical Suggestions. — "Jesus was,-- even upon our journeyings, with
us." — Quesnel. Womau last at the cross, first at the sepulchre. The stone
was rolled away. ' ' A large proportion of the saints' anxieties arise fi-om
things which never really happen. ' "The fi-Iends of Christ have no cause
to be afraid of angels." " The very doubts ofthe eleven apostles are the
confirmation of our faith In these latter days." — Byle. "^The historical
Eroblem is as hard to solve as the pictorial, not more so.. .a key is afforded
y the simple suggestion that in this account of the Sa-viour' s resurrection
and subsequent appearances, a specific purpose of the writer is to point out
the successive steps by which the incredulity of the apostles was at length
subdued." — Alexander. "They doubted, that we might never doubt." —
Birney. ' ' A singular and significant testimony to the truth of the resurrec
tion is afforded by the change in the Sabbath day. It was changed not by
any express command In the N. T., but by the almost universal consent of
the church." — Abbott. "Those first saw Jesus who most loved him, and
raost zealously sought him." — Cyprian. The Jews call their synagogues
Beth chayim — the housg of the living, showing that they believe in the res
urrection — ' ' I see no greater difficulty in believing the resurrection of the
dead or the conception of the virgin, than the creation of the world. Is it
not less easy to reproduce the human body than it was to produce it at
first." — Pascal. "When we pluck down a house -with intent to rebuild
or repair it, we warn the inhabitants out of it, lest they be soiled with the
dust and rubbish, or offended with the noise, and so for a time provide
another place for them ; but when we have now trimmed and dressed up the
house, then we bring them back to a better habitation ; thus God when he
overturneth this rotten room ot our flesh, calleth out the soul for a little time,
and lodgeth it with himself in some corner of his kingdom, repalreth the
Imperfections of our bodies against the resurrection ; and then having made
them beautiful, yea, glorious and Incorruptible, he doth put our souls again
into their acquamted mansions.'' — Chrysostom.

Mark XVI, 12,] ON THE GOSPEL OE MAEK. 207

Authorized Version. i Revised Version.
12 After that he appeared in another form un- | 12 And after these things he was manifested
12 — 18. Appearance to two and to the Eleven.
(Sunday, April 9, A. D. 30).
12. After] The risen Saviour manifested himself first to Mary Magda
lene. The Evangelist notices the appearance to the two disciples journeying
towards Emmaus, which is more fully described by Luke (xxiv, 13-35).
he appeared] " h^ is schewid." — Wyclif. In regard to the jiMmfter of re
corded appearances of the Lord after his resurrection, commentators are not
agreed. Some hold that there are four different ones described as occurring
on the day of resurrection, others Bay five; some regard the appearance to
the disciples by the sea of Galilee, and to the five hundred as the same,
others hold that they are two different appearances. Robinson gives five on
the first day and ten before the ascension, as follows: (1) tothewomen, (Matt.
xxviii, 9); (2) to Mary Magdalene; (3) to Peter; (4) to the two going to
Emmaus ; (5) to the eleven (Thomas absent) ; (6) to the eleven (Thomas
present) ; (7) to the seven by the sea ; (8) to the eleven and five hundred on
a mountain in Galilee ; (9) to James ; ( 10) to the eleven at Jerusalem just
before the resurrection. Parrar and Schaff agree also with Robinson, exoept
that they place the appearance to Mary Magdalene first, as Mark fairly im
plies, then to the other women. Ellicott' s -view is similar, except that he
holds to a second appearance to Mary, when she joined the other women.
Many hold only four recorded appearances on the first day, regarding Nos.
1 and 2 in the above list as the same. The order of appearances, would then
be: (1) to Mary Magdalene and the other women (John xx, 14-18; Mark
x-vi, 9; Matt, xxviii, 9); (2) to Peter, (Luke xxiv, 34; 1 Cor. xv, 51; (3)
to the two on the way to Emmaus, (Luke xxiv, 13-35 ; Mark xvi, 12) ; (4)
to the " eleven" in the evening, Thomas not present, (John xx, 19-24) ; (s)
to the eleven, Thomas present, (one week later thaU the former appearance)
(John XX, 25-29 ; Mark xvi, 14-18) (?) ; (6) to seven apostles by the sea of
Galilee, (John xxi, 1-24) ; (7) to the disciples and five hundred brethren in
a mountain of Galilee, (Matt, xxviii, 16-20; 1 Cor. xv, 6) ; (8) to James,
(1 Cor. XV, 7) ; (9) to the apostles at Jerusalem, I Acts i, 3-5 ; 1 Cor. xv, 7);
(10) near Bethany at the ascension, (Acts I, 6-11 ; Mark xvi, 19 ; Luke xxiv,
50, 51). He was also seen of Paul, but after, not before the ascension, as
Godwin assumes, (1 Cor. xv, 8), compare Acts ix, 17. Among those who
favor the order last named substantially are : Lightfoot, Krafft, Lichtenstein,
Wieseler, Da Costa, Canon Cook, Geikie. Andrews, Canon Cook, and some
others hold that of the company of women going to the sepulchre early on
the first day, only Mary Magdalene saw Jesus. This -view is not absolutely
required by the narratives, and gives much difficulty in harmonizing the
accounts in Matt, xx-vlli, 1-9 and John xx, 9-18. 'Their explanations of
Matthew's account are plausible but unsatisfactory. If there was an
appearance to "the women," one of whom was Mary Magdalene, as Mat
thew states, this does not contradict, but confirms the appearance re
ported by Mark and by John, who name only Mary Magdalene, but omit to
name the other women as seeing Jesus. An omission is not a contradiction.
Those who maintain that the appearances at the sea, and ori the mountain in
Galilee are the same, do so on altogether insufficient CTOunds. There were
no doubt many other unrecorded appearances of the Lord during the forty
days, as Luke's language implies, (Acts i, 3). These are recorded that we
might believe, and have good grounds for the faith that is In us.
in another form] This implies that he was not at first recognized, as stated
more fully in Luke xxiv, IG.

208

A PICTOEIAL COMMENTAEY

[Ma-ek XVI, 13-16

Authorized Version.
to two of them, as they walked, and went into
the country.
13 And they went and told it unto the residue :
neither believed they them.
14 Afterward he appeared unto the eleven as
they sat at meat, and upbraided them with their
unbelief and hardness of heart, bccauso they
believed not them which had seen him after he
waa risen.
15 And he said unto them. Go ye into aU the
world, and preach the gospel to every creature.
16 He that believeth and is baptized shall be

Revised Version.
in another form'unto two of them, ae they
13 walked, on their way into the country. And
they went away and told it unto the rest:
neither believed they them.
14 And afterward he waa manifested unto the
eleven themselves as they sat at meat ; and
he upbraideth them with their unbelief and
hardness of heart, because they believed not
them wliich had seen him after he was risen.
15 And he said unto them. Go ye into all the
world, and preach the gospel to the whole
16 creation. He that believeth and is baptized
unto two of them] Thc name of one was Cleopas = Cleopati-os, not the
Clopas of John xix, 25, and another whose name is not known. Some have
conjectured it was Nathanael, others the Evangelist Luke.
as they walked] into the country from Jerusalem to the village of Emmaus.
Luke says it was sixty stadia (A. V. " threescore furlongs "), or about seven-
and-a half miles from Jerusalem.
18. they ivent and told ii unto the residue] They recognize the Lord in
the breaking of bread (Luke xxiv, 35), and returned in haste to Jerusalem,
found ten ofthe apostles met together (Luke xxiv, 33), and the apostles greet
ed them with the joyful tidings, " The Lord is risen indeed and appeared to
Simon" (Luke xxiv, 34; 1 Cor. xv, 5).
neither believed ihey them] They had refused to believe Mary Magdalene
(Mark xvi, 11), and even now they could not credit the testimony ofthe two
disciples. The evangelists multiply proofs of the slowness of the apostles to
accept the fact of their Lord's resurrection. The resurrection, it is to be re
membered, was unlike any ofthe recorded miracles of raising fi-om the dead,
or any ofthe legends of Greece or Rome. It was " not a restoration to the
old life, to its wants, to its inevitable ending, but the revelation of a new life,
foreshadowing new powers of action and a new mode of being." See West-
cott's Gospel ofthe Resurrection.
14. as they sat at meat] The Greek suggests a suddenness to this appear
ance, causing them to be terrified (Luke xxiv, 37). To assure. them that his
appearance was real, he spake to them, reproving their unbelief. If this was
on the evening of the day ofthe resurrection, as seems most probable, then
Thomas was absent, and only ten of the apostles were present.
upbraided them] "reproached " them ; they were full of mingled feelings
of joy and fear ; joy at the glimmer of hope that it was all true, fear lest It
would prove delusive
hardness of heart] So he had spoken after the feeding ofthe five thousand
and the four thousand.
them, which had seen him] Alford holds that Mark here joins In one at
least /nw,r appearances of the Lord. . (1) That to the eleven, Luke xxiv, 36-
49. (2) On the mountain. Matt, xxviii, 16-20. (3) An unrecorded appear
ance vs. 16-18, though these words may have been spoken on the mountain
in Galilee. (4) The appearance at the ascension.
1 6. And he said unto them] A final commission to thera and to all disciples.
1 6. He ihat believeth and is baptized^ Faith and baptism were required by
the Lord. Compare the words of Philip the deacon, to the Ethiopian eunuch.
Acts viii, 37. Baptism was a well-known religious rite before Jesus began
his ministry. John's baptism of repentance was accepted by the Jewish peo
ple as a familiar rcllgioas act. Christ adopted and formally appointed baptism
as a Christian ordinance, and as such it is clearly distinguished in the New
Testament from the baptism of John. See Acts xix, 3-5. Christian baptism
is an ordinance of Christ, by which water administered, " in the name ofthe

MARK XVI, 17] ON THE GOSPEL OF MAEK. 209
Authorized Version. j Revised Version.
saved; but ho that believeth not ahall be damned. shall be saved ; but he that diabelieveth ahall
17 And these signs shall follow them that be- 17 be condemned. And these signs shall follow
lieve ; In my name shall they cast out devils ; them that believe : in my name shall they
they shall speak with new tongues ; I cast out ^devils ; they shall speak with ^ new
* Gr. demons. ' Some ancient authorities omitnejo.
Father, and of the Son, and of the Holy Ghost " Matt, xxviii, 19, is a sign
and a seal of the covenant of grace ; an inward cleansing from sin, and re
newal of the heart by the Holy Spirit ; and of a believer's spiritual union with
Christ, his membership in the -visible church, and his professed engagement to
be wholly and only the Lord's. The declaration in this verse Is clear : "He
that believeth and is baptized shall be saved, but he that disbelieveth shall be
condemned." It cannot fairly be inferred from this, however, that salvation
is impossible without baptism, for it does not read "he that is not baptized
shall be condemned." The penitent thief on the cross was not baptized, and
Cornelius received the Holy Ghost before baptism. Many martyrs had no
opportunity to be baptized ; multitudes of unbaptized children have died In
infency. "Itis not the want of baptism, but the contempt of it that condemns."
Nor does it imply that baptism of itself will regenerate the soul. Simon the
sorcerer was baptized, but was still "in the gall of bitterness " Acts -yiii, 13,
23: so also, without doubt, Ananias and Sapphira had received baptism.
In respect to the mode and the subjects of baptism, there have been many
warm disputes among Christians. Water Is regarded as essential to baptism,
but as to the cjuaniity (sprinkling, pouring or immersion), and the quaUty
(warm or cold, rain, spring or river water) required. Christians are not agreed.
Baptists believe in immersion as the only scriptural mode of baptism, and
that it should be administered only to professed believers, and they reject
infant baptism. The Greek church and some small bodies of Protestants
practice trine immersion. Other Protestant churches do not insist on Im
mersion, but accept sprinkling orjjourlng as also valid modes of baptism ;_and
in common with the Greek and Latin Churches, hold to infant baptism,
In the Protestant, Episcopal, Lutheran, and German Reformed Churches
there is a course of catechetical instruction followed by confirmation, which
admits the baptized children into full communion with the church. In other
Protestant churches holding to infant baptism the baptized children are not
received into full communion until they give evidence of conversion, or re
generation by the Holy Spirit. Some do not accept water or any outward
or ritual baptism ; though they hold to baptism by the Holy Spirit, in com
mon with all orthodox Christians.
he that believeth not] or "disbelieveth," itis more than want of belief
because of insufficient evidence ; it implies a positive refusal to believe on
proper evidence ; so there is nothing said of baptism here, for he who refuses
tdbelieve will refuse to be baptized.
shall be damned] or " condemned." He who wilfully rejects the gospel
when offered him, shall have no share in its saving mercies, but be left to the
condemnation due to his sins.
17. And these signs] As Meyer observes, "Jesus does not mean that
each of these signs should manifest itself with each believer, but this miracle
¦with one, and that with another." It does not necessarily mean that e^er^/
believer would perform miracles. _ There are some variations in this verse as
it appears in the Arabic and Persic versions.
shall follow] 'Literally, proceed along with.
In my Tuime shall they cast out devils] so did Philip the deacon in Samaria
(Acts viii, i), and Paul at Philippi and Ephesus (Acts xvi, 18 ; xix, 15, 16).
they shall speak with new tongues] as on the day of Pentecost, the friends
14

210 A PICTOEIAL COMMENTAEY [Mark XVI, 18, 19.,

Authorized Version.
18 They shall taltc up serpents ; and if they
drink any deadly thing, it shall not hurt them ;
they shall lay handa on the sick, and they shall
recover. 19 So then, after tlie Lord had apoken unto
them, he was received up into heaven, aud sat
on the right hand of God.

Revised Version.
18 tongues ; they shall take up serpents, and
if they drink any deadly thing, it shall in no
wise hurt thom ; 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 the right hand of
of Cornelius (Acts x, 46), the disciples at Ephesus (Acts xix, 6), and many
afterwards in the Church of Corinth (1 Cor. xii, 10).
18. they shall take up serpents] Paul shook off the viper at Malta (Acts
xxviii, 5). Comp. Luke x, 19.
and if they drink] Tradition says that John and Justus Barsabas drank the
cup of hemlock which was intended to cause death, and suffered no harm
from it. See Eusebius, Eccl. Hist. Ill, 39. I'he manner in which Eusebius
treats this tradition, as Canon Cook justly observes, shows how completely
the memory of these signs had died out, even in the fourth century, and may
account in part for the suspicion he throws on this section. In the " Epistle
of Ignatius to the Romans," there Is a reference to the persecutions of the
early Christians, and their fighting with wild beasts, and the writer of the
Epistle says: " May I enjoy the wild beasts that are prepared for me.. .and
whom for that end I will encourage that they may be sure to devour me, and
not serve me as they have some, whom out of fear they have noi touched."
This indicates a fulfillment ofthe Lord's prophecy or promise.
they shall lay hands on the sick] this Peter did on the lame man, at the
beautiful gate ofthe temple (Acts ill, 7), and Paul on Publius, in the Island
of Malta (Acts x.kvIII, 8). " Gifts of healing" are mentioned in 1 Cor. xii,
9, and James v, 14, 15. 19 — 20. The Ascension.
Tliursd.iy, May 18th, (?) 783, A. D. 30.
19. So then after the Lord] The Latin and Syriac versions add " Jesus ;"
thc Ethiopic reads, "our Lord, the Lord Jesus;'' the Syriac and Persic,
" our Lord." These versions show that the ending to this gospel, substanti
ally as we now have It, was In existence before these early versions were
made. spoken unto them] Theoriginal word here rendered "had spoken unto
theni," signifies to teach, to instruct by preaching and other oral communica
tion. Compare its use in Mark xiii, 11 ; John ix, 29. Irenaeus twice quotes
this final clause in Mark, showing that It was accepted as a part of the gospel
in his day.
into heaven] Luke gives a more full account of the final scene. See Luke
xxiv, 60, 51 ; Acts i, 7. The precise spot from which the ascension took
]5lace is unknown. The place pointed out by tradition since the seventh
century is on one ofthe four summits of Olivet, now covered by the village and
chapel Jebel-et-Tur. The chapel is of comparatively recent date, and is too
far trom Bethany and too near to Jerusalem to meet the requirements ofthe gos
pel narratives. Stanley fixes the scene " on the wild uplands which immedi
ately overhang the village " of Bethany, and Barclay also suggests a hill about
five hundred yards above the village. The ascension must have taken place
on some one ofthe heights near Bethany, on the eastern slope and just below
the summit of Olivet.
and sat on the right hand of God] The session at the right hand of God,
recorded only by Mark, forms a striking and appropriate conclusion to his
gospel, and " conveys to the mind a coniprehensive idea of Christ's majesty
and rule." Our Lord was " taken up " and bore our redeemed humanity into

Mark XVI, 20.]

ON THE GOSPEL OF MAEK.

211

AuTHORizEn Version.
20 .\nd they went forth, and preached every
where, the Lord working with them, and con
firming the woi-d with signs following. Amen.

Revised Version.
20 God. And they went forth, and preached
everywhere, tho Lord working with them,
and confirming the word by the signs that
followed. Amen.

the very presence of God, into " the place, of all places In the universe of
things, in situation most eminent, in quality most holy, in dignity most excel
lent, in glory most illustrious, the inmost sanctuary of God's Temple above."
— ^Barrow's Sermon on the ascension.
20. and ihey] the apostles.
went forth] This word is a usual one in Mark's gospel. They went forth
but not immediately. They were commanded not to depart from Jerusa
lem," but to " tarry " there until at Pentecost they should be endued with
power from on high (Luke xxiv, 49; Acts i, 4).
and preached everywhere] Mark himself when he wrote his gospel, had
witnessed the spread of the church fi-om Babylon in the distant East to
Rome in the 'West. Augustine's prayer is a, fitting one now : " Lord, give
us strength to do what thou dost command ; and then command whatsoever
pleaseth thee."
the Lord working icith them] The word translated "working wiih them"
only occurs here in the gospels, but is used by Paul, Rom. viii, 28, "all
things icork together for good to them that love God; " 1 Cor. x-vi, 16; 2 Cor.
vi, 1. " The laws of nature,'' observes Whewell, "are the laws which God
in his wisdom prescribes to his own acts ; his universal presence is the neces
sary condition of any course of events ; his univeral agency the only origin
of any efficient force." Sir Isaac Newton declares that the various parts
ofthe world, organic and inorganic, " can be the effect of nothing else than
the wisdom and skill of a powerful and ever-living agent, who, being in all
places is more able by his will to move the bodies within his boundless uni
form sensorium, thereby to form and reform the parts of the universe, than
we are by our will to move parts of our own body." And here it is declared
that he used these powers for the upbuilding ofhis spiritual kingdom on the
earth. " In God's great field of labor
All work is not the same ;
He hath a service for each one
Who loves his holy name." — Havergal.
confirming] strengtheningthe cause of truth. The Syriao and Persic versions
render it, "with signs following which they did." Tertullian declared. In re
gard to the increase of Christians In the Roman Empire, " Though but of
yesterday, yet have we filled your cities, islands, castles, corporations, coun
cils, your armies themselves, your tribes, companies, the palace, the senate,
and courts of justice ; only your temples have we left you free." The apos
tolic period of the Christian Church is usually regarded as beginning about
A. D. 30, and ending with A- D. 100. The three stages of growth were :
(1) founding the church among the Jews; (2) among the Gentiles ; (3) blend
ing of the Jewish and Gentile Christians in unity. The local centres were
Jerusalem, Antioch, and Ephesus, and lastly, Rome, the capital and mistress
of the world.
Amen] This word closes each ofthe four gospels, according to the A. V.,
but the R. V. omits it in all the gospels except Mark's. At the end of a
prayer and of a writing, as here, "Amen" is a devout wish or prayer that
what is asked or written may be fulfilled. The word comes from the Hebrew,
meaning "true," or " let It be so," and was used as a solemn affirmative re-

212

A PICTOEIAL COMMENTAEY

[Mark XVI, 20.

sponse to an oath. It was also used by our Saviour, at the beginning of an
important utterance, to gain attention and give solemnity to the truth. Mark
ha-ving witnessed the dark shadows of coming persecutions at Rome, and
perhaps writing from that city, must have earnestly prayed and anxiously
looked for the fiilfiUment ofthe Lord's promises respecting the spread of the
gospel. The " Amen " gives expression to these desires, audit is also a sol
emn seal to testify his and every devout believer' s assurance that these things
are true, and that the Lord's kingdom will be established gloriously over all
the earth.
Practical Suggestions. — " The words of Christ are words of majesty,
for that may well be termed majesty, by virtue of which these poor beggars
are commanded to go forth and preach this new tmth, not in one city or
country, but in all the world. ..no injunction of earth has surpassed it."" —
Luther. " God will exclude no one from eternal blessedness who does not
exclude himself through unbelief. ' ' — Osiander. ' ' All miracles which accom
pany the proclamation of the divine word are signs ; they point to that.in-
ternal wonder of salvation and the new birth which the word effects, a,nd only
in so far have they value." — Gerlach. " To disbelieve is very different fi-om
not kno-wing the gospel ; unbelief and ignorance are two essentially distinct
ideas. ' ' — Heubner.
The spread of the gospel at the present time may be partially shown by
the following late estimate of those embracing the various religions in the
world :

Jews  6,000,000
Mohammedans  160,823,000
 766,342,000

Total Non- Christian... 933,165,000

Protestant  97,139,000
Roman Catholic  195,000,000
Greek Church  69,692,700
Oriental Christians  6,500,000
Total Christians  368,331,700

or about one-third of the total population of the world now accept the Christ
ian religion.
The numerical progress of the gospel since the time of Christ may be in
dicated by the following approximate statement of the number accepting
Christianity at successive periods, according to Sharon Turner (except the
nineteenth century), given In round numbers :

Pirst century. ,
Second " ..
Third " ..
Pourth " ..
Fifth " ..
Sixth " ..
Seventh "
Eighth " ..
Ninth " ..

500,000
2,000,0005,000,000
10,000,00015,000,000
20,000,00024,000,000 30 000,000
40,000,000

Tenth century  50,000,000
Eleventh "  70,000,000
Twelfth "  80,000,000
Thirteenth century  75,000,000

PourteenthPifteenth SixteenthSeventeenth Eighteenth

Nineteenth century, 400,000,000.

80,000,000
100,000,000 125,000,000 155,000,000
200,000,000

" The portals of grace stand open to all ; oh I let us enter and not delay ! "
— Nova Bibl. Sub. " The ascension of Jesus is our after-ascension. Where
the Head is there are the members. ..The heavens stand open, we are certain
of our salvation... The presence of Christ in the earth has not ceased with his
ascension ; it Is rather established, being combined -with his session at the
right hand of God." — Starke. " Where the spiritually bUnd are enlightened,"
.says Hedinger," the spiritually dead quickened, the spiritually deaf and dumb
made to hear devoutly and speak piously, the spiritually lame made to be In-

Makb XVI, 20.] ON THE GOSPEL OF MAEK. 213
dustriously active, and the spiritually leprous are cleansed fi-om sins, these are
greater signs and wonders than physical changes." "The age of spiritual
miracles is not past," says Ryle ; " The renewal of every saint is as great a
marvel as the casting out of a devil... The conversion and perseverance in
grace of every member of the church is a sign and wonder as great as the
raising of Lazarus from the dead." These signs still follow them that be
lieve. Happy are they who can humbly and truly exclaim: "I was blind,
but now Isee." "I was dead, but am alive again." "I am a miracle of
grace ! ' '

INDEX.

Abba, 175.
Abiathar, 4G.
Abimelech, 46.
Abomination of desolation, 154.
Agony in the garden, 17;i,
Abimelech, 46.
Alabaster box, 163.
Alexander the Great, GO.
Alphseua, 42, 52, 74.
Amazement of disciples, O't, 85, lOS, 121.
" of otbei-8, 94, i:U, 142.
" of Jesus, 75, 174.
Andrew, 51,52, 84, 151.
Angele. ministry of, 29, loS, 204.
Anger of Jesus, 47.
Anointing with oil, 77.
Annas, account of, 180.
Ambitious apostles, 122.
Anointin*; at Bethany, the, 101, IGJ.
Antipiis, 48, 50, 77, 81.
Appearance of Jesue to Mary Magdalene
" " to the eleven, 2it7.
Apostles, calling of, 30, 42, 50.
*' mission of, 75.
" return of, 81.
Ascension of Jesua, 210.
Attempt to seize Jesus, 140.
Aramaic expressions, 52 73, 94, 198.
Aretas, 78, 79.
Arlstobulus, 79.
Arrest of JesuH, 165.
Ass, the,l2s, iiiO. B
Baal, 100.
Baneas, 100.
Baptism, 29, 122, 208.'
of John, 25, 136.
" of repentance, 26, 136.
Barabbas, 191.
Bartholomew, 51, 52,
Bartimeus cured, 124, 125, 126.
Baskets, 83, 90, 133.
Bed, 41, 86.
Beelzebub, 5.1.
Belief, 30, 109.
Beginning, the, 25.
" of Christ's ministry, 30.
Benches, 42, 87.
Bethany, 126, 130, 132, IGl, 105.
Bethphage, 126, 132.
Bethsaida, 84, 93, 98.
Betrayal, intimation of, 170
the, 176.
" ' foretold, 170.
" Beware ofthe scribes," 147.
Bigotry reproved, 112.
Birthday observance, 79.
Blasphemy, warning against, 55.
Blessing little children, 117.
Blood of Jesus, why shed, 172.
Bliml man at Jericho, 125, 120.
'¦ cure of, 99.

215

Buanei'ges, 52,
Boat, 32, 64, 84.
"Body, this is niy," 171.
Book of Moses, 143.
Bottles, 44, 167.
Brethren of Jesus, 56, 74.
Burnt offerings and sacrifices, 145, 14b.
Burial of Jesus, 203.
Bush, the Lord's appearance to Mosea, 143.
Bushel, a, 60. c
Caesar. 142.
Ciesarea Philippi, 100, 101.
Caiaphas, 162,
Calling the disciples, 30, 50,
Camel, the, 120.
Candle, a. GO.
Capernaum, 30, 33, 93, 111.
Carpenter, the, 74.
Casting lots for tbe garments of Jesua, 196.
Centurion, the, acknowlodgos Christ the Son
ofGod,>200.
Chains, 67.
Charger, a, 80,
Christians, flight of, 15o.
Chief priests, 134, 161, 165, 192.
" stir up the people, 192.
Children received by Jesus, 117.
Christ's kingdom. 111.
" second coming, 157.
Church and State, 14-2.
Cities of Decapolis, G9.
Cleansing ofa leper, 37.
. ' the temple, 13j,
Clopas, 74,
Cock crowing, 173.
Colt, a, 128.
Coming of Christ, second, 157.
Commandments, the, 118, 144.
Condemnation, 148.
" of Jesus, 184.
Confession of Peter, 100, 12.;.
" of ein, 26,
Con-^piracy ofthe Jewe, 14iJ.
Corban, 88.
Corner stone, 140.
Corn plucking on the Sabbath, 45.
" yield of, 38.
Courts of Jews, 70, 136, 152, 188.
Covetousness, 89.
Crown of thorns, 194.
Cross, bearing the, 103, 104, 119.
Crosses, kinds of, 196,
Cup, tho, 123, 172.
Custom, receipt of, 42, 141, 142,
D
Dalmanutha, 96.
Dance, the Oriental, 79.
Danger of riches, 120,
Daughter of Herodias, 79.
Dead raised, 70, 142, 144.
' Deaf and Dumb, healing of, 93
Death of Josus, intimationsof, 102,100,111, 121.

216

INDEX.

Decapolis, 09, 93, 94.
Demoniacs cured, 33, 66.
" in Lebanon, 69.
Demosthenes, 59.
Denarius, 82, 141, 165.
Denial of Peter, 187.
Destruction of Jerusalem, 149, 154, 158.
Devils' recognition of Jesua, 34, 67.
Desert places, 36, 39, 81, 82.
Didymus, 52.
Disciples, call of, 30, 42, 50.
" secret, 128.
" ordained, 5X.
Divorce, 115.
Dogs, 92.
Doubt, 135.
Dove, a, 28, 133.
l)uty to magistrates, 142. E
jEschylus, 59.
Eagles, Roman, 154.
Eating, traditions iis to, 86.
Edom, 48.
Entry, triumphal, 126, 131.
Elders, the, 70, 87, 136.
Eleusis, 59.
Elisha's Fountain at Jericho, 124,
Elijah, 73, 102, 105, 107, 108.
Eloi, the cry of Jesue, 108.
Ephraim, 115.
Euripides, 72.
Evil, ita depth and extent, 66.
Executioner sent to behead John, 80.
F
Fall of Jerusalem, 149, 154, 158.
Falso Christs, 157.
" witnesses, 182.
Faith, 30, 65, 109, 134.
Farthing, 148.
Fasts, 43.
Feast of unleavened bread, 161.
Fear of disciples, G5.
Fertility of Palestine, 59.
Figs, 132.
Fig tree withered, 133, 134, 158.
Final judgraent, 158.
Fishea, 83.
Five thousand fed, 82.
Flight of Christians, 155,
Following Jesua, 37, 119, 120.
Forgiving sins, 39, 40.
Forgiveness, 135,
Four thousand fed, 94. c
Gadara, 66.
Galilee, 30.
" Sea of, 30, 64, 84.
Gardens, Eastern, 130.
Garments, 44, 71, 76, 86, 125, 130, 1 17.
Gateway, Eastern, 120.
Gehenna, 113.
Gennesaret, 86.
Generation, 158.
Gergesa, 60.
Gersa, 68.
Gethsemane, 174.
God (Jehovah), 25, 113.
" (the Father), 28, 107, 175.
" of the Living, the, 143.
Golgotha, 196.
Goapel, beginning of, 26.

Goajpel, raeaning of, 25.
''^ preaching of, 153, 1G4.
Growth of the kingdom, 63, 111, 212.
Grain, yield of, 58.
Guest chamber, the, 167. H
Hands, 87.
Hardness of heart, 47,
Hattin, Horns of, 51.
Healing the daughter of the Syrophoenician
woman, 91.
Healing demoniaca, 33, 66.
" withered hand, 46.
Hedge, a, 137.
Hell, 113.
Hermon, Mount, 100, 101, 105.
Herod Antipas, 48, 50, 77, 81.
Herodians, the, 48, 98, 140, 141.
Herodias, 78.
High mountain, a, 104.
" Priest, the, 180.
Hinnom, 113.
Holy Ghost, 28.
HolyOuoofGoil, 34, 50.
Hospitality, 76.
Hospitals, 67.
Hosanna, 131.
Hunger of Jesus, 132.
Husbandmen, wicked, 137.
Housetop, 39, 40, 155.
Hymn aung after Lord's Supper, 168, 172.
I
Idumea, 48, 50.
Ignatius, the martyr, 112. J
Jairus' daughter, cure of, 70.
Jamea and John, request of, 122.
" 32, 51, 72, 104, 122, 151.
" the Leas, 42, 51, 52, 200.
" and Joses, 74.'
Jericho, 124.
Jerusalem, destruction of, 140, 150, 154, 158.
" its strength, 150.
" modern, 169.
Jeaus —
Baptism of, 27.
Temptation of, 29.
Begins his ministry and calla four disciplea,
30.
Boldness of, 53.
Cures demoniac at Capernaum, 33.
Cures Peter's ivife's mother, 35.
Cures sick in Capernaum, 36.
Retires for solitary prayer, 36.
Cleanses a leper, 37.
Acknowledges the law, 38.
Heala the paralytic and forgives sina, 39.
Call of Matthew, 42.
At feaat in his house, 42.
Answers John's disciples about fasting, 44.
Defends hia disciples for plucking corn on
Sabbath, 45.
Cures the withered hand, 47.
Calls the twelve, 50.
Mother and brothers, 50, 74.
Parable of tlie sower, 57.
" " seed, etc., 61.
Stilling tho storm, 64.
The logion cast out, 00.
Restoration of Jairus' daughter, 70.
Cure of woman with iaaue of blood, 71.

INDEX.

217

Jeaus —
Rejection at Nazareth, 73.
Feeds the five thousand, 81.
Walks on the water, 84.
Reproves Pharisees for their ceremonial
cleanliness only, 87.
Cures the daughter of the Syrophcenician
woman, 90.
Heals a deaf and dumb man, 93.
Feeds four thousand, 94.
Cures the blind man of Bethsaida, 99.
Confession of Peter, 100, 122.
His Transfiguration, 104.
Heala the lunatic child, 108.
Rebukes ambitious Apostles, 122.
Answers the Pharisees on marriage and di
vorce, 115.
Receives little children, 117.
Tests the ricli young ruler, 118.
Teaches the danger of riches, 120.
Heals Bartimeus, 124, 125, 126.
Triumphal entry into Jerusalem, 126.
Curses the fig tree, 132.
Cleanses the temple, 133.
His autliority ([uestioned, 136.
The wicked husbandmen, 137.
Answers Pharisees about tribute, 141.
Answers Sadducees about the resurrection,
143.
The question of the scribe, 144.
Denounces the scribes, 147.
The widow's mite, 148.
Foretells destruction of Jerusalem, 149.
Foretells his second coniing, 157.
His command to watch, 159.
Anointed by Mary, 162.
Judas conspires to betray him, 165.
The Passover, 168.
Foretells his betrayal, 170.
Agony in the garden, 173.
Betrayed and taken, 178.
His trial before the high priests, 179,
False witnesses accuse him, 183.
His denial by Peter, 186.
Before Pilate, 189.
Qamor againet, 192.
Clothed with purple, 193.
Crucified, 196.
His words on the cross, 198.
His burial, 202.
His resurrection, 203.
His appeai-ances, 205, 207, 208.
His ascension, 210. J
Jewiah mode of reckoning time, 126.
Jewish trial, lhe, 179.
John, 32, 51, 52, 72, 104, 122, 128, 151, 166.
John the Baptist, 26, 77.
His clothing, etc., 26.
The messenger, 25.
His preaching, 26.,
Teaching respecting, 136.
Imprisoned, 30.
Death of, 78.
Tomb of, 81.
Jordan, 27.
Joseph of Arimathsea secures Jeaus' body, 202.
Judas Iscariot, 51, 53, 163.
Conspires to betray Christ, 165.
Betrays Christ, 178.
Was he at the Lord's Supper?, 171,
Judas of Galilee, 141,
Judgment, final, 153.

Kedron, 149.
Kerza, 68.
Kind acts, 112, 164.
Kingdom of God, 30, 59, 104, 117, 131.
*' growth of, 63, 111.

Lamb, the passover, 166.
Lamp, a, 60, 61.
Latchet, 27.
Lazarus, 72, 126.
Leaven of Pharisees, etc., 98.
Legality of tho trial of Jesus, 185.
Legion, the, 67.
Leper, cleansing tbe, 37.
Leprosy, 37.
Long clothing, 147.
Loaves, 83.
Lord, 126.
Lord's Supper, the, 165.
Lunatic child, cure of, 108.
M
Machserus, 78, 79.
Magadan, 96.
Magdala, 96.
Maniac in Lebanon, 69 .
Mariamne, 79.
Marriage legislation of Phariaeea, 114.
Mary (Virgin Many), 74.
Sister of, 74.
Of Bethany, 126, 162.
Mary Magdalene, 68, 126, 200.
Appearance of Jesua to, 205.
Master, 72, 126, 141.
Matthew, 42, 51, 52.
Measures, 60, 87.
Merchandise in temple, 133.
Millstone, 112.
Miracles of Jesua —
Bartimeus cured, 124, 125, 12
Blind man cured, 99,
Classified, 100.
Extent of belief in Christ's miracles, 110.
Deaf and dumb healed, 93.
Demon cast out, 33.
Five thousand fed, 82.
Four thousand fed, 94.
Differences between theae two miracles, 96,
Fig tree withered, i:i3, l:J4.
Jairus' daughter restored, 70.
Gennesaret, in, 86.
Legion, the, cast out, 60.
Leper cured. 37.
Lunatic child cured, 108.
Paralytic cured, 39.
Peter's wife's mother cured, 35.
Stilling the storm, 64.
Syrophoenician woman's daughter cured, 91,
Walking on the sea, 85.
Withered hand cured, 47.
Woman with issue of blood cured, 71.
Mission of the twelve, 75.
Return from, 81.
Mites, 148.
Money, 76, 82, 133, 148, 164, 165.
Money changera, 133.
Mount Moriah, 131,
Molech, rites of, 113.
Moses,43, 105, 116, 142
Mode of working in the East, 42.
Mother of Jesus, 5G, 74.
Mount Sinai, Moses in, 43.

218

INDEX.

Mustard seed, 62.
" tree, 62.
Multitude, a, 48, 60, 94, 178.
Murder of Johu the Baptist, 77.
Mystery, 69.

Net, 32.
Naboth, 139.
Nazareth, 73.

N

Offering ofa cleansed leper, 38.
Oil, anointing with, 77.
Ointment of spikenard, 163.
Olives, Mount of, 127, 130, 151.
Old Testameut, citations from, 25, S8, 140, 143,
140, 154.
Ophrah, 115.
Origin of the Gospela, 7. P
Palm Sunday, 126.
Parables, 57, 59, 61, 115, 137.
Parables of Jesus —
Of the sower, 57.
Seed and mustard seed, Gl.
Sower and tares, 62.
Pounds, 126,
Tbe wicked husbandmen, 137.
Paralytic, the, cure of, 39.
Passionof Jesus, 102, 106, 11^,121.
Passover, the, 101, 106.
" mode of eating, 171,
" preparations for, 166, 167.
Patience, 153.
Paul, 77, 90.
Penny, 82, 141, 164.
Persons raised from dead, 70.
Persecution of disciples foretold, 152.
Peter, Simon, 30, 35, 39, 51, 72, 84, 80, 100, 104,
128, 134, 151, 160, 173.
Peter's denial foretold, 173.
Peter's wife's mother, cure of, 35,
Pharisees, the, 43, 47, 86, 97, 98, 114, 140.
" conspire against Jesue, 47.
Philip (the apostle), 51, 52, 82, 84.
Philip (the tetrarch), 78, 79.
Phoenicia, cities of, 48, 90.
Pilate, 189.
" yields to people's clamor, 192.
" scourges Jesus, 193.
Pillow, 64,
Pindar, 67.
Pitcher, water, 197.
Plucking ears of corn, 45.
Poor, the, 104.
Posture in prayer, 135.
Pots, 87.
Powers, 74.
Prayer, 36, 84, 94, 105, UO, 135, 155, 159, 174,
Preparatione for the Paasover, 167.
Praetorium, the, 193.
Priests, 134, 161, 165, 192.
Prince of Peace, the, 131.
Prophets, citations from, 25, 88, 154,
Psalms, citations from, 140, 140.
Publicans and sinners, 42.
Punishment of wicked, 113.
R
Receipt of custom, 4li, 141, 142.
Rejected at Nazareth, 73.
" Capernaum, 97.
Remission of sins, 26, 172.
Repentance, 26, 30,

Resurrection, 142, 144.
Return ofthe twelve, 81.
Rich young ruler, the, 118.
Riches, 12ii.
Roof, 39, 40, 155.
Rooms, uppermost, 147, 167.
Roman legion, G7.
" triclinium, 42, 87, 147.
Rulers' coneultations, 161.
s
Sabbath day, charged with breaking the, 45.
" the, 36, 45, 46, 156.
Sacrifices, burnt offering aud, 145.
Sadducean belief, 77, 143.
Sadducees, the, 97, 98, 112.
" and the resurrection, 143,
Salome, 32, 51, 122.
" daughter of Herodias, 79.
Salted with fire, 113.
Sandals, 76.
Satan, 29, 37, 55, 69, 102.
Sanhedrin, the, 70, 136, 152, 160, 188.
Scribe, 33, 144, 147.
Scrip, 76.
Sea of Galilee, 30, 31, 84.
Seats, chief, 147.
Second coming of Jesus, 157.
Seed, the, 61.
Selection of Peter, James, and John, 72, 104.
Servanta, 33.
" God's, theirwork, 63.
Shekel, 133.
Shekinah, the, lOG,
Showbread, eaten by David, 45.
" table of, 45.
Ship, 32, 64, 84.
Sidon, 01, 93.
Sickle, the, 62.
Siege of Jerusalem, 155, 156.
Signs, 74, 97.
" of Christ's coming, 151.
SimonofCyrenecompelledtobearthecrosB,194. " the leper, 126, 162.
" feast of, 162.
" the Canansean, 51, 53.
Sin, remisaion of, 55, 72, 90.
Sorrow, beginning of, 152.
Son of David, 125, 140.
" God, 25, 35, 50, 85, 105, 159.
" Mau, 41, 46, 157.
Sorrow of Jesus, 174.
Soul, 103.
Sower, parable of the, 57.
" ( frontispiece).
Spirit, The Holy, 28.
Spikenard ointment, 163.
Spread of the Gospel, 212.
Staff, 75.
Standards, Roman, 154.
Stilling tlio storm, (}4.
Stone rolled away, 203.
Sfony ground, 58.
Storm, stilling the, 04.
Supper, the institution of, 171.
SupreiuMcy of Peter, 111.
Snpei-sc rip tion, the, on the cross, 197.
Swine, 68.
Syria, division of, 91.
Synagogue, lhe, 31, 33, 70, 73.
Syrophoenician woman, 90.
T
Tables, 42, 87.

INDEX.

219

Tabor, Mount, 104.
Taxes, Eoman, 42, 141, 142.
Tabernacles, 106.
Tax gatherers, 42.
Temple, the, 133, 150, 151.
Temptation, the, 29.
Tetrarchs, 153.
Thaddeus, 61, 53.
Thieves crucified with Jesus mock Him, 198.
Thirty pieces of silver, 165.
Tliomas, 61, 62.
Thorns of l>,le8tine, 58.
Tiberius Cifisar, 142.
Time, 36, 45, So, 126, 131, 160, 161, 168, 173.
Titus, 150, 166.
Tombs, 66.
Tophet, 113.
Tower, 138.
Traditions, 87, 88.
Transfiguration of Jesus, 104, 105.
Treasury, the, 148.
Trespasses, 135.
Trial before Pilate, 188,190.
Tribunes, 79.
Tribute money, the, 140.
Triclinium, Eoman, 42, 87, 147, 168.
Tr'umphaut entry, 126, 131.
Troubles, 151, 152, 156.
True greatness. 111.
Types of Christ's death, 124.
Tyre, 48, 49, 91. u
Upper room for passover, 167,
Uppermost rooms, 147.

Vineyard, 129, 137.
Voice from heaven, 28, 106.
w
Wailing place of Jews, 150.
Walking on the sea, 84.
Washing handa, 87.
Watch (time), 85, 131, 168.
Watch, 160, 174.
Watchfulneas enjoined, 159.
Weakness of disciplea, 109.
Weariness of Jesus, 65.
Wickedness, 90.
Widow's mite, the, 148.
Wilderness, 25, 36, 39.
Will of God, 56.
Wind rebuked, 64.
Wioe mingled with myrrh given to Christ, 195.
Wine press, 137.
" skins, 44,
Withered hand, healing the, 46.
Woraen at the sepulchre, 204.
Wonders, 74.
Works, mighty, 74.
Worship of Jesue, 67.

Xenophon, 37, 72.
Xerxes, 130.
Zaccheus, 126.
Zealot, SimoD, the, 51.
Zebedee, 32, 61.

:'.r.

>.ni I. K N

PALESTINE
Inthe time of Thi-ist.

Scalo of En^idiJIile:

S Y Jt 1 A

Longimdc ?. of Cri-ocn'.-^cj

ICapyr^'hz 1880.)

Tkn American, Svndjxy School I/hion. FtaladelplTJxL.

SKETCH MAP

Tfl

'.Sidon-

Illu.=itrating t.W^/
journeyings/;/:^/ ,
OK , f/y^"
OUR LORffl ''w y

- Giitiii'c .md Vercea.
Proz'ijice ,./ Herod Antipas.
~ .^,,rtk Percea.
Proi'ince o/ PhUip.
^Syniria.^ 'First province of Arclieia^ns
r.i/t.-rioarJo/theRciiiaii Gj-.cr
- yH.i..u-...).jwr, Poiuiu's Filutc.

. ..^joe-SaTeiLFhitippJ^

/i

\Acho

NAZAHBTH ;tj

'^elhsaidaJTiMlias

-• %
^, E^i welt
>t3

References.
J acd'/. Fil it Journeys,
Nazareih, Bethany, lieyomi .Tunian,
Desert of Temptatiou, Keiurii : Beth
any, bej'ond Joniau, Cuperninjin,
Nazjiretb.
". First Passover.
Nnzareth, Jerusalem. Keturii
through Juda-n and Samaria (Si
chem, Jacob'sWell), Cana, Nazareth,
¦f. To Capernaum, &c.
Xazareth, Caiiemaum tdwelJinj^
there).
5. Feast of Purim.
Capernaum, Nazareth, Nain, Beth
any, Jerusalem; return to Caj'er-

fi. In Galilee, Ac.
Capernaum, Rethsaida-Juliaa, Ca-
¦>" '•ta«-""'L7^ pernaum ; Borders of Tyre and Si-
Smnaaii^^ •' ; ''"'¦^'^^R JT ¦ -h . z. jAoa, Coasts of" Decapolis", Countrv of
- '^' ¦ -a.- .«-.*-. » •¦^ei-hup-y o^yoni:ljiB.\mB.au<iha., Eethsaida-JuHas,
'^' .V ; .'»*/A.,?„S^ ^ ss/ ' Jbra^rv Cesarea Philippi, Slount Tabor,
J£'iVSALeMJ$tf4'J_l'^'^ A % Cptraaum.
j^ i^e.i,nuri.y \J)r^%% i. Feast of Tabernacles.
•'n .^-w e/S^ ''.(/ff ^ Capernanm, Borders of Samaria,
SeihXehe^Tt ^'^^^^-^., ^u.\>t.i}».^%s. Jerusalem: return to Perwa.
Ephmia ^%Mll}':d; '.((f s?!' *¦ Feast of the Dedication, he.

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Pertea, Jerusalem, Bethany, Eph
raim, Jericho.
Last Passover.
Jericho, Bethany, Jerusalem.

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(Capyr^Tvt 1880.)

The Araerican Svjiday School Union., I'fdlazLelphj^
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