A CERTAIN disciple, by the name of Mark, is several times alluded to in the book of the Acts, and in the Epistles. It was to his mother's house that Peter went, on the night when he was delivered from prison by the angel, and where Rhoda came to the door to hearken when he knocked. (Acts 12:12-17.) The circumstances of this case indicate that his mother was, at that time, an ardent, decided, and prominent friend of the Christians. In Acts 12:25, we are told that Barnabas and Paul took this Mark or John with them, when they left Jerusalem to go to Antioch; and that he set out with them afterwards from Antioch, to accompany them on their excursion through Asia Minor. (Acts 13:5.) At Pamphylia, however, he left them, and returned to Jerusalem, (13:13;) for what reason it is not stated; but we learn that Paul was very much dissatisfied with him on this account, for he refused, very strenuously, to be associated with him in another such an enterprise. (15:36-40.) They were, however, afterwards reconciled to each other; for, when Paul was a prisoner at Rome, he sent for Mark to come to him there, with Timothy,--speaking of him with an expression of confidence in his ministry (2 Tim. 4:11.) And, afterwards, Paul alludes to him repeatedly, as being with him at Rome. (Col. 4:10. Phil. 24.) This individual is undoubtedly, the same with the author of the Gospel before us.

      John is a Hebrew name; Mark, or Marcus, is Roman. It was customary for those Jews who had much intercourse with Greeks and, Romans, to assume Greek or Roman names; as, Saul, Hebrew; Paul, or Paulus, Roman: Simon, Hebrew; Peter, or Petros, Greek.

      This Gospel is more brief and condensed than the others, and has, in some respects, the appearance of an abridgment, or compilation, from Matthew and Luke. It omits many things which might be supposed to be of particular interest to the Jews, such as the genealogy and the childhood of Jesus, quotations from the prophets, &c.; and it inserts occasionally explanations of Jewish manners and customs, as if it were written for circulation among a foreign people. As Mark went to Rome, and spent some time there, it has been supposed that his work was written there, and intended for that people.

      Some of the early Christian writers say that Mark was associated with the apostle Peter, in many of his travels and labors; and that this Gospel [79] was written under Peter's supervision and sanction. There seems to be nothing in the New Testament to confirm this idea, except that Peter once alludes to Mark, (1 Pet. 5:13,) calling him a son; meaning, probably, a convert through his instrumentally.

      1. The new dispensation was considered as commencing in the preaching of John the Baptist. The law and the prophets were until John. (Luke 16:16.)

      2. Prophets. Mark, writing, as is supposed, at Rome, and for readers not particularly acquainted with the Jewish scriptures, alludes to the sacred books but seldom, and then in general terms.

      3. Prepare ye the way of the Lord, make his paths straight. This prediction is quoted in all the four Gospels, showing that it was regarded as a great outstanding one, and the predicted forerunner as the connecting link between the old and the new economies. Like the great ones of the earth, the Prince of peace was to have his immediate approach proclaimed and his way prepared; and the call here--taking it generally--is a call to put out of the way whatever would obstruct his progress and hinder his complete triumph, whether those hindrances were public or personal, outward or inward. Levelling and smoothing are here the obvious figures whose sense is conveyed in the first words of the proclamation, "Prepare you the way of the Lord." The idea is that every obstruction shall be so removed as to reveal to the whole world the salvation of God in him whose name is the "Savior."

      4. Baptism of repentance; that is, baptism as a public pledge and profession of repentance. There is a peculiar appropriateness in the application of water as a symbol of inward purification; but the real value of the rite consists in its being the form by which the convert, in a public and solemn manner, calls upon his fellow-men to witness that he abandons his sins and returns to God. Baptism has no efficacy in itself. It is simply the public profession of a principle by a symbolical act, instead of by words.

      5. Confessing their sins; that is, by the act of being baptized.

      6. The ordinary food and clothing of the more destitute classes of society.

      9. Nazareth; a village situated back among the hills, at a distance [80] from the lake. It was the place where his parents resided. It would seem that he remained at home with them until this time.

      12. Driveth him; that is, influenced him to go.

      13. Ministered unto him; attended upon him,--to supply his wants, and to restore his strength and spirits after the temptation.

      15. The time; that is, the time predicted by the prophets.

      19. James and John were afterwards very prominent among the apostles. Peter, James, and John, are often alluded to, as the special friends and companions of the Savior. John wrote the Gospel which is called by his name. James was beheaded by one of the Herods. (Acts 12:1, 2.) There was another James among the twelve.

      20. Hired servants. This shows that they were not very poor, as is often supposed. The disciples returned to their home again after this, and Jesus with them as their guest, v. 29; comp. also v. 35 and 36, which show that Jesus spent the night in their dwelling.--It is remarkable that, after the series of exciting scenes to which these disciples were now introduced had been brought to a close by the crucifixion of their Master we find them again returning to their early home, and to their wonted occupations, (John 21:1-14,) though only for a short time.

      21. Capernaum; a port on the lake.

      22. Doctrine; his preaching.--As one having authority; with great decision and energy.

      23. A man with an unclean spirit; a demoniac. [81]

      26. Had torn him; had produced violent convulsions.

      30. Anon; soon.

      31. Ministered unto them; waited upon them as guests.

      32. When the sun did set. The fame of the miracle performed in the synagogue, and of that at the house of Simon, produced great public excitement; but as it was the Sabbath, the people would not bring other sick persons to be healed until the sun went down.

      34. They knew that he was the Messiah. Jesus often endeavored to moderate the public excitement, by restraining the desire of those who had been the subjects of his most astonishing miracles, to proclaim them to others.--Because they knew him. It is remarkable that the demoniacs seemed always to recognize Jesus as the Messiah.

      35. He went out; that is, out of Simon's house, where he had spent the night.

      38. Let us go, &c.; meaning that they would not go back into Capernaum, where the public excitement was already too great, but into some of the other towns.

      40. Make me clean; heal me. [82]

      43. Straitly; strictly.

      44. For a testimony unto them. The law required that, when a leper supposed himself healed, he should report himself to the priest, in order that the reality of the cure might be ascertained, and certain ceremonies performed, by which he was to be released from the restrictions of ceremonial uncleanness. The leprosy was a very inveterate and terrible disease; and every precaution was taken to prevent its spread. The point of interest in this case seems to be, that the person healed was a leper. It appears to have been the first case of the kind which had occurred; and hence the great excitement which it occasioned.

      45. Could no more openly enter, &c. It was to prevent the evils arising from such a wide-spread and high excitement, that Jesus often charged those whose cases were most remarkable, not to speak publicly of the circumstances of their cure.--Desert places; solitary places, away from habitations.

      1. After some days; during which there was time for the excitement to subside.

      2. And he preached the word unto them; probably in the court. The buildings constituting an ancient dwelling of the better class, were generally arranged in a square, so as to bring the yard or court in the centre, which was thus enclosed and protected. This is still the case in countries where the people do not feel secure from public commotions and acts of violence.

      3. Borne of four. Palsy is a disease which renders the patient peculiarly helpless. A considerable portion of the body is deprived, in a great measure, of the power of sense and motion.

      4. Uncovered the roof; removed such a portion as to allow of letting the patient down into the court.

      9. The reasoning of the Savior seems to be this,--that to perform a [83] miraculous cure was as truly an exercise of divine power, as to forgive sins; but as the former act only could be made evident to the senses, they ought to be satisfied, by seeing him exercise the one, that he possessed power to perform the other.

      11. Thy bed; the small couch or mattress on which he was borne.

      14. Levi. This collector is called Matthew, by the other evangelists. (Matt. 9:9.)--The receipt of custom; the office where he transacted the business of collecting the taxes or customs of this port.

      15. Levi, or Matthew, seems to have been possessed of property, and to have had many other officers either associated with him in his business, or acting under him.

      17. Whole; well.

      19. Children of the bride-chamber, guests at a wedding party.

      20. The meaning is, that, while Christ was with his disciples, it was proper for them to rejoice, and not to mourn. The days for mourning and fasting would come when he should be taken away.

      21. New cloth; cloth which had not been fulled.--Taketh away from the old; shrinks and draws the old, so that it is easily torn again, and made worse than before. [84]

      22. Burst the bottles; by its fermentation.--New bottles; which, being made of skins, and consequently elastic, yield to the expansion, and are not easily torn. These two cases are designed to express the incongruity of mourning and fasting on the part of the disciples, while their Lord was with them.

      23. Availing themselves of a permission given in Deut. 23:24, 25.

      26. 1 Sam. 21:2-6. It was in fact Ahimelech who gave David the bread. Saul afterwards slew him for this act, and then Abiathar, his son, succeeded him. Abiathar was more prominent as a public character, and thus his name is used to designate the historical period at which the event occurred.

      27. The doctrine taught is, that ceremonial laws are not, like moral precepts, of perpetual and unchanging obligation. In great emergencies, they yield to the necessity of relieving human suffering.

      1. Withered; wasted away by disease.

      5. With anger; with an expression of displeasure upon his countenance.

      6. The Herodians. The Herod who ruled over Judea, when Christ was born, died a year or two after that event. His son, Herod Antipas, who beheaded John the Baptist, now governed Galilee and some other countries, but not Judea. The Herodians were probably persons in the interest of his government, and they could therefore aid in inducing Herod to put Jesus to death.

      7. The sea; of Galilee.

      9. Wait on him; receive him on board.

      10. Plagues; diseases of any kind.

      13. Into a mountain; into a retired place among the recesses of the mountains.

      16. It is noticeable that Peter's name is placed first upon the list. Then follow James and John,--and Judas comes last. They seem thus to take precedence somewhat according to the standing which their talents and piety gave them. They who occupy prominent positions in the church, should learn humility from the fact, that the highest on the catalogue of the apostles was the one who afterwards denied his Master.

      17. Boanerges; a title expressive of the power and energy of their eloquence. In forming our opinions on the subject of rendering honors to the summit are we to take into consideration the fact that Jesus seems to have given to two of his disciples an honorary title of distinction?

      18. James the son of Alpheus. His father's name is given to distinguish him from the other James, the son of Zebedee. In theological writings, the former is generally called James the greater, and the latter James the less. James the less is supposed to have written the Epistle called by his name.--Simon the Canaanite. He is called by Luke, Simon Zelotes. He is thus particularly designated to distinguish him from Simon Peter.

      21. To lay hold on him; to take him away from the danger which they supposed him to be in.--For they said; that is, the people said; and then, in verses 22-30, there is a particular account of their charging him with being possessed with an evil spirit, (v. 30,) or with being beside himself, as it is expressed in v. 21, and his [86] answer to the charge. It was the anxiety for his safety, produced by this increasing excitement against him, which led his mother an his other friends to come and endeavor to take him away, as mentioned v. 21, and afterwards more particularly in v. 31.

      27. The strong man; meaning Satan,--with whom they had accused him of being in league.

      29. Alluding to their sin in ascribing his divine power to the agency of evil spirits.

      30. The sin of the Pharisees consisted in this,--that when they knew that it was the divine power which they saw imbodied in the person of Jesus, they ascribed the effects to the agency of evil spirits; it was thus a direct and deliberate opposition to the cause of God, as such. Most of the sins and blasphemies of mankind arise from the violence of human passions, uncontrolled by the authority of God, but without any positive hostility directed expressly and intentionally towards him. But when the human soul assumes an attitude of known and wilful opposition to the cause of God, from malignant feeling directed against this cause and its Author, it goes to the extreme limit of human guilt, and incurs the terrible denunciation which Jesus here pronounced against such sins.

      31. There came; that is, in consequence of the excitement against him expressed in the preceding verses.--Standing without; the pressure of the crowd preventing their coming in to him.

      34. This seems to have been a calm expression of confidence that he had then nothing to fear. He was surrounded by friends, as well as beset by enemies.

      1. The sea-side; on the shores of [87] the Sea of Galilee.--Sat in the sea; in a boat upon the water.

      8. Some thirty; thirty-fold, in proportion to the seed.

      10. When he was alone; after the public discourse was ended, and he was alone with his friends.

      11. Them that are without; those who had assembled, from various motives, to listen to what the Savior said, but who did not join themselves cordially to him, so as to be admitted to his confidence.

      12. Such has been the dispensation of divine truth in all ages of the world, that the higher spiritualities of religion, though accessible to all who really seek them, are covered by a veil from the open gaze of the profane. It is so down to the present hour. Many listen to the preaching of the gospel all their lives, to whose minds any actual conception of the nature of redemption from sin, by the Son of God, never penetrates. Divine Providence seems designedly so to arrange the dispensation of truth, that, seeing, sinners may, if they choose, not see, and hearing, not hear.

      14. That is, the sower represents the preacher of divine truth.

      15. Taketh away the word. The truth passes away from their minds, by the agency of Satan, and is forgotten. [88]

      21. Bed; the couch upon which it was customary to recline at meals.

      22. The meaning is, that the disciples and their successors were to disseminate throughout the world the instruction which Jesus communicated to them privately, in the solitudes of Galilee.

      25. In other words, the farther you advance in knowledge and piety, the more easy and rapid will be your progress.

      27. Sleep, and rise night and day; that is, as usual,--pursuing his usual avocations, without having upon his mind any care in regard to the vegetation of his seed.

      28, 29. So with the disciples as preachers of the gospel. Their duty would be to sow the seed, and to gather into the churches those in whose hearts the Spirit of God causes it to vegetate. As they cannot by their own power make the word which they preach effectual, they have no responsibility in regard to its reception.

      30. And he said; that is, afterwards and perhaps on some different occasion. There was often a wide interval, in fact, between conversations which appear in juxtaposition in the narrative.

      31. Is less, &c.; that is, it is very small. [89]

      33. As they were able to hear it; according to the capacity of his hearers to understand and profit by his instructions.

      36. Other boats, which the rest of the company took, in order to follow him.

      37. A great storm. Lakes situated in mountainous regions are very much exposed to sudden storms.

      38. Pillow; probably some sort of cushion belonging to the boat.

      41. They feared exceedingly; that is, they were impressed with wonder and awe.

      1. The other side; the eastern side, which Jesus visited comparatively seldom. It was about five miles across the lake.

      2. The tombs. The tombs in the countries around the Mediterranean were very remarkable. They consisted of natural or artificial excavations, often of great extent. In later times, they have often become the dens of robbers.--A man. Matthew mentions two men. (Matt. 8:28.)-- Luke and Mark seem to speak only of the one whose case was most extraordinary.

      3. Could bind him; could bind him securely, with the ordinary chains used for such a purpose.

      7. Torment me; disturb me. [90]

      8. For he said; he had said.

      9. Legion. Certain large divisions of the Roman army were called legions.

      13. There have been great differences of opinion, and much discussion, in respect to the nature of the cases of demoniacal possession described in the New Testament; man persons having maintained that they were cases of natural, though severe, disease, and that the language referring them to the agency of evil spirits is only the figurative phraseology of Hebrew writers,--the case here described being, according to this idea, only a case of violent insanity. The subject is doubtless attended with serious difficulties, for it is not easy to account for such proceedings as are here related, on the supposition that intelligent beings from another world were the actors; and yet the language in which the events are described seems incapable of any other interpretation. The referring of these sufferings to the power of evil spirits does not, however, exclude the supposition of disease. The sacred writers evidently regarded these unhappy objects of the Savior's compassion as laboring under mental or bodily maladies: the distinction is, that they refer these maladies to a supernatural and evil a agency. There are strong indications of insanity, for example, in this case. The description of the condition of the patient, (3-5,) the incoherency of some of his answers, and, above all, the expression in his right mind, in v. 15, conspire to show that this unhappy sufferer was in a state of maniacal frenzy,--though the source of this insanity is plainly ascribed to the agency of infernal beings.

      19. If he had gone with Jesus, his presence and his story would have done very much to increase the public agitation and the consequent pressure of the crowd. These excitements the Savior showed himself constantly desirous to moderate and allay. [91]

      21. To the other side; that is, back to the western side, where he ordinarily resided.

      23. The details of the case of the daughter of Jairus are stated quite differently, but not inconsistently, by Matthew, (9:18.) Such reconcilable diversities, in ordinary testimony, are considered as adding to its strength, by proving its independence. Minute agreement indicates collusion.

      29. She felt in her body. Not only was the disorder healed, but the debility and exhaustion which it had occasioned were at once removed. She felt not only freed from the disease, but vigorous and strong again.

      34. Thy plague; thy disease.

      35. Jesus had hitherto performed no greater miracle than to heal the diseases of the living. They supposed, therefore, that the death of the patient removed her from his power.

      38. The tumult. Neighbors and friends were accustomed to express their sympathy, on such occasions of [92] domestic sorrow, by loud lamentations.

      39. The damsel is not dead, &c.; her spirit has not finally left the body, but is to be restored again.

      40. And them that were with him; Peter, James and John,--the first among the apostles, and the Savior's most intimate and confidential friends. (v. 37.)

      41. Talitha-cumi; words of a Hebrew dialect, spoken at this time in Judea. Why the original words are quoted in this and on some other particular occasions, as 15:34, does not appear.

      1. His own country; the region of Nazareth.

      3. The carpenter. Matthew (13:55) says the carpenter's son. It would seem, from Mark's expression, that Jesus had been accustomed to labor with his father.--Brother,--sisters. These words are often used in the Scriptures to express any near relative, as in Gen. 13:8, where Abraham and Lot are said to be brethren. It would seem from Mark 15:40, that the mother of James and Joses was a Mary; and from John 19:25, that she was a near relative of the virgin Mary, but not the same. She is called in several places the wife Cleopas. The words sister and son are used with the same latitude. Thus Christ is called the son of David.

      5. That is, they brought very few to be healed; and he would not force his miracles upon them.

      7. By two and two; that they might [93] render to each other mutual assistance and sympathy.

      8, 9. That is, that they should go as they were, without making special preparations for the expedition. That the directions were not meant to be insisted upon literally and strictly, is evident from the fact that the accounts differ, in regard to the particulars, in the different evangelists. (Comp. Matt. 10:10, in respect to shoes and staves.) The script was a a leather bag or wallet for provisions,--such as shepherds used.

      11. These directions (7-11) resulted from a wise regard to the circumstances of the case, and a deliberate forethought in providing for the future, in the surest and best way. They were not, as might perhaps be supposed, an abandonment of prudential considerations, under a blind dependence upon the providence of God. So great and general was the interest then felt throughout Galilee, in the ministry and miracles of Jesus, that there could be under those circumstances no safer or surer reliance for support than the spontaneous hospitality of those interested in the cause. We observe that this, though the earliest apostolic practice, is not to be considered as a model for imitation in modern times. Many of the ecclesiastical arrangements of Jesus and his apostles were particularly adapted to their times and circumstances; and, in the same manner, the arrangements which we make must often be accommodated to ours.

      14. Men who have the least faith have often the greatest superstition; and there is no more fruitful source of superstitious fears than remorse for crimes.

      15. Elias; the prophet Elijah, who was expected as the forerunner of Christ.

      17. We learn, from the secular histories of those times, that this was Herod Antipas, the son of the old king. He had enticed away from his brother Philip, who was then living in poverty and obscurity, his wife Herodias, who was the daughter of another brother, and of course the niece of both her husbands. The name of the daughter who danced was Salome; a common Hebrew name at that time. [94]

      21. Galilee. Herod succeeded to a part only of his father's ancient dominion.

      23. The extravagance of this promise is accounted for by the fact that it was doubtless made under the excitement of wine.

      25. By and by; immediately.

      26. Their sakes which sat with him. They were glad to have the reprover of their sins slain, especially as it could be done by means of the crime of another.

      28. The damsel gave it to her mother. These were worthy descendants of a monster, who could order the execution of all the infants of a village, to secure the death of one Innocent babe. The story of the whole Herod faintly, for several generations, as given by contemporary writers, presents one continued scene of intrigue, cruelty, incest, adultery, and murder, to which the history of the world will scarce afford a parallel.

      32. A solitary place, upon the shores of the lake; not barren, for they sat down (v. 39) upon the green grass. [95]

      37. Two hundred pennyworth. The denominations and the value of money have so entirely changed since those times, that we cannot fix upon any sum of modern currency as corresponding to the amount here named. It was doubtless a large sum in relation to the resources of the disciples.

      38. Have ye? that is, in the common supply, prepared for the Savior and his immediate disciples.

      40. By hundreds, and by fifties; in irregular groups, from fifty to a hundred together.

      45. He constrained his disciples. They were unwilling to leave him, but he wished to be alone. There might have been some difficulty, too, in effecting the quiet dispersion of the people, as appears from John's account of this case (John 6:14, 15.)

      48. And he saw them. The lake was five miles across, on the average, and about ten in the widest place. From his elevated position Jesus could perhaps overlook the whole surface of the water.--The fourth watch; not far from three o'clock. The watches were of three hours each.

      50. Were troubled; were afraid. [96]

      51. Sore amazed; very much amazed.

      54. They knew him; that is, the people on that side: the intelligence of his arrival was immediately spread in all directions.

      2. The washing here referred to was not a measure of cleanliness, but a ceremonial rite.

      3, 4. The occurrence of these and similar explanations of the customs of the Jews, confirms the opinion that Mark prepared his narrative at Rome, and for the use of Roman Christians,--The washing of cups, &c.; that is, as a ceremonial rite.

      5. Walk; that is, act,--regulate their conduct.--Tradition of the elders; rules of action handed down from ancient times, but not contained in the Word of God. This claim of the Pharisees for the authority of human traditions, seems to have been quite analogous to that of those branches of the church, in modern times, which insist upon certain principles and practices on the authority of the early church, though the Scriptures themselves do not enjoin them. [97]

      10. Curseth is used in opposition to honor; the meaning is, whoso dishonors them or wilfully injures them in any way.

      11. Corban; consecrated to God; that is, a son might deprive his parents of any thing which he ought justly to render to them, by going through an empty ceremony of consecrating it to God. This was in reality nullifying one of the most sacred moral laws of Jehovah, under pretence of rendering him honor; and it was, therefore, a striking instance of the hypocrisy of the Pharisees, and of their making the word of God of none effect through their tradition.

      18. Cannot defile him; spiritually.

      19. It entereth not into his heart; it does not reach or affect the moral feelings.

      23. The whole passage is a very clear and striking exposure of the ignorance, or the hypocrisy, implied in ascribing spiritual importance and efficacy to external forms.

      24. Tyre and Sidon; the region of these cities was north of Galilee, near the Mediterranean Sea. He went away from the scene of excitement which his ministry had produced in Galilee, desirous, apparently, of a season of retirement and rest.

      26. A Greek; of Greek descent. [98]

      27. The Savior did not use the word dogs as an epithet to be applied to this woman, but only as a part of the metaphor, or figure, by which he illustrated his position in respect to her and her nation. He says that, as it would not be proper to give the food intended for the children of a family to the dogs, so it is doubtful whether he ought to bestow upon the Gentile nations those miraculous benefits which he was sent to communicate to God's own chosen people. This was very different from applying the term to her as an opprobrious epithet. Hence the point and beauty of her reply,--that the dogs were not to be entirely neglected, but might at least receive some small share.

      31. Decapolis was a retired district on the eastern shore of the Sea of Galilee. In going there, our Savior seems to have intended to avoid those regions about the lake which he had previously visited.

      33, 34. Commentators have been unable to assign any sufficient reason for the ceremonies which Jesus, in some cases like this, performed upon those whose diseases he cured.

      35. The string of his tongue; the difficulty, whatever it was.

      2. Nothing; nothing at all sufficient.

      3. Divers of them; several of them. [99]

      10. Dalmanutha; a town whose location is now not known.

      11. The miracles which Jesus had hitherto performed had related to the private wants and sufferings of human life; the Pharisees now asked him for some great prodigy, something visibly affecting the course of nature,--a sign from heaven.

      12. Unto this generation; that is, men of this captious and cavilling spirit. The people of that day, who were disposed candidly to consider his doings, had a sign abundantly sufficient to satisfy their minds.

      14. It seems that Jesus had adopted the plan of a regular system of arrangements for the supply of food for himself and his disciples while travelling; although, when he sent his apostles forth, for reasons applicable particularly to that case, he required them to depend upon the hospitality of their friends.

      15. The leaven; that is, the spirit.

      22-26. This is one of the very few [100] accounts which Mark only has given. Nearly the whole of his Gospel, with some variations of phraseology, may be found in those of Matthew and Luke.--Bethsaida; a town south of Capernaum, the birthplace of Philip, Andrew, and Peter.

      23. Out of the town. On account of the increasing hostility of the scribes and Pharisees, Jesus seems to have thought it best to be more and more cautious in his movements, and in the performance of his miracles. There seem to have been some circumstances in this case to require that the cure should be entirely private. It appears from v. 26, that the man did not live within the town; and he therefore took him out beyond its limits, and cured him, and then directed him to go immediately home. We are left entirely uninformed in regard to the reasons for the ceremonies, and the successive steps by which this cure was performed.

      24. Forms indistinct,--men appearing like trees, except that they were moving.

      27. Cesarea Philippi; a city now desolate, situated in the extreme north of Palestine.

      28. Hitherto Jesus seems never to have claimed, or even openly admitted, that he was the Messiah. The disciples had been left to form their own judgment in respect to his person and character.

      30. To avoid producing public commotions. For all idea of the excitability of the public mind on this subject see John 6:15, where they were going to take him by force to make him king.

      31. He explained these things that they might not now, upon his tacit acknowledgment of his Messiahship, begin to form expectations of worldly power and grandeur.--After three days; on the third day.

      33. Get thee behind me, Satan; a strong expression of disapproval.

      34. The people. The foregoing [101] conversation had been a confidential one between Jesus and the disciples alone. We notice how naturally the course of remark which he addressed to the people at large, flowed from the subject of the private conversation which had held with his immediate followers. The doctrine of the passage 34-38 is, that whoever becomes the follower of Jesus Christ, must expect, not worldly prosperity and honor, but self-denial, trial, and suffering. He must be prepared to put life, and all that is dear in life, at hazard; but then he will, in the end, secure what is of inconceivably greater value,--the salvation of the soul.

      1. The kingdom of God come with power; that is, Christianity openly established and rapidly spreading.

      2. Transfigured; changed in appearance.

      3. Fuller; the workman who conducted the finishing processes in the manufacture of cloth.

      5. Tabernacles; tents; in this case, perhaps, such structures for shelter as might be made from branches of trees.

      6. He wist not, &c. The meaning is, that Peter, zealous, and eager to speak and to act on all occasions, brought forward his offers of service, though so much agitated as scarcely to know what he was proposing.

      9. On all occasions Jesus evinced a strong desire that the fact that he was the long-expected Messiah, should not be generally made known during his life. His course in this respect shows us that the principle, which is sometimes strongly urged, viz., that the [102] truth should always be made known, at all hazards, was not sanctioned by his example.

      10. Questioning, &c. It seems that they did not very distinctly understand, after all, what Jesus had disclosed to them in ch. 8:31.

      11. First come; that is, before the Messiah.

      12. And restoreth all things; that is, he was to revive the religious spirit of former times, or, as it is expressed elsewhere, to turn the hearts of the fathers unto the children.

      13. Listed; chose. He referred to John the Baptist, whom Herod had beheaded.

      14. A great multitude; attracted by the case of the child mentioned below.

      15. Greatly amazed; surprised to see him returning, as they did not know where he had gone.

      19. Generation; people.

      20. These are the symptoms of a disease called epilepsy. In the different cases recorded, various maladies, mental and bodily, are described as resulting from the demoniacal influence. [103]

      26. Rent him sore; agitated him with strong convulsions.

      29. This kind; this kind of evil spirits.

      31. Is delivered; is to be delivered.

      32. Were afraid to ask him. This and similar expressions show that the intercourse of Jesus with his apostles was never familiar. They regarded him with habitual veneration.

      36, 37. True spiritual greatness is humility, and a lowliness of mind like the unassuming gentleness of children.

      37. Not me; not merely me.

      42. Offend; wilfully injure or lead to sin.

      43. Offend; cause thee to sin.

      43-48. This language is obviously figurative. The meaning is, give up every thing, however dear, which [104] proves a temptation to sin, and a snare to the soul. A similar passage is recorded by Matthew as a part of the sermon on the mount. (Matt. 5:29, 30.)

      49. A dark saying, of which no satisfactory explanation has ever been given. Salt is the emblem of the spiritual influences of Christianity; but what is intended by being salted with fire, and by every sacrifice, we cannot easily imagine. It is true that sacrifices were to be salted, according to the Jewish law; but it is difficult to regard that circumstance in any aspect which will throw light upon this passage.

      1. This was on his way to Jerusalem by a retired and circuitous route.

      4. Referring to a regulation of the Jewish code, recorded Deut. 24:1-4. The Savior here speaks of the Mosaic law as regulating the mode of doing that which was in itself contrary to the will of God. It is often necessarily so with laws that are municipal in their character. The guide, in the establishment of them, is not altogether what is absolutely right, but what is expedient and practicable, in the existing state of things. Hence it is often necessary to restrain and regulate what it is impossible to prevent.

      7, 8. The words And said are to be understood at the commencement of these verses; for the verses are quoted from Gen. 2:24, as the language used by Jehovah, expressive of his original design in regard to the sexes. The Savior resumes his own remarks at v. 9. The argument is, that the law which the Pharisees quoted was a municipal regulation, adapted to circumstances, but that for the true [105] principle which was to decide the question, in a moral point of view, they must go back to the declaration of God himself, made at the original institution of the ordinance of marriage.--Twain; two.

      11, 12. That is, from ordinary causes, such as disagreement or change of feeling. That the Savior did not here include cases of great crime, is evident from the form of the question, Matt. 19:3, and also from the answer, as recorded Matt. 19:9.

      13. Touch them; lay his hands upon them in benediction.

      15. As a little child; with docility and an humble mind.

      17. Running--kneeled--Good Master. There was apparently an extravagance in the air and manner of this young man, which the Savior's language was intended gently to reprove in v. 18. There would seem to be no impropriety in the words themselves, Good Master, as a mode of accosting the Savior, under any view of his character.

      21. Although the most injurious effects upon society would result from the operation of a general rule which should make it the duty of the wealthy to distribute their property among the poor, still the requisition seems a very appropriate one to tender to a man, who, thinking that he had fully kept the moral law of God, came to a divinely-commissioned teacher, and insisted upon having some way pointed out by which he might attain to some superior and extraordinary moral excellence. There is, however, after all, some difficulty in the case. We should have expected that, instead of putting in honest and sincere inquirer suddenly to so severe a test, the Savior would have at once explained to him the spiritual nature of the law, that he might have seen his sinfulness, and his need of inward purification, and of pardon. [106]

      25. Some have maintained that camel should be cable; and others that the Needle's Eye was a narrow gate leading into Jerusalem. Such attempts to diminish the incongruity of the image are vain, as the very object of the proverb is to present a picture of incongruity and impossibility. The expression occurs in this form in other writings of those times, and is doubtless correct as it stands.

      27. The meaning is, that, although it transcends human power to change the fixed characteristics of avarice and selfishness to benevolence and piety, there is no limit to the control exercised over the heart by the Spirit of God.

      30. With persecutions. The service of Christ brings with it, in this life, great trials and sacrifices, as well as new and higher enjoyments.

      32. Amazed; anxious and afraid, in regard to the dangers which they were about to incur.

      35. Their mother came with them (Matt 20:20.)

      37. In thy glory; not in heaven, but [107] in the administration of his kingdom upon earth, which they expected was soon to be established.

      38. Can ye drink, &c.; are you prepared to share the sorrows and sufferings which I shall have to endure?

      42. They which are accounted, &c.; that is, among men generally, those which are accounted most prominent and influential, exercise lordship and command over others, and thus compel others to execute their will. Whereas, (v. 43 ,) in the kingdom of Christ, he who would be the greatest, must sacrifice his own will to promote the welfare and happiness of others.

      45. Came not to be ministered unto, but to minister, not to make others labor to promote his own happiness, but that he might himself suffer privation and pain to promote theirs.

      46. To Jericho, approaching gradually towards Jerusalem.

      50. His garment; his outer garment.

      The closing scenes of the Savior's ministry were now rapidly drawing [108] near. This public entry into Jerusalem took place only five days before the passover, which was followed by the crucifixion. (John 12:1, 12.)

      1. Bethphage and Bethany; hamlets situated at a short distance from Jerusalem, upon the declivities of the Mount of Olives. The word Beth means house, and it enters largely into the composition of Hebrew names. The mountain was an extensive elevation of land, rising into several summits which overlooked Jerusalem itself and a wide horizon.

      8. Many. Jesus had been at Jerusalem before, and was known in these villages. His coming at this time renewed the interest they had felt in him, and awakened general enthusiasm.

      10. They considered Jesus the Messiah, but they thought that he had come, not to save them from their sins, but to restore the kingdom of David; that is, to bring back the nation to independence and prosperity.

      11. When he had looked, &c.; silently observing the abuses which he was to rebuke so decisively on the following day.

      13. The time of figs was not yet. There is an obvious difficulty in making this statement harmonize with the rest of the narrative; for Jesus would certainly have known when to have expected fruit. Commentators have attempted to avoid the difficulty by understanding this clause to mean that the time for gathering figs had not yet passed; and also by considering it as connected with the first clause of the verse, thus: He came, if haply he might find any thing thereon, for the time of gathering figs had not [109] yet passed; and when he came to it, &c. The interpretation is ingenious, but cannot be said to be entirely satisfactory. There seems to be something mysterious in the whole story of the destruction of the fig-tree, unless Jesus intended to typify by it the destruction of Jerusalem, as a punishment for its ingratitude and sins.

      15. Into the temple, into one of the outer courts or apartments of it. This merchandise consisted of animals and a kind of money, used in the sacrifices and the other services of the place.

      23, 24. In what sense, and under what qualifications and restrictions, Jesus intended that his disciples should understand this language, it is very difficult now to decide.

      28. Alluding to his decided measures for expelling the traders from the temple.

      30. The baptism of John; the preaching and ministry of John. [110]

      32. Counted; considered, regarded.

      1. The wine-fat; the cistern or reservoir which was to receive the wine when pressed from the grapes.--And built it tower; a watch-tower. The vineyard thus carefully prepared for the operations of the husbandman, represents the Jewish nation, which had been provided with many safeguards against the moral dangers which surrounded it, and with every inducement to be faithful in the service of God. Instead, however, of rendering him the obedience and the honor which were his due, they treated the prophets and the other messengers of Heaven, successively sent to them, in the manner described in the text.

      10. Ps. 118:22, 23.

      13. Herod Antipas, son of the old king, was at this time reigning over Galilee.

      14. They supposed that, by thus complimenting his independence and [111] moral courage, they should induce him to declare openly against paying tribute to the Roman government, and thus expose himself to the charge of treason. This charge, in fact, they did afterwards prefer. (Luke 23:2.) A proposal which is introduced by flattery usually conceals a snare.

      20. No seed; no children.

      26. Ex. 3:6.

      27. The argument is, that he would not call himself the God of Abraham, Isaac, and Jacob, if these patriarchs had really ceased to exist, He would have said to Moses "I was the God of Abraham," &c. The Sadducees admitted the authority of the Old Testament scriptures, but they denied that the immortality of the soul was taught there; and, in fact, the allusions to this doctrine are far less frequent and unequivocal, in those scriptures than we should have expected to find them.

      29, 30. Deut. 6:4, 5. There is no distinction intended between the several clauses in v. 30. It is repetition for the sake of emphasis. [112]

      35. That Christ; that is, the expected Messiah. Those whom he was addressing did not acknowledge that he was himself the Christ.

      36. By the Holy Ghost; by inspiration. (Ps. 110:1.)

      37. The argument is, that David speaks of the coming Messiah as greatly his superior, and as sitting at the right hand of God; while the scribes considered him only as a human descendant of David, and as coming to reign with similar earthly power.

      44. The Savior meant simply to call the attention of the disciples to the fact that the liberality of a gift depends not upon its intrinsic value, but upon its relation to the means of the giver. He says nothing to justify the neglect of prudence and discretion in acts of benevolence. It is not even certain that he meant to express any opinion in regard to the propriety of the gift in this case. He simply says that this widow did more than they all. Whether, in her circumstances, it was her duty to do so much, seems to be left undecided. We are taught by this incident that they whose means are small should not be discouraged from doing what they can, since God regards, not the amount of the gift, but the disposition and feelings of the giver. But, then, on the other hand, this passage should not be employed as a means of urging the poor and the depressed to distress themselves by exertions which it is not their duty to make. [113]

      1. The original temple of Solomon was destroyed at the time of the captivity. On the return of the Jews, it was rebuilt upon a more moderate scale, as described in the books of Ezra and Nehemiah; and it had been enlarged and ornamented by Herod the Great, a short time before our Savior's coming; so that at this time it exhibited great magnificence and splendor.--Buildings. The temple did not consist of one single structure. There was a great central edifice, containing the sanctuary and the Holy of Holies; and around this there was a vast arrangement of walls, courts, colonnades, and passages, so that the whole presented a very imposing spectacle. The plans of the temple which are often met with are of use in expanding the general ideas of the reader to proper conceptions of the magnitude and extent of the edifice; but they cannot be depended upon in detail.

      2. There shall not be left, &c.; that is, it shall be utterly destroyed. The expression is probably not intended to mean that literally every single stone should be separated from the rest.

      3. The Mount of Olives; east of Jerusalem. The buildings of the temple were in full view from it.

      9. Councils were Jewish tribunals, which were allowed by the Romans to exercise jurisdiction in certain cases. The synagogue was also used for other purposes than religious worship. Its officers had a certain degree of ecclesiastical power; and it was often a place of trial and punishment for various offences. [114]

      14. Abomination of desolation. This is a Hebrew mode of expression, equivalent to terrible desolator or destroyer,--referring to the Roman army standing about Jerusalem. The prophet Daniel makes three allusions to the presence of this destroyer at the holy city. (Dan. 9:27. 11:31. 12:11.)

      20. Had shortened; should shorten.

      24-27. This passage has given rise to much discussion among commentators. The language itself is such as seems intended to describe the final judgment at the end of the world; while the manner in which it is introduced, by the expression, "In those days," at the commencement of the 24th verse, and still more decisively the declaration in the 30th verse, seem clearly to show that the passage relates to events which took place in the time of the apostles. If this latter is the case, the language is evidently highly figurative, and is intended to exhibit in the 24th and 25th verses, the terrible commotions of the times; in the 26th, the power and energy with which the cause of Christianity was to be advanced; and in the 27th, the rapid gathering in of converts from all countries and regions. If, on the other hand, this passage is to be considered as referring to the final judgment, it becomes necessary to suppose, as some commentators have done, that the sacred writer has omitted some portion of our Savior's remarks, or transposed the order of them in such a way that this prediction seems to be included, with the rest, as the subject of the general statement in v. 30, when in fact, if the omissions were supplied, or the order restored, it would appear that it was not so. It is difficult, however, to admit the possibility of such omissions or alterations, without impeaching the faithfulness, or at least the historical infallibility, of the record. [115]

      34. Authority to his servants; to each one his proper charge.

      37. The terrible predictions of sorrow and suffering contained in this memorable conversation were all most signally fulfilled.

      1. After two days was, &c.; was to be; that is, it was to take place in two days a after this time.

      3. A woman. This was Mary, the sister of Lazarus, who was serving at the table, her brother Lazarus being present as a guest. (John 12:2.) Her name is not mentioned by Mark, apparently because he had not given any previous account of Lazarus or of the family.--Brake the box; opened it, by breaking the seal or coverings.

      8. To anoint my body to the burying. The hour of the Savior's crucifixion was drawing near. This took place on Wednesday, and on Friday Jesus was to die. [116]

      10. Judas Iscariot was the one chiefly dissatisfied with the honor which Mary had paid to Jesus. (John 12:4-5.)

      11. Conveniently; secretly, at night, when he was alone, so that he should not be rescued by the populace.

      12. The feast of unleavened bread was to commemorate the sudden departure of the Israelites from Egypt, when, in the haste and confusion of their flight, they were obliged to use bread prepared without leaven. It commenced on. the day of the passover,--in this case on Friday,--and continued seven days. (Ex. 12:11-43.)

      13. Into the city; Jerusalem.

      13-16. Special precautions were necessary in order that the place where Jesus was to eat the passover might be concealed; otherwise the solemn services of the last supper might have been broken in upon by a band of armed men.--Good man of the house; the master of the house, the man whom they met with the pitcher being a servant.

      21. That is, the event must take place, as predetermined in the sovereign counsels of God,--but woe to the wicked agent through whose instrumentality the work is done. This is a very strong and remarkable assertion of the great moral truth, that the sovereignty of God is absolute and entire over every event that comes to pass, while yet it does not shield the guilty from moral responsibility for the part they perform in the accomplishment of his designs. The calm decision with which the principle is asserted in reference to so very strong a case, directly involving as it does, the great difficulty of difficulties in moral philosophy, makes this one of the most remarkable passages in the sacred Scriptures. The Son of man goeth, as it is written of him, but woe unto him by whom he is betrayed. [117]

      25. The meaning here intended by the Savior is supposed to have been, that with this interview his social intercourse with his disciples would close, not to be resumed again until he should meet them in heaven.

      32. Gethsemane; on the declivity of the Mount of Olives, east of Jerusalem.

      33. Sore amazed; overwhelmed with a mysterious and bewildering horror. (Luke 22:44.) These were the commencement, we have reason to believe, of those expiatory sufferings which were consummated on the cross.

      40. Wist they; knew they. [118]

      47. It was Peter; John records his name.

      51. A certain young man; who, hearing the tumult as this party passed his dwelling, came out in a night dress to learn the cause.

      54. There was a strange mixture of boldness and of timidity in Peter's plan of following, the officers and their prisoner at a stance, and coming into the palace after a brief interval, with the air of an unconcerned spectator of the proceedings. As it was dark when Jesus was apprehended, he probably supposed that his features would not be recognized again, notwithstanding the prominent part which he had taken in resisting the arrest. They who know how easily men of truth are sometimes surprised into falsehood in unexpected and trying emergencies, will not wonder much, considering the circumstances of the case, at Peter's denial. If, as was probably the fact, he went into the hall assuming the air and manner of a stranger, he placed himself in a false position, and then was drawn into false declarations to avoid detection We can never resort to concealment or disguise without exposing ourselves to the most imminent moral dangers.

      58. Jesus had used language like this, (John 2:19,) referring, however not to the temple, but to his own body [119]

      63. Rent clothes; with affected abhorrence of the blasphemy.

      66. Beneath in the palace; that is, in the lower part of the hall in which the priests were assembled. That he was in the same apartment with them is shown from Luke 22:55, 61.--One of the maids. She had admitted him at John's request; and it seems she recognized him afterwards. (John 18:16, 17.)

      70. Thy speech agreeth thereto; corresponds with the Galilean dialect.

      72. Called to mind, &c. He was reminded of it by a look from the Savior.

      1. Held a consultation; to arrange a plan for taking Jesus before the Roman government, and securing his condemnation there. Either they had not the legal right to inflict a capital punishment, or else, if they had the right, as some have maintained, they may have feared the people, and considered it more prudent to devolve upon the Roman authorities the task of carrying such a sentence into execution.

      2. Art thou, &c.; referring to their accusation, Luke 23:2.

      6. He released; he was accustomed to release.

      15. Willing to content the people. He made every effort to save Jesus, as is more particularly related by the evangelist John. At last, dreading a tumult, (Matt. 27:24,) and afraid, perhaps, of being himself accused before the Roman emperor, (John 19:12,) he reluctantly yielded.

      21. It has been noted as an interesting confirmation of the genuineness of the Gospels, that Mark is the only evangelist who mentions that Simon the father of Alexander and Rufus; as it was very natural that he should do, since he is supposed to have written at Rome, and for the use of Romans; and one of these persons, at least, seems to have resided there (Rom. 16:13.)

      23. It is supposed that this was a medicated drink, given to blunt sensibility to pain. [121]

      25. The third hour; nine o'clock in the morning.

      27. Two thieves; condemned, perhaps, before, and reserved, for the occasion of this passover, for execution, that their punishment might be more public. There had been three criminals, it seems, thus reserved, including Barabbas, who was released.

      32. They that were crucified with him. This was true, in fact, of only one of them. (Luke 23:39-41.)

      34. Ps. 22:1.

      36. A reed, perhaps the stem of the plant called hyssop. (John 19:29.)

      37. And Jesus cried with a loud voice. If this statement contained all the information upon this subject communicated to us, we might have supposed that the exclamation was one of pain,--the last, expiring cry. But, as John tells us that the expression uttered was, "It is finished," and as Luke adds also that with a loud voice he commended his spirit into the hands of God, the dying exclamation seems to assume the character of an expression of triumphant joy that the great and glorious consummation had at last arrived.

      39. The centurion; the officer who commanded at the execution.

      40. Salome; the mother of James and John, the sons of Zebedee. [122]

      42. On the day now called Friday. The Jewish Sabbath was the seventh day of the week.

      2. They came, &c.; perhaps at different times and in different parties; for it would seem that the incidents which occurred to Mary Magdalene (John 20:2-18) were very different from those which attended the visit of the other Galilean women. (Luke 24:1-9.)

      5. A young man; that is, the appearance of a young man.

      7. And Peter; that is, particularly Peter, who, remembering his denial of his Lord, might fear, perhaps, that he was not included in this invitation to meet him again.--As he said unto you. Before his death, Jesus had signified his intention to meet his disciples in Galilee after his resurrection. (Matt. 26:32.) [123]

      12. A more full account of this interview is contained in Luke 24:13-31.

      15. And he said unto them; on another occasion, just before his ascension.

      20. With signs following; with the miracles by which their preaching was attended. [124]

[AINT 79-124]