SEVENTH PRESBYTERIAN CHURCH OF KHRISTOS מָשִׁיחַ _Ministry_: BIBLE COMMENTARY ON "THE GOSPEL OF MARK".

-->"The John Welsey commentary and the Albert Barnes Commentary combined into one Bible Commentary".
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Mar 1:1

The beginning of the gospel - The word “gospel” literally signifies good news, and particularly the good tidings respecting the way of salvation by the Lord Jesus Christ. Some have understood the word “gospel” here to mean “history” or “life - the beginning of the history,” etc.; but Mark says nothing of the early life of the Saviour. The word “gospel” here has reference rather to the preaching of John, an account of which immediately follows, and means the beginning of the good news, or annunciation respecting the Messiah. It was very customary thus to prefix a title to a book.

The Son of God - This title was used here to attract attention, and secure the respect of those who should read the gospel. It is no common history. It does not recount the deeds of man - of a hero or a philosopher - but the doctrines and doings of the Son of God. The history, therefore, “commands” respect.

Mar 1:2-3

As it is written in the prophets - Mark mentions “prophets” here without specifying which. The places are found in Mal_3:1, and in Isa_41:3. See the notes at Mat_3:3.

Mar 1:4 Preaching the baptism of repentance - That is, preaching repentance, and baptizing as a sign and means of it.

Mar 1:12 And immediately the Spirit thrusteth him out into the wilderness - So in all the children of God, extraordinary manifestations of his favour are wont to be followed by extraordinary temptations. Mat_4:1; Luk_4:1.

Mar 1:13 And he was there forty days, tempted by Satan - Invisibly. After this followed the temptation by him in a visible shape, related by St. Matthew. And he was with the wild beasts - Though they had no power to hurt him. St. Mark not only gives us a compendium of St. Matthew's Gospel, but likewise several valuable particulars, which the other evangelists have omitted.

Mar 1:14

Now after that John was put in prison - John was imprisoned by Herod, Mat_14:3.

Jesus came into Galilee - He left Judea and went into the more retired country of Galilee. He supposed that if he remained in Judea, Herod would also persecute him and attempt to take his life. His time of death had not come, and he therefore prudently sought safety in retirement. Hence, we may learn that when we have great duties to perform for the church of God, we are not to endanger our lives wantonly. When we can secure them without a sacrifice of principle, we are to do it. See Mat_24:16.

Mar 1:15

The time is fulfilled - That is, the time for the appearance of the Messiah, the time so long foretold, has come. “The kingdom of God is at hand.” See the notes at Mat_3:2.

Repent ye - Exercise sorrow for sins, and turn from them.

And believe the gospel - Literally, trust in the gospel, or believe the good tidings - to wit, respecting salvation. See the notes at Mat_4:17.

Mar 1:18 Straightway leaving their nets, they followed him - From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call!

Mar 1:21-28

See also Luk_4:31-37.

Mar_1:21

And they went into Capernaum - For the situation of Capernaum see the notes at Mat_4:13.

Straightway - Immediately. On the following Sabbath.

The synagogue - See the notes at Mat_4:23.

And taught - In the synagogue, the presiding elder, after reading the Scriptures, invited anyone who chose to address the people, Act_13:15. Though our Saviour was not a “priest” of the Levitical order or an “officer” of the synagogue, yet we find him often availing himself of this privilege, and delivering his doctrines to the Jews.

Mar_1:22

He taught them as one that had authority ... - See the notes at Mat_7:29.

Mar_1:23

A man with an unclean spirit - See Mat_4:24. It is probable that this man had lucid intervals, or he would not have been admitted into the synagogue. When there, one of his fits came on, and he suddenly cried out.

Mar_1:24

Let us alone - Though only one impure spirit is mentioned as possessing this man, yet that spirit speaks also in the name of others.

They were leagued together in the work of evil, and this one knew that if he was punished, others would also share the same fate.

What have we to do with thee? - See the notes at Mat_8:29. By this the spirit meant to say that, if Jesus cast him out, he would use an improper interference. But this was untrue. The possession of the man was a direct assault upon God and his works. Jesus came to destroy the works of the devil, and Jesus had a right, therefore, to liberate the captive, and to punish him who had possessed him. So Satan still considers it an infringement of his rights when God frees a “sinner” from bondage and destroys his influence over the soul. So he still asks to be let alone, and to be suffered to lead people captive at his will.

Art thou come to destroy us? - Implying that this could not be the intention of the “benevolent” Messiah; that to be cast out of that man would, in fact, be his destruction, and that therefore he might be suffered still to remain. Or it may imply, as in Mat_8:29, that the time of their destruction had not come, and that he ought not to destroy them before that.

I know thee who thou art - Evil spirits seem to have been acquainted at once with the Messiah. Besides, they had learned from his miracles that he was the Messiah, and had power over them.

The Holy One of God - The Messiah. See Dan_9:24. Jesus is called “the Holy One of God” because:

1. Jesus was eminently pure.

2. Because Jesus was the only begotten Son of God - equal with the Father. And,

3. Because Jesus was anointed (set apart) to the work of the Messiah, the mediator between God and man.

Mar_1:25

And Jesus rebuked him - Chided him, or commanded him, with a threatening.

This was not the man that Jesus rebuked, but the spirit, for he instantly commanded the same being to come out of the man. In all this, Jesus did not once address the man. His conversation was with the evil spirit, proving conclusively that it was not a mere disease or mental derangement - for how could the Son of God hold converse with “disease” or “insanity?” - but that he conversed with a “being” who also conversed, reasoned, cavilled, felt, resisted, and knew him. There are, therefore, evil spirits, and those spirits have taken possession of human beings.

Hold thy peace - Greek, “Be muzzled.” “Restrain thyself.” “Cease from complaints, and come out of the man.” This was a very signal proof of the power of Jesus, to be able by a word to silence an evil angel, and, against his will, to compel him to leave a man whom he delighted to torment.

Mar_1:26

And when the unclean spirit ... - Still malignant, though doomed to obey - submitting because he was obliged to, not because he chose - he exerted his last power, inflicted all the pain he could, and then bowed to the Son of God and came out.

This is the nature of an evil disposition. Though compelled to obey, though prevented by the command and providence of God from doing what it “would,” yet, in seeming to obey, it does all the ill it can, and makes even the appearance of obedience the occasion for increased crime and mischief.

Mar_1:27, Mar_1:28

And they were all amazed ... - The power of casting out devils was new to them.

It was done by a word. Jesus did it in his own name and by his own authority. This proved that he was superior to all the unclean spirits. In consequence, Jesus’ fame spread throughout all the country, and the impression became prevalent that he was the Messiah.

Mar 1:32-34

See the notes at Mat_8:16-17.

And at even, when the sun did set - See the notes at Mat_8:16.

Mar_1:33

All the city - A great part of the city. A great multitude from the city.

Mar_1:34

And suffered not the devils to speak, because they knew him - They knew that he was the Messiah.

If they had spoken, they would have made that known to the people. Jesus was not desirous at that time that that should be publicly known, or that his name should be blazoned abroad. The time had not come when he wished it to be promulgated that he was the Messiah, and he therefore imposed silence on the evil spirits.

Mar 1:32 When the sun was set - And, consequently, the Sabbath was ended, which they reckoned from sunset to sunset.

Mar 1:33 And the whole city was gathered together at the door - O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit?

Mar 1:34 He suffered not the devils to say that they knew him - That is, according to Dr. Mead's hypothesis, (that the Scriptural demoniacs were only diseased persons,) He suffered not the diseases to say that they knew him!

Mar 1:35-37

And in the morning, rising up a great while before day - Luke says Luk_4:42, “when it was day.” The passage in Mark means, in the original, not literally “a great while before day,” but very early, or while there was yet “much appearance of night.” The place in Luke means “at daybreak,” at the beginning of day. Then, also, there is much appearance of night; and Luke and Mark therefore refer to the same time before it was fully light, or just at daybreak.

And departed into a solitary place, and there prayed - Observe here:

1. that the Saviour, though perfectly holy, regarded the duty of secret prayer as of great importance.

2. that he, sought a solitary place for it - far away from the world and even from his disciples.

3. that it was early in the morning - always the best time, and a time when it should not be omitted.

4. if Jesus prayed, how much more important is it for us!

If Jesus did it in the morning, how much more important is it for us, before the world gets possession of our thoughts; before Satan fills us with unholy feelings; when we rise fresh from beds of repose, and while the world around us is still! David also thus prayed, Psa_5:3; Psa_119:147. He that wishes to enjoy religion will seek a place of secret prayer in the morning. If that is omitted, all will go wrong, our piety will wither. The world will fill our thoughts. Temptations will be strong. Through the day, we shall find it impossible to raise our feelings to a state of proper devotion. It will be found to be true universally, “that the religious enjoyment through the day will be according to the state of the heart in the morning, and can therefore be measured by our faithfulness in early secret prayer.” How different, too, was the conduct of the Saviour from those who spend the precious hours of the morning in sleep! He knew the value of the morning hours; he rose while the world was still; he saw the light as it spread abroad in the east with fresh tokens of his Father’s presence, and joined with the universal creation in offering praise to the everywhere present God.

Mar_1:36

And Simon - Simon Peter.

They that were with him - The other apostles.

Mar_1:37

All men seek for thee - That is, many men, or multitudes. The inquiry after him was general. They told him this, evidently, with a view to induce him to leave his place of retirement, and to prevail upon him to appear publicly to instruct the multitudes.

Mar 1:38

And he said unto them ... - This was said in answer to their “implied” request that he would go and meet the multitudes. “Since the anxiety to hear the truth is so great, since such multitudes are waiting to hear the word, let us go into the next towns,” etc.

Next towns - Towns in the neighborhood or vicinity of Capernaum. He proposed to carry the gospel to them, rather than that multitudes should leave their homes and attend him in his ministry. The word here rendered “towns” denotes places in size between “cities” and “villages,” or large places, but without walls.

For therefore came I forth - That is, came forth from God, or was sent by God. Luke, says Luk_4:43, “for therefore am I sent.” Compare Joh_16:28; “I came forth from the Father, and am come into the world.” The meaning of this verse therefore is, “Since multitudes press to hear the word, let us not remain here, but go into the neighboring towns also: for I was sent by God not to preach at Capernaum only, but “throughout Judea,” and it is therefore improper to confine my labors to this place.”

Mar 1:40-45

And there came a leper ... - See the notes at Mat_8:1-4.

Kneeling down to him - He kneeled and inclined his face to the ground, in token of deep humiliation and earnest entreaty. Compare Luk_5:12.

If thou wilt - This was an acknowledgment of the almighty power of Jesus, and an appeal to his benevolence.

Make me clean - You (Jesus) can heal me of this loathsome and offensive disease, in the eye of the law justly regarded as “unclean,” and render me “legally” clean, and restore me to the privileges of the congregation.

And Jesus ...touched him - It was by the law considered as unclean to touch a leprous man. See Num_5:2. The fact that Jesus touched him was evidence that the requisite power had been already put forth to heal him; that Jesus regarded him as already clean.

I will - Here was a most manifest proof of his divine power. None but God can work a miracle; yet Jesus does it by his “own will” - by an exertion of his own power. Therefore, Jesus is divine.

See thou say nothing to any man - The law of Moses required that a man who was healed of the leprosy should be pronounced clean by the priest before he could be admitted again to the privileges of the congregation, Lev. 14. Christ, though he had cleansed him, yet required him to be obedient to the law of the land - to go at once to the priest, and not to make delay by stopping to converse about his being healed. It was also possible that, if he did not go at once, evil-minded men would go before him and prejudice the priest, and prevent his declaring the healing to be thorough because it was done by Jesus. It was of further importance that “the priest” should pronounce it to be a genuine cure, that there might be no cavils among the Jews against its being a real miracle.

Offer for thy cleansing those things ... - Two birds, and cedar-wood, and scarlet, and hyssop; and after eight days, two he-lambs, without blemish, and one ewe-lamb, and fine flour, and oil, Lev_14:4, Lev_14:10.

For a testimony unto them - Not to the priest, but to the people, that they may have evidence that it is a real cure. The testimony of the priest on the subject would be decisive.

Mar_1:45

Began to publish it much - That is, he made known his own cure. He was so deeply affected with it, and so much rejoiced, that he followed the natural dictates of his own feelings rather than the command of the Saviour.

Jesus could no more enter openly into the city - The word “could,” here, does not refer to any natural inability, or to any physical obstacle in his way, but only denotes that there was difficulty, inconvenience, or impropriety in his doing it then; that he judged it best not then to enter into the city. The difficulty was, probably, that his being in the city drew such crowds of people as rendered it difficult to accommodate them, or so as to excite the opposition of civil rulers.

The city - The city or large town where the leper was cured. The same reason for not entering that city applied also to others, so that he remained in the deserts, where the multitudes could come to him without any difficulty or opposition.

CHAPTER 2:

Mar 2:1

Into Capernaum - See the notes at Mat_4:13.

After some days - The number of days is not known. Jesus probably remained long enough in the desert to heal the sick who were brought to him, and to give instructions to the multitudes who attended his preaching. Capernaum was not “the city” mentioned in Mar_1:45, and it is probable that there was no difficulty in his remaining there and preaching.

And it was noised ... - He entered the city, doubtless, privately; but his being there was soon known, and so great had his popularity become that multitudes pressed to hear him.

Mar 2:2

So much as about the door - In the “court” or “yard” before the door. They could not get near enough to hear him.

Preached the word unto them - The word of God; the revelation or doctrine which he came to deliver, called “the Word,” and “the Word of God,” because it was spoken or revealed by God. Compare Act_6:2-7.

Mar 2:4 They uncovered the roof - Or, took up the covering, the lattice or trap door, which was on all their houses, (being flat roofed.) And finding it not wide enough, broke the passage wider, to let down the couch.

Mar 2:3-12

See this miracle explained in Mat_9:2-8.

Palsy - See the notes at Mat_4:24.

Borne of four - Carried upon a couch Mat_9:2 by four men.

Mar_2:4

The press - The crowd, the multitude of people. Jesus was probably in the large open area or hall in the center of the house. See the notes at Mat_9:2. The people pressed into the area, and blocked up the door so that they could not have access to him.

They uncovered the roof where he was - See the notes at Mat_9:2.

When they had broken it up - When they had removed the awning or covering, so that they could let the man down. See the notes at Mat_9:2.

Mar_2:5

Their faith - Their confidence or belief that he could heal them.

Son - Literally, “child.” The Hebrews used the words “son” and “child” with a great latitude of signification. They were applied to children, to grandchildren, to adopted children, to any descendants, to disciples, followers, young people, and to dependents. See the notes at Mat_1:1. In this place it denotes affection or kindness. It was a word of consolation - an endearing appellation, applied by the Saviour to the sick man to show his “compassion,” to inspire confidence, and to assure him that he would heal him.

We never saw it on this fashion - Literally, “We never saw it so.” We never saw anything like this.

Mar 2:13 All the multitude came to him - Namely, by the sea side. And he as readily taught them there as if they had been in a synagogue.

Mar 2:14

Levi, the son of Alpheus - The same, undoubtedly, as “Matthew,” the writer of the gospel which bears his name. It was not uncommon among the Jews to have two names.

The receipt of custom - See the notes at Mat_9:9.

Mar 2:15

Sat at meat in the house - The words “at meat” are not in the original. The phrase means “as he reclined at his meal,” or “as he was eating.” This feast was made by Matthew in honor of the Saviour. See Luk_5:29.

Publicans - See the notes at Mat_5:47.

Sinners - Sinners of abandoned character - of the same character that publicans commonly sustained - fit companions of publicans - great sinners.

There were many - That is, many “disciples.” Their following him, leaving their homes, and going with him from place to place, was proof of their attachment to him. There is no doubt that our Saviour, in the early part of his ministry, was extremely popular. Multitudes of the common people attended him, and gave conclusive evidence that they were his real disciples, and it was only after much opposition from the rich and the great that he ever became unpopular among the people. Perhaps no preacher has ever attracted so universal attention, and produced so decisive effects upon mankind, as did our Lord in his personal ministry.

Mar 2:16 And the scribes and Pharisees said - So now the wise men being joined by the saints of the world, went a little farther in raising prejudices against our Lord. In his answer he uses as yet no harshness, but only calm, dispassionate reasoning.

Mar 2:17 I came not to call the righteous - Therefore if these were righteous I should not call them. But now, they are the very persons I came to save.

Mar 2:18

And the disciples of John and of the Pharisees used to fast - Were accustomed often to fast. Compare Luk_5:33; Luk_18:12.

And they come and say - The disciples of John come, Mat_9:4.

Mar 2:23-28

See Mat_12:1-8.

The cornfields - The fields sown with wheat or barley. The word “corn,” in the Bible, refers only to grain of that kind, and never to “maize” or “Indian corn.”

To pluck the ears of corn - They were hungry, Mat_12:1. They therefore gathered the wheat or barley as they walked and rubbed it in their hands to shell it, and thus to satisfy their appetite. Though our Lord was with them, and though he had all things at his control, yet he suffered them to resort to this method of supplying their wants. When Jesus, thus “with” his disciples, suffered them to be “poor,” we may learn that poverty is not disgraceful; that God often suffers it for the good of his people; and that he will take care, in some way, that their wants shall be supplied. It was “lawful” for them thus to supply their needs. Though the property belonged to another, yet the law of Moses allowed the poor to satisfy their desires when hungry. See Deu_23:25.

Mar_2:24

That which is not lawful - That is, that which they esteemed to be unlawful on the “Sabbath day.” It was made lawful by Moses, without any distinction of days, but “they” had denied its lawfulness on the Sabbath. Christ shows them from their own law that it was “not” unlawful.

Mar_2:25

Have ye never read ... - See the notes at Mat_12:3.

Mar_2:26

Abiathar the priest - From 1Sa_21:1, it appears that Ahimelech was high priest at the time here referred to. And from 1Sa_23:6, it appears that “Abiathar” was the son of “Ahimelech.” Some difficulty has been felt in reconciling these accounts. The probable reason as to why Mark says it was in the days of “Abiathar” is that Abiathar was better known than Ahimelech. The son of the high priest was regarded as his successor, and was often associated with him in the duties of his office. It was not improper, therefore, to designate him as high priest even during the life of his father, especially as that was the name by which he was afterward known. “Abiathar,” moreover, in the calamitous times when David came to the throne, left the interest of Saul and fled to David, bringing with him the ephod, one of the special garments of the high priest. For a long time, during David’s reign, he was high priest, and it became natural, therefore, to associate “his” name with that of David; to speak of David as king, and Abiathar the high priest of his time. This will account for the fact that he was spoken of rather than his father. At the same time this was strictly true, that this was done in the days of “Abiathar,” who was afterward high priest, and was familiarly spoken of as such; as we say that “General” Washington was present at the defeat of Braddock and saved his army, though the title of “General” did not belong to him until many years afterward. Compare the notes at Luk_2:2.

showbread - See the notes at Mat_12:4.

Mar_2:27

The sabbath was made for man - For his rest from toil, his rest from the cares and anxieties of the world, to give him an opportunity to call off his attention from earthly concerns and to direct it to the affairs of eternity. It was a kind provision for man that he might refresh his body by relaxing his labors; that he might have undisturbed time to seek the consolations of religion to cheer him in the anxieties and sorrows of a troubled world; and that he might render to God that homage which is most justly due to him as the Creator, Preserver, Benefactor, and Redeemer of the world. And it is easily capable of proof that no institution has been more signally blessed to man’s welfare than the Sabbath. To that we owe, more than to anything else, the peace and order of a civilized community. Where there is no Sabbath there is ignorance, vice, disorder, and crime. On that holy day the poor and the ignorant, as well as the learned, have undisturbed time to learn the requirements of religion, the nature of morals, the law of God, and the way of salvation. On that day man may offer his praises to the Great Giver of all good, and in the sanctuary seek the blessing of him whose favor is life. Where that day is observed in any manner as it should be, order prevails, morals are promoted, the poor are elevated in their condition, vice flies away, and the community puts on the appearance of neatness, industry, morality, and religion. The Sabbath was therefore pre-eminently intended for man’s welfare, and the best interests of mankind demand that it should be sacredly regarded as an appointment of merciful heaven intended for our best good, and, where improved aright, infallibly resulting in our temporal and eternal peace.

Not man for the sabbath - Man was made “first,” and then the Sabbath was appointed for his welfare, Gen_2:1-3. The Sabbath was not “first” made or contemplated, and then the man made with reference to that. Since, therefore, the Sabbath was intended for man’s “good,” the law respecting it must not be interpreted so as to oppose his real welfare. It must be explained in consistency with a proper attention to the duties of mercy to the poor and the sick, and to those in peril. It must be, however, in accordance with man’s “real good on the whole,” and with the law of God. The law of God contemplates man’s “real good on the whole;” and we have no right, under the plea that the Sabbath was made for man, to do anything contrary to what the law of God admits. It would not be for our “real good,” but for our real and eternal injury, to devote the Sabbath to vice, to labor, or to amusement.

Mar_2:28

Therefore the Son of man ... - See the notes at Mat_12:8.

CHAPTER 3:

Mar 3:1-5

See this explained in Mat_12:9-13.

Mar_3:4

Or to do evil? to save life, or to kill? - It seems to have been a maxim with the Jews that not to do good when we have an opportunity is to do evil; not to save life is to kill or to be guilty of murder. If a man has an opportunity of saving a man’s life when he is in danger, and does not do it, he is evidently guilty of his death. On this principle our Saviour puts this question to the Jews - whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition; and he illustrates it by an example, showing that in a manner of much less importance - that respecting their cattle - they would do on the Sabbath just as “he” would if he should heal this man. The same remark may apply to all opportunities of doing good. “The ability to do good imposes an obligation to do it” (Cotton Mather) He that has the means of feeding the hungry, and clothing the naked, and instructing the ignorant, and sending the gospel to the destitute, and that does it not, is guilty, for he is practically doing evil; he is suffering evils to exist which he might remove. So the wicked will be condemned in the day of judgment because “they did it not,” Mat_25:45. If this is true, what an obligation rests upon the rich to do good!

Mar_3:5

With anger - With a severe and stern countenance; with indignation at their hypocrisy and hardness of heart. This was not, however, a spiteful or revengeful passion; it was caused by excessive “grief” at their state: “being grieved for the hardness of their hearts.” It was not hatred of the “men” whose hearts were so hard; it was hatred of the sin which they exhibited, joined with the extreme grief that neither his teaching nor the law of God, nor any means which could be used, overcame their confirmed wickedness. Such anger is not unlawful, Eph_4:26. However, in this instance, our Lord has taught us that anger is never lawful except when it is tempered with grief or compassion for those who have offended.

Hardness of their hearts - The heart, figuratively the seat of feeling or affection, is said to be tender when it is easily affected by the sufferings of others - by our own sin and danger - by the love and commands of God; when we are easily made to feel on the great subjects pertaining to our interest, Eze_11:19-20. It is hard when nothing moves it; when a man is alike insensible to the sufferings of others, to the dangers of his own condition, and to the commands, the love, and the threatenings of God. It is most tender in youth, or when we have committed fewest crimes. It is made hard by indulgence in sin, by long resisting the offers of salvation, or by opposing any great and affecting appeals which God may make to us by his Spirit or providence, by affliction, or by a revival of religion. Hence, it is that the most favorable period for securing an interest in Christ, or for becoming a Christian, is in youth the first, the tenderest, and the best days of life. Nay, in the days of childhood, in the Sabbath-school, God may be found, and the soul prepared to die.

Mar 3:6

Straightway - Immediately, or as soon as possible.

Took counsel - Laid a plan. Consulted with them. Literally, “made a consultation.”

The Harridans - See the notes at Mat_22:16.

How they might destroy him - They hated him, he was so holy; because he reproved them; because he laid open their hypocrisy; and because he won the hearts of the people and lessened their influence. They therefore determined to remove him, if possible, and thus avoid his reproofs. Sinners would often rather put to death the man that reproves them than forsake their sins. The Pharisees had rather commit any crime, even to the murder of the Messiah, than forsake the sins for which he rebuked them.

Mar 3:8 From Idumea - The natives of which had now professed the Jewish religion above a hundred and fifty years. They about Tyre and Sidon - The Israelites who lived in those coasts.

Mar 3:9

A small ship - Rather a “boat.” There were properly speaking, no “ships” on the Sea of Tiberias. This was probably a small boat that belonged to the disciples, in which he could draw off from the shore, and teach the people without being pressed by them.

Lest they should throng him - They pressed upon him in great numbers. He had healed many, and those who were still diseased pressed or crowded on him, so that his labors were interrupted and embarrassed. He therefore withdrew from the multitude, and sought a situation where he might address them to greater advantage.

Mar 3:10

As many as had plagues - As many as had diseases or maladies of body or mind. The word plague, now confined to the pestilence, does not express the meaning of the original, and tends to mislead.

Mar 3:11-12

Unclean spirits - Persons who were possessed of evil spirits.

Thou art the Son of God - The Son of God, by way of eminence. In this place it is equivalent to the Messiah, who was, among the Jews, called the Son of God. Hence, they were charged not to make him known, because he was not desirous that it should be blazoned abroad that he claimed to be the Messiah. He had not yet done what he wished in order to establish his claims to the Messiahship. He was poor and unhonored, and the claim would be treated as that of an impostor. “For the present,” therefore, he did not wish that it should be proclaimed abroad that he was the Messiah. The circumstance here referred to demonstrates the existence of evil spirits. If these were merely diseased or deranged persons, then it is strange that they should be endowed with knowledge so much superior to those in health. If they were under the influence of an order of spirits superior to man - whose appropriate habitation was in another world - then it is not strange that they should know him, even in the midst of his poverty, to be the Messiah, the Son of God.

Mar 3:13-19

For an account of the appointment of the apostles, see the notes at Mat_10:1-4.

And calleth unto him whom he would - Those whom he chose; whom he was about to appoint to the apostleship. See the notes at Joh_15:16.

Mar_3:14

He ordained twelve - The word rendered “ordained” here does not express our notion of ordination to the ministry. It means, literally, “he made” - that is, he “appointed” twelve to be with him.

Twelve - The reason why “twelve” were chosen was, probably, that such a number would be deemed competent witnesses of what they saw; that they could not be easily charged with being excited by sympathy, or being deluded, as a multitude might; and that, being destined to go into all the world, a considerable number seemed indispensable. Perhaps, also, there was some reference to the fact that “twelve” was the number of the twelve tribes of Israel.

Mar_3:17

Boanerges - This word is made up of two Hebrew words signifying “sons of thunder,” meaning that they, on some accounts, “resembled” thunder. See the notes at Mat_1:1. It is not known why this name was given to James and John. They are nowhere else called by it. Some suppose it was because they wished to call down fire from heaven and consume a certain village of the Samaritans, Luk_9:54. It is, however, more probable that it was on account of something fervid, and glowing, and powerful in their genius and eloquence.

Mar 3:13-19

For an account of the appointment of the apostles, see the notes at Mat_10:1-4.

And calleth unto him whom he would - Those whom he chose; whom he was about to appoint to the apostleship. See the notes at Joh_15:16.

Mar_3:14

Mar_3:17

Mar 3:20

They could not so much as eat bread - Their time and attention were so occupied that they were obliged to forego their regular meals. The affairs of religion may so occupy the attention of ministers and others as to prevent their engaging in their customary pursuits. Religion is all-important - far more important than the ordinary business of this life; and there is nothing unreasonable if our temporal affairs sometimes give way to the higher interests of our own souls and the souls of others. At the same time, it is true that religion is ordinarily consistent with a close attention to worldly business. It promotes industry, economy, order, neatness, and punctuality - all indispensable to worldly prosperity. Of these there has been no more illustrious example than that of our Saviour himself.

Mar 3:22 The scribes and Pharisees, Mat_12:22; who had come down from Jerusalem - Purposely on the devil's errand. And not without success. For the common people now began to drink in the poison, from these learned, good, honourable men! He hath Beelzebub - at command, is in league with him: And by the prince of the devils casteth he out devils - How easily may a man of learning elude the strongest proof of a work of God! How readily can he account for every incident without ever taking God into the question. Mat_12:24; Luk_11:15.

Mar 3:22-30

And the scribes ... - See the notes at Mat_12:24-32. The occasion of their saying this was, that he had healed a man possessed with a devil. The scribes, who came from Jerusalem to watch his conduct, charged him with having made a compact or agreement with the prince of the devils.

Mar 3:34 Looking round on them who sat about him - With the utmost sweetness; He said, Behold my mother and my brethren - In this preference of his true disciples even to the Virgin Mary, considered merely as his mother after the flesh, he not only shows his high and tender affection for them, but seems designedly to guard against those excessive and idolatrous honours, which he foresaw would in after ages be paid to her.

Mar 4:2 He taught them many things by parables - After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural, Pro_1:6. To understand a proverb and the interpretation - The proverb is the literal sense, the interpretation is the spiritual resting in the literal sense killeth, but the spiritual giveth life.

Mar 4:10-13

See the notes at Mat_13:10-17. On Mar_4:12, see the notes at Joh_12:39-40.

When he was alone - That is, separate from the multitude. When he withdrew from the multitude a few followed him for the purpose of more instruction.

Mar_4:13

Know ye not this parable? - This which is so plain and obvious.

How then will ye know all parables? - Those which are more difficult and obscure. As they were themselves to be “teachers,” it was important that they should be acquainted with the whole system of religion - of much more importance for them at that time than for the mass of the people.

Mar 4:11 To them that are without - So the Jews termed the heathens: so our Lord terms all obstinate unbelievers: for they shall not enter into his kingdom: they shall abide in outer darkness.

Mar 4:10-13

See the notes at Mat_13:10-17. On Mar_4:12, see the notes at Joh_12:39-40.

When he was alone - That is, separate from the multitude. When he withdrew from the multitude a few followed him for the purpose of more instruction.

Mar_4:13

Know ye not this parable? - This which is so plain and obvious.

Mar 4:19 The desire of other things choke the word - A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in - Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful - After the fruit had grown almost to perfection.

Mar 4:21

Is a candle brought ... - A candle is not lit up to be put immediately under a measure or a bed, where it can give no light. Its design is to give light. So my preaching by parables is not designed to obscure the truth, but to throw light on it. You should understand those parables, and, understanding them, should impart the truth to others also, as a candle throws its beams upon a dark world.

Bushel - The word here used in the original means a measure for grain containing about 12 quarts.

Bed - A couch, either to sleep on at night or to recline on at their meals. Probably the latter is here meant, and is equivalent to our saying a candle is not brought to be put “under” the table, but “on” it. See the notes at Mat_23:6.

Mar 4:24

Take heed what ye hear - Or, consider well what you hear. Make a good improvement of it.

With what measure ye mete ... - You shall be treated according to the use you make of your opportunities of learning. If you consider it well, and make a good improvement of what you hear, you shall be well rewarded. If not, your reward shall be small. This is a proverbial expression. See it explained in the notes at Mat_7:1-2.

Mete - Measure. With what measure ye measure.

Unto you that hear - To you who are “attentive,” and who improve what you hear.

Mar 4:25 He that hath - That improves whatever he has received, to the good of others, as well as of his own soul. Mat_13:12; Luk_8:18.

Mar 4:26 So is the kingdom of God - The inward kingdom is like seed which a man casts into the ground - This a preacher of the Gospel casts into the heart. And he sleeps and rises night and day - That is, he has it continually in his thoughts. Meantime it springs and grows up he knows not how - Even he that sowed it cannot explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontaneously bring forth first the blade, then the ear, then the full corn in the ear: so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness: and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil of man, and the benign influence of heaven.

Mar 4:27

And should sleep, and rise night and day - Should sleep in the night and rise by day, for so the expression is to be understood. That is, should live in his usual way, without exerting any influence over the growing grain. By this we are not to infer that men are to use no diligence in the obtaining and in the growth of piety; but the illustration shows only that as we cannot tell how grain grows, so we cannot tell the mode in which piety increases in the heart.

He knoweth not how - This is still true. After all the researches of philosophers, no one has been able to tell the way in which grain grows. They can observe one fact after another; they can see the changes; they can see the necessity of rains and suns, of care and shelter, but beyond this they cannot go. So in religion. We can mark the change; we can see the need of prayer, and self-examination, and searching the Scriptures, and the ordinances of religion, but we cannot tell in what way the religious principle is developed and strengthened. As God unseen, yet by the use of proper means, makes the grass to flourish, so God unseen, but by proper means, nourishes the soul, and the plants of piety spring up, and bloom, and bear fruit. Compare the notes at Joh_3:8.

Mar 4:29

Immediately he putteth in the sickle - This is the way with the farmer. As soon as the grain is ripe it is cut down. So it is often with the Christian. As soon as he is prepared for heaven he is taken there. But we are not to press this part of the parable, as if it meant that all are removed as soon as they are fit for heaven. Every parable contains circumstances thrown in to fill up the story, which cannot be literally interpreted. In this, the circumstance of sleeping and rising cannot be applied to Christ; and in like manner, the harvest, I suppose, is not to be literally interpreted. Perhaps the whole parable may be differently interpreted. The seed sown may mean the gospel which he was preaching. In Judea its beginnings were small; yet he would leave it, commit it to his disciples, and return to his Father. The gospel, in the meantime, left by him, would take root, spring up, and produce an abundant harvest. In due time he would return, send forth the angels, and gather in the harvest, and save his people forever. Compare the notes at Mat_13:31-33.

Mar 4:33

Spake he the word - The word of God. The doctrines of his gospel.

As they were able to hear it - As they could comprehend it. They were like children; and he was obliged to lead them along cautiously and by degrees to a full understanding of the plan of salvation.

Mar 4:34

Without a parable spake he not unto them - That is, the things pertaining to his kingdom. On other subjects he spake without parables. On these, such was their prejudice, so many notions had they contrary to the nature of his kingdom, and so liable would plain instructions have been to give offence, that he employed this method to “insinuate” truth gradually into their minds, and to prepare them fully to understand the nature of his kingdom.

They were alone - His disciples.

He expounded - Explained. Showed them more at length the spiritual meaning of the parables.

Mar 4:35-41

See the notes at Mat_8:18-27.

Mar_4:36

Even as he was in the ship - They took him without making any preparation for the voyage; without providing any food or raiment. He was sitting in a ship, or boat, instructing the people. In the same boat, probably ill fitted to encounter a storm on the lake, they sailed. This would render their danger more imminent and the miracle more striking.

There were with him other little ships - Belonging probably to the people, who, seeing him sail, resolved to follow him.

Mar_4:39

Peace, be still - There is something exceedingly authoritative and majestic in this command of our Lord. Standing amid the howling tempest, on the heaving sea, and in the darkness of night, by his own power he stills the waves and bids the storm subside. None but the God of the storms and the billows could awe by a word the troubled elements, and send a universal peace and stillness among the winds and waves. He must, therefore, be divine. The following remarks by Dr. Thomson, long a resident in Syria, and familiar with the scenes which occur there, will farther illustrate this passage, and the parallel account in Mat_8:18-27, and also the passage in Mat_14:23-32. The extract which follows is taken from “The land and the Book,” vol. ii. p. 32, 33: “To understand the causes of these sudden and violent tempests, we must remember that the lake lies low - 600 feet lower than the ocean; that the vast and naked plateaus of the Jaulan rise to a great height, spreading backward to the wilds of the Hauran and upward to snowy Hermon; that the water-courses have cut out profound ravines and wild gorges, converging to the head of this lake, and that these act like gigantic “funnels” to draw down the cold winds from the mountains.

On the occasion referred to we subsequently pitched our tents at the shore, and remained for three days and nights exposed to this tremendous wind. We had to double-pin all the tent-ropes, and frequently were obliged to hang with our whole weight upon them to keep the quivering tabernacle from being carried up bodily into the air. No wonder the disciples toiled and rowed hard all that night; and how natural their amazement and terror at the sight of Jesus walking on the waves! The faith of Peter in desiring and “daring” to set foot on such a sea is most striking and impressive; more so, indeed, than its failure after he made the attempt. The whole lake, as we had it, was lashed into fury; the waves repeatedly rolled up to our tent door, tumbling over the ropes with such violence as to carry away the tent-pins. And moreover, those winds are not only violent, but they come done suddenly, and often when the sky is perfectly clear. I once went in to swim near the hot baths, and, before I was aware, a wind came rushing over the cliffs with such force that it was with great difficulty I could regain the shore. Some such sudden wind it was, I suppose, that filled the ship with waves so that it was now full, while Jesus was asleep on a pillow in the hinder part of the ship; nor is it strange that the disciples aroused him with the cry of Master! Master! carest thou not that we perish.”

CHAPTER 5:

Mar 5:1-20

See this account of the demoniacs fully explained in the notes at Mat_8:28-34.

Mar_5:4

He had been often bound with fetters and chains - Efforts had been made to confine him, but his great strength - his strength increased by his malady - had prevented it. There often appears to be a great increase of strength produced by insanity, and what is here stated in regard to this maniac often occurs in Palestine and elsewhere now. Dr. Thomson (“The Land and the Book,” vol. i. p. 213) says respecting this case: “There are some very similar at the present day - furious and dangerous maniacs, who wander about the mountains, and sleep in tombs and caves. In their worst paroxysms they are quite unmanageable and prodigiously strong.” Luk_8:27 says of him that “he were no clothes,” or that he was naked, which is also implied in the account in Mark, who tells us that after he was healed he was found “clothed and in his right mind,” Mar_4:15. This is often a striking characteristic of insanity. Dr. Pritchard (on “Insanity,” p. 26) quotes from an Italian physician’s description of raving madness or mania: “A striking and characteristic circumstance is the propensity to go quite naked. The patient tears his clothes to tatters.” So Dr. Thomson (“The Land and the Book,” vol. i. p. 213) says: “It is one of the most common traits in this madness that the victims refuse to wear clothes. I have often seen them absolutely naked in the crowded streets of Beirut and Sidon. There are also cases in which they run wildly about the country and frighten the whole neighborhood. These poor wretches are held in the greatest reverence by Muslims, who, through some monstrous perversion of ideas, believe them to be inspired and peculiarly holy.”

Mar_5:5

Cutting himself with stones - These are all marks of a madman - a man bereft of reason, a wretched outcast, strong and dangerous. The inspired penman says that this madness was caused by an unclean spirit, or by his being under the influence of a devil. That this account is not irrational, see the notes at Mat_4:24.

Mar_5:6

Worshipped him - Bowed down before him; rendered him homage. This was an acknowledgment of his power, and of his control over fallen spirits.

Mar_5:9

My name is Legion - See the notes at Mat_8:29.

Mar_5:15

Sitting, and clothed, and in his right mind - There could be no doubt of the reality of this miracle. The man had been well known. He had long dwelt among the tombs, an object of terror and alarm. To see him all at once peaceful, calm, and rational, was proof that it was the power of God only that had done it.

They were afraid - They were awed, as in the presence of God. The word does not mean here that they feared that any evil would happen to them, but that they were affected with awe; they felt that God was there; they were struck with astonishment at what Jesus had done.

Mar_5:19

Jesus suffered him not - Various reasons have been conjectured why Jesus did not suffer this man to go with him. It might have been that he wished to leave him among the people as a conclusive evidence of his power to work miracles. Or it might have been that the man feared that if Jesus left him the devils would return, and that Jesus told him to remain to show to him that the cure was complete, and that he had power over the devils when absent as well as when present. But the probable reason is, that he desired to restore him to his family and friends. Jesus was unwilling to delay the joy of his friends, and to prolong their anxiety by suffering him to remain away from them.

Mar_5:20

In Decapolis - See the notes at Mat_4:25.

How great things ... - This was the natural expression of right feeling at being cured of such a calamity. So the desire of sinners freed from sin is to honor Jesus, and to invite the world to participate in the same salvation, and to join them in doing honor to the Son of God. Compare Psa_66:16.

Mar 5:22-43

See the account of the raising of Jairus’ daughter, and the healing of the woman with an issue of blood, fully explained in the notes at Mat_9:18-26.

Mar_5:23

Lieth at the point of death - Is dying; in the last agonies.

Mar_5:26

Had suffered many things - Had resorted to many things painful, by the direction of the physicians, in order to be healed.

Mar_5:27

Came in the press behind - In the crowd that pressed upon him. This was done to avoid being noticed. It was an act of faith. She was full of confidence that Jesus was able to heal, but she trembled on account of her conscious unworthiness, thus illustrating the humility and confidence of a sinner coming to God for pardon and life.

Mar_5:30

Virtue had gone out of him - Power to heal. The word in the original means power.

Who touched my clothes? - This be said, not to obtain information, for he had healed her, and must have known on whom the blessing was conferred; but he did it that the woman might herself make a confession of the whole matter, so that the power of her faith and the greatness of the miracle might be manifested to the praise of God.

Mar_5:34

Daughter - A word of kindness, tending to inspire confidence and to dissipate her fears.

Be whole - That is, continue to be whole, for she was already cured.

Of thy plague - Thy disease; literally, thy “scourge.” So a word from Jesus heals the moral malady of the sinner.

Mar_5:35, Mar_5:36

Why troublest thou ... - It seems that the people had not yet confidence that Jesus could raise the dead. He had not yet done it; and as the child was now dead, and as they supposed that his power over her was at an end, they wished no farther to trouble him. Jesus kindly set the fears of the ruler at rest, and assured him that he had equal power over the dead and the living, and could as easily raise those who had expired as those who were expiring.

Mar_5:38

The tumult - The confusion and weeping of the assembled people.

Wailed - Making inarticulate, mournful sounds; howling for the dead.

Mar_5:39

This ado - This tumult, this bustle or confusion.

And weep - Weep in this inordinate and improper manner. See the notes at Mat_9:23.

But sleepeth - See the notes at Mat_9:24.

Mar_5:41

Talitha cumi - This is the language which our Saviour commonly spoke. It is a mixture of Syriac and Chaldee, called Syro-Chaldaic. The proper translation is given by the evangelist - “Damsel, arise.”

Mar_5:43

Something should be given her to eat - “He had raised her by extraordinary power, but he willed that she should be sustained by ordinary means.” He also in this gave full evidence that she was really restored to life and health. The changes were great, sudden, and certain. There could be no illusion. So, when the Saviour had risen, he gave evidence of his own resurrection by eating with his disciples, Joh_21:1-13.

Mar 5:22-43

See the account of the raising of Jairus’ daughter, and the healing of the woman with an issue of blood, fully explained in the notes at Mat_9:18-26.

Mar_5:23

Lieth at the point of death - Is dying; in the last agonies.

Mar_5:26

Had suffered many things - Had resorted to many things painful, by the direction of the physicians, in order to be healed.

Mar_5:27

Mar_5:30

Virtue had gone out of him - Power to heal. The word in the original means power.

Mar_5:34

Daughter - A word of kindness, tending to inspire confidence and to dissipate her fears.

Be whole - That is, continue to be whole, for she was already cured.

Of thy plague - Thy disease; literally, thy “scourge.” So a word from Jesus heals the moral malady of the sinner.

Mar_5:35, Mar_5:36

Mar_5:38

The tumult - The confusion and weeping of the assembled people.

Wailed - Making inarticulate, mournful sounds; howling for the dead.

Mar_5:39

This ado - This tumult, this bustle or confusion.

And weep - Weep in this inordinate and improper manner. See the notes at Mat_9:23.

But sleepeth - See the notes at Mat_9:24.

Mar_5:41

Mar_5:43

CHAPTER 6:

Mar 6:7

And he called unto him the twelve - See the notes at Mat_10:1.

And began to send them forth by two and two - In order that they might “support” and “encourage” each other in their work. Amid the trials and opposition with which they would meet, mutual counsel and aid would greatly lighten their burdens and alleviate their calamities. Mutual counsel might also contribute to their success, and lead to “united” plans to advance the kingdom of the Redeemer. Jesus here, as in all the work of religion, consulted at the same time the “happiness” and the “usefulness” of his disciples; nor are they ever separated. Whatever contributes to the “usefulness” of his people produces also their happiness; or, in other words, the secret of being happy is to be “useful.”

Mar 6:8-11

See these verses fully explained in the notes at Mat_10:9-15. In Mat_10:5 they were commanded not to go among the Gentiles or Samaritans. Mark omits that direction, perhaps, because he was writing for the “Gentiles,” and the direction might create unnecessary difficulty or offence. Perhaps he omits it also because the command was given for a temporary purpose, and was not in force at the time of his writing.

Mar 6:12

Preached that men should repent - See the nature of repentance explained in notes at Mat_3:2. They were now called upon to repent and reform their lives because sin was evil, because the Messiah had come to preach forgiveness to the penitent, and because at “his” presence it was fit that the nation should turn from its sins and prepare to receive him.

Mar 6:13

Cast out many devils - See the notes at Mat_4:24.

And anointed with oil ... - Anointing with oil was in common use among the Jews in cases of sickness. It was supposed to have a mild, soothing, and alleviating effect on the body. In Jam_5:14, the elders of the church, in connection with prayer, were directed also to anoint the sick with “oil.” See the notes at that passage. It was also used in wounds. See the notes at Isa_1:6. The good Samaritan poured oil and wine into the wounds of the waylaid Jew, Luk_10:34. Josephus says that, in the last sickness of Herod, his physicians commanded him to be anointed with oil. It need not be supposed, however, that the apostles used oil for mere “medical” purposes. It was used, probably, like the imposition of hands, or like our Saviour’s anointing the eyes of the blind with clay; also as a sign, in expectation of imparting that aid and comfort from God which was sought, and which was “represented” by the soothing and gentle effect of oil.

Mar 6:14-20

See this account of the death of John the Baptist fully explained in the notes at Mat_14:1-12.

Mar_6:20

For Herod feared John - That is, he stood in awe of him on account of his sanctity, and his boldness and fearlessness in reproving sin.

Knowing that he was a just man and an Holy - A holy, pious, upright, honest man - a man who would not be afraid of him, or afraid to speak his real sentiments.

And observed him - Margin, “kept him, or saved him.” This does not mean that he “observed” or obeyed his teachings, but that he kept him in safe custody in order to preserve him from the machinations of Herodias. He was willing to show his respect for John, and to secure him from danger, and even to do “many things” which might indicate respect for him - at least, to do so much as to guard him from his enemies.

And did many things - But he did not do the thing which was demanded of him - to break off from his sins. He attempted to make a compromise with his conscience. He still loved his sins, and did “other” things which he supposed might be accepted in the place of putting away, as he ought, the wife of his brother - the polluted and adulterous woman with whom he lived. Perhaps he treated John kindly, or spoke well of him, or aided him in his wants, and attempted in this way to silence his rebukes and destroy his faithfulness. This was probably before John was imprisoned. So sinners often treat ministers kindly, and do much to make them comfortable, and hear them gladly, while they are still unwilling to do the thing which is demanded of them - to repent and believe the gospel. They expect that their kind attentions will be accepted in the place of what God demands - repentance and the forsaking of their sins.

Mar 6:21 A convenient day - Convenient for her purpose. His lords, captains, and principal men of Galilee - The great men of the court, the army, and the province.

Mar 6:31

A desert place - A retired place, across the sea from Capernaum, where they would be free from interruption.

There were many coming and going - Coming to be healed and retiring, or coming to hear him preach. It means that they were “thronged,” or that there was a vast multitude attending his preaching.

Mar 6:32-44

See this narrative explained in the notes at Mat_14:13-21.

Mar_6:32

By ship - By a boat or a small vessel.

Privately - Without making their plan known. They intended to go privately. It appears, however, that their intention became known, and multitudes followed them.

Mar_6:33

Afoot thither - On foot to the place where they saw them going.

Out of all cities - All cities or large towns in the neighborhood.

Mar_6:34

Much people ...as sheep ... - They had no one to teach them and guide them. The priests and scribes were proud and corrupt; they despised the common people and neglected them.

Mar_6:35

The time is far passed - The day is almost gone. It is drawing near night.

Mar_6:37

Two hundred pennyworth of bread - About twenty-eight dollars, or 6 British pounds. See the notes at Mat_14:16. As the disciples had a common purse in which they carried their little property, consisting of the donations of their friends and money to be given to the poor (compare Joh_12:6; Mat_26:8-9; Luk_8:3), it is not improbable that they had at this time about this sum in their possession. Philip - for it was he who asked the question Joh_6:7 - asked, with a mixture of wonder and agitation, whether they should take all their little property and spend it on a single meal? And even if we should, said he, it would not be sufficient to satisfy such a multitude. It was implied in this that, in his view, they could not provide for them if they wished to, and that it would be better to send them away than to attempt it.

Mar_6:40

In ranks - Literally, in the form of square beds in a garden. By regularly formed companies.

By hundreds and by fifties - Some companies had a hundred in them, and some groupings had fifty in them. We do not need to suppose that these were “exactly” formed or arranged, but that this was approximately the number. The expression indicates a “multitude.” There were so many that they sat down, by “hundreds” and by “fifties,” in separate companies, upon the green grass.

Mar_6:43

twelve baskets - Baskets belonging to the disciples, in which they carried their provisions, or, perhaps, belonging to some of the multitude.

Fragments - Broken pieces of the bread that remained.

Mar 6:45-56

See this passage explained in the notes at Mat_14:22-36.

Mar_6:52

They considered not the miracle of the loaves - They did not remember or call to mind the “power” which Jesus had shown in feeding the five thousand by a miracle, and that, having done that, he had power also to save them from the storm.

Their heart was hardened - Their “mind” was dull to perceive it. This does not mean that they were “opposed” to Jesus, or that they had what we denominate “hardness of heart,” but simply that they were slow to perceive his power. They did not quickly learn, as they ought to have done, that he had all power, and could therefore allay the storm. The word “heart” is frequently used in this sense. See Eph_1:18, in Greek; Rom_1:21; Rom_2:15; 2Co_4:6.

Mar_6:54

They knew him - They “recollected” Jesus, because he had been there before and worked miracles.

Mar_6:56

The border of his garment - Compare the notes at Mat_9:20.

CHAPTER 7:

Mar 7:1-23

See this passage explained in the notes at Mat. 15:1-20.

Mar_7:1

Came from Jerusalem - Probably to observe his conduct, and to find matter of accusation against him.

Mar_7:2

Defiled hands - The hands were considered defiled or polluted unless they were washed previous to every meal.

Mar_7:3

Except they wash their hands oft - Our word “oft” means frequently, often. The Greek wore translated oft has been rendered various ways. Some have said that it means “up to the wrist” - unless they wash their hands up to the wrist. Others have said up to the elbow.” There is evidence that the Pharisees had some such foolish rule as this about washing, and it is likely that they practiced it faithfully. But the Greek Word πυγμή pugmē - means properly the “fist,” and the meaning here is, “Unless they wash their hands (rubbing them) with the fist” - that is, not merely dipping the finger or hands in water as a sign of ablution, but rubbing the hands together as a ball or fist, in the usual Oriental manner when water is poured over them. Hence, the phrase comes to mean “diligently, carefully, sedulously.” - Robinson, Lexicon. The idea is, unless they pay the utmost attention to it, and do it carefully and according to rule.

The tradition - What had been handed down; not what was delivered “by writing” in the law of Moses, but what had been communicated from father to son as being proper and binding.

The elders - The ancients; not the old men “then living,” but those who had lived formerly.

Mar_7:4

Market - This word means either the place where provisions were sold, or the place where men were convened for any purpose. Here it probably means the former.

Except they wash - In the original, “Except they baptize.” In this place it does not mean to immerse the whole body, but only the hands. There is no evidence that the Jews washed their “whole bodies” every time they came from market. It is probable that they often washed with the use of a very small quantity of water.

The washing of cups - In the Greek, “the baptism of cups.”

Cups - drinking vessels. Those used at their meals.

Pots - Measures of “liquids.” Vessels made of wood, used to hold wine, vinegar, etc.

brazen vessels - Vessels made of brass, used in cooking or otherwise. These, if much polluted, were commonly passed through the fire: if slightly polluted they were washed. Earthen vessels, if defiled, were usually broken.

Tables - This word means, in the original, “beds or couches.” It refers not to the “tables” on which they ate, but to the “couches” on which they reclined at their meals. See the notes at Mat_23:6. These were supposed to be defiled when any unclean or polluted person had reclined on them, and they deemed it necessary to purify them with water. The word “baptism” is here used - in the original, “the baptism of tables;” but, since it cannot be supposed that “couches” were entirely “immersed” in water, the word “baptism” here must denote some other application of water, by sprinkling or otherwise, and shows that the term is used in the sense of washing in any way. If the word is used here, as is clear it is, to denote anything except entire immersion, it may be elsewhere, and baptism is lawfully performed, therefore, without immersing the whole body in water.

Mar_7:7

For doctrines - For commands of God binding on the conscience. Imposing “your” traditions as equal in authority to the laws of God.

Mar_7:8

Laying aside - Rejecting, or making, it give place to traditions; considering the traditions as superior in authority to the divine law. This was the uniform doctrine of the Pharisees. See the notes at Mat_15:1-9.

The tradition of men - What has been handed down by human beings, or what rests solely on their authority.

Mar_7:9

Full well - These words are capable of different interpretations. Some read them as a question: “Do ye do well in rejecting?” etc. Others suppose they mean “skillfully, cunningly.” “You show great cunning or art, in laying aside God’s commands and substituting in their place those of men.” Others suppose them to be ironical. “How nobly you act! From conscientious attachment to your traditions you have made void the law of God;” meaning to intimate by it that they had acted wickedly and basely.

Mar_7:17

The parable - The “obscure” and difficult remarks which he had made in Mar_7:15. The word “parable,” here, means “obscure” and “difficult saying.” They could not understand it. They had probably imbibed many of the popular notions of the Pharisees, and they could not understand why a man was not defiled by external things. It was, moreover, a doctrine of the law that men were ceremonially polluted by contact with dead bodies, etc., and they could not understand how it could be otherwise.

Mar_7:18

Cannot defile him - Cannot render his “soul” polluted; cannot make him a “sinner” so as to need this purifying as a “religious” observance.

Mar_7:19

Entereth not into his heart - Does not reach or affect the “mind,” the “soul,” and consequently cannot pollute it. Even if it should affect the “body,” yet it cannot the “soul,” and consequently cannot need to be cleansed by a religious ordinance. The notions of the Pharisees, therefore, are not founded in reason, but are mere “superstition.”

The draught - The sink, the vault. “Purging all meats.” The word “purging,” here, means to purify, to cleanse. What is thrown out of the body is the innutritious part of the food taken into the stomach, and leaving only that which is proper for the support of life; and it cannot, therefore, defile the soul.

All meals - All food; all that is taken into the body to support life. The meaning is, that the economy or process by which life is supported “purifies” or “renders nutritious” all kinds of food. The unwholesome or innutritious parts are separated, and the wholesome only are taken into the system. This agrees with all that has since been discovered of the process of digestion and of the support of life. The food taken into the stomach is by the gastric juice converted into a thick pulp called chyme. The nutritious part of this is conveyed into small vessels, and changed into a milky substance called “chyle.” This is poured by the thoracic duct into the left subclavian vein and mingles with the blood, and conveys nutriment and support to all parts of the system. The useless parts of the food are thrown off.

Mar_7:20

Hat which cometh out of the man - His words; the expression of his thoughts and feelings; his conduct, as the development of inward malice, anger, covetousness, lust, etc.

Defileth the man - Makes him really polluted or offensive in the sight of God. This renders the soul corrupt and abominable in his sight. See Mat_15:18-20.

Mar 7:24-30

See this miracle explained in the notes at Mat_15:21-28.

Mar_7:24

Would have no man know it - To avoid the designs of the Pharisees he wished to be retired.

Mar_7:26

A Greek - The Jews called all persons “Greeks” who were not of their nation. Compare Rom_1:14. The whole world was considered as divided into Jews and Greeks. Though she might not have been strictly a “Greek,” yet she came under this general appellation as a foreigner.

Mar 7:31

Departing from the coasts - The country or regions of Tyre.

Came unto the sea of Galilee - The Sea of Tiberias. See the notes at Mat_4:18.

Decapolis - See the notes at Mat_4:25. He did not go immediately into Capernaum, or any city where he was known, but into the retired regions around the Sea of Galilee. This was done to avoid the designs of the Pharisees, who sought his life.

Mar 7:33

And he took him aside from the multitude - Why this was done we have no means of information. It might have been to conceal from the multitude everything respecting the “manner” of cure, in order that none might attempt to cure in a similar way.

And he put his fingers into his ears ... - Why this was done it has been found exceedingly difficult to explain. Jesus had power at once to open his ears and loose his tongue, but for some cause he chose to accompany it with a sign. This was intended, probably, simply to denote that the power of healing came from him; to satisfy the man by the touch that he had this power, and that it could come from no other quarter. Our Saviour often used signs in this way to denote his power to heal. See Mar_8:23; Joh_9:6.

CHAPTER 8:

Mar 8:1-9

See this passage explained in the notes at Mat_15:32-39.

Mar_8:1

In those days - While in the wilderness, where he had cured the deaf-mute man.

Having nothing to eat - Having come unprovided, or having consumed what they had brought.

Mar_8:2

I have compassions - I pity their condition. I am disposed to relieve them.

Mar_8:9

Four thousand - Four thousand “men,” besides women and children. See Mat_15:38. See this passage explained in the notes at Mat_15:32-39.

Mar 8:11-21

See this passage explained in Mat_16:1-12.

Mar_8:12

Sighed deeply in his spirit - His heart was deeply affected at their wickedness and hypocrisy. The word “spirit” here is taken as the seat of the emotions, passions, affections. He drew groans deeply from his breast.

No sign be given - That is, no such sign as they asked, to wit, a sign “from heaven.” He said a sign should be given, the same as was furnished by Jonas, Mat_16:4. But this was not what they “asked,” nor would it be given “because” they asked it.

Mar_8:15

Beware of the leaven of the Pharisees - See Mat_16:6.

Of Herod - Of the Herodians - of Herod and his followers. Matthew, instead of “Herod,” has “the Sadducees.” It is not improbably that he cautioned them against them all. The Pharisees sought his life, and were exceedingly corrupt in their doctrine and practice; the Sadducees denied some of the essential doctrines of religion, and the Herodians probably were distinguished for irreligion, sensuality, and corrupt living. They were united, therefore, with the Pharisees and Sadducees in opposing the claims of Jesus. Matthew has recorded his caution to avoid the Pharisees and Sadducees, and Mark has added, what Matthew had omitted. the caution likewise to beware of the Herodians. Thus, the evangelists speak the same thing.

Mar 8:22

To Bethsaida - See the notes at Mat_11:21.

And they bring a blind man unto him - The healing of the blind man of Bethsaida is recorded only by Mark.

Besought him to touch him - That is, to heal him, for they believed that his touch would restore his sight.

Mar 8:27-38

See this passage illustrated in the notes at Mat. 16:13-28.

Mar_8:32

He spake that saying openly - With boldness or confidence, or without parables or figures, so that there could be no possibility of misunderstanding him.

Mar_8:38

Ashamed of me - Ashamed to own attachment to me on account of my lowly appearance and my poverty.

And of my words - My doctrines, my instructions.

This adulterous and sinful generation - This age given to wickedness, particularly to adultery.

In the glory of his Father - In the day of judgment. See the notes at Mat_26:64. The meaning of this verse is, Whosoever shall refuse, through pride or wickedness, to acknowledge and serve Christ here, shall be excluded from his kingdom hereafter. He was lowly, meek, and despised; yet there was an inimitable beauty in his character even then. But he will come again in awful grandeur; not as the babe of Bethlehem, not as the man of Nazareth, but as the Son of God, in majesty and glory. They that would not acknowledge him here must be rejected by him there; they that would not serve him on earth will not enjoy his favor in heaven; they that would cast Him out and despise him must be cast out by him, and consigned to eternal, hopeless sorrow.

Mar 9:2-10

And after six days ... - See this passage explained in the notes at Mat_17:1-9.

Mar_9:3

No fuller - Rather, no “scourer.” The office of the person here mentioned was to “scour” or “whiten” cloth; not to “full” it, or to render it thicker.

Mar_9:6

He wist not - He “knew not.” He was desirous of saying something, and he knew not what would be proper.

Mar 9:14-29

See this passage explained in the notes at Mat_17:14-21.

Mar_9:14

Questioning with them - Debating with the disciples, and attempting to confound them. This he saw as he came down from the mount. In his absence they had taken occasion to attempt to perplex and confound his followers.

Mar_9:15

Were greatly amazed - Were astonished and surprised at his sudden appearance among them.

Saluted him - Received him with the customary marks of affection and respect. It is probable that this was not by any “formal” manner of salutation, but by the “rush” of the multitude, and by hailing him as the Messiah.

Mar_9:16

What question ye? - What is the subject of your inquiry or debate with the disciples?

Mar_9:17

A dumb spirit - A spirit which deprived his son of the power of speaking.

Mar_9:18

And wheresoever - In whatever place - at home or abroad, alone or in public.

He teareth him - He rends, distracts, or throws him into convulsions.

He foameth - At the mouth, like a mad animal. Among us these would all be considered as marks of violent derangement or madness.

And pineth away - Becomes thin, haggard, and emaciated. This was the effect of the violence of his struggles, and perhaps of the want of food.

Mar_9:22

If thou canst do any thing - I have brought him to the disciples, and they could not help him. If thou canst do anything, have compassion.

Mar_9:23

If thou canst believe - This was an answer to the request, and there was a reference in the answer to the “doubt” in the man’s mind about the power of Jesus. “I” can help him. If thou” canst believe,” it shall be done. Jesus here demanded “faith” or confidence in his power of healing. His design here is to show the man that the difficulty in the case was not in the want of “power” on his part, but in the want of “faith” in the man; in other words, to rebuke him for having “doubted” at all whether he “could” heal him. So he demands faith of every sinner that comes to him, and none that come without “confidence” in him can obtain the blessing.

All things are possible to him that believeth - All things can be effected or accomplished - to wit, by God - in favor of him that believes, and if thou canst believe, this will be done. God will do nothing in our favor without faith. It is right that we should have confidence in him; and if we “have” confidence, it is easy for him to help us, and he willingly does it. In our weakness, then, we should go to God our Saviour; and though we have no strength, yet “he” can aid us, and he will make all things easy for us.

Mar_9:24

Said with tears - The man felt the implied rebuke in the Saviour’s language; and feeling grieved that he should be thought to be destitute of faith, and feeling deeply for the welfare of his afflicted son, he wept. Nothing can be more touching or natural than this. An anxious father, distressed at the condition of his son, having applied to the disciples in vain, now coming to the Saviour; and not having full confidence that he had the proper qualification to be aided, he wept. Any man would have wept in his condition, nor would the Saviour turn the weeping suppliant away.

I believe - I have faith. I do put confidence in thee, though I know that my faith is not as strong as it should be.

Lord - This word here signifies merely “master,” or “sir,” as it does often in the New Testament. We have no evidence that he had any knowledge of the divine nature of the Saviour, and he applied the word, probably, as he would have done to any other teacher or worker of miracles.

Help thou mine unbelief - Supply thou the defects of my faith. Give me strength and grace to put “entire” confidence in thee. Everyone who comes to the Saviour for help has need of offering this prayer. In our unbelief and our doubts we need his aid, nor shall we ever put sufficient reliance on him without his gracious help.

Mar 9:42-50

See the notes at Mat_18:7-9. Millstone. See Mat_18:6.

Mar_9:44-46

Their worm - This figure is taken from Isa_66:24. See the notes at that passage. In describing the great prosperity. of the kingdom of the Messiah, Isaiah says that the people of God “shall go forth, and look upon the carcasses of the men who have transgressed against God.” Their enemies would be overcome. They would be slain. The people of God would triumph. The figure is taken from heaps of the dead slain in battle; and the prophet says that the number would be so great that their worm - the worm feeding on the dead - would not die, would live long - as long as there were carcasses to be devoured; and that the fire which was used to burn the bodies of the dead would continue long to burn, and would not be extinguished until they were consumed. The figure, therefore, denotes great misery, and certain and terrible destruction. In these verses it is applied to the state beyond the grave, and is intended to denote that the destruction of the wicked will be awful, widespread, and eternal.

It is not to be supposed that there will be any “real” worm in hell - perhaps no material fire; nor can it be told what was particularly intended by the undying worm. There is no authority for applying it, as is often done, to remorse of conscience, anymore than to any other of the pains and reflections of hell. It is a mere image of loathsome, dreadful, and “eternal” suffering. In what that suffering will consist it is probably beyond the power of any living mortal to imagine. The word their, in the phrase “their worm,” is used merely to keep up the “image” or “figure.” Dead bodies putrefying in that valley would be overrun with worms, while the “fire” would not be confined to them, but would spread to other objects kindled by combustibles through all the valley. It is “not” meant, therefore, that every particular sufferer has a special worm, or has particular sins that cause remorse of conscience. That is a truth, but it does not appear that it is intended to be taught here.

Mar_9:49

Every one shall be salted with fire - Perhaps no passage in the New Testament has given more perplexity to commentators than this, and it may be impossible now to fix its precise meaning. The common idea affixed to it has been, that as salt preserves from putrefaction, so fire, applied to the wicked in hell, will have the property of preserving them in existence, or they will “be” preserved amid the sprinkling of fire, to be continually in their sufferings a sacrifice to the justice of God; but this meaning is not quite satisfactory. Another opinion has been, that as salt was sprinkled on the victim preparatory to its being devoted to God (see Lev_2:13), so would “the apostles,” by trials, calamities, etc., represented here by “fire,” be prepared as a sacrifice and offering to God. Probably the passage has no reference at all to future punishment; and the difficulty of interpreting it has arisen from supposing it to be connected with the 48th verse, or given as a “reason” for what is said in “that” verse, rather than considering it as designed to illustrate the “general design” of the passage. The main scope of the passage was not to discourse of future punishment; that is brought in incidentally. The chief object of the passage was -

1. To teach the apostles that “other men,” not “with them,” might be true Christians, Mar_9:38-39.

2. That they ought to be disposed to look favorably upon the slightest evidence that they “might be true believers,” Mar_9:41.

3. That they ought to avoid giving “offence” to such feeble and obscure Christians, Mar_9:42.

4. That “everything” calculated to give offence, or to dishonor religion, should be removed, Mar_9:43. And,

5. That everything which would endanger their salvation should be sacrificed; that they should “deny” themselves in every way in order to obtain eternal life. In this way they would be “preserved” to eternal life.

The word “fire,” here, therefore denotes self-denials, sacrifices, trials, in keeping ourselves from the gratification of the flesh. As if he had said, “Look at the sacrifice on the altar. It is an offering to God, about to be presented to him. It is sprinkled with “salt, emblematic of purity, of preservation and of fitting it, therefore, for a sacrifice.” So “you” are devoted to God. You are sacrifices, victims, offerings to him in his service. To make you “acceptable” offerings, every thing must be done to “preserve” you from sin and to “purify” you. Self-denials, subduing the lusts, enduring trials, removing offences, are the proper “preservatives” in the service of God. Doing this, you will be acceptable offerings and be saved; without this, you will be “unfit” for his eternal service and will be lost.”

Mar_9:50

Lost its saltness ... - See the notes at Mat_5:13.

Have salt in yourselves - Have the preserving, purifying principle always; the principles of denying yourselves, of suppressing pride, ambition, contention, etc., and thus you will be an acceptable offering to God.

Have peace - Avoid contention and quarrelling, struggling for places, honors, and office, and seek each other’s welfare, and religion will be honored and preserved in the world

CHAPTER 10:

Mar 10:1-12

See this question about divorce explained in the notes at Mat_19:1-12.

Mar_10:12

And if a woman shall put away her husband - It would seem, from this, that a woman, among the Jews, had the power of separating herself from her husband, yet this right is not given her by the law of Moses. There is not, however, any positive evidence that females often claimed or exercised this right. Cases had occurred, indeed, in which it had been done. The wife of Herod had rejected her former husband and married Herod. And though instances of this kind “might” have been attempted to be defended by the example of Pagans, yet our Saviour was desirous of showing them that it did not free them from the charge of adultery. The apostles were going forth to teach Pagan nations, and it was proper for Christ to teach them how to act in such cases, and to show them that they were cases of real adultery.

Mar 10:13-16

See the notes at Mat_19:13-15.

Mar_10:13

Should touch them - That is, should lay his hands on them, and pray for them, and bless them. Compare Mat_19:13. It was common to lay the hands on the head of a person for whom a blessing was asked. See the case of Jacob, Gen_48:14.

Mar_10:14

Saw it - Saw the conduct of his disciples.

Was much displeased - Because, first, it was a pleasure to Him to receive and bless little children; and, secondly, they were doing what they were not commanded to do - interfering in a case where it was evidently improper.

Mar_10:15

Whosoever shall not receive - Whosoever shall not manifest the spirit of a little child.

The kingdom, of God - The gospel. The new dispensation by the Messiah, “or the reign of God through a Mediator.” See the notes at Mat_3:2.

As a little child - With the temper and spirit of a child - teachable, mild, humble, and free from prejudice and obstinacy.

Shall not enter therein - Shall not be a Christian; shall not be a “real” member of the family of Christ on earth. though he may be a “professor,” and shall never enter heaven.

Mar_10:16

Took them up in his arms - These were small children.

Blessed them - Prayed for them, sought a blessing on them, or gave them the assurance of his favor as the Messiah. How happy would it be if all parents thus felt it to be their privilege to present their children to Christ! The question with a parent should be, not whether he ought to present them by prayer, but whether he “may” do it. And so, too, the question respecting infant baptism is not so much whether a parent ought to devote his children to God in this ordinance, as whether he may do it. It is an inestimable privilege to do it; it is not a matter of mere stern and iron-handed duty; and a parent with right feelings will come to God with his children “in every way,” and seek his blessing on them in the beginning of their journey of life. 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. If he is their friend they have nothing to fear. The “proper expression, then, of parental feeling,” is to come and offer them early to God. A parent should ask only the “privilege” of doing it. He should seek God’s favor as the best inheritance of his children; and if a parent may devote his offspring to God - if he may daily seek his blessing on them by prayer - it is all that he should ask. With proper feelings he will rush to the throne of grace, and daily seek the protection and guidance of God for his children amid the temptations and snares of an ungodly world, and implore Him to be their guide when the parent shall be laid in the silent grave. So children who have been devoted to God - who have been the daily objects of a father’s prayers and a mother’s - tears who have been again and again presented to Jesus in infancy and childhood - are under the most sacred obligations to live to God. They should never forget that a parent sought the favor of God as the chief blessing; and having been offered to “Jesus” by prayer and baptism in their first days on earth, they should make it their great aim to be prepared to meet “him” when he shall come in the clouds of heaven.

Mar 10:17-31

See this passage illustrated in the notes at Mat_19:16-30.

Mar_10:17

Gone forth - From the place where he had been teaching.

Into the way - Into the road or path on his journey.

Running - Thus showing the intensity with which he desired to know the way of life. Zeal to know the way to be saved is proper, nor is it possible that it should be too intense if well directed. Nothing else is so important, and nothing demands, therefore, so much effort and haste.

Mar_10:19

Defraud not - Do not take away your neighbor’s property by fraud or dishonesty. To “cheat” or “defraud,” supposes a covetous desire of a neighbor’s property, and is usually attended with “falsehood” or “false witness” against a neighbor in obtaining it. It is thus a violation of the ninth and tenth commandments; and our Saviour very properly, therefore, “condensed the two,” and expressed their substance in this - not to defraud. It is, besides, expressly forbidden in Lev_19:13; “Thou shalt not defraud thy neighbor.”

Mar_10:21

Jesus beholding him, loved him - What occurred afterward showed that the young man did not love the Saviour, or was not a true disciple; so that this expression denotes simply natural affection, or means that Jesus was pleased with his amiableness, his morality, and his “external” regard for the law of God. At the same time, this was entirely consistent with deep sorrow that he would not give his heart to God, and with deep abhorrence of such a love of the world as to blind the mind to the beauty of true religion, and to lead to the rejection of the Messiah and the destruction of the soul.

One thing thou lackest - When the young man came to Jesus he asked him, “What lack I yet?” Mat_19:20. This “question” Mark has omitted, but he has retained the “answer.” The answer means, there is “one thing” yet wanting. Though all that you have said should be “true,” yet, to make the system complete, or to show that you “really” are disposed to keep the commands of God, go and sell your property. See whether you love “God” more than you do your “wealth.” By doing that you will show that your love of God is supreme; that your obedience is not merely “external” and “formal,” but “sincere” and “real;” the thing now “lacking” will be made up.

Mar_10:24

Children - An expression of affection, perhaps also implying a reproof that their slowness of understanding was like that of children. When they should have seen at once the truth of what he said, they were slow to learn it. It became necessary, therefore, to “repeat” what he had said.

How hard - With how much difficulty.

Mar_10:26

Out of measure - Very much, or exceedingly. The Greek means no more than this.

Mar_10:30

An hundred-fold - One hundred times as much.

In this time - In this life. In the time that he forsakes all.

Houses ... - This cannot be taken literally, as promising a hundred times as many “mothers, sisters,” etc. It means, evidently, that the loss shall be a hundred times “compensated” or made up; or that, in the possession of religion, we have a hundred times the “value” of all we forsake. This consists in the pardon of sin, in the favor of God, in peace of conscience, in support in trials and in death, and in raising up “friends” in the place of those who are left - “spiritual brethren, and sisters, and mothers,” etc. And this corresponds to the experience of all who ever became Christians. At the same time. it is true that godliness is profitable “for all things,” having the promise of the life that is, as well as of that which is to come. See the notes at 1Ti_4:8. “The favor of God” is the security for every blessing. Obedience to his law secures industry, temperance, chastity, economy, prudence, health, and the confidence of the world - all indispensable to success in life, and all connected. commonly, with success. Though the wicked “sometimes” prosper, yet the “surest” way of prosperity is to fear God and keep his commandments. Thus will all “needed” blessings descend on us “here,” and “eternal” blessings hereafter.

With persecutions - Persecutions, or the contempt of the world, and bodily sufferings on account of their religion, they “must” meet. Jesus did not conceal this; but he consoled them. He assured them that “amid” these, or perhaps it should be rendered “after” these, they should find friends and comfort. It is well to bear trial if “God” be our Friend. With the promises of the Bible in our hand, we may hail persecutions, and thank God that, amid so many sorrows, he has furnished such abundant consolations.

Mar 10:32-34

See the notes at Mat_20:17-19.

Mar_10:32

Jesus went before him - In the manner of an intrepid, fearless leader and guide, exposing “himself” to danger and death rather than his followers.

And they rather amazed ... - They were afraid that evil would befall him in the city; that the scribes and Pharisees, who had so often sought to kill him, would then do it. Their fear and amazement were increased when he told them what would befall him there. They were amazed that, when he knew so well what would happen, he should still persevere in going up to the city.

Mar 10:35-45

See the notes at Mat_20:20-28.

Mar_10:35

And James and John ...came unto him - They did this through the instrumentality of their mother. They did not come in “person,” but they got their mother to make the request for them. Compare the notes at Mat_20:20.

Mar 10:46-52

See this passage explained in the notes at Mat_20:29-34.

Mar_10:46

Blind Bartimeus - Matthew says there were two. Mark mentions but one, though he does not deny that there was another. He mentions this man because he was well known - Bartimeus, the “blind man.”

Mar_10:50

Casting away his garment - That is, his outer garment - the one that was thrown loosely over him. See the notes at Mat_5:40. He threw it off, full of joy at the prospect of being healed, and that he might run without impediment to Jesus. This may be used to illustrate - though it had no such original reference - the manner in which a sinner should come to Jesus. He should throw away the garments of his own righteousness - he should rise speedily - should run with joy - should have full faith in the power of Jesus, and cast himself entirely upon his mercy.

Mar 10:46-52

See this passage explained in the notes at Mat_20:29-34.

Mar_10:46

Mar_10:50

ar 11:1-10

See this passage illustrated in the notes at Mat. 21:1-16.

Mar_11:4

Two ways met - A crossroads. A public place, probably near the center of the village.

Mar_11:5

What do ye, loosing the colt? - Or, why do ye do this? What authority have you for doing it?

See this passage illustrated in the notes at Mat. 21:1-16.

Mar 11:11-26

See this passage explained in the notes at Mat_21:18-22.

Mar_11:11

Into the temple - Not into the edifice properly called “the temple,” but into the “courts” which surrounded the principal edifice. Our Saviour, not being of the tribe of Levi, was not permitted to enter into the holy or most holy place; and when, therefore, it is said that he went into the “temple,” it is always to be understood of the “courts” surrounding the temple. See the notes at Mat_21:12.

And when he had looked round about upon all things - Having seen or examined everything. He saw the abominations and abuses which he afterward corrected. It may be a matter of wonder that he did not “at once” correct them, instead of waiting to another day; but it may be observed that God is slow to anger; that he does not “at once” smite the guilty, but waits patiently before he rebukes and chastises.

The eventide - The evening; the time after three o’clock p. m. It is very probable that this was before sunset. The religious services of the temple closed at the offering of the evening sacrifice, at three o’clock, and Jesus probably soon left the city.

Mar_11:13, Mar_11:14

Afar off - See the notes at Mat_21:19.

Mar_11:15-24

See the notes at Mat_21:12-22.

Mar_11:16

Any vessel - Any vessel used in cooking, or connected with the sale of their articles of merchandise.

Mar_11:18

All the people were astonished - He became popular among them. The Pharisees saw that their authority was lessened or destroyed. They were therefore envious of him, and sought his life.

His doctrine - His teaching. He taught with power and authority so great that the multitudes were awed, and were constrained to obey.

Mar_11:21

Thou cursedst - To curse means to devote to destruction. This is its meaning here. It does not in this place imply blame, but simply that it should be destroyed.

Mar_11:22

Have faith in God - Literally, “Have the faith of God.” This may mean, have strong faith, or have confidence in God; a strong belief that he is able to accomplish things that appear most difficult with infinite ease, as the fig-tree was made to wither away by a word.

Mar_11:25

And when ye stand praying - When ye pray. It seems that the posture in prayer was sometimes standing and sometimes kneeling. God looks upon “the heart” rather than upon our position in worship; and if the heart be right, any posture may be proper. It cannot be doubted, however, that in private, in the family, and wherever it can be conveniently done, the kneeling posture is more proper, as expressing more humility and reverence, and more in accordance with Scripture examples. Compare Psa_95:6; 2Ch_6:13; Dan_6:10; Luk_22:41; Act_7:60; Act_9:40. Yet a subject like this may be made of too much consequence, and we should be careful that anxiety about a mere form should not exclude anxiety about a far more important matter - the state of the soul.

Forgive ... - See the notes at Mat_6:12, Mat_6:25.

CHAPTER 12:

Mar 12:18-27

See this passage fully explained in the notes at Mat_22:23-33.

Mar_12:25

Are as the angels - That is, as the angels in respect to connections and relations. What those connections and relations may be we know not, but this passage teaches that the special relation of “marriage” will not exist. It does not affirm, however, that there will be no recollection of former marriages, or no recognition of each other as having existed in this tender relation.

Mar_12:26

How in the bush - At the burning bush. See Exo_3:16. The meaning is, “in that part of the book of Exodus which contains the account of the burning bush. When there were no chapters and verses, it was the easiest way of quoting a book of the Old Testament “by the subject,” and in this way it was often done by the Jews.

Mar 12:28-34

See the notes at Mat_22:34-40.

Mar_12:28

Perceiving that he answered them well - That is, with wisdom, and with a proper understanding of the law. In this case the opinion of the Saviour corresponded with that of the Pharisees; and the question which this scribe put to him now seems to have been one of the very few candid inquiries of him by the Jews for the purpose of obtaining information. Jesus answered it in the spirit of kindness, and commended the conduct of the man.

Mar_12:29

Hear, O Israel! - This was said to call the attention of the Jews to the great importance of the truth about to be proclaimed. See Deu_6:4-5.

The Lord our God ... - Literally, “Yahweh, our God, is one Yahweh.” The other nations worshipped many gods, but the God of the Jews was one, and one only. יהוה Yahweh was undivided; and this great truth it was the design of the separation of the Jewish people from other nations to keep in mind. This was the “peculiar” truth which was communicated to the Jews, and this they were required to keep and remember forever.

Mar_12:30

And thou shalt love ... - If Yahweh was the “only” God, then they ought not to love any other being supremely - then they might not bow down before any idol. They were required to love God above all other beings or things, and with all the faculties of their minds. See the notes at Mat_22:37.

Mar_12:32-34

This answer of the scribe is not found in Matthew.

Is more than all - Is of more importance and value.

Discreetly - Wisely, according to truth.

Not far from the kingdom of God - Thou who dost prefer the “internal” to the “external” worship of God - who hast so just a view of the requirements of the law - canst easily become a follower of me, and art almost fit to be numbered among my disciples. This shows that a proper understanding of the Old Testament, of its laws and requirements, would prepare the mind for Christianity, and suit a person at once to embrace it when presented. One system is grafted on the other, agreeably to Gal_3:24.

And no man after that durst ask him any question - That is, no one of the scribes, the Pharisees, or the Sadducees durst ask him a question for the purpose of “tempting” him or entangling him. He had completely silenced them. It does not appear, however, but that his “disciples” dared to ask him questions for the purpose of information.

CHAPTER 13:

Mar 13:1

What manner of stones - The stones here referred to were those used in the building of the temple, and the walls on the sides of Mount Moriah, on which the temple stood. The temple was constructed of white marble, and the blocks were of a prodigious size. Josephus says that these stones were, some of them, 50 feet long, 24 feet broad, and 16 feet in thickness.

Mar 13:32

Neither the Son - This text has always presented serious difficulties. It has been asked, If Jesus had a divine nature, how could he say that he knew not the day and hour of a future event? In reply, it has been said that the passage was missing, according to Ambrose, in some Greek manuscripts; but it is now found in all, and there can be little doubt that the passage is genuine. Others have said that the verb rendered “knoweth” means sometimes to “make” known or to reveal, and that the passage means, “that day and hour none makes known, neither the angels, nor the Son, but the Father.” It is true that the word has sometimes that meaning, as in 1Co_2:2, but then it is natural to ask where has “the Father” made it known? In what place did he reveal it? After all, the passage has no more difficulty than that in Luk_2:52, where it is said that Jesus increased in wisdom and stature. He had a human nature. He grew as a man in knowledge. As a man his knowledge must be finite, for the faculties of the human soul are not infinite. As a man he often spoke, reasoned, inquired, felt, feared, read, learned, ate, drank, and walked. Why are not all these, which imply that he was a “man” - that, “as a man,” he was not infinite - why are not these as difficult as the want of knowledge respecting the particular “time” of a future event, especially when that time must be made known by God, and when he chose that the man Christ Jesus should grow, and think, and speak “as a man?”

Mar 13:34

Who left his house - The word “house” often means family. Our Saviour here represents himself as going away, leaving his household the church, assigning to the apostles and all his servants their duty, and leaving it uncertain when he would return. Since his return was a matter of vast consequence, and as the affairs of his kingdom were entrusted to them, just as the affairs of a house are to servants when the master is absent, so it was of vast importance that they should be faithful at their post, that they should defend the house from danger, and be ready for his return.

The porter - The doorkeeper. To the janitor or doorkeeper was entrusted particularly the care of the house, whose duty it was to attend faithfully on those who came and those who left the house.

CHAPTER 14:

Mar 14:1-11

See this passage explained in the notes at Mat. 26:1-16.

Mar_14:1

And of unleavened bread - So called because at that feast no other bread was used but that which had been made without leaven or yeast.

By craft - By subtlety (Matthew); that is, by some secret plan that would secure possession of him without exciting the opposition of the people.

Mar_14:3

Ointment - This word does not convey quite the proper meaning. This was a perfume. It was used only to give a pleasant odor, and was liquid.

Of spikenard - The “nard,” from which this perfume was made, is a plant of the East Indies, with a small, slender stalk, and a heavy, thick root. The best perfume is obtained from the root, though the stalk and fruit are used for that purpose.

And she brake the box - This may mean no more than that she broke the “seal” of the box, so that it could be poured out. Boxes of perfumes are often sealed or made fast with wax, to prevent the perfume from escaping. It was not likely that she would break the box itself when it was unnecessary, and when the unguent, being liquid, would have been wasted; nor from a broken box or vial could she easily have “poured it” on his head.

Mar_14:5

Three hundred pence - About forty dollars (or 9 British pounds). See the notes at Mat_26:7.

Mar_14:8

She hath done what she could - She has showed the highest attachment in her power; and it was, as it is now, a sufficient argument against there being any “real” waste, that it was done for the honor of Christ. See this passage explained in the notes at Mat. 26:1-16.

Mar 14:12-16

See the notes at Mat_26:17-19.

Mar_14:12

They killed the passover - The “paschal lamb,” which was slain in keeping the Passover.

Go and prepare - Go and provide a lamb, have it roasted, and properly prepared with the usual things to eat with it.

Mar_14:13

The city - The city of Jerusalem. They were now in Bethany, about 2 miles from the city.

A man bearing a pitcher of water - This could have been known only by the infinite knowledge of Christ. Such a thing could not have been conjectured, nor was there any concert between him and the man that “at that time” he should be in a particular place to meet them, for the disciples themselves proposed the inquiry. If Jesus knew a circumstance like that, then he in the same way must have known all things; then he sees “all” the actions of men - hears every word, and marks every thought; then the righteous are under his care, and the wicked, much as they may wish to be unseen, cannot escape the notice of his eye.

Mar_14:14

The goodman of the house - This signifies simply the “master” of the house. The original word expresses nothing respecting his character, whether it was good or bad.

The guest-chamber - A chamber for guests or friends - an unoccupied room.

Mar_14:15

A large upper room - The word used here denotes the upper room devoted to purposes of prayer, repose, and often of eating. See the notes at Mat_9:1-8.

Furnished and prepared - Literally, “spread” and “ready.” Spread with a carpet, or with “couches” such as were used in eating. See the notes at Mat_23:6.

Mar 14:43-52

See the notes at Mat_26:47-57.

Mar_14:45

Master, Master - As if expressing great joy that he had found him again.

Mar_14:51

A certain young man - Who this was we have no means of determining, but it seems not improbable that he may have been the owner of the garden, and that he may have had an understanding with Jesus that he should visit it for retirement when he withdrew from the city. That he was not one of the apostles is clear. It is probable that be was roused from sleep by the noise made by the rabble, and came to render any aid in his power in quelling the disturbance. It is not known why this circumstance is recorded by Mark. It is omitted by all the other evangelists. It may have been recorded to show that the conspirators had instructions to take the “apostles” as well as Jesus, and supposing him to be one of them, they laid hold of him to take him before the high priest; or it “may” have been recorded in order to place his conduct in strong and honorable contrast with the timidity and fear of the disciples, who had all fled. Compare the notes at Mat_26:56.

A linen cloth cast about his naked body - He was roused from sleep, and probably threw around him, in his haste, what was most convenient. It was common to sleep in linen bed-clothes, and he seized a part of the clothes and hastily threw it round him.

The young men - The Roman soldiers. They were called “young men” because they were made up chiefly of youth. This was a Jewish mode of speaking. See Gen_14:24; 2Sa_2:14; Isa_13:18.

Laid hold on him - Supposing him to be one of the apostles.

Mar 15:17

With purple - Matthew says scarlet. See the notes at Mat_27:28.

About his head - In the form of a garland or diadem. The whole head was not covered, but it was placed in a circle round the temples.

Mar 15:43

Joseph, an honorable counselor - A distinguished man, who probably held a high office among the Jews, as one of their great council, or a Jewish senator. The word “honorable,” here, is not a mere title of “office,” but is given in reference to his personal character, as being a man of integrity and blameless life.

Waited for the kingdom of God - Waited for, or expected, the coming of the Messiah. But this expression means more than an “indefinite” expectation that the Messiah “would” come, for all the Jews expected that. It implies that he believed “Jesus” to be the Messiah, and that he had “waited” for Him to build up the kingdom of God; and this agrees with what John says Joh_19:38, that he was a disciple of Jesus, but secretly, for fear of the Jews. He had retained his “secret” belief, in the hope that Jesus would be proclaimed and treated as the Messiah, and then he probably proposed openly to acknowledge his attachment to him. But God called him to a public profession of attachment in a different manner, and gave this distinguished man grace to evince it. So men often delay a profession of attachment to Christ. They cherish a secret love, they indulge a hope in the mercy of God, but they conceal it for fear of man; whereas God requires that the attachment should be made known. “Whosoever is ashamed of me,” said the Saviour, “and of my words, of him also shall the Son of man be ashamed when he cometh in the glory of his Father and with the holy angels,” Mar_8:38. Those who love the Saviour have no right to hide their light under a bushel. As soon as they have evidence satisfactory to their own mind that they are Christians, or have a “prevalent” belief, after faithful examination, that they truly love God, and that they depend on the Lord Jesus for salvation, so soon are they bound to profess Christ before men. This is the command of God, and this is the way of peace. None have the prospect of “comfort” in religion who do not have respect to all of the commandments of God.

Went in boldly unto Pilate - God had raised up this distinguished counselor and secret disciple for a special and most important occasion. The disciples of Jesus had fled, and if they had not, they had no influence with Pilate. Unless there had been a special application to Pilate in behalf of Jesus, his body would have been buried “that night” in the same grave with the malefactors, for it was a law of the Jews that the body of an executed man should not remain on the cross on the Sabbath. At this critical juncture God called forward this secret disciple - this friend of Jesus, though unknown as such to the world - and gave him confidence. He dared to express sympathy for the Saviour; he went in boldly and begged the body of Jesus. It needed no small measure of courage to do this. Jesus had just been condemned, mocked, spit on, crucified - the death of a slave or of the most guilty wretch. To avow attachment for him now was proof of sincere affection; and the Holy Spirit has thought this worthy of special notice, and has set down this bold attachment of a senator for Jesus for our imitation.

Craved the body - Begged, or asked.

CHAPTER 16:

Mar 16:1-8

See this passage explained in the notes at Mat_28:1-8.

Mar_16:1

Sweet spices - “Aromatics.” Substances used in embalming. The idea of sweetness is not, however, implied in the original. Many of the substances used for embalming were “bitter” - as, for example, myrrh - and none of them, perhaps, could properly be called “sweet.” The word “spices” expresses all that there is in the original.

Anoint him - Embalm him, or apply these spices to his body to keep it from putrefaction. This is proof that they did not suppose he would rise again; and the fact that they did not “expect” he would rise, gives more strength to the evidence for his resurrection.

Mar_16:4

It was very great - These words belong to the third verse: “Who shall roll us away the stone from the door of the sepulchre?” for, the evangelist adds, it was very great.

Mar_16:5

Sitting on the right side - As they entered. The sepulchre was large enough to admit persons to go into it; not unlike, in that respect, our vaults.

Mar_16:7

Tell his disciples and Peter - It is remarkable that Peter is singled out for special notice. It was proof of the kindness and mercy of the Lord Jesus. Peter, just before the death of Jesus, had denied him. He had brought dishonor on his profession of attachment to him. It would have been right if the Lord Jesus had from that moment cast him off and noticed him no more. But he loved him still. Having loved him once, he loved unto the end, Joh_13:1. As a proof that he forgave him and still loved him, he sent him this “special” message - the assurance that though he had denied him, and had done much to aggravate his sufferings, yet he had risen, and was still his Lord and Redeemer. We are not to infer, because the angel said, “Tell his disciples and Peter,” that Peter was not still a disciple. The meaning is, “Tell his disciples, and especially Peter,” sending to him a particular message. Peter was still a disciple. Before his fall, Jesus had prayed for him that his faith should not fail Luk_22:32; and as the prayer of Jesus was “always” heard Joh_11:42, so it follows that Peter still retained faith sufficient to be a disciple, though he was suffered to fall into sin.

See this passage explained in the notes at Mat_28:1-8.

Mar 16:15

Into all the world - To the Gentiles as well as the Jews. It was contrary to the opinions of the Jews that the Gentiles should be admitted to the privileges of the Messiah’s kingdom, or that the partition wall between them should be broken down. See Act_22:21-22. It was long before the disciples could be trained to the belief that the gospel was to be preached to all men; and it was only by special revelation, even after this command, that Peter preached to the Gentile centurion, Acts 10; Jesus has graciously ordered that the preaching of the gospel shall be stopped by no barriers. Wherever there is man, there it is to be proclaimed. To every sinner he offers life, and all the world is included in the message of mercy, and every child of Adam is offered eternal salvation.

Preach - Proclaim; make known; offer. To do this to every creature is to offer pardon and eternal life to him on the terms of the plan of mercy - through repentance, and faith in the Lord Jesus.

The gospel - The good news. The tidings of salvation. The assurance that the Messiah has come, and that sin may be forgiven and the soul saved.

To every creature - That is, to every human being. Man has no right to limit this offer to any class of men. God commands his servants to offer the salvation to “all men.” If they reject, it is at their peril. God is not to blame if they do not choose to be saved. His mercy is manifest; his grace is boundless in offering life to a creature so guilty as man.

SEVENTH PRESBYTERIAN CHURCH OF KHRISTOS מָשִׁיחַ _Ministry_

Friday 1 April 2011

BIBLE COMMENTARY ON "THE GOSPEL OF MARK".

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