<hi type="bold">11. seeking of him a sign from heaven, tempting him--</hi>not in the least desiring evidence for their conviction, but hoping to entrap Him. The first part of the answer is given in Matthew alone (<reference osisRef="Matt.16.2">Mt 16:2</reference>, <reference osisRef="Matt.16.3">3</reference>): "He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering [sullen, gloomy]. Hypocrites! ye can discern the face of the sky; but can ye not discern the signs of the times?" The same simplicity of purpose and careful observation of the symptoms of approaching events which they showed in common things would enable them to "discern the signs of the times"--or rather "seasons," to which the prophets pointed for the manifestation of the Messiah. The scepter had departed from Judah; Daniel's seventy weeks were expiring, &c.; and many other significant indications of the close of the old economy, and preparations for a freer and more comprehensive one, might have been discerned. But all was lost upon them.

11. seeking of him a sign from heaven, tempting him-- not in the least desiring evidence for their conviction, but hoping to entrap Him. The first part of the answer is given in Matthew alone (Mt 16:2, 3): "He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering [sullen, gloomy]. Hypocrites! ye can discern the face of the sky; but can ye not discern the signs of the times?" The same simplicity of purpose and careful observation of the symptoms of approaching events which they showed in common things would enable them to "discern the signs of the times"--or rather "seasons," to which the prophets pointed for the manifestation of the Messiah. The scepter had departed from Judah; Daniel's seventy weeks were expiring, &c.; and many other significant indications of the close of the old economy, and preparations for a freer and more comprehensive one, might have been discerned. But all was lost upon them.


<hi type="bold">12. And he sighed deeply in his spirit--</hi>The language is very strong. These glimpses into the interior of the Redeemer's heart, in which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul.

<hi type="bold">and saith, Why doth this generation--</hi>"this wicked and adulterous generation" (<reference osisRef="Matt.16.4">Mt 16:4</reference>).

<hi type="bold">seek after a sign?--</hi>when they have had such abundant evidence already.

<hi type="bold">There shall no sign be given unto this generation--</hi>literally, "If there shall be given to this generation a sign"; a Jewish way of expressing a solemn and peremptory determination to the contrary (compare <reference osisRef="Heb.4.5">He 4:5</reference>; <reference osisRef="Ps.95.11">Psa 95:11</reference>, Margin). "A generation incapable of appreciating such demonstrations shall not be gratified with them." In <reference osisRef="Matt.16.4">Mt 16:4</reference> He added, "but the sign of the prophet Jonas." (See on <reference osisRef="Matt.12.39">Mt 12:39</reference>, <reference osisRef="Matt.12.40">40</reference>.)

12. And he sighed deeply in his spirit-- The language is very strong. These glimpses into the interior of the Redeemer's heart, in which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul. and saith, Why doth this generation-- "this wicked and adulterous generation" (Mt 16:4). seek after a sign?-- when they have had such abundant evidence already. There shall no sign be given unto this generation-- literally, "If there shall be given to this generation a sign"; a Jewish way of expressing a solemn and peremptory determination to the contrary (compare He 4:5; Psa 95:11, Margin). "A generation incapable of appreciating such demonstrations shall not be gratified with them." In Mt 16:4 He added, "but the sign of the prophet Jonas." (See on Mt 12:39, 40.)


<hi type="bold">13. And he left them--</hi>no doubt with tokens of displeasure.

 and entering into the ship again, departed to the other side.

 The Leaven of the Pharisees and Sadducees (<reference osisRef="Mark.8.14-Mark.8.21">Mr 8:14-21</reference>).

13. And he left them-- no doubt with tokens of displeasure. and entering into the ship again, departed to the other side. The Leaven of the Pharisees and Sadducees (Mr 8:14-21).


<hi type="bold">14. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf--</hi>This is another example of that graphic circumstantiality which gives such a charm to this briefest of the four Gospels. The circumstance of the "one loaf" only remaining, as Webster and Wilkinson remark, was more suggestive of their Master's recent miracles than the entire absence of provisions.

14. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf-- This is another example of that graphic circumstantiality which gives such a charm to this briefest of the four Gospels. The circumstance of the "one loaf" only remaining, as Webster and Wilkinson remark, was more suggestive of their Master's recent miracles than the entire absence of provisions.


<hi type="bold">15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees--</hi>"and of the Sadducees" (<reference osisRef="Matt.16.6">Mt 16:6</reference>).

<hi type="bold">and of the leaven of Herod--</hi>The teaching or "doctrine" (<reference osisRef="Matt.16.12">Mt 16:12</reference>) of the Pharisees and of the Sadducees was quite different, but both were equally pernicious; and the Herodians, though rather a political party, were equally envenomed against our Lord's spiritual teaching. See on <reference osisRef="Matt.12.14">Mt 12:14</reference>. The penetrating and diffusive quality of leaven, for good or bad, is the ground of the comparison.

15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees-- "and of the Sadducees" (Mt 16:6). and of the leaven of Herod-- The teaching or "doctrine" (Mt 16:12) of the Pharisees and of the Sadducees was quite different, but both were equally pernicious; and the Herodians, though rather a political party, were equally envenomed against our Lord's spiritual teaching. See on Mt 12:14. The penetrating and diffusive quality of leaven, for good or bad, is the ground of the comparison.


<hi type="bold">16. And they reasoned among themselves, saying, It is because we have no bread--</hi>But a little while ago He was tried with the obduracy of the Pharisees; now He is tried with the obtuseness of His own disciples. The nine questions following each other in rapid succession (<reference osisRef="Mark.8.17-Mark.8.21">Mr 8:17-21</reference>) show how deeply He was hurt at this want of spiritual apprehension, and worse still, their low thoughts of Him, as if He would utter so solemn a warning on so petty a subject. It will be seen, however, from the very form of their conjecture, "It is because we have no bread," and our Lord's astonishment that they should not by that time have known better with what He took up His attention--that He ever left the whole care for His own temporal wants to the Twelve: that He did this so entirely, that finding they were reduced to their last loaf they felt as if unworthy of such a trust, and could not think but that the same thought was in their Lord's mind which was pressing upon their own; but that in this they were so far wrong that it hurt His feelings--sharp just in proportion to His love--that such a thought of Him should have entered their minds! Who that, like angels, "desire to look into these things" will not prize such glimpses above gold?

16. And they reasoned among themselves, saying, It is because we have no bread-- But a little while ago He was tried with the obduracy of the Pharisees; now He is tried with the obtuseness of His own disciples. The nine questions following each other in rapid succession (Mr 8:17-21) show how deeply He was hurt at this want of spiritual apprehension, and worse still, their low thoughts of Him, as if He would utter so solemn a warning on so petty a subject. It will be seen, however, from the very form of their conjecture, "It is because we have no bread," and our Lord's astonishment that they should not by that time have known better with what He took up His attention--that He ever left the whole care for His own temporal wants to the Twelve: that He did this so entirely, that finding they were reduced to their last loaf they felt as if unworthy of such a trust, and could not think but that the same thought was in their Lord's mind which was pressing upon their own; but that in this they were so far wrong that it hurt His feelings--sharp just in proportion to His love--that such a thought of Him should have entered their minds! Who that, like angels, "desire to look into these things" will not prize such glimpses above gold?


<hi type="bold">17. have ye your heart yet hardened?--</hi>How strong an expression to use of true-hearted disciples! See on <reference osisRef="Mark.6.52">Mr 6:52</reference>.

17. have ye your heart yet hardened?-- How strong an expression to use of true-hearted disciples! See on Mr 6:52.


<hi type="bold">18. Having eyes, see ye not? and having ears, hear ye not?--</hi>See on <reference osisRef="Matt.13.13">Mt 13:13</reference>.

 and do ye not remember?

18. Having eyes, see ye not? and having ears, hear ye not?-- See on Mt 13:13. and do ye not remember?


<hi type="bold">19. When I brake the five loaves among five thousand--</hi>"the five thousand."

 how many baskets full of fragments took ye up? &c.

19. When I brake the five loaves among five thousand-- "the five thousand." how many baskets full of fragments took ye up? &c.


<hi type="bold">21. How is it that ye do not understand?--</hi>"do not understand that the warning I gave you could not have been prompted by any such petty consideration as the want of loaves in your scrip." Profuse as were our Lord's miracles, we see from this that they were not wrought at random, but that He carefully noted their minutest details, and desired that this should be done by those who witnessed, as doubtless by all who read the record of them. Even the different kind of baskets used at the two miraculous feedings, so carefully noted in the two narratives, are here also referred to; the one smaller, of which there were twelve, the other much larger, of which there were seven.

 Blind Man at Bethsaida Restored to Sight (<reference osisRef="Mark.8.22-Mark.8.26">Mr 8:22-26</reference>).

21. How is it that ye do not understand?-- "do not understand that the warning I gave you could not have been prompted by any such petty consideration as the want of loaves in your scrip." Profuse as were our Lord's miracles, we see from this that they were not wrought at random, but that He carefully noted their minutest details, and desired that this should be done by those who witnessed, as doubtless by all who read the record of them. Even the different kind of baskets used at the two miraculous feedings, so carefully noted in the two narratives, are here also referred to; the one smaller, of which there were twelve, the other much larger, of which there were seven. Blind Man at Bethsaida Restored to Sight (Mr 8:22-26).


<hi type="bold">22. And he cometh to Bethsaida--</hi>Bethsaida Julias, on the northeast side of the lake, whence after this He proceeded to Cæsarea Philippi (<reference osisRef="Mark.8.27">Mr 8:27</reference>).

<hi type="bold">and they bring a blind man unto him, and besought him to touch him--</hi>See on <reference osisRef="Mark.7.32">Mr 7:32</reference>.

22. And he cometh to Bethsaida-- Bethsaida Julias, on the northeast side of the lake, whence after this He proceeded to Cæsarea Philippi (Mr 8:27). and they bring a blind man unto him, and besought him to touch him-- See on Mr 7:32.


<hi type="bold">23. And he took the blind man by the hand, and led him out of the town--</hi>Of the deaf and dumb man it is merely said that "He took him aside" (<reference osisRef="Mark.7.33">Mr 7:33</reference>); but this blind man He led by the hand out of the town, doing it Himself rather than employing another--great humility, exclaims Bengel--that He might gain his confidence and raise his expectation.

<hi type="bold">and when he had spit on his eyes--</hi>the organ affected--See on <reference osisRef="Mark.7.33">Mr 7:33</reference>.

 and put his hands upon him, he asked him if he saw aught.

23. And he took the blind man by the hand, and led him out of the town-- Of the deaf and dumb man it is merely said that "He took him aside" (Mr 7:33); but this blind man He led by the hand out of the town, doing it Himself rather than employing another--great humility, exclaims Bengel--that He might gain his confidence and raise his expectation. and when he had spit on his eyes-- the organ affected--See on Mr 7:33. and put his hands upon him, he asked him if he saw aught.


<hi type="bold">24. And he looked up, and said, I see men as trees, walking--</hi>This is one of the cases in which one edition of what is called the received text differs from another. That which is decidedly the best supported, and has also internal evidence on its side is this: "I see men; for I <hi type="bold">see [them] as trees walking"--</hi>that is, he could distinguish them from trees only by their motion; a minute mark of truth in the narrative, as Alford observes, describing how human objects had appeared to him during that gradual failing of sight which had ended in blindness.

24. And he looked up, and said, I see men as trees, walking-- This is one of the cases in which one edition of what is called the received text differs from another. That which is decidedly the best supported, and has also internal evidence on its side is this: "I see men; for I see [them] as trees walking"-- that is, he could distinguish them from trees only by their motion; a minute mark of truth in the narrative, as Alford observes, describing how human objects had appeared to him during that gradual failing of sight which had ended in blindness.


<hi type="bold">25. After that he put his hands again upon his eyes, and made him look up; and he was restored, and saw every man clearly--</hi>Perhaps the one operation perfectly restored the eyes, while the other imparted immediately the faculty of using them. It is the only recorded example of a progressive cure, and it certainly illustrates similar methods in the spiritual kingdom. Of the four recorded cases of sight restored, all the patients save one either came or were brought to the Physician. In the case of the man born blind, the Physician came to the patient. So some seek and find Christ; of others He is found who seek Him not.

25. After that he put his hands again upon his eyes, and made him look up; and he was restored, and saw every man clearly-- Perhaps the one operation perfectly restored the eyes, while the other imparted immediately the faculty of using them. It is the only recorded example of a progressive cure, and it certainly illustrates similar methods in the spiritual kingdom. Of the four recorded cases of sight restored, all the patients save one either came or were brought to the Physician. In the case of the man born blind, the Physician came to the patient. So some seek and find Christ; of others He is found who seek Him not.


<hi type="bold">26. Neither go into the town, nor tell it to any in the town--</hi>Besides the usual reasons against going about "blazing the matter," retirement in this case would be salutary to himself.
 <title type="x-s3"><reference osisRef="Mark.8.27-Mark.8.38">Mr 8:27-38</reference>. Peter's Noble Confession of Christ--Our Lord's First Explicit Announcement of His Approaching Sufferings, Death, and Resurrection--His Rebuke of Peter, and Warning to All the Twelve. ( =</title>
 <reference osisRef="Matt.16.13-Matt.16.27">Mt 16:13-27</reference>; <reference osisRef="Luke.9.18-Luke.9.26">Lu 9:18-26</reference>).

 For the exposition, see on <reference osisRef="Matt.16.13-Matt.16.28">Mt 16:13-28</reference>.  <chapter eID="Mark.8"/>

26. Neither go into the town, nor tell it to any in the town-- Besides the usual reasons against going about "blazing the matter," retirement in this case would be salutary to himself. Mr 8:27-38. Peter's Noble Confession of Christ--Our Lord's First Explicit Announcement of His Approaching Sufferings, Death, and Resurrection--His Rebuke of Peter, and Warning to All the Twelve. ( = Mt 16:13-27; Lu 9:18-26). For the exposition, see on Mt 16:13-28.


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Mark.9.1-Mark.9.13">Mr 9:1-13</reference>. Jesus Is Transfigured--Conversation about Elias. ( = <reference osisRef="Matt.16.28-Matt.17.13">Mt 16:28-17:13</reference>; <reference osisRef="Luke.9.27-Luke.9.36">Lu 9:27-36</reference>).</title>
 See on <reference osisRef="Luke.9.27-Luke.9.36">Lu 9:27-36</reference>.
 <title type="x-s3"><reference osisRef="Mark.9.14-Mark.9.32">Mr 9:14-32</reference>. Healing of a Demoniac Boy--Second Explicit Announcement of His Approaching Death and Resurrection. ( = <reference osisRef="Matt.17.14-Matt.17.23">Mt 17:14-23</reference>; <reference osisRef="Luke.9.37-Luke.9.45">Lu 9:37-45</reference>).</title>
 Healing of the Demoniac Boy (<reference osisRef="Mark.9.14-Mark.9.29">Mr 9:14-29</reference>).

<hi type="bold">14. And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them--</hi>This was "on the next day, when they were come down from the hill" (<reference osisRef="Luke.9.37">Lu 9:37</reference>). The Transfiguration appears to have taken place at night. In the morning, as He came down from the hill on which it took place--with Peter, and James, and John--on approaching the other nine, He found them surrounded by a great multitude, and the scribes disputing or discussing with them. No doubt these cavillers were twitting the apostles of Jesus with their inability to cure the demoniac boy of whom we are presently to hear, and insinuating doubts even of their Master's ability to do it; while they, zealous for their Master's honor, would no doubt refer to His past miracles in proof of the contrary.

CHAPTER 9 Mr 9:1-13. Jesus Is Transfigured--Conversation about Elias. ( = Mt 16:28-17:13; Lu 9:27-36). See on Lu 9:27-36. Mr 9:14-32. Healing of a Demoniac Boy--Second Explicit Announcement of His Approaching Death and Resurrection. ( = Mt 17:14-23; Lu 9:37-45). Healing of the Demoniac Boy (Mr 9:14-29). 14. And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them-- This was "on the next day, when they were come down from the hill" (Lu 9:37). The Transfiguration appears to have taken place at night. In the morning, as He came down from the hill on which it took place--with Peter, and James, and John--on approaching the other nine, He found them surrounded by a great multitude, and the scribes disputing or discussing with them. No doubt these cavillers were twitting the apostles of Jesus with their inability to cure the demoniac boy of whom we are presently to hear, and insinuating doubts even of their Master's ability to do it; while they, zealous for their Master's honor, would no doubt refer to His past miracles in proof of the contrary.


<hi type="bold">15. And straightway all the people--</hi>the multitude.

<hi type="bold">when they beheld him, were greatly amazed--</hi>were astounded.

<hi type="bold">and running to him saluted him--</hi>The singularly strong expression of surprise, the sudden arrest of the discussion, and the rush of the multitude towards Him, can be accounted for by nothing less than something amazing in His appearance. There can hardly be any doubt that His countenance still retained traces of His transfiguration-glory. (See <reference osisRef="Exod.34.29">Ex 34:29</reference>, <reference osisRef="Exod.34.30">30</reference>). So Bengel, De Wette, Meyer, Trench, Alford. No wonder, if this was the case, that they not only ran to Him, but saluted Him. Our Lord, however, takes no notice of what had attracted them, and probably it gradually faded away as He drew near; but addressing Himself to the scribes, He demands the subject of their discussion, ready to meet them where they had pressed hard upon His half-instructed and as yet timid apostles.

15. And straightway all the people-- the multitude. when they beheld him, were greatly amazed-- were astounded. and running to him saluted him-- The singularly strong expression of surprise, the sudden arrest of the discussion, and the rush of the multitude towards Him, can be accounted for by nothing less than something amazing in His appearance. There can hardly be any doubt that His countenance still retained traces of His transfiguration-glory. (See Ex 34:29, 30). So Bengel, De Wette, Meyer, Trench, Alford. No wonder, if this was the case, that they not only ran to Him, but saluted Him. Our Lord, however, takes no notice of what had attracted them, and probably it gradually faded away as He drew near; but addressing Himself to the scribes, He demands the subject of their discussion, ready to meet them where they had pressed hard upon His half-instructed and as yet timid apostles.


<hi type="bold">16. And he asked the scribes, What question ye with them?--</hi>Ere they had time to reply, the father of the boy, whose case had occasioned the dispute, himself steps forward and answers the question; telling a piteous tale of deafness, and dumbness, and fits of epilepsy--ending with this, that the disciples, though entreated, could not perform the cure.

16. And he asked the scribes, What question ye with them?-- Ere they had time to reply, the father of the boy, whose case had occasioned the dispute, himself steps forward and answers the question; telling a piteous tale of deafness, and dumbness, and fits of epilepsy--ending with this, that the disciples, though entreated, could not perform the cure.


<hi type="bold">17. And one of the multitude answered, and said, Master, I have brought unto thee my son--</hi>"mine only child" (<reference osisRef="Luke.9.38">Lu 9:38</reference>).

<hi type="bold">which hath a dumb spirit--</hi>a spirit whose operation had the effect of rendering his victim speechless, and deaf also (<reference osisRef="Mark.9.25">Mr 9:25</reference>). In Matthew's report of the speech (<reference osisRef="Matt.17.15">Mt 17:15</reference>), the father says "he is lunatic"; this being another and most distressing effect of the possession.

17. And one of the multitude answered, and said, Master, I have brought unto thee my son-- "mine only child" (Lu 9:38). which hath a dumb spirit-- a spirit whose operation had the effect of rendering his victim speechless, and deaf also (Mr 9:25). In Matthew's report of the speech (Mt 17:15), the father says "he is lunatic"; this being another and most distressing effect of the possession.


<hi type="bold">18. And wheresoever he taketh him, he teareth him; and he foameth, and gnasheth with his teeth, and pineth away--</hi>rather, "becomes withered," "dried up," or "paralyzed"; as the same word is everywhere else rendered in the New Testament. Some additional particulars are given by Luke, and by our Evangelist below. "Lo," says he in <reference osisRef="Luke.9.39">Lu 9:39</reference>, "a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly [or with difficulty] departeth from him."

<hi type="bold">and I spake to thy disciples that they should cast him out; and they could not--</hi>Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His disciples' faith, which doubtless He felt as a reflection on Himself, He puts them to the blush before all, but in language fitted only to raise expectation of what He Himself would do.

18. And wheresoever he taketh him, he teareth him; and he foameth, and gnasheth with his teeth, and pineth away-- rather, "becomes withered," "dried up," or "paralyzed"; as the same word is everywhere else rendered in the New Testament. Some additional particulars are given by Luke, and by our Evangelist below. "Lo," says he in Lu 9:39, "a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly [or with difficulty] departeth from him." and I spake to thy disciples that they should cast him out; and they could not-- Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His disciples' faith, which doubtless He felt as a reflection on Himself, He puts them to the blush before all, but in language fitted only to raise expectation of what He Himself would do.


<hi type="bold">19. He answereth him, and saith, O faithless generation--</hi>"and perverse," or "perverted" (<reference osisRef="Matt.17.17">Mt 17:17</reference>; <reference osisRef="Luke.9.41">Lu 9:41</reference>).

<hi type="bold">how long shall I be with you? how long shall I suffer you?--</hi>language implying that it was a shame to them to want the faith necessary to perform this cure, and that it needed some patience to put up with them. It is to us surprising that some interpreters, as Chrysostom and Calvin, should represent this rebuke as addressed, not to the disciples at all, but to the scribes who disputed with them. Nor does it much, if at all, mend the matter to view it as addressed to both, as most expositors seem to do. With Bengel, De Wette, and Meyer, we regard it as addressed directly to the nine apostles who were unable to expel this evil spirit. And though, in ascribing this inability to their "want of faith" and the "perverted turn of mind" which they had drunk in with their early training, the rebuke would undoubtedly apply, with vastly greater force, to those who twitted the poor disciples with their inability, it would be to change the whole nature of the rebuke to suppose it addressed to those who had no faith at all, and were wholly perverted. It was because faith sufficient for curing this youth was to be expected of the disciples, and because they should by that time have got rid of the perversity in which they had been reared, that Jesus exposes them thus before the rest. And who does not see that this was fitted, more than anything else, to impress upon the by-standers the severe loftiness of the training He was giving to the Twelve, and the unsophisticated footing He was on with them?

<hi type="bold">Bring him unto me--</hi>The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be made to quit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp.

19. He answereth him, and saith, O faithless generation-- "and perverse," or "perverted" (Mt 17:17; Lu 9:41). how long shall I be with you? how long shall I suffer you?-- language implying that it was a shame to them to want the faith necessary to perform this cure, and that it needed some patience to put up with them. It is to us surprising that some interpreters, as Chrysostom and Calvin, should represent this rebuke as addressed, not to the disciples at all, but to the scribes who disputed with them. Nor does it much, if at all, mend the matter to view it as addressed to both, as most expositors seem to do. With Bengel, De Wette, and Meyer, we regard it as addressed directly to the nine apostles who were unable to expel this evil spirit. And though, in ascribing this inability to their "want of faith" and the "perverted turn of mind" which they had drunk in with their early training, the rebuke would undoubtedly apply, with vastly greater force, to those who twitted the poor disciples with their inability, it would be to change the whole nature of the rebuke to suppose it addressed to those who had no faith at all, and were wholly perverted. It was because faith sufficient for curing this youth was to be expected of the disciples, and because they should by that time have got rid of the perversity in which they had been reared, that Jesus exposes them thus before the rest. And who does not see that this was fitted, more than anything else, to impress upon the by-standers the severe loftiness of the training He was giving to the Twelve, and the unsophisticated footing He was on with them? Bring him unto me-- The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be made to quit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp.


<hi type="bold">20. And they brought him unto him: and when he saw him, straightway the spirit tare him--</hi>Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" (<reference osisRef="Mark.5.6">Mr 5:6</reference>), so this demon, when he saw Him, immediately "tare him." The feeling of terror and rage was the same in both cases.

<hi type="bold">and he fell on the ground, and wallowed foaming--</hi>Still Jesus does nothing, but keeps conversing with the father about the case--partly to have its desperate features told out by him who knew them best, in the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the by-standers for what He was to do.

20. And they brought him unto him: and when he saw him, straightway the spirit tare him-- Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" (Mr 5:6), so this demon, when he saw Him, immediately "tare him." The feeling of terror and rage was the same in both cases. and he fell on the ground, and wallowed foaming-- Still Jesus does nothing, but keeps conversing with the father about the case--partly to have its desperate features told out by him who knew them best, in the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the by-standers for what He was to do.


<hi type="bold">21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child, &c.--</hi>Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure the boy, and by the dignity with which He had ordered him to be brought to Him--in this mixed state of mind, he closes his description of the case with these touching words:

21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child, &c.-- Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure the boy, and by the dignity with which He had ordered him to be brought to Him--in this mixed state of mind, he closes his description of the case with these touching words:


<hi type="bold">22. but if thou canst do anything, have compassion on us, and help us--</hi>"us," says the father; for it was a sore family affliction. Compare the language of the Syrophoenician woman regarding her daughter, "Lord, help me." Still nothing is done: the man is but struggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The man had said to Him, "If Thou canst do."

22. but if thou canst do anything, have compassion on us, and help us-- "us," says the father; for it was a sore family affliction. Compare the language of the Syrophoenician woman regarding her daughter, "Lord, help me." Still nothing is done: the man is but struggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The man had said to Him, "If Thou canst do."


<hi type="bold">23. Jesus said unto him, If thou canst believe--</hi>The man had said, "If Thou canst do anything." Jesus replies.

<hi type="bold">all things are possible to him that believeth--</hi>"My doing all depends on thy believing." To impress this still more, He redoubles upon the believing: "If thou canst believe, all things are possible to him that believeth." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore travail, it comes to the birth, as Trench, borrowing from Olshausen, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faith, the man becomes immediately conscious of conflicting principles, and rises into one of the noblest utterances on record.

23. Jesus said unto him, If thou canst believe-- The man had said, "If Thou canst do anything." Jesus replies. all things are possible to him that believeth-- "My doing all depends on thy believing." To impress this still more, He redoubles upon the believing: "If thou canst believe, all things are possible to him that believeth." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore travail, it comes to the birth, as Trench, borrowing from Olshausen, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faith, the man becomes immediately conscious of conflicting principles, and rises into one of the noblest utterances on record.


<hi type="bold">24. And straightway the father of the child cried out, and said with tears, Lord, I believe: help thou mine unbelief--</hi>that is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, The felt and owned presence of unbelief, which only the strength of the man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for help against his felt unbelief--a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child. The work was done; and as the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits, gives the word of command to the dumb and deaf spirit to be gone, never again to return to his victim.

24. And straightway the father of the child cried out, and said with tears, Lord, I believe: help thou mine unbelief-- that is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, The felt and owned presence of unbelief, which only the strength of the man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for help against his felt unbelief--a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child. The work was done; and as the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits, gives the word of command to the dumb and deaf spirit to be gone, never again to return to his victim.


<hi type="bold">26. And the spirit cried, and rent him sore, and came out of him; and he was as one dead; insomuch that many said, He is dead--</hi>The malignant, cruel spirit, now conscious that his time was come, gathers up his whole strength, with intent by a last stroke to kill his victim, and had nearly succeeded. But the Lord of life was there; the Healer of all maladies, the Friend of sinners, the Seed of the woman, "the Stronger than the strong man armed," was there. The very faith which Christ declared to be enough for everything being now found, it was not possible that the serpent should prevail. Fearfully is he permitted to bruise the heel, as in this case; but his own head shall go for it--his works shall be destroyed (<reference osisRef="1John.3.8">1Jo 3:8</reference>).

26. And the spirit cried, and rent him sore, and came out of him; and he was as one dead; insomuch that many said, He is dead-- The malignant, cruel spirit, now conscious that his time was come, gathers up his whole strength, with intent by a last stroke to kill his victim, and had nearly succeeded. But the Lord of life was there; the Healer of all maladies, the Friend of sinners, the Seed of the woman, "the Stronger than the strong man armed," was there. The very faith which Christ declared to be enough for everything being now found, it was not possible that the serpent should prevail. Fearfully is he permitted to bruise the heel, as in this case; but his own head shall go for it--his works shall be destroyed (1Jo 3:8).


27. But Jesus took him by the hand, and lifted him up; and he arose.


28. Why could not we cast him out?


<hi type="bold">29. And he said unto them, This kind can come forth by nothing but by prayer and fasting--</hi>that is, as nearly all good interpreters are agreed, "this kind of evil spirits cannot be expelled," or "so desperate a case of demoniacal possession cannot be cured, but by prayer and fasting." But since the Lord Himself says that His disciples could not fast while He was with them, perhaps this was designed, as Alford hints, for their after-guidance--unless we take it as but a definite way of expressing the general truth, that great and difficult duties require special preparation and self-denial. But the answer to their question, as given in <reference osisRef="Matt.17.20">Mt 17:20</reference>, <reference osisRef="Matt.17.21">21</reference> is fuller: "And Jesus said unto them, Because of your unbelief. For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you" (<reference osisRef="Matt.17.20">Mt 17:20</reference>). See on <reference osisRef="Mark.11.23">Mr 11:23</reference>. "Howbeit this kind goeth not out but by prayer and fasting" (<reference osisRef="Matt.17.21">Mt 17:21</reference>), that is, though nothing is impossible to faith, yet such a height of faith as is requisite for such triumphs is not to be reached either in a moment or without effort--either with God in prayer or with ourselves in self-denying exercises. Luke (<reference osisRef="Luke.9.43">Lu 9:43</reference>) adds, "And they were all amazed at the mighty power of God"--"at the majesty" or "mightiness of God," in this last miracle, in the Transfiguration, &c.; or, at the divine grandeur of Christ rising upon them daily.

 Second Explicit Announcement of His Approaching Death and Resurrection (<reference osisRef="Mark.9.30-Mark.9.32">Mr 9:30-32</reference>).

29. And he said unto them, This kind can come forth by nothing but by prayer and fasting-- that is, as nearly all good interpreters are agreed, "this kind of evil spirits cannot be expelled," or "so desperate a case of demoniacal possession cannot be cured, but by prayer and fasting." But since the Lord Himself says that His disciples could not fast while He was with them, perhaps this was designed, as Alford hints, for their after-guidance--unless we take it as but a definite way of expressing the general truth, that great and difficult duties require special preparation and self-denial. But the answer to their question, as given in Mt 17:20, 21 is fuller: "And Jesus said unto them, Because of your unbelief. For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you" (Mt 17:20). See on Mr 11:23. "Howbeit this kind goeth not out but by prayer and fasting" (Mt 17:21), that is, though nothing is impossible to faith, yet such a height of faith as is requisite for such triumphs is not to be reached either in a moment or without effort--either with God in prayer or with ourselves in self-denying exercises. Luke (Lu 9:43) adds, "And they were all amazed at the mighty power of God"--"at the majesty" or "mightiness of God," in this last miracle, in the Transfiguration, &c.; or, at the divine grandeur of Christ rising upon them daily. Second Explicit Announcement of His Approaching Death and Resurrection (Mr 9:30-32).


<hi type="bold">30. And they departed thence, and passed--</hi>were passing along.

<hi type="bold">through Galilee; and he would not that any man should know it--</hi>By comparing <reference osisRef="Matt.17.22">Mt 17:22</reference>, <reference osisRef="Matt.17.23">23</reference> and <reference osisRef="Luke.9.43">Lu 9:43</reference>, <reference osisRef="Luke.9.44">44</reference> with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on this occasion was to reiterate to them the announcement which had so shocked them at the first mention of it, and thus familiarize them with it by little and little, so this was His reason for enjoining silence upon them as to their present movements.

30. And they departed thence, and passed-- were passing along. through Galilee; and he would not that any man should know it-- By comparing Mt 17:22, 23 and Lu 9:43, 44 with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on this occasion was to reiterate to them the announcement which had so shocked them at the first mention of it, and thus familiarize them with it by little and little, so this was His reason for enjoining silence upon them as to their present movements.


<hi type="bold">31. For he taught his disciples, and said unto them--</hi>"Let these sayings sink down into your ears" (<reference osisRef="Luke.9.44">Lu 9:44</reference>); not what had been passing between them as to His grandeur, but what He was now to utter.

<hi type="bold">The Son of man is delivered--</hi>The use of the present tense expresses how near at hand He would have them to consider it. As Bengel says, steps were already in course of being taken to bring it about.

<hi type="bold">into the hands of men--</hi>This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists.

<hi type="bold">and they shall kill him--</hi>that is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom."

 and after he is killed, he shall rise the third day.

31. For he taught his disciples, and said unto them-- "Let these sayings sink down into your ears" (Lu 9:44); not what had been passing between them as to His grandeur, but what He was now to utter. The Son of man is delivered-- The use of the present tense expresses how near at hand He would have them to consider it. As Bengel says, steps were already in course of being taken to bring it about. into the hands of men-- This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists. and they shall kill him-- that is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." and after he is killed, he shall rise the third day.


<hi type="bold">32. But they understood not that saying--</hi>"and it was hid from them, [so] that they preceived it not" (<reference osisRef="Luke.9.45">Lu 9:45</reference>).

<hi type="bold">and were afraid to ask him--</hi>Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions. But "they were exceeding sorry" (<reference osisRef="Matt.17.23">Mt 17:23</reference>). While the other Evangelists, as Webster and Wilkinson remark, notice their ignorance and their fear, Matthew, who was one of them, retains a vivid recollection of their sorrow.
 <title type="x-s3"><reference osisRef="Mark.9.33-Mark.9.50">Mr 9:33-50</reference>. Strife among the Twelve Who Should Be Greatest in the Kingdom of Heaven, with Relative Teaching--Incidental Rebuke of John for Exclusiveness. ( = <reference osisRef="Matt.18.1-Matt.18.9">Mt 18:1-9</reference>; <reference osisRef="Luke.9.46-Luke.9.50">Lu 9:46-50</reference>).</title>
 Strife among the Twelve, with Relative Teaching (<reference osisRef="Mark.9.33-Mark.9.37">Mr 9:33-37</reference>).

32. But they understood not that saying-- "and it was hid from them, [so] that they preceived it not" (Lu 9:45). and were afraid to ask him-- Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions. But "they were exceeding sorry" (Mt 17:23). While the other Evangelists, as Webster and Wilkinson remark, notice their ignorance and their fear, Matthew, who was one of them, retains a vivid recollection of their sorrow. Mr 9:33-50. Strife among the Twelve Who Should Be Greatest in the Kingdom of Heaven, with Relative Teaching--Incidental Rebuke of John for Exclusiveness. ( = Mt 18:1-9; Lu 9:46-50). Strife among the Twelve, with Relative Teaching (Mr 9:33-37).


<hi type="bold">33. What was it that ye disputed among yourselves by the way?--</hi>From this we gather that after the painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation!

33. What was it that ye disputed among yourselves by the way?-- From this we gather that after the painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation!


<hi type="bold">34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest--</hi>From <reference osisRef="Matt.18.1">Mt 18:1</reference> we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should be greatest. Perhaps one or two of them first referred the matter to Jesus, who put them off till they should all be assembled together at Capernaum. He had all the while "perceived the thought of their heart" (<reference osisRef="Luke.9.47">Lu 9:47</reference>); but now that they were all together "in the house," He questions them about it, and they are put to the blush, conscious of the temper towards each other which it had kindled. This raised the whole question afresh, and at this point our Evangelist takes it up. The subject was suggested by the recent announcement of the Kingdom (<reference osisRef="Matt.16.19-Matt.16.28">Mt 16:19-28</reference>), the transfiguration of their Master, and especially the preference given to three of them at that scene.

34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest-- From Mt 18:1 we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should be greatest. Perhaps one or two of them first referred the matter to Jesus, who put them off till they should all be assembled together at Capernaum. He had all the while "perceived the thought of their heart" (Lu 9:47); but now that they were all together "in the house," He questions them about it, and they are put to the blush, conscious of the temper towards each other which it had kindled. This raised the whole question afresh, and at this point our Evangelist takes it up. The subject was suggested by the recent announcement of the Kingdom (Mt 16:19-28), the transfiguration of their Master, and especially the preference given to three of them at that scene.


<hi type="bold">35. If any man desire to be first, the same shall be last of all, and servant of all--</hi>that is, "let him be" such: he must be prepared to take the last and lowest place. See on <reference osisRef="Mark.10.42-Mark.10.45">Mr 10:42-45</reference>.

35. If any man desire to be first, the same shall be last of all, and servant of all-- that is, "let him be" such: he must be prepared to take the last and lowest place. See on Mr 10:42-45.


<hi type="bold">36. And he took a child--</hi>"a little child" (<reference osisRef="Matt.18.2">Mt 18:2</reference>); but the word is the same in both places, as also in <reference osisRef="Luke.9.47">Lu 9:47</reference>.

<hi type="bold">and set him in the midst of them: and when he had taken him in his arms--</hi>This beautiful trait is mentioned by out Evangelist alone.

<hi type="bold">he said unto them--</hi>Here we must go to Matthew (<reference osisRef="Matt.18.3">Mt 18:3</reference>, <reference osisRef="Matt.18.4">4</reference>) for the first of this answer: "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:" that is, "Conversion must be thorough; not only must the heart be turned to God in general, and from earthly to heavenly things, but in particular, except ye be converted from that carnal ambition which still rankles within you, into that freedom from all such feelings which ye see in this child, ye have neither part nor lot in the kingdom at all; and he who in this feature has most of the child, is highest there." Whosoever, therefore, shall "humble himself as this little child, the same is greatest in the kingdom of heaven": "for he that is [willing to be] least among you all, the same shall be great" (<reference osisRef="Luke.9.48">Lu 9:48</reference>).

36. And he took a child-- "a little child" (Mt 18:2); but the word is the same in both places, as also in Lu 9:47. and set him in the midst of them: and when he had taken him in his arms-- This beautiful trait is mentioned by out Evangelist alone. he said unto them-- Here we must go to Matthew (Mt 18:3, 4) for the first of this answer: "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:" that is, "Conversion must be thorough; not only must the heart be turned to God in general, and from earthly to heavenly things, but in particular, except ye be converted from that carnal ambition which still rankles within you, into that freedom from all such feelings which ye see in this child, ye have neither part nor lot in the kingdom at all; and he who in this feature has most of the child, is highest there." Whosoever, therefore, shall "humble himself as this little child, the same is greatest in the kingdom of heaven": "for he that is [willing to be] least among you all, the same shall be great" (Lu 9:48).


<hi type="bold">37. Whosoever shall receive one of such children--</hi>so manifesting the spirit unconsciously displayed by this child.

<hi type="bold">in my name--</hi>from love to Me.

<hi type="bold">receiveth me; and whosoever shall receive me, receiveth not me, but Him that sent me--</hi>(See on <reference osisRef="Matt.10.40">Mt 10:40</reference>).

 Incidental Rebuke of John for Exclusiveness (<reference osisRef="Mark.9.38-Mark.9.41">Mr 9:38-41</reference>).

37. Whosoever shall receive one of such children-- so manifesting the spirit unconsciously displayed by this child. in my name-- from love to Me. receiveth me; and whosoever shall receive me, receiveth not me, but Him that sent me-- (See on Mt 10:40). Incidental Rebuke of John for Exclusiveness (Mr 9:38-41).


<hi type="bold">38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us--</hi>The link of connection here with the foregoing context lies, we apprehend, in the emphatic words which our Lord had just uttered, "in My name." "Oh," interposes John--young, warm, but not sufficiently apprehending Christ's teaching in these matters--"that reminds me of something that we have just done, and we should like to know if we did right. We saw one casting out devils "in Thy name," and we forbade him, because he followeth not us. Were we right, or were we wrong?" Answer--"Ye were wrong." "But we did it because he followeth not us." "No matter."

38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us-- The link of connection here with the foregoing context lies, we apprehend, in the emphatic words which our Lord had just uttered, "in My name." "Oh," interposes John--young, warm, but not sufficiently apprehending Christ's teaching in these matters--"that reminds me of something that we have just done, and we should like to know if we did right. We saw one casting out devils "in Thy name," and we forbade him, because he followeth not us. Were we right, or were we wrong?" Answer--"Ye were wrong." "But we did it because he followeth not us." "No matter."


<hi type="bold">39. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me--</hi>soon, that is, readily "speak evil of me."

39. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me-- soon, that is, readily "speak evil of me."


<hi type="bold">40. For he that is not against us is on our part--</hi>Two principles of immense importance are here laid down: "First, No one will readily speak evil of Me who has the faith to do a miracle in My name; and second, If such a person cannot be supposed to be against us, ye are to consider him for us." Let it be carefully observed that our Lord does not say this man should not have "followed them," nor yet that it was indifferent whether he did or not; but simply teaches how such a person was to be regarded, although he did not--namely, as a reverer of His name and a promoter of His cause.

40. For he that is not against us is on our part-- Two principles of immense importance are here laid down: "First, No one will readily speak evil of Me who has the faith to do a miracle in My name; and second, If such a person cannot be supposed to be against us, ye are to consider him for us." Let it be carefully observed that our Lord does not say this man should not have "followed them," nor yet that it was indifferent whether he did or not; but simply teaches how such a person was to be regarded, although he did not--namely, as a reverer of His name and a promoter of His cause.


<hi type="bold">41. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward--</hi>(See on <reference osisRef="Matt.10.42">Mt 10:42</reference>).

 Continuation of Teaching Suggested by the Disciples' Strife (<reference osisRef="Mark.9.42-Mark.9.50">Mr 9:42-50</reference>).

 What follows appears to have no connection with the incidental reproof of John immediately preceding. As that had interrupted some important teaching, our Lord hastens back from it, as if no such interruption had occurred.

41. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward-- (See on Mt 10:42). Continuation of Teaching Suggested by the Disciples' Strife (Mr 9:42-50). What follows appears to have no connection with the incidental reproof of John immediately preceding. As that had interrupted some important teaching, our Lord hastens back from it, as if no such interruption had occurred.


<hi type="bold">42. For whosoever shall offend one of these little ones that believe in me--</hi>or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they were no better than others.

<hi type="bold">it is better for him that a millstone were hanged about his neck--</hi>The word here is simply "millstone," without expressing of which kind. But in <reference osisRef="Matt.18.6">Mt 18:6</reference> it is the "ass-turned" kind, far heavier than the small hand-mill turned by female slaves, as in <reference osisRef="Luke.17.35">Lu 17:35</reference>. It is of course the same which is meant here.

<hi type="bold">and he were cast into the sea--</hi>meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here follows a striking verse in <reference osisRef="Matt.18.7">Mt 18:7</reference>, "Woe unto the world because of offences!" (There will be stumblings and falls and loss of souls enough from the world's treatment of disciples, without any addition from you: dreadful will be its doom in consequence; see that ye share not in it). "For it must needs be that offences come; but woe to that man by whom the offence cometh!" (The struggle between light and darkness will inevitably cause stumblings, but not less guilty is he who wilfully makes any to stumble).

42. For whosoever shall offend one of these little ones that believe in me-- or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they were no better than others. it is better for him that a millstone were hanged about his neck-- The word here is simply "millstone," without expressing of which kind. But in Mt 18:6 it is the "ass-turned" kind, far heavier than the small hand-mill turned by female slaves, as in Lu 17:35. It is of course the same which is meant here. and he were cast into the sea-- meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here follows a striking verse in Mt 18:7, "Woe unto the world because of offences!" (There will be stumblings and falls and loss of souls enough from the world's treatment of disciples, without any addition from you: dreadful will be its doom in consequence; see that ye share not in it). "For it must needs be that offences come; but woe to that man by whom the offence cometh!" (The struggle between light and darkness will inevitably cause stumblings, but not less guilty is he who wilfully makes any to stumble).


<hi type="bold">43. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell--</hi>See <reference osisRef="Matt.5.29">Mt 5:29</reference>, <reference osisRef="Matt.5.30">30</reference>. The only difference between the words there and here is that there they refer to impure inclinations; here, to an ambitious disposition, an irascible or quarrelsome temper, and the like: and the injunction is to strike at the root of such dispositions and cut off the occasions of them.

43. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell-- See Mt 5:29, 30. The only difference between the words there and here is that there they refer to impure inclinations; here, to an ambitious disposition, an irascible or quarrelsome temper, and the like: and the injunction is to strike at the root of such dispositions and cut off the occasions of them.


<hi type="bold">47. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire--</hi>On the words "hell" and "hell-fire," or "the hell of fire," see on <reference osisRef="Matt.5.22">Mt 5:22</reference>.

47. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire-- On the words "hell" and "hell-fire," or "the hell of fire," see on Mt 5:22.


<hi type="bold">48. Where their worm dieth not, and the fire is not quenched--</hi>See on <reference osisRef="Matt.5.30">Mt 5:30</reference>; The "unquenchablesness" of this fire has already been brought before us (see on <reference osisRef="Matt.3.12">Mt 3:12</reference>); and the awfully vivid idea of an undying worm, everlastingly consuming an unconsumable body, is taken from the closing words of the evangelical prophet (<reference osisRef="Isa.66.24">Is 66:24</reference>), which seem to have furnished the later Jewish Church with its current phraseology on the subject of future punishment (see Lightfoot).

48. Where their worm dieth not, and the fire is not quenched-- See on Mt 5:30; The "unquenchablesness" of this fire has already been brought before us (see on Mt 3:12); and the awfully vivid idea of an undying worm, everlastingly consuming an unconsumable body, is taken from the closing words of the evangelical prophet (Is 66:24), which seem to have furnished the later Jewish Church with its current phraseology on the subject of future punishment (see Lightfoot).


<hi type="bold">49. For every one shall be salted with fire, and every sacrifice shall be salted with salt--</hi>A difficult verse, on which much has been written--some of it to little purpose. "Every one" probably means "Every follower of mine"; and the "fire" with which he "must be salted" probably means "a fiery trial" to season him. (Compare Mal 3:2, &c.). The reference to salting the sacrifice is of course to that maxim of the Levitical law, that every acceptable sacrifice must be sprinkled with salt, to express symbolically its soundness, sweetness, wholesomeness, acceptability. But as it had to be roasted first, we have here the further idea of a salting with fire. In this case, "every sacrifice," in the next clause, will mean, "Every one who would be found an acceptable offering to God"; and thus the whole verse may perhaps be paraphrased as follows: "Every disciple of Mine shall have a fiery trial to undergo, and everyone who would be found an odor of a sweet smell, a sacrifice acceptable and well-pleasing to God, must have such a salting, like the Levitical sacrifices." Another, but, as it seems to us, farfetched as well as harsh, interpretation--suggested first, we believe, by Michaelis, and adopted by Alexander--takes the "every sacrifice which must be salted with fire" to mean those who are "cast into hell," and the preservative effect of this salting to refer to the preservation of the lost not only in but by means of the fire of hell. Their reason for this is that the other interpretation changes the meaning of the "fire," and the characters too, from the lost to the saved, in these verses. But as our Lord confessedly ends His discourse with the case of His own true disciples, the transition to them in <reference osisRef="Mark.9.48">Mr 9:48</reference> is perfectly natural; whereas to apply the preservative salt of the sacrifice to the preserving quality of hell-fire, is equally contrary to the symbolical sense of salt and the Scripture representations of future torment. Our Lord has still in His eye the unseemly jarrings which had arisen among the Twelve, the peril to themselves of allowing any indulgence to such passions, and the severe self-sacrifice which salvation would cost them.

49. For every one shall be salted with fire, and every sacrifice shall be salted with salt-- A difficult verse, on which much has been written--some of it to little purpose. "Every one" probably means "Every follower of mine"; and the "fire" with which he "must be salted" probably means "a fiery trial" to season him. (Compare Mal 3:2, &c.). The reference to salting the sacrifice is of course to that maxim of the Levitical law, that every acceptable sacrifice must be sprinkled with salt, to express symbolically its soundness, sweetness, wholesomeness, acceptability. But as it had to be roasted first, we have here the further idea of a salting with fire. In this case, "every sacrifice," in the next clause, will mean, "Every one who would be found an acceptable offering to God"; and thus the whole verse may perhaps be paraphrased as follows: "Every disciple of Mine shall have a fiery trial to undergo, and everyone who would be found an odor of a sweet smell, a sacrifice acceptable and well-pleasing to God, must have such a salting, like the Levitical sacrifices." Another, but, as it seems to us, farfetched as well as harsh, interpretation--suggested first, we believe, by Michaelis, and adopted by Alexander--takes the "every sacrifice which must be salted with fire" to mean those who are "cast into hell," and the preservative effect of this salting to refer to the preservation of the lost not only in but by means of the fire of hell. Their reason for this is that the other interpretation changes the meaning of the "fire," and the characters too, from the lost to the saved, in these verses. But as our Lord confessedly ends His discourse with the case of His own true disciples, the transition to them in Mr 9:48 is perfectly natural; whereas to apply the preservative salt of the sacrifice to the preserving quality of hell-fire, is equally contrary to the symbolical sense of salt and the Scripture representations of future torment. Our Lord has still in His eye the unseemly jarrings which had arisen among the Twelve, the peril to themselves of allowing any indulgence to such passions, and the severe self-sacrifice which salvation would cost them.


<hi type="bold">50. Salt is good; but if the salt have lost his saltness--</hi>its power to season what it is brought into contact with.

<hi type="bold">wherewith will ye season it?--</hi>How is this property to be restored? See on <reference osisRef="Matt.5.13">Mt 5:13</reference>.

<hi type="bold">Have salt in yourselves--</hi>See to it that ye retain in yourselves those precious qualities that will make you a blessing to one another, and to all around you.

<hi type="bold">and--</hi>with respect to the miserable strife out of which all this discourse has sprung, in one concluding word.

<hi type="bold">have peace one with another--</hi>This is repeated in <reference osisRef="1Thess.5.13">1Th 5:13</reference>. <chapter eID="Mark.9"/>

50. Salt is good; but if the salt have lost his saltness-- its power to season what it is brought into contact with. wherewith will ye season it?-- How is this property to be restored? See on Mt 5:13. Have salt in yourselves-- See to it that ye retain in yourselves those precious qualities that will make you a blessing to one another, and to all around you. and-- with respect to the miserable strife out of which all this discourse has sprung, in one concluding word. have peace one with another-- This is repeated in 1Th 5:13.


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Mark.10.1-Mark.10.12">Mr 10:1-12</reference>. Final Departure from Galilee--Divorce. ( = <reference osisRef="Matt.19.1-Matt.19.12">Mt 19:1-12</reference>; <reference osisRef="Luke.9.51">Lu 9:51</reference>).</title>
 See on <reference osisRef="Matt.19.1-Matt.19.12">Mt 19:1-12</reference>.
 <title type="x-s3"><reference osisRef="Mark.10.13-Mark.10.16">Mr 10:13-16</reference>. Little Children Brought to Christ. ( = <reference osisRef="Matt.19.13-Matt.19.15">Mt 19:13-15</reference>; <reference osisRef="Luke.18.15-Luke.18.17">Lu 18:15-17</reference>).</title>
 See on <reference osisRef="Luke.18.15-Luke.18.17">Lu 18:15-17</reference>.
 <title type="x-s3"><reference osisRef="Mark.10.17-Mark.10.31">Mr 10:17-31</reference>. The Rich Young Ruler. ( = <reference osisRef="Matt.19.16-Matt.19.30">Mt 19:16-30</reference>; <reference osisRef="Luke.18.18-Luke.18.30">Lu 18:18-30</reference>).</title>
 See on <reference osisRef="Luke.18.18-Luke.18.30">Lu 18:18-30</reference>.
 <title type="x-s3"><reference osisRef="Mark.10.32-Mark.10.45">Mr 10:32-45</reference>. Third Explicit and Still Fuller Announcement of His Approaching Sufferings, Death, and Resurrection--The Ambitious Request of James and John, and the Reply. ( = <reference osisRef="Matt.20.17-Matt.20.28">Mt 20:17-28</reference>; <reference osisRef="Luke.18.31-Luke.18.34">Lu 18:31-34</reference>).</title>
 Third Announcement of His approaching Sufferings, Death, and Resurrection (<reference osisRef="Mark.10.32-Mark.10.34">Mr 10:32-34</reference>).

<hi type="bold">32. And they were in the way--</hi>on the road.

<hi type="bold">going up to Jerusalem--</hi>in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem.

<hi type="bold">and Jesus went before them--</hi>as Grotius says, in the style of an intrepid Leader.

<hi type="bold">and they were amazed--</hi>or "struck with astonishment" at His courage in advancing to certain death.

<hi type="bold">and as they followed, they were afraid--</hi>for their own safety. These artless, lifelike touches--not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe--are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim:

 "The Saviour, what a noble flame

 Was kindled in His breast,

 When, hasting to Jerusalem,

 He march'd before the rest!"

 Cowper

<hi type="bold">And he took again the twelve--</hi>referring to His previous announcements on this sad subject.

<hi type="bold">and began to tell them what things should happen unto him--</hi>"were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.

CHAPTER 10 Mr 10:1-12. Final Departure from Galilee--Divorce. ( = Mt 19:1-12; Lu 9:51). See on Mt 19:1-12. Mr 10:13-16. Little Children Brought to Christ. ( = Mt 19:13-15; Lu 18:15-17). See on Lu 18:15-17. Mr 10:17-31. The Rich Young Ruler. ( = Mt 19:16-30; Lu 18:18-30). See on Lu 18:18-30. Mr 10:32-45. Third Explicit and Still Fuller Announcement of His Approaching Sufferings, Death, and Resurrection--The Ambitious Request of James and John, and the Reply. ( = Mt 20:17-28; Lu 18:31-34). Third Announcement of His approaching Sufferings, Death, and Resurrection (Mr 10:32-34). 32. And they were in the way-- on the road. going up to Jerusalem-- in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem. and Jesus went before them-- as Grotius says, in the style of an intrepid Leader. and they were amazed-- or "struck with astonishment" at His courage in advancing to certain death. and as they followed, they were afraid-- for their own safety. These artless, lifelike touches--not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe--are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim: "The Saviour, what a noble flame Was kindled in His breast, When, hasting to Jerusalem, He march'd before the rest!" Cowper And he took again the twelve-- referring to His previous announcements on this sad subject. and began to tell them what things should happen unto him-- "were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.


<hi type="bold">33. Saying, Behold, we go up to Jerusalem--</hi>for the last time, and--"all things that are written by the prophets concerning the Son of man shall be accomplished" (<reference osisRef="Luke.18.31">Lu 18:31</reference>).

<hi type="bold">the Son of man shall be delivered unto the chief priests and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles--</hi>This is the first express statement that the Gentiles would combine with the Jews in His death; the two grand divisions of the human race for whom He died thus taking part in crucifying the Lord of Glory, as Webster and Wilkinson observe.

33. Saying, Behold, we go up to Jerusalem-- for the last time, and--"all things that are written by the prophets concerning the Son of man shall be accomplished" (Lu 18:31). the Son of man shall be delivered unto the chief priests and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles-- This is the first express statement that the Gentiles would combine with the Jews in His death; the two grand divisions of the human race for whom He died thus taking part in crucifying the Lord of Glory, as Webster and Wilkinson observe.


<hi type="bold">34. And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again--</hi>Singularly explicit as this announcement was, Luke (<reference osisRef="Luke.18.34">Lu 18:34</reference>) says "they understood none of these things; and this saying was hid from them, neither knew they the things which were spoken." The meaning of the words they could be at no loss to understand, but their import in relation to His Messianic kingdom they could not penetrate; the whole prediction being right in the teeth of their preconceived notions. That they should have clung so tenaciously to the popular notion of an "unsuffering" Messiah, may surprise us; but it gives inexpressible weight to their after-testimony to a suffering and dying Saviour.

<hi type="bold">Ambitious Request of James and John--</hi>The Reply (<reference osisRef="Mark.10.35-Mark.10.45">Mr 10:35-45</reference>).

34. And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again-- Singularly explicit as this announcement was, Luke (Lu 18:34) says "they understood none of these things; and this saying was hid from them, neither knew they the things which were spoken." The meaning of the words they could be at no loss to understand, but their import in relation to His Messianic kingdom they could not penetrate; the whole prediction being right in the teeth of their preconceived notions. That they should have clung so tenaciously to the popular notion of an "unsuffering" Messiah, may surprise us; but it gives inexpressible weight to their after-testimony to a suffering and dying Saviour. Ambitious Request of James and John-- The Reply (Mr 10:35-45).


<hi type="bold">35. And James and John, the sons of Zebedee, come unto him, saying--</hi>Matthew (<reference osisRef="Matt.20.20">Mt 20:20</reference>) says their "mother came to Him with her sons, worshipping Him and desiring," &c. (Compare <reference osisRef="Matt.27.56">Mt 27:56</reference>, with <reference osisRef="Mark.15.40">Mr 15:40</reference>). Salome was her name (<reference osisRef="Mark.16.1">Mr 16:1</reference>). We cannot be sure with which of the parties the movement originated; but as our Lord, even in Matthew's account, addresses Himself to James and John, taking no account of the mother, it is likely the mother was merely set on by them. The thought was doubtless suggested to her sons by the recent promise to the Twelve of "thrones to sit on, when the Son of man should sit on the throne of His glory" (<reference osisRef="Matt.19.28">Mt 19:28</reference>); but after the reproof so lately given them (<reference osisRef="Mark.9.33">Mr 9:33</reference>, &c.) they get their mother to speak for them.

<hi type="bold">Master, we would that thou shouldest do for us whatsoever we shall desire--</hi>thus cautiously approaching the subject.

35. And James and John, the sons of Zebedee, come unto him, saying-- Matthew (Mt 20:20) says their "mother came to Him with her sons, worshipping Him and desiring," &c. (Compare Mt 27:56, with Mr 15:40). Salome was her name (Mr 16:1). We cannot be sure with which of the parties the movement originated; but as our Lord, even in Matthew's account, addresses Himself to James and John, taking no account of the mother, it is likely the mother was merely set on by them. The thought was doubtless suggested to her sons by the recent promise to the Twelve of "thrones to sit on, when the Son of man should sit on the throne of His glory" (Mt 19:28); but after the reproof so lately given them (Mr 9:33, &c.) they get their mother to speak for them. Master, we would that thou shouldest do for us whatsoever we shall desire-- thus cautiously approaching the subject.


<hi type="bold">36. And he said unto them, What would ye that I should do for you?--</hi>Though well aware what was in their mind and their mother's, our Lord will have the unseemly petition uttered before all.

36. And he said unto them, What would ye that I should do for you?-- Though well aware what was in their mind and their mother's, our Lord will have the unseemly petition uttered before all.


<hi type="bold">37. Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory--</hi>that is, Assign to us the two places of highest honor in the coming kingdom. The semblance of a plea for so presumptuous a request might possibly have been drawn from the fact that one of the two usually leaned on the breast of Jesus, or sat next Him at meals, while the other was one of the favored three.

37. Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory-- that is, Assign to us the two places of highest honor in the coming kingdom. The semblance of a plea for so presumptuous a request might possibly have been drawn from the fact that one of the two usually leaned on the breast of Jesus, or sat next Him at meals, while the other was one of the favored three.


<hi type="bold">38. But Jesus said unto them, Ye know not what ye ask--</hi>How gentle the reply to such a request, preferred at such a time, after the sad announcement just made!

<hi type="bold">can ye drink of the cup that I drink of?--</hi>To "drink of a cup" is in Scripture a figure for getting one's fill either of good (<reference osisRef="Ps.16.5">Psa 16:5</reference>; <reference osisRef="Ps.23.5">23:5</reference>; <reference osisRef="Ps.116.13">116:13</reference>; <reference osisRef="Jer.16.7">Jr 16:7</reference>) or of ill (<reference osisRef="Ps.75.8">Psa 75:8</reference>; <reference osisRef="John.18.11">Joh 18:11</reference>; <reference osisRef="Rev.14.10">Re 14:10</reference>). Here it is the cup of suffering.

<hi type="bold">and be baptized with the baptism that I am baptized with?--</hi>(Compare for the language, <reference osisRef="Ps.42.7">Psa 42:7</reference>). The object of this question seems to have been to try how far those two men were capable of the dignity to which they aspired and this on the principle that he who is able to suffer most for His sake will be the nearest to Him in His kingdom.

38. But Jesus said unto them, Ye know not what ye ask-- How gentle the reply to such a request, preferred at such a time, after the sad announcement just made! can ye drink of the cup that I drink of?-- To "drink of a cup" is in Scripture a figure for getting one's fill either of good (Psa 16:5; 23:5; 116:13; Jr 16:7) or of ill (Psa 75:8; Joh 18:11; Re 14:10). Here it is the cup of suffering. and be baptized with the baptism that I am baptized with?-- (Compare for the language, Psa 42:7). The object of this question seems to have been to try how far those two men were capable of the dignity to which they aspired and this on the principle that he who is able to suffer most for His sake will be the nearest to Him in His kingdom.


<hi type="bold">39. And they said unto him, We can--</hi>Here we see them owning their mother's petition for them as their own; and doubtless they were perfectly sincere in professing their willingness to follow their Master to any suffering He might have to endure. As for James, he was the first of the apostles who was honored, and showed himself able to be baptized with his Master's baptism of blood (<reference osisRef="Acts.12.1">Ac 12:1</reference>, <reference osisRef="2Cor.12.2">2</reference>); while John, after going through all the persecutions to which the infant Church was exposed from the Jews, and sharing in the struggles and sufferings occasioned by the first triumphs of the Gospel among the Gentiles, lived to be the victim, after all the rest had got to glory, of a bitter persecution in the evening of his days, for the word of God and for the testimony of Jesus Christ. Yes, they were dear believers and blessed men, in spite of this unworthy ambition, and their Lord knew it; and perhaps the foresight of what they would have to pass through, and the courageous testimony He would yet receive from them, was the cause of that gentleness which we cannot but wonder at in His reproof.

<hi type="bold">And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized--</hi>No doubt this prediction, when their sufferings at length came upon them, cheered them with the assurance, not that they would sit on His right and left hand--for of that thought they would be heartily ashamed--but that "if they suffered with Him, they should be also glorified together."

39. And they said unto him, We can-- Here we see them owning their mother's petition for them as their own; and doubtless they were perfectly sincere in professing their willingness to follow their Master to any suffering He might have to endure. As for James, he was the first of the apostles who was honored, and showed himself able to be baptized with his Master's baptism of blood (Ac 12:1, 2); while John, after going through all the persecutions to which the infant Church was exposed from the Jews, and sharing in the struggles and sufferings occasioned by the first triumphs of the Gospel among the Gentiles, lived to be the victim, after all the rest had got to glory, of a bitter persecution in the evening of his days, for the word of God and for the testimony of Jesus Christ. Yes, they were dear believers and blessed men, in spite of this unworthy ambition, and their Lord knew it; and perhaps the foresight of what they would have to pass through, and the courageous testimony He would yet receive from them, was the cause of that gentleness which we cannot but wonder at in His reproof. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized-- No doubt this prediction, when their sufferings at length came upon them, cheered them with the assurance, not that they would sit on His right and left hand--for of that thought they would be heartily ashamed--but that "if they suffered with Him, they should be also glorified together."


<hi type="bold">40. But to sit on my right hand and on my left hand in not mine to give; but it shall be given to them for whom it is prepared--</hi>"of My Father" (<reference osisRef="Matt.20.23">Mt 20:23</reference>). The supplement which our translators have inserted is approved by some good interpreters, and the proper sense of the word rendered "but" is certainly in favor of it. But besides that it makes the statement too elliptical--leaving too many words to be supplied--it seems to make our Lord repudiate the right to assign to each of His people his place in the kingdom of glory; a thing which He nowhere else does, but rather the contrary. It is true that He says their place is "prepared for them by His Father." But that is true of their admission to heaven at all; and yet from His great white throne Jesus will Himself adjudicate the kingdom, and authoritatively invite into it those on His right hand, calling them the "blessed of His Father"; so little inconsistency is there between the eternal choice of them by His Father, and that public adjudication of them, not only to heaven in general, but each to his own position in it, which all Scripture assigns to Christ. The true rendering, then, of this clause, we take it, is this: "But to sit on My right hand and on My left hand is not Mine to give, save to them for whom it is prepared." When therefore He says, "It is not Mine to give," the meaning is, "I cannot give it as a favor to whomsoever I please, or on a principle of favoritism; it belongs exclusively to those for whom it is prepared," &c. And if this be His meaning, it will be seen how far our Lord is from disclaiming the right to assign to each his proper place in His Kingdom; that on the contrary, He expressly asserts it, merely announcing that the principle of distribution is quite different from what these petitioners supposed. Our Lord, it will be observed, does not deny the petition of James and John, or say they shall not occupy the place in His kingdom which they now improperly sought:--for aught we know, that may be their true place. All we are sure of is, that their asking it was displeasing to Him "to whom all judgment is committed," and so was not fitted to gain their object, but just the reverse. (See what is taught in <reference osisRef="Luke.14.8-Luke.14.11">Lu 14:8-11</reference>). One at least of these brethren, as Alford strikingly remarks, saw on the right and on the left hand of their Lord, as He hung upon the tree, the crucified thieves; and bitter indeed must have been the remembrance of this ambitious prayer at that moment.

40. But to sit on my right hand and on my left hand in not mine to give; but it shall be given to them for whom it is prepared-- "of My Father" (Mt 20:23). The supplement which our translators have inserted is approved by some good interpreters, and the proper sense of the word rendered "but" is certainly in favor of it. But besides that it makes the statement too elliptical--leaving too many words to be supplied--it seems to make our Lord repudiate the right to assign to each of His people his place in the kingdom of glory; a thing which He nowhere else does, but rather the contrary. It is true that He says their place is "prepared for them by His Father." But that is true of their admission to heaven at all; and yet from His great white throne Jesus will Himself adjudicate the kingdom, and authoritatively invite into it those on His right hand, calling them the "blessed of His Father"; so little inconsistency is there between the eternal choice of them by His Father, and that public adjudication of them, not only to heaven in general, but each to his own position in it, which all Scripture assigns to Christ. The true rendering, then, of this clause, we take it, is this: "But to sit on My right hand and on My left hand is not Mine to give, save to them for whom it is prepared." When therefore He says, "It is not Mine to give," the meaning is, "I cannot give it as a favor to whomsoever I please, or on a principle of favoritism; it belongs exclusively to those for whom it is prepared," &c. And if this be His meaning, it will be seen how far our Lord is from disclaiming the right to assign to each his proper place in His Kingdom; that on the contrary, He expressly asserts it, merely announcing that the principle of distribution is quite different from what these petitioners supposed. Our Lord, it will be observed, does not deny the petition of James and John, or say they shall not occupy the place in His kingdom which they now improperly sought:--for aught we know, that may be their true place. All we are sure of is, that their asking it was displeasing to Him "to whom all judgment is committed," and so was not fitted to gain their object, but just the reverse. (See what is taught in Lu 14:8-11). One at least of these brethren, as Alford strikingly remarks, saw on the right and on the left hand of their Lord, as He hung upon the tree, the crucified thieves; and bitter indeed must have been the remembrance of this ambitious prayer at that moment.


<hi type="bold">41. And when the ten heard it, they began to be much displeased with James and John--</hi>or "were moved with indignation," as the same word is rendered in <reference osisRef="Matt.20.24">Mt 20:24</reference>. The expression "began to be," which is of frequent occurrence in the Gospels, means that more passed than is expressed, and that we have but the result. And can we blame the ten for the indignation which they felt? Yet there was probably a spice of the old spirit of rivalry in it, which in spite of our Lord's recent lengthened, diversified, and most solemn warnings against it, had not ceased to stir in their breasts.

41. And when the ten heard it, they began to be much displeased with James and John-- or "were moved with indignation," as the same word is rendered in Mt 20:24. The expression "began to be," which is of frequent occurrence in the Gospels, means that more passed than is expressed, and that we have but the result. And can we blame the ten for the indignation which they felt? Yet there was probably a spice of the old spirit of rivalry in it, which in spite of our Lord's recent lengthened, diversified, and most solemn warnings against it, had not ceased to stir in their breasts.


<hi type="bold">42. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule--</hi>are recognized or acknowledged as rulers.

<hi type="bold">over the Gentiles exercise lordship over them: and their great ones exercise authority upon them--</hi>as superiors exercising an acknowledged authority over inferiors.

42. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule-- are recognized or acknowledged as rulers. over the Gentiles exercise lordship over them: and their great ones exercise authority upon them-- as superiors exercising an acknowledged authority over inferiors.


<hi type="bold">43. But so shall it not be among you: but whosoever will be great among you, shall be your minister--</hi>a subordinate servant.

43. But so shall it not be among you: but whosoever will be great among you, shall be your minister-- a subordinate servant.


<hi type="bold">44. And whosoever of you will be the chiefest--</hi>or "first."

<hi type="bold">shall be--</hi>that is, "let him be," or "shall be he who is prepared to be."

<hi type="bold">servant of all--</hi>one in the lowest condition of service.

44. And whosoever of you will be the chiefest-- or "first." shall be-- that is, "let him be," or "shall be he who is prepared to be." servant of all-- one in the lowest condition of service.


<hi type="bold">45. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many--</hi>"instead of many," that is, "In the kingdom about to be set up, this principle shall have no place. All My servants shall there be equal; and the only greatness known to it shall be the greatness of humility and devotedness to the service of others. He that goes down the deepest in these services of self-denying humility shall rise the highest and hold the chiefest place in that kingdom; even as the Son of man, whose abasement and self-sacrifice for others, transcending all, gives Him of right a place above all!" As "the Word in the beginning with God," He was ministered unto; and as the risen Redeemer in our nature He now is ministered unto, "angels and authorities and powers being made subject unto Him" (<reference osisRef="1Pet.3.22">1Pe 3:22</reference>); but not for this came He hither. The Served of all came to be the Servant of all; and His last act was the grandest Service ever beheld by the universe of God--"He Gave His Life a Ransom for Many!", &c. "Many" is here to be taken, not in contrast with few or with all, but in opposition to one--the one Son of man for the many sinners.

<title type="x-s3"><reference osisRef="Mark.10.46-Mark.10.52">Mr 10:46-52</reference>. Blind Bartimaeus Healed. ( = <reference osisRef="Matt.20.29-Matt.20.34">Mt 20:29-34</reference>; <reference osisRef="Luke.18.35-Luke.18.43">Lu 18:35-43</reference>).</title> <title type="x-s3">See on <reference osisRef="Luke.18.35-Luke.18.43">Lu 18:35-43</reference>.</title>
 <chapter eID="Mark.10"/>

45. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many-- "instead of many," that is, "In the kingdom about to be set up, this principle shall have no place. All My servants shall there be equal; and the only greatness known to it shall be the greatness of humility and devotedness to the service of others. He that goes down the deepest in these services of self-denying humility shall rise the highest and hold the chiefest place in that kingdom; even as the Son of man, whose abasement and self-sacrifice for others, transcending all, gives Him of right a place above all!" As "the Word in the beginning with God," He was ministered unto; and as the risen Redeemer in our nature He now is ministered unto, "angels and authorities and powers being made subject unto Him" (1Pe 3:22); but not for this came He hither. The Served of all came to be the Servant of all; and His last act was the grandest Service ever beheld by the universe of God--"He Gave His Life a Ransom for Many!", &c. "Many" is here to be taken, not in contrast with few or with all, but in opposition to one--the one Son of man for the many sinners. Mr 10:46-52. Blind Bartimaeus Healed. ( = Mt 20:29-34; Lu 18:35-43). See on Lu 18:35-43.


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Mark.11.1-Mark.11.11">Mr 11:1-11</reference>. Christ's Triumphal Entry into Jerusalem, on the First Day of the Week. ( = <reference osisRef="Matt.21.1-Matt.21.9">Mt 21:1-9</reference>; <reference osisRef="Luke.19.29-Luke.19.40">Lu 19:29-40</reference>; <reference osisRef="John.12.12">Joh 12:12</reference>, <reference osisRef="John.12.19">19</reference>).</title>
 See on <reference osisRef="Luke.19.29-Luke.19.40">Lu 19:29-40</reference>.
 <title type="x-s3"><reference osisRef="Mark.11.11-Mark.11.26">Mr 11:11-26</reference>. The Barren Fig Tree Cursed with Lessons from It--Second Cleansing of the Temple, on the Second and Third Days of the Week. ( =</title>
 <reference osisRef="Matt.21.12-Matt.21.22">Mt 21:12-22</reference>; <reference osisRef="Luke.19.45-Luke.19.48">Lu 19:45-48</reference>).

<hi type="bold">11. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon--</hi>surveyed.

<hi type="bold">all things, and now the eventide was come, he went out into Bethany with the twelve--</hi>Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after the triumphal entry. Nor do the Third and Fourth Gospels give us more light. But from Matthew (<reference osisRef="Matt.21.10">Mt 21:10</reference>, <reference osisRef="Matt.11.14-Matt.11.16">11, 14-16</reference>) we learn some additional and precious particulars, for which see on <reference osisRef="Luke.19.45-Luke.19.48">Lu 19:45-48</reference>. It was not now safe for the Lord to sleep in the city, nor, from the day of His Triumphal Entry, did He pass one night in it, save the last fatal one.

 The Barren Fig Tree Cursed (<reference osisRef="Mark.11.12-Mark.11.14">Mr 11:12-14</reference>).

CHAPTER 11 Mr 11:1-11. Christ's Triumphal Entry into Jerusalem, on the First Day of the Week. ( = Mt 21:1-9; Lu 19:29-40; Joh 12:12, 19). See on Lu 19:29-40. Mr 11:11-26. The Barren Fig Tree Cursed with Lessons from It--Second Cleansing of the Temple, on the Second and Third Days of the Week. ( = Mt 21:12-22; Lu 19:45-48). 11. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon-- surveyed. all things, and now the eventide was come, he went out into Bethany with the twelve-- Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after the triumphal entry. Nor do the Third and Fourth Gospels give us more light. But from Matthew (Mt 21:10, 11, 14-16) we learn some additional and precious particulars, for which see on Lu 19:45-48. It was not now safe for the Lord to sleep in the city, nor, from the day of His Triumphal Entry, did He pass one night in it, save the last fatal one. The Barren Fig Tree Cursed (Mr 11:12-14).