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Sion from Heaven Sought.

MARK, VIIL. The Leaven of the Pharisees and Sadducees. successive sentences to the feeding of the Five and abounds, are more precious than rubies. The state of the Four Thousand, as two distinct miracles. I of the Pharisaic heart, which prompted this desira Tuany critics would have insisted that they were for a fresh sign, went to His very soul. and saith, but two different representations of one and the Why doth this generation-"this wicked and adultersame miracle, as they do of the two expulsions of ous generation" Matthew, 16. 4), seek after a signthe buyers and sellers from the temple, at the begin. when they have had such abundant evidence already ning and end of our Lord's ministry. But even in There shall no sign be given unto this generation - lit.. spite of what our Lord says, it is painful to find such 'If there shall be given to this generation a sign: men as NEANDER endeavouring to identify the two a Jewish way of expressing a solemn and peremptory miracles. The localities, though both on the eastern determination to the contrary (cf. Hebrews, 4. 5; side of the lake, were different: the time was differ- Psalm 96. 11. Margini. "A generation incapable of ent: the preceding and following circumstances were appreciating such demonstrations shall not be gratidifferent: the period during which the people con-fied with them.' In Matthew, 16. 4. He added. ** but tinued fasting was different in the one case not the sign of the prophet Jonas." See on Matthew. one entire day, in the other three days: the number 12. 39, 40. 13. And he left them-no doubt with tokens fed was different-five thousand in the one case, in of displeasure, and entering into the ship again, departed the other four thonsand: the number of the loaves to the other side. was different-five in the one case, in the other seven: The Leaven of the Pharisees and Sadducees (r. 14-21). the number of the fishes in the one case is definitely | 14. Now the disciples had forgotten to take bread, Deither stated by all the four Evangelists-two: in the other had they in the ship with them more than one loaf. This case both give them indefinitely "a few small is another example of that graphic circumstantiality fishes:" in the one case the multitude were com- which gives such a charm to this briefest of the four manded to sit down upon the green grass;" in the Gospels. The circumstance of the "one loaf” only other. "on the ground;" in the one case the number remaining, as WEBSTER & WILKINSON remark, was of the baskets taken up filled with the fragments more suggestive of their Master's recent miracles was twelve; in the other seven: but more than all, than the entire absence of provisions. 15. And he perhaps, because apparently quite incidental, in the charged them, saying, Take heed, beware of the leaven one case the name given to the kind of baskets used of the Pharisees-"and of the Sadducees" (Matthew. is the same in all the four narratives--the cophinus 16. 6), and of the leaven of Herod. The teaching or (see on ch. 6. 43); in the other case the name given "doctrine" (Matthew, 16. 12) of the Pharisees and of to the kind of baskets used, while it is the same in the Sadducees was quite different. but both were

usis, a equally pernicious; and the Herodians, though rather basket large enough to hold a man's body, for Paula political party, were equally envenomed against our was let down in one of these from the wall of Da-Lord's spiritual teaching. See on Matthew, 12 14. mascus (Acts. 9. 26). It might be added, that in the The pewtrating and aiffusire quality of leaven, for one case the people, in a frenzy of enthusiasm, would good or bad, is the ground of the comparison. 16. have taken Him by force to make Him a king: in the And they reasoned among themselves, saying. It is be. other case no such excitement is recorded. In view cause we have no bread. But a little ago He was tried of these things, who could have believed that these with the obduracy of the Pharisees; now He is tried were one and the same miracle, even if the Lord with the obtuseness of His own disciples. The name Himself had not expressly distinguished them ?

questions following each other in rapid succession Sigm from Heaven Sought (e. 10-13). 10. And straight-1 (v. 17-21), show how deeply He was hurt at this want way he entered into a ship - into the ship' or 'em- of spiritual apprehension, and worse still, their low barked,' with his disciples, and came into the parts of thougbts of Him, as if He would utter so solemn Dalmanutha. In Matthew (15. 39) it is "the coasts of warning on so petty & subject. It will be seen, how. Magdala." Magdala and Dalmanutha were both ever--from the very form of their conjecture. "It is on the western shore of the lake, and probably not because we have no bread," and our Lord's astonishfar apart. From the former the surname "Magda- ment that they should not by that time have kuown lene" was probably taken, to denote the residence better what He took up His attention with that of one of the Maries. Dalmanutba may have been a He ever left the whole care for His own temroral village, but it cannot now be identified with certainty. wants to the Twelre: that He did this so entirely. 11. seeking of him a siga from heaven, tempting him that finding they were reduced to their last loaf tbey not in the least desiring evidence for their con- felt as is unworthy of such a trust, and could not viction, but hoping to entrap Him. The first part I think but that the same thought was in their Lord's of the answer is given in Matthew alone (16. 2, 3): mind which was pressing upon their own; but that ** He answered and said unto them, When it is even in this they were so far wrong that it hurt His feel. ing. ye say, It will be fair weather; for the sky is ings-sharp just in proportion to His love-that such red. And in the morning. It will be foul weather a thought of Him should have entered their minds! to-day: for the sky is red and lowring" sullen' or Who that, like angels, "desire to look into these * gloomy.' "Hypocrites! ye can discern the face of things" will not prize such glimpses above gold: 17. the sky; but can ye not discern the signs of the have ye your heart yet hardened? How strong an es. times?" The same simplicity of purpose and care pression to use of true-hearted disciples! See on ch. ful observation of the symptoms of approaching 6.52 18. Having eyes, see ye not ? aud having ears, events which they showed in common things would hear ye not? See on Matthew, 13. 13. and do ye not enable them to "discern the signs of the times remember? 19. When I brake the five loaves among

or rather " seasons," to which the prophets pointed the'-five thousand, how many baskets fall of fragmenta for the manifestation of the Messiah. The sceptre took ye up ....How is it that ye do not understand :-do had departed from Judah : Daniel's seventy weeks not understand that the warning I gave you could were expiring, &c.; and many other significant indi- not have been prompted by any such petty consider cations of the close of the old economy, and preparation as the want of loaves in your scrip.' Profuse tions for a freer and more comprehensive one, might as were our Lord's miracles, we see from this that have been discerned. But all was lost upon them, they were not wrought at random, but that He care 12. And he sighed deeply in his spirit. The language fully noted their ininutest details, and desired that is very strong. These glimpses into tbe interior of this should be done by those who witnessed, as the Redeemer's heart, in which our Evangelist doubtless by all who read the record of them. Erea

A Blind Man Restored to Sight

MARK, IX.

Healing of a Demoniac Boy the different kind of baskets used at the two mira- | their Master's ability to do it: while they. zealons culous feedings, so carefully noted in the two barra for their Master's honour, would no doubt refer to tives, are here also referred to; the one smaller, of His past miracles in proof of the contrary. 15. And which there were twelve, the other much larger, of straightway all the people - 'the multitude' when which there were seven.

they beheld him, were greatly amazed-or 'were astoundDean Man at Bethsaida Restored to Sicht (v. 22-26). ed'--and running to him saluted him. The singularly 22. And he cometh to Bethsaida-Bethsaida-Julias, on strong expression of surprise, the sudden arrest of the north-east side of the lake, whence after this He the discussion, and the rush of the multitude towards proceeded to Cesares Philippi (e. 27-and they bring Him, can be accounted for by nothing less than somea bliad man unto him, and besought him to touch him. thing amazing in His appearance. There can hardly See on ch. 7. $2 23. And he took the blind man by be any doubt that His countenance still retained traces the hand, and led him out of the town. Of the deaf of His trunsfiguration-glory. (See Exodus, 34. 29, 30.) and dumb man it is merely said that "He took him So BENGEL, DE WETTE, MEYER, TRENCH, ALFORD. made" ch. 7. 38): but this blind man He led by the No wonder, if this was the case, that they not only and out of the town, doing it Himself rather than ran to Him, but saluted Him. Our Lord, however, employing another-great humility, exclaims BENtakes no notice of what had attracted them, and pro

L-that He might gain his confidence and raise bably it gradually faded away as He drew near, but its expectation. and when he had spit on his eyes addressing Himself to the scribes, He demands the the orman atlected. See on ch.7. 33. and put his hands subject of their discussion, ready to meet them where tyon him, he asked him if he saw ought. 24. And he I they had pressed hard upon His half-instructed, and

ked up, and said, I see men as trees, walking. This is as yet timid apostles. 16. And he asked the scribes, Ide of the cases in which one edition of wbit is What question ye with them! Ere they had time to allad the received text differs from another. That reply, the father of the boy, whose case had occawhich is decidedly the best supported, and has also sioned the dispute, himself steps forward and answers Internal evidence on its side is this: I see men; the question; telling a piteous tale of deafness, and for I see them as trees walking ie, he could | dumbness, and fits of epilepsy-ending with this, that distinguish them from trees only by their motion: а the disciples, though entreated, could not perform

agte mark of truth in the narrative, as ALFORD the cure. 17. And one of the multitude answered and ebserves. describing how human objects had appeared said, Master, I bave brought upto thee my sou—"mine to him during that gradual failing of sight which had only child” (Luke. 9. 38), which hath a dumb spiriteded in blindness. 25. After that he put his hands spirit whose operation had the effect of rendering kann upon his eyes, and made him look up: and he was his victim speechless, and deaf also (v. 25). In MatDatored, and saw every man clearly. Perhaps the one thew's report of the speech (17. 15), the father says operation perfectly restored the eyes, while the other "he is lunatic;" this being another and most dis

tarted immediately the faculty of using them. Ittressing etfect of the possession. 18. And wheresoever » the only recorded example of a progressive cure. he taketh him, he teareth him; and he foameth, and gnashad it certainly illustrates similar methods in the eth with his teeth, and pineth away-rather, becomes gritual kingdom of the four reecded cases of withered,' dried up.' or 'paralyzed;" as the same sight restored, all the patients save one either came word is everywhere else rendered in the New Testa

we brought to the Physician. In the case of the ment. Some additional particulars are given by aan born blind, the Physician came to the patient. Lake, and by our Evangelist below. "Lo," says he So some seek and find Christ: of others He is found in Lake, O. 39, "a spirit taketh him, and he suddenly who seek Him not. 26. Neither go into the town, nor crieth out; and it teareth him that he foameth again, wil it to any in the town. Besides the usual reasons and bruising him hardly (or with difficulty) departeth zainst going about " blazing the matter," retirement from bir." and I spake to thy disciples that they should In this case would be galutary to hinuself.

cast hiin out; and they could not. Our Lord replies to 5-3 PETER'S NOBLE CONFESSION OF CHRIST the father by a severe rebuke to the disciples. As OCR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF if wounded at the exposure before such a multitude. HE APPROACHING SUFFERINGS, DEATH, AND RE- of the weakness of His disciples' faith, which doubtSKRECTION-HIS REBUKE OF PETER, AND WARN- less He felt as a reflection ISG TO ALL THE TWELVE. Matthew, 16. 13-27; to the blush before all, but in language fitted only to Lake 1-0.) For the exposition, see on Matthew, raise expectation of what Himself wouid do. 19. He

answereth him, and saith, O faithless generation and CHAPTER IX.

perverse," or "perverted' (Matthew, 17. 17; Luke, Ver. 1-13. JESUS IS TRANSFIGURED-CONVERSA-9, 41), how long shall I be with you? bow long shall Tlos ABOUT ELIAS. (M. 16. 28-17. 13; Luke. 9. I suffer you l-language iinplying that it was a shame 2- Bee on Luke, 9. 27-36.

to them to want the faith necessary to perform this 112 HEALING OF A DEMONIAC Boy-SECOND cure, and that it needed some patience to put up LIMITT ANNOUNCEMENT OF HIS APPROACHING with them. It is to us surprising that some interDEATH AND RESURRECTION. =Matthew, 17. 14-23: preters, as CHRYSOSTOM and CALVIN, should repre

sent this rebuke as addressed, not to the disciples at tiealing of the Demoniac Boy le. 14-29). 14. And all, but to the scribes who disputed with thein. Nor whes he came to his disciples, he saw a great multitude does it much, if at all, mend the matter to view it at them, and the scribes questioning with them. This as addressed to both, as most expositors seem to do.

As a the next day, when they were come down With BEXGEL, DE WETTE, and MEYER, we regard it true the hill" (Luke, 9. 37). The Transfiguration ap- as addressed directly to the nine apostles who were pears to have taken place at night. In the morning, i unable to expel this evil spirit. And though, in

He came down from the hill on which it took ascribing this inability to their want of faith' and pract-with Peter, and James, and John-on ap- the 'perverted turn of mind' which they had drunk Prolching the other pine. He found them surrounded in with their early training, the rebuke would un. w a trest tultitude, and the scribes disputing or doubtedly apply. with vastly greater force, to those wcasing with them. No doubt these cavillers who twitted the poor disciples with their inability: were tritting the apostles of Jesus with their in- it would be to change the whole nature of the rebuke

HELLY to cure the demoniac boy of whom we are to suppose It addressed to those who had no jaith at Pally to hear, and insinuating doubts even of l all, and were uhoily perreted. It was because faith

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Healing of a

MARK, IX,

Demoniac Boy. sufficient for curing this youth was to have been ex. Second, His appeal to Christ for help against his fel! pected of the disciples, and because they should by l unbelief-a feature in the case anite undarall that time have got rid of the perversity in which and showing, more than all protestations could have they had been reared, that Jesus exposes them thus done, the insight he had attained into the existence before the rest. And who does not see that this was of a power in Christ more plorious than any he had fitted, more than anything else, to impress upon the besought for his poor child. The work was done: and bystanders the severe loftiness of the training He as the commotion and confusion in the crowd was was giving to the Twelve, and the unsophisticated now increasing, Jesus at once, as Lord of spirits. footing He was on with them? Bring him unto me. gives the word of command to the dumb and deaf The order to bring the patient to Him was instantly spirit to be gone, never again to return to his victim. obeyed; when, lo! as if conscious of the presence of 26. And the spirit cried, and rent him sore, and came out his divine Tormentor, and expecting to be made to of him; and be was as one dead; insomuch that many said. quit, the foul spirit rages and is furious, determined He is dead. The malignant, cruel spirit, now conscions to die hard, doing all the mischief he can to this I that his time was come, gathers up his whole strength. poor child while yet within his grasp. 20. And they with intent by a last stroke to kill his victim, and brought him unto him: and when he saw him, straightway had nearly succeeded. But the Lord of life was the spirit tare him. Just as the man with the legion there; the Healer of all maladies, the Friend of of demons, "when he saw Jesus, ran and worshipped sinners, the Seed of the woman, " the Stronger than Hiin" (ch. 6. 6), so this demon, when he saw Him, the strong man armed," was there. The very faith immediately "tare him." The feeling of terror and which Christ declared to be enough for everything rage was the same in both cases, and he fell on the being now found, it was not possible that the serpent ground, and wallowed foaming. Still Jesus does nothing. should prevail. Fearfully is he permitted to bruise but keeps conversing with the father about the case the heel, as in this case: but his own hrad sball go for -partly to have its desperate features told out by it-his works shall be destroyed (1 John, 3. 8). 27. him who knew them best, in the hearing of the But Jesus took him by the hand, and lifted him up: and spectators; partly to let its virulence bave time to be arose. 28. Why could not we cast him out? 29. And

now itself; and partly to deepen the exercise of the he said unto them, This kind can come forth by nothing father's soul, to draw out his faith, and thus to pre- / but by prayer and fasting-i.e., as nearly all good in. pare both him and the bystanders for what He was terpreters are agreed, this kind of evil spirits cannot to do. 21. And he asked his father, How long is it ago be expelled,' or 'so desperate a case of demoniacal since this came into him? And he said, Of a child, &c. possession cannot be cured, but by prayer and fastHlaving told briefly the affecting features of the case, ing.' But since the Lord Himself says that His disthe poor father. half dispirited by the failure of the ciples could not fast while He was with them, perhaps disciples and the aggravated virulence of the malady this was designed, as ALFORD hints, for their after itself in presence of their Master, yet encouraged too guidance-unless we take it as but a definite way of by what he had heard of Christ, by the severe rebuke expressing the general truth, that great and difficult He had even to His disciples for not having faith duties require special preparation and self-denial. enough to cure the boy, and by the dignity with But the answer to their question, as given by Matwhich He had ordered him to be brought to Him-inthew (17.), is more full: "And Jesus said unto them. this mixed state of mind, he closes his description of Because of your unbelief. For verily I say unto you. the case with these touching words: but if thou canst | If ye have faith as a grain of mustard seed, ye shall do any thing, have compassion on us, and help 08-"us," say unto this mountain, Remove hence to yonder says the father; for it was a sore family aflliction. place, and it shall remove; and nothing shall be Cf. the language of the Syrophenician woman re- impossible unto you" (1. 20). See on ch. 11. 23.

Ming her danghter. "Lord, help me." Still, nothing "Howbeit this kind goeth not out but by prayer and is done: the man is but struggling into jaith: it must fasting" (v. 21): 1.6., though nothing is impossible to come a step farther. But he had to do with Him faith, yet such a height of faith as is requisite for who breaks not the bruised reed, and who knew how such triumphs is not to be reached either in a moto inspire what He demanded. The man had said to ment or without effort-either with God in prayer or Him, “If Thou canst do:" 23. Jesus-retorting upon with ourselves in self-denying exercises. Luke (9.43) him, said unto him. If thou canst believe: The man had adds, "And they were all amazed at the mighty said, "If Thou canst do any thing;" Jesus replies, power of God"-at the majesty' or 'mightiness of all things are possible to him that believeth-'My doing God' in this last miracle, in the transfiguration, &e; all depends on thy believing.' To impress this still or, at the divine grandeur of Christ rising upon theon more, He redoubles upon the believing: "If thou daily. canst believe, all things are possible to him that be | Second Explicit Announcement of His Approachina lieveth." Thus the Lord helps the birth of faith in Death and Resurrection (v. 30-32). 30. And they dethat struggling soul; and now, though with pain and parted thence, and passed-'were passing along through sore travail, it comes to the birth, as TRENCH, bor-Galilee; and he would not that any man should know it. rowing from OLSHAUSEN, expresses it. Seeing the By comparing Matthew, 17. 22, 23, and Luke, 9. 43. 44. case stood still, waiting not upon the Lord's power with this, we gather, that as our Lord's reason for but his own faith, the man becomes immediately going through Galilee more privately than usual on conscious of conflicting principles, and rises into this occasion, was to reiterate to them the announceone of the noblest utterances on record. 24. And ment which had so shocked them at the first mention straightway the father of the child cried out, and said with tears, Lord, I believe : belp thou mine unbelief:-.d., Little, so this was His reason for enjoining silence • Tis useless concealing from Thee, O Thou myste- upon them as to their present movements. 31. For rious, mighty Healer, the unbelief that still struggles he taught his disciples, and said unto them-"Let these in this heart of mine; but that heart bears me wit- sayings sink down into your ears” (Luke, 9. 44): not ness that I do believe in Thee; and if distrust still what had been passing between them as to flis gran. remains, I disown it, I wrestle with it, I seek help deur, but what He was now to utter, "for" The from Thee against it' Two things are very remark-Son of man is delivered. The use of the present tense able here: First, The felt and owned presence of un-expresses how near at hand He would have them to belief, which only the strength of the man's faith consider it. As BENGEL says, steps were already in could have so revealed to his own consciousness. course of being taken to bring it about into the

Strik among the Trcelne.

MARK, IX.

Robuke of John for Ezalusiveneet, hands of men. This remarkable antithesis-" the Son this feature has most of the child, is highest there.' of man shall be delivered into the hands of men"- Whosoever, therefore, shall "humble himself as this it is worthy of notice, is in all the three Evangelists. little child, the same is greatest in the kingdom of and they shall kill him-q.d., Be not carried off your heaven:'' " for he that is willing to be) least among feet by all that wandeur of Mine which ye have you all, the same shall be great" (Luke, 9. 48). And Lately witnessed, but bear in mind what I have Whosoever sball receive one of such children-so mani. already told you and now destinctly repeat, that festing the spirit unconsciously displayed by this that Sun in whose beams ye now rejoice is soon to child, in my name-from love to Me, receiveth me: met in midnight gloom.' and after he is killed, he and whosoever shall receive me, receiveth not me, but him skall rise the third day. 32. But they anderstood not that sent me. See on Matthew, 10. 40. that saving_"and it was hid from them, (so) that Incidental Rebuke of John for Ecclusireness (r. 38-41). they perceived it not" (Luke, D. 45). and were afraid to 38. And John answered him, saying, Master, we saw one uk him. Their most cherished ideas were so com-casting out devils in thy name, and he followeth not us: pletely dashed by such announcements, that they and we forbade him, because he followeth not us. The were afraid of laying themselves open to rebuke by link of connection here with the foregoing context asking Him any questions. But "they were exceed- lies, we apprehend, in the emphatic words which our ing sorry" (Matthew, 17. 23). While the other Evan Lord had just uttered, “in My name." 'O' inter. Felists, as WEBSTER & WILKINSON remark, notice poses John-young, warm, but not suficiently appre. their ignorance and their fear, St. Matthew, who was hending Christ's teaching in these matters - 'that one of them, retains & vivid recollection of their reminds me of something that we have just done, SURTOW.

and we should like to know if we did right. We saw 2-30). STRIEB AMONG THE TWELVE WHO SHOULD one casting out devils in Thy name," and we forbade E GREATEST IN THE KINGDOM OF HEAVEN, WITH him, because he followeth not us. Were we right. RELATIVE TEACHING – INCIDENTAL REBUKE or or were we wrong!' Answer – 'Ye were wrong.' JOHN POR EXCLUSIVENESS. (=Matthew, 18. 1-9:1 But we did it because he followeth not us?" "No Lake, 46-50.)

matter,' 39. But Jesus said, Forbid him not: for there Strite among the Twelve, with Relatire Teaching is no man which shall do a miracle in my name, that can

33-37). 33. What was it that ye disputed among lightly-or, 'soon,' i.e., 'readily,' speak evil of me. Jourzelves by the way? From this we gather that | 40. For he that is not against us is on our part. Two after the painful communication He had made to principles of immense importance are here laid down: there, the Redeemer had allowed them to travel so 'First. No one will readily speak evil of Me wbo has buch of the way by themselves : partly, no doubt, the faith to do a miracle in My name; and Second, that He might have privacy for Himself to dwell on If such a person cannot be supposed to be against us, what lay before Him, and partly that they might be ye are to hold him for us.' Let it be carefully ob

duced to weigh together and prepare themselves served that our Lord does not say this man should for the terrible events which He had announced to not have "followed them," nor yet that it was in. them. But if so, how different was their occupation ! different whether he did or not: but simply teaches 34 Bat they held their peace : for by the way they had how such a person was to be regarded, although he isputed among themselves, who should be the greatest.did not--riz., as a reverer of His name and a promoter Frota Matthew, 18. 1. we should infer that the sub- of His cause. 41. For wbosoever shall give you a cup of ject was introduced, not by our Lord, but by the dis-water to drink in my name, because ye belong to Christ, oples theinselves, who came and asked Jesus who verily I say unto you, he shall not lose his reward, Sea sbould be greatest. Perhaps one or two of them on Matthew, 10. 42. Irst referred the matter to Jesus, who put them off Continuation of Teaching suggested by the Disciples till they should all be assembled together at Caper Strife (r. 42-50). What follows appears to have no Auton. He had all the while “perceived the thought connection with the incidental reproof of John, of their heart" Luke. 9. 47; but now that they were immediately preceding. As that had interrupted al together in the house," He questions them some important teaching, our Lord hastens back about it, and they are put to the blush, conscious of from it, as if no such interruption had occurred. 42. The temper towards each other which it had kindled. And whosoever shall offend one of these little ones that This raised the whole question afresh, and at this believe in me-or, shall cause them to stumble; repoint our Evangelist takes it up. The subject was ferring probably to the effect which such unsavoury Friegested by the recent announcement of the King. disputes as they had held would have upon the com Olatthew, 16. 19.28), the transfiguration of their inquiring and hopeful who came in contact with Naster, and especially the preference given to three them, leading to the belief that after all they were no them at that scene. 35. If any man desire to be better than others. It is better to

better than others. it is better for him that a mili. axt, the same shall be last of all, and servant of all-ice, stone were hanged about his neck. The word here is "let him besuch: he must be prepared to take the simply 'millstone,' without expressing of which list and lowest place. See on ch. 10. 42-45. 36. And kind. But in Matthew. 18. 6, it is the 'ass-turned' be took a child 's little child' (Matthew, 18. 2); but kind, far heavier than the small hand-mill turned by 106 word is the same in both places, as also in Luke, female slaves, as in Luke, 17. 35. It is of course the 2., and sat bim in the midst of them: and when he had

same which is meant here, and he were cast into the takes aim in his arms. This beautiful trait is men. sea-meaning, that if by such a death that stumbling

inded by our Evangelist alone. he said unto them. were prevented, and so its eternal consequences Here we must go to Matthew (18. 3. 4) for the first averted, it would be a happy thing for them. Hera part of this answer:-" Verily I say unto you, except follows a striking verse in Matthew, 18. 7. * Woe unto re be converted, and become as little children, ye the world because of offences!"-"There will be ball not enter into the kingdom of Heaven:"-9.d. stumblings and falls and loss of souls enough from Conversion must be thorough ; not only must the the world's treatment of disciples, withoat any addi. beart be turned to God in general, and from earthly tion from you: dreadful will be its doom in consew Deavenly things, but in particular, except ye bel quence; see that ye share not in it.' "For it must couverted from that carnal ambition which still needs be that offences come; but woe to that man by nukles within you, into that freedom from all such whom the offence cometh!" "The struggle between

egnes which ye gee in this child, ye have neither light and darkness will inevitably canse stumblings, pat not lot in the kingdom at all, and he who in but not less guilty is he who wilíully makes any to

Teaching Suggested by the Disciples' Strile. MARK, X. Christ Forelelleth His Death and Resurrection. stamble.' 43. And if thy hand offend thee, cut it off: it

CHAPTER X is better for thee to enter into life maimed, than having Ver. 1-12. FINAL DEPARTURE FROM GALILEEtwo hands to go into hell. See Matthew, 5. 29, 30. The DIVORCE, (Matthew, 19. 1-12; Luke, 9. 51.) See on only difference between the words there and here is, Matthew, 19. 1-12 that there they refer to impure inclinations; here, to 13-16. LITTLE CHILDREN BROUGHT TO CHRIST. an ambitious disposition, an irascible or quarrelsome Matthew, 19. 13-15; Luke, 1& 16-17.) See on Lake, temper, and the like; and the injunction is, to strike 18. 15-17. at the root of such dispositions and cut off the occa- 17-31. THE RICH YOUNG RULER Matthew. 19. sions of them. 47. And if thine eye offend thee, pluck | 10-30; Luke, 18. 18-30.) See on Luke, 18, 18-30. it out: it is better for thee to enter into the kingdom of 32-45. THIRD EXPLTCIT AND STILL FULLER Cod with one eye, than having two eyes to be cast into NOUNCEMENT OF HIS APPROACHING SUFFERINGS. hell-fire: 48. Where their worm dieth pot, and the fire is DEATH, AND RESURRECTION-THE AMBITIOUS REnot quencbed. See on Matthew, 5.30 : and on the QUEST OF JAMES AND JOHN, AND THE REPLY. F words "hell" and "hell-fire," or the hell of fire:' | Matthew, 20. 17-28; Luke, 18. 31-34.) see on Matthew, 6. 22. The "unquenchableness" of Third Announcement of His approaching Sufferings. this fire has already been brought before us (see on Death, and Resurrectum fr. 33-34). 32. And they were Matthew. 3. 12): and the awfully vivid idea of an un- in the way-or on the road, going up to Jerusalem-in dying worm, everlastingly consuming an uncon. Perea, and probably somewhere between Epbraim sumable body, is taken from the closing words of the and Jericho, on the farther side of the Jordan, and Evangelical prophet (Isaiah, 66. 94), which seem to to the north-east of Jerusalem. and Jesus went before have furnished the later Jewish Church with its cur-them-as GROTIUS says, in the style of an intrepid rent phraseology on the subject of future punishment Leader and they were amazed - or 'struck with (see LIGHTFOOT). 49. For every one shall be salted 1 astonishment' at His courage in advancing to cerwith fire, and every sacrifice sball be salted with salt. A tain death. and as they followed. they were afraid - for difficult verse, on which much has been written their own safety. These artless, life-like touchessome of it to little purpose. “Every one" probably not only from an eye-witness, but one whom the means. Every follower of mine : and the "fire" with noble carriage of the Master struck with wonder and which he "must be salted" probably means 'a fiery awe-are peculiar to Mark, and give the second Gostrial' to season him. (Cf. Malachi, 3. 2. &c.) The pel a charm all its own; making us feel as if we onrreference to salting the sacrifice is of course to that selves were in the midst of the scenes it describes. maxim of the Levitical law, that every acceptable Well might the poet exclaim, sacrifice must be sprinkled with salt, to express

• The Saviour, what a noble flame symbolically its soundness, sweetness, wholesome

Wa kindled in His breast, ness, acceptability. But as it had to be roasted first.

When, hasting to Jerusalem, we have here the further idea of a salting with tire.

He march'd before the rest!'-Compoy. In this case, “every sacrifice," in the next clause, And ho took again the twelve-referring to His previons will mean, . Every one who would be found an accept | announcements on this sad subject. and began to able offering to God:' and thus the whole verse may tell them what things should happen unto him-'were perhaps be paraphrased as follows: Every disciple going to befall Him.' The word expresses something of Mine shall have a fiery trial to undergo, and every | already begun but not brought to a bead, rather one who would be found an odour of a sweet smell, than something wholly future. 33. Saying. Behold, a sacrifice acceptable and well-pleasing to God, we go up to Jerusalem - for the last time, and all must have such a salting, like the Levitical sacrifices.' things that are written by the prophets concerning Another, but, as it seems to us, far-fetched as well the Son of man shall be accomplished" (Luke, 18. 31). as harsh, interpretation-suggested first, we believe, the Son of man shall be delivered unto the chief priests, by MICHAELIS, and adopted by ALEXANDER --takes and unto the scribes; and they shall condemn him to the "every sacrifice which must be salted with fire" death, and shall deliver him to the Gentiles. This is the to mean those who are " cast into hell," and the pre first express statement that the Gentiles would com. serrative effect of this salting to refer to the preser- bine with the Jews in His death; the two grand vation of the lost not only in but by means of the fire divisions of the human race for whom He died thus of hell. Their reason for this is that the other inter taking part in crucifying the Lord of Glory, as pretation changes the meaning of the "fire," and the WEBSTER & WILKINSON observe. 34. And they shall characters too, from the lost to the saved, in these mock him, and shall scourge him, and shall spit upon verses. But as our Lord confessedly ends His dis. him, and shall kill him; and the third day he shall rise course with the case of His own true disciples, the again. Singularly explicit as this announcement transition to them in the preceding verse is perfectly was, Lake (18. 34) says "they understood none of natural; whereas to apply the preservative salt of the these things; and this saying was hid from them. sacrifice to the preserving quality of hell-fire, is neither knew they the things which were spoken." equally contrary to the symbolical sense of salt and The meaning of the words they could be at no loss to the Scripture representations of future torment understand, but their import in relation to His

· Lord has still in His ava the unseemly iarrings Messianic kingdomn they could not penetrate: se which had arisen among the Twelve, the peril to whole prediction being right in the teeth of their themselves of allowing any indulgence to such pas preconceived notions. That they should bavo clun: sions, and the severe self-sacrifice which salvation so tenaciously to the popular notion of an unsuffer. would cost them. 50. Salt is good: but if the salt haveing Messiah, may surprise us; but it gives inexpres. lost his saltuess--its power to season what it is brought sible weight to their after-testimony to a suflerine into contact with, wherewith will ye season it? How and dying Saviour. is this property to be restored? See on Matthew, Ambutors Renniest of James and John-The Roolu 5. 13. Have salt in yourselves - See to it that ye | (v. 36-45). 35. And James and John, the sons of Zebedee. retain in yourselves those precious qualities that will come unto him, saying. Matthew (20. 20) says their make yon a blessing to one another, and to all around * mother came to Him with ber sons, worshipping you; and-with respect to the miserable strife out | Him and desiring." &c. (CI. Matthew. 27. 80 with of which all this discourse has sprung, in one con- ch. 16. 40.) Salome was her name (ch. 16. 1). We cluding word-have peace one with another. This is re cannot be sure with which of the parties the movepeated in 1 Thessalonians, 6. 13.

ment originated; but as our Lord, even in Matthews

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