The title of the Gospel exists in various forms, none of which can be part of the original autograph. No Evangelist would write such a heading; least of all would the earliest Evangelist do so. These titles point to a time when the Gospels had already been collected into one volume, with the general title Εὐαγγέλιον. The earliest form of the title is the simplest; κατὰΜᾶρκον ([30][31][32] secundum Marcum, or, in some Latin MSS., cata Marc. (so Codex Bobiensis, one of the most important Old Latin MSS.). Other forms are εὐαγγέλιονκατὰΜᾶρκον ([33][34][35][36] τὸκατὰ [37] ἅγιονεὐαγγ. (some cursives) and ἐκτοῦκατὰ [38] ἁγίουεὐαγγ. (69). [30] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [31] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [32] odex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. [33] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [34] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [35] Codex Basiliensis. 8th cent. At Basle. [36] odex Seidelianus II. 9th or 10th cent. Contains Mark 1:1-31; Mark 2:4 to Mark 15:43; Mark 16:14-20. [37] Codex Campianus. 9th cent. At Paris. Gospels complete. [38] Codex Campianus. 9th cent. At Paris. Gospels complete. The κατά implies conformity to a type, without necessarily asserting authorship; but the Christians of the first four centuries who affixed these titles believed that each Gospel was written by the Evangelist whose name they affixed. Had they intended the κατά to mean no more than “according to the teaching of,” this Gospel would have been called κατὰΠέτρον, for it was commonly held that Mark wrote according to the teaching of Peter. 1. Ἀρχὴτ. εὐαγγελίουἸησοῦΧριστοῦ. This superscription is probably original; The beginning of the good tidings about Jesus Christ (Acts 5:42; Galatians 1:16; cf. Matthew 4:23); or possibly, brought by Jesus Christ. Indeed, both may be meant; see on Mark 1:14. But the dominant meaning is that He is the subject of the glad tidings; all that is known about Christ is the good news for every human being. See how St Paul sums up the Gospel which he preached, 1 Corinthians 15:3-4. Χριστοῦ is here a proper name and has no art. Cf. Enoch xlviii. 10, lii. 4. If ἀρχή = ἄρχεται, Here begins the Gospel, we must suppose that the superscription has been added by a later editor; for (1) this formula is not found in the oldest MSS.; (2) it implies that some other document precedes the one which now begins, e.g. another Gospel; (3) it implies that εὐαγγέλιον means the record of the good news. Zahn, Intr. to N.T. II. pp. 456 f. Εὐαγγέλιον (8 times in Mark , 4 in Mt., not in Lk. or Jn, but very freq. in Paul) is neither “a reward for good tidings” (in which sense the plur. is usual both in class. Grk and in LXX.), nor “a written narrative” (a meaning nowhere found in N.T.), but the “message of salvation” (Acts 20:24; Galatians 2:2; Galatians 2:5; Ephesians 6:15; etc.). A full stop at the end of the verse is right. Attempts to connect it in construction with any of the three verses which follow may be safely rejected. The Greek of Mark is not literary and he rarely deals in periodic sentences. It is not likely that he would begin with a complicated construction. υἱοῦθεοῦ. The words may be accepted as possibly genuine (see critical note); but they are just such as an early scribe would be likely to add to the superscription of a Gospel. They proclaim the Messiahship of Jesus Christ, not His metaphysical relationship to the Father. Mk is anxious to make clear the Messiahship. The confession of the centurion is recorded as Gentile testimony to the truth of the theme of this Gospel, “Truly this man was the Son of God.” There, as here, neither word has the article (Mark 15:39). Mt., writing for Jews, is concerned with showing that Jesus is the Son of David and the Son of Abraham (Mark 1:1). The close of the Fourth Gospel (John 20:31) is similar in import to what we have here. This verse forms a heading for the whole book, not for Mark 1:2-13 only. No other headings follow. The life of the Messiah from the Preaching of the Baptist to the Resurrection was the beginning of the glad tidings, which spread rapidly and widely during the years between the Resurrection and the time of writing. While Mt. begins his record with the pedigree and nativity of the Messiah, Lk. with the parentage and nativity of the Forerunner, and Jn with the pre-existence of the Messiah, Mk begins with the public work of the Forerunner. This at once is evidence that he gives us a very early tradition, to which these prefaces had not yet been added. Spitta, however, contends that Mk is defective, not only at the end but at the beginning. He regards Mark 1:1 as a heading supplied by a later hand after the original beginning of the Gospel had been lost; and he thinks that before Mark 1:2 there once stood a page or two containing the Nativity and childhood (Lücken im Markusevangelium, pp. 115–122). 2. καθὼςγέγραπται. Even as it stands written. The difference between καθὡς and ὡς (which many texts have here) is worth noting, and γέγραπται has the full force of the Greek perf., abiding result of past action. This formula of quotation (Mark 9:13, Mark 14:21) is freq. in LXX. and N.T., esp. in the Pauline Epp. In the Hellenistic world, γέγραπται was “the formula with which people referred to the terms of an unalterable agreement” (Deissmann, St Paul, p. 103, Bible Studies, pp. 112, 249). The καθώς has Mark 1:4 as its real apodosis, and the meaning is that John’s preaching was an exact fulfilment of prophecy, and therefore a confirmation of the Messiahship of Jesus. ἐντῷἩσαίᾳτῷπροφήτῃ. See critical note. As Origen points out, the words which follow are a conflation of two prophecies, Malachi 3:1 and Isaiah 40:3. Here Mt. and Lk. agree against Mk in quoting Isaiah only, the Malachi prophecy being given in a different connexion (Matthew 11:10; Luke 7:27). All three Evangelists illustrate the facility with which N.T. writers transfer words, which in the O.T. refer to Jehovah, to Christ. In Malachi, Jehovah speaks of Himself, here of His Son. It was one of Porphyry’s criticisms that the attributing of both prophecies to Isaiah was a blunder. It may be due to lapse of memory. But collections of Messianic texts seem to have been common, and Mk may be quoting from one in which a series of texts from Isaiah was preceded by this one from Malachi, and he may not have noticed the change of author. The existence of such collections is indicated by the fact that the same combinations of texts are found in different writers. Hatch, Essays in Bibl. Grk, p. 204. Nowhere else does Mk himself quote Scripture (Mark 15:28 is not genuine), for the O.T. would not greatly interest Gentile readers. Where the O.T. is quoted by others, there is generally fairly close agreement with LXX., but with the text of cod. [186] rather than with that of our oldest uncial [187] Here there are several divergences, LXX. having ἰδοὺἐξαποστέλλωτ. ἄγγ. μου, καὶἐπιβλέψεταιὁδὸνπρὸπροσώπουμου. In all three Synoptists the first half of the quotation seems to be influenced by Exodus 23:20, καὶἰδοὺἐγὼἀποστέλλωτ. ἄγγ. μουπρὸπροσώπουσου, ἵναφυλάξῃσεἐντῇὁδῷ. [186] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [187] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. 3. Here the only variation from LXX. is αὐτοῦ instead of τοῦθεοῦἡμῶν, a change which allows Κυρίου to be understood of the Messiah. We may take ἐντῇἐρήμῳ with ἑτοιμάσατε, but the usual connexion with βοῶντος is probably correct. The imagery is taken from the practice of eastern conquerors, who sent heralds to tell the nations through which they were about to pass to prepare a “king’s highway” by levelling ground and straightening roads. John prepared the way by inviting all men to prepare it. Mt. and Lk. again agree against Mk in placing the quotation from Isaiah 40:3 after the appearance of the Baptist, not before, as here. See Hawkins, Horae Synopticae2, pp. 210 f.; Burkitt, The Gospel History, pp. 40–58. The application of the prophecy to the Baptist was made by himself (John 1:23). Place only a comma at the end of Mar 1:3 (W.H.). 4. ἐγένετοἸωάννηςὁβαπτίζωνἐντῇἐρήμῳ. There came John the Baptizer in the wilderness. This is the apodosis of καθὼςγέγραπται: in exact accordance with written prediction, John arose in the wilderness, i.e. the uninhabited part of the valley of the Jordan. The preaching of the Baptist is just the point at which a Gospel influenced by Peter might be expected to begin. Peter would remember it well. Mk alone uses ὁβαπτίζων (Mark 6:14; Mark 6:24) as well as ὁβαπτιστής (Mark 6:25, Mark 8:28), and the difference, though slight, is worth marking in translation; cf. ὁκαταλύωντὸνναόν, “the Temple-destroyer” (Matthew 27:40), and ὁδιώκωνἡμᾶςποτέ, “our former persecutor” (Galatians 1:23). Josephus (Vita, 2) tells us that as a lad he imitated one Banus, who lived in the wilderness and got his food and clothing from what grew on trees. καὶκηρύσσων. If with all uncials, except [188] and all ancient versions we read καί before κηρύσσων, the ὁ belongs to both participles; “There arose in the wilderness John the Baptizer and the Preacher, etc.” All four Gospels give the historical relation between Jesus and John as the starting-point of the Gospel narrative. On Ἰωάνης or Ἰωάννης see W.H. App. p. 159. [188] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. βάπτισμαμετανοίας. Cf. Luke 3:3; Acts 13:24; Acts 19:4. The gen. is equivalent to an adjective, “repentance-baptism,” baptism which implied and symbolized a “change of mind” as regards both past and future; and if real repentance was there, forgiveness followed. This is in favour of taking εἰςἄφεσινἁμαρτιῶν with βάπτισμα rather than with μετανοίας (Acts 2:38; Acts 22:16). To preach repentance-baptism means to proclaim the value of baptism as a seal of repentance, a pledge of a new life; and the purpose (εἰς) was to assure those who accepted such baptism that by repentance they could be delivered from the penalty and the bondage of sin. Some Jews believed that it was the sins of the nation that delayed the coming of the Messiah. Nowhere else does Mk use μετάνοια, and he has μετανοέω only twice (Mark 1:15, Mark 6:12). In Lk. and Acts both noun and verb are freq., but neither is found in Jn. In LXX., as in class. Grk, μετάνοια is rare (Proverbs 14:15; Wis 11:23; Wis 12:10; Wis 12:19; Sir 44:16). Neither βάπτισμα nor -μός is found in LXX., nor is ἄφεσις with the meaning of “forgiveness.” The language here may be influenced by Christian phraseology. On ἄφεσις see Trench, N.T. Syn. § xxxiii.; Cremer, Lex. p. 297. The description of the Baptist by Josephus (Ant. XVIII. Mark 1:2) should be compared with this. Evidently each is independent of the other. 5. ἐξεπορεύετο … ἐβαπτίζοντο. Both actions went on continually. The latter verb is passive (Mark 1:9, Mark 8:3), not middle (Acts 22:16; 1 Corinthians 10:2). πᾶσα … πάντες. Popular hyperbole, which misleads no one, cf. Mark 1:37. But it is difficult for us to estimate the enthusiasm caused by the hope that, after centuries of silence, Jehovah was again speaking to His people through a Prophet. Most of the people regarded John as a Prophet, most of the hierarchy did not; but the hierarchy did not dare to avow their denial openly (Mark 11:27-33). Mark at the time of John’s preaching was quite old enough to remember the excitement, and he was living in Jerusalem. He may here be giving his own recollections. ἡἸουδαίαχώρα. Elsewhere Mk says simply ἡἸουδαία (Mark 3:7, Mark 10:1, Mark 13:14). Judaea proper is meant, not the whole of Palestine. Ἰεροσολυμεῖται. Smooth breathing; the aspirate has come from a mistaken connexion with ἱερός. So also in Ἰεροσόλυμα. See on Mark 10:32. ἐβαπτίζοντο. Were one after another baptized. ἐξομολογούμενοι. Confessing right out, in full and openly. Not classical, and rare in late Grk, except in LXX. and N.T. See on John 1:9. The meaning may be “thereby confessing their sins”; their asking for baptism was ipso facto a confession of sin. More probably it means that they there and then made an acknowledgment in words. Cf. Acts 19:18; James 5:16. In LXX. it commonly means “giving praise”; cf. Luke 10:21; Romans 14:11; Romans 15:9. The two meanings are connected, Joshua 7:19, Δὸςδόξαντῷκυρίῳκαὶδὸςτὴνἐξομολόγησιν, when Joshua urges Achan to confess his guilt. See also LXX. of Daniel 9:20. Here, as in Mark 1:13; Mark 1:39, Mark 2:23, Mark 3:1, we have an important fact expressed by a participle attached to the finite verb. 6. ἦνἐνδεδυμένος. The periphrastic tense, freq. in Lk., is not rare in Mk (Mark 1:33, Mark 2:6, Mark 5:5, Mark 9:4, Mark 10:32, Mark 13:13; Mark 13:23, Mark 15:43). Cloth was made of camel’s hair, and either this or a camel’s skin may be meant. It is probable that actual locusts (Leviticus 11:22) and honey made by wild bees (Deuteronomy 32:13) are meant. The wilderness food was in harmony with the rough dress. This picture of the Baptist is the more remarkable because there is no corresponding picture of the Christ. But it is an exaggeration to say that we have a clear picture of John, but not of Jesus. There is uncertainty about the unusual dress and unusual food of John. Jesus wore the usual dress and ate the usual food. We know the details of neither. John perhaps deliberately imitated Elijah, in order to teach the people that he was a Prophet (2 Kings 1:8; cf. Zechariah 13:4); but the suddenness with which he appears in Mk, Mt. and Jn, like Elijah in 1 Kings 17:1, cannot be his doing. It is neither said nor implied that it was his asceticism which attracted such crowds; the belief that he was a Prophet did that. 7. ἐκήρυσσεν. Mk alone has this imperf. of continued action, which fits on well to ἦνἐνδεδ. κ. ἔσθων. Mt., Lk. and Jn have aorists of other verbs. By some John was believed to be the Messiah, and this compelled him to be more explicit about his relation to the Messiah. ἱκανός. It is clear from Matthew 8:8 and Luke 7:6 that this = ἄξιος (John 1:27); the thong (Acts 22:25) of whose sandals I am not fit to, etc. Note the characteristically graphic fulness of κύψαςλῦσαι, where the aor. may mean that he was unworthy to render even once the humble service which a slave rendered often to his master. Mt. speaks of the sandals being carried, a custom common in Palestine, but unknown to Mk’s Roman readers. With the superfluous αὐτοῦ comp. Mark 7:25 and οὗἀρᾶςτὸστόμααὐτοῦγέμει (Ps. 9:28), μακάριοςἀνὴροὖἐστὶνἡἀντίλημψιςαὐτοῦπαρἀσοῦΚύριε (Psalms 83:6). The pleonasm is a Hebraism. Blass, § 50. 4; J. H. Moulton, Gr. of N.T. Grk, p. 95. 8. ἐγὼἐβάπτισα. He is addressing his baptized converts. Mt. and Lk. have βαπτίζω. They have μέν after ἐγώ, and some texts insert it here. The classical μὲν … δὲ … is comparatively rare in N.T.; only three or four times in Mk, and in some books (2 Thess., 1 Tim., Tit., 2 Peter , 1, 2, 3 Jn, Rev.) not at all. Jn has ἐν before ὕδατι, Mt. and Lk. before πνεύματι, Mk in neither place; see crit. note. Here we have dat. of the instrument; with water, with (the) Holy Spirit. There is no art and the Spirit is hardly personal; John would not think of a Person. In Mk the Baptist utters no warning about a judgment that is near at hand; there is no axe or fan or fire, and the mission of the Forerunner is almost immediately lost in that of the Messiah. But the effect of his teaching is seen long after his death; even at Ephesus, where St Paul found men ready to accept the Gospel, having previously known only the baptism of John (Acts 19:2), and in the zeal of Apollos (Acts 18:22-28). 9. Καὶἐγένετο … ἦλθεν. A Hebraism, introducing a fact that is of importance. Burton, Moods and Tenses, § 357. ἐνἐκείναιςταῖςἡμέραις. Sc. ἐναἷςἐκήρυσσετὸβάπτισματῆςμετανοίαςὁἸωαν. (Euthym. Zig.). Another Hebraism (Mark 8:1, Mark 13:17; Mark 13:24). The date is very vague. ἦλθενἸησοῦς. The ἰσχυρότερος at once comes on the scene, and John decreases in significance. Ναζαρέτ. This form occurs also in Mt., Lk. and Jn, but not in LXX. or Josephus. Mk does not use Ναζαρέθ (Mt., Acts) or Ναζαρά (Mt., Lk.). The addition of τῆςΓαλιλαίας indicates that the situation of Nazareth was not likely to be known to Mk’s readers; the insignificant town is not mentioned in O.T. But it was well known that the new Teacher came from Nazareth (Mark 1:24, Mark 14:67, Mark 16:6). The surprise that the Messiah should submit to baptism is evident in Mt. (Mark 3:13-15); and Jerome (Adv. Pelag. iii. 2) tells us that it was met in the Gospel acc. to the Hebrews in a way which is an instructive contrast to the narrative in Mt. But it does not appear in Mk, and this is in harmony with the primitive simplicity of his narrative. That the first Christians felt this difficulty, and explained it in different ways, is evidence that the baptism of John is historical fact. εἰςτὸνἸορδάνην. The εἰς, like the ἐκ in Mark 1:10, may point to actual immersion; but in this late Greek, as papyri show, the difference between εἰς and ἐν is becoming blurred. 10. εὐθὺς … εἶδεν. As usual, εὐθύς belongs to the finite verb rather than to the participle. This is the first occurrence of Mk’s favourite adv., which he uses 41 times (Matthew 18 times, Luke 7, John 6, Acts 10); cf. Job 5:3. Mt.’s favourite adv. is τότε, which is rare in Mk, while Lk.’s is παραχρῆμα, which Mk does not use at all. εἶδενσχιζομένουςτοὺςοὐρανούς. Jesus saw the heavens being rent asunder. We must mark the pres. part. and also the difference between Mk’s bold expression and ἀνοίγω, which is the verb almost invariably used of the heavens being opened. So elsewhere in N.T., as in LXX. (Isaiah 64:1; Ezekiel 1:1) and Testaments of the XII. Patriarchs (Levi xviii. 6; Judah xxiv. 2, which are Messianic parallels to the Gospel narrative). In the Apocalypse of Baruch (xxi. 1) we have the heavens opened and a voice coming from on high. Mk may be thinking of Isa 64:1, Utinam dirumperes coelos et descenderes; but there we have ἀνοίξῃς in LXX. The nom. to εἶδεν is certainly Ἰησοῦς (Mark 1:9). We know from John 1:32 that the Baptist saw also, but the grammatical construction and ἐνσοὶεὐδόκησα show that the vision, like the voice, was sent to the Christ. It is unnecessary to ask whether, if others were there, which is doubtful (Luke 3:21), they also saw and heard, or whether Jesus and John saw and heard with eye and ear. Aperiuntur coeli, non reseratione elementorum, sed spiritualibus oculorum (Bede). What is clear is that there was no hallucination, but a real reception of the Spirit of God and of the word of God. Euthymius says that these signs were given ἵναμάθωμενὅτιἐπὶπαντὸςἀνθρώπουβαπτιζομένουἀνοίγονταιοἱοὐρανοί, καλοῦντεςαὐτὸνεἰςτὴνἄνωκατοικίαν. Theophylact adds that the Spirit descended, not because the Christ was in need of it, “but that thou mayest know that, when thou art baptized, the Spirit will come to thee.” In Hebrew poetry and in Philo the Dove is a symbol of heavenly attributes; ἐκφύσεωςμιμήματαἔχειτ. ἁγ. πνεύματος (Euthym.). See Lagrange, S. Marc, p. 12. εἰςαὐτόν. See crit. note. The prep. indicates that ὡςπεριστεράν is not to be taken literally; non veritas sed similitudo monstratur (Jerome). Mt. and Lk. have ἐπʼ αὐτόν, possibly because εἰςαὐτόν might suggest that until then Jesus had been devoid of the Spirit. 11. φωνὴἐγένετο. The first of the three Voices from Heaven; the second being at the Transfiguration (Mark 9:7), and the third being before the Passion (John 12:28). Then and at the conversion of St Paul sight and sound depended upon the condition of those present, whether they had eyes to see and ears to hear. The same was true at the Baptism. ὁἀγαπητός. In LXX. the same Heb. word is translated sometimes ἀγαπητός and sometimes μονογενής. In N.T., ἀγαπητός is freq. and “it is exclusively a title of Christ, or applied to Christians as such. As a Messianic title (cf. Mark 9:7; Mark 12:6), it indicates a unique relation to God” (Swete). Here Vulg. has dilectus, but Mark 9:7 and Mark 12:6 carissimus. Here it is possibly a separate title, Thou art my Son, the Beloved, but the usual translation (A.V., R.V.) cannot safely be set aside. J. A. Robinson, Ephesians, p. 229; Hastings’ D.C.G. art. “Voice”; Dalman, Words of Jesus, pp. 204, 276; Tisserant, Ascension d’Isaie, p. 8. ἐνσοὶεὐδόκησα. The timeless aorist; In Thee I am well pleased gives the force of verb and tense sufficiently well. It is rash to give any definite limit to the past tense; e.g. pre-existence, or life on earth up to this point, or the reception of Baptism. Burton, § 55; J. H. Moulton, Gr. p. 134. Theophylact renders ἐνᾧἀναπαύομαι, and Jerome (on Isaiah 11:2) quotes from the Nazarene Gospel, descendit fons omnis Spiritus Sancti et requievit super eum et dixit illi, Fili mi, in omnibus prophetis expectabam te, ut venires et requiescerem in te. Tu es enim requies mea. Tu es filius meus primogenitus qui regnas in aeternum. By accepting baptism from John our Lord not only “fulfilled all righteousness,” i.e. complied with the Levitical Law, in the eyes of which He was unclean through connexion with an unclean people, but He also thereby consecrated Himself for His work of inaugurating the Kingdom of God. John’s baptism was a preparation for the Kingdom. For everyone else it was repentance-baptism. Jesus needed no repentance, but He could make use of preparation. 12. Καὶεὐθύς. All three Synoptists intimate that the Temptation followed immediately after the Baptism, and that it took place under the guidance of the Spirit. Mt. has his favourite τότε, and Mk his favourite εὐθύς. Jesus knows that He is the Messiah, and He must meditate on His work, and the means, and the method. Cf. Luke 14:25 f.; Galatians 1:15-18. The information must have come from Christ Himself. The hypothesis of fiction is inadmissible, for no one at the time when the first Gospels were written had sufficient insight to invent such temptations. Indeed, but for His own statement, the first Christians would not have supposed that He ever was tempted. We know of later temptations (Matthew 16:23; Luke 22:28; Luke 22:42-44), and we may believe in earlier ones. But here Satan attempts to vanquish the Messiah just as He is about to begin the work of rescuing mankind from his power. ἐκβάλλει. Neither Mt. (ἀνήχθη) nor Lk. (ἤγετο) adopts this verb, perhaps because it might seem to imply that the Lord was unwilling to go. Expellit (Vulg.) and “driveth forth” (R.V.) suggest the same idea. Cod. Brixianus (f), the best representative of the Old Latin, has eduxit; others have duxit (a) or tulit (ff2), and perhaps urgeth or sendeth forth would suffice. Βάλλω in late Greek is often reduced in meaning; see on John 5:7. Here we have the first of the historic presents which are such a strong characteristic of Mk (151) and Jn (162), as compared with Mt. (78) and Lk. (4 to 6). Mt. 69 times alters or omits the historic presents of Mk, as here. In this chapter we have seven other instances, mostly λέγει or λέγουσιν (Mark 1:21; Mark 1:30; Mark 1:37-38; Mark 1:40-41; Mark 1:44). In LXX., 337 instances have been counted, nearly all of them in historical passages. Hawkins, Hor. Syn.2 pp. 143 f., 213. This pres. is followed by three imperfects of what continued for some time. εἰςτὴνἔρημον. Apparently not the wilderness of Mar 1:4, for Christ leaves the Jordan to go to it. Hastings’ D.C.G. art. “Wilderness” and “Temptation.” 13. τεσσεράκονταἡμέρας. Vulg. adds et quadraginta noctibus from Matthew 4:2. Mt. mentions the nights to show that the fasting was continuous; but Mk does not mention fasting. Mk and Lk. indicate that temptations continued throughout the forty days; cf. Exodus 34:28 of Moses, and 1 Kings 19:8 of Elijah. Mt. might lead us to suppose that they did not begin till acute hunger was felt. πειραζόμενος. In N.T. the verb is often used of the attacks of the evil one, a use not found in LXX., in which God’s trying man, or man’s trying God, is the usual meaning. Often in N.T. “try” or “test” would be a better rendering than “tempt.” Here, as in Mark 1:5; Mark 1:39, we have a leading idea expressed by a participle. ὑπὸτοῦσατανᾶ. Mt. and Lk. say ὑπὸτοῦδιαβόλου, a word more widely used in N.T. than Σατανᾶς, but not found in Mk. “Satan” (= “Adversary”) is found in all four Gospels, Acts, Pauline Epp. and Revelation. Cf. Job 1:6; Job 2:1; 1 Chronicles 21:1; Zechariah 3:1. Here the Adversary of God and man begins his conflict with ὁἰσχυρότεροςαὐτοῦ (Luke 11:22) about the method of overcoming the world. Mk thinks it unnecessary to state which was victor. ἦνμετὰτῶνθηρίων. Short as Mk’s narrative is, he here gives a particular which is not in Mt. or Lk. The wild beasts indicate the solitariness of the place, διὰτὴνἄγανἐρημίαντοῦτόπου (Euthym.), rather than a special terror. One who knew Himself to be the Messiah would not be afraid of being killed by wild animals. That the beasts are meant to suggest a Paradise for the Second Adam is an idea alien from the context. They intimate the absence of human beings (Isaiah 13:21), and hence the need of Angels. Still less need we suppose that here there is confusion between two similar Hebrew words, one of which means “wild beasts” and the other “fast,” so that “wild beasts” here becomes “hungered” in Mt. and Lk. Least of all that there is here any borrowing from Buddha’s fasting or the temptation of Zarathustra. “Such ideas can only occur to those who will not try first of all to find in the story its own explanation” (Clemen). See p. 92. διηκόνουν. Cf. Mark 1:31, Mark 15:41. The imperf. seems to imply that the Angelic ministrations, like the Satanic assaults, continued throughout Mt. places both at the end. Bede’s antithesis is hardly right: inter bestias commoratur ut homo, sed ministerio utitur angelico ut Deus. It was as man that He needed the support of Angels (Luke 22:43). There is a striking parallel in the Testaments (Naph. viii. 4): “And the devil shall fly from you, [And the wild beasts shall fear you,] And the Lord shall love you, [And the Angels shall cleave to you].” But the words in brackets are not found in all texts. Christian interpolations are freq. in the Testaments. 14. Καὶμετὰτὸπαραδοθῆναι. See crit. note. And after that John was delivered up, into the hands of Herod Antipas; cf. Mark 6:17. We are not told by whom John was delivered up, and some understand “by God,” who in a similar sense “delivered up” Jesus (Mark 9:31, Mark 10:33). The instruments were the Pharisees, and perhaps there is a hint that, as in the case of the Messiah (Mark 3:19, Mark 14:10), there was treachery. The view that Mk gives is that, when the Forerunner’s work ended (μετά), that of the Messiah began, but there is no hint given as to the amount of interval, which did not seem to Mk to be of importance. The Law passed, and the Gospel came; desinente lege consequenter oritur evangelium (Jerome). Mk says nothing, and perhaps knew nothing, of an earlier ministry in which the Baptist and Jesus were preaching simultaneously (John 4:1). εἰςτὴνΓαλιλαίαν. Galilee was the most populous of the provinces into which Palestine was divided. Experience proved that it was a far more hopeful field than Jerusalem and Judaea (John 2:13 to John 4:3). τὸεὐαγγέλιοντ. θεοῦ. See crit. note. Either the gracious message which God sends or that which tells of Him; cf. Mark 1:1. Both meanings may be included. St Paul was perhaps the first to use the phrase (1 Thessalonians 2:8-9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7). Because the expression seemed strange, τῆςβασιλείας was inserted at an early date ([189][190] Latt. Syr-Pesh.). Τὸεὐαγγ. is freq. in Mk, rare in Mt. and Acts, and is not found at all in Lk. or Jn. Only in ch. 1 does Mk use κηρύσσω of Christ; elsewhere He is said διδάσκειν. [189] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [190] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 15. καὶλέγων. Mk often accumulates participles; Mark 1:31; Mark 1:41, Mark 2:6, Mark 3:5; Mark 3:31, Mark 4:8, Mark 5:25-27; Mark 5:30; Mark 5:33, Mark 6:2, Mark 8:11, Mark 10:17, Mark 12:28, Mark 13:34, Mark 14:23; Mark 14:67, Mark 15:21; Mark 15:36; Mark 15:43. ὅτι. When ὅτι introduces, in the oratio recta, the words spoken, it is omitted in translation, being equivalent to inverted commas; Mark 1:37; Mark 1:40, Mark 2:12, Mark 3:11; Mark 3:21-22, etc. But we need not suppose that Christ used these very words. He was not constructing set phrases to be impressed on the memory by repetition; but in these sentences the Evangelist sums up the substance of the Messiah’s preaching. Πεπλήρωταιὁκαιρός. “The time has been completed and is complete”; a Jewish idea, freq. in O.T. As usual ὁκαιρός means “the appointed time, right season, opportune moment,” not necessarily a short time; ὁκαιρὸςὁἀφορισθεὶςπαρὰθεοῦτῇπολιτείᾳτῆςΠαλαιᾶςΔιαθήκης (Euthym.). ἤγγικεν. “Has come near” and therefore is at hand (A.V., R.V.). Cf. Mark 14:42. Christ appears as a Revivalist of religion. ἡβασιλείατοῦθεοῦ. Mk has this expression 14 times, Lk. 32 times. Mt. nearly always omits or paraphrases Mk’s expression, or substitutes ἡβασ. τῶνοὐρανῶν, which he has 32 times. This Kingdom or Reign is the rule of God in men’s hearts and in society. It exists already, but many have not even begun to try to attain to it, and no one gains it in its fulness. God’s rule will be complete in eternity (1 Corinthians 15:24-28). See the full discussion of the phrase, esp. in its eschatological sense, in Dalman, The Words of Jesus, pp. 91–143; D.C.G. art. “Kingdom of God.” πιστεύετεἐντῷεὐαγγελίῳ. Πιστ. εἰς is freq. in N.T., and πιστ. ἐπί occurs several times in Acts and Romans and elsewhere; but neither is found in LXX. Πιστ. ἐν occurs Ephesians 1:13, and perhaps nowhere else in N.T., for John 3:15 is doubtful, and it is rare in LXX. All three expressions are stronger than πιστ. with the simple dat. (Mark 11:31)—the difference between reposing trust in and merely believing what is stated. J. H. Moulton, Gr. p. 67. Mk elsewhere attributes the use of the word εὐαγγέλιον to Christ (Mark 8:35, Mark 10:29, Mark 13:10, Mark 14:9); but he nowhere represents Him as speaking of “My Gospel.” It would be natural to give Christ’s meaning in the language which was current when Mk wrote. Dalman, Words of Jesus, pp. 102, 106. Syr-Sin. has “believe His Gospel.” 16. Καὶπαράγων. See crit. note. The intrans. use of παράγω is found in Mk (Mark 2:14, Mark 15:21), Mt., Jn, and the Pauline Epps.; also once or twice in the Psalms. In Mk and Mt. παρά c. acc. is always local. Blass, § 43. 4. τὴνθάλασσαντῆςΓαλιλαίας. This is its usual designation in N.T. (Mark 7:31; Matthew 4:18; Matthew 15:29; John 6:1, where “of Tiberias” is added). Lk. more accurately calls it a lake (λίμνη). But more frequently it is simply “the Sea.” Mk has θάλασσα 19 times, 17 times of the lake, and twice (Mark 9:42, Mark 11:23) of the sea. The familiar “of Gennesaret” (Luke 5:1) appears first 1Ma 11:67. In LXX., we have θάλασσαΧενέρεθ (Joshua 12:3; Joshua 13:27) or Χενέρα (Numbers 24:11). The lake is still remarkable for abundance of fish, esp. near the hot springs. Σίμωνα. The name may be a Greek contraction of Symeon or an independent Greek name. It is very common in N.T. In the Gospels we have seven Simons; in Josephus there are twenty-five. Simon Maccabaeus may have made the name popular. As was natural, the name given to the Apostle by our Lord almost drove his original name out of use. After it was given (Mark 3:16), Mk uses “Peter” 18 times and “Simon” only in Christ’s address to him (Mark 14:37). A similar use is found in Mt., Lk. and Acts. In Jn, both “Peter” and “Simon Peter” are freq. In Galatians 2:7-8, St Paul has “Peter,” but elsewhere always “Kephas.” Hort, 1 Peter, p. 151. The usage with regard to “Saul” and “Paul” is similar. Ἀνδρέαν. A purely Greek name, but not rare among the Jews. Andrew had been a disciple of the Baptist (John 1:35; John 1:40). The repetition of Simon’s name illustrates Mk’s fulness of expression. The father, Jonas or John, is not mentioned. ἀμφιβάλλοντας. See crit. note. The verb occurs nowhere else in N.T.: in LXX. only Habakkuk 1:17, ἀμφιβαλεῖτὸἀμφίβληστροναὐτοῦ. See Trench, Syn. § lxiv. 17. Δεῦτεὀπίσωμου. Cf. 2 Kings 6:19. A magisterial invitation, almost a command. No reason is given, except the promise which follows, and we assume that He is already known to the two brothers. As in Mark 11:24; Mark 11:29, the imperative takes the place of a protasis with εἰ or εἰ. Δεῦτε = δεῦροἴτε. γενέσθαιἁλεεῖςἀνθρώπων. Mt. omits γενέσθαι, which points to the preparatory training: ἀνθρώπουςἔσῃζωγρῶν (Luke 5:10) is more explicit; men instead of fish, and for life instead of for death; vivos capies homines (Beza). This implies an invitation to permanent service; they are to cease to catch fish and to become fishers of men. This is the earliest instance of Christ’s parabolic teaching; cf. Mark 2:19; Mark 2:21-22. In the result Christ Himself appears as a successful fisher, ἵναἁλιεύσῃτοὺςἁλιεῖς (Euthym.). Cf. the hymn, sometimes attributed to Clem. Alex.: ἁλιεὺςμερόπωντῶνσωζομένωνκ.τ.λ. 18. καὶεὐθέωςἀφέντεςτ. δ. There is no hesitation. Like Bartimaeus with his ἱμάτιον (Mark 10:50), they leave their valuable possessions; and apparently there is neither father nor servant present to take care of the nets. As Theophylact says, τὸνἸάκωβονσαγηνεύεικαὶτὸνἸωάννην. Mt. often omits the εὐθύς of Mk (comp. Mark 1:12; Mark 1:29; Mark 1:43, Mark 2:8; Mark 2:12 with Matthew 4:1; Matthew 8:4; Matthew 8:14; Matthew 9:4; Matthew 9:7), but not here. 19. τοῦΖεβεδαίου. We may infer from Mark 15:40 that the mother’s name was Salome. As James is mentioned first and John is described as “his brother,” we conclude that John was the younger, or that, at the time when this Gospel was written, James was the better known. In Acts 12:2, “James the brother of John” indicates that at that time John was better known than Zebedee. See on Mark 3:16. καὶαὐτοὺςἐντῷπλοίῳ. They also in their boat. We were not told that Simon and Andrew were in their boat, but it might be inferred from ἀμφιβάλλοντας, for an ἀμφιβάλλσντας could not be used to much purpose from the shore. καταρτίζοντας. James and John were not fishing but getting their nets in proper order for the next expedition. Theophylact strangely makes this a sign of poverty; they repaired their nets because they could not afford to get new ones! Hired servants imply that Zebedee was well off. Καταρτίζω in profane writers often means setting a joint or bone. St Paul has it in all of the four great Epistles. 20. καὶεὐθὺςἐκάλεσεν. As soon as He saw them, being certain of success, He called them. Mt. again preserves the εὐθύς, but employs it, as before, to mark the immediate response to Christ’s invitation. James and John apparently had more to leave than Peter and Andrew had, but in each case all was left (Mark 10:28). Mk does not repeat the words of invitation and he varies the description of the response. To follow Christ is a call superior even to parental claims (Matthew 8:22; Matthew 10:37; Luke 14:26). “With the hired servants” is one of the unessential details in Mk which Mt. omits; cf. Mark 1:29, Mark 4:38, Mark 5:13, Mark 6:37, Mark 14:5, etc. The Messiah has chosen four simple fishermen with whom to begin the work of converting the world. Piscatores et illitterati mittuntur ad praedicandum, ne fides credentium, non in virtute Dei, sed eloquentia atque doctrina putaretur (Bede). But Christ did not prefer ignorance to education. There was much in the patient endurance necessary for a fisherman’s calling that was good training for the work of converting the world. 21. Καφαρναούμ. See crit. note. Christ came thither from Nazareth (Mt., Lk.), and for a time it became His headquarters. “Caphar” means “hamlet” or “village”; Capharsalama (1Ma 7:31) and Capharsaba (Joseph. Ant. XVI. Mark 1:2). The site of Capernaum is still much debated; either Tell Hum, or Khan Minyeh, which is about 2 ½ miles S.W. of Tell Hum, may be right. Mk speaks thrice of Christ’s coming to Capernaum (Mark 1:21, Mark 2:1, Mark 9:33) and thrice of His entering Jerusalem (Mark 11:11; Mark 11:15; Mark 11:27). We cannot safely infer from this that were was an intention “to convey that both cities received a three-fold warning from the Messiah.” εὐθὺςτοῖςσάββασιν. On the very first sabbath after the call of the first disciples; cf. εὐθὺςπρωί (Mark 15:1). Like Peter (Acts 10:38), Mk lays stress on Christ’s healing demoniacs, and he places an act of this kind first among the miracles. Both in LXX. and in N.T., both σάββατον and σάββατα are used for “a Sabbath.” In N.T., σάββατον is more common (Mark 2:27-28, Mark 6:2, Mark 16:1; etc.), and σάββατα is “Sabbaths” in Acts 17:2, where a numeral (ἐπὶσαβ. τρία) requires the plur. Elsewhere σάββατα is plur. in sound, perhaps in imitation of the Hebrew or because Greek festivals are neut. plur. (Mark 6:21; John 10:22), but is sing, in meaning. In N.T., σάββασιν is the usual form of the dat., with σαββάτοις as v. l. in some authorities (Matthew 12:1; Matthew 12:12 in [191] in LXX., σαββάτοις prevails. Josephus has both. Mk uses neither σάββατον nor σάββατα in the sense of “a week”; Mark 16:9 is not by Mk. [191] odex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. εἰσελθὼν … ἐδίδασκεν. See crit. note. “He entered their synagogue and was teaching there, and thereupon they were in a state of amazement.” If εἰσελθών be omitted, cf. Mark 1:39, Mark 10:10, Mark 13:9, Mark 14:9. The art. is probably possessive, or it may imply that there was only one; but that built by the good centurion is not likely to have been the only one in so large a place as Capernaum; see on Luke 7:5. At Tell Hum there are ruins of two, but perhaps neither is as old as the first century. In LXX., both συναγωγή and ἐκκλησία are used of a congregation of the Israelites, especially in an organized form, but sometimes of other gatherings (Proverbs 5:14; cf. συναγωγὰςὁσίων, Ps. Sol. 17:18). In N.T., Josephus, and Philo, συναγωγή is used, as here, of the building in which the congregation met. There were many such in Jerusalem, and we read of them at Nazareth (Mark 6:2; Matthew 13:54; Luke 4:16) as well as at Capernaum. In Asia Minor and in Greece, St Paul could find a synagogue in most cities, and could count on being allowed by the officials to address the congregation. The origin of synagogues is unknown. The service in them consisted largely of instruction. Philo calls them “houses of instruction” and regards them primarily as schools. They were also courts of justice (Luke 12:11; Luke 21:12), and punishment was inflicted in them (Mark 13:9). 22. ἐξεπλήσσοντο. They began to be amazed, or they continued to be amazed. Amazement was a common result of Christ’s teaching and acts (Mark 5:20, Mark 6:2; Mark 6:6, Mark 7:37, Mark 10:26, Mark 11:18). What amazed people in His teaching was its authoritative tone. Jewish teachers quoted Scripture, or tradition, or the sayings of some famous Rabbi, as the authority for what they taught; “It is written,” or “It has been said.” Jesus taught as One who needed no such justification, and He sometimes corrected, not only traditions, but even the accepted expositions of the Law; But I say unto you (Matthew 5:22; Matthew 5:28; Matthew 5:32; Matthew 5:34; Matthew 5:39; Matthew 5:44). Hort, Judaistic Christianity, p. 33. ἦνγὰρδιδάσκων. See on Mark 1:6. The periphrastic tense covers more than the previous imperf.; ἐδίδασκεν refers to His teaching on this occasion, ἦνδιδ. to the general tone of His teaching; His way was to teach. Cf. Mark 2:6; Mark 2:18. ὡςἐξουσίανἔχων. Adverbial, stating the manner of the action, viz. “authoritatively.” We may treat the participle as used substantively and expand, “He taught as one who has authority teaches”; but the words are intelligible without such expansion, as in ὡςοὐκἀέραδέρων (1 Corinthians 9:26; cf. 1 Corinthians 7:25; 1 Peter 2:16). Burton, § 446. Ἐξουσία is legitimate power derived from a source which is competent to confer it. The source of Christ’s ἐξουσία was His Father (Matthew 28:18; Luke 22:29; John 3:35; John 13:3; John 17:2), and from the outset stress is laid on it. οἱγραμματεῖς. Those who were learned in τὰγράμματα, the professional exponents of Scripture. For the history of the term see Deissmann, Bible Studies, p. 110; cf. 1Es 8:3; 2Ma 6:18. The scribes in 1Ma 5:42, and perhaps in Mark 7:12, are a different class of officials. In N.T., “the Scribes,” Sopherim, are the professors of exegesis, and most of them were Pharisees or held similar views. They are the Clerical party. 23. εὐθὺς … αὐτῶν. See crit. note. Lk. omits both words as unnecessary, but they are part of Mk’s fulness; “On that very occasion, just as He was thus teaching in the local synagogue, etc.” ἐνπνεύματιἀκαθάρτῳ. “In the control of, in the power of, an unclean spirit” (Mark 5:2); we have the same use of ἐν when the spiritual influence is a good one (Mark 12:36; Matthew 12:28; Matthew 12:43; Luke 2:27; Luke 4:1). In Mark 3:30, Mark 7:25, Mark 9:17 the afflicted person “has” the evil spirit. Mk and Lk., who wrote for Gentiles, to whom spirits or demons were indifferent, add a distinctive epithet much more often than Mt., who wrote for Jews, for Jews distinguished evil spirits from good. Mk has ἀκάθαρτον eleven times, Lk. six times and πονηρόν twice, while Mt. has ἀκάθαρτον only twice. Mk and Lk. add this epithet the first time they mention these beings (here and Luke 4:33), whereas Mt. mentions them several times before he adds it (Mark 10:1). Nowhere in the Epistles is it used of spirits. On the difficult subject of demoniacal possession see Hastings’ D.C.G. art. “Demon”; W. M. Alexander, Demonic Possession in the N.T. pp. 12, 200–212, 249; Plummer, S. Matthew, pp. 134 f. The other instances in Mk should be compared; Mark 1:34, Mark 3:11-12, Mark 5:6-7, Mark 9:20. ἀνέκραξεν. “Lifted up his voice,” “cried loudly”; in N.T., the verb is peculiar to Mk and Lk. The crying out of demons is mentioned Mark 3:11, Mark 5:5; Mark 5:7, Mark 9:26. 24. Τίἡμῖνκαὶσοί; Lit. “What is there that belongs to us and to Thee?” i.e. “What hast Thou to do with us?” Only one unclean spirit is mentioned, but it recognizes in Christ a power hostile to the whole class of demons. The man with the Legion (Mark 5:7) begins with the same cry. Like Peter’s Ἔξελθεἀπʼ ἐμοῦ (Luke 5:8), it expresses consciousness of the incompatibility of perfect purity with sin. The form of expression is found in LXX. (Joshua 22:24; Judges 11:12; 2 Samuel 16:10) and in class. Grk (Demosth., Aristoph., and often in Arrian, Epict.). Cf. 2 Corinthians 6:14, and the proverb τίκοινὸνλύρᾳκαὶὄνῳ (Lucian, De merc. cond. 25). Ναζαρηνέ. This is Mk’s form; Mt. and Jn have Ναζωραῖος. Lk. has both forms in his Gospel, in Acts always Ναζωραῖος (seven times). ἦλθεςἀπολέσαιἡμᾶς; Didst Thou come to destroy us? Τίἐμοὶκαὶσοί; in 1 Kings 17:18, is followed by a similar question, εἰσῆλθεςπρὸςμέ … θανατῶσαιτὸνυἱόνμου; and here the sentence is probably interrogative (A.V., R.V.). But this and Luke 4:34 should be treated alike. Ναζαρηνέ might suggest that ἦλθες means “Didst Thou come from Nazareth?” But the plur. ἡμᾶς points the other way, “Didst Thou come into the world?” This is confirmed by what follows; but the thought that the Saviour ought not to destroy would be clearer if ὁσωτὴρτοῦκόσμου (John 4:42) stood in place of ὁἅγιοςτ. θ. Cf. John 6:69; Acts 2:27; Acts 4:27. “Let us alone” (A.V.) is an interpolation; see crit. note. Cf. James 2:19, τὰδαιμόνιαπιστεύουσινκαὶφρίσσουσιν. Praesentia Salvatoris tormenta sunt daemonum (Bede). Lucian points out that in these cases the afflicted person is silent and the demon speaks (Philops. 16), and that the afflicted person is specially irate with a doctor who tries to heal him (Abdicat. 6). οἶδάσε. The distinction between οἶδα and γινώσκω is not rigidly observed, the latter being sometimes used of God’s knowing (John 10:15) and οἶδα of knowledge gained by experience (Mark 10:42); but here οἶδα is quite in place; the demon knew instinctively the absolute holiness of Jesus. ὁἅγιοςτ. θ. As in Peter’s confession (John 6:69; cf. John 10:36; 1 John 2:20). Here was One who fulfilled the ideal of complete consecration to God. Aaron is ὁἅγιοςΚυρίου (Psalms 105:16) as being consecrated and set apart for the service of Jehovah. The confession of the unclean spirits in Mark 3:11 is more definite; they know Him to be the Son of God. 25. ἐπετίμησεν. In class. Grk the verb has three meanings, the second and third growing out of the first; (1) “lay a value on, rate”; (2) “lay an estimated penalty on, sentence”; (3) “chide, rebuke, rate.” In Greek there is a real connexion between the first and third meanings; but in English we have a mere accident of language, for “rate” = “value” is a word of different origin from “rate” = “scold.” Excepting 2 Timothy 4:2 and Jude 1:9, the verb occurs only in the Synoptists in N.T., always in the sense of “rebuke,” or “give a strict order,” and often of rebuking violence; so also in LXX., where it is rare, except in the Psalms. Φιμώθητικαὶἔξελθε. The two commands show why the demon was rebuked; he had no authority to proclaim who Jesus was, and he had no right to have possession of the man. Euthymius (κολακεύων) follows Tertullian (male adulantem) in attributing the demon’s utterance to flattery, which is not probable. It is rather a confession of the power of perfect goodness. Excepting 1 Corinthians 9:9 (?) and 1 Timothy 5:18, where Deuteronomy 25:4 is quoted, φιμόω is always used of silencing, not of muzzling. Cf. Josephus (B.J. I. xxii. 3), ἀλλʼ ὁμὲνπεφίμωτοτοῖςἱμέροις. It is probably colloquial rather than literary, and it is said to have been used in exorcisms. Papyri may throw light on it. In Mark 4:39 we have perf. imperat. πεφίμωσο, which is stronger than aor. imperat. Whatever may be the truth about demoniacal possession, all the evidence that we have shows that Christ, in dealing with those who were believed to be possessed, went through the form of commanding evil spirits to go out (Mark 5:8, Mark 7:29, Mark 9:25; cf. Mark 1:34; Mark 1:39, Mark 3:15; Matthew 12:28; Matthew 12:43; etc.). And His miracles were not wrought by uttering spells, but by speaking a word of command. He bade the demons to depart, the lepers to be cleansed (Mark 1:41), the lame to walk (Mark 2:11), the deaf to hear (Mark 7:34), the blind to see (Mark 10:52), the dead to arise (Mark 5:41), the storm to be still (Mark 4:39). With this simple ἔξελθεἐξαὐτοῦ contrast the elaborate form of exorcism quoted by Deissmann, Light from the Ancient East, pp. 251 f. Of the seven miracles wrought on the Sabbath, Mk gives three (Mark 1:25; Mark 1:31, Mark 3:5), Lk. two (Mark 13:13, Mark 14:4), and Jn two (Mark 5:9, Mark 9:14). The command to demons not to make His Messiahship known among Jews (here and Mark 3:12), a prohibition which was not made in the case of Gentiles (Mark 5:19), is in harmony with the well-attested fact, that even the Twelve were slow in recognizing Him as the Messiah, and that the nation refused to accept Him as such. So far from proclaiming Himself as the Messiah, He was anxious that this fact should not be disclosed until men’s minds were prepared to receive it on other grounds than the fact that He worked miracles. Miracles did not prove that He was the Messiah; Prophets had healed lepers and raised the dead. And it is not irreverent to conjecture that He knew that a premature recognition of Him as the Messiah might produce a renewal of the temptations in the wilderness, temptations to gain the glory of victory without the necessary suffering (Matthew 4:8-10; Matthew 16:21-23). 26. σπαράξαν … φωνῆσαν. Accumulation of participles; see on Mark 1:15. Convulsing him and crying with a loud voice, came out. “Tearing him” suggests that there was permanent injury, and Lk. tells us that there was none; cf. Mark 9:20, where [192] has ἐτάραξεν for συνεσπάραξεν. Here, for σπαράξαν (discerpens, Vulg.), Lk. has ῥίψανεἰςτὸμέσον (cum projecisset in medium), and Syr-Sin. has “threw him down” in Mk. Daniel 8:7, where LXX. has ἐσπάραξεν, Theod. has ἔριψεν. The adverbial φωνῇμεγάλῃ is much more freq. in Lk. (Luke 4:33; Luke 8:28; Luke 19:37; Luke 23:46) than in Mk (Mark 5:7, Mark 15:34). [192] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 27. ἐθαμβήθησανἅπαντες. Lk. has ἐγένετοθάμβοςἐπὶπάντας. In N.T. Mk alone uses θαμβέομαι, and Lk. alone uses θάμβος. But Lk., far more often than all other N.T. writers put together, uses the strong form ἅπας. Just as Christ’s rebuke to the demon reveals the two things which provoked the rebuke (see on Mark 1:25), so the people’s utterance reveals the two things which excited their astonishment, His authoritative teaching and His casting out the unclean spirit with a word. Cf. Matthew 7:28. συνζητεῖν. Freq. in Mk, elsewhere twice in Lk. and twice in Acts. It is usually followed by πρός. Τίἐστιντοῦτο; See crit. note. The text of [193][194][195] 33 and other cursives gives the utterances of the congregation in abrupt short sentences and is probably original. But the punctuation is doubtful: διδαχὴκαινή may be interrogative, and κατʼ ἐξουσίαν may be taken either with what precedes or with what follows. Διδαχὴκαινή is probably the answer to τίἐστιντοῦτο; and Lk. is in favour of taking κατʼ ἐξ. with what follows. It is barely possible to take κατʼ ἐξ. (with ἐστιν understood) as a separate sentence. The recently discovered MS. acquired by Mr C. L. Freer has “What is this new, this authoritative teaching, and that He commandeth even the unclean spirits and they obey Him?” See Appendix. [193] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [194] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [195] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. καινή. “New” in reference to quality, “fresh,” not worn out or obsolete; whereas νέος is “new” in reference to time, “young,” not aged. But, excepting in Mark 2:22 and parallels, καινός cannot be translated “fresh”: “fresh covenant,” “fresh heaven,” “fresh Jerusalem” are intolerable. καὶτοῖςπνεύμασιτ. ἀκ. Even the spirits, the unclean ones. The repetition of the art. makes the adj. a separate idea. They had often heard of exorcisms; they had not so often heard that the demons at once obeyed. Cf. the Testaments (Benj. Mark 1:2), καὶτὰἀκάθαρταπνεύματαφεύξονταιἀφʼ ὑμῶν. Cf. καὶὁἄνεμος (Mark 4:41), καὶτὰδαιμόνια (Luke 10:17). Christ’s miracles, like His teaching, were not an art which He had acquired, but ἐξουσία with which He was endowed. 28. ἀκοή. Here again (see on Mark 1:25) we have a word with three meanings, of which the second and third spring directly from the first: (1) “hearing,” as “by hearing ye shall hear,” Isaiah 6:9; then, seeing that “hearing” may mean either the sense of hearing or hearsay, we have (2) “the ear,” Mark 7:35, and (3) “rumour” or “report,” as here. Cf. Jeremiah 6:24. εὐθὺς [πανταχοῦ]. From that moment in all directions. Some important witnesses ([196][197] 33, Lat-Vet.) omit εὐθύς, and still more ([198][199][200][201][202][203][204], Latt. Syrr.) omit πανταχοῦ, but perhaps both may be retained (R.V.). Syr-Sin. omits both and adds “and many followed Him.” [196] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [197] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [198] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [199] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [200] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [201] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [202] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [203] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [204] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. ὅληντὴνπερίχωροντῆςΓαλιλαίας. Either A.V. or R.V. may be right; all the region round about Galilee, i.e. the whole of Syria (Matthew 4:24), or all the region of Galilee round about, i.e. the whole of Galilee (Luke 4:37). In the latter case, τῆςΓαλ. merely explains τ. περίχωρον. This curing of a demoniac is the first miracle recorded by Mk, who may have regarded it as symbolical of the Messiah’s work—His victory over the forces of evil. 29. εὐθὺς … ἐξελθών. See on Mark 1:10. The coincidence with ἐξῆλθεν … εὐθύς (Mark 1:28) is accidental. No parallel is intended between the report going forth at once and His at once going forth. As soon as the synagogue service was over, Christ went to the home of the first pair of disciples accompanied by the second pair; and this house now becomes His headquarters (Mark 2:1, Mark 3:20, Mark 7:24, Mark 9:33, Mark 10:10). Those who adopt the reading ἐξελθόντεςἧλθον ([205][206][207] etc.) think that here we can trace the words of Peter, ἐξελθόντεςἤλθομεν. The change to the plur. was probably made in order to include the disciples who accompanied Him to Peter’s house. Mt. omits “with James and John.” Syr-Sin. has “And He came out of the synagogue, and they came to the house of Simon Cepha and of Andrew; and James and John were with Him.” [205] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [206] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [207] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. 30. πενθερά. It is certain that πενθερά means “mother-in-law” (Luke 12:53; Rth 1:14; Rth 2:11; Rth 2:18-19; Rth 2:23; Micah 7:6); “step-mother” is μητρυιά; and it is clear from 1 Corinthians 9:5 that Peter was married. Clem. Alex. (Strom. iii. 6) says that Peter had children and that his wife helped the Apostle in ministering to women; and here her mother ministers to Christ and His disciples. See also Strom. vii. 11, quoted by Eusebius, H. E. iii. 30. Jonas or John (John 21:15), the father of Simon and Andrew, was probably dead. Note the accurate changes of tense in Mark 1:30-31, imperf. of what continued, hist. pres. or aor. of what was done once for all; also the two participles, as in Mark 1:14-15. κατέκειτο. Was in bed; John 5:3; John 5:6; Acts 9:33; Acts 28:8; cf. Wis 17:7. She was keeping her bed, being in a fever. εὐθὺςλέγουσιν. As soon as He enters the house Peter and Andrew tell Him of their sick relation, for after what they had seen in the synagogue they were confident that He could and would heal her. To suppose that they were merely explaining her non-appearance is inadequate. Mt. omits this. Euthymius notes how often ὁΧριστὸςτῇἑτέρωνπἱστειχαρίζεταιτὴνἑτέρωνἴασιν, and continues ὑποδεξώμεθακαὶἡμεῖςτὸνΧριστόν, ἵνατῶνἐνἡμῖνπαθῶντὴνπύρωσινἀποσβέσῃ. 31. κρατήσαςτῆςχειρός. We have the same action in the cases of Jairus’s daughter (Mark 5:41), the blind man at Bethsaida (Mark 8:23), and the demoniac boy (Mark 9:27); cf. Mark 9:36. Lk. substitutes that “He stood over her and rebuked the fever.” Κρατέω c. acc. implies complete control (Mark 3:21, Mark 6:17, Mark 12:12, etc.), c. gen., grasping only a part (Mark 5:41, Mark 9:27). On the aor. part, see Blass, § 58. 4. On the combination of participles see on Mark 1:15. διηκόνει. All three have this imperf., and the beloved physician, who states that the fever was a “great” one, emphasizes διηκόνει with his favourite παραχρῆμα. A person just recovered from a fever is usually too weak to minister to others; verum sanitas quae Domini confertur imperio simul tota redit (Bede). It is at the Sabbath meal after the synagogue service that she waits on Christ and His disciples. In this she showed her gratitude and her joy in regained strength. Ἐὰνκατεχόμενοννοσήματιἰάσηταίσεὁθεός, τῇὑγιείᾳκέχρησοπρὸςτὴντῶνἁγίωνδιακονίαν (Theoph.). 32. Ὀψίαςδὲγενομένης, ὅτεἔδυσενὁἥλιος. The Sabbath ended at sunset, and then the work of moving the sick could begin. The double statement illustrates Mk’s love of fulness of expression; cf. Mark 1:42, Mark 2:23; Mark 2:25, Mark 3:27, Mark 6:25, Mark 7:13; Mark 7:20, Mark 9:3, Mark 10:30, Mark 11:4, Mark 12:14; Mark 12:44, Mark 13:20; Mark 13:34, Mark 14:43; Mark 14:58; Mark 14:61; Mark 14:68, Mark 15:1, Mark 16:2. It is also one of several instances in which Mk has the whole expression, of which Mt. and Lk. each take a different half. Here Mt. has ὀψίαςδὲγενομένης, Lk. δύνοντοςδὲτοῦἡλίου, and Syr-Sin. here agrees with Lk. See on Mark 1:42, and comp. Mark 14:30 with Matthew 26:34 and Luke 22:34; also Mark 15:26 with Matthew 27:37 and Luke 23:38. From Mark 2:25, Mt. and Lk. take the same half, omitting “hath need”; also from Mark 12:14, omitting “Shall we give, or shall we not give?” So also from Mark 14:68, omitting “nor understand.” There are also other instances in which Mk has superfluous words, which either Mt. retains but not Lk., or Lk. retains but not Mt. Hawkins, Hor. Syn.2 pp. 139 f. ἔδυσεν … ἔφερον. The change from imperf. to aor., and from aor. to imperf., is again quite accurate. τοὺςδαιμονιζομένους. Syr-Sin. omits. As usual, these are distinguished from ordinary sick folk. The verb does not occur in LXX. and in N.T. is found only in the Gospels, freq. in Mt. and Mk, and once each in Lk. and Jn. 33. ὅληἡπόλις. Popular hyperbole, like πᾶσα and πάντες in Mark 1:5, and πάντες in Mark 1:37. ἐπισυνηγμένηπρὸςτὴνθύραν. “Flocked towards the door and formed a dense crowd there.” Note the periphrastic tense (Mark 1:6; Mark 1:22), and the double compound; one concourse came on the top of another. Cf. ἐπισυνάγαγεἡμᾶςἐκτῶνἐθνῶν (Psalms 106:47). Mt., as often, omits the dense crowds which impeded Christ. 34. πολλούς. They brought πάντας and He healed πολλούς, which does not mean that some went away without treatment. To avoid this misinterpretation, Mt. transposes πολλούς and πάντας: they brought many and He healed all. The physician tells us the method of healing: “He laid His hands on each one.” He also has the more accurate ἐθεράπευεν, for such individual treatment was a long process, and persistent energy was evident through it all. All three distinguish casting out demons from healing the sick, and it is because of the preceding δαιμονιζομένους that Mk has δαιμόνια instead of πνεύματαἀκάθαρτα. Syr-Sin. omits κακῶς … νόσοις. ἤφιεν. We have the same form Mark 11:16; cf. Mark 11:4; Revelation 11:9; συνίω is a similar form. W.H. App. p. 167; Blass, § 23. 7. The use of λαλεῖν (not λέγειν) shows that ὅτι means “because,” not “that.” The two verbs are not confused in N.T. ἤδεισαν. See on οἶδα, Mark 1:24. It was the demons, not the demoniacs, who recognized Him. If the demoniacs were only insane or epileptic persons, how did they know who Jesus was? See crit. note. If Χριστὸνεἶναι is a gloss, it is a correct gloss; “knew Him” means “knew Him to be the Messiah.” But Mk writes with reserve as to what they knew, and perhaps we ought to write and speak with reserve also. We do not know enough about it to speak with confidence; but perhaps it is more correct to say that as yet Jesus was the Messiah-designate rather than the Messiah, because He had not yet been revealed to mankind as having this office. The time for that revelation had not yet come. In God’s sight He was the Messiah, a fact declared to Him and to John at the Baptism. And we are told here that this was known also to the demons. But it had not yet been revealed to men; and it was for God to make this revelation at the fitting time, not for demons, nor even for Apostles. Hence the silence about the fact which is strictly enjoined upon Peter and the rest (Mark 8:30). At first sight that requirement of silence from those who had to proclaim the coming of the reign of God seems inconsistent; but the nearer we get to the view given us by St Mark, the more intelligible it will become. We need not be surprised at finding that there are “things concerning Jesus of Nazareth” which we cannot fully explain; but we can understand that it was not God’s will that His Son should be prematurely proclaimed as the promised Messiah, or be proclaimed as such by demons. 35. πρωῒἔννυχα. Either word would suffice, and Syr-Sin. omits ἔννυχα: and either ἐξῆλθεν or ἀπῆλθεν would suffice: καὶἀπῆλθεν may come from Mark 6:32; Mark 6:46; it is omitted by [208] and other witnesses. Nowhere else does ἔννυχα occur; cf. πάννυχα (Soph. Ajax, 929). A great while before day (A.V., R.V.) is a good equivalent for ἔννυχαλίαν, lit. “well in the night,” He rose up and went out. [208] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. κἀκεῖπροσηύχετο. And there He continued in prayer. Accurate change from aor. to imperf. The Evangelist who is most often alone in recording that Christ prayed is Lk. (Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; Luke 9:28; Luke 11:1; Luke 11:23; Luke 11:34; Luke 11:46); but here Mk is alone. Both Mk (Mark 6:46) and Mt. (Mark 14:23) mention His retiring to pray after feeding the 5000, and all three record the praying in Gethsemane. He was liable to physical exhaustion, and He might pray for help to overcome that. He was not omniscient, and He might pray for illumination. He was liable to temptation, and He might pray for strength to overcome that (Hebrews 2:18; Hebrews 4:15; Hebrews 5:7-8). It is rash to say that all Christ’s prayers were intercessions for others; it was not so in Gethsemane. Here, as usual, the best MSS. have κἀκεῖ: in Mark 1:38 and Mark 14:15, καὶἐκεῖ may be right. 36. κατεδίωξαν. “Pursued Him closely,” “followed Him down.” Freq. in LXX., but here only in N.T. The verb generally implies interference with the person pursued, and sometimes implies persecution. But cf. Psalms 23:6. Considering the simple character of Mk’s Greek, he uses compound words more often than we should expect. It is instructive to take a page here and there and count. In N.T., διώκω is freq. Peter at once begins to lead. οἱμετʼ αὐτοῦ. Andrew, James, and John. In Lk. this is blurred into οἱὄχλοι. The earliest tradition says that the disciples pleaded the desires of the multitudes: Lk. says the people came and urged their own wishes. 37. Πάντεςζητοῦσίνσε. All men are seeking Thee. He had no house of His own at which they could be sure of finding Him. Cf. Mark 1:5; Mark 1:33. 38. Ἄγωμεν. Intrans. as in Mark 14:42 and always in N.T. Cf. ἔγειρε, Mark 2:11. ἀλλαχοῦ. Elsewhere; nowhere else in N.T., and omitted in many texts here. But it is certainly to be retained with [209][210][211][212][213] 33, Arm. Memph. Aeth. [209] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [210] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [211] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [212] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [213] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. κωμοπόλεις. A rare word, which [214] and Vulg. divide into its component parts, κωμὰςκαὶπόλεις, vicos et civitates. It occurs only here in N.T., and in LXX. not at all, but is used once or twice by Strabo, and it means a town which, as regards its constitution, has only the rank of a village. Perhaps the chief distinction was the absence of walls; προσπίπτοντεςπόλεσινἀτειχίστοιςκαὶκατὰκώμαςοἰκουμέναις (Thuc. i. 5). In LXX. we often read of towns which are “daughters” of other towns (Numbers 21:22; Numbers 21:32; Numbers 32:42, etc.). Here only in N.T. is ἐχόμενος used of local proximity; of nearness in time, Luke 13:33; Acts 20:15; Acts 21:26. Cf. τὰςἐχομέναςπόλεις (Joseph. Ant. XI. viii. 6). [214] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. ἵνακαὶἐκεῖκηρύξω. This shows the point of the rebuke. They must not try to monopolize Him; He has been sent to bring the good tidings to as many as possible. The emphasis is on καὶἐκεῖ (see on Mark 1:35). There is no hint that He is rebuking them for interrupting His preaching by asking for more healings. His healings were an important element in His teaching, for He was sent as the Healer of maladies of body and soul. Divine compassion was conspicuous in both spheres. ἐξῆλθον. Lk. gives the right meaning: ἐπὶτοῦτοἀπεστάλην. His Father did not send Him to a favoured few, but to all; ἦλθονκαλέσαιἁμαρτωλούς (Mark 2:17; cf. Mark 10:45). Primi sermones Jesu habent aenigmatis aliquid, sed paulatim apertius de se loquitur. Postea dicturus erat, Exii a Patre (Beng.). 39. εἰςτὰςσυναγωγάς. The εἰς may give the direction of the preaching or may be influenced by ἦλθεν (Mark 4:15, Mark 14:9; John 8:26). Cf. ἐςτὸνδῆμονταῦταλέγωσιν (Thuc. Mark 1:45). But in late Greek εἰς and ἐν have become less distinct. The verse illustrates Mk’s lack of literary skill. While εἰςτὰςσυν. belongs to κηρύσσων, εἰςὅληντ. [215]. must belong to ἦλθεν. Mt. puts the construction straight. Note the combination of participles (Mark 1:15). [215] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. τὰδαιμόνιαἐκβάλλων. With Mk this is the representative miracle; Mark 3:15, Mark 6:7. 40. λεπρός. The physician (Luke 5:12) says that he was “full of leprosy,” which perhaps shows that he was not ceremonially unclean (Leviticus 13:12-13), and therefore was able to approach Christ. But his misery might make him desperate, and those near Christ would draw away when the leper approached. [καὶγονυπετῶν]. Cf. Mark 10:17. The humble prostration is in all three, but differently expressed: Mt. προσεκύνει (his favourite word), Lk. πεσὼνἐπὶπρόσωπον. If καὶγονυπετῶν had been an interpolation ([216][217][218][219] omit), we should probably have had a word taken from Mt. or Lk. The combination of participles is in Mk’s style. [216] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [217] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [218] Codex Seidelianus I. 9th or 10th cent. Contains Mark 1:13 to Mark 14:18; Mark 14:25 to Mark 16:20. [219] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. Ἐὰνθέλῃς. He fears that Jesus may judge him to be unworthy of so enormous a boon. De voluntate Domini non quasi pietatis incredulus dubitavit, sed quasi colluvionis suae conscius non praesumpsit (Bede). Contrast the father’s εἴτιδύνῃ (Mark 9:22). δύνασαίμεκαθαρίσαι. Leprosy was believed to be incurable, except by Him who had inflicted this “stroke.” The man’s faith, therefore, is great, esp. if this was the first instance of Christ’s healing a leper. The form δύνασαι (Matthew 5:36; Matthew 8:2; Luke 5:12; Luke 6:42; John 13:36) is well attested here, though [220] has δύνῃ, which is right in Mark 9:22-23; Luke 16:2. [220] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. καθαρίσαι. After δύναμαι the aor. infin. is, normal; Mark 1:45, Mark 2:4, Mark 3:20; Mark 3:24-27, Mark 5:3, Mark 6:5; Mark 6:19, Mark 7:15. In Leviticus 13:6-7; Leviticus 13:13, etc., καθαρίζειν is used of the priest pronouncing the leper to be clean; here, as elsewhere in N.T., it is used of the actual cleansing. 41. σπλαγχνισθείς. See Lightfoot on Philippians 1:8. The verb in N.T. is found in the Synoptists only, and (except in parables) it is used of no one but Christ. It is the moving cause of His mighty works (Mark 9:22; Matthew 9:36; Matthew 14:14; Matthew 15:32; Matthew 20:34; Luke 7:13). The outstretched hand (a Hebraistic fulness of writing which is in all three) expresses this compassion and confirms the faith which secured the cleansing. It was owing to His compassion for mankind that He had a hand with which to lay hold. Euthymius points out that Christ healed sometimes with a touch, sometimes with a word, sometimes, as here, with both. Cf. Mark 1:31; Mark 1:41, Mark 5:41, Mark 6:5, Mark 7:34, Mark 8:23. Theophylact says that He touched the leper to show that He was Δεσπότηςτοῦνόμου, and that τῷκαθαρῷοὐδὲνἀκάθαρτον. The latter is nearer the truth. It indicates that the greatest pollution will not make Christ shrink from one who desires to be freed from his pollution, and comes to Him believing that He can free him. That Christ was asserting His sacerdotal character (priests were allowed to handle lepers) is less probable. Priests pronounced lepers, when healed, to be clean, and this Christ pointedly abstained from doing. On the combination of participles see Mark 1:15. D, a ff2 r have the strange reading ὀργισθείς for σπλαγχνισθείς. Ephraem had both words in his text, and he thinks that Christ was angry because the leper doubted His willingness to heal. Seeing that the σπλάγχνα were regarded as the seat of anger as well as of pity, it is possible that ὀργισθείς was a marginal gloss, to produce harmony with Mark 1:43, and that it was afterwards substituted for σπλαγχνισθείς. But see Nestle, Textual Criticism of N.T. p. 262; he suggests a different meaning for ὀργισθείς or a difference of translation. Nowhere in N.T. has ὀργισθείς any other meaning than “being angry,” and the Latin texts which support this reading have iratus. 42. Here again (see on Mark 1:32) Mk expresses one fact in two ways, of which Mt. and Lk. each have one. Lk. Has ἡλέπραἀπῆλθενἀπʼ αὐτοῦ, while Mt. has ἐκαθαρίσθηαὐτοῦἡλέπρα. Both have εὐθύς. Syr-Sin. has “And in that hour he was cleansed.” In Naaman’s case (2 Kings 5:14) ἐκαθαρίσθη is used. Naaman expected to be touched, but he was not a Jew. 43. ἐμβριμησάμενος … ἐξέβαλεν. The two verbs, esp. when rendered comminatus … ejecit (Vulg.), give the impression that our Lord was angry with the man; but the impression is probably wrong. Ἐμβριμάομαι occurs in four other places in N.T. (Mark 14:5; Matthew 9:30; John 11:33; John 11:38), and nearly always of Christ. From meaning (1) “snort” or “growl,” it comes to mean (2) “exhibit indignation,” or (3) “show sternness.” The last seems to be the meaning here. Christ saw that the man would be likely to disobey His injunctions, and He was stringent in giving them. Allowing him no time to raise objections or to talk to others, He straightway sent him forth. Syr-Sin. omits these words. See on Mark 3:5; also D.C.G. artt. “Anger,” “Fierceness”; Ecce Homo, ch. 21. It illustrates the variations of Vulg. that it has expellit Mark 1:12 and ejecit here. R.V. has “driveth him forth,” Mark 1:12 and “sent him out” here. We need not suppose from ἐξέβαλεν that Christ was in a house or a synagogue (Mark 1:39). The leper would not have intruded into a building. 44. Ὅραμηδενὶμηδὲνεἴπῃς. Winer, p. 625. The ὅρα and the double negative indicate the urgency of the command. Mk is fond of double negatives; Mark 2:2, Mark 3:27, Mark 5:3; Mark 5:37, Mark 7:12, Mark 9:8, Mark 11:2; Mark 11:14, Mark 12:34, Mark 14:25, Mark 15:4-5, Mark 16:8. Neither here nor at Mark 3:27, Mark 9:8, Mark 14:25 is there a double neg. in Mt. Elsewhere Mt. omits the sentence. The change from pres. imperat. to aor. is correct: Continually take care that thou do not begin to say to anyone at all; so also the change from ὕπαγε to δεῖξον. Compare the commandments with aorists (Mark 10:19), and contrast the presents (Mark 5:36, Mark 6:50, Mark 9:39). On these charges to keep silence see Sanday, J.T.S. Apr. 1904. In this case silence would prevent the man from mixing with others till he was pronounced clean by proper authority, and from producing unhealthy excitement in himself and his hearers; and there may have been other reasons affecting Christ Himself. ὕπαγε. Cf. Mark 2:11, Mark 5:19; not in LXX., but found in Eur. and Aristoph. See on Mark 6:38. σεαυτὸνδεῖξον. The emphasis on the pronoun makes the command more urgent. Christ does not assume the right to pronounce the man clean; for that He sends him to the proper official; cf. Luke 12:14. ἃπροσέταξενΜωϋσῆς. Christ is making no statement as to the authorship of the Pentateuch or of Leviticus 14. In accordance with current thought and language He speaks of the Pentateuch as “Moses” (Mark 7:10, Mark 10:3-4, Mark 12:26, etc.) and of the Psalms as “David” (Mark 12:36-37). Questions of authorship had not been raised, and He did not raise them or give any decision about them. See Plummer, S. Matthew, p. 311, and the literature there quoted. The important thing here is that He was no revolutionary teacher; He did not encourage men to ignore the Law. Hort, Jud. Chris. p. 29. εἰςμαρτύριοναὐτοῖς. The words are in all three. The gift which the man offers is the “testimony,” and “to them” means “to the priests.” The offering would show them that there was among them One who could heal leprosy and yet did not take upon Himself to absolve men from their obligation to observe the Law. It would be testimonium de Messia praesente, legi non derogante (Beng.). 45. ἐξελθών. “From the place” or “from the crowd.” The man, of necessity, yields to the ἐξέβαλεν, but he forthwith disregards the μηδενὶμηδὲνεἴπῃς. Cf. Mark 7:36; Matthew 9:30-31. ἤρξατο. Very freq. in Mk and Lk., but only once in Jn. Cf. John 5:17; John 6:7. Such fulness of expression is Hebraistic. Blass, § 69. 4. κηρύσσεινπολλά. To publish much, i.e. “at great length” or “often” (Mark 3:12, Mark 5:10; Mark 5:23; Mark 5:38; Mark 5:43, Mark 9:26); it (R.V.) should be in italics, or omitted. Probably τὸνλόγον goes with both infinitives, πολλά being adverbial. [221] Latt. omit πολλά. Cf. Mark 7:36; Matthew 9:30-31. [221] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. διαφημίζειντὸνλόγον. Vulg. has diffamare sermonem, whereas διεφημίσθηὁλόγος (Matthew 28:15) is rendered divulgatum est verbum. Spread abroad the matter (R.V.) is right; ὁλόγος does not mean Christ’s healing word, or His teaching, but the whole story of his marvellous cure. Luther has die Geschichte. Bede thinks that our Lord submitted to be disobeyed that many might profit by what the cleansed leper had to tell, and unius perfecta salvatio multas ad Dominum cogit turbas. This explanation ignores the disastrous result which Christ tried to prevent. Mt. again omits the impeding crowd; he does not like to say that Christ was unable to do what He wished. See on Mark 1:33, Mark 6:48, Mark 7:24. ὥστεμηκέτιαὐτὸνδύνασθαι. His public work in towns (φανερῶς is emphatic), and therefore His teaching in synagogues, had to be suspended. Instead of seeking the lost in their own homes, He had to go into the wilderness and wait for them to seek Him. This was a serious drawback, although His Ministry still went on. ἐρήμοιςτόποις. Places in which there were no houses or cultivated lands. ἤρχοντο. Graphic imperf. There was a continual stream of visitors; cf. Mark 2:13; John 4:30. πάντοθεν. Cf. Luke 19:43. The hyperbole is similar to that in Mark 1:5; Mark 1:28; Mark 1:32. In Hebrews 9:4, πάντοθεν may mean “inside and out.” The classical πανταχόθεν is not found in N.T., though a few inferior MSS. have it here ([222][223][224][225] etc.); in popular language the shorter form would prevail. [222] Codex Basiliensis. 8th cent. At Basle. [223] Codex Seidelianus I. 9th or 10th cent. Contains Mark 1:13 to Mark 14:18; Mark 14:25 to Mark 16:20. [224] Codex Nanianus. 9th or 10th cent. Gospels complete. [225] Codex Mosquensis. 9th cent. 1. Καὶεἰσελθὼνπάλιν. Unless ἠκούσθη is personal, to which Blass, § 72. 4, with hesitation inclines, εἰσελθών is a nom. pend. [368][369] Latt. Syrr. Goth. smooth the constr. by reading εἰσῆλθεν … καὶἠκούσθη. If ἠκούσθη is personal, the constr. is not broken: And having entered again into [370] He was heard of as being, etc. The πάλιν looks back to Mark 1:21. Mk often notes the recurrence of scenes and incidents (Mark 2:13, Mark 3:1; Mark 3:20, Mark 4:1, etc.). One missionary circuit is ended; but there is no hint that it was the disobedience of the leper (Mark 1:45) which brought it to a conclusion; his disobedience changed the character of it from town to country. Here He returns to His headquarters. Mt. calls Capernaum “His own city.” [368] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [369] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [370] odex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. διʼ ἡμερῶν. After some days, interjectis diebus, seems to be the meaning. Cf. διʼ ἐτῶνδὲπλειόνων (Acts 24:17), διὰδεκατεσσάρωνἐτῶν (Galatians 2:1). This use of διά is classical. Winer, p. 475. Cf. Mark 14:58. ἠκούσθη. Probably impersonal, as in John 9:32; and, as in 2Es 16:6 (Nehemiah 6:6), ὅτι may be recitative and be omitted in translation; People were heard to say, He is at home. For this use of ἐνοἴκῳ cf. 1 Corinthians 11:34; 1 Corinthians 14:35, where it is in emphatic contrast to ἐνἐκκλησίᾳ. Ἐντῷοἴκῳ would mean “in the house already mentioned” (Mark 1:29), viz. Simon’s, and this may have been the house in which He was “at home”; εἰςοἶκον ([371][372][373][374]) suggests “He has gone indoors and is there.” [371] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [372] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [373] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [374] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. 2. ὥστεμηκέτιχωρεῖν. So that there was no longer room, no, not even about the door. A.V. ignores μηκέτι (cf. Mark 1:45) and renders ἐλάλει “He preached,” which would be ἐκήρυσσε. The imperf. indicates the continuation of Christ’s discourse indoors while the crowd in the street blocked the entrance. The multitude would not lose the opportunity of witnessing miracles; Christ would not lose the opportunity of instructing them. Mt., as usual, omits the impeding crowd; see on Mark 1:33; Mark 1:44. For συνήχθησαν cf. Matthew 24:28; Revelation 19:17: for χωρεῖν cf. John 2:6; John 21:25. This graphic verse has no parallel in Mt. or Lk., who are here very independent of Mk. Of the narrative as a whole even Loisy admits: La scène est prise sur le vif, et on croirait la recueillir de la bouche d’un témoin. τὸνλόγον. We have ἐλάλειτὸνλόγον again Mark 4:33, which shows that the first Christians used ὁλόγος as a technical term for “the good tidings”; cf. Mark 4:14; Acts 14:25; Acts 8:4. He was speaking the word. 3. παραλυτικόν. Lk., as usual (Acts 8:7; Acts 9:33), has the more classical παραλελυμένος. αἰρόμενονὑπὸτεσσάρων. Mk alone has this detail. There is perhaps design in using the same verb of his being carried and of his carrying his bed (Mark 2:9; Mark 2:11-12), a point which Lk. makes clearer by saying ἄραςἐφʼ ὃκατέκειτο. If so, the point is lost in A.V. and R.V., “borne of four” and “took up the bed”; also in Vulg., with porto and tollo. Cf. ἐπὶχειρῶνἀροῦσίνσε (Psalms 91:12). 4. μὴδυνάμενοι. The μή does not necessarily give their view; “because they saw that they could not”: in N.T., μή with participles is normal; Mark 5:26, Mark 6:34, Mark 8:1, Mark 12:21; Mark 12:24. Blass, § 75. 5; J. H. Moulton, p. 231. προσενέγκαι. See crit. note. An outside staircase leading to the flat roof is not uncommon in Palestinian houses, the roof being used for various purposes. If there was no staircase, ladders could be obtained, and the roof would be no great distance from the ground. Men who were so much in earnest would not think getting on to the roof and removing a small portion of it an insuperable difficulty. There has been needless discussion of a simple matter; and to treat the whole narrative as fiction, because we have no certain explanation of this interesting detail, is not sane criticism. It is not even necessary to surmise that Mk and Lk. are thinking of two different kinds of houses. διὰτὸνὄχλον. Mk commonly has ὄχλος (Mark 2:13, Mark 3:9; Mark 3:20; Mark 3:32, Mark 4:1; Mark 4:36, etc., etc.), the others, ὄχλοι. ἀπεστέγασαντὴνστέγην. They unroofed the roof. A rare verb, not found elsewhere in N.T., or in LXX. Lk.’s διὰκεράμων shows that only part of the roof was removed, just the part above the place where Christ was teaching. This verb and ἐξορύξαντες illustrate Mk’s correct use of compound verbs; cf. Mark 2:15, Mark 3:5, Mark 4:5; Mark 4:7. The men would “dig out” whatever clay or mortar had to be removed, so as to cause as little inconvenience as possible to those in the room below; in Galatians 4:15 and in LXX., ἐξορύσσω is used of gouging out eyes. Burglars who break into houses are said to “dig through” (διορύσσω) the mud walls (Matthew 6:20). These difficulties in bringing the patient to the Healer tested the faith of all five, and thereby strengthened it. χαλῶσιτὸνκράβαττον. They let down the pallet on which the paralytic was lying. Cf. Acts 9:25 and 2 Corinthians 11:33 of St Paul being let down in a basket. The κράβαττος (Mark 6:55; cf. John 5:8-11; Acts 5:15; Acts 9:33) would be the rug or mattress on which they carried him to the house. Mt. and Lk. adopt a more literary word; but κλίνη, like “bed,” suggests something larger than a κράβαττος, and therefore less likely to be used. When Lk. comes to the letting down through the roof, he changes κλίνη, “bed” to κλινίδιον, “couch” (A.V., R.V.), but no distinction is made in A.V. or E.V. between κράβαττος and κλίνη. The spelling of κράβαττος varies greatly in MSS. of N.T. and in papyri. The Latin grabatus or grabatum commonly means a poor kind of bed, a pallet; grabatis tegetibusque concepti (Mart. vi. 39). Coelius Aurelianus, the famous physician, says, eos quiescere jubemus lecto mutato, ad grabata aegros transferendo. Κραβάτειος = cubicularius is found in inscriptions. κατέκειτο. Was lying. Christ does not rebuke him or his bearers for interrupting His teaching. 5. ἰδὼντὴνπίστιναὐτῶν. All three preserve the words. Belief in the power and good will of Christ is meant. The αὐτῶν includes the paralysed man. Theophylact and Euthymius remark that he would not have consented to be brought, if he had not believed that he could be cured. Here, as in the case of the father of the demoniac boy (Mark 9:24), and of Jairus (Mark 5:36), the faith of representatives is taken into account. Cf. Mark 7:32. This would hold good in the case of most demoniacs. Τέκνον. My child. This affectionate address is preserved by Mk and Mt. It was doubtless intended to encourage the man and strengthen his hopes. We must insert “My,” for “Child” would sound like the beginning of a rebuke. Lk. has ἄνθρωπε, which is much less sympathetic. Τέκνα is addressed to the Twelve (Mark 10:24); also τεκνία (John 13:36). Cf. 1 Corinthians 4:14; 1 Corinthians 4:17, and Θύγατερχ, Mark 5:34. We must not infer from τέκνον that the sick person was a lad; teachers often addressed their disciples in this way (Proverbs 1:8; Proverbs 1:10; Proverbs 2:1, etc.). ἀφίενταίσουαἱἁμαρτίαι. See crit. note. Thy sins are forgiven thee (R.V.), rather than “be forgiven thee” (A.V.), which might be understood as a wish. This “aoristic present” (Burton § 13; Blass § 56. 4) means “are forgiven now and here”; it = “I forgive thee.” Possibly, as in the case of the man at the pool of Bethesda, this man’s palsy was the result of sin (John 5:14), and the thought of this lessened the man’s hope of recovery. Therefore Christ healed the man’s conscience before healing his body, and thereby greatly strengthened his faith. See Clem. Alex. Paed. i. 2. The belief that suffering is a judgment on the sufferer’s sin is wide-spread, and it was strong in Jews (Acts 28:4; Luke 13:1-5; John 9:2). “Rabbi Ami said, No death without sin, and no pains without some transgression.” And “Rabbi Alexander said, The sick ariseth not from his sickness until his sins are forgiven” (Talmud). Cf. Job 4:7; Job 22:4-5. The silence of the paralytic and his friends is impressive. 6. τινεςτῶνγραμματέων. See on Mark 1:22. The first appearance of the Scribes in Mk, but Mt. (Mark 2:4) has them in connexion with the Magi. καθήμενοι. Lk. preserves this graphic detail and adds that they had come “out of every village of Galilee and Judaea and from Jerusalem.” That is popular hyperbole, but it shows that Christ’s teaching had already excited the misgivings of the hierarchy (John 4:1), as the Baptist’s teaching had done (John 1:19; John 1:24). Their sitting may have been accidental (Mark 3:34), but it may have been a mark of distinction such as they loved (Mark 12:39). In so crowded a room most would have to stand. On the combination of participles see on Mark 1:15. ἐνταῖςκαρδίαις. It is remarkable that this Hebraistic expression is in Mk, while Mt., as also in Matthew 16:7-8, Matthew 21:25, has ἐνἑαυτοῖς. In Mark 2:8 all three have ἐντ. καρδίαις: in Mark 11:23 Mk alone has it. The heart is regarded as the seat of thought (Mark 7:21) as well as of emotion. The Scribes had not yet got so far as to express their hostile criticisms openly in Christ’s hearing. 7. Τίοὗτοςοὕτωςλαλεῖ; [375] has ὅτι for τί, and if it is adopted, ὅτι is interrogative, as in Mark 9:11; Mark 9:28. Both οὗτος and οὕτως express disapproval; Quid iste ita loquitur? As in Mark 1:27, we have what was thought given in rough, disjointed expressions, which some texts have made smooth. See crit. note. [375] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. βλασφημεῖ. Used in this absolute way it means blasphemy against God, punishable with death (Leviticus 24:16; 1 Kings 21:10; 1 Kings 21:13). Jesus had claimed the Divine attribute of being able to forgive sins; He was “blaspheming.” Cf. Matthew 26:66; John 10:33. εἰμὴεἷς, ὁθεός. We have the same words in Mark 10:18, where all three have εἷς. Here Lk. has μόνος, and Mt. omits the words. In Enoch, the Son of Man judges, but does not forgive sins. 8. καὶεὐθὺςἐπιγνοὺςκ.τ.λ. Mk alone states that Christ knew instantaneously, and that it was in His spirit that He did so. It was in the higher part of His human nature (Mark 8:12), in which He had communion with the Father, that Jesus possessed this supernatural knowledge (John 2:25). In John 11:33; John 13:21, it is Christ’s πνεῦμα which is affected by the presence of moral evil. In Mark 14:34; Matthew 26:38; John 12:27, it is His ψυχή that is troubled at the thought of impending suffering. Bengel draws a questionable distinction when he says that prophetae cognoscebant res in Dei spiritu, non in suo, Christus in spiritu suo divino. Was it not in Dei spiritu in both cases? The difference may have been that this exceptional knowledge was always open to Christ, but not always to the Prophets. Lk. also has ἐπιγνούς here. That the compound sometimes, and perhaps often, implies more complete knowledge than the simple verb, is clear from 1 Corinthians 13:12. Here, as in Mark 5:30, the compound has fuller meaning. All three use ἐπιγινώσκω much less often than γινώσκω: the case is not parallel to ἀποθνήσκω, which takes the place of θνήσκω without difference of meaning and almost drives θνήσκω out of use. In all three Synoptists, as well as in Jn, Christ shows Himself as ὁκαρδιογνώστης (Acts 1:24; Acts 15:8). Τίταῦταδιαλογίζεσθε; This reply to the Scribes’ unuttered criticism is almost verbally the same in all three, with the parenthesis in the same place in each—clear evidence that the narratives are not independent. The Scribes themselves hardly knew how far their adverse judgment was provoked by jealousy of a rival teacher rather than by jealousy for God’s honour. By reading their thoughts Christ gave them evidence of His authority, for only He who knows the hearts of men can pardon men’s sins. 9. τίἐστινεὐκοπώτερον; See on Mark 10:25. Here Christ gives them a test by which they can see whether their adverse judgment is just. It was easy to say “Thy sins are forgiven,” because no one could prove that the claim to work this invisible miracle was baseless. But the claim to have power to heal with a word could be tested at once; and if it proved to be true, it was a guarantee that the other claim was true also. His healing the body was evidence that He could heal the soul. But Christ healed the man in answer, not to the unbelief of the Scribes, but to the belief of the man and his bearers. He would have healed him, if the Scribes had not been there. As they were there, He made the healing serve a double purpose. 10. ἐξουσίανἔχει. Hath authority. God has the power, and has given authority to the Son of Man to exercise it (John 5:27; John 5:30). ὁυἱὸςτοῦἀνθρώπου. This remarkable expression is used 14 times by Mk. All of these are preserved in Mt., who adds 19, most of which have come from Q. The total for the four Gospels Isaiah 81, 12 of which are in Jn. Lk. has it 8 times in common with Mk and Matthew , 8 times in common with Matthew , , 8 times without either. All four Evangelists represent Christ as using this title of Himself. They never call Him “the Son of Man,” and they nowhere record that anyone gave Him this title. The theory that He never used this title of Himself is untenable. Even if it were certain, which it is not, that the difference between υἱὸςἀνθρώπου, “son of man” or “human being,” and ὁυἱὸςτοῦἀνθρώπου, “the Son of Man,” could not be expressed in Aramaic, it is incredible that all four Evangelists have gone wrong on this point. Christ sometimes spoke Greek, and He may have used the expression ὁυἱὸςτοῦἀνθρώπου. Even if He did not, the Evangelists, whoever they were, represent the memories of numerous persons who knew whether or no Christ had applied this unusual title to Himself. Allen, S. Matthew, pp. lxxi. f.; Driver, Hastings D.B. iv. pp. 579 f.; Dalman, Words, pp. 249, 253, 259. If the first Christians had invented a designation for the now risen and glorified Lord, they would not have chosen an expression so indeterminate as “the Son of Man.” Here, as in Mark 2:28, it is possible to conjecture that the Aramaic original meant mankind in general. The meaning then would be, not that all men possess this power, but that it is possible for a man to have it. Such an interpretation makes good sense, and Matthew 9:8 favours it. But this is not often the case: in Mark 8:13; Mark 8:38, Mark 9:9; Mark 9:12; Mark 9:31, Mark 10:33; Mark 10:45, Mark 14:21; Mark 14:41, such an interpretation is scarcely possible, and in Mark 13:26, Mark 14:62 is quite impossible. ἐπὶτῆςγῆς. In Mt. and Lk. these words immediately precede ἀφιέναιἁμαρτίας, and it is possible that they did so in the original text of Mk. So [376][377][378][379][380][381]c[382][383], Latt. Syr-Pesh. Memph. Arm. Goth. But [384] here has ἀφ. ἁμ. ἐπὶτ. γῆς, and is supported by [385] and two cursives. A third reading, ἀφ. ἐπὶτ. γ. ἁμ. ([386][387][388][389][390][391][392][393][394][395], Syr-Hark.) adds weight to [396] as indicating that ἐπὶτ. γ. belongs to ἀφ. ἁμαρτ. rather than to ὁυἱὸςτ. ἀν. The absolution which the Son of Man declares takes effect on earth, for it is in accordance with Divine rule. [376] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [377] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [378] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [379] Codex Seidelianus II. 9th or 10th cent. Contains Mark 1:1-31; Mark 2:4 to Mark 15:43; Mark 16:14-20. [380] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [381] Codex Campianus. 9th cent. At Paris. Gospels complete. [382] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [383] Codex Rossanensis. 6th cent. Mark 16:14-20 is missing. [384] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [385] Codex Beratinus. 6th cent. Contains Mark 1:1 to Mark 14:62. [386] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [387] Codex Basiliensis. 8th cent. At Basle. [388] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. [389] Codex Seidelianus I. 9th or 10th cent. Contains Mark 1:13 to Mark 14:18; Mark 14:25 to Mark 16:20. [390] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris. [391] Codex Vaticanus. 10th cent. Dated A.D. 949. [392] Codex Nanianus. 9th or 10th cent. Gospels complete. [393] Codex Mosquensis. 9th cent. [394] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [395] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [396] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. 11. Σοὶλέγω. The emphatic pronoun marks the change of address from the Scribes to the sufferer. This change is quite different from the changes which want of power to keep the oratio obliqua through a long sentence sometimes produces, as in Mark 6:8-9. This speech, with its explanatory parenthesis, is as clear as literary skill can make it; and it is in the parenthesis, which is no part of Christ’s utterance, that the Evangelists have differences of wording, Mt. inserting his favourite τότε, and Lk. using his παραλελυμένῳ. Cf. Mark 11:32; Exodus 4:4-5. ἔγειρε. See crit. note. Here comes the test of the man’s faith, which Christ knew to be sufficient, for He read his thoughts as easily as the thoughts of the Scribes. The man could give no proof of his belief that he had received forgiveness of his sins, but he could show his belief that he had received power to get up and walk. Like ἄγωμεν (Mark 1:38), ἔγειρε is intrans. Cf. Mark 3:3, Mark 10:49. Note the asyndeton; in the true text there is no καί before ἆρον. For ὕπαγε Lk. has πορεύου, a verb which is exceptionally freq. in his writings. It is quite in the narrative style of the O.T. that Mk. has the same fulness of expression here as in Mark 2:9; cf. 1 Kings 12:4; 1 Kings 12:9-10; 1 Kings 12:14; Daniel 3:5; Daniel 3:7; Daniel 3:10; Daniel 3:15. There is close similarity between Mark 2:11-12 and John 5:8-9. εἰςτὸνοἶκόνσου. Doubtless at Capernaum. There is no command to silence. Such a command would have had little meaning respecting a miracle wrought before such a multitude. 12. ἠγέρθη, καὶεὐθὺςἄρας … ἐξῆλθενἔμπροσθενπάντων. Lk. substitutes three words, each of which is characteristic of his style, παραχρῆμαἀναστὰςἐνώπιον, of which ἀναστάς is an improvement, showing that the man raised himself and was not raised by others, which ἠγέρθη might mean. See on Mark 5:29, Mark 10:52. Both Mt. and Lk. emphasize the suddenness of the cure (cf. Mark 1:42); and, like Simon’s wife’s mother (Mark 1:31), the person healed gives proof of the completeness of the cure. He not only can use his limbs, but he has strength to carry his pallet. The crowd would gladly make way for the exit of so interesting a person, and some would come with him. ἐξίστασθαιπάντας. Does this include the Scribes? Mt. says οἱὄχλοι. It was natural that amazement should be the first feeling (Mark 5:43, Mark 6:51); Mt. calls it fear; Lk. gives us both, and tells us that the healed man led the way in glorifying God. Lk. is fond of mentioning this effect of Christ’s miracles. δοξάζειν. Note the tense; continued glorifying. εἴδαμεν. Both Mk and Lk. represent them as impressed by what they had seen, viz., the healing. Mt. thinks of the authority to forgive sins. On the mixture of first and second aor. forms in εἴδαμεν, ἐπέβαλαν, ἦλθαν, κ.τ.λ., see Winer, p. 86; W.H. App. p. 164; Blass § xxi. 1; Deissmann, Bib. St. p. 190. As in Matthew 9:33, οὔτως = τοιαῦτα: it may be a Hebraism. 13. ἐξῆλθεν. From the house and the city; that He did so in order to escape from the concourse is conjecture. πάλινπαρὰτ. θάλασσαν. The πάλιν may be a mere mark of transition; or it may refer to a previous scene by the Lake, perhaps Mark 1:16, where παρὰτ. θ. means “along the shore.” Here it would seem to mean “to the shore”; cf. Acts 16:13. ἤρχετο … ἐδίδασκεν. The change to imperfects is accurate; cf. Mark 1:31-32. In wording, Mt. and Lk. differ considerably from Mk and from one another. 14. παράγωνεἶδεν. As in Mark 1:16; the repetition confirms the view that πάλιν refers to Mark 1:16. Once more, on the shore of the Lake, He becomes a fisher of men. Λευείν. See crit. note. The fact that James the Less was son of an Alphaeus (Mark 3:18) may have led to the reading Ἰάκωβον. That Levi and James were brothers, sons of the same Alphaeus, is improbable. They are associated in no list of the Apostles. With Λευείν Lk. has his favourite ὀνόματι, and with Μαθθαῖον Mt. has his λεγόμενον. Mk has λεγόμενος once (Mark 15:7) and ὀνόματι not at all. καθήμενονἐπὶτὸτελώνιον. Sitting at or near the place where toll was collected. The douane of the Lake; the word occurs only in this connexion; cf. δεκατώνιον, the office of a collector of tenths. In N.T., ἐπί c. acc. often answers the question Where? Blass § 43. 1. Capernaum was on some of the main trade routes, and here tolls were collected for the tetrarch; hence the πολλοὶτελῶναι (Mark 2:15), some of whom would be sitting with Levi. There is no serious ground for doubting the identity of Levi the toll-gatherer with Matthew the toll-gatherer. The two names do not cause great difficulty, although they are not quite parallel to the other instances among the Apostles. In those of Simon Peter and Thomas Didymus, one name is Semitic, the other Greek. Bartholomew (who is probably Nathaniel) has a patronymic for one name. But both Levi and Matthew are Semitic, and neither is a patronymic. Ἀκολούθειμοι. A call to be a disciple (Mark 8:34), and perhaps to be an Apostle (Mark 1:17): cf. Matthew 8:22; Luke 9:59. It certainly meant leaving his lucrative post at the τελώνιον, and therefore it was a severer test than the call to the four fishermen: Lk. inserts καταλιπώνπάντα. They could, and did, return to their fishing, when the work to which Jesus had called them seemed to be at an end. Once more Jesus appears as the reader of hearts. If He had not known Levi’s character, He would not have called one of his very unpromising profession to be an Apostle: his ministrations would be unacceptable to every Jew who had known him as a toll-collector. There may have been a religious stir among the toll-collectors. Many of them had come to listen to John (Luke 3:12). ἀναστὰςἠκολούθησεναὐτῷ. The Hebraistic pleonasm ἀναστάς is in all three. We may suppose that Levi heard Christ teach, or that he knew something of His teaching, and had thought about it. But there is nothing incredible in the thought that there was something in Christ’s look and manner and sudden invitation which answered to a craving in the toll-gatherer’s heart, and that he felt at once, like Francis of Assisi at the Portiuncula, that this was a call which came home to him. Such feeling may show want of mental ballast, as Porphyry thought. The outcome is the only practical test of its value; “By their fruits ye shall know them.” 15. γίνεταικατακεῖσθαι. See crit. note. Reclining at meals was usual. Of the six words used in the Gospels to denote this posture (ἀνακεῖσθαι, ἀνακλίνειν, ἀναπίπτειν, κατακεῖσθαι, κατακλίνειν, συνανακεῖσθαι), Mk uses all but κατακλίνειν, Mt. all but κατακεῖσθαι and κατακλίνειν, Lk. all six, while Jn uses only ἀνακεῖσθαι and ἀναπίπτειν. This is in accordance with the fulness of Lk.’s vocabulary and the sparseness of John’s. For these six words, Vulg. has only three, accumbere, discumbere, and recumbere, and it uses them almost promiscuously. All three are employed to translate both ἀνακεῖσθαι and ἀνακλίνειν. ἐντῇοἰκίᾳαὐτοῦ. In Levi’s house, as Lk. expressly states; Peter’s house would not hold a large reception. In Mt., αὐτοῦ is omitted. If Levi = Matthew, and Matthew is the authority for this part of the First Gospel, αὐτοῦ would be unnecessary. πολλοὶτελῶναικαὶἁμαρτωλοί. The combination is here in all three; cf. Matthew 11:19; Matthew 21:31; Luke 7:34; Luke 15:1; Luke 18:11. It is paralleled in Lucian (Necyom. 11); μοιχοὶκαὶπορνοβόσκοικαὶτελῶναικαὶκόλακεςκαὶσυκοφάνται, καὶτοιοῦτοςὅμιλοςτῶνπάντακυκώντωνἐντῷβίῳ. Cf. Aristoph. Equit. 248; Theoph. Charac. 6. Theocritus in answer to the question, which are the worst of wild beasts, says, “On the mountains bears and lions, in cities publicans and pettifoggers.” The word is derived from τέλη (Matthew 17:25; Romans 13:7) and ὠνέομαι, and therefore in etymology τελῶναι = publicani, the wealthy persons, commonly equites, who bought or farmed the taxes or Government revenues. But in usage τελῶναι = portitores, who collected the taxes. This usage is invariable in N.T. and freq. elsewhere. Taxes were usually collected for the Emperor, and for a Jew to undertake such work for a heathen conqueror was the deepest disgrace; all such were excommunicated. But this was not Levi’s case; he would be disliked for being a tax-collector, but at Capernaum tolls were collected, not for Rome, but for the tetrarch. Rome allowed the Herods some powers of taxation. τῷἸησοῦ. So always in N.T. In LXX., Ἰησοῖ is sometimes found. Levi had invited his colleagues and acquaintances to meet the Master; it was his first missionary act. After the call of Simon and Andrew Christ is entertained at their humble house (Mark 1:29-31); and after the call of the well-to-do toll-collector He is entertained at his spacious house. ἦσανγὰρπολλοί. Sc. οἱμαθηταί. Like other teachers of repute, Jesus had hearers who followed Him in His movements. His “mighty works” attracted numbers, many of whom were retained by the “authority” of His teaching. It was the number of His adherents that roused the jealousy of the hierarchy, and the character of His teaching made them bitterly hostile. It is making the πολλοί tautological to refer it to τελῶναικ. ἁμαρτωλοί. καὶἠκολούθουναὐτῷ. If the καί before ἰδόντες is genuine (see crit. note) these words are best taken with what follows. W.H., A.V., R.V. omit καί and connect κ. ἠκολ. αὐτῷ with ἦσανγὰρπολλοί. There is, however, more point in saying that Christ had hostile followers as well as friendly ones, than in saying that friendly people followed Him. 16. οἱγραμματεῖςτῶνΦαρισαίων. Those of the Scribes who belonged to the Pharisees. There were Scribes before there were Pharisees, but most of them seem to have been Pharisees (cf. Acts 23:9). The phrase is unusual, and hence the reading of [397][398][399][400], etc. [401] also has γρ. κ. οἱ [402]. These unfriendly followers of course would not enter the house in which τελῶναι and ἁμαρτωλοί were being entertained. The strongest characteristic of the Pharisees was their holding that the unwritten tradition was as binding as the written Law; indeed some held that to transgress the tradition of the elders was worse than transgressing the Law. [397] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [398] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [399] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [400] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [401] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [402] Codex Beratinus. 6th cent. Contains Mark 1:1 to Mark 14:62. ἔλεγοντοῖςμαθηταῖς. The question was perhaps asked several times; but they do not as yet assail Jesus Himself. It is probably as another collision between Christ and the Scribes that this narrative is placed here. “Ὅτιμετὰτῶντελωνῶν. We have ὅτι for τί again Mark 9:11; Mark 9:28, where Mt. has τί or διὰτί: here both Mt. and Lk. have διὰτί. In class. Grk ὅστις sometimes introduces an indirect question, but in these passages the question is direct. Here, however, the ὅτι may be merely recitative; He eateth and drinketh, etc. (R.V.). The changes of order in Mark 2:15-16 are curious (τελ. κ. ἁμαρ., ἁμαρ. κ. τελ., τελ. κ. ἁμαρ.), and it is not the Scribes who differ from the Evangelist, but the Evangelist from himself. In Mark 2:16 the two classes are twice coupled under one art. as a single class, and A.V. ignores the art. in both places. See on Mark 4:3. As the disciples were eating with them, the criticism touched them as well as the Master, and Lk. has ἐσθίετε for ἐσθίει. The same criticism was made by Celsus in the second century. He taunts Christians with His having as His disciples infamous persons, τελώναςκαὶναύταςτοὺςπονηροτάτους (Orig. Cels. i. 62). 17. καὶἀκούσας. Probably He overheard. In all three accounts He takes the whole responsibility. It is His doing, not the disciples’, that they eat with sinners, with excommunicated toll-collectors and their associates. He asserts His mission as the Physician of souls; physicians do not visit healthy persons, and they are not afraid of being infected by the diseases of the sick. Moreover, they cannot heal the sick without visiting them. It is possible that this aphorism was current in Palestine before Christ used it, and that it came to Palestine from the Cynics, but the idea is “such an obvious one that different men may quite well have stumbled on it independently” (Jülicher). As Euthymius remarks, ὁμὲννόμοςἐξέβαλλετὸνκακόν, ὁδὲΧριστὸςμετέβαλλεν. οἱἰσχύοντες. They that are strong. Cf. Soph. Track. 234. οὐκἦλθονκαλέσαιδικαίους. An argumentum ad hominem. They believed themselves to be δίκαιοι: He came to call those who knew themselves to be sinners, and He had no remedy for those who were convinced that they needed no remedy. The interpolation of εἰςμετάνοιαν weakens the incisiveness of the parallel; see crit. note. With ἦλθον cf. Mark 1:38, Mark 10:45. Those who attributed these expressions to Christ believed in His pre-existence; and whence came that belief? Salmon, Human Element, p. 170. Christ seems to have often used the form “not … but”; it is freq. in the Gospels, and specially freq. in Mk (Mark 3:26; Mark 3:29, Mark 4:17; Mark 4:22, Mark 5:39, Mark 6:9, Mark 7:19, Mark 9:37, Mark 10:8, etc.). 18. οἱμαθηταὶἸωάννου. They imitated the strictness of the Baptist’s life (cf. Luke 11:1) and were fasting (R.V.), not “used to fast” (A.V.). It is the periphrastic tense again, as in Mark 1:6; Mark 1:33, Mark 2:6. John was in prison, so they could not ask him as to the difference of practice, and it would seem strange to them that their master should be in prison while Jesus was free and at a feast. λέγουσιναὐτῷ. This time the critics (Mark 2:6; Mark 2:16) address Him, but in their criticism they do not mention Him. Here both Mk and Mt. have διὰτί, while Lk. has a mere statement of fact; Christ’s disciples do not keep the weekly fasts. The disciples of the Pharisees is an unusual expression. οἱδὲσοί. The possessive pronouns are rare in Mk; σός here and Mark 5:19; ἐμός, Mark 8:38, Mark 10:40; ἡμέτερος and ὑμέτερος nowhere either in Mk or Mt. 19. Μὴδύνανται; Like num, μή expects a negative reply. Blass § 75. 2; Winer, p. 641; cf. Mark 4:21; Matthew 26:25; Luke 6:39. In John 4:29; John 18:17; John 18:25, A.V. goes wrong on this point. The analogy of a wedding might come home to those whose master had declared his own relation to Jesus to be that of Bridegroom’s friend to Bridegroom (John 3:29). It is morally impossible to combine ascetic fasting with a festival of exceptional joyousness. Lk. has “Can ye make them fast?” Mt. has “Can they mourn?” οἱυἱοὶτοῦνυμφῶνος. Filii nuptiarum (Vulg.). The common Hebraism for “those closely connected with” whatever the gen. denotes; Mark 3:17; Luke 10:6; Luke 16:8; Luke 20:36; etc. In LXX. such phrases are somewhat rare; Genesis 11:10; 2 Samuel 12:5; 1 Kings 1:52; 1Ma 4:2. Deissmann (Bib. St. p. 161) prefers to call them “Hebraisms of translation,” and he thinks that some of them are not Hebraisms at all. With this phrase compare the “comrades” of Samson (Judges 14:11; Judges 14:20), and the νυμφευταί, παράνυμφοι, or πάροχοι among the Greeks. They are analogous to our bridesmaids. Hort (Jud. Christ. p. 23) says that by custom those who were in attendance on a bridegroom were dispensed from certain religious observances. Here again (see on Mark 1:12) there is no reason to suspect that the saying is borrowed from heathen sources, such as myths about the marriage of the gods (Clemen, Primitive Christianity, p. 320). Νυμφών (Tob 6:14; Tob 6:17) is analogous to ἀνδρών, γυναικών, παρθενών, κ.τ.λ. ὁνυμφίος. In Hosea 2, the relation of Jehovah to Israel is repeatedly spoken of as betrothal. Jesus transfers the figure to the relation between Himself and His disciples, and it is often used in N.T. both by Himself (John 3:29; Matthew 25:1-11) and the Apostles (2 Corinthians 11:2; Ephesians 5:27; Revelation 19:7; Revelation 21:9). “As long as they have the Bridegroom with them” has much more point than “as long as the wedding-feast lasts.” The sentence gives a solemn fulness to Christ’s reply to the questioners. The preceding question would have sufficed. The metaphor is not an obvious one to use of disciples, and the adoption of it by Christ in a saying which is certainly His is all the more remarkable. 20. ἐλεύσονταιδὲἡμέραι. But days will come. There is no art.; yet even R.V. inserts it here in all three Gospels, and also Luke 17:22; Luke 19:43; Luke 21:6; Luke 23:29. ὅτανἀπαρθῇ. The verb is in all three, and nowhere else in N.T. He does not say simply ἀπέλθῃ or πορευθῇ (John 16:7), but implies, for the first time, that His death will be a violent one; ὅτιαἴρεταιἀπὸτῆςγῆςἡζωὴαὐτοῦ (Isaiah 63:8). Dalman, Words, p. 263. Cf. Mark 14:7. τότενηστεύσουσιν. Then they will fast, of their own accord, ex arbitrio, non ex imperio (Tert.). Not, “they can fast,” or “they shall fast”; the fut. here is not imperative. We have instances of the fulfilment of this prediction, Acts 2:13; Acts 13:2-3; Acts 14:23. The fast before Easter was observed from very early times, but for several centuries great diversity existed as to its duration; see Irenaeus in Eus. H. E. Mark 2:24; Socrates H. E. Mark 2:22; Sozomen H. E. vii. 19. ἐνἐκείνῃτῇἡμέρᾳ. See crit. note. “In that sad day,” atra dies; cf. the superfluous, but impressive, ὁἄνθρωποςἐκεῖνος, Mark 14:21. Mt. omits these words as implied in τότε, while Lk. has his characteristic ἐνἐκείναιςταῖςἡμέραις, in agreement with the preceding ἡμέραι, which Mk seems to have forgotten. If a change is made it should rather have been the other way; “A day will come when He will be taken away, and then will they fast in those days.” Is Mk influenced by the usage in his own day, which may have been that of fasting on the Friday? 21. οὐδεὶςἐπίβλημα. This parable and its companion are a further reply to the criticism in Mark 2:18. All three have the pair in this connexion. Both parables set forth the truth that a new spirit requires a new form, and the second expresses it more strongly than the first. Possibly the allusion to a wedding-feast in Mark 2:19 suggested lessons from garments and wine. ἐπίβλ. ῥάκουςἀγνάφου. A patch of undressed rag, a patch torn from new cloth. Lk. augments the folly by representing the patch as torn from a new garment. Nowhere else in Bibl. Grk does ἐπιράπτω occur. Vulg. here has adsumentum for ἐπίβλημα, in Mt. and Lk. commissura; other Latin renderings are insumentum (a) and immissura (d). Similarly, for αἴρειτὸπλήρωμα and χεῖρονσχίσμα, Vulg. here has auferet supplementum and major scissura, in Mt. tollit plenitudinem (as if τὸπλ. were acc.) and pejor scissura. εἰδὲμή. “But if a man acts not so,” i.e. if he does commit this folly. Cf. John 14:2; Revelation 2:5. Syr-Sin. has “else the new filling up draws away the weakness of the worn-out one.” αἴρειτὸπλήρωμαἀπʼ αὐτοῦ. The filling takes away from it. The new material shrinks and tears the old garment on which it is sewn. τὸκαινὸντοῦπαλαιοῦ. Explanatory of τὸπλ. ἀπʼ αὐτοῦ, the new from the old (R.V.); or possibly, the ἀπό not being repeated, “the new complement of the old” (Swete, Gould). The contrast between παλαιός and καινός is found Ephesians 4:23; Hebrews 8:13. See Westcott on Hebrews 8:8. 22. καὶοὐδεὶςβάλλει. This second parable (1) puts the lesson that a new system needs a new form more strongly, and (2) carries it further. (1) The ἐπίβλημα is only a piece of the new system, the οἶνοςνέος is the whole of it. The new piece is wasted and the old garment is made worse, but the new wine and the old skins perish utterly. (2) In Mt. and Lk. certainly, and probably in Mk, although [403] a b ff i omit, the right method is pointed out. Here again, Mt. and Lk. agree against Mk. They both say that the wine is spilled, while Mk merely says that it perishes as well as the skins; instead of abbreviating Mk (Mark 1:32) they both expand him. Hawkins, Hor. Syn.2 p. 210; Burkitt, Gosp. Hist. p. 42. Βάλλει illustrates the tendency of words to become weaker in meaning; not “throws,” but simply “puts,” as in Mark 7:33. John 13:5 is parallel; cf. Matthew 9:2; John 20:25; John 20:27; James 3:3. [403] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. οἶνοννέον. Wine recently made, in which fermentation might still continue. Quemadmodum musto dolia ipsa rumpuntur, et omne quod in imo jacet in summam partem vis caloris ejectat (Seneca, Ep. lxxxiii. 14). ἀσκοὺςπαλαιούς. Old skins, already stretched to the utmost and perhaps patched; of. Psalms 119:83; Job 13:28; and esp. Joshua 9:4-5; Joshua 9:13. ἀλλὰοἶνοννέονκ.τ.λ. See crit. note. Another instance of Mk’s rough brevity; see on Mark 1:27. Only in this passage is it worth while to mark in translation the difference between νέος and καινός: But new wine into fresh wine-skins. Vulg. ignores it in all three Gospels; vinum novum in utres novos. Papyri do not observe it. We have now had four instances of Christ’s parabolic teaching; Fishers of men, the Bridegroom, the Garment and the Patch, the Wine and the Wine-skins (Mark 1:17, Mark 2:19; Mark 2:21-22), all very brief. The last two form a pair, like the Mustard-seed land the Leaven, the Lost Sheep and the Lost Coin, the Unwise Builder and the Unwise King; cf. Matthew 13:44-46. See Hort, Judaistic Christianity, pp. 22f. 23. Καὶἐγένετο … διαπορεύεσθαι. Contrast the constr. in Mark 1:9, Mark 4:4. Mt. places this incident much later, but Lk. agrees with Mk. For ἐντοῖςσάββασιν see on Mark 1:21. διὰτῶνσπορίμων. Through the sown-lands, which the context shows to have been corn-fields; per sata (Vulg.). The word is rare, but is found in papyri. ὁδὸνποιεῖν. See crit. note. Not “to make a road,” although this is the usual meaning of the phrase, but “to make their way” (R.V. marg.), “to go onwards,” progredi, although the usual Greek for this is ὁδὸνποιεῖσθαι (Judges 17:8). Ὁδοποία has been found in a papyrus of the third cent. B.C. Plucking ears would not make a path where there was none, and Jesus was walking in front of the disciples. Vulg. has praegredi for ὁδὸνποιεῖν, which makes the disciples go in front. It is possible that what Mk means is “began, as they went along, to pluck.” In any case it is an instance of his superfluous fulness (cf. Mark 1:32; Mark 1:42); ὁδὸνπ. is not needed after διαπορεύεσθαι, and it has no equivalent in Mt. or Lk. The Pharisees do not accuse the disciples of damaging property, or of making a path on the Sabbath; it is the plucking (to which Lk. adds “rubbing in their hands”) that is questioned. This was regarded as harvesting, which might not be done on the Sabbath. Plucking as one went along was allowed (Deuteronomy 23:25); but not on the Sabbath. Philo (Vit. Mo. ii. 4, M. 137) says that not a sprig or leaf might be cut, nor any kind of fruit gathered. As in Mark 1:5; Mark 1:13; Mark 1:39, we have a leading fact expressed by a participle, τίλλοντες. 24. ἔλεγον. With Mk, conversation is a process, and he often introduces what was said by an imperf., without meaning that the remark was repeated. Ἴδε. “Behold,” “See.” Mt. has ἰδού, Lk. neither. They are attacking the Master through the disciples; He must be aware of what they are doing. In Lk. the reproach is addressed to the disciples; τίποιεῖτε; Evidently Christ Himself was not plucking. 25. Οὐδέποτεἀνέγνωτε; Did ye never read? They had appealed to the traditional interpretation of Scripture; He appeals to Scripture itself. Cf. Mark 12:10; Mark 12:26; Matthew 19:4; Matthew 21:16; Matthew 21:42; Matthew 22:31. The aor. is used in all places; and ἀναγινώσκω, which occurs more than 30 times in N.T., seems always to mean “read,” and never “recognize,” or “admit.” See on 2 Corinthians 1:13; 2 Corinthians 3:2. The emphatic “never” is a pointed rebuke. He might have shown that their interpretation was wrong, and that the disciples had not broken the Sabbath. But He takes higher ground; charity comes before ritual propriety. The Pharisees’ error is a common one; when we appeal to Scripture, we often mean our inferences from Scripture. Δαυείδ. 1 Samuel 21:1-6. Χρείανἔσχεν. Mk alone has this; like ὁδὸνποιεῖν, it is superfluous, for ἐπείνασεν suffices. Mt. alone tells us that the disciples were hungry; but their conduct indicates it; thus “David and his men find their counterpart in the Son of David and His disciples” (Swete). Mk perhaps inserts χρείανἔσχεν to show that the disciples, like David, could plead necessity; cf. Acts 2:45; Acts 4:35; Ephesians 4:28; 1 John 3:17. 26. τὸνοἶκοντ. θεοῦ. Judges 18:31; cf. 1 Samuel 1:7; 1 Samuel 1:24; 1 Samuel 3:15. In 1 Samuel 21:1-6 it is not stated that David entered the House of God, but it is just possible that the expression includes the τέμενος or sacred enclosure in which the Tabernacle stood. The Tabernacle was then at Nob, which was probably a little [404] of Jerusalem. [404] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ. ἐπὶἈβιάθαρἀρχιερέως. When Abiathar was high-priest (R.V.). Cf. Luke 3:2; Luke 4:27; Acts 11:28. [405][406] 33 insert τοῦ before ἀρχ., which would mean “in the time of Ab., who was high-priest,” without limiting the date to the duration of the high-priesthood. Mt. and Lk. omit the date, which is erroneous, for Ahimelech was the high-priest who gave David the shewbread. Syr-Sin. omits the date here. The error may be compared with that of Mat 23:35, and in both cases we probably have a slip of the Evangelist (or of a very early copyist), who inserted a note of his own into our Lord’s words and made a mistake in doing so. No date is required here. Conjectures that both high-priests had both names, or that ἐπὶἈβ. may mean “in the passage about [407] (cf. Mark 12:6), are unsatisfactory. Here, as in the coupling of a prophecy from Malachi with one from Isaiah, as if both were from Isaiah (Mark 1:2), Mt. and Lk. omit what is erroneous in Mk. [405] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [406] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [407] odex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. τοὺςἄρτουςτῆςτηροθέσεως. The bread or The loaves of the setting forth, panes propositionis (Vulg.). This expression occurs Exodus 40:23; 1 Chronicles 9:32; 1 Chronicles 23:29. Other names in LXX. are ἀρ. τοῦπροσώπου, “of the Presence of God” (1 Samuel 21:6), τῆςπροσφορᾶς, (1 Kings 7:28), ἄρ. ἐνώπιοι (Exodus 25:30), or οἱδιὰπαντός, “the perpetual loaves” (Numbers 4:7); cf. 2 Chronicles 13:11; 2 Chronicles 29:18. In Hebrews 9:2 we have ἡπρόθεσιςτῶνἄρτων. See Deissmann, Bib. St. p. 157. “Shewbread” appears first in Coverdale (A.D. 1535), probably from Luther’s Schaubrote. Hebrew has few adjectives expressing such attributes, and hence the freq. use of the gen. Twelve loaves were placed on “the pure table” and renewed every Sabbath. Similar offerings of twelve or thirty-six loaves were made by other Semitic nations in the sacrifices to their gods as food for the gods to eat. To the Jew they signified the Presence of God and His perpetual acceptance of worship. οὐκἔξεστιν. Leviticus 24:9 says that this bread is for Aaron and his sons, who are to eat it in a holy place. This οὐκἔξεστιν was therefore stronger than the οὐκἔξεστιν in Mark 2:24, and yet Ahimelech allowed an exception to be made. Only here and Luke 6:4; Luke 20:22, does ἔξεστιν c. acc. et infin. occur in N.T. Contrast Mark 6:18, Mark 10:2; Mt. here has the dat., and [408][409][410] against [411][412][413] have the dat. in Mk. Bede thinks that allowing David and his followers to eat the priests’ bread may point to the fact that omnes filii Ecclesiae sacerdotes sunt. [408] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [409] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [410] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [411] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [412] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [413] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. ἔδωκενκαὶτοῖςσὺναὐτῷ. This also is not stated in 1 Samuel 21, but it may be inferred from David’s asking for five loaves, and from his assuring Ahimelech that the wallets of his followers were Levitically clean. Thus David allowed his followers, as the Son of David allowed His followers, to do what usage forbade. 27. καὶἔλεγεναὐτοῖς. This introductory formula may indicate that the cornfield incident is over, and that Mk is appending to it, as a sort of moral, a principle on which Christ used to insist. The formula is superfluous, if Mark 2:26-27 were spoken as a continuous utterance. Τὸσάββατονδιὰτὸνἄνθρωπονἐγένετο. Neither Mt. nor Lk. has any parallel to this. Mt. may have omitted it as “a hard saying” for Jewish Christian (Hawkins, Hor. Syn.2 p. 122). Mt. substitutes the argument that the priests in the Temple were allowed to violate the Sabbath, on which day their work was not lessened, but increased; an argument which does not lead on to what follows in Mark 2:28 as Mark 2:27 does. And he again quotes Hosea 6:6. We owe the preservation of this wide-embracing principle, “The Sabbath for man, not man for the Sabbath,” to Mk, who may have seen its value for Gentile readers. The rigid observance of the Sabbath by Jewish Christians might sometimes hinder the conversion of heathen hearers. Cf. Ezekiel 20:12, “I gave them My Sabbaths.” The Sabbath is a boon, not a burden, as the Rabbis sometimes saw; “The Sabbath is handed over to you; not, ye are handed over to the Sabbath” (Edersheim, Life and Times, 11. p. 58). Charity comes before ritual. Cf. οὐκἐκτίσθηἀνὴρδιὰτὴνγυναῖκα, ἀλλὰγυνὴδιὰτὸνἄνδρα (1 Corinthians 11:9): and Οὐδιὰτὸντόποντὸἔθνος, ἀλλὰδιὰτὸἔθνοςτὸντόπονὁκύριοςἐξελέξατο (2Ma 5:19). A few cursives, with Syr-Sin. and Syr-Pesh., read ἐκτίσθη here for ἐγένετο. διὰτὸνἄνθρωπον. Not merely for the Jew. A periodic day of rest is a boon for the whole human race. When the observance of Sunday was abolished during the French Revolution, it was found necessary to make every tenth day a holiday. Syr-Sin. omits καὶοὐχ … σάββατον. 28. ὥστε. Here, as in Mark 10:8, c. indic. If Mark 2:27 is omitted, the argument is incomplete. Mt. has γάρ, making the saying a premise rather than a conclusion. Lk. has neither. In all three, κύριος comes first with emphasis. The Sabbath has been given to mankind for their benefit; therefore the Representative of mankind may decide how the gift can best be used for their benefit, and it must not be used in such a way as to turn a blessing into a curse. Thus Christ not only takes the responsibility for His disciples’ action but claims it. St Paul argues in a similar way about our liberty in things indifferent; we must not use it in such a way as to lose it, by becoming slaves to a habit (1 Corinthians 6:12). See Hort, Jud. Chris. p. 33. Some Fathers seem to have thought that, because the Jews made the Sabbath a burden, it was given them as a burden, to punish them for their carnal way of life. καὶτοῦσαββάτου. Either “also” (A.V.) or “even” (R.V.) may be right. If “also,” it means “in addition to other things of which He has control.” Cf. Mark 7:18. 1. Καὶεἰσῆλθενπάλινεἰςσυναγωγήν. And He entered again into a synagogue. Mt. and Lk. have τὴνσυν., “the synagogue in that place.” It would perhaps be more exact if we sacrificed the compound verb and rendered, “He went again to synagogue.” Cf. ἐνσυναγωγῇ, “in synagogue” (John 6:59; John 18:20), and our “went to church,” “was in church,” ἐνἐκκλησίᾳ (1 Corinthians 14:19). The πάλιν looks back to Mark 1:21; cf. Mark 2:1; Mark 2:13. Mt. says that it was the same Sabbath; He went from the cornfields to the synagogue. Lk. says that it was a different Sabbath, and Mk seems to agree with Lk.; and he is probably right. It would be after the synagogue service that they would have gone to the cornfield. But the matter is of small importance. ἐξηραμμένηνἔχωντὴνχεῖρα. Who had his hand withered. The passive participle implies that his hand had been paralysed by an accident or illness. Mt. and Lk. say simply ξηρά, and Lk. adds ἡδεξιά. The ἔχων is another case of a main fact being expressed by a participle (Mark 1:5; Mark 1:13; Mark 1:39, Mark 2:23). In the Canonical Gospels the man does not speak; in one which was used by the Nazarenes and Ebionites he asks to be restored to health. 2. παρετήρουν. They kept watching Him closely. That they did so with a sinister purpose (Luke 20:20; Daniel 6:11) comes from the context. The middle is more common, and some texts ([578][579][580][581]) have it here; it is used of observing ordinances scrupulously (Galatians 4:10). From Mark 3:6 we learn that it was the Pharisees who watched Christ. [578] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [579] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [580] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [581] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. εἰτοῖςσάββασινθ. αὐτόν. To see if He will heal him on the Sabbath; cf. τίοἶδαςεἰτὸνἄνδρασώσεις; (1 Corinthians 7:16). In the Acta Pilati i. (ed. Tisch. 215), the Jews say that they have a law not to heal on the Sabbath, and yet Jesus healed all kinds of people on the Sabbath. When this accusation is made before Pilate, he asks “Is it for a good deed that they wish to put Him to death?” They say to Him, “Yea.” To formalists a breach of external propriety is more shocking than a breach of principle. As in Mark 2:8, Jesus reads their thoughts and replies to them both by word and action. 3. Ἔγειρεεἰςτὸμέσον. Arise and come into the midst; condensed constr., as in Mark 10:10; Luke 11:7; Acts 8:40. Whatever is done shall be manifest to all. He has no need of secret methods, and there is no need to spy upon Him. Victor of Antioch is hardly right in suggesting that Christ called the man into the midst in order to kindle sympathy in the hostile critics. See on Mark 3:12. 4. It might have been sufficient to say that it was no violation even of their rules respecting the Sabbath for the man to stretch out his hand. But Christ appeals to a broader principle (cf. Mark 2:17; Mark 2:27). To refuse to do good is to do evil (James 4:17), and, Sabbath or no Sabbath, it is wrong to do evil and right to do good. His enemies cared nothing about the man’s hand. Κακοποιεῖν is class. Grk, but not ἀγαθοποιεῖν, which in LXX. takes the place of the class, εὖποιεῖν. ψυχὴνσῶσαιἢἀποκτεῖναι. This second way of putting the alternative has two points. (1) The Rabbis themselves allowed attending to suffering when life was in danger, and life being in danger was interpreted liberally. (2) They were plotting to kill Jesus. Which did more honour to the Sabbath, His healing or their plotting? “To save” means more than “to preserve from death”; it includes restoring to health. Mt. here inserts the argument about the animal fallen into a pit, which Lk. (Luke 14:1-6) has in the healing of the man with the dropsy. ἐσιώπων. They remained silent. They cannot refute His arguments, but they will not yield. Mk alone mentions the silence of the Pharisees, which, like the watching, continued for some time. See on Mark 10:48. Here and in Mark 3:5 we seem to have the vivid recollections of an eye-witness, such as Peter. 5. περιβλεψάμενος. Mk five times mentions the fact of Christ’s “looking round” on those who were near Him (here, Mark 3:34, Mark 5:32, Mark 10:23, Mark 11:11), and only once (Mark 9:8) does he record this of anyone else. Excepting Lk. in this passage, no other N.T. writer uses the verb. There was someone who remembered this frequent looking round. Cf. Mark 10:21; Mark 10:27. Here He may have looked round to see if anyone would answer His question; and hence His anger when He found that no one had the moral courage to do so. On the combination of participles see Mark 1:15. μετʼ ὀργῆς, συνλυπούμενος. Peculiar to Mk. Nowhere else is anger attributed to Jesus; but see Mark 10:14 and cf. Revelation 6:16-17. He was “not easily provoked.” The anger accompanied the look (μετά as in Hebrews 12:17), and the momentary (aor.) glance of anger is contrasted with their continued silence and His continued grief. Anger may be a duty (Ephesians 4:26), and Christ’s anger is never personal. His love is sometimes personal (Mark 10:21; John 11:5), but not His wrath. Mk’s fondness for detail is here conspicuous; also his readiness to record the human emotions of the Messiah: σπλαγχνισθείς (Mark 1:41), ἐμβριμησάμενος (Mark 1:43), ἐστέναξεν (Mark 7:34), ἀναστενάξας (Mark 8:12), ἠγανάκτησεν (Mark 10:14), ἐμβλέψαςαὐτῷἠγάπησεναὐτόν (Mark 10:21). The pres. part. συνλυπούμενος expresses lasting distress; but the συν- can hardly point to sympathy with those who had the πώρωσις, for they felt no λύπη. It points rather to the inwardness and intensity of the distress; see on Mark 4:7 and cf. σύνοιδα, συνείδησις, συντηρέω, συνκύπτω, συνκαλύπτω. The compound is found here only in N.T. ἐπὶτῇπωρώσει. Vulg., A.V., and R.V. fluctuate as to the rendering of this noun and the cognate πωρόω. Vulg. nearly everywhere prefers the idea of blindness; caecitas, caecatum, excaecati, obcaecatum, and once (2 Corinthians 3:14) obtunsi. Here A.V. has “hardness,” with “blindness” in the margin; R.V. has “hardening.” Ephesians 4:18, A.V. has “blindness,” with “hardness” in the margin; R.V. has “hardening.” Romans 11:7; Romans 11:25, A.V. has “blinded” and “blindness,” with “hardened” and “hardness” in the margin; R.V. has “hardened” and “hardening.” Mark 6:52; Mark 8:17, both have “hardened.” In all these places both renderings are possible, but in some “blindness” or “blinded” seems to be preferable; see on 2 Corinthians 3:14. Here and elsewhere πήρωσις or πηρόω is found as a variant, but everywhere the evidence for πώρωσις or πωρόω is decisive. See Sanday and Headlam on Romans 11:7; J. A. Robinson on Ephesians 4:18. Mt. omits the look, the anger, and the grief, probably as suggesting a low conception of Christ; cf. Mark 6:56, Mark 8:12, Mark 10:14; Mark 10:21. Loisy admits that these very human details, qui n’ont aucune signification pour la Christologie, give the impression of coming from an eye-witness. ἐξέτεινεν. The man’s obedience proved his faith, and the wish and endeavour to obey won the power to obey. ἀπεκατεστάθη. The cure was immediate and complete. Cf. Mark 8:25 and note the double augment, which this verb always has in N.T. Here [582][583][584][585][586][587][588] against [589] In the Testaments (Symeon ii. 13) a withered hand is restored, and the same verb is used as here. [582] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [583] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [584] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [585] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [586] Codex Guelpherbytanus. 6th cent. Contains Mark 1:2-11; Mark 3:5-17; Mark 14:13-24; Mark 14:48-61; Mark 15:12-37. [587] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [588] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [589] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 6. ἐξελθόντες. The service would be over before the healing; Christ would not have interrupted it. They had expected that Christ would heal, and that in healing He would do something which they could denounce as a violation of the Sabbath; but He had not even touched the man. εὐθὺςμετὰτῶνἩρωδιανῶν. To be taken with what follows; “they at once took counsel with the Herodians.” The Herodians are mentioned only here and at the close of the Ministry (Mark 12:13 = Matthew 22:16). They seem to have been a political rather than a religious party, and they would be opposed to one whose teaching was revolutionary. Perhaps we might call them the Royalist party or the Government party. That “in the country of the tetrarch Antipas there could not be a party called the Herodians” is both erroneous and irrelevant. In Galilee, as well as in Judaea, there might be those who wished Antipas to become what Herod the Great had been; and we are not told that this plot against Christ was laid in Galilee. With the termination comp. that of Χριστιανός. συμβούλιονἐδίδουν. See crit. note. Apparently, συμβούλιον is an official attempt to find an equivalent for consilium. Deissmann, Bib. St. p. 238. As with us, the usual phrase is “to take counsel,” λαμβάνεινσυμβ. (So always in Mt.) Mk may mean that it was the Pharisees who originated and gave forth the idea, and that this was the beginning of a series of plots (imperf.). In fact, it was the beginning of the end. “The final rupture of Jesus with the religious authorities in Galilee arose out of the healing of the man with the withered hand in the Synagogue on the Sabbath” (Burkitt). We have reached “the parting of the ways.” Cf. Mark 15:1. ὅπως. The only question was, How? Here only does Mk use ὅπως, which is freq. in Mt. and Lk. Only once in Jn (John 11:57). 7, 8. ἀνεχώρησενπρὸςτὴνθάλασσαν. The verb does not imply retreat from danger (John 6:15; Acts 23:19; Acts 26:31), but it is often used in this sense (Matthew 2:14; Matthew 4:12; Matthew 14:13). Arrest or assassination would be more easy in a town; by the Lake there were boats in which He could escape. Euthymius remarks that it was right to take these precautions, for He had still much teaching and healing to do. καὶπολὺπλῆθος. “And a great multitude”; contrast πλῆθοςπολύ in Mark 3:8. This is the nom. to ἠκολούθησεν, and this constr. may be continued down to Σιδῶνα, by which time both nom. and verb are almost forgotten, and therefore πλῆθος is repeated and a new verb (ἦλθον) is supplied (A.V.). But it is better to put a colon at ἠκολούθησεν and take all the items that follow with ἦλθον (R.V.). Only the Galileans followed Him to the Lake, and there were a great many of them, for they had seen His mighty works. The others could hardly be said to follow Him, but they came to Him afterwards, for they had heard of the many things which He did. Almost the whole of Palestine is represented; but there is no contingent from Samaria. Here, as in Mark 10:1 and Matthew 4:25, the art. is omitted before πέραντοῦἸορδάνου. For Ἰεροσόλυμα see on Mark 10:32. As the persecution which followed the martyrdom of Stephen caused a great extension of the Gospel, so also this conspiracy against Christ; it drove Him to become a roving Teacher and Healer. ἀκούοντεςὅσαποιεῖ. One expects ἀκούαντεςὅσαἐποίει, which many texts have (see crit. note); but the pres. part. and verb are more vivid. The whole is a process which continues. “As they hear (almost, ‘as fast as they hear’) how many things He is doing, they came to Him.” The ἦλθον, rather than ἤρχοντο, is determined by ἠκολούθησεν: the Galileans followed, the rest came. Both A.V. and R.V. have “what great things He did”; but ὅσα refers to number rather than to importance (Mark 3:10, Mark 6:30; Mark 6:56, Mark 10:21, Mark 11:24, Mark 12:44, etc.). These multitudes are not disciples; it is not His teaching which attracts them, but His cures. They want to be healed, or to see Him heal. The disciples are the four fishermen (Mark 1:16-20), and possibly Levi. 8. ἀκούοντες ([429][430][431] and versions) rather than ἀκούσαντες ([432][433][434][435] etc.). ποιεῖ ([436][437] Syrr.) rather than ἐποίει ([438][439][440][441] Latt.). Syr-Sin. omits πλῆθοςπολύ. [429] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [430] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [431] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [432] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [433] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [434] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [435] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [436] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [437] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [438] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [439] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [440] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [441] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 9. εἶπεντοῖςμαθηταῖς. He told His disciples. He gave orders to that effect. ἵναπλοιάριονπροσκαρτερῇ. This defines the purport rather than the purpose of the request or command; cf. Mark 3:10, Mark 6:8, Mark 9:9; Matthew 4:3; 1 Corinthians 1:10. The telic force of ἵνα is so completely in the background as to be lost. The boat would be a small one, to keep close along the shore, so as to be ready at any moment to take Him in. The verb suggests persevering observance, and Vulg. renders it in seven different ways; deservire (here), servire, perseverare, perdurare, instare, adhaerere, parere. He did not want the boat as a pulpit, but as a refuge, in case the pressure of the immense multitude should become dangerous. Syr-Sin. has “that they should bring a ship to Him.” Admirabilis patientia et benignitas Domini (Beng.). Mt. again omits the impeding crowd; see on Mark 2:2. 10. Very graphic. He healed many by word or touch, so that those near Him were falling upon Him, and those at a distance were frantic to get near Him. Those on the outskirts would press forward all who were between them and Him. Like the woman with the issue (Mark 5:28), they believed that their laying hold of Him would be as efficacious as His laying His hands on them. Mt. and Lk. say that all were healed, Mt. repeating Mk’s ἐθεράπευσεν, while the physician has his characteristic ἰᾶτο. See on Mark 1:34. Field quotes Thuc. vii. 84. 3 in illustration. μάστιγας. Distressing bodily diseases are meant (Mark 5:29; Luke 7:21), and the word implies Divine chastisement; ἀλλὰΔιὸςμάστιγικακῇἐδάμημενἈχαιοί (Hom. Il. xiii. 812; cf. Aesch. Prom. 682). In LXX. it is not used specially of disease. 11. See crit. note. As often, the unclean spirits and those whom they obsess are spoken of interchangeably. It was the demoniacs who fell down before Him, whensoever they beheld Him (R.V.); it was the demons who recognized Him as the Son of God. Indefinite repetition in the past is expressed by ὅταν c. imperf. indic.; so also ὅπουἄν (Mark 6:56): also with the less intelligible aor.; ὅσοιἄν (Mark 6:56) and ὅταν (Mark 11:19). Blass, § 63. 7; Burton, § 290, 315. Syr-Sin. condenses; “and they who had plagues of unclean spirits upon them fell down before them.” The contrast between ἐπιπίπτειν and προσέπιπτον is perhaps accidental. Cf. the Philippian jailor (Acts 16:29) and Cornelius (Acts 10:25; also Psalms 95:6). ἔκραζον. The separate instances are thought of throughout, and hence the plurals: cf. Luke 24:11; John 19:31: and the separate instances are thought of because of the nature of the cry. “The earliest confession of the Sonship seems to have come from evil spirits, who knew Jesus better than He was known by His own disciples” (Swete). 12. πολλὰἐπετίμα. The adverbial πολλά may mean either “much” or “often”; vehementer comminabatur (Vulg.). There were so many cases, and the spirits were so rebellious, that both “much” and “often” would be true. But “often” is questionable. This use of πολλά is freq. in Mk, rare in Mt., and not found in Lk., Acts, or Jn. It is variously rendered in Vulg.; multum, Mark 5:10; Mark 5:23; Mark 5:38, Mark 9:26; vehementer, Mark 5:43; in multis, Mark 15:3; frequenter, Matthew 9:14. In Mark 1:45, [590] Vulg. omit πολλά. Victor again thinks that this was done for the sake of the Scribes and Pharisees, lest the homage of the unclean spirits should madden them. See on Mark 3:3. [590] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 13. Καὶἀναβαίνει. As between Mark 2:28 and Mark 3:1, Mk indicates no interval of time; and, as in Mark 1:35, the place is not very definite. εἰςτὸὄρς. The hill-country round the Lake is meant (Mark 6:56; cf. Mark 5:5). As in Mark 2:16, Mark 4:3, etc., A.V. ignores the art. Lk. tells us that He went up to pray and continued all night in prayer. The momentous crisis of choosing His Apostles is at hand, and this vigil is the preparation for it,—“the first Ember night” (Swete). It is the first act in organizing the Church which is to convert the world. προσκαλεῖται. The verb is freq. in Mk, Mt., Lk., Acts; elsewhere only James 5:14. It was not until this vigil was over that He gave this summons. οὓςἤθελεναὐτός. The αὐτός is emphatic. The crowd of listeners are sifted according to His pleasure, not theirs; He does not invite any who like to follow Him, to do so. This is clear both in Mk and Lk. ἀπῆλθονπρὸςαὐτόν. They came away unto Him, implying that they left something in order to come. These are not casual listeners or spectators, but attached disciples, and out of their number. He selects the Twelve. 14. ἐποίησενδώδεκα. He appointed (Acts 2:36; Hebrews 3:2; Revelation 5:10) twelve. That “the Twelve” quickly became an official designation, is clear from all the Gospels. Mk mentions “the Twelve” nine times, Mt. and Jn each four times, Lk. six times. Mt. alone speaks of “the twelve disciples” (Matthew 10:1, Matthew 11:1, Matthew 20:17, Mart 26:20). Still earlier, St Paul uses “the Twelve” of the Apostolic body even when not all the Twelve were present (1 Corinthians 15:5). Their correspondence with the Twelve Tribes is also soon recognized (Matthew 19:28; Luke 22:30; Revelation 21:14; Ep. of Barnabas viii. 3); they are the Twelve Patriachs of the new Israel. The modern attempt to connect them with the twelve signs of the Zodiac is a curiosity of criticism; and it is hardly worth mentioning, even as a coincidence, that on one occasion Buddha is said to have had just twelve disciples. οὓςκαὶἀποστόλουςὠνόμασεν. See crit. note. It is difficult to decide whether these strongly attested words are an early interpolation from Luke 6:13. We cannot say that Mark 6:30 implies a previous mention of this title, for in John 6:67; John 6:70, “the Twelve” are spoken of without previous mention of appointment or number. We need not suppose that Christ named them “Apostles” at the time when He appointed them; but it was He who sent them out to do His work who gave them a title which implies a special mission. DCG. art. “Apostles”; Lightfoot, Galatians, pp. 92–101. ἵνα … καὶἵνα. Two separate purposes of the appointment, one relating to the present and one to the future, are clearly marked; (1) they are to remain with Him to be trained, and (2) He is to send them out to proclaim the good tidings and to have authority to cast out the demons. This is exactly His own work as defined Mark 1:39. Everything is kept in His own hands. He selects the larger circle of disciples; out of these He selects the Twelve; He trains them; He sends them to do work chosen by Himself, and their power over evil spirits is conferred by Him. They originate nothing, and they have nothing but what He bestows. ἀποστέλλῃ. The verb which corresponds with ἀπόστολος is deliberately used; it implies, what πέμπω does not, a definite mission. As in Mark 1:39, κηρύσσειν is used absolutely. Bede remarks that He who had forbidden unclean spirits to proclaim Him, now sends men of pure minds to proclaim the Gospel. 15. ἔχεινἐξουσίαν. The nearest parallel to this in O.T. Isaiah 2 Kings 2:11; 2 Kings 2:15. But here supernatural powers are given to many. Exorcism is again the representative miracle; cf. Mark 1:39, Mark 6:7. “To send them to have authority” is one of Mk’s clumsy expressions; He sent them to cast out demons. 16. καὶἐποίησεντοὺςδώδεκα. See crit. note. This repetition is some slight confirmation of the genuineness of οὓςκαὶἀπ. ὠν. It implies that so much has intervened as to make repetition advisable; but, without οὓκαὶἀπ. ὠν., the interruption is slight. Καὶ is almost our “Well.” “Well, as I said, He appointed the Twelve”; “the Twelve” because they have been mentioned before and because the expression was so familiar. Similarly, we have first “seventy-two” and then “the seventy-two” (Luke 10:1; Luke 10:17). καὶἐπέθηκενὄνομα. This need not mean that the name was given there and then, any more than Mark 3:14 need mean that the title Apostle was given there and then. Mk’s want of literary skill is conspicuous here; the meaning is clear, but the construction is confused, owing to the list of the Apostles being broken by the mention of the special names given to Simon and the sons of Zebedee. Cf. Mark 4:15; Mark 4:26; Mark 4:31, Mark 6:8-9, Mark 7:2-5; Mark 7:11-12, Mark 13:34. Πέτρον. The Aramaic equivalent Κηφᾶς occurs John 1:43 and four times each in 1 Cor. and Gal. It means “a rock,” or more often “a stone,” and is used of precious stones, hailstones, etc. It is uncertain whether the name points to the character which Simon already possessed (which is hardly in harmony with facts), or to the character which he was to acquire, or to the office which was conferred on him, or to the fact that he was the first stone in laying the foundation of the Church (Matthew 16:18). Outside the four lists, Peter is mentioned, by one name or another, 182 times in N.T. It is often observed that in all four lists (Mk, Mt., Lk., and Acts) the Twelve are arranged in three quaternions, with Peter head of the first quaternion, Philip of the second, and James of Alphaeus of the third. The other three names in each quaternion vary in order, but in Mk, Mt., and Lk. the traitor is always last, and in Acts his place is vacant. Here the sons of Zebedee are between the other two brothers, either because they, like Simon, received a special name from Christ, or because, with him, they form the ἐκλεκτῶνἐκλεκτότεροι on various occasions (Mark 5:37, Mark 9:2, Mark 14:33). If James and John were first cousins of our Lord, their mother Salome being sister of His Mother (John 19:25), this might be another reason for placing them next to the πρῶτος. Here and Mark 5:37, and nowhere else in N.T., John is designated “the brother óf James,” while in Acts 12:2 we have “James the brother of John.” Here it is necessary to distinguish John the Apostle from John the Baptist; in Acts it is necessary to distinguish James the Apostle from James the brother of the Lord. Is it possible that Mk is also distinguishing “John the brother of James” from “John whose surname was Mark”? Those who did not know, might fancy that the Evangelist was an Apostle. 17. Βοανηργές. Such is the spelling in [591][592][593][594][595][596][597] 33; [598] has Βοανεργής, while [599][600][601][602][603][604][605] have Βοανεργές. The name and its interpretation are well-known difficulties. (1) How are the two vowels οα to be got from the Hebrew? (2) What Hebrew or Aramaic root resembling ργς means “thunder”? (3) If ὀνόματα is the right reading (see crit. note), why is only one name given? Syr-Sin. has “He called them Beni-Ragshi,” and gives no explanation of the name. It is possible that in the oral tradition sounds became confused, and perhaps two names were fused into one; but no satisfactory solution has been found. Whence did Luther get Bnehargem, which is as strange as his asabthani in Mark 15:34? Justin quotes the words Βοανεργές, ὅἐστινυἱοὶβροντῆς as occurring in the “Memoirs of Peter,” which is good reason for believing that by the ἈπομνημονεύματαΠέτρου he means Mk (Try. 106). He also speaks of Christ as being regarded as a carpenter (Try. 88), and in Mk alone (Mark 6:3) is He so called. The fiery temper of the brothers appears Mark 9:38 and Luke 9:54, and this may have caused James to have been soon put to death (Acts 12:2). Like Stephen, he may have infuriated those in authority by strong language. If in the first instance it was only John who was called “a son of thunder,” the Fathers who point to the heavenly resonance of the Johannine writings may be near the truth. Jerome and Pseudo-Jerome apply the name to Peter as well as to James and John, and the latter interprets it of their hearing the voice from heaven at the Transfiguration. It is remarkable how often Mk’s translations of Aramaic cause difficulty. In Mark 5:41 σοὶλέγω is superfluous, and in Mark 15:34 there is more than one puzzle. Outside the four lists, John is mentioned 50 times in N.T. and James 21 times. Some think Boanerges may = ‘the twins.’ [591] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [592] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [593] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [594] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [595] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris. [596] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [597] Codex Campianus. 9th cent. At Paris. Gospels complete. [598] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [599] Codex Basiliensis. 8th cent. At Basle. [600] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. [601] Codex Seidelianus I. 9th or 10th cent. Contains Mark 1:13 to Mark 14:18; Mark 14:25 to Mark 16:20. [602] Codex Seidelianus II. 9th or 10th cent. Contains Mark 1:1-31; Mark 2:4 to Mark 15:43; Mark 16:14-20. [603] Codex Nanianus. 9th or 10th cent. Gospels complete. [604] Codex Mosquensis. 9th cent. [605] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. 18. Ἀνδρέαν. Cf. Mark 1:16; Mark 1:29; he is mentioned again Mark 13:3. Almost all that we know of him comes from Jn (Mark 1:41; Mark 1:44, Mark 6:8, Mark 12:22). Φίλιππον. All that we know of him comes from Jn (Mark 1:44-45, Mark 6:5-7, Mark 12:21-22, Mark 14:8-9). Both Andrew and Philip are purely Greek names, and there seems to have been some connexion between the two Apostles. Both came from Bethsaida. In Acts 1:13 their names are placed together, as here. Philip is mentioned 12 times, and Andrew 9 times, outside the four lists. Βαρθολομαῖον. “Son of Talmai,” or (as some think) “of Ptolemäus.” This patronymic is in all the lists, and the Synoptists place him next to Philip. If he is the same as Nathanael, Philip brought him to Christ (John 1:46). All the companions who are named in John 21:2 are Apostles. Jn never mentions Bartholomew, and Mk, Mt., and Lk. never mention Nathanael. Nevertheless, this ancient identification cannot be assumed as certain. ΜαθθαῖονκαὶΘωμᾶν. In all three Gospels these two names come together, but Mt. puts Thomas before Matthew and adds ὁτελώνης to the latter, an addition found in no other list. This points to the influence of Matthew on the First Gospel, and to his wish to make it clear that Matthew the Apostle and Levi the toll-collector are the same person. See on Mark 2:14. All that we know of Thomas is told us by Jn (John 11:16, John 14:5, John 20:24-29, John 21:2). Δίδυμος is a translation, and Θωμᾶς is a transliteration, of the Hebrew for “twin.” Tradition says that his original name was Judas, and in that case it would be almost necessary to give him another name, as there were two other Apostles named Judas. ἸάκωβοντὸντοῦἈλφαίου. The father’s name is added to distinguish him from the son of Zebedee. This Alphaeus is not the father of Levi (Mark 2:14), nor is this James the brother of the Lord (Mark 6:3; Matthew 13:55; Galatians 1:19), who was the first overseer of the Church of Jerusalem (Acts 12:17; Acts 15:13; Galatians 2:9; Galatians 2:12). The brethren of the Lord at this time did not believe on Him (John 7:5). But James of Alphaeus may be identical with James the Little (Mark 15:40; Matthew 27:56; John 19:25), for Alphaeus may perhaps = Clopas. Θαδδαῖον. This is the only name about which there is material difference in the lists. Mk and Mt. have “Thaddaeus,” with “Lebbaeus” as an alternative reading, while Lk. and Acts have “Judas the son of James.” Here and in Mt. the reading θαδδαιον may safely be adopted, Λεββαίον ([606] Lat-Vet.) being perhaps due to a wish to identify him with Levi. [606] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. Καναναῖον. See crit. note. “Canaanite” would be Χαναναῖος, and “man of Cana” would be Καναῖος. Καναναῖος is the Greek form of the Aramaic Kanan, which = ζηλωτής, as Lk. renders it. Lightfoot, On Revision2, pp. 154 f. We need not suppose that this Simon ever belonged to the fanatical extremists from whom sprang the Sicarii. Like St Paul, he may have been περισσοτέρωςζηλωτὴςτῶνπατρικῶνπαραδόσεων (Galatians 1:14), and may have been equally zealous respecting Christ’s teaching, after his call. Onias, who was head of the orthodox party, is said to be “zealous of the laws” (2Ma 4:2). 19 b–30. BY WHOSE POWER ARE DEMONS CAST OUT? Matthew 12:22-32. Luke 11:14-23; Luke 11:10 Καὶἔρχεταιεἰςοἶκον. And He cometh into a house. This is to remind us that the shore (Mark 3:7) and the mountain (Mark 3:13) are left, and to prepare us for the incident with His Mother and brethren (Mark 3:31-35), which took place when He was in a house. The division of the verses is unfortunate. These words belong to Mark 3:20. A.V. puts only a colon after “betrayed Him,” and continues “and they went into a house.” See crit. note. Between the descent from τὸὄρος (Mark 3:13) and this incident, Lk. (Luke 6:17 f.) inserts the Sermon “on a level place,” which Mk seems not to have known. If he was acquainted with Q, the acquaintance must have been slight. 20. συνέρχεταιπάλινὁὄχλος. The πάλιν looks back to Mark 3:7-8. The crowd, with the freedom of Orientals (Trench, Parables, p. 302n.; Tristram, Eastern Customs in Bible Lands, p. 36), came in and filled the house. These verses (20, 21) are preparatory to 31–35, which show who come next to the chosen Twelve; it is a circle which anyone can enter. ὥστεμὴ … μηδέ. The authority for μηδέ is ample ([607][608][609][610][611][612][613][614] and μηδέ is required by the obvious meaning. With μήτε the sentence would mean “so that they were not able nor ate bread,” which is hardly sense; but in modern Greek the difference between μηδέ and μήτε seems to have vanished. Winer, p. 614. This was no solitary instance of the difficulty; Mark 2:2 and Mark 6:31 show that the pressure of the multitudes was a grave inconvenience. It hindered the training of the Twelve. As usual, it is omitted by Mt. [607] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [608] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [609] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris. [610] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [611] Codex Nanianus. 9th or 10th cent. Gospels complete. [612] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [613] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [614] n asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἄρτονφαγεῖν. See on Mark 7:2; also Dalman, Words, p. 112. 21. οἱπαρʼ αὐτοῦ. An expression as vague as our “His people.” It might include relations, acquaintances, domestics, and all who had a special interest in Him. “Her household are clothed in scarlet” (Proverbs 31:21) is οἱπαρʼ αὐτῆςἐνδιδύσκονται (LXX., Proverbs 29:3-9). Cf. Josephus (Ant. I. x. 5) Ἄβαμοςπεριτέμνεταικαὶπάντεςοἱπαρʼ αὐτοῦ. In papyri, οἱπαρʼ αὐτοῦ often means “his agents” or “his representatives,” but also “his family.” J. H. Moulton, p. 106. Vulg. has sui, which is as vague as the Greek; Coverdale, “they that were aboute him.” Syr-Sin. is more definite, “His brethren,” perhaps from a feeling that the strong measure intended and the strong word used were against His Mother being included. Cf. Susann. 33; 1Ma 13:52. ἐξῆλθον. Not from the house in which He was, but from their own house, which may have been at a distance. κρατῆσαιαὐτόν. To get possession of His person; see on Mark 1:31. It is arbitrary to supply a fresh nom. for ἔλεγον, “for people were saying.” His brethren did not believe on Him (John 7:5). Ἐξέστη. “He has gone out of His mind,” He is beside Himself (A.V., R.V.). This use of the aor. comes close to that of the perf., expressing present result of past action; but the aor. may imply that the past action was recent; ἀπέθανεν (Mark 5:35), ἠγέρθη (Mark 16:6; Luke 7:16), ἠγόρασα (Luke 14:18-19). Burton, § 47; J. H. Moulton, p. 134. Euthymius says that οἱπαρʼ αὐτοῦ were envious, τὴνφιλανθρωπίαννομίζοντεςμανίαν, καὶὄντωςαὐτοὶμαινόμενοι. This is unlikely; more probably they regarded His open defiance of Scribes and Pharisees from Jerusalem as fanatical folly. They may have known that there were projects for His destruction. But it is possible that He is beside Himself is more than ἐξέστη means; excepting 2 Corinthians 5:13, the verb nowhere has this meaning in N.T. Cf. Mark 2:12, Mark 5:42, Mark 6:51; Luke 2:47; Luke 8:56; Luke 24:22; Matthew 12:23; and often in Acts. Nevertheless, this meaning fits the context; but in furorem versus est (Vulg.) is too strong. 22. οἱἀπὸἸεροσολύμων. The hostile criticism seems to have emanated from Jerusalem, and Scribes who were Pharisees (Mark 2:6; Mark 2:16; Mark 2:18; Mark 2:24, Mark 3:6) dogged His footsteps to collect evidence against Him. Emissaries from Jerusalem appear as His deadliest foes (Mark 7:1), a presentiment, as Bede remarks, of the fact that it was the inhabitants of Jerusalem who were to put Him to death. Mk does not tell us what gave His critics an opening on this occasion. Mt. and Lk. say that it was the healing of a demoniac who was dumb and blind. Some suggested that the Healer must be the Messiah; and then His foes gave this explanation. Βεελζεβοὺλἔχει. Like Βοανηργές (Mark 3:17), Βεελζεβούλ is an unsolved problem as regards orthography and derivation. Other forms are Βεεζεβούλ and Βεελζεβούβ. The last is found in no Greek MS., but has prevailed through the influence of Vulg.; but even there some MSS. have beelzebul. “Lord of the habitation” and “Lord of dung” are the more approved conjectures as to the meaning; but all that is certain is that it is a term of reproach and abomination. Syr-Sin. has “B. is in Him,” and again in Mark 3:30, “an unclean spirit is in Him.” Ἐντῷἄρχοντιτῶνδαιμονίων. In the power of the prince of the demons. It is not known whether the Jews regarded Beelzebub as the same as Satan or as an inferior evil power. There is the same use of ἐν in Mt. and Lk., and a similar use of ὁἄρχων in John 12:31; John 14:30; John 16:11; Ephesians 2:2. This charge is recorded in all three Gospels here, in Mt. also in Mark 10:24. Jn has it John 7:20, John 8:45; John 8:52; cf. Matthew 11:18. No doubt it was made on various occasions. It has an important bearing on Christ’s “mighty works.” There must have been some very marvellous works, and they must have been notorious at the time, or the Pharisees would not have propounded so desperate an explanation. A little later it was said that Jesus had learned magic in Egypt. 23. προσκαλεσάμενοςαὐτούς. The hostile Scribes were so far off that He had to summon them in order to address them. This shows that they had made this monstrous charge behind His back, when He was too far off to hear. Therefore, as in Mark 2:8 and Mark 3:4, it was because “He knew their thoughts” that He surprised them with this unanswerable question. As in Mark 2:8; Mark 2:17; Mark 2:19; Mark 2:25, Mark 3:4, He meets their indirect and underhand methods directly and openly. ἐνπαραβολαῖς. The original meaning of “comparison” occurs Mark 4:30 and is not wholly absent here; Euthymius has ἐνπαραδείγμασιν. His questions are parallels to their accusation. To say that by evil spiritual power He casts out evil spirits is to say that Satan casts out himself, which is like saying that a kingdom or a house is divided against itself. But here the O.T. meaning of παραβολή may be uppermost, a “trite and terse saying” or a “symbolical saying.” Πῶςδύναται; This question elsewhere implies that the thing is morally impossible (Matthew 12:34), or physically impossible (Matthew 12:29; John 6:52), or that no one would have the face to do it (Luke 6:42). Here it means that such conduct would be not only morally impossible but unthinkable; it involves a contradiction. The Satanic corporation does not violate the conditions of its existence. Note the pres. infin.; cannot go on casting out. We have here one of the many occasions of which it is recorded that Christ spoke of the great power of evil as a personal agent; Mark 4:15; Luke 10:18; Luke 13:16; Luke 22:31; Matthew 25:41; John 8:44. See on Mark 1:13. It is difficult to believe that Christ was ignorant on this momentous point, or that, if He knew it to be a superstition, He yet encouraged men to hold it. 24. ἐφʼ ἑαυήν. “In relation to itself,” and so in itself. Neither A.V. nor R.V. makes any distinction between καθʼ ἑαυτῆς (Matthew 12:25 bis) and ἐφʼ ἑαυτήν (Mk, Lk.). In Mt., Vulg. distinguishes καθʼ ἑαυτῆς, contra se, from ἐφʼ ἑαυτήν, adversus se; but here it is very capricious, si regnum in se dividatur … si domus super semet ipsam dispertiatur … si Satanas consurrexit in semet ipsum. Possibly no distinction is intended between σταθῆναι and στῆναι, and the readings are confused; σταθῆναι (without variant) is right in Mark 3:24, and στῆναι ([615][616][617][618] is right in Mark 3:26. In Mark 3:25, στῆναι ([619][620][621][622]) is preferable to σταθῆναι ([623][624][625] etc.). Cf. “They shall not be able to stand” (Psalms 17:3; Psalms 17:9; Psalms 36:12), οὐμὴδυνῶνταιστῆναι. Unity is strength; it is not only good and joyful (Psalms 133:1), it is indispensable to success (Revelation 17:17). [615] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [616] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [617] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [618] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [619] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [620] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris. [621] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [622] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [623] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [624] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [625] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. 25. οἰκία. Household or family rather than “house.” Lk. has οἶκος and means a building. Cf. Cic. Laelius vii. 23. οὐδυνήσεται. See crit. note. Mt. has οὐσταθήσεται, Lk. has πίπτει. These striking illustrations would cause these Sayings to be easily remembered. 26. εἰἀνέστη … καὶἐμερίσθη. All three make the change to εἰ c. indic., which represents the monstrous supposition of the Scribes as a fact; “And if, as you say, Satan has really risen against himself and is divided, it is now impossible for him to stand, but he is at an end”; τέλοςἔχει is classical, and here is peculiar to Mk. In Luke 22:37, τέλοςἔχει has not quite the same meaning. 27. οὐδύναταιοὐδείς. See on Mark 1:44; neither here nor there is there a double neg. in Mt. This is a fourth παραβολή, but it is not parallel to the other three. It shows that, so far from being Satan’s agent, He is an enemy who is conquering him by driving out his agents. The picture comes from Isaiah 49:25, where Jehovah says “Even the captives of the strong one shall be taken away,” because the stronger than he has come, a saying which may have been proverbial. τὴνοἰκίαντοῦἰσχυροῦ. The world is Satan’s home, and he and his demons are the household. See on τῷἄρχοντι, Mark 3:22, and cf. Ephesians 6:12. εἰσελθών. This Christ did at the Incarnation. τὰσκεύη. Like vasa (Vulg.), a very comprehensive term. We need not interpret the σκεύη: Victor makes them mean mankind. δήσῃ. It may be doubted whether this refers to anything so definite as the Temptation. Lk. has νικήσῃ, but he varies the picture considerably. καὶτότε. Again we have a somewhat superfluous statement; cf. Mark 1:32; Mark 1:42, Mark 2:23; Mark 2:25, etc. The ἰσχυρότερος deprives ὁἰσχυρός of his ill-gotten possessions. This seems to refer to the driving out of the demons; they are Satan’s representatives, and they are expelled from their usurped habitations. On the other hand, not even Satan can snatch (δύναταιἁρπάζειν) His sheep out of the hand of the Good Shepherd (John 10:27). 28. ἀμὴνλέγωὑμῖν. This solemn formula, which introduces a statement of special import, occurs 13 times in Mk, 30 in Matthew , 6 in Lk. Christ does not quote Moses; nor does He say “Thus saith the Lord”; He speaks out of His own ἐξουσία, “Verily I say to you.” Cf. the O.T. formula, “As I live, saith the Lord.” In O.T., as in our prayers, “Amen” confirms what precedes (1 Kings 1:36; Jeremiah 11:5; Jeremiah 28:6); but in the Gospels it affirms what is coming. Jerome regards it as equivalent to an oath; debemus Christo juranti credere. But this use of Ἀμήν is unfamiliar to the whole range of Jewish literature. Jesus seems to have given the word a new meaning as a form of asseveration in place of the oath which He forbade. Dalman, Words, p. 226. πάντα. This can hardly be taken directly with the too distant τὰἁμαρτήματα, “all their sins shall be forgiven” (R.V.); τὰἁμαρτήματακ.τ.λ. is epexegetic of πάντα: all things shall be forgiven to the sons of men, yea all their sins and their blasphemies. In the Gospels, ἁμάρτημα, “an act of sin,” is found only in these verses; elsewhere, only Romans 3:25 and 1 Corinthians 6:18. The word is interpolated in some texts of Mar 4:12. τοῖςυἱοῖςτῶνἀνθρώπων. This plur. is found only here and Ephesians 3:5; in LXX. it is freq. Syr-Sin. has “all sins which they shall blaspheme shall be forgiven unto men.” ὅσαἐὰνβλασφ. Constr. ad sensum; [626][627][628][629][630] etc., substitute ὅσας. Cf. φυλάσσεσθετὰςἐντολὰς … ὅσαἐγὼἐντέλλομαι (Deuteronomy 4:2). We have ἐάν for ἄν in hypothetical relative clauses Matthew 7:12; Luke 9:57; Acts 2:21. J. H. Moulton, pp. 42 f. The clause is omitted in Lat-Vet. [626] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [627] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [628] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. [629] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris. [630] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. 29. βλασφημήσῃεἰς. Cf. Acts 6:11; Daniel 3:29 (LXX. 96). The constr. is classical (Dem., Aesch.). τὸπνεῦματὸἅγιον. The Spirit, the Holy Spirit. The second art. puts a strong emphasis on ἅγιον, perhaps in opposition to the πνεῦμαἀκάθαρτον (Mark 3:30). Cf. Mark 13:11; 1 Thessalonians 4:8; Ephesians 4:30. The repeated art. in various expressions is freq. in Jn. See on John 4:9; John 8:31. οὐκἔχειἄφεσινεἰςτὸναἰῶνα. Mt. expands this into οὐκἀφεθήσεταιαὐτῷοὔτεἐντούτῳτῷαἰῶνιοὔτεἐντῷμέλλοντι, and the context here seems to show that the expansion is correct. The ἐξουσία of the Son of Man to forgive sins (Mark 2:10) in this case cannot be exercised; there is no repentance, and therefore no forgiveness. Jesus had repeatedly freed men from the obsession of spirits whom the Scribes themselves recognized as the agents of Satan. Such acts could not be evil; they were acts of the Spirit, the Holy Spirit of God. Yet, in order to destroy the influence of One whose teaching often condemned their traditions, the Scribes had declared that these acts of the Holy Spirit were the acts of the prince of the demons. Such monstrous perversity was evidence of a spiritual condition which was becoming hopeless—a condition of constant and deliberate preference of darkness to light. The blasphemy against the Holy Spirit did not consist in saying “He has Beelzebub,” or “He casts out demons by the help of Satan”; no single utterance could be said to be unpardonable. It was the state of heart which produced these utterances that was so perilous; and that state was known to Him who pronounced this stern warning. We have not got our Lord’s exact words (Dalman, Words, p. 147). The report of them which has come down to us in three different forms does not require us to believe that these Scribes were already guilty of unpardonable wickedness; but their being capable of these utterances shows that they were perilously near to this. Repentance is not said to be impossible for them; but so long as they maintained that manifestations of Divine beneficence were Satanic, their recovery was impossible. No hint is given as to whether repentance and forgiveness are possible in the next world. The only safe course is to repent here and now. From Matthew 12:32 Bede draws as inference quasdam culpas in hoc saeculo, quasdam vero in futuro laxari; but the inference is precarious. ἀλλὰἔνοχόςἐστιν. “But lies under the consequences of an act of sin which belongs to the sphere of the world to come” (Swete). Cf. 2Ma 13:6. In N.T. ὁαἰών without οὗτος is sometimes used of this present life (Mark 4:19, Mark 11:14); in O.T., but not in N.T., this is also true of αἰώνιος. There is no need to say here to whom such an offender has to answer for such a sin (Matthew 5:21-22). It is the character of the sin itself that is emphasized. Note that αἰωνίου precedes its substantive, not follows, as in ζωὴαἰώνιος, the only other connexion in which Mk uses the word (Mark 10:17; Mark 10:30). Elsewhere the gen. after ἔνοχος indicates either the penalty (Mark 14:64; Matthew 26:66; Hebrews 2:15), or that which is injured by the sin (1 Corinthians 11:27; cf. James 2:10). On εἰςτὸναἰῶνα and αἰώνιος see App. [631] in the volume on S. John. On the difficult subject of the unpardonable sin see on 1 John 5:16; Westcott on Hebrews 6:1-8 and Historic Faith, pp. 150 f.; Agar Beet, The Last Things, pp. 246 f.; D.C.G. art. “Blasphemy.” [631] Codex Basiliensis. 8th cent. At Basle. 30. ὅτιἔλεγον. It was because they gave such a wicked interpretation of His beneficent acts that He uttered His solemn warning. They had blasphemed the Son of Man, and were in danger of becoming blasphemers of the Holy Spirit, for their theory made any proof of Christ’s Divine Sonship and mission impossible. To accept it was to become incurable. This verse is the Evangelist’s own explanation of Christ’s stern utterance; it is no part of His utterance. Cf. Mark 7:19, καθαρίζωνπάντατὰβρώματα. Mk says πνεῦμαἀκάθαρτον instead of Βεελζεβούλ in antithesis to τὸπνεῦματὸἅγιον. The explanation is not in Mt. or Lk. 31. Καὶἔρχονται. Mk has his historic pres.; Mt. and Lk. have past tenses. It is possible that ἔρχονται, arrival at destination, is meant to correspond with ἐξῆλθον, departure from home, in Mark 3:21. Neither Mk nor Lk. gives any connexion; Mt. says that this visit of Christ’s Mother and brethren took place while He was still speaking. Both she and they are mentioned by name, Mark 6:3, where sisters also are mentioned. But Mk tells us no more about her, and he nowhere speaks of Joseph, who was probably dead before this Gospel opens. We cannot be sure that these are οἱπαρʼ αὐτοῦ (Mark 3:21), who have arrived to take Him away, as being too excited to take care of Himself. It may be that His Mother and His brethren came to warn Him of what οἱπαρʼ αὐτοῦ are meditating. In any case He remains unmolested. They are unable to reach Him, because He is in a house blocked with people; and, as they cannot proclaim their intentions, whatever these may have been, they are obliged to stand outside and send a message to ask Him to come to them. Cf. Mark 2:4. στήκοντες … καλοῦντες. Again (see on Mark 1:15) we see a fondness for participles. The readings στήκοντες ([632][633][634][635]) and καλοῦντες ([636][637][638][639] are firmly established. As στήκω is a rare form, perhaps not earlier than N.T., it would be likely to be altered to στάντες ([640]), ἑστῶτες ([641][642] or ἑστηκότες ([643][644] It is found Mark 11:25; John 1:26; John 8:44 (?); several times in Paul. Nestle (Text. Crit. p. 263) prefers φωνοῦντες ([645][646][647]) to καλοῦντες, because the latter is more usual. [632] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [633] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [634] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [635] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [636] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [637] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [638] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [639] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [640] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [641] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [642] odex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [643] Codex Seidelianus I. 9th or 10th cent. Contains Mark 1:13 to Mark 14:18; Mark 14:25 to Mark 16:20. [644] odex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [645] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [646] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [647] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. 32. ἐκάθητο. They would sit on the ground, the most intimate disciples being nearest; and the message sent by His family from the outside was passed on by them to Him. A multitude, not “the multitude” (A.V.). This error in A.V is not so common as that of ignoring the art. when it is present. See on Mark 4:3. καὶοἱἀδελφοίσου. The addition of καὶαἱἀδελφαίσου ([648][649] is doubtless an interpolation from Mark 6:3 to harmonize with ἀδελφή in Mark 3:35; [650][651][652][653] omit. To say that these witnesses omit the clause because it is not in Mt. or Lk. is perverse criticism; it is not in Mt. or Lk. because it was not in the copies of Mk which they used. [648] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [649] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [650] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [651] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [652] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [653] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. 33. ἀποκριθεὶςαὐτοῖςλέγει. “To them” means to those who had passed on the message to Him. The Hebraistic pleonasm ἀποκριθεὶςλέγει or ἀποκ. εἶπεν is very freq. in N.T. and LXX., but the curious combination of aor. with pres. is in N.T. almost peculiar to Mk. See on Mark 8:29 sub fin. Nowhere in Jn does ἀποκριθείς occur. Syr-Sin. omits it here. Occasionally the converse is found, ἀπεκρίθηλέγων (Mark 15:9), but never ἀπεκρίθηεἰπών. In Mark 7:28 we have ἀπεκρίθηκαὶλέγει, and in LXX. the more logical ἀπεκρίθηκαὶεἶπεν (Exodus 4:1; Numbers 22:18; Joshua 7:20; etc.). Blass, § 74, 3; Winer, p. 327. Τίςἐστινἡμήτηρμου; There is no need to surmise that here Christ raised His voice so that His family might hear; Mark 3:34 shows whom He is addressing. He is not repudiating His Mother, still less rebuking her before the whole crowd. Although John 2:12 probably does not mean “What does that matter to either of us?,” but amounts to a rebuke (see note ad loc.), yet it was spoken to her privately. Here non maternae refutat obsequia pietatis (Bede). But He never neglected an opportunity of doing good, and this interruption gave Him an opening for teaching an important lesson. It is not blood-relationship to the Son of Man which counts, but loyal obedience to the will of God. Those who have that are bound to Him by closer ties than the ties of family; for the former are spiritual, while the latter are carnal. He is not slighting the latter, but intimating that they do not come first and that they do not last for ever: indeed in this life they may have to be severed (Matthew 10:37; Luke 14:26). That much is clear; He is teaching His audience that they can be as strongly united to Him as His nearest relations are. It is not so clear that He is teaching them that healing men’s bodies and saving their souls are more important than care of one’s relations (Euthym.), or that His Mother is to be honoured, not merely because she gave birth to Him, but because of her great virtues (Theoph.). 34. περιβλεψάμενος. See on Mark 3:5 and cf. Hom. Od. viii. 278; Hdt. iv. 182; Plato Phaedo 72 B. Mt. says that He stretched forth His hand over His disciples. In what follows we need not see any discouragement of undue devotion to His Mother. The policy of His family here ran counter to His work. He had left them in order to fulfil the mission of His Father; they wanted Him to abandon the mission and come back to them. Evidently they themselves were in need of His teaching (John 7:5). Syr-Sin. omits the superfluous κύκλῳ. Ἴδεἡμἡτηρ. Like ἰδού (Mark 3:32), ἴδε is an interjection. Both call attention to something worth noting, and the mid. form does this more strongly. Winer, pp. 229, 319. Cf. Hom. Il. vi. 429. The Synoptists prefer ἰδού. Jn prefers ἴδε. In LXX., ἰδού is far more common, and ἴδε, or ἴδετε, is generally a verb, often followed by ὅτι. They may be distinguished in translation by en and “Lo” for ἴδε, ecce and “Behold” for ἰδού. But Vulg. has ecce for both, A.V. and R.V. have “Behold” and “Lo” for both. A.V. here makes ἴδε a verb. Vulg. does the same Mark 13:1, aspice quales lapides, and Mark 15:4, vide in quantis. 35. ὃςἂνποιήσῃ. See crit. note; the “For” (A.V., R.V.) is probably an interpolation. τὸθέληματοῦθεοῦ. Here only in Mk. When used of the Divine Will, τὸθέλημα in N.T. almost always has a distinguishing gen. See esp. Matthew 7:21. Romans 2:18 is hardly an exception, for θεῷ has preceded; and in 1 Corinthians 16:12 the context shows that the Divine Will is not the meaning. He Himself was doing the Divine Will in ministering to those whom “He is not ashamed to call brethren” (Hebrews 2:11; Matthew 25:40; Matthew 28:10; John 20:17). καὶἀδελφή. This is added, because women were present, not because His sisters were outside. He does not say καὶπατήρ: in spiritual relationship that position could not be approached by human beings; cf. Matthew 12:50. Almost certainly Joseph was dead before the Ministry began. On the insoluble question of “the Brethren of the Lord” two theories are worthy of consideration; (1) that they were the sons of Joseph and Mary, born after the virgin-birth of Christ; (2) that they were the children of Joseph by a former wife, of whom there is no mention in Scripture or in tradition. Any theory which makes Apostles to be brethren of the Lord is excluded by John 7:5. Nothing in Scripture forbids us to adopt (1), which is confirmed by Matthew 1:25 and by the fact that the brethren here accompany Mary. See J. B. Mayor, Ep. of S. James, pp. v–xxxvi, and his thorough reinvestigation of the subject, Expositor, July and August, 1908; Lightfoot, Galatians, pp. 253–291; D.C.G. artt. “Brethren of the Lord” and “Mary the Virgin.” 1. πάλιν. There is no hint as to the interval between Mark 3:35 and Mark 4:1. The Evangelists do not care much about exact chronology, which had seldom been preserved by tradition. The lessons are the same, in whatever order the incidents are placed. Here πάλιν is not simply transitional (Mark 2:13); it looks back to Mark 3:7. ἤρξατο. This favourite amplification is here omitted by both Mt. and Lk.; cf. Mark 5:17; Mark 5:20; Mark 6:7, and see on Mark 10:47. παρὰτὴνθάλασσαν. See on Mark 10:46. συνάγεται. See crit. note. Here again (cf. Mark 3:31) Mt. turns Mk’s historic pres. into a past tense, which has got into some texts of Mk. ὄχλοςπλεῖστος. A very great multitude. Here also some texts of Mk have been influenced by Mt. and Lk. While Mk tells us that the crowd was still larger than before, Mt. and Lk. simply say that it was great. εἰςπλοῖον. He may have again directed that a boat should be at hand (Mark 3:9). [865][866]2[867][868] insert τό and thus suggest that it was the same boat as that which was used before. Lk. says that the parable of the Sower was delivered as Christ was going about among the towns and villages in Galilee. [865] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [866] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [867] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [868] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. πρὸςτὴνθάλασσαν. Facing the sea, a feature worth preserving; cf. Mark 1:33, Mark 2:2. He sat in the boat, throwing His net to catch all within hearing. See on Mark 13:3. 2. ἐδίδασκεν. The imperf. is again accurate; cf. Mark 1:21; Mark 1:32; Mark 1:35; Mark 1:45, Mark 2:2; Mark 2:13, Mark 3:2; Mark 3:11; Mark 3:23. Both A.V. and R.V. make πολλά a cogn. acc., but it is probably adverbial as usual, meaning “often,” i.e. “in many parables,” in paravolis multis (d). See on Mark 3:2. Parables appear to have become more freq. as Christ’s audiences became larger and more mixed in character. Of these Mk gives us only four, of which only one, the Seed growing secretly (Mark 4:26-29), is peculiar to his Gospel. Parables instructed the real disciples, without harming the careless, and without giving openings to hostile listeners. See Hastings’ D.B. art. “Parable.” ἐντῇδιδαχῇ. In the course of His teaching. Here and Mark 12:38 only; 2 John 1:9 is different. In the Gospels, διδασκαλία occurs only in Mark 7:7 = Matthew 15:9. Burkitt calls attention to the fact that the Sower, the Seed growing secretly, and the Mustard-seed “are extraordinarily appropriate in the setting given them by S. Mark. The seed had been sown, the first harvest of disciples had just been reaped, although much of what had been said had fallen on deaf or forgetful ears.” 3. Ἀκούετε. Hear ye. This translation preserves the resemblance to Deuteronomy 6:4 (quoted Mark 12:29), and also shows the connexion between the opening note and the concluding one, “let him hear” (Mark 4:9). This preparatory “Hear ye” is preserved by Mk alone. The people on the beach were talking to one another, and it was necessary more than once (ἔλεγεν) to call their attention: ἰδού serves the same purpose. Cf. Proverbs 4:1; Proverbs 5:1; Proverbs 22:17; Sir 3:1, etc. ὁσπείρων. The sower, the representative of his class. Winer, p. 132. The art. is in all three, and in all three places is ignored in A.V.; cf. Mark 2:16, Mark 3:13, Mark 4:13, Mark 5:13, Mark 11:4, Mark 13:28, Mark 14:66. Moreover, A.V. varies the order of the opening words, although the Greek order is the same in all three Gospels. σπεῖραι. The infin. of purpose is often preceded by τοῦ. Lk. is specially fond of τοῦ in this connexion, and both Mt. and Lk. have it here. Winer, p. 408. 4. ἐντῷσπείρειν. “During the sowing” or as he sowed; cf. ἐντῷἐλαύνειν (Mark 6:48). [869] has ἐντῷσπεῖραι, which would mean “after he had sowed.” Both constructions are freq. in Lk. Contrast the aor. Luke 2:27; Luke 9:36; Luke 11:37; Luke 14:1 with the pres. Luke 5:1; Luke 5:12, Luke 8:42, Luke 9:18; Luke 9:29; Luke 9:33; Luke 9:51. For the constr. ἐγένετο … ἔπεσεν cf. Mark 1:9. Mt. and Lk. omit the superfluous ἐγένετο. [869] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. ὃμέν. Sc. σπέρμα. As in 1 Thessalonians 2:18; 1 Corinthians 5:3; Romans 7:12; Romans 10:1, no δέ follows. Winer, p. 719; Blass, § 77, 12. παρὰτὴνὁδόν. Cf. Mark 2:13, Mark 4:1. Not “along the way,” but “by the side of the way”; so close to the path that it was trampled on (Lk.). The change of prepositions is graphic; παρά (Mark 4:4), ἐπί (Mark 4:5), εἰς (Mark 4:7). Mk has the sing. of the three failures, ὃμέν, ἄλλο, ἄλλο, and the plur. of the one success, ἄλλα. What fell on the good ground was more abundant than what did not do so. This important distinction is lost in Mt. and Lk. Mt. has the plur. throughout and Lk. has the sing. throughout. 5. ἐπὶτὸπετρῶδες. Not “on stony ground” (A.V.), i.e. ground full of stones, but on the rocky ground (R.V.), i.e. with rock close to the surface, ἐπὶτὴνπέτραν (Lk.). Thin soil would cause rapid germination and rapid withering, and such soil is common in Galilee (Stanley, Sin. and Pal. pp. 425, 432). Cf. Jonah’s gourd. ἐξανέτειλεν. In both N.T. and LXX., ἀνατέλλω is both transitive (Matthew 5:45; Genesis 3:18) and intransitive (Mark 16:2; James 1:11, which resembles this passage; Genesis 19:25). In LXX., ἐξανατέλλω is trans. (Genesis 2:9). 7. ἀνέβησαναἱἄκανθαι. The thorns were as yet hardly above the surface; but they were more vigorous. συνέπνιξαν. Vulg. suffocaverunt; Wic. “strangliden.” The συν-expresses intensity; see on Mark 3:5. Mt. and Lk. have ἀπέπνιξαν, “choked off.” καὶκαρπὸνοὐκἔδωκεν. Hardly necessary after συνέπνιξαν, and omitted by Mt. and Lk. See on καὶτότε, Mark 3:27. 8. τὴνγῆντὴνκαλήν. All three have the double art., which emphasizes the adj. (Mark 3:29); Lk. has ἀγαθήν, which is stronger than καλήν. Only twice, and then of persons, does Mk use ἀγαθός, Mark 10:17-18; in Mark 3:4 we should read ἀγαθοποιῆσαι. Mt. and Lk. have ἀγαθός often; it means what is good in its results, while καλός is what is good as an object of contemplation. ἐδίδου … ἔφερεν. The change from aorists to imperfects is accurate. The mistake of taking ἀναβαίνοντα with καρπόν (fruit does not spring up) produced the false reading αὐξανόμενον, which is followed in A.V. On the participles see Mark 1:15. εἰςτριάκοντα. The texts are so tangled that it is impossible to determine what word should precede the numeral in each case; but we must have the same word in each case. An estimate of the evidence which gives a change of word (εἰς … ἐν … ἐν) is intolerable. When we have decided for εις … εις … εις, or for εν … εν … εν, we have then to choose between εἰς and εἷς, or between ἐν and ἕν. If εις is preferred, εἰς “up to” is better than εἷς. If εν is preferred, ἕν is better than ἐν. In any case, after three groups of failures in the neut. sing., we have three groups of successes, the gender of which depends on the reading adopted. A hundredfold is not an imaginary increase; cf. Genesis 26:12. Herodotus (i. 193) speaks of even threehundredfold. 9. ἔλεγεν. Perhaps this concluding appeal, corresponding to the opening Ἀκούετε, was uttered more than once. Cf. Mark 4:23; Luke 14:35; Matthew 11:15; Matthew 13:43. Deuteronomy 29:4 may be the basis. In Rev. we have the sing., ὁἔχωνοὖς Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:29, Revelation 3:6; Revelation 3:13; Revelation 3:22), and there, as in the Gospels, the appeal is made by Christ. Revelation 13:9 is an exception. 10. κατὰμόνας. The expression is freq. in LXX., but in N.T. only here and Luke 9:18; perhaps χώρας was originally understood. Cf. Thuc. i. 32, 37. When they came to be by themselves, after other parables had been spoken, is the meaning. That there had been other parables is shown by what follows. ἠρώτωντὰςπαραβολάς. See crit. note. Mk always uses the imperf. of ἐρωτάω, never the aor. (Mark 7:26, Mark 8:5). He regards conversation as a process; see on Mark 5:9. Mt., as often, substitutes an aor., εἶπαν. Usually ἐρωτάω = “I question” is followed by περί or ὑπέρ. The reading, τὴνπαραβολήν, was substituted because only one parable has been recorded. 11. ἔλεγεν. Conversational imperf.; or possibly it introduces His customary explanation of the use of parables. Christ’s reply, as often, goes deeper than the question put to Him. They want explanations of the parables just spoken; He explains the purpose of parabolic teaching. τὸμυστήριονδέδοται. Emphasis on τὸμυσ. Mt. and Lk. have δέδοταιγνῶναιτὰμυστήρια, which is not the same thing. Some texts here have γνῶναι, and some have τάμυστήρια. Christ Himself, the revelation of the Father, had been given to the disciples. He, as the embodiment of the Gospel, was τὸμυστήριον, of the import of which they as yet knew very little. He was the embodiment of the Good Tidings that the Kingdom of Heaven had been sown here and would produce a glorious harvest hereafter. Nowhere else in the Gospels does μυστήριον occur, but it is very freq. in Paul. Dalman, Words, p. 283. τοῖςἔξω. “The multitude of followers who were outside the circle of disciples.” The meaning of such an expression, like our “outsiders,” must depend on the context. To Jews it means non-Jews; to Christians, non-Christians; to the initiated, the uninitiated. It is not found elsewhere in the Gospels; cf. 1 Corinthians 5:12-13; Colossians 4:5; 1 Thessalonians 4:12; 1 Timothy 3:7. τὰπάνταγίνεται. In Mk only. Not “all these things” (A.V.), nor “all things” (R.V.), but the whole, the whole contents of the mystery of the Gospel. Not “are done” (A.V., R.V.), but proves to be to them, because of the πώρωσις of their hearts. It was given as illumination and instruction, but in their case it becomes a riddle; cf. Luke 10:36; Luke 11:26. 12. ἵναβλέποντεςκ.τ.λ. An adaptation of the LXX. of Isaiah 6:9-10, but in LXX. there is no ἵνα. It intimates that parables may serve as a judgment on those who have rejected Christ’s teaching. They have shut their eyes so persistently to the truth that now they are unable to see it, and this is in accordance with God’s purpose. “He that hath not, from him shall be taken away even that which he hath.” But this judgment is a merciful one. The parable which the cold-hearted multitudes hear without understanding they remember, because of its penetrating and impressive form; and when their hearts become able to receive its meaning, the meaning will become clear to them. Meanwhile they are saved from the guilt of rejecting plain truth. See below on Mark 4:22. Failure to see this point has caused some to say that it is incredible that Jesus can have given this explanation of the purpose of parabolic teaching, and the difficulty is perhaps the cause of Mt. substituting ὅτι for ἵνα. Hastings’ D.B. and D.C.G. art. “Parable.” Vulg. here ignores the difference between βλέπωσι and ἰδῶσιν, ut videntes videant et non videant, but in Acts 28:27, et videntes videbitis et non perspicietis. Syr-Sin. has “that seeing they may not see.” See on Mark 8:24. μήποτεἐπιστρέψωσιν. It is possible that here tradition has carried the quotation from Isaiah 6:10 further than Christ did, or has confused His use of it. In LXX. it is the people who hardened their hearts μήποτεἐπιστρέψωσιν, not Jehovah who did so; they refused to understand and be healed. Lk. (Luke 8:10) does not carry the quotation beyond συνίωσιν, and Mt. preserves καὶἰάσομαιαὐτούς, as in LXX., for which Mk has καὶἀφεθῇαὐτοῖς. Their not being converted and forgiven was the just consequence of their own obstinacy; in that sense, and in that only, was it part of the Divine purpose. See on Matthew 13:13. βλἑποντεςτοῦτοτοῦθεοῦ. μὴβλέπωσιτοῦτοτῆςκακίαςαὐτῶν (Theoph.). 13. καὶλέγειαὐτοῖς. This introductory formula marks the beginning of a new section and breaks the connexion with Mark 4:10-12. It does not introduce a customary utterance (ἔλεγεν), but the explanation given on one occasion of a particular parable. This verse is peculiar to Mk. Οὐκοἴδατε. All English versions follow Beza in making two questions; but Luther, and apparently Vulg., make οὐκοἴδατε categorical, Ye know not, which is probably right. In Luke 20:44 and John 12:34, καὶπῶς is preceded by a statement. In either case we have an expression of surprise and disappointment; see on Mark 6:6. The view that parables were a common method of instruction among the Jews does not seem to be well founded. In O.T. there are few, and to Christ’s hearers they were a novelty. καὶπῶς; The καί accepts what has just been said and leads on to a question which καί emphasizes, How then? Cf. καὶτίς; Mark 10:26; Luke 10:29; Luke 18:26; John 9:36; 2 Corinthians 2:2. Winer, p. 545. The question implies that the Sower is a leading and testing parable, prima et fundamentalis (Beng.). It is one of the three which all three record, the others being the Mustard-seed and The Wicked Husbandmen. It is probably accidental that all three, together with the parable which is peculiar to Mk, have to do with vegetation. The question implies a rebuke to the disciples as well as surprise on the part of Christ. Mt. does not like either and substitutes “Hear then ye the parable of the Sower.” See Mt.’s treatment of Mar 9:10; Mark 9:32; Mark 9:34; Mark 14:40. Lk. is like Mt. in sparing the Twelve, and he omits the rebuke. Both A.V. and R.V. ignore the change from οἴδατε to γνώσεσθε, and A.V. ignores the τάς: How then shall ye come to know all My parables? Cf. Mark 13:28; Luke 7:5 and see on Mark 4:3. 14. ὁσπείρων. The sower in the parable. He is not explained, and the interpretation must vary; Christ, or one of His ministers, or the Church. The emphasis is on τὸνλόγον, giving the key to the parable; What the sower sows is the word. See on Mark 2:2. The comparison between sowing and teaching is common in literature, in Plato, Plutarch, Philo. See the remarkable parallel 2Es 8:41. The suggestion that this parable is borrowed from any external source is unnecessary. Bede notes that ἐξῆλθεν is not explained, and he interprets quia Dominus de sinu Patris egrediens venit in mundum, which is probably too definite. 15. οὗτοιδέεἰσινκ.τ.λ. Another instance of Mk’s lack of literary skill; the sense is clear, but the constr. is not. These are they by the wayside where the word is sown is an incomplete sentence, without any relative to correspond to “these.” “By the wayside” does not mean “casually” as distinct from listening to instruction. ὅτανἀκούσωσιν, εὐθὺςἔρχεται. Whensoever they hear (Mark 13:7; Mark 13:14; Mark 13:28), Satan, like the birds, at once is there. ὁΣατανᾶς. Mt. has ὁπονηρός, Lk. ὁδιάβολος. See on Mark 1:13 and Mark 3:23. This is strong evidence that Christ taught the existence of a personal evil spirit. In Mark 3:23 f. He might be said to be answering the Scribes according to the folly of their own hypothesis. But here there is nothing that requires such accommodation. He might have explained τὰπετεινά as impersonal temptations, and the plur. invites such interpretation. αἴρει. By doubt, ridicule, counter-attractions. 16. ὁμοίως. Peculiar to Mk. It means that this interpretation is parallel to the preceding one; cf. Mark 15:31. οἱσπειρόμενοι. There is no confusion between the seed and the soil. We talk of seed being sown and of soil being sown, i.e. receiving seed. The latter is the meaning here. Imperf. part., who were being sown, in the parable. Syr-Sin. omits σπειρόμενοι and εὐθύς. εὐθὺς … λαμβάνουσιν. In the former case Satan allowed no time, in this case the hearers take none. There is no counting of the cost (Luke 14:28-33), but an immediate enthusiasm. Lk. drops εὐθύς, but compensates by substituting his favourite δέχονται = “welcome” for λαμβάνουσιν. 17. ῥίζαν. Another of the commonplaces of literature; cf. Ephesians 3:17; Colossians 2:7; 2 Kings 19:30: ἐνἑαντοῖς, because they are the soil. ἀλλὰπρόσκαιροίεἰσιν. On the contrary, they are short-lived. Cf. 2 Corinthians 4:18; Hebrews 11:25. “Husbandmen, when there is warm weather too early, are afraid lest the seeds should be too luxuriant, and then a single frost should lay hold of them” (Epict. Dis. iv. 8 sub fin.). See on Mark 4:29. θλίψεως. Frequent in N.T. and LXX. It implies being either pressed down or in great straits. Vulg. varies between tribulatio (here), pressura (John 16:21; John 16:33), and passio (Colossians 1:24). R.V. has “affliction” 2 Corinthians 4:8, but changes “affliction” (A.V.) to “tribulation” here and Mark 13:19. In 2 Thessalonians 1:4, θλίψις is joined with διωγμός. διὰτὸνλόγον. Cf. Mark 13:13; Matthew 5:11. This could not be expressed in the parable. The thin soil was not dried up because it contained good seed. εὐθύς. This answers to the εὐθύς in Mark 4:16. They receive hastily, and they abjure hastily, in each case without considering the consequences. σκανδαλίζονται. The verb is freq. in Mk and Mt., but is rare elsewhere in N.T. It combines the ideas of “trip up” and “entrap,” and in N.T. is always figurative of “causing to sin.” Cf. Sir 9:5; Sir 23:8, and see on Matthew 5:29. Awkward questions caused Peter to deny his Master (Mark 14:27; Mark 14:29). 18. ἄλλοιεἰσίν. See crit. note. Others are they (R.V.). In the following οὗτοίεἰσιν we have an anacoluthon; but, as in Mark 4:15, the meaning is clear. A.V. again ignores the art. 19. καὶαἱμέριμναιτ. αἰῶνος. See crit. note. A different constr. begins here. The cares of the age, aerumnae saeculi (Vulg.), are such as divide and distract the mind. Cf. 1 Peter 5:7, where human anxiety (μέριμνα) is set against Divine care (μέλει). ἡἀπάτητοῦπλούτου. The deceitful power of riches (Mark 10:23-24; 1 Timothy 6:10); cf. ἀπάτηἀδικίας (2 Thessalonians 2:10), ἀπ. τῆςἁμαρτίας (Hebrews 3:13). Here, as in 2 Peter 2:13, ἀπάτη and ἀγάπη have been confused in MSS. αἱπερὶτὰλοιπὰἐπιθυμίαι. Mk alone has this. Mt., who is fond of making triplets, by dropping these words destroys a triplet. τὰλοιπά, “the rest” (Luke 12:26; 1 Corinthians 11:34), “all the other things besides riches.” “The lusts of other things” (A.V., R.V.) is not quite adequate. The germs of these desires are in human nature before the word enters it. Philo (Leg. Alleg. iii. § 89, M. p. 136) explains the thorns in Genesis 3:18 of the passions which spring up in the fool’s soul. 20. καὶἐκεῖνοι. And those (R.V.). The change from οὗτοι … οὗτοι … ἄλλοι … οὗτοι (Mark 4:15-16; Mark 4:18) to ἐκεῖνοι marks the difference between the first three classes and the last, and the change should be kept in translation. A.V. has “these” in all five places. Here and Matthew 20:4, καὶἐκεῖνοι is found in the best MSS.; elsewhere (Mark 12:4-5, [Mark 16:11; Mark 16:13]) κἀκεῖνος prevails. σπαρέντες. The change from imperf. (σπειρόμενοι) to aor. may have point. In the other cases the sowing never reached fruitful completion; the good soil was sown once for all successfully. οἵτινες. “Who are of such a character as to”; cf. Mark 9:1, Mark 12:18. παραδέχονται. Mk alone has this, and the compound occurs nowhere else in the Gospels; cf. Acts 15:4; Hebrews 12:6. ἐντριάκοντα. See on Mark 4:8. Here there is no question between εις and εν: we have to decide between ἕν, “one group,” or possibly “one seed,” and ἐν, “at the rate of.” The question is unimportant. Lk. omits the differentiation; with him it suffices to distinguish between fruitful and unfruitful. Christ could see in the hearts of His hearers counterparts of the different kinds of soils. Characteristically, Jerome gives 100 to the celibates, 60 to the widows, and 30 to the married; Augustine prefers martyrs, celibates, and married; and there are other guesses on similar lines. It is enough to recognize that there are differences among the fruitful. There is a Buddhist parable which is similar; “The best sort of land is like my monks and nuns … the medium sort like the lay associates … The bad sort is like the adherents of other religious societies. Even to them I preach my doctrine” (Clemen, Primitive Christianity, p. 322). The interpretations of the parables of the Sower and of the Tares show us that, although each of Christ’s parables has only one main lesson, yet it is lawful to seek for meaning in some of the details. But it requires sober judgment to do this correctly; and it does not follow, because some details lend themselves to allegorical explanation, that therefore these meanings were intended by our Lord. Sanday, Outlines, pp. 68 f. 21. καὶἔλεγεναὐτοῖς. As in Mark 4:13, we have a new section marked. It consists of isolated Sayings, the setting of which has not been preserved by tradition. Cf. ἔλεγεν in Mark 4:11. Mt., as often, omits the imperf. The Sayings are scattered in Mt., and to some extent in Lk. also. Μήτιἔρχεται; Does it come into the room? Is it brought in? Like the interrogative μή (Mark 2:19), μήτι expects a negative reply (Mark 14:19; Matthew 7:16; Matthew 12:23; etc.). We talk of letters and presents “coming.” Just as the seed has to be sown everywhere, so the light must shine everywhere. ὁλύχνος. Not “a candle” (A.V.), but the lamp (R.V.). See on Mark 4:3. See Trench, Syn. § xlvi.; D.B. art. “Lamp.” In each case the article denotes that which is commonly found in houses, “the bushel,” “the bed,” “the lampstand”; and in each case A.V. ignores the art. The λύχνος is the inner meaning of parables, the light of the Gospel without parabolic covering. The disciples who hear and understand are the λυχνίαι (Revelation 1:20); it is their business to make others understand; debet esse non modius sed candelabrum (Beng.). τὸνμόδιον. The bushel; Lk. has the vague word σκεῦος. “Hiding one’s light under a bushel” has become an English proverb, and we must not alter the translation; but the Roman modius was about a quarter of a bushel. The Greek μέδιμνος, which is often rendered “bushel,” was about a bushel and a half. Μόδιος occurs in papyri. ὑπὸτὴνκλίνην. Probably the bed for sleeping on (Mark 7:30; Luke 17:34) rather than the couch for reclining at table. 22. οὐγὰρἔστινκρυπτόν. For nothing is hidden, except for the purpose of being brought to light, nor yet anything become secret to remain so, but rather for the purpose of coming to light. For this elliptical use of ἀλλʼ ἵνα = ἀλλὰτοῦτογέγονενἵνα cf. Mark 14:49, where Mt. (Matthew 26:56) supplies the ellipse. The ellipse is freq. in the Johannine writings; John 1:8; John 9:3; John 13:18; John 15:25; 1 John 2:19. Neither here nor Mark 10:40 does ἀλλά mean “except”; but see J. H. Moulton, pp. 191, 241. The difference between φανερωθῇ and ἔλθῃεἰςφανερόν is worth keeping in translation; and we have a good instance of κρυπτά becoming φανερά 1 Corinthians 14:25. The saying may have been proverbial; our Lord uses it in different connexions. In Luke 12:2 the fact that nothing remains secret is applied to condemn hypocrisy; hypocrisy is not only wicked but futile, for one day there will be a merciless exposure. In Matthew 10:26 the meaning seems to be that the Apostles proclaim publicly what Christ teaches them in private. Here and Luke 8:17 the saying indicates that parables are not given in order that unsympathetic hearers should never see or understand (Mark 4:12), but that in the end they should become sympathetic and be able to see and understand. This good result the disciples must effect by making known the light of Christ’s teaching. Things which are precious are hidden to prevent them from being misappropriated or misused; they are not hidden to prevent them from being ever seen or used. Things which are never to be seen again are not “hidden,” but “lost”; and what is put underground to remain there is not “sown,” but “buried.” 23. εἴτιςἔχει. In Mark 4:9 this appeal was made to the whole audience. Here the disciples are told that it applies to them as well as to outsiders. 24. καὶἔλεγεν. The imperf. may be conversational, or it may introduce another caution which He used to give them. Mt. omits. Βλέπετε. Not quite in the same sense as in Mark 4:12, nor yet as in Mark 13:5; Mark 13:9; Mark 13:23; Mark 13:33, where it means “take heed,” “be on your guard.” Here it is rather Heed, “look at it carefully and see that you understand it.” A.V. and R.V. have “take heed,” which is misleading. Cf. Mark 7:14. Sight, the nobler sense, directs hearing—oculus, non auris, se movet (Beng.)—is not quite the point. ἐνᾧμέτρῳ. “The spiritual profit which you receive from what you hear will depend upon your attention to it and apprehension of it: you will get proportionate return (μετρηθήσεταιὑμῖν), and you will receive a generous addition to it” (προστεθήσεταιὑμῖν). The disciple who heeds what he hears is bounteously repaid. This saying, like the one in Mark 4:22, seems to have been proverbial, and it is applied in quite other ways elsewhere (Matthew 7:2; Luke 6:38). “Let the wise man hear and increase in learning” (Proverbs 1:5); his insight will increase by being used. Bede says that he who loves the word will receive the power to understand what he loves; Euthymius, that the measure of one’s προσοχή is the measure of one’s γνῶσις. On the use of the passive to avoid using the Name of God see Dalman, Words, p. 224. 25. ὃςγὰρἔχει. Another proverb-like utterance which is used with different applications (Matthew 13:12; Matthew 25:29; Luke 19:26). We have a parallel saying, which holds good of spiritual progress, as well as of worldly advancement, “Nothing succeeds like success.” The γάρ introduces a reason for the previous statement about measure for measure. ὃςοὐκἔχει. Christ often utters startling sayings which arrest attention and make people think; e.g. that self-seeking is self-destruction, that the dead must be left to bury their own dead, that those who mourn are blessed, etc. The Beatitudes are paradoxes; they tell us that blessedness begins where man deems that misery begins. And how can a man be deprived of that which he does not possess? The answer is that something is taken from him, which he never used, and therefore never really possessed: or that something is taken, because he does not possess something else. To some extent he can grasp and appreciate the truth; but he has no desire to increase this power, and he has no desire to learn more of the truth. At last he loses the power of grasping and appreciating it. Darwin’s losing the power of appreciating music and poetry illustrates the principle. Cf. Juv. iii. 208, Nil habuit Codrus, quis enim negat? et tamen illud Perdidit infelix totum nihil. Lk. lessens the paradox by substituting δοκεῖἔχειν for ἔχει. 26. Καὶἔλεγεν. In Mark 4:10-25 we have had specimens of Christ’s private instructions to the disciples, given probably on different occasions, and in some cases more than once. We now (26–34) have a little more of His public teaching. The omission of αὐτοῖς may intimate that the audience is changed. Certainly we have another specimen of the parables which He addressed to mixed audiences (Mark 4:33). This parable is the only one which is recorded by Mk alone. Tatian places it immediately before the Tares, with which it has, almost of necessity, a few words in common, χόρτος, σῖτος, θερισμός: but the words for “seed” differ, σπόρος and σπέρμα, and also for “sow,” βάλλω and σπείρω. The one remarkable resemblance is the sleeping (καθεύδω) of the sower. The more simple parable might easily lead on to the more elaborate one. Οὕτως … ὡςἄνθρωποςβάλῃ. Another imperfect constr. We require ὡςἐὰνἄνθρ. βάλῃ (1 Thessalonians 2:7). See crit. note and J. H. Moulton, p. 185. Οὕτως in the Gospels hardly ever looks forwards, as here; it nearly always refers to something already said. The chief actor in a parable is elsewhere simply ἄνθρωπος (Mark 12:1, Mark 13:34). No carelessness on the man’s part is implied in βάλῃ (Mark 2:22, Mark 7:33; Matthew 4:18; Matthew 8:6; Matthew 25:27; Luke 13:19; etc.). We have aor. of what is done once for all, and pres. of the habitual actions which follow the sowing. Why does R.V. change “ground” to “earth” here and not in Mark 4:20? τὸνσπόρον. “The seed which he has to sow,” his seed (cf. Mark 4:36). In Mark 4:31 we have the more usual σπέρμα. In class. Grk σπόρος is “sowing” more often than “seed,” and sometimes means “crop” (Hdt. iv. 53, viii. 109). In the Sower, Lk. has σπόρος for seed. 27. νύκτακαὶἡμέραν. Acc. of duration of time, as in Luke 2:37; Acts 20:31; Acts 26:7. We say both “night and day” and “day and night.” So also in Greek; “night and day” is more common in N.T., “day and night” in O.T. The order seems to make no difference of meaning, but here νύκτακαὶἡμέραν follows the order of καθεύδῃκαὶἐγείρηται, should go on sleeping and rising night and day. The husbandman, having sown his seed, goes on with other occupations, and the seed works on without him. καὶὁσπόροςβλαστᾷκαὶμηκύνεται. See crit. note. This is an independent constr., showing that the development of the seed is now independent of the sower. Βλαστᾷ may be either indic. or subj., and some texts, followed by A.V. and R.V., have μηκύνηται, to make the original constr. run on; but the evidence for μηκύνεται is decisive. And the seed goes on springing and growing up. Μηκύνω occurs thrice in LXX. and here only in N.T. ὡςοὐκοἶδεναὐτός. In a way not known to him, with emphasis on “him.” This does not mean that he takes no care of it; but he cannot do what soil and moisture do, and he does not understand the mysteries of growth. Some make ὡς temporal, dum nescit ille (Vulg.); then we might render, “without his knowing”; but the other is better, quomodo ipse nescit (Beza). Erasmus takes αὐτός of the seed, Bengel of God! 28. αὐτομάτη. First with emphasis; It is of herself that the earth beareth fruit. Similarly, αὐτομάτηἠνοίχθηαὐτοῖς (Acts 12:10), the only other occurrence in N.T. Cf. τὰαὐτόματαἀναβαίνοντατοῦἀγροῦσου (Leviticus 25:5), of that which grows without cultivation in the sabbatical year. Theophylact interprets this of the freewill of man; αὐτεξούσιοιγάρἐσμεν, καὶἐντῇἡμετέρᾳπροαιρέσεικεῖταιτὸτὸνσπόρονἢαὐξάνεσθαιἢμή. But Euthymius is probably right in saying that here only the righteous are signified, the good seed on good ground. καρποφορεῖ. The crowning result of the soil’s action is stated first, and then the chief stages are noted. πρῶτονχόρτονκ.τ.λ. First blade, then ear, then full corn in the ear. A.V. and R.V. thrice insert the art., without putting “the” in italics. Cf. Mark 3:32. εἶτεν … εἶτεν. This very rare form of εἶτα is well attested here, although in Mark 4:17 we have εἶτα without variant. It occurs in a Messenian inscription of A.D. 91. It is said to be Ionic; Blass § 6. 2. πλήρηςσῖτον. With this reading πλήρης is indeclinable. See crit. note. If πλήρηςσῖτος is the original reading, the nom. gives a sort of triumphant ring to the conclusion; “then there is the full corn in the ear.” Cf. the change to the indic in Mark 4:27. 29. παραδοῖ. Aor. subj. = παραδῷ (WH. App. p. 168). Cf. γνοῖ Mark 5:43, δοῖ Mark 8:37, παραδοῖ Mark 14:10. The meaning is uncertain; either alloweth (R.V. marg.), or “bringeth itself forth”; cf. 1 Peter 2:23, where παρεδίδου may mean “committed himself.” ἀποστέλλει. He sendeth forth (Mark 3:14, Mark 6:7, Mark 13:27). Perhaps an echo of Joe 3:13, ἐξαποστείλατεδρέπανα, ὅτιπαρέστηκεντρυγητός. Cf. Revelation 14:15, πέμψοντὸδρέπανόνσου … ὅτιἐξηράνθηὁθερισμός. It is the husbandman who does this. The earth has done her mysterious work, and now he is wanted again. In class. Grk δρεπάνη is more common. παρέστηκεν. Is ready, ready for the sickle, as in Joe 3:13, where Vulg. has maturavit, not adest, as here. We have Christ’s interpretation of the Sower and of the Tares, but not of this kindred parable. As in the Sower, the seed is the Gospel and the soil is the hearts of those who receive it. The Sower and Reaper is Christ. Between His first and second coming we have the mysteriously combined action of soil and seed in the whole history of the Church. There is a remarkable parallel in Epictetus (Dis. iv. 8 sub fin.); “Fruit grows thus. The seed must be buried for some time, be hid, grow slowly, that it may come to perfection … Let the root grow, then acquire the first joint, then the second, then the third. Then in this way the fruit will naturally force its way out, even if I do not wish it.” See on Mark 4:17. 30. Καὶἔλεγεν. Mt., as often, substitutes an aor. ὁμοιώσωμεν. Delib. subj., as in Mark 12:14; 1 Corinthians 11:22. A double question, as in Luke 7:31, but there we have ὁμοιώσω. Nowhere else does Mk use ὁμοιόω, which occurs seven times in Mt. and thrice in Lk. Its use here might be quoted as evidence of Mk’s acquaintance with Q. Mk nowhere has ὅμοιος, which is freq. in Mt. and Lk. This passage stands alone in coupling Christ with His hearers. Nowhere does He use the plur. of Himself, as St Paul often does. Teaching by asking questions and answering them oneself is universal. Mt. omits the questions, perhaps as suggesting that Christ was in doubt or difficulty. The wording in Lk. is very different. ἐντίνι. The ἐν is literal; in what parable must we place it? The parable is a case or wrapper to contain the truth. The expression is unique. 31. ὡςκόκκῳσινάπεως. The verse is a medley of confused constructions, but with its meaning sufficiently plain. The three words seem to mix the forms of reply to the two questions, ὡς answering to πῶς and κόκκῳ to τίνι. Hence the reading κόκκον ([870][871][872] After the second ἐπὶτῆςγῆς, the constr. is lost in the superfluous καὶὅανσπαρῇ. The corrections in MSS. are various, and it is difficult to determine how much of the defective grammar is due to the Evangelist. Lk. connects the parable with the healing of a woman in a synagogue on the Sabbath. Neither Mk nor Mt. gives any hint of time or place. [870] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [871] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [872] odex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. μικρότερονὂνπάντωντ. σπ. This is the main feature; the smallness of the seed compared with the greatness of the development. This use of the comparative is freq. in N.T. Cf. Mark 9:34; Luke 7:28; Luke 9:48. The seed now is, not the Gospel, but the Kingdom. Again Christ seems to be using a current proverbial saying; cf. Mark 4:22; Mark 4:24. “Small as a mustard-seed” was a Jewish proverb. Lk. says that the man sows the seed “in his own garden.” 32. πάντωντῶνλαχάνων. More accurate than Lk., who says that it becomes a δένδρον. Lk. (Luke 11:42) gives λάχανα as the class to which ἡδύοσμον and πήγανον belong; St Paul (Romans 14:2), as the food which the weak vegetarian eats. Its derivation (λαχαίνω = dig) points to its meaning cultivated herbs, “vegetables.” Stanley (Sin. and Pal. p. 427) thinks that σίναπι in this parable probably means Salvadora Persica; but Sinapis nigra is the more usual identification (Tristram, Nat. Hist. of the Bible, p. 472). What follows seems to be an echo of Dan 4:11-12; Daniel 4:21 or Ezekiel 17:23; Ezekiel 31:6; the description may have been a commonplace. κατασκηνοῦν. [873][874] here, and [875][876][877] in Matthew 13:32, have κατασκηνοῖν. Cf. ἀποδεκατοῖν, [878][879][880] in Hebrews 7:5; φιμοῖν, [881][882] in 1 Peter 2:15. Similar forms are found in inscriptions, but not in papyri or in LXX. Blass § 22. 3; WH. II. § 410. [873] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [874] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [875] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [876] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [877] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [878] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [879] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [880] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [881] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [882] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. In this chapter we have three parables, which all point in the same direction, while each in addition has its own lesson. Seed is sown on good ground, and produces 30, 60, 100 fold. Seed is sown, and the sower has a sure return. A very small seed is sown, and the result is a very large plant. In each case the necessary thing is that the seed should be sown. In like manner the reign of God has been, and must continue to be, preached, and that reign, with immense development, will surely at last be absolute and complete. Even if this parable stood alone, which it does not, it would be conclusive against the view that Jesus believed that the end of the world was very near. 33. ἐλάλει … ἠδύναντο. The imperfects are again accurate (cf. Mark 4:2; Mark 4:10), yet Mt. has ἐλάλησεν. Αὐτοῖς refers to hearers who have not been mentioned; τὸνλόγον as in Mark 2:2. καθώς. Just as (Mark 1:2, Mark 11:6, Mark 14:16); the correspondence between His teaching and their capacity was exact. Here, Mark 14:16, and Mark 15:7, R.V. has “as” for καθώς, as if ὡς were used. This seems to imply that Christ’s parables were not elaborated beforehand. On each occasion He fitted them to His audience, whose hearts He read. Cf. Mark 4:11-12; John 16:12. In Mark 4:36 R.V. treats ὡς as καθώς. 34. χωρὶς … οὐκ. Cf. Philemon 1:14; Hebrews 9:22; Hebrews 12:14. Nullus facile sermo ejus invenitur, in quo non aliquid parabolarum sit intermistum (Bede). κατʼ ἰδίανδὲτοῖςἰδίοιςμαθ. But privately to His private disciples. The repetition of ἴδιος is doubtless intentional. With κατʼ ἰδίαν (freq. in Mk and Mt.) comp. κατὰμόνας (Mark 4:10): Galatians 2:2 is parallel. With τοῖςἰδίοις, “His own” (stronger than αὐτοῦ) comp. εἰςτὴνἰδίανπόλιν, εἰςτὸνἴδιονἀγρόν (Matthew 9:1; Matthew 22:5). ἐπέλυεν. He expounded, explicabat. The verb is used of interpreting dark sayings and questions. Solomon ῥᾳδίωςἐπελύετοτὰπροβαλλόμενασοφίσματα of the Queen of Sheba (Joseph. Ant. VIII. vi. 5). Cf. ἐπίλυσις (2 Peter 1:20) of the interpretation of Scripture. 35. ἐνἐκείνῃτῇἡμέρᾳ. This takes us back to Mark 3:20. Mt. gives the incident quite a different setting. Διέλθωμεν. The verb is more often used of traversing land than of crossing water. It is freq. in Lk. and Acts, and in Acts it is almost a technical word for a missionary journey on land (Acts 14:24, Acts 15:3; Acts 15:41, Acts 18:23, Acts 19:1; Acts 19:21, Acts 20:2). For crossing water we have διαπεράω (Mark 5:21, Mark 6:53; Matthew 9:1; Matthew 14:34; Acts 21:2; also in LXX.). Where διέρχομαι is used of traversing water, it means going on foot (1 Corinthians 10:1). 36. ἀφέντεςτὸνὄχλον. Mt. says that it was when He saw such a multitude that He gave the order to cross. He had been teaching from the boat (Mark 4:1). Apparently He was already lying down, too weary to help in dispersing the multitude. παραλαμβάνουσιναὐτὸνὡςἦν. They take Him with them (Acts 15:39), as He was, in their boat (cf. Mark 4:26). It is because it was their boat that they take Him rather than He them (Mark 9:2, Mark 10:32). ἄλλαπλοῖα. Their occupants had probably come round the boat in which Christ was, to listen to Him. We hear no more of them; they would disperse when the teaching ceased. As they contribute nothing to the narrative, they are omitted by Mt. and Lk., but the mention of them here is a considerable guarantee for the truth of the tradition. Their presence was remembered. 37. λαῖλαψ. The word is in all three. It perhaps expresses the swishing slap with which the wind struck; λα- is sometimes an intensive prefix; λαδρέω, λακατάρατος. ἐπέβαλλεν. The waves continued to beat into the boat. The imperf. ([883][884][885] etc.) is better than the aor. ([886][887][888] etc.). The intrans. use of ἐπιβάλλω is found in the later books of LXX. and in Polybius. Vulg. makes it trans., with λαῖλαψ as nom., procella … fluctus mittebat in navem. [883] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [884] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [885] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [886] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [887] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [888] Codex Basiliensis. 8th cent. At Basle. ἤδηγμίζεσθαι. Was now filling (R.V.). The needless repetition of τὸπλοῖον is characteristic. Cf. τὸνἄνθρωπον in Mark 7:15. 38. καὶαὐτός. And He Himself, as distinct from the anxious crew. Cf. Mark 6:47, Mark 8:29; καὶαὐτὸς is very freq. in Lk. ἐντῇπρύμνῃἐπὶτὸπροσκεφάλαιον. This graphic detail is peculiar to Mk. In the stern He was less in the way of the crew, and “the head-rest” indicates the usual furniture (Mark 4:21), or the only one in the boat. A.V. again ignores the article. He was wearied with much teaching, and all three mention that He fell asleep; καθεύδων comes with effect at the end of the sentence—fast asleep. Nowhere else is His sleeping mentioned; but He needed sleep, as He needed food. His humanity was in all respects real. ἐγείρουσιναὐτόν. They awake Him (Acts 12:7). Διδάσκαλε. Mt. has Κύριε, LK. his favourite Ἐπιστάτα. Only once in Mk (Mark 7:28) is Christ addressed as Κύριε. It is freq. in the other Gospels. οὐμέλεισοι. Cf. Wis 12:13; 1 Peter 5:7. This reproachful question is omitted by Mt., who substitutes σῶσον, and by Lk., who substitutes a second Ἐπιστάτα. Both Mt. and Lk. are disposed to omit what seems to tell against the Twelve; see on Mark 4:13. Cf. Nate dea, potes hoc sub casu ducere somnos? Virg. Aen. iv. 560. Bede compares the helpless dismay of the disciples at the death of Christ. In neither case did their belief that He was the Messiah convince them that disaster was impossible. All three have ἀπολλύμεθα, we are perishing. 39. διεγερθείς. Pointing back to ἐγείρουσιν (Mark 4:38); He awoke (R.V.); not “He arose” (A.V.). Σιώπα, πεφίμωσο. Mk alone preserves these words. Cf. Mark 1:25 and the rebuke to the braggart fig-tree (Mark 11:14). The asyndeton is peremptory. The rare perf. imperat. indicates that what is commanded is to continue in its effects; be still and remain so. Cf. ἔρρωσθε, Acts 15:29. For σιωπάω see on Mark 10:48. ἐγένετογαλήνη. In all three. This was more marvellous than the “sinking to rest” of the wind. Wind sometimes has dropped suddenly, and yet “the sea wrought and was tempestuous” long after the wind ceased. In Jonah 1:11, κοπάζω is used of the sea sinking to rest. There are several points of similarity between the two narratives; but there are more and far stronger points of contrast. 40. Τίδειλοίἐστε; οὔπωἔχετεπίστιν; Mt. slightly, and Lk. still more, tones down the rebuke, which is more severe than A.V. and R.V. represent. Neither here nor Revelation 21:8 does “fearful” adequately render δειλός, which means “cowardly” or “craven.” In Revelation 21:8 the δειλοί and ἄπιστοι are put in the front rank of those who are to receive the greater condemnation. Cf. Deuteronomy 20:8; Judges 7:3; and esp. Sir 2:12-13. The two questions are closely connected. It is their want of trust in Him that has made them cowards. If they had had firm faith, they would not have feared that the Messiah could perish in a storm, or allow them to perish for obeying His command; οὔπω, after all that they had heard Him say and seen Him do; see crit. note and cf. Mark 7:18. Caesar’s encouragement to the terrified pilot, “Thou bearest Caesar and his fortunes,” may be compared. For the asyndeton cf. Mark 6:38. 41. ἐφοβήθησανφόβονμέγαν. Cf. Mark 5:42; Isaiah 8:12; Jonah 1:10; 1Ma 10:8. Mk says that they feared, Mt. that they marvelled, Lk. gives both. We have the same cogn. acc. Luke 2:9. This fear is different from their terror during the storm, and it is not rebuked. To be suddenly conscious of the presence of the supernatural commonly engenders fear; Mark 6:50; Luke 1:12; Luke 1:30; Luke 5:10; Luke 5:26; Luke 8:37; Luke 9:32; etc. The disciples had seen His power over demons and over disease; but this power over wind and wave was a new thing. ἔλεγονπρὸςἀλλήλους. See on Mark 10:26. It is remarkable that in none of the accounts do they say anything to Him; and this also is natural (Mark 9:32, Mark 10:32). Even Peter is silent; contrast Luke 5:8; John 21:7. This was a miracle which, as fishermen, they could appreciate. In a legend they would have taken the miracle as a matter of course. ὑπακούει. Sing. verb with a plurality of nominatives, the so-called σχῆμαΠινδαρικόν, which is more common when the verb precedes (Mark 13:3; Matthew 5:18; Revelation 9:12); but the other order is not rare (Matthew 6:19; 1 Corinthians 15:50). Here “wind and sea” are regarded as one entity. [889][890][891] have ὑπακούουσιν. [889] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [890] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [891] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. A comparison of the three narratives shows substantial agreement, with some difference in details, esp. as to the words spoken. Augustine (De Cons. Evan. ii. 24) says, supposing Christ used words which no Evangelist records, but which mean much the same as what is recorded, “what does it matter?” See on Mark 10:46. It is instructive also to compare the three narratives with the description of a storm at sea in the Testaments (Naphtali vi. 4–9). It seems to be based on all three Gospels, esp. Mk and Lk., with a remarkable conclusion taken from John 6:21. Note especially γίνεταιλαῖλαψἀνέμουμεγάληκαὶἐπληρώθητὸπλοῖονὑδάτων, ὥστεκαὶσυντρίβεσθαιαὐτό. ὡςδὲἐπαύσατοὁχειμών, ἔφθασετὸσκάφοςἐπὶτῆςγῆςἐνεἰρήνῃ. It is difficult to believe that this narrative was written first and influenced two, three, and possibly all four of the Gospels. The above quotation is condensed, but without change of a word, in order to show the chief points of resemblance. 1. ἦλθον. This is all that we learn of the disciples in this section. Throughout the incident Jesus alone acts and directs. Even when the company returns to the other side (Mark 5:21), it is Jesus only who is mentioned. τῶνΓερασηνῶν. See crit. note. All three readings are found in all three places. The evidence shows that “Gadarenes” is right in Mt. and “Gerasenes” in Mk and Lk., while “Gergesenes” has little claim to be considered original anywhere. Origen supports “Gergesenes,” but on topographical grounds, not on textual evidence. The ruins now known as Gersa, Kersa, or Kursi may represent the place which Mk and Lk. call Gerasa, but which was known to Origen as Gergesa. But we cannot be sure that the modern names are corruptions of Gerasa or Gergesa: they may have had independent origin. “The country of the Gerasenes” may mean a large district, but the country round the Gerasa which was situated more than 30 miles S.E. of the Lake cannot be meant. Only at one place on the [1065] shore of the Lake is there a κρημνός. D.C.G. art. “Gerasenes.” [1065] Codex Basiliensis. 8th cent. At Basle. 2. ἐξελθόντοςαὐτοῦ. The more idiomatic ἐξελθόντιαὐτῷ ([1066][1067]) is an obvious correction, and ἐξελθόντωναὐτῶν ([1068] is influenced by ἦλθον, keeping the disciples in view a moment longer. Cf. Mark 5:18 and Mark 13:1, and see Blass § 74. 5. [1066] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [1067] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [1068] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. εὐθύςὑπήντησεναὐτῷ. The characteristic εὐθύς, though omitted in [1069] Lat.-Vet. Syrr. Arm., may be accepted as probably original. No sooner had Christ come on shore than the demoniac appeared and moved towards Him. Its seeming inconsistence with Mark 5:6 may have caused εὐθύς to be omitted. That ὑπαντάω means “meet accidentally,” while ἀπαντάω means “go to meet,” does not always hold; see Mark 14:13, where ἀπαντήσει is undisputed, and Luke 17:12, where ἀπήντησαν is probably right. [1069] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. ἐκτῶνμνημείων. No rock-hewn tombs have been found near Kersa, but a tomb built on the ground would be more likely to be chosen as a dwelling. Cf. οἰκοδομεῖτετὰμνημεῖατῶνπροφητῶν (Luke 11:47). ἄνθρωπος. Lk. says ἀνήρτις, Mt. δύο Matthew 20:30 has two blind men, where Mk and Lk. mention only one. Probably in both cases Mt. represents a tradition in which the greatness of the miraculous benefit has been enhanced by increasing the number of the recipients; the narrative in Mk is distinct and consistent throughout. The plur., τῶνμνημείων and τοῖςμνήμασιν (Mark 5:3; Mark 5:5), may, however, be said to give some support to the tradition of two demoniacs. Lichtenstein compares 2 Kings 18:17, where three ambassadors are named, while Isaiah 36:2 names Rabshakeh only. See S. J. Andrews, Life of our Lord, pp. 300 f., for other suggestions. ἐνπνεύματιἀκαθάρτῳ. See on Mark 1:23. 3. ὃςτὴνκατ. εἶχεν. The change from aor. to imperf. is accurate. Κατοίκησις, not rare in LXX., occurs nowhere else in N.T., and Mk nowhere has κατοικέω, which is freq. in N.T., esp. Acts and Rev. ἐντοῖςμνήμασιν. In the tombs (R.V.) rather than “amongst” them (A.V.). He took shelter sometimes in one and sometimes in another. Cf. Psalms 68:7, ἐξάγων … τοὺςκατοικοῦνταςἐντάφοις, and Isaiah 65:4, ἐντοῖςμνήμασιν … κοιμῶνται. In N.T. μνημεῖον is freq., while μνῆμα is rare. In class. Greek both words mean a “memorial” or “monument”; the meaning “tomb” is Biblical and perhaps colloquial. The fondness of those who suffer from mania or melancholia for tombs is well known; many instances in Wetstein. Calvin says of some of the questions which have been raised about this narrative, frivola est, imo stulta eorum divinatio. οὐδὲἁλύσειοὐκέτιοὐδείς. See crit. note. The accumulation of negatives is here peculiar to Mk. See on Mark 1:44 and note the expressive οὐδέ and οὐκέτι. “Not even a chain was any longer of any use,” implying that at one time it had sufficed. The statement explains how such a man came to be at large and to have his abode in the tombs. Contrast Luke 8:29. After δύναμαι the aor. infin. (δῆσαι) is normal; see on Mark 1:41. 4. διὰτὸ … δεδέσθαι. The διά is not quite logical. His having been often bound ineffectually was not the cause of its being impossible to bind him effectually; it was the cause of their ceasing to try, and of his being free, in spite of his being a peril to the inhabitants. Syr-Sin. has “because he had broken many fetters and chains and had escaped.” Cf. Acts 19:16. πέδαιςκαὶἁλύσεσι. It is more certain that πέδαι “fetters” than that ἁλύσεις means “manacles” or “hand-cuffs.” Vulg. has compedibus et catenis, not pedicis et manicis. The ἁλύσεις might fasten him to a wall, as St Paul was fastened to a soldier (Ephesians 6:20; 2 Timothy 1:16). But διεσπάσθαι would express the tearing asunder of manacles, and συντετρίφθαι the crushing of the fetters or smashing them with a stone; cf. Mark 14:3; Matthew 12:20; John 19:36. οὐδεὶςἴσχυεν. Coordinate with οὐδεὶςἐδύνατο in Mark 5:3. The difference between the verbs should be marked; no man could any more bind him … and no man had strength to tame him (R.V.). St James does not use ἰσχύω of taming the tongue (Mark 3:7-8); but it may be used of the physical effort to keep awake (Mark 14:37). Cf. John 21:6, where even R.V. has “not able.” 5. διὰπαντός. Neither here nor Luke 24:53 does διὰπ. mean that there were no intervals; διὰπ. expresses what is usual, and rather implies that there are breaks in what is generally continuous (Acts 2:25; Hebrews 9:6; Hebrews 13:15). νυκτὸςκαὶἡμέρας. See on Mark 4:27; here the gen. indicates intervals. ἦνκράζων. The periphrastic imperf. emphasizes the continuance of the action. κατακόπτωνἑαυτόν. Pounding himself, or perhaps gashing himself; lit. “cutting himself to pieces”; concidens se (Vulg.). Cf. concisus pugnis (Juv. iii. 300), and for the compound, κατέκλασεν (Mark 6:41). For the combination of participles see on Mark 1:15. 6. καὶἰδὼντὸνἸησοῦν. He had not come out of his dismal shelter because he saw Jesus land, so that his meeting Him (Mark 5:2) was accidental on his part. ἀπὸμακρόθεν. A pleonasm of which Mk is fond; Mark 8:3, Mark 11:13, Mark 14:54, Mark 15:40. Cf. ἐκπαιδιόθεν (Mark 9:21). In Matthew 26:58 the ἀπό is omitted in [1070][1071][1072] and in Matthew 27:55 ἀπʼ is omitted in [1073][1074] In class. Greek we should have πρόσωθεν or πόρρωθεν rather than μακρόθεν. Blass § 29. 3. [1070] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1071] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [1072] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. [1073] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1074] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. 7. Τίἐμοὶκαὶσοί. See on Mark 1:24. τοῦὑψίστου. The girl with a Python uses the same expression (Acts 16:17); elsewhere in N.T. “it occurs only in passages with an O.T. ring, Luke 1:32; Luke 1:35; Luke 1:76; Luke 6:35; Luke 8:28; Hebrews 7:1” (Swete). In LXX. it is freq. But the title is not exclusively Jewish, and may have been used by heathen before it was adopted by the Jews. It savours of polytheism in the sense of highest among many, and the demoniac may have been a heathen. In Jewish writings it is specially freq. in those of the second cent. B.C. See Charles, Book of Jubilees, p. 213; Clemen, Primitive Christianity, p. 81. Theophylact points out that Christ’s enemies, the demons, exhibited better knowledge of Him than His friends had shown (Mark 4:41), or showed even later (Mark 6:50). ὁρκίζωσετὸνθεόν. The common phrase; cf. Acts 19:13 and ἐνορκίζωὑμᾶςτὸνκύριον (1 Thessalonians 5:27). The double acc. is found in inscriptions. Deissmann, Bib. St. p. 281. In LXX. we find both κατὰτοῦθεοῦ and ἐντῷθεῷ. In order to influence Jesus, the demon uses the very phrase that was commonly employed in exorcisms. μήμεβασανίσῃς. While the man runs to Jesus and prostrates himself, the evil power by which he is obsessed shrinks in terror from Him. Immediate punishment is expected from One who has the power to inflict it. Mt. inserts the significant πρὸκαιροῦ. Cf. Revelation 14:10; Revelation 20:10; also βάσανος in Luke 16:23; Luke 16:28. The history of the noun indicates the delusion which has produced, and still produces, hideous suffering, that torture is a touch-stone or test of truth. Bede and Theophylact suggest that it was torture to the malignant spirits to be made to cease from tormenting a human being; but this is not what the cry means. 8. ἔλεγενγάρ. Here the force of the imperf., as referring to action which preceded something already mentioned, is best represented in English by the pluperf.; For He had been saying, or had said; cf. Mark 5:28, Mark 6:18; Matthew 14:4; also Acts 9:39, ὅσαἐποίει, “which Dorcas had been making while she was with them.” Burton, § 29. τὸπνεῦματὸἀκάθαρτον. Nom. with art. for voc., as often in N.T. (Mark 5:41, Mark 9:25; Luke 8:54; Luke 10:21; Luke 18:11; Luke 18:13; Colossians 3:18; Ephesians 6:1; etc.). It is specially common with imperatives and may be due in some cases to Heb. influence (2 Kings 9:31; Jeremiah 47:6). 9. ἐπηρώτα. Mk, who regards conversation as a process, nearly always puts ἐπερωτάω in the imperf. (Mark 7:5; Mark 7:17, Mark 8:23; Mark 8:27; Mark 8:29, Mark 9:11; Mark 9:28; Mark 9:33, Mark 10:2; Mark 10:10; Mark 10:17, etc.); so that we cannot infer that the question had to be repeated, although it may have been. Asking for the name excited suspicion; it might be used for βασανισμός. It was a common belief that, in order to exorcize a demon, you must address it by name. Deissmann, Light from the Ancient East, pp. 252, 257. But the purpose of the question was rather to get the man to distinguish his own personality. This it fails to do; the obsession is still too strong. Mt., as usual, omits a question which seems to imply that Christ was ignorant and needed information. On the reply see crit. note. Λεγιών. This introduction of a Latin word is a mark of authenticity; it is in place, but it would not be likely to be invented. In conquered Palestine, “legion” would suggest numbers, strength, and relentless oppression. Cf. Luke 8:2; Luke 11:26. Legio non pro finito numero, sed tantum pro magna turba accipitur (Calvin). The man felt as if he were possessed by a legion of demons. Syr-Sin. has “Our name is Legion.” Cf. the “seven demons” in Mary Magdalen (Luke 8:2). 10. παρεκάλει. In spite of the masc. πολλοίἐσμεν, the sing, is retained, because the demons use the man as their organ. Lk. has παρεκάλουν (as [1075][1076] here), marking the plurality of the hostile forces, although neut. plur. (δαιμόνιαπολλά) has preceded. [1075] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [1076] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. πολλά. Adverbial, as usual, deprecabatur illum multum (Vulg.). See on Mark 1:45, and for ἵνα on Mark 3:9. ἔξωτῆςχώρας. If this expresses the wish of the man, it means that he fears to be sent away from his familiar haunts and his home (Mark 5:19). If, as Lk. takes it, it expresses the wish of the demons, it means that they fear to be sent εἰςτὴνἄβυσσον, which probably means the penal part of Hades. 11. πρὸςτῷὄρει. “At the mountain,” or on the mountain side (R.V.); cf. Luke 19:37; John 18:16; John 20:11-12. 12. παρεκάλεσαν. All three have the plur. here, showing that the request is that of the demons; already they are dissociating themselves from the man. See crit. note. Πέμψον. Here only does Mk use πέμπω, which is more suitable than Mt.’s ἀπόστειλον, for that would imply that Christ was to give the demons a mission as well as permission. Lk. has neither verb. See on Mark 3:14. 13. ἐπέτρεψεναὐτοῖς. See crit. note. He gave them leave. The distinction between permitting and commanding is not of much value for the purpose of freeing our Lord from responsibility for the entrance of the demons into the swine. The suggestion that He who was capable of surprise (Mark 4:13; Mark 4:40, Mark 6:6; Matthew 8:10; Matthew 15:28; Matthew 16:8), and of ignorance (Mark 13:32; Matthew 24:36) did not foresee the consequences of giving permission, does free Him from responsibility for the destruction of the swine. But some striking proof that the unclean spirits had left the man may have been necessary in order to assure him and the inhabitants that he had been, not merely quieted, but permanently cured. On the enormous superiority of man to brutes, Bede remarks, ob unius hominis salutem duo millia porcorum suffocantur. On the fate of the demons, Euthymius says, μελετήσαντεςβλάψαι, πλεῖονἐβλάβησαν. See Salmon, Human Element, pp. 277f.; Plummer, S. Matthew, pp. 132 f., S. Luke, pp. 228 f. εἰσῆλθονεἰςτοὺςχοίρους. Science raises no difficulty here. Of the marvellous power of mind over matter our knowledge is increasing rapidly, and it would be rash to deny that brutes can be influenced by spirits. The plur. verb keeps the plurality of the spirits in sight. τοῦκρημνοῦ. “The well-known steep.” Travellers think that it can be identified. Cf. 2 Chronicles 25:12. ὡςδισχίλιοι. Mk alone gives this estimate. Mt. omits it, as also the “200 pennyworth” (Mark 6:37) and the “300 pence” (Mark 14:5). This estimate may have come from the owners, who might exaggerate their loss. An inventor would have said 4000 or 5000, to correspond with the legion. It is not very probable that the owners were Jews, who had no right to keep these unclean animals; and the plea that they were justly punished for their disobedience cannot be pressed. The population on the [1077] side of the Lake was largely heathen. [1077] Codex Basiliensis. 8th cent. At Basle. 14. τοὺςἀγρούς. “Farms” or “hamlets” (Mark 6:36; Mark 6:56); so only in the plur. Excepting Acts 4:37, the word occurs only in Mk, Mt. and Lk. τὸγεγονός. “What had really happened”; they hardly knew what to believe, and they came to see for themselves. 15. θεωροῦσιν. Much stronger than the previous ἰδεῖν. Cf. Mark 3:11; Mark 12:41; Mark 15:40. τὸνδαιμονιζόμενον. This is their view of him; to them he is still “the demoniac,” unless the participle be imperf. Contrast ὁδαιμονισθείς (Mark 5:18) and see on Mark 1:32. The three participles which follow form a climax. He was sitting quietly, instead of roaming and raving; that was not much, for he had his quiet moments. He was clothed; that was still more, for he had for a long time worn no clothes (Lk.). Above all, he was no longer controlled by diabolical influences, but could control himself. Lk. adds that they found him “at the feet of Jesus.” In contrast to all this, τὸνἐσχηκότατὸνλεγιῶνα is added. Syr-Sin. omits it as superfluous, but it has point. They had come out at the report of a great disaster, and they find the proof of a marvellous cure. ἐφοβήθησαν. See on Mark 4:41. Evidence of the presence of supernatural power again inspires fear. 16. διηγήσαντο. Cf. Luke 9:10; Acts 9:27; Acts 12:17. The compound indicates the fulness with which the spectators narrated what had taken place. The spectators would be chiefly the Twelve and the swineherds. 17. ἤρξαντο. We return to the inhabitants mentioned in Mark 5:15. Jesus had just freed them from a great terror, by delivering one who had relations and friends among them from an obsession of extraordinary violence; and they began to beseech Him—one expects some such conclusion as “to abide with them,” or “to heal their sick”; but there comes, with tragic irony, the conclusion—to depart from their borders. As in Luke 14:18, there is no ἀλλά or δέ to prepare one for this surprising conclusion, a conclusion which a writer of fiction would not be likely to invent. But ἐφοβήθησαν and περὶτῶνχοίρων give the explanation. They were afraid of this mighty Wonderworker, and they did not want any more losses. Hoc foedi stuporis signum est, quod eos magis terret porcorum jactura quam animae salus exhilarat (Calvin). The widow of Zarephath (1 Kings 17:18) is a somewhat similar case. Christ at once granted their request. They were not worthy, and He could do more effective work elsewhere. 18. ἐμβαίνοντοςαὐτοῦ … αὐτόν. See crit. note. For the constr. see on Mark 5:2. Mt. omits this incident. ὁδαιμονισθείς. No longer ὁδαιμονιζόμενος. ἵναμετʼ αὐτοῦᾖ. The man fears the populace who had treated him with such rigour, and who were so hostile to his Deliverer. He naturally clings to the latter. For ἵνα see on Mark 3:9. 19. Ὕπαγε … καὶἀπάγγειλον. It is startling to find that, while the Twelve are kept to be trained at His side (Mark 3:14), this healed demoniac, who wishes to be kept with Him, is at once sent to be an evangelist and prepare the way for Christ’s teaching (Mark 7:31); also that, whereas He usually told those who were cured to say nothing about these benefits (Mark 1:44, Mark 5:43, Mark 7:36; Matthew 9:30), He charges this man to let his family and his acquaintances know all the mercy that had been shown to him. The explanation seems to be that there was no one else to send; Christ would be there again before any one could be trained for evangelistic work, and the man could do more good at home than by remaining with Christ. Secondly, in Peraea there was no risk of political capital being made out of His fame as a Worker of miracles. See on Mark 1:44. Here ὃσα refers to importance rather than number; see on Mark 3:8. Great things had been done for the man, but not very many. ὁκύριος. In Lk., both Κύριος and ὁΚύριος are used of Jehovah, while ὁΚύριος (but never Κύριος) is sometimes used of Christ. In Mk, Κύριος is always Jehovah, while ὁΚύριος occurs only twice, here and Mark 11:3. Here it doubtless means Jehovah, as Lk. interprets it, placing ὁθεός at the end with emphasis. In Mark 11:3 it means Christ, but probably in the sense of “Master” rather than “Lord.” πεποίηκενκαὶἠλέησεν. The change from perf. to aor. is remarkable. Actual confusion of tenses is not uncommon in illiterate writings, and perfects are used without much difference of meaning from aorists; but in most examples in N.T. of mixture of tenses, as here, each tense may have its proper force; “what things the Lord hath done for thee, the results of which still remain, and how in expelling the demons He had mercy on thee.” The perf. gives the permanent cure, the aor. the moment of deliverance. Such changes are rather freq. in Rev. (Mark 3:3, Mark 8:5, Mark 11:17). Cf. 1 John 1:1. Conversely (Acts 21:28; Revelation 5:7). It is more difficult to give a distinctive force to each tense in ἑώρακενκαὶἤκουσεν (John 3:32); and still more difficult in πέπρακενκαὶἠγόρασεν (Matthew 13:46). Winer, p. 340; Burton § 80, 88; Blass § 50. 3, 4; J. H. Moulton, p. 142. The irregularity here is not in the change of tense, but in carrying on ὅσα to ἠλέησεν instead of supplying ὡς. 20. ἤρξατοκηρύσσειν. Cf. Mark 1:45, where the cleansed leper does the same, and Mark 7:36, where the healed deaf-mute and his friends do the same. ὅσαἐποίησεναὐτῷὁἸησοῦς. He had been told to report all that God had done for him, but it was natural that he should name the visible Benefactor. Lk. marks the contrast strongly, with ὁθεός at the end of one sentence and ὁἸησοῦς at the end of the other. Mk intimates that in other respects the man did more than execute his commission; κηρύσσειν (Mark 1:4; Mark 1:7; Mark 1:39; Mark 1:45, Mark 3:14, Mark 6:12, etc.) is stronger than ἀπάγγειλον (Mark 6:30; Luke 7:18; Luke 7:22, etc.); and ἐντῇΔεκαπόλει is much wider than πρὸςτοὺςσούς. “The ‘Decapolis’ was used loosely, without strict reference to the federated cities, the lists of which varied (Mark 7:31; Matthew 4:25).” καὶπάντεςἐθαύμαζον. Mk only. It was an unfruitful kind of wonder at present; cf. Mark 2:12, Mark 5:42. 21. διαπεράσαντος. The usual word for crossing water; see on Mark 4:35. He crosses from the [1078] to the W. shore of the Lake, from those who had begged Him to leave them, to those who at once gather together and throng Him. Lk. using his special verb says that they welcomed Him, ἀπεδέξατοαὐτὸνὁὄχλος, Mk that a great multitude were crowded together upon Him. [1078] Codex Basiliensis. 8th cent. At Basle. ἐπʼ αὐτόν. This kind of constr. is freq. in Mk after a gen. abs. Cf. Mark 5:2, Mark 9:28, Mark 10:17, Mark 11:27, Mark 13:1; Mark 13:3. Winer, p. 259. ἦνπαρὰτὴνθάλασσαν. He was by the sea; probably no motion to the sea is suggested; παρά c. acc. in late Greek is freq. after verbs of rest; Mark 4:1; Acts 10:6; see on Mark 10:46. Winer, 503. The remark here is quite in place. Finding a large audience awaiting the arrival of the boat, Jesus remained on the shore and addressed them. In Matthew 9:18, Jesus is in a house when Jairus comes. 22. εἷςτῶνἀρχισυναγώγων. There was usually only one to each synagogue. These officials regulated the services and perhaps had charge of the buildings. Ἰάειρος. Usually those on whom or for whom Jesus does His mighty works are nameless. Jair (Numbers 32:41; Judges 10:3) means “he will give light” rather than “he will awaken”; but even if the latter derivation were correct, it would not prove that the name was invented to match the story, nor would the invention of the name prove that the whole story was invention. As in the case of Lazarus and his sisters, the name of the leading person in this incident would be likely to be remembered. The daughter may have been a well known person, like Alexander and Rufus (Mark 15:21), when Mk wrote. Bartimaeus, Mary Magdalen, and Malchus are similar instances. πρὸςτοὺςπόδαςαὐτοῦ. In the Synoptics αὐτοῦ generally follows its substantive (Mark 5:27, Mark 6:1; Mark 6:4, etc.); in Jn it often precedes (Mark 11:32, Mark 1:27, etc.), about 16 times in all. 23. παρεκάλειπολλά. Vulg. again has multum (Mark 5:10), which is evidently right. See on Mark 3:12. Τὸθυγάτριόνμου. Peculiar to Mk, and he alone in N.T. uses this diminutive; cf. Mark 7:25. He also uses κοράσιον, κυνάριον, ἰχθύδιον, πλοιάριον, ψιχίον, ὠτάριον, παιδίσκη. This little maid was an only child, like the widow’s son at Nain and the lunatic boy. In all three cases we owe this detail to Lk. She was about twelve. ἐσχάτωςἔχει. In extremis est (Vulg.). Josephus (Ant. IX. viii. 6) has ἐνἐσχάτοιςὄντα. Mt. says that Jairus reported that she was already dead; and he begs to have her restored to life. ἵναἐλθὼνἐπιθῇς. It is easy to understand some such verb as παρακαλῶ or θέλω. Cf. 2 Corinthians 8:7; Ephesians 5:33. In Mark 10:51 the preceding θέλεις supplies the ellipse. Blass § 64. 4. Vulg. makes two imperatives, veni impone manus; so also Syr-Sin. [1079] is similar, ἐλθὲἅψαιαὐτῆςἐκτῶνχειρῶνσου. Here, as in Mark 1:27, strong feeling breaks the utterance. Jairus believes that Christ can heal, but that He must come and touch in order to do so. As a symbol of blessing the imposition of hands aided the sufferer’s faith, and Christ often used it (Mark 1:41, Mark 6:5, Mark 7:32, Mark 8:23; Mark 8:25). [1079] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 24. ἀπῆλθεν. “He went away with him at once, and the crowd kept on following and pressing on Him,” so that He moves with difficulty. The change from aor. to imperf. is accurate, and the change from sing. (ἠκολούθει) to plur. (συνέθλιβον) is natural. 25. οὖσαἐνῥύσειαἵματος. “Being in a condition of hemorrhage.” Cf. ἐνἐκστάσει, ἐνφθορᾷ, ἐνἔχθρᾳ: ῥύσις is from the unused ῥύω, whence the late forms ἔρρυσα and ἔρρυκα. The accumulation of participles is here very remarkable: we have seven in three verses. See on Mark 1:15. 26. πολλὰπαθοῦσαὑπὸπολλῶν. Elegant classical Greek. Multa perpessa a compluribus (Vulg.) does not reproduce the effective repetition. Here probably πολλά is cogn. acc. rather than adverbial; many things of many physicians (A.V., R.V.). The remedies employed by Jewish doctors, some severe, and others silly and disgusting, are given by John Lightfoot. This verse is peculiar to Mk. The beloved physician, in consideration to the profession, tones it down to οὐκἴσχυσενὑπʼ οὐδενὸςθεραπευθῆναι, for ἰατροῖςπροσαναλώσασαὅλοντὸνβίοναὐτῆς are omitted in [1080][1081] Syr-Sin. and are of doubtful authority. Even if they are admitted, there is no mention of her sufferings at the hands of the doctors, or of her having been made worse by them, and the cause of failure is her want of strength to profit by treatment rather than their want of skill. In the [1082] text of Tob 2:10, it is said that he went (every morning, Chal.) to the physicians to be treated for his eyesight, and that the more they anointed him with their drugs, the worse the white films became, until he was totally blind. Wetstein quotes Menander, πολλῶνἰατρῶνεἴσοδόςμʼ ἀπώλεσε. Plin. Hist. Nat. xxix. 5, Hinc illa infelicis monumenti inscriptio, turba se medicorum periisse. Petronius 42, Plures medici illum perdiderunt. [1080] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1081] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [1082] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. δαπανήσασα. This verb of simple meaning occurs five times in N.T., and Vulg. uses four different words in translating it, erogo here, dissipo Luke 15:14, inpendo Acts 21:24 and 2 Corinthians 12:15, insumo James 4:3. Note the combination of participles. τὰπαρʼ αὐτῆς. Cf. τὰπαρʼ αὐτῶν Luke 10:7, τὰπαρʼ ὑμῶν Philippians 4:18. In each case παρά indicates the passage of something from one to another: τό or τά before prepositions is freq. in Lk. and Acts, rare in Mk and Mt., and nowhere in Jn. μηδὲνὠφεληθεῖσα. The μηδέν (not οὐδέν) does not prove that this is given as her conviction rather than as an actual fact; in N.T., μή with participles is usual, even when facts are stated. See on Mark 2:4. 27. τὰπερὶτοῦἸησοῦ. His fame as a Healer. Cf. Luke 24:19; Luke 24:27; Acts 18:25; Acts 28:31. The τά is genuine ([1083][1084][1085][1086][1087][1088]). [1083] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1084] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [1085] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1086] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [1087] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [1088] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. ὄπισθεν. So that He might not see her. Mt. and Lk. say that she touched His κράσπεδον, the “tassel” or “corner,” two of which would hang behind. See Driver on Deuteronomy 22:12. Nowhere else in Mk have we so long a sentence (25–27). 28. ἔλεγενγάρ. For she had been saying; see on Mark 5:8. Mt. adds ἐνἑαυτῇ, which [1089][1090][1091][1092] 33 insert in Mk, and no doubt it is true in fact. She would not speak aloud of her malady or of her intention. [1089] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [1090] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris. [1091] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ. [1092] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. Ἐὰνἅψωμαικἂντῶνἱματίων. If I should lay hold of if even His garments. Cf. Mark 6:56; Winer, p. 730. The plur. denotes the clothes as a whole, not two ἱμάτια (Mark 15:20). There is a superficial resemblance to the action of Valeria, sister of Hortensius, who came behind Sulla in the theatre and took a little of the nap off his robe. Replying to his amazement she said, “I only wish to have a little share in your prosperity” (Plut. Sulla, sub fin.). Theophylact contrasts the woman’s faith in the power of Christ’s robe with the half-faith of Jairus, who thought that Christ could heal with a touch, but not with a word spoken at a distance. He adds that he who believes in the Incarnation has touched Christ’s robe. 29. ἴαται. The suddenness (εὐθύς, Lk. παραχρῆμα) of the cure convinced her of its permanence; hence the perf. The verb occurs here only in Mk, but in “the physician” it is freq. See on Mark 10:52. 30. καὶεὐθὺς … ἐπιγνούς. His perception of what had taken place was simultaneous with the sudden cure. ἐπιγνοὺςἐνἑαυτῷ … ἐξελθοῦσαν. Cf. Mark 2:8. The compound seems to indicate the superiority of His knowledge to hers (ἔγνω). Neither A.V. nor R.V. is correct as to ἐξελθοῦσαν. It does not mean that the power went forth without Christ’s knowledge, and that He did not know of its operation until after it had gone forth and worked the cure. The ἐπιγνούς and the ἐξελθοῦσαν were simultaneous, and to express this in English, as in Latin, the participle must become an Infinitive; perceiving in Himself His miraculous power go forth. R.V. has a similar error Luke 10:18, where ἐθεώρουν and πεσόντα are simultaneous; therefore I beheld Satan fall (A.V.) is right, and “fallen” (R.V.) cannot stand. Christ did not mean that He saw Satan prostrate. Here the meaning is that as soon as the hand of faith touched Christ’s robe there was a response on His part, a response of which He was conscious. We may think of Him as ceaselessly willing to respond to such calls, however imperfectly they might be made. ἐπιστραφείς. Another combination of participles; see on Mark 1:15. As in Mark 8:33, this passive form is middle in sense. He turned because the touch had come from behind. Τίςμουἥψατοτῶνἱματίων; Who laid hold of My garments? “Touched” is hardly adequate; cf. Mark 1:41, Mark 3:10. It was good for the woman that she should come forward and confess her faith and its result, and Christ may have asked the question for her sake. For educational purposes He sometimes asked questions of which He knew the answer (Mark 9:33). But He seems to have abstained from using supernatural power in cases in which the knowledge could be obtained without it. “How many loaves have ye? go and see” (Mark 6:38; cf. Mark 8:5), “How long time is it since this hath come to him?” (Mark 9:21), “Where have ye laid him?” (John 11:34), are questions in which He asked for information. Mt. omits these and other questions which seem to imply ignorance on the part of Christ; see on Mark 8:12; Mark 8:23, Mark 9:16, Mark 14:14. 31. οἱμαθηταί. Lk. says that it was Peter, and the impulsive remark is characteristic of him; cf. Mark 1:36, Mark 8:32. The difference between unsympathetic pressing and sympathetic grasping in spiritual contact with Christ has been often pointed out. Caro premit, fides tangit (Aug.). 32. περιεβλέπετοἰδεῖν. Lk. records a reply to Peter; but it seems to be constructed out of our Mark 5:30. Here Christ makes no reply, but follows up His own question with a searching look all round (Mark 3:5; Mark 3:34, Mark 10:23, Mark 11:11); and this is more impressive. The fem. τὴντ. ποιήσασαν may mean that He already knew who she was. But it probably merely anticipates the discovery, for the imperf. implies that He continued looking around before the ἰδεῖν (Mark 4:12) took place. 33. φοβηθεῖσακαὶτρέμουσα, εἰδυῖα. The change of tense intimates that she had been frightened and was still trembling. But see on Mark 5:36. The three participles (Mark 1:15) indicate that even if she had denied it (Lk.’s favourite πάντων need not include her), her manner would have betrayed her. She may have feared that she had been too bold and that her malady might return; she was not afraid that she had made Him Levitically unclean by touching His clothes. Chrysostom suggests that she was made to declare her malady and the manner of its cure in order to sustain the failing faith of Jairus. πᾶσαντὴνἀλήθειαν. A classical expression; the whole truth. Socrates (Plato Apol. 17), after saying that his accusers have uttered scarcely a word that is true, promises the Athenians that they shall hear from him πᾶσαντὴνἀλήθειαν. 34. ἡπίστιςσουσ. σ. Cf. Mark 10:52. Calvin points out that these words do not encourage a belief in the efficacy of relics. With the address comp. τέκνον (Mark 2:5). ὕπαγεεἰςεἰρήνην. Cf. Luke 7:50; Luke 8:48, 1 Samuel 1:17; 1 Samuel 20:42. Stronger than ἐνεἰρήνῃ (Acts 16:36; James 2:16), which attaches the peace to the moment of departure rather than to the subsequent life. Vade in pace (Vulg.) is inadequate. ἴσθιὑγιὴςἀπό. Be safe from; there is no fear of a return of the infliction. See on Mark 3:10. Bernice or Veronica as the name of this woman first appears in the Acts of Pilate, Gospel of Nicodemus i. 7. Eusebius (H. E. vii. 18) saw statues at Caesarea which were erroneously believed to represent Christ and this woman. Sozomen (Mark 5:21) and Philostorgius (Mark 7:3) say that Julian removed the statue of Christ and set up one of himself, which was destroyed by lightning. Ps.-Ambrosius (serm. 46) has the strange idea that this woman was Martha, the sister of Lazarus. Macarius Magnes (Mark 1:6) makes her a princess of Edessa. 35. Ἔτιαὐτοῦλαλοῦντος. As in Mark 14:43. Cf. Acts 10:44; Job 1:16-18. While He was yet speaking. ἔρχονται. This may be impersonal; “some one comes.” Cf. δώσουσιν (Luke 6:38), αἰτοῦσιν and αἰτήσουσιν (Luke 12:20; Luke 12:48). See on Luke 12:20. ἀπὸτοῦἀρχισυναγώγου. From his house, probably sent by his wife (Mark 5:40); the ruler himself is with Christ, and the message is addressed to him. His anxiety during the delay caused by the woman with the issue must have been intense. Evidently, the family had no hope of a resurrection, if the child died. Mt. omits this message and makes the ruler report the death of the child and ask for restoration to life, which is much less probable. A man who believed that Christ must be present in order to heal would not expect a resurrection. ἀπέθανεν. Cf. Mark 9:26; John 11:14. As in the case of ἐξέστη (Mark 3:21), these aorists are almost perfects, expressing present effect of recent past action; therefore not “she died,” but she is dead. In John 8:52-53, the aor. has its proper force, the point being that they died then rather than that they “are dead” (A.V., R.V.) now. In that case the past action was not recent. σκύλλεις. Like βάλλω (Mark 2:22, Mark 4:26), σκύλλω illustrates the tendency of words to become weaker in meaning; it signifies (1) “flay,” (2) “mangle,” (3) “vex,” “annoy” (Matthew 9:36; Luke 7:6). Comp. the French gêner and gêne, which is a doublet of gehenne. 36. παρακούσας. Not heeding (R.V.) rather than “overhearing” (R.V. marg.). So Matthew 18:17 bis and always (7 times) in LXX. The aor. part. of antecedent action is often rightly translated by pres. part. Cf. ἐπιγνούς in Mark 5:30, and perhaps φοβηθεῖσα, Mark 5:33. Burton, § 138. Μὴφοβοῦ, μόνονπίστευε. The pres. imperat. in each case has its full force; Cease to fear; only continue to believe. Fear that his petition to Christ would now be useless had begun to shake the father’s faith. See on Mark 6:38. 37. οὐκἀφῆκενοὐδένα. Double negative; see on Mark 1:44. Perhaps most of the crowd dispersed at the news of the girl’s death, and Christ dismissed the rest. He wished to disturb the mourning household as little as possible; but a few independent witnesses might be needed. Peter, James and John is the order in Mk (Mark 3:16, Mark 9:2, Mark 13:3, Mark 14:33). Lk. usually puts John before James (Luke 8:51; Luke 9:28; Acts 1:13). When Lk. wrote, John was the better known of the two. It was to these three, and to these three alone, that Christ Himself gave names, Peter and Boanerges. See crit. note. 38. θεωρεῖθόρυβον. Beholdeth a tumult. The house is full of an excited throng who are screaming lamentations (Jeremiah 4:8) to express sympathy with the bereaved parents, and Christ gazes (Mark 5:15) at the unseemly tumult (Mark 14:2; Matthew 27:24; Acts 21:34). He must have been some distance from the house when Jairus found Him. Since the father left home the child has died and the professional mourners (Amos 5:16) have arrived. 39. Τίθορυβεῖσθε; He stills this tumult, like that of the storm on the Lake, and that made by the demoniac (Mark 1:25, Mark 4:39); but here, as He has rational beings to deal with, He reasons with them first. οὐκἀπέθανεν. Aor. as in Mark 5:35. The probable meaning is that Christ knew that He was about to recall her to life, and therefore He says καθεύδει of her, as He says κεκοίμηται of Lazarus (John 11:11). The Evangelists regard her as dead, Lk. expressly so. Hominibus mortua, Deo dormiebat (Bede). But it is possible that He knew that she was only in a trance. 40. κατεγέλωναὐτοῦ. They laughed derisively at Him; laughed Him to scorn. Cf. καταγινώσκω, κατακρίνω, καταψηφίζομαι. The gen. is normal. Sadler may be right in suggesting that their ridicule was interested, for their pay as mourners depended upon her being dead, not asleep. ἐκβαλὼνπάντας. These mourners, whether hired or friends of the family, would be unwilling to go; cf. Mark 11:15, and for αὐτὸςδέ, “But He on His part,” Mark 1:8, and often in Lk. παραλαμβάνει. This is the common use of παραλαμβάνω in the Gospels, of Christ taking others with Him (Mark 9:2, Mark 10:32, Mark 14:33); Mark 4:36 is exceptional. Euthymius suggests that the father and mother were witnesses in the family’s interests, the chosen Three in Christ’s interest. All five were sympathetic and believing witnesses, like the bearers of the paralytic (Mark 2:3). See crit. note. 41. κρατήσαςτῆςχειρός. See on Mark 1:31. Ταλειθά, κούμ. See crit. note. The extraordinary shapes which these Aramaic words are made to assume in some texts may be ignored. English Versions have not escaped; Wiclif has Tabita, Tyndale has Tabitha, and Coverdale Thabitha. Cf. Mark 7:34, Mark 11:9, Mark 14:36, Mark 15:34. On the Aramaic expressions preserved in the Gospels, esp. in Mk and Jn, see Zahn, Intr. to N.T., I. pp. 2 f. Both Christ and His disciples habitually spoke Aramaic, although He, and perhaps most of them, sometimes spoke Greek. G. Milligan, N.T. Documents, p. 36. Τὸκοράσιον. See on Mark 5:8; Lk. ἡπαῖς. The diminutive occurs only in Mk and Mt., and only of this maiden and the dancing girl (Mark 6:22). The Aramaic hardly justifies the insertion of σοὶλέγω. As in Mark 3:17 and Mark 15:34, the rendering of Aramaic given by Mk raises questions. 42. εὐθὺςἀνέστη … περιεπάτει. Lk. again has παραχρῆμα where Mk has εὐθύς (Mark 5:29). The change of tense is accurate; the rising was instantaneous, the walking continued. The latter, mentioned by Mk only, like διηκόνειαὐτοῖς (Mark 1:31), showed the completeness of the restoration. Bede remarks that spiritual resurrection must be followed by virtuous activity. ἦνγὰρἐτῶνδώδεκα. “For she was old enough to walk.” Bengel notes that her life began when the woman’s affliction began (Mark 5:25). ἐξέστησανεὐθὺςἐκστάσειμεγάλῃ. See crit. note and cf. Mark 4:41; Genesis 27:33. We have ἔκστασις = “amazement” Mark 16:8; Luke 5:26; Acts 3:10; elsewhere “a trance,” Acts 10:10; Acts 22:17. 43. διεστείλατο. One of Mk’s words; he has it five times; elsewhere in N.T. thrice. ἵναμηδεὶςγνοῖτοῦτο. See crit. note. The charge is perplexing, for it would be impossible to keep such a miracle secret, and perhaps for this reason Mt. omits it; but his narrative throughout is greatly abbreviated. The object would be to let no one know till He had time to leave the place and avoid the unspiritual admiration of the crowd. Christ seems to have wished to minimize the miracle (Mark 5:39), certainly not to astound them with it. When the child arose and walked, they would say, “He was right after all; she was only asleep” (Lagrange). And it was best for the recipients of this great benefit that they should not talk, but be thankful. Cf. Mark 7:36, Mark 9:9, where διαστέλλομαι is again used. For γνοῖ see on παραδοῖ, Mark 4:29. δοθῆναιαὐτῇφαγεῖν. In the joy of recovering their child the parents might have forgotten this. “Life restored by miracle must be supported by ordinary means; miracle has no place where human care will suffice” (Swete). Christ does not employ supernatural means of knowing where information can be gained by asking (see on Mark 5:30). The stone that closed the tomb of Lazarus was removed by human labour (John 11:39; John 11:41). The gate which Rhoda could unfasten did not open of its own accord (Acts 12:10; Acts 12:16). Some Fathers regard this command as given to prove the reality of the restoration to life, because Christ ate in order to prove the reality of His Resurrection (Luke 24:43); but the idea is out of place here. For εἶπεν, told = bade, cf. Mark 8:7. 1. ἐκεῖθεν. From Capernaum. ἔρχεταιεἰςτὴνπατρίδααὐτοῦ. See critical note. “His country” means “His home,” Nazareth (Mark 1:9; Mark 1:24), where His family was well known (Mark 6:3). Cf. Joseph. Ant. x. vii. 3. οἱμαθηταὶαὐτοῦ. Mk alone mentions them here. Jesus had left Nazareth as a private individual, and He comes back as a famous Teacher with a band of pupils; see on Mark 2:15. 2. ἤρξατοδιδάσκειν. Apparently this was the first time that He taught publicly at Nazareth, and He was not encouraged to continue doing so. οἱπολλοὶἀκ. ἐξεπλήσσοντο. Most of them (Mark 9:26) were astounded at His preaching, as Mark 1:22 and Mark 11:18, where the same verb is used. But they could not bear that one whom they had known as an equal should exhibit such superiority, and they make little of it. [1319][1320][1321][1322][1323][1324] omit οἱ. In Mark 9:26, [1325][1326][1327][1328][1329][1330][1331] omit τούς. [1319] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1320] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [1321] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [1322] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [1323] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [1324] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [1325] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [1326] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [1327] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ. [1328] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective. [1329] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [1330] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [1331] Codex Beratinus. 6th cent. Contains Mark 1:1 to Mark 14:62. Πόθεντούτῳταῦτα. “What right has this man to all this?” No other person had ever left the village as a carpenter and come back a Rabbi working miracles. As often, τούτῳ is contemptuous; “this man whom we have known for years.” They cannot deny His powers; but they know all about Him and His family, and therefore He cannot have any mission from Heaven. Cf. John 7:15. τίςἡσοφία; “What sort of wisdom is it? whence comes it?” Cf. Mark 4:41. Nowhere else does Mk mention σοφία. δυνάμεις. Cf. Mark 6:5; Mark 6:14, Mark 9:39. A.V. varies between “mighty works,” “wonderful works” and “miracles.” In Mark 13:22 Mk uses σημεῖακαὶτέρατα of the wonders wrought by false Christs, but nowhere of the signs wrought by Christ and the disciples. The people of Nazareth do not question His mighty works, but they are jealous of His power to do them. 3. ὁτέκτων. See critical note. Mt. will not call Him “the carpenter,” but says “the carpenter’s son,” and states the relationship to Mary separately. Justin (Try. 88) preserves the tradition that He made ploughs and yokes. Cf. Orig. Cels. vi. 4. ὁυἱὸςτῆςΜαρίας. It is remarkable that Mk does not say “the son of Joseph and Mary.” Joseph was probably dead, and hence Jesus is called “the carpenter.” This is perhaps the reason why Joseph is not mentioned here; but Mk may have purposely avoided saying that Jesus was Joseph’s son in the same sense that He was Mary’s son. Contrast Luke 4:22; John 6:42. ἀδελφός. See on Mark 3:35. The names of His brothers are those of O.T. patriarchs. Ἰακώβον. The most famous of the brethren, president of the church of Jerusalem (Acts 12:17; Acts 15:13; Acts 21:18; Galatians 2:9; Galatians 2:12). Hort thinks that after James the brother of John was slain (Acts 12:2), James the brother of the Lord was counted as one of the Twelve (Chris. Eccl. pp. 76 f.). He had the influence of an Apostle, and is the author of the Epistle of James. Josephus (Ant. xx. ix. 1) mentions him, and Eusebius (H. E. ii. 23) gives an extract from Hegesippus describing his martyrdom. Ἰωσῆτος. Not the Joses of Mar 15:40. The name is another form of Joseph. Ἰούδα. The author of the Epistle of Jude. The brethren were married (1 Corinthians 9:5), and Jude’s humble grandsons were treated with contemptuous clemency by Domitian (Eus. H. E. iii. 20). Σίμωνος. Nothing is known of him. ἀδελφαί. Their existence is suggested in Mark 3:35. Mt. here adds πᾶσαι, which shows that there were several sisters, but they are mentioned nowhere else. The brothers, at first unbelievers (John 7:5), became missionaries after the Resurrection (1 Corinthians 9:5). The sisters perhaps neither left Nazareth nor became in any way notable. The way in which the Nazarenes speak of them indicates that these brothers and sisters had not much sympathy with the Teacher who is here criticized. πρὸςἡμᾶς. “In constant intercourse with us”; Mark 9:19, Mark 14:49. This does not imply that the brothers are not πρὸςἡμᾶς. ἐσκανδαλίζοντο. Astonishment led on, not to reverence, but to repulsion. They could not tolerate a fellow-villager’s fame and success. Jealousy is never reasonable; the Nazarenes were offended at the very thing which brought them great honour. How soon Christ became aware that He must suffer and die is not revealed. The process was perhaps gradual. The conduct of His own people towards Him would be some intimation of what must follow. The contrast between the feeling at Nazareth and the feeling at Capernaum is extraordinary, seeing that the places were only about 20 miles apart. But there is mountainous country between, and there would be little intercourse. 4. καὶἔλεγεν. Their dissatisfaction was frequently expressed, and He used to reply with this aphorism. Mt., as often, substitutes an aor., εἶπεν. Οὐκἔστινπροφήτης. Jesus made no public claim to be the Messiah, but His miracles and teaching caused Him to be generally accepted as a Prophet (Mark 6:15, Mark 8:28; Matthew 21:11; Luke 7:16; Luke 24:19). The saying was doubtless proverbial before Christ uttered it, and it is given in different forms in John 4:44 and Luke 4:24; also in Oxyrhyn. log. 6, which agrees with Lk. in inserting δεκτός. Plutarch (De exil. 13, p. 604 D) says that few very wise men receive attention ἐνταῖςἑαυτῶνπατρίσι. Pliny (H. N. xxxv. 36), sordebat suis, ut plerumque domestica. Christ had been rejected by the Gerasenes. As often, He states a general truth and leaves His hearers to find the limitations by thought and experience. ἄτιμος. Cf. Isaiah 3:5, Isaiah 53:3; Job 30:8. συγγενεῦσιν. With this form for συγγένεσιν comp. γονεῦσιν (Romans 1:30; 2 Corinthians 12:14). This may point back to Mark 3:21. Mt. omits it, as does Lk. (Luke 4:24). 5. οὐκἐδύνατο … δύναμιν. The verbal play is perhaps intentional; “He had no power to do any work of power” (McLaren). Mt. does not like οὐκἐδύνατο of Christ and says οὐκἐποίησεν. Origen points out that Mk does not say οὐκἤθελεν: the defect was on their side not His. Faith was necessary on both sides, where faith was possible. Christ always believed that He had the ἐξουσία to heal, but faith on the part of the afflicted (or those who were responsible for them) might be wanting; then, οὐκἐδύνατοἐνεπόδιζεγὰραὐτῷἡἀπιστία. οὐκἔδειβιαίωςεὐεργετεῖναὐτούς (Euthym.). He was not ἀσθενής, but they were ἄπιστοι (Theoph.). Jerome needlessly remarks that He could do much good even to those who did not believe; but the good in question was healing of body, not of soul: and Bede introduces an idea foreign to the passage when he suggests that it was in mercy that Christ did few mighty works, for, had He done many, the guilt of their unbelief would have been increased. Dr Abbott thinks that Jn (Mark 5:19; Mark 5:30) may be covering Mk’s statement, which was disliked by some, when he quotes Christ as saying “The Son can do nothing of Himself” (The Fourfold Gospel, Introd. p. 23). ποιῆσαι. Aor. infin. after δύναμαι. See on Mark 1:40. οὐκ … εἰμὴ. Cf. Mark 8:14; and for ἐπιθεὶςτ. χεῖρας, Mark 5:23. 6. ἐθαύμασεν. This also is omitted by Mt., although he admits surprise in Christ at the great faith of the centurion (Mark 8:10). John 4:13; John 9:19 we have expressions which imply surprise. Surprise is also implied in His treatment of the braggart fig-tree, on which He expected to find fruit because of its show of leaves (Mark 9:13). Just as οὐκἐδύνατο involves limitation of power, so ἐθαύμασεν involves limitation of knowledge: marvelling is incompatible with omniscience. The διά is intelligible, on account of their unbelief, but the usual constr. is ἐπὶ c. dat. (Luke 4:22; Luke 20:26; Acts 3:12). Unless διὰτοῦτο in John 7:22 belongs to what precedes, which is improbable, θαυμάζωδιάτι occurs nowhere else in N.T. περιῆγεν … διδάσκων. Beneficium tamen praestitit Jesus patriae suae (Beng.). This is another missionary circuit in Galilee. 7. τοὺςδώδεκα. The number is regarded as final, but we cannot be sure that they were already known as “the Twelve.” The expression is especially freq. in Mk (Mark 4:10, Mark 9:35, Mark 10:32, Mark 11:11, Mark 14:10; Mark 14:17; Mark 14:20; Mark 14:43). ἤρξατοαὐτοὺςἀποστέλλειν. They were appointed (1) to be with Him to be trained, (2) that He might send them forth to preach (Mark 3:14). The first of these purposes has been to some extent accomplished, and now the second is to begin. Note the ἤρξατο: the pairs were not sent out all at one moment. δύοδύο. The more classical expression would be either κατὰδύο (1 Corinthians 14:27), or ἀνὰδύο, which [1332] has here, and Lk. has Mark 10:1 of the sending out of the Seventy-two. Cf. Mark 9:14. The double numeral (Genesis 6:19-20; Genesis 7:2-3; Genesis 7:9, etc.) is not purely Hebraistic. We have μυρίαμυρία, “by tens of thousands” (Aesch. Pers. 981), and μίανμίαν = κατὰμίαν is quoted from the Eris, a lost play of Sophocles: δήσῃτρίατρία occurs in a papyrus of the 3rd cent. A.D. Deissmann, Light, p. 124. In the Gospel of Peter 9, and in the Acts of Philip 36, we have the two constructions mixed, ἀνὰδύοδύο. The duplication occurs in modern Greek. [1332] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. The advantages of pairs are obvious (Ecclesiastes 4:9-12). The Baptist had adopted this method (Luke 7:19; John 1:37), and we find it repeatedly in the Apostolic Church; Barnabas and Saul, Judas and Silas, Barnabas and Mark, Paul and Silas, Timothy and Silas, Timothy and Erastus. Our Lord and the six pairs now made seven centres of preaching and healing. Cf. Mark 11:1, Mark 14:13. ἐδίδου. Here and in Mark 6:41, Mt. has ἔδωκεν, as usual preferring aor. to imperf. But as each pair was dismissed, He continued the bestowal of this ἐξουσία. It represents miraculous power of healing generally (Mark 1:39, Mark 3:15). It is strange to think of Judas having ἐξουσία to cast out demons. In the Testaments (Benj. Mark 6:2), “If ye do well, even the unclean spirits will flee from you”; cf. Issachar vii. 7. 8. παρήγγειλεν. This charge seems to have been given once for all (aor.), before any were sent out. For ἵνα see on Mark 3:9. εἰςὁδόν. For a journey, for travel; cf. Mark 10:17; also ἐξὁδοῦ (Luke 11:6). εἰμὴῥάβδον. Mt. and Lk. say, on the contrary, that they were forbidden to take a staff; and Mt. says that they were forbidden to wear ὑποδήματα, which seems to contradict the command to wear σανδάλια. These discrepancies are of no moment. In all three Gospels the charge means, “Make no elaborate preparations, as if you were going a long journey on your own business; you are going a short journey on Mine.” Contrariis verbis eandem sententiam uterque expressit; Christum Apostolis praecepisse, ne quid haberent, praeter ea quae essent in praesentem usum necessaria (Maldonatus). The directions recall those for eating the Passover (Exodus 12:11; cf. Genesis 32:10). μὴἄρτονκ.τ.λ. A climax; no food, no wallet for carrying food that might be given, no money for buying food. This is the order in [1333][1334][1335][1336][1337] 33. There is no mention of gold or silver; they were not likely to have any or be offered any. They might accept a meal, but they were to have no other provision. The πήρα is a bag for provisions, not for money, as the context shows. Cf. Jdt 10:5. Mt. enlarges “copper for your purse” into “get no gold, nor yet silver, nor yet copper for your purses,” thus making one of his favourite triplets. [1333] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1334] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1335] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [1336] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [1337] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. 9. ἀλλὰὑποδεδεμένουςσανδάλια. A violent anacoluthon, illustrating Mk’s want of literary skill, and showing how completely ἵνα after verbs of exhorting has become equivalent to the acc. c. infin. Mk goes on here as if he had used the acc. c. infin., for εἶναι or πορεύεσθαι is understood here. The identity of σανδάλια (Acts 12:8) and ὑποδήματα (Mark 1:7; Matthew 10:10; etc.) is clear, for both are used to translate the same Hebrew, naal (Joshua 9:5; Isaiah 20:2 and Exodus 3:5; Exodus 12:11). Here and in Acts, σανδάλια may have been preferred in order to avoid the unpleasing repetition, ὑποδέομαιὑποδήματα. Μὴἐνδύσασθε. If this is the right reading, we have a change from or. obliqua to or. recta, as in Luke 5:14; Acts 23:22. Mark 11:32 is different. There is a similar change if we read ἐνδύσησθε (R.V.). We may take ἐνδύσασθαι as coordinate with the infin. understood with ὑποδεδεμένους, or as an infin. imperat. It is strange criticism to see in these broken constructions signs of clumsy copying from a document. They are signs of Mk writing just as he would talk. In Mt. the Twelve are forbidden to get two chitons, in Lk. to have two, in Mk to put on two. The χιτών was the less necessary garment, worn under the almost indispensable ἱμάτιον (Matthew 5:40; John 19:23); therefore a “shirt” rather than a “coat.” The Baptist told those who had two chitons to “give a share,” i.e. one of the two, to some one who had none (Luke 3:11). The high-priest rends “his chitons” (Mark 14:63), and two were sometimes worn in travelling (Joseph. Ant. XVII. Mark 6:7). We learn from Luke 22:35 that the Twelve found this very small outfit sufficient. Origen thinks that these regulations were not intended to be taken literally, and Bede interprets the prohibition of two chitons as an admonition non dupliciter sed simpliciter ambulare. 10. ἔλεγεναὐτοῖς. Mt. omits this imperf., which may be conversational, or may mean that this direction was repeated. Mk perhaps regards this as the earliest Christian missionary experiment, and hence records these directions as being of importance. Ὅπουἐάν. All three Evangelists record that the household first selected was not to be changed for one that seemed to be more eligible. “Go not from house to house” was said to the Seventy-two (Luke 10:7); and that is the meaning here. Calvin points out that forbidding change of domicile would prevent lingering in any one place. The Apostles would not like to become burdensome to their entertainers. Didache xi. 5 limits the stay to two days; see also Mark 12:2. The right to hospitality is recognized 1 Corinthians 9:14; and this use of a hospitable house as a missionary centre is the germ of ἡκατʼ οἶκοναὐτῶνἐκκλησία (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 1:2). 11. ὃςἂντόπος. This principle would apply to the town and to any house in the town, and Mt. applies it both ways. μηδὲἀκούσωσινὑμῶν. Nor even listen to you. Paul and Barnabas shake off the dust at Antioch in Pisidia, and Paul shakes out his raiment against the unbelieving Jews at Corinth (Acts 13:51; Acts 18:6). This dramatic action did not express personal resentment; it was a solemn declaration to those who rejected offers of grace that the person thus acting would make no more offers. He declined all further communication or responsibility. Pharisees are said to have performed this act on returning from pagan lands to Palestine; even the dust of heathendom was a pollution. Nehemiah 5:13 is different. Note the aor. imperat.; it is to be done at once. εἰςμαρτύριοναὐτοῖς. For a testimony unto them (R.V.), not “against them” (A.V.). Cf. Mark 1:44, Mark 13:9. See crit. note. St Theresa is said to have done this at Salamanca. 12. ἐκήρυξαν … ἐξέβαλλον. Their main duty is mentioned first and it is regarded as a whole (aor.): the healings were numerous, but occasional (imperf.). ἵναμετανοῶσιν. Cf. Mark 6:8 and see on Mark 3:9; but here something of the idea of purpose remains; “they preached in order to produce a condition of repentance.” See crit. note. The pres. subj. is better attested and gives a fuller meaning than the aor. 13. ἐλαίῳ. Oil was believed to have healing properties (Luke 10:34; James 5:14), and this would aid faith on both sides. See on John 9:6 and Knowling on James 5:14. This anointing for healing purposes is very different from that which is administered when healing is believed to be impossible and death imminent. It is mentioned nowhere else in the Gospels and seems not to have been employed by Christ. Mk says nothing about cleansing lepers or raising the dead (Matthew 10:8). Mt. may possibly have had some other source. 14. ἤκουσενὁβασιλεύς. The proclamation of the Kingdom of God in seven different places in Galilee would make some stir, and this reached the ears of Antipas. Mt. and Lk. give him his correct title of “tetrarch,” a word which Mk never uses. Mk gives him the courtesy title of “king,” as Appian gives Deiotarus, tetrarch of Galatia, the title of king; so also Cicero, who defended him. Under Caligula, Antipas tried to get the formal title of “king,” and thereby brought about his own ruin. He is alluded to again Mark 8:15. φανερὸνγὰρἐγένετοτὸὄνομααὐτοῦ, καὶἔλεγον. For His name had become known (R.V.), and they had been saying. See crit. note, and on Mark 5:8. This does not mean that Antipas had never heard even the name of Jesus until now. In his conversations with the Baptist (Mark 6:20) Jesus had probably been mentioned; but now everyone was talking about Him. It was these rumours which excited Herod, and his remark comes in Mark 6:16. For ὁβαπτίζων see on Mark 1:4. ἐγήγερται. “Has been raised and remains alive”; the true perf. Cf. 1 Corinthians 15:12-13; 1 Corinthians 15:16; 1 Corinthians 15:20. In this phrase νεκρῶν commonly has no art. (Mark 9:9-10, Mark 12:25, etc.). Origen suggests that there was a personal resemblance between Jesus and John. διὰτοῦτο. This argument would apply to anyone who has risen from the dead. During his lifetime John did no “sign” (John 10:41); but a person who had returned from the grave might be expected to do wonderful things. ἐνεργοῦσιν. Work in him (R.V.). This intrans. use occurs in the Gospels here and Matthew 14:2 only; cf. Galatians 2:8; Ephesians 2:2. The verb seems to have acquired a special use to express supernatural activity. J. A. Robinson, Ephesians, pp. 241 f. αἱδυνάμεις. The powers which Jesus was said to exhibit; cf. 1 Corinthians 12:10; 1 Corinthians 12:28-29. A.V. again ignores the art. (see on Mark 4:3) and translates “mighty works,” which is right Mark 6:2; Mark 6:5, Mark 9:39, but not here. See Lightfoot on Galatians 3:5. 15. ἄλλοιδέ. In both places we must read δέ after ἄλλοι ([1338][1339][1340][1341][1342][1343][1344]), and omit the rather senseless ἤ before ὡς ([1345][1346][1347][1348][1349][1350]). But others had a different explanation of the miraculous powers; they said that it is Elijah who has returned to earth; while others said a prophet, as one of the Prophets, equal in dignity with Isaiah and Jeremiah. The chief contrast is between those who said that it was John and those who said it was someone else; therefore the first δέ must be “but”: the second may be “while” or “and.” See on John 1:21 for Jewish beliefs about Prophets returning to life. [1338] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1339] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [1340] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1341] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [1342] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [1343] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [1344] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [1345] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1346] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [1347] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1348] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [1349] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [1350] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. 16. ἀκούσας. After Antipas had heard all these theories, he decided for the one which touched him most nearly: the pronouns are emphatic. “John whom I beheaded, he is risen”; or perhaps, “John whom I beheaded, is he risen?” Cf. the question in Luke 9:9: ὁφονεύσαςφοβεῖταιτὸνφονευμένοντοιοῦτοςγὰρὁκακός (Euthym.). The late verb ἀποκεφαλίζω is used by all three of the beheading of John; elsewhere in Bibl. Grk only Psalms 151:7 of David and Goliath. Vulg. has decollo, which is mostly post-class. With Antipas the main thought is that decapitation proved ineffectual (aor.); with the people (Mark 6:14) it was that John is more active than ever (perf.). 17. αὐτὸςγὰρἩρῴδης. This confirms the emphatic ἐγώ of Antipas; For it was Herod himself who sent and laid hold on cf. John 3:21. ἐνφυλακῇ. Josephus (Ant. XVIII. Mark 6:4) tells us that this was Machaerus, near the N.E. corner of the Dead Sea, a fortress, palace, and prison all in one, like that of the Popes at Avignon. It was close to the wilderness of Judaea. Tristram, Discoveries East of the Dead Sea, ch. 14. Φιλίππου, Not the son of Herod the Great by Cleopatra (Luke 3:1), but his son by Mariamne the daughter of Simon. It is possible that Mk is in error in calling him Philip (Joseph. Ant. XVIII. Mark 6:4); but, if so, it is of no moment. Antipas divorced the daughter of Aretas IV., king of Arabia Petraea, in order to marry Herodias, for which insult Aretas afterwards attacked and defeated Antipas; see on 2 Corinthians 11:32. Herodias was a granddaughter of Herod the Great, and therefore niece of both Antipas and Philip. 18. ἔλεγενγάρ. For John had said (A.V.) or “had been saying” (see on Mark 5:8), is here more accurate than “for John said” (R.V.). In Mark 6:17, R.V. agrees with A.V. in “for he had married her.” The English pluperf. is right in both cases. Οὐκἔξεστιν. Leviticus 18:16 admitted of one exception—where the brother was dead and had left no son. Philip was still alive. It is not said that the divorce of the daughter of Aretas was a bar to the marriage with Herodias. Josephus says that Antipas imprisoned John because of his great influence; he might cause a revolution. That was the reason publicly given for putting John in prison, and Antipas perhaps really feared disturbance; he could not avow his private reason. John seems to have been leniently treated; he was allowed to receive visits (Matthew 11:2 f.; Luke 7:18 f.), and Antipas himself conversed with him (Mark 6:20). There is nothing to suggest that John had publicly denounced Antipas; rather that he had privately remonstrated with him. Aenon (John 3:23) was close to Tiberias, and John could easily visit Antipas. For ἔχειν = “marry” cf. Mark 12:23; 1 Corinthians 5:1. 19. ἡδὲἩρῳδιὰςἐνεῖχεναὐτῷ. Antipas would have been content with imprisoning John, but Herodias nursed enmity against him. Neither “therefore” (A.V.) nor “and” (R.V.) gives the force of δέ, which marks a contrast between what Herod himself did (Mark 6:17) and what Herodias did. The only parallel in Bibl. Grk to this intrans. use of ἐνέχω is the accidental iambus ἐνεῖχοναὐτῷκύριοιτοξευμάτων (Genesis 49:23), where Vulg. has inviderunt illi, although elsewhere Jerome has irascebantur adversus eum. Here Vulg. has insidiabatur, whence the “laid wait” of earlier versions. Beza has imminebat. It may be doubted whether ἔχθραν, or χόλον (which Hdt. expresses i. 118, vi. 119, viii. 27) is to be understood. But ἐπέχων, sc. τὸννοῦν (Luke 14:7; &c.), suggests that here there is some forgotten ellipse. The provincialism, “to have it in for a man” or “with a man,” i.e. to be on bad terms with him, is parallel. “Had an inward grudge” (A.V. marg.) is near the mark. The imperfects (Mark 6:18-20) are quite in place; the rebukes of John, the resentment and malignity of Herodias, and the fears of Antipas were continual, just as in the case of Elijah, Jezebel, and Ahab. καὶοὐκἐδύνατο. We might have expected ἀλλʼ οὐκἐδύνατο. This adversative use of καί is perhaps Hebraistic. Cf. Mark 12:12. 20. Ἡρῴδηςἐφοβεῖτοτ. Ἰωάννην. Argumentum verae religionis timor malorum (Beng.). Cf. Felix and Paul (Acts 24:25). Herod instinctively felt (εἰδώς) the sanctity of John. Δίκαιος, freq. in Mt. and Lk., is used elsewhere by Mk only Mark 2:17, and he nowhere else uses ἅγιος of a man. Acts 3:14 we have τ. ἅγιονκαὶδίκαιον. συνετήρειαὐτόν. Kept him safe (R.V.), custodiebat eum (Vulg.), rather than “observed him” (A.V.), which is tautological with what follows; it explains οὐκἐδύνατο. Herodias could never compass John’s death, because Antipas had him safely guarded (Tob 3:15; 2Ma 12:42). This is against the theory that the oath of Antipas was “pre-arranged.” The imperfects in this verse seem to form a climax. πολλὰἠπόρει. See crit. note. The familiar “he did many things,” multa faciebat (Vulg.), is vague. Lagrange says that, taken with what follows, ἐποίει is absolument banal. If it means that he did many things at John’s bidding, the brevity is surprising. Hence Syr-Sin. has “and many things he heard from him he did.” The objection that “was much perplexed” would require πολλὰἠπορεῖτο does not hold in Bibl. Grk. Luke 9:7 we have διηπόρει, Wis 11:5; Wis 11:17 we have ἀποροῦντεςεὐεργετήθησαν and οὐγὰρἠπόρειἡπαντοδύναμὸςσουχείρ. The objection would not hold even in class. Grk. τὸδʼ ἀπορεῖνἀνδρὸςκακοῦ (Eur. Herc. Fur. 106); ἀποροῦντεςοὖνταῦταοἱ, Αργεῖοι (Thuc. Mark 6:40); cf. Hdt. iii. 4, iv. 179, vi. 34. What is true is that ἀπορεῖσθαι is more freq. than ἀπορεῖν. Was much perplexed between his respect for John and his passion for Herodias, between conscience and inclination, makes excellent sense. But Nestle (Text. Crit. of Grk T., p. 274) is a little inclined to follow Field and Burkitt in preferring ἐποίει. ἡδέωςαὐτοῦἤκουεν. Antipas could appreciate the loftiness and vigour of John’s mind, so different from those with whom he daily lived; he used to hear him gladly. 21. γενομένηςἡμέραςεὐκαίρου. Mk has the deadly enmity of Herodias in mind. She was always on the watch, and at last found an opportune day. Cf. Hebrews 4:16. τοῖςγενεσίοιςαὐτοῦ. On his birthday. This meaning is firmly established, although in Attic Grk we should have τὰγενέθλια or ἡγενέθλιοςἡμέρα (2Ma 6:7). Hdt. iv. 26 shows that τὰγενέσια meant a festival in commemoration of a dead person. But in late Grk the distinction was not strictly observed. Joseph. Ant. XII. iv. 7 we have ἑορτάζοντεςτὴνγενέσιονἡμέραντοῦπαιδίον, at the birth of a son to Ptolemy Epiphanes. On the other hand, Plutarch uses γενέθλια of commemoration of the dead. In papyri, γενέσια seems always to mean “birth-day fête.” Christianity tended to obliterate the distinction between the two words by regarding the death of the faithful as their birthday into eternal life (Mart. Pol. 18; Tert. De Coron. 3, Scorp. 15). Seneca (Ep. cii. 24) has the same thought; Dies iste, quem tanquam extremum reformidas, aeterni natalis est. On the proposal to make τὰγενέσια the anniversary of Herod’s accession see Schürer, Jewish People I. ii. p. 26 note. Origen and Jerome condemn the keeping of birthdays; no good man in Scripture keeps them, but only Pharaoh and Herod. δεῖπνονἐποίησεν. At Machaerus; there is no ground for thinking that Mk places the banquet at Tiberias; see Schürer, loc. cit. τοῖςμεγιστᾶσινκ.τ.λ. The three classes are civil magistrates, military officers, and leading men. The chiliarchs are his own officers, not Roman tribunes. Elsewhere we have πρῶτοιτοῦλαοῦ (Luke 19:47), τῆςπόλεως, τῶνἸουδαίων, τῆςνήσου (Acts 13:50; Acts 25:2; Acts 28:7; Acts 28:17). In the later books of O.T. μεγιστᾶνες is freq., and Vulg. varies greatly in translation; principes, magnates, fortes, optimates, magnifici, etc. 22. τῆςθυγατρὸςαὐτῆςτῆςἩρ. See crit. note. Her name was Salome (Joseph. Ant. XVIII. Mark 6:4), daughter of Herodias by Philip. That Herodias should degrade her daughter, to satisfy her own hatred of John, is credible. That Antipas should suffer his daughter to be thus degraded, to please his guests, is not credible. Moreover, a child of Antipas and Herodias could be only about two years old. If αὐτοῦἩρῳδιάδος be accepted as original, Mk has made a mistake. ἤρεσεν. We have a similar constr. after a gen. abs. Matthew 1:18. τῷκορασίῳ. Not a term of disparagement; Mark 5:41; Rth 2:8; Rth 2:22. Αἴτησόνμεὅ. The double acc. is freq.; Matthew 7:9; John 16:23; etc. 23. ἕωςἡμίσουςτ. βασ. μ. Cf. Ahasuerus and Esther (Esther 5:2-3), a story which may have influenced this narrative. But, in his cups, Antipas would not stop to consider whether he could give away his dominions. Cf. 1 Kings 13:8. The contracted gen. is late Greek. 24. ἐξελθοῦσα. Syr-Sin. inserts “she took counsel with.” In Mt. she replies at once without going out. Τίαἰτήσωμαι; What am I to ask for myself? Delib. subj. midd. The change from αἴτησον, αἰτήσῃς to αἰτήσωμαι, ᾐτήσατο (Mark 6:25) marks a slight change of meaning. Salome’s personal gain in the transaction is indicated by the midd. (Mark 15:8; Mark 15:43). Cf. Mark 10:35; Mark 10:38; John 16:26; 1 John 5:15; James 4:2-3. 25. μετὰσπουδῆς. Almost superfluous after εὐθύς, but it emphasizes her intense eagerness. She is as keen as her mother for vengeance, and Antipas might change his mind. Superfluous additions are frequent in Mk. See on Mark 1:32. We have μετὰσπουδῆς Luke 1:39; but neither ἐνσπουδῇ (in this sense), nor ἐπὶσπουδῆς, nor κατὰσπουδήν is found in N.T. Syr-Sin. omits μετὰσπουδῆς here. Θέλωἵνα. Cf. Mark 10:35, and (without ἵνα) Mark 10:36; Mark 10:51, etc. ἐξαυτῆς. Sc. τῆςὥρας. This again emphasizes the passion with which she presses home her ghastly request,—matre vili filia vilior. A.V. has “by and by,” which is now misleading. Formerly, it meant “instantly.” and that is what Salome demands; now it means “not instantly.” Except in Acts, ἐξαυτῆς is rare in N.T., and it does not occur in LXX. ἐπὶπίνακι. She makes clear that the head is to be off. Vulg. here has discus, a rare word in the sense of “dish,” but in Luke 11:39 it has catinus. Other words for dish are παροψίς (Matthew 23:25-26) and τρύβλιον (Matthew 26:23), where Vulg. has parapsis for both, but catinus for τρύβλιον (Mark 14:20). The distinction between dishes and plates was probably not yet made. Hom. Od. i. 141. τοῦβαπτιστοῦ. Only here and Mark 8:28 does Mk use this term; elsewhere ὁβαπτίζων. See on Mark 1:4. 26. περίλυπος. Contristatus (Vulg. here and Luke 18:24) but, when it is used of the Agony (Mark 14:34; Matthew 26:28), simply tristis. The compound implies extreme grief, “wrapped in distress,” “grieved all round”: cf. περιδεής, περικαλλής, περικλυτός. Mt. shows his dependence on Mk by saying that the king was grieved, which is inconsistent with his statement that Herod wished to kill John. Strangely enough, Vulg. has contristrare here for ἀθετῆσαι as well as for περίλυπος. The participle is concessive; although the king was deeply distressed. διὰτοὺςὅρκους. The oath was repeated (2Ma 4:34; 2Ma 7:24: Hdt. i. 146, vi. 62). ὉἀνόητοςκαὶἐρωτόληπτοςἩρῴδηςδέδοικετοὺςὅρκουςἔδειδὲἐπιορκῆσαι (Theoph.). Scelus excusat juramento, ut sub occasione pietatis impius fieret (Bede). “A sin it were to swear unto a sin, But greater sin to keep a sinful oath.” Comp. the ἀτελέστατοςὅρκος of Ptolemy Philopator (3Ma 5:42). ἀθετῆσαι. Lit. “to displace what has been placed,” and therefore more applicable to his oath than the girl; hence it is far more often used of things (Mark 7:9; 1 Corinthians 1:19; Galatians 2:21; Galatians 3:15; 1 Timothy 5:12; etc.) than of persons (Luke 10:16; John 12:48). Field suggests “disappoint,” quoting Psalms 15:5, where LXX. has ἀθετῶν. In LXX. it translates seventeen Hebrew words. Syr-Sin. has “he could not change.” 27. εὐθὺςἀποστείλας. He allows himself no time for consideration. Mk has his usual verb, while Mt. has πέμψας. See on Mark 5:12, where the converse is found. σπεκουλάτορα. Antipas followed the Roman custom of having speculatores as in having tribunes (Mark 6:21). Each legion had several. The name shows that they were originally scouts, and the form spiculator, as if from spiculum, is misleading. The speculatores carried despatches (Livy xxxi. 24; Tac. Hist. ii. 73); and they sometimes formed a body-guard (Suet. Claud. 35) and acted as executioners (Seneca De ira i. 16, De benef. iii. 25). Cf. Suet. Calig. 32, where miles decollandi artifex quibuscunque e custodia capita amputabat. At Athens the public executioner was ὁδήμιος sc. δοῦλος, at Rome, carnifex. Wetstein on Matthew 14:11 gives numerous instances of executions at a banquet. Here the contrast between the ascetic Prophet and the profligate ruler who puts him to death is tragic. ἐπέταξενἐνέγκαι. Commanded to bring (R.V.). See crit. note. 28. ἔδωκεναὐτὴντῇμητρὶαὐτῆς. We may compare Fulvia with the head of Cicero. Stories about the discovery of the Baptist’s head and its removal to Constantinople (Sozomen H. E. vii. 21) and its subsequent removal to Amiens, may be disregarded (Dict. of Chr. Ant. I. p. 883). The history of the head ends here; but it was necessary to record the burial of the body in order to complete the explanation of the fear of Antipas, οὗτοςἠγέρθη (Mark 6:16). 29. οἱμαθηταὶαὐτοῦ. Antipas would try to lessen his remorse by allowing John’s disciples to come and remove the corpse. τὸπτῶμα. Used also of the Body of Jesus (Mark 15:45), and it is possible that a parallel between the death and burial of the Forerunner and the death and burial of the Messiah is intended. Cf. Matthew 24:28 and esp. Revelation 11:8-9. John’s disciples would probably take his body far away from Machaerus and from the dominions of Antipas. The bones which were dug up at Samaria and burnt in the time of Julian (Thdrt H. E. iii. 3) may have been his. Legends about the body, as about the head, would multiply as the craze for relics increased. In class. Grk πτῶμα commonly has a gen., πτῶμαἙλένης, πτώματανεκρῶν. Polybius uses the word of the ruins of buildings. The commemoration of the martyrdom, 29 Aug., is early. The 2nd aor. with 1st aor. termination, ἦλθαν, is here well attested: also ἀνέπεσαν (Mark 6:40), εἶδαν (Mark 6:50). See on εἴδαμεν, Mark 2:12. 30. οἱἀπόστολοι. Mk used the title Mark 3:14 by anticipation; here it is in place after their return from their first missionary journey, but Mk does not use it again. Οἱἀπόστολοι is freq. in Lk. and Acts; in all four Gospels οἱδώδεκα is freq. It is probable that a date had been fixed for the return of the Apostles, and they arrived about the time when John’s disciples reported his death. Mt. makes this report the cause of Christ’s withdrawal. ὅσαἐποίησαν. Not unnaturally, they put their deeds, including miracles, before their teaching. Cf. Luke 10:17. Christ’s estimate made the miracles secondary. Syr-Sin. has “what he (John) had done and taught.” Cf. Acts 1:1. 31. ὑμεῖςαὐτοί. You yourselves, or you by yourselves. The former rendering implies that others are resting, and now the missionaries themselves must rest. But who are these others? Syr-Sin, omits the words. ὀλίγον. Only a short breathing time is possible. The compound and the aor. ἀναπαύσασθε imply that relaxation and not cessation is meant, refreshment and not final rest. Lightfoot on Philemon 1:7. [1351][1352][1353] etc. have ἀναπαύεσθε. [1351] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1352] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [1353] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. ἦσανγὰρ … πολλοί. For those who were coming and those who were going were many, and between the two there was no leisure even for meals. Mt., as usual, is silent about the pressure of the crowds; see on Mark 3:9; Mark 3:20. εὐκαίρουν. Here Vulg. has spatium habebant, Acts 17:21 vacabant, 1 Corinthians 16:12 ei vacuum, fuerit. Not found in LXX. 32. ἀπῆλθονἐντῷπλοίῳ. They went away in their boat (art. as in Mark 4:36) to an uninhabited spot (Mk, Mt.), to a town called Bethsaida (Lk.). The difference is insignificant, and there need be no error. They may have left their boat near the town and have gone into the country. Lk. (Luke 9:12) does not suppose that the miracle took place in a town. The Bethsaida of Lk. is Bethsaida Julias, E. of the Jordan, near the place where it flows into the Lake. The existence of another Bethsaida on the lake W. of the Jordan is doubtful; see on Mark 6:45. The repetition of Christ’s κατʼ ἰδίαν and εἰςἔρημοντόπον marks the exact compliance with His request. Nothing is said about fear of Antipas. 33. καὶεἶδονπολλοί. See on Mark 6:29. The direction in which they sailed would be seen, and perhaps the whole course of the boat was visible from the shore. Christ’s presence in the boat might be distinguishable at times. πεζῆ. By land (R.V. marg.) as distinct from “by boat,” but nearly all of them would go on foot (R.V.). Except in this narrative, πεζῇ is not found in N.T. Cf. πεζεύω (Acts 20:13). συνέδραμονἐκεῖ. They ran there together (R.V.), fresh groups joining them as they hurried along the shore. προῆλθοναὐτούς. See crit. note. Although the distance by land was more than double, they might arrive before a boat, if the wind was contrary. Cf. Luke 22:47; ἔφθασαναὐτούς would be better Greek; 1 Thessalonians 4:15; Wis 6:13; Wis 16:28. Mk alone has συνέδραμονκ. προῆλθον, and it does not agree with John 6:3; John 6:5, which says that Christ and the disciples sat on the heights and watched the multitude coming. Christ then foresaw that much food would be required. Syr-Sin. omits the words. 34. ἐξελθὼνεἶδεν. This does not mean that He saw no multitude till He left the boat; He would see them from the boat. But now the sight excites compassion and leads to action. Mk, as usual, has ὄχλον, not ὄχλους. See on Mark 2:4. It is instructive to note how each Evangelist uses his favourite expressions. ἐσπλαγχνίσθηἐπʼ αὐτούς. See on Mark 1:41 and cf. Mark 8:2, Mark 9:22. They had frustrated His purpose (Mark 6:31), yet His compassion at once went out to them; or (as Lk.’s favourite ἀποδεξάμενος puts it) He welcomed them; and the physician adds, that “He healed (ἰᾶτο) those who had need of treatment.” All this is evidence of the reality of Christ’s human nature. He might have prevented the frustration of His purpose. ὡςπρόβαταμὴἔχονταποιμένα. A proverbial expression (Numbers 27:17; 1 Kings 22:17; 2 Chronicles 18:16; Jdt 11:19). Cf. Ezekiel 34:5; Ezekiel 34:8, which is parallel to this; in both cases it is a faithful and capable spiritual shepherd which God’s people need, a true successor of Moses (Numbers 27:17 f.). The people ran after Christ in order to see others healed (John 6:2). As usual (see on Mark 2:4), we have μή, not οὐ, with a participle; but we might have μή in class. Grk. ἤρξατοδιδάσκειν. This was their primary need. Some had never heard Him before, and all had the first elements of true religion to learn; so “He began to teach them many things.” Here, as in Mark 5:26, πολλά is cogn. acc. rather than adverbial, multa not multum. For this Mt. (Matthew 14:15) substitutes “He healed their sick,” a change which he makes in Matthew 19:2 = Mark 10:1 and in Matthew 21:14-15 = Mark 11:17-18. Here Lk. has both the teaching and the healing. 35. ἤδηὥραςπολλῆςγενομένης. When it was already a late hour, but not yet ὀψία (Mark 6:47). The expression is found in Pol. Mark 6:8, “Philip arrived at a late hour (πολλῆςὥρας) at Thermus”; and in Dion. Hal. Ant. ii. 54, “They fought till a late hour (ἄχριπολλῆςὥρας) contending vigorously, until night overtook them and separated them.” In Latin we have multus dies, for multa hora would be ambiguous; multo denique die Caesar cognovit (Caes. B.G. i. 22); multus sermo ad multum diem (Cic. Att. xiii. 9). οἱμαθηταί. The Synoptists represent the disciples as taking the initiative; in Jn, Christ does so by addressing a testing question to Philip. He thinks of their physical, as well as of their spiritual needs. Mt., as often, omits the imperf. ἔλεγον. 36. ἀπόλυσον. Send away, as Mark 6:45, and Mark 8:3; Mark 8:9 of the 4000. The verb is used of individuals (Mark 10:2, Mark 15:6), and does not imply dispersion. τοὺςκύκλῳἀγροὺςκ. κώμας. The farms (Mark 5:14) and villages round about; κύκλῳ belongs to both nouns; cf. 1 Thessalonians 2:12; 1 Thessalonians 3:7. These would be nearer than Bethsaida. [1354] Latt. read ἔγγιστα for κύκλῳ, proximas villas et vicos. In strict grammar the art. ought to be repeated (τοὺςἀγροὺςτῆςπόλεωςκαὶτὰςκώμαςαὐτῆς, Joshua 21:12); but where the nouns are similar in meaning although different in gender, the art. of the first suffices (Luke 1:6; Luke 14:23; Colossians 2:22; Revelation 5:12). [1354] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. τίφάγωσιν. See crit. note and cf. Mark 8:2; Luke 17:8. 37. Δότεαὐτοῖςὑμεῖς. The very emphatic ὑμεῖς is in all three; “They are not to be sent away; you must feed them.” Ἀπελθόντεςἀγοράσωμεν; Are we to go and buy? Cf. Mark 4:30, Mark 6:24, Mark 12:14. Jn here differs considerably and is more precise than the Synoptists, whose narrative seems to be partly a condensation of what Jn reports as having taken place between our Lord and Philip and Andrew. δηναρίωνδιακοσίων. Mt. omits this, as he omits “about 2000” (Mark 5:13) and “300 denarii” (Mark 14:5). The retention in R.V. of “penny” for δηνάριον is as deplorable as that of “publican” for τελὼνης. In amount of silver a denarius was nearly a shilling, in purchasing power it was more than a florin (Matthew 20:2 f.). To speak of 200 pennyworths to feed 5000 people is so incongruous as to be almost grotesque. The “two pence” of the Good Samaritan and the “penny a day” of the owner of the vineyard make them seem niggardly instead of generous. In Revelation 6:6, maximum prices are turned into incredibly low prices by the translation “penny.” The meaning here is “A sum far greater than Judas carries for us would be quite insufficient.” Lk. inserts an emphatic ἡμεῖς answering to Christ’s ὑμεῖς. The question suggests that what Christ has ordered is impossible; οἱδὲκαταμέμφονταιαὐτὸνὡςμὴγνόντα (Theoph.). 38. Πόσουςἔχετεἄρτους; ὑπάγετε, ἴδετε. The question and abrupt commands are a rebuke. “Never mind what is impossible; see what is possible. How much food have we got?” In Jn the suggestion of buying comes from Christ. Mk alone records the question and commands. Mt. again omits what seems to imply a limitation of Christ’s knowledge and power. See on Mark 6:5. The rendering “loaves” must not be disturbed; but the ἄρτοι resembled biscuits or oatcake rather than our own loaves. ὑπάγετε, ἴδετε. The asyndeton is characteristic; Mark 1:41, Mark 4:40, Mark 5:36, Mark 8:17-18, Mark 9:19, Mark 10:14. γνόντες. Having ascertained. Jn is far more definite. Andrew had found a lad who had five barley loaves and two fishes, which seems to imply that the disciples had no food with them. Philip and Andrew, as coming from Bethsaida, would know people in the crowd and would have some idea of the resources of the neighbourhood. The Fathers often find mystical meanings in numbers and do so here with “five” and “two”; e.g. the five Books of the Law with the Psalms and the Prophets, or with the Gospel and the Apostle. δύοἰχθύας. Dried or salted fish were often eaten as a relish (ὀψώνιον, προσφάγιον) with bread, so much so that these words may mean “fish”; see on John 6:9; John 21:5. Cf. πᾶντὸὄψος (? ὄψον) τῆςθαλάσσης (Numbers 11:22). 39. ἀνακλῖναιπάντας. That all should recline. If the people had stood, they would have crowded round the distributors, and equal distribution would have been impossible. Arranging them in “messes” (τραπέζαςδιαφόρους, Theoph.) still further contributed to orderly and equal feeding. συμπόσια. Lit. “drinking-parties,” and then any gatherings for taking refreshment. Hence the addition of οἴνου (Sir 31:31; Sir 32:5; Sir 49:1) when drinking is specially meant. Cicero has compotatio, but the usual words are commissatio and convivium. Vulg. has secundum contubernia here and in partes for πρασιαὶπρασιαί. The reduplication (see on δύοδύο, Mark 6:7) should be similarly rendered in both verses; but A.V. and R.V. have “by companies” and “in ranks.” Company by company and rank by rank preserves the reduplication and the similarity of construction. ἐπὶτῷχλωρῷχόρτῳ. The desert was not sand, but prairie, and the green grass confirms Jn’s mention of a Passover here. Contrast Clem. Recog. ii. 70, iii. 30. 40. πρασιαί. Lit. “garden-beds” (Sir 24:31) or “plots.” The word indicates the shape of the “messes,” and perhaps implies that they were rectangular (Euthym.). See Wetstein for illustrations and cf. Exodus 8:14. κατὰἑκατὸνκ. κ. π. All four give the total as 5000 males, which would easily be estimated by counting the συμπόσια. 41. λαβὼντ. πέντεἄρτουςκ.τ.λ. Cf. λαβὼνἄρτονεὐλογήσαςἔκλασενκ. ἔδωκεναὐτοῖς (Mark 14:22). He is now the host (Luke 24:30), with His staff of servants, and with what in His hands was a sufficient supply of food, and as such He utters the usual blessing and directs everything. The gifts are His, bestowed, however, not directly, but through the Twelve, εὐσχημόνωςκαὶκατὰτάξιν, and herein we have the germ of Church organization. ἀναβλέψας. In all three; cf. Mark 7:34; John 11:41. εὐλόγησεν, In all three; Jn has the equivalent εὐχαριστήσας. Both verbs are used of the Eucharist (Mark 14:22-23). The “grace” at meals was virtually a thanksgiving; “Blessed art Thou, O Lord our God, who bringest forth bread out of the earth.” κατέκλασεν. He broke in pieces; zerbrach. Mt. has simply κλάσας, and all three, with Paul, have ἔκλασεν of the Eucharist. The compound occurs nowhere else in N.T. The breaking was part of the ceremony of saying grace and was done once (aor.). The breaking in pieces indicated the completeness of the munificence; διάθρυπτεπεινῶντιτὸνἄρτονσου (Isaiah 58:7). ἐδίδου. The giving continued (imperf.), either to each Apostle in turn, or to all of them as they returned for fresh supplies, if they did return. The manner of the multiplication is not revealed, and conjectures are futile. We are told that it “must have taken place in the hands of the Apostles.” “Must” is out of place in such matters. “His disciples” (A.V.) is as correct as “the disciples” (R.V.): cf. Mark 4:26; Mark 4:36, Mark 6:32. Note the πᾶσιν and the πάντες following. The disciples’ share in the work would impress the events on their memory (Euthym.), but they did not see its significance. 42. ἐχορτάσθησαν. In all three; Jn has ἐνεπλήσθησαν. Originally used of supplying animals with fodder (χόρτος), χορτάζω implied brutish feeding when used of men (Plato Rep. ix. p. 586). In N.T. it is nowhere used of cattle (of birds, Revelation 19:21), and has no degrading meaning when used of men (Mark 7:27, Mark 8:4; Mark 8:8; etc.). In LXX. χορτάζω and πίμπλημι translate the same Hebrew word, even in the same verse (Psalms 107:9). 43. ἦρανκλάσματα. See crit. note. Jn tells us that it was by the Entertainer’s order that this security against waste was taken; a remarkable order to come from One who had just fed 5000 with the food for five, and an order not likely to be invented by a writer of fiction. The amount saved far exceeded the amount supplied by the lad, but Christ did not allow it to be wasted. And the fragments are of the loaves and fishes; nothing new has been created. κοφίνων. The word always used of this miracle, σφυρίδες being always used of feeding the 4000. The κόφινος was the wallet in which travelling Jews carried provisions, to avoid eating Gentile food; Judaeis quorum cophinus foenumque supellex (Juv. iii. 14), Cophino foenoque relicto Arcanam Judaea tremens mendicat in aurem (Ib. vi. 542). A σφυρίς would hold a man (Acts 9:25). Wiclif has “coffyns” here and Mark 8:19. 44. ἄνδρες. In all four; men; ἄνθρωποι. would be “people,” including women and children, whom Mt. mentions separately. Mt., Lk., and Jn have ὡσεί or ὡς before πεντακισχίλιοι. The attempts to explain away the miracle as a myth, or a parable, or a gross exaggeration, are very unsatisfying. The first Temptation, as recorded by Mt. and Lk. (Luke a narrative which must have had its origin in Christ Himself), points strongly to His having powers such as are indicated here. He would not have put His temptation into a form that implied that He had power which He knew that He did not possess. At the time when He told the disciples about His temptations experience would have taught Him whether there was the supposed limit to His supernatural power. We are not in a position to draw a hard and fast line between what is only unknown and what is certainly impossible. This consideration applies also to the narrative which immediately follows. 45. εὐθὺςἠνάγκασεντ. μαθητάς. Jn again differs considerably from the Synoptists. They say that He sent away the disciples and then dismissed the multitude. He says that Christ escaped from the people without dismissing them. But Jn shows why Christ insisted upon the disciples going away at once. There was a tradition that the Messiah would feed Israel with bread from heaven as Moses had done. Even without that belief, the miracle that had saved them from exhaustion in the wilderness might lead to the conclusion that Jesus was the Messiah, and their idea of the Messiah was that of an earthly conqueror and king. Jesus must be made to declare Himself as such. The disciples might be inclined to join such a movement (Luke 19:39); and to save them from such disastrous enthusiasm, Christ compelled them to leave Him. Compulsion was necessary, for they had only recently returned to Him, and this time they were being sent away without any mission. Mk’s interest is centred in what Christ did; Jn’s narrative is concerned with what the disciples did. ἐμβῆναικαὶπροάγειν. The combination of tenses is unusual; cf. γαμῆσαιἢπυροῦσθαι (1 Corinthians 7:9). εἰςτὸπέρανπρὸςΒηθσαϊδάν. Mt. omits πρὸς [1355] possibly because it seemed to contradict the tradition that the Feeding took place near Bethsaida. Jn says ἤρχοντοπέραντῆςθαλάσσηςπρὸςΚαφαρναούμ, and both Mk (Mark 6:53) and Mt. (Mark 14:34) say that they came to land εἰςΓεννησαρέτ. This has led some to suppose that there was another Bethsaida, on the W. shore of the Lake, near Capernaum. The existence of this Bethsaida is doubtful (Hastings’ D.B., Enc. Bibl. art. “Bethsaida”), but it may be admitted as a possibility (D.C.G.). The improbability of two places called “Fishinghouse” near to one another is not great. There are three Torringtons and two Little-hams in Devon. But if we reject the W. Bethsaida, then εἰςτὸπέραν does not mean across the Lake, but across the bay which separates the scene of the Feeding from Bethsaida Julias. The storm prevented them from reaching Bethsaida, and they went homewards to Capernaum. To render πρὸς [1356] “looking towards [1357] i.e. opposite [1358] or take πρὸς [1359] with ἀπολύει, is not admissible. [1355] odex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1356] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1357] dex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1358] odex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1359] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. ἕωςαὐτὸςἀπολύει. See crit. note and cf. John 21:22; 1 Timothy 4:13. While He Himself sendeth the multitude away (R.V.). Then He is to rejoin them, as προάγειν implies, and this is against Bethsaida being on the W. shore. The distance round the [1360] end of the Lake would be very considerable, while that round the little bay would be only a moderate walk. For τὸνὄχλον Mt. has τοὺςὄχλους. See on Mark 2:4. [1360] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ. 46. ἀποταξάμενοςαὐτοῖς. After He had taken leave of them (R.V.), parting from them in a friendly way (Luke 9:61; Acts 18:21). Mt. loses this point, and Beza gives just the wrong shade of meaning, quum amandasset eos, which implies dismissing with contempt. Vulg. points to a text with ἀπολύσαςαὐτούς, dum dimitteret populum. Cum dimisisset eos. Elsewhere Vulg. renders ἀποτάσσομαι vale facio or renuncio. εἰςτὸὄροςπροσεύξασθαι. The human nature of our Lord is again conspicuous, not merely in His praying, but in His seeking solitude at sunset on the mountain side as a help to prayer, σχολῆςγὰρκαὶἀταραξίαςδεῖταιἡπροσευχή (Theoph.). Jn mentions these accessories, but not the prayer. On two other occasions Mk records that Christ prayed, the first day’s work at Capernaum (Mark 1:35) and the last night’s Agony (Mark 14:35). 47. ὀψίαςγενομένης. It was late in the day (Mark 6:35) when arrangements for the Feeding began, and now the brief twilight was ending in darkness. ἐνμέσῳτῆςθαλάσσης. See on John 6:17. 48. ἰδὼναὐτοὺςβασανιζομένους. There is no need to suppose supernatural power of sight. The Paschal moon would give light enough. See on Mark 5:7. Syr-Sin. has “tormented with the fear of the waves.” ἐντῷἐλαύνειν.See on Mark 4:4. It was too stormy for sailing, and for hours they had been rowing against the wind making very little progress. Syr-Sin. omits. τετάρτηνφυλακήν. Mk (Mark 13:35) and Mt. (Mark 14:25) follow the Roman division into four watches. Lk. (Luke 12:38) probably follows the Jewish division into three (Judges 7:19); but see Acts 12:4. Syr-Sin, omits the mention of the hour. ἐπὶτῆςθαλάσσης. Cf. ἐπὶτῆςγῆς (Mark 6:47), and περιπατῶνὡςἐπʼ ἐδάφουςἐπὶθαλάσσης (Job 9:8). Christ was walking not by the sea, but on it, over the surface of its stormy waters. His walking by the sea would not have terrified them, nor could He and they have conversed. We may refuse to believe the miracle, but the narrative has not arisen through misinterpretation of language. Nor is it an imitation of O.T. miracles; Christ does not divide the Jordan and walk over on dry land (Joshua 3:14-17; 2 Kings 2:8; 2 Kings 2:14). “These attempts are usually unconvincing, and provoke the remark how much ingenuity can be combined with a lack of common sense” (Salmon, Human Element, p. 323). It is rash to be positive as to what would be possible or impossible for a unique Personality such as that of Jesus Christ. ἤθελενπαρελθεῖν. Cf. Mark 7:27; Luke 24:28; and for the conative imperf. Matthew 3:14; Luke 1:59. We have here the impression of an eye-witness; the figure looked as if it meant to pass by them. Mt. omits this; see on Mark 1:45 and Mark 7:24. 49. φάντασμα. An apparition (R.V.). A word is required which answers to the derivation (φαίνομαι) and which occurs only in this connexion in N.T. The Syriac points to a reading δαιμόνιον. In Luke 24:37, [1361] has φάντασμα for πνεῦμα. [1361] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. ἀνέκραξαν. See on Mark 1:23. τὸνἀπὸτοῦκλύδωνοςφόβονἕτεροςδιαδέχεται (Euthym.). 50. πάντεςγὰρεἶδαν. See on Mark 6:29. It was no subjective delusion; there was something objective which all of them perceived. The aorists indicate what was of short duration; He addressed them at once, and their trouble was at an end. Syr-Sin. has “when they all saw Him, they cried out.” The difference between λαλέω, “speak,” and λέγω, “say,” is manifest here. Trench, Syn. § 76. Θαρσεῖτε. Cf. Mark 10:49; Matthew 9:2; Matthew 9:22; John 16:33. This form prevails in Gospels and Acts, θαρρέω in 2 Cor. and Heb. In LXX. θαρσέω is common, θαρρέω rare and late. μὴφοβεῖσθε. Cease to fear: Mark 5:36, Mark 10:14. Contrast the aorists in Mark 10:19. For the asyndeton see on Mark 6:38. 51. ἀνέβη. The verb is freq. in class. Grk of going on board a ship. Mk and Jn omit Peter’s walking on the water. Lk. omits the whole narrative. ἐκόπασεν. See on Mark 4:39. In quocunque corde Deus per gratiam sui adest amoris, mox universa bella compressa quiescunt (Bede). λίανἐνἑαυτοῖς. See crit. note. This time they keep their thoughts to themselves; contrast Mark 4:41. Mt. attributes to them the confession afterwards made by Peter (Mark 8:29; Matthew 16:16), which is out of harmony with what follows in the next verse. 52. οὐγὰρσυνῆκανἐπὶτοῖςἄρτοις. “For the miracle of the loaves afforded them no basis for comprehending.” See crit. note. Neither A.V. nor R.V. seems to be right here. As often, Mt. and Lk. omit what is discreditable to the Twelve, and Mt. substitutes what does honour both to them and to Christ. It was natural that His walking on the waves and the sudden cessation of the gale should amaze them more than the feeding of the multitudes (Mark 8:17 f.); as fishermen they could appreciate the former, but they were still very defective in insight. See on Mark 3:5. This miracle is part of their education. 53. διαπεράσαντεςἐπὶτ. γῆν. When they had crossed over to the land (R.V. marg.); cf. διασωθῆναιἐπὶτ. γῆν (Acts 27:44). The δια- points to their getting through their perils and toils. Jn says that they did so εὐθέως, on their welcoming Christ into the boat. Γεννησαρέτ. Mt. says the same; elsewhere only Luke 5:1. It was a little [1362] of Capernaum, and was then a fertile and populous district (Joseph. B.J. III. x. 8). [1362] Codex Vaticanus. 10th cent. Dated A.D. 949. προσωρμίσθησαν. Here only in Bibl. Grk. Wetstein gives classical examples. Syr-Sin. omits καὶπρ. 54. εὐθὺςἐπιγνόντεςαὐτόν. It was still early (Mark 6:48), but there were people who recognized Him and, as before, were eager to get their sick folk healed. Cf. Luke 24:31; Acts 3:10; Acts 27:39; Mt. is much less graphic. 55. περιέδραμον. Not elsewhere in N.T. The aorists indicate the rapidity with which all was done, while the news of His arrival kept spreading (ὅπουἤκουον). περιφέρειν. They were sometimes too late; and they then carried the sick from place to place, till they overtook Him. ἐστίν. The very word of the report; “He is in such a place.” 56. ὅπουἂνεἰσεπορεύετο. Cf. the constr. in Mark 3:11; Acts 2:45; Acts 4:35. ἐνταῖςἀγοραῖς. In the open places. “In the streets” (A.V.) is from ἐνταῖςπλατείαις ([1363] Vulg.), which looks like a correction, because no κῶμαι, and not all πόλεις, would have market-places. But ἀγορά has its original meaning, “a place where people assemble.” Cf. Acts 5:15 and the curious Babylonian custom commended in Hdt. i. 197. [1363] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. ἐτίθεσαν. So [1364][1365][1366][1367]. For ἵνα cf. Mark 5:18; Mark 5:23, Mark 7:32. The way in which the woman with the issue had been cured had doubtless become widely known, and the faith of these applicants was as efficacious as hers. Mt. again has aor. where Mk has imperf. [1364] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1365] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1366] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [1367] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. 1. συνάγονται. Hitherto it has been a not unfriendly company that has gathered together where the great Teacher and Healer was to be found (Mark 1:33, Mark 2:2, Mark 3:10; Mark 3:32, Mark 4:1, Mark 5:21, Mark 6:31; Mark 6:55). Hostile elements have sometimes intruded (Mark 2:6; Mark 2:16; Mark 2:18, Mark 3:6; Mark 3:22), but they have been exceptional. Here the gathering consists of hostile critics. οἱΦαρισαῖοι. See on Mark 2:16; they were last mentioned as plotting His death (Mark 3:6). ἐλθόντεςἀπὸἸεροσολύμων. See on Mark 10:32. This may mean that a new party of Scribes (Mark 3:22) had arrived. Non ad verbum audiendum, non ad quaerendam medelam, sed ad movendas solum quaestionum pugnas, ad Dominum concurrunt (Bede). Put a full stop at the end of the verse (A.V.); ἰδόντες is not to be coupled with ἐλθόντες. 2. καὶἰδόντες. The beginning of a new sentence, which is broken by a long parenthesis (Mark 7:3-4) and left unfinished. ὅτικοιναῖςχερσίν. See crit. note. We have ὄτι instead of infin. Mark 11:32, Mark 12:34. Κοινός was a technical term for what was “common” to the Gentiles but ceremonially unclean to the Jews; κοινὸνκαὶἀκάθαρτον (Acts 10:14; Acts 10:28; Acts 11:8; cf. Romans 14:14; 1Ma 1:47; 1Ma 1:62). Cf. εἰδέτιςαἰτίανἔσχεκοινοφαγίαςἤτινοςἄλλουτοιούτουἁμαρτήματος (Joseph. Ant. IX. viii. 7; cf. XIII. i. 1). In N.T. κοινός is opposed to καθαρός and ἅγιος (Hebrews 10:29). Syr-Sin. has “when they had not washed their hands.” τοῦτʼ ἔστινἀνίπτοις. Added for Gentile readers. ἐσθίουσιντοὺςἄρτους. “Eat their bread”; cf. Mark 4:26; Mark 4:36, Mark 6:32. In this phrase the art. and the plur. are unusual both in N.T. (Mark 3:20; Matthew 15:2; Luke 14:1-2) and in LXX. (Genesis 37:25; Exodus 2:20; 2 Samuel 9:7). See crit. note. 3. οἱγὰρΦαρισαῖοι. Another explanation inserted for Gentile readers. Mt. has nothing corresponding to Mark 7:3-4. πάντεςοἱἸουδαῖοι. “All strict Jews,” those who wished to be δίκαιοι according to the regulations of the Scribes (Luke 1:6; Luke 2:25; Luke 18:9). The regulations of the Law (Leviticus 11-15; Numbers 5:1-4; Numbers 5:19) had been enormously increased by the Scribes, with the result that the right sense of proportion had been lost. People confounded what was ceremonially trivial with what was ceremonially important, and also what was purely ceremonial with what was moral, the former being often preferred to the latter. The longest of the six books of the Mishna (Tohârôth) treats of purification, and thirty chapters are given to the cleansing of vessels. Schürer, II. ii. pp. 106 f. D.C.G. art. “Purification.” πυγμῇ. The word remains a puzzle in this connexion. “Up to the elbow” and “up to the fist” are impossible translations. “With the fist” is the best rendering; and this may be explained either literally, of rubbing a closed hand in the palm of the other hand, or metaphorically, of vigorous washing, = “diligently” (A.V. marg.). νίψωνται. The verb is used of washing part of the body (Matthew 6:17; Matthew 15:2; 1 Timothy 5:10; Genesis 18:4; etc.), λούομαι being used of bathing the whole body (Acts 9:37; Hebrews 10:22; etc.), and πλύνω of washing clothes, nets, etc. (Revelation 7:14; Revelation 22:14; Luke 5:2). In Leviticus 15:11 we have all three verbs thus distinguished. See on John 13:10. τὴνπαράδοσιντῶνπρεσβυτέρων. Traditions handed down for generations and sanctioned by great teachers were regarded by the Pharisees and their followers as of equal obligation with Scripture. The traditions were seldom wrong in themselves, but they were treated as of such importance that moral duties were neglected. This inevitably follows when right conduct is regarded as keeping certain rules. The acc. is used because the whole of the tradition (Mark 3:21, Mark 6:17), and not a part (Mark 1:31, Mark 5:41), is held. Only in this and the parallel passage (Matthew 15:2-6) is παράδοσις used in the Gospels. In 2 Thessalonians 2:15, κρατεῖτετὰζπαραδόσεις is said of holding Christian traditions; cf. 1 Corinthians 11:2. 4. ἀπʼ ἀγορᾶς. On coming from market, where they might come in contact with persons or things that were ceremonially unclean. We have ἀπὸδείπνου (Hdt. i. 126, ii. 78, Mark 7:18) similarly used; ἀπὸνεκροῦ (Sirach 31[34]:25). ἐὰνμὴῥαντίσωνται. See crit. note. Sprinkling did not seem to be in harmony with πυγμῇνίψνωται, and hence the change to βαπτίσωνται. If βαπτ. be adopted, it would mean bathing the hands rather than the whole person. Either verb might be used of holding the hands over a basin and having water poured over them. Cf. Justin, Try. 46. Tatian seems to have understood the sentence as meaning that the Jews do not eat what they bring from market without purifying it, which is not the meaning. παρέλαβον. The right verb to use of those who received παραδόσεις. ξεστῶν. The jugs in which the water for drinking or purifying was kept. A μετρητής (John 2:6) held about 50 ξέσται. Here, however, the word is not used of a definite measure, sextarius, but of a household vessel without reference to size. Vulg. has urceus, a jug with one handle. The addition, καὶκλινῶν (see crit. note), would not mean “and tables,” but “and couches,” for reclining at table, or possibly “and beds,” for sleeping on at night. Syr-Sin. omits καὶχαλκίων. 5. Διὰτί; As in Mark 2:16, the question is a form of hostile criticism. “Eat their bread,” as in Mark 7:2. 6. Καλῶςἐπροφήτευσεν. “With beautiful appropriateness Isaiah prophesied.” Cf. Mark 12:28; Mark 12:32; Luke 20:39; and esp. Acts 28:25. Everywhere in N.T., including Jude 1:14, and almost everywhere in LXX., ἐπροφ. is to be preferred to προεφ. There is no simple verb φητεύω. But in other verbs late writers sometimes put the augment before the preposition. Blass, § 15, 17. ὑποκριτῶν. This word, so freq. in Mt., occurs here only in Mk, and here it is omitted in Syr-Sin. In Job 34:30; Job 36:13 it means the godless man and = παράνομος (Job 17:8, Job 20:5). It is not found in Jn. ὡςγέγραπται. See on Mark 1:2. Mt. agrees with Mk in this quotation from Isaiah 29:13, and both abbreviate the LXX., omitting ἐγγίζει and ἐντῷστόματιαὐτοῦ. 7. μάτην. Freq. in LXX., but not found in N.T., except in this quotation. St Paul has εἰςκενόν. see on 2 Corinthians 6:1. διδάσκοντεςδιδασκαλίαςἐντ. ἀνθ. Here again Mk and Mt. differ from LXX., which has διδάσκοντεςἐντάλματαἀνθρώπωνκαὶδιδασκαλίας. One is inclined to translate “teaching for teachings,” reserving “doctrine” for διδαχή. But this would be no improvement, for διδαχή is teaching as a whole, while διδασκαλία (freq. in Past. Epp.) is a particular part of teaching, a doctrine. But the distinction is not always sharply made. ἐντάλματαἀνθρώπων. In apposition with διδασκαλίας, teaching doctrines (which are) commands of men. This was the source of the evil; their doctrines were of their own devising. They burdened the conscience with external details which had no spiritual value. We must distinguish in translation between ἔνταλμα, “command,” or “precept,” and ἐντολή, “commandment.” Vulg. praeceptum and mandatum. Ἔνταλμα is used of the Divine commands Job 23:11-12; the word is not found in profane writers. Lightfoot thinks that St Paul had this discourse in his mind when he wrote Colossians 2:21-23. 8. τὴνἐντολήν. Commonly used of a single commandment (Mark 10:5; Mark 10:19, Mark 12:28), but here of the Divine Law as a whole; see on 1 Timothy 6:14. The verse looks like another version of Mar 7:9. There is no such repetition in Mt., and his wording is closer to Mark 7:9. Syr-Sin. omits the verse. 9. καὶἔλεγεναὐτοῖς. The insertion of this introductory formula confirms the impression that Mark 7:8 and Mark 7:9 come from two different sources. Syr-Sin. omits the words. Καλῶς. See on John 4:17 and 2 Corinthians 11:4. The irony is stronger here. This was the beautiful result of their putting a fence about the Law; their fence had shut off the Law so completely that the sight of it was lost. ἀθετεῖτε. See on Mark 6:26; as applied to such words as ἐντολή, νόμος, διαθήκη, it means not merely violating, but treating as null and void (Hebrews 10:28; Galatians 3:15). The oral tradition had supplanted the written Law—everywhere by engrossing men’s attention, and in some cases by contravening its spirit. D.C.G. art. “Tradition.” 10. Μωϋσῆςγὰρεἶπεν. Mt. makes the connexion more clear and the contrast more pointed by writing ὁγὰρθεὸςεἶπεν. The Pentateuch was quoted as “Moses” (Mark 1:44, Mark 10:3, Mark 12:19). But the Law was given διὰ (not ὑπὸ) Μωυσέως (see on John 1:17). Moses was not the giver of it any more than of the manna (John 6:32). See on Mark 12:26. Ὁκακολογῶν. He that speaketh evil of (R.V.) rather than “he that curseth” (A.V.); in Mark 9:39, and Acts 19:9, A.V. has “speak evil of,” and in the Corban case there is no cursing, but the parents are dishonoured. These quotations from Exodus 20:12; Exodus 21:17 illustrate the fact that citations which are found in more than one Synoptist, “with few exceptions, adhere closely to the LXX., the differences being only textual or in the way of omission” (Swete, Introd. to O.T. in Greek, p. 393). 11. ὑμεῖςδὲλέγετε. “But ye say.” As in Mark 7:2-5 and Mark 4:26; Mark 4:31, we have a confused constr. Mk forgets that he began with ὑμεῖςδὲλέγετε and leaves the ἐὰνεἴπῃ sentence unfinished. Omit λέγετε and the constr. will stand; with λέγετε Mark 7:12 should run οὐκέτιοὐδὲνποιήσει. Cf. Mark 3:22. Κορβᾶν, ὅἐστινΔῶρον. As in Mark 5:41, Mark 7:34, Mark 14:36, we have Aramaic with a translation. Κορβάν is not found in LXX., but Josephus (Ant. IV. iv. 4) gives it with this translation. It means a dedicated or vowed gift, a gift not to be revoked by the giver (Ibid. c. Apion. i. 22). The Scribes taught that a vow, however unrighteous, mast stand. Even if the man who made it desired to remedy the wrong, and even if the wrong was to his own parents, he could not be allowed to remedy it. Such ruling cuts right across the Fifth Commandment. See Wright, Synopsis, p. 69; Driver on Deuteronomy 23:24. The sentence means, “Whatsoever support thou mightest have from me is Korban, irrevocably given elsewhere.” Luther, putting a comma after me in Vulg.—Corban quodcunque ex me, tibi profuerit—took it to mean, “If I dedicate it, it is far more valuable to thee.” 12. οὐκέτιἀφίετε. Ye no longer suffer; “so far from telling him that his duty to his parents is paramount, you do not allow him to perform it.” See crit. note. οὐδὲνποιῆσαιτῷπατρί. Cf. Mark 5:19-20, Mark 10:36; the expression is found in Attic. Blass, § 34. 4. Syr-Sin. has “honour.” For the double negative see on Mark 1:44. 13. ἀκυροῦντες. Not merely treating as null and void (ἀθετεῖτε, Mark 7:9), but making void (R.V.). Both verbs occur Galatians 3:15-17. Excepting 4 Macc., ἀκυρόω is very rare in Bibl. Grk. In papyri it is used of annulling contracts. Passages in the Talmud definitely put tradition and comment above Scripture. “The words of the Scribes are lovely above the words of the Law; for the words of the Law are weighty and light, but the words of the Scribes are all weighty.” τῇπαραδόσειᾗπαρεδώκατε. The connexion between noun and verb cannot be reproduced in English. The aor. seems to be out of place; παραδίδοτε would be better; or (if aor.) παρελάβετε. The relative is dative by attraction. παρόμοιατοιαῦταπολλά. Superfluous fulness; many such similar things. Cf. Mark 6:25. Παρόμοιος, freq. in class. Grk, occurs nowhere else in N.T. or LXX. 14. προσκαλεσάμενοςπάλιν. We need not limit the πάλιν to the crowd at Gennesaret. He often invited people to come to Him, and here He does so again. Having answered the cavils of the Scribes, He now resumes the more profitable work of freeing the multitude from the unspiritual traditions of Pharisaism. οὐκἔτιτοῖςΦαρισαίοιςδιαλέγεται, ὡςἀθεραπεύτοις (Theoph.). Mk (about 27 times) even more than Mt. (about 17) is fond of πάλιν. Lk. (Luke 3) seems to avoid it, often omitting it where Mk has it. For ἔλεγεν Mt. again has εἶπεν. Cf. Mark 7:27. 15. οὐδὲνἔστινἔξωθενκ.τ.λ. This illuminating principle is given by Mk in the most comprehensive terms; There is nothing external to a man which by entering into him can defile him. Mt. narrows it by limiting it to meat and drink. Externals cannot pollute a man, because they do not touch the man’s self, but only his body. Epictetus enlarges on this difference; e.g. Dis. i. 19. Plato points out that what enters into the mouth is perishable, but what comes out of it, viz. speech, may be imperishable (Tim. 75 D). Cf. Deuteronomy 23:23. Like other parabolic utterances of Christ, this Saying was not understood even by the Twelve at the time, nor indeed even after Pentecost (Acts 10:14). But when this Gospel was written the practical result of this principle was recognized;—Levitical prohibitions of certain foods as unclean had been abolished (Mark 7:19 b). The art., τοῦ or τὸνἄνθρ., is generic, as in Mark 2:27, Mark 4:21. For the aor. infin. see on Mark 1:41. Syr-Sin. omits ἔξωθεν as superfluous. ἀλλά. “On the contrary, the things which defile the man, are the thoughts, words, and deeds which come out of him.” As both τὰἐκπορευόμενα and τὰκοινοῦντα have the art., either may be the subject. The repetition of τὸνἄνθρ. instead of using a pronoun is characteristic; cf. Mark 4:37. 16. See crit. note. 17. εἰςοἶκον. When He came indoors. The particular house is of no moment; “indoors” means away from the multitude. It appears repeatedly when private instruction is given (Mark 9:28; Mark 9:33, Mark 10:10). It is possible that in all these cases we have personal recollection of a detail. To the multitude He often spoke in parables, and now the disciples once more ask for an interpretation of τὸνσκοτεινὸνλόγον (Mark 4:2; Mark 4:10-11). See crit. note. 18. Οὕτωςκαὶὑμεῖς. As before (Mark 4:13), He expresses surprise at their want of discernment. The position of οὕτως is against its being taken with ἀσύνετοι, “so wanting in discernment,” tam insipientes. Better, “Is it so,” siccine? Vulg. has Sic et vos imprudentes estis? Either “Even you” (Mark 1:27; Matthew 5:46) or “you also” (Matthew 20:4; Matthew 20:7; John 6:68, where the context is decisive) may be right; see on Mark 2:28. “Even you, whom I have instructed,” or “you also, as well as the multitude.” We have similar surprise again in Mark 8:17, οὔπωνοεῖτεοὐδὲσυνίετε; Syr-Sin. has “Are ye yet so stubborn? Do ye not yet understand anything? that not everything which entereth into a man defileth him?” οὐδύναταικοινῶσαι. Cannot pollute him in any religious sense; he is not morally the worse. The Scribes taught otherwise. This repetition from Mark 7:15 is omitted in Mt. 19. οὐκεἰσπορεύεταικ.τ.λ. This important explanation is also omitted in Mt. Aristophanes has ἄφοδος (Eccl. 1059), ἀπόπατος (Ach. 81) and κοπρών (Thesm. 485) for ἀφεδρών (ἕδρα), which occurs nowhere else in Bibl. Grk. Vulg. has in secessum, Beza in latrinam. [1539] reads ὀχετός here, but ἀφεδρών in Mt. [1539] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. καθαρίζωνπάντατὰβρώματα. See crit. note. The happy restoration of the true reading makes excellent and important sense of a passage which was reduced almost to nonsense by the false reading. No intelligible meaning can be given to καθαρίζον, “purging all meats” (A.V.). “This He said, making all meats clean” (R.V.) is the comment of the Evangelist, who saw that Christ’s words abolished the distinction between clean and unclean food, even when made by the Law. We have similar remarks Mark 3:30, Mark 5:8. Origen and Chrysostom have this reading and meaning, while Gregory Thaumaturgus calls our Lord ὁσωτὴρὁπάντακαθαρίζωντὰβρώματα. Miller’s Scrivener, II. pp. 336 f. So also Field. 20. ἔλεγενδέ. The Lord’s words are resumed after the interjected remark of the Evangelist. 21. ἔσωθενγάρ. Nothing that comes from without brings moral pollution, but a great deal that comes from within may do so, proceeding not ἐκτῆςκοιλίας, but ἐκτῆςκαρδίας. Deuteronomy 23:23 has a germ of this; τὰἐκπορευόμεναδιὰτῶνχειλέωνφυλάξῃ. Cf. Matthew 12:35 = Luke 6:45, and Matthew 23:25 = Luke 11:39; and see on ὁἔξω and ὁἔσωἄνθρωπος, 2 Corinthians 4:16. Syr-Sin., like Mt., omits the superfluous ἔσωθεν. Cf. Mark 1:32; Mark 1:42, Mark 2:23, Mark 6:25, where Syr-Sin. omits what is superfluous. οἱδιαλογισμοὶοἱκακοί. The thoughts that are evil is the genus of which twelve species are enumerated, six in the plur. and six in the sing. In N.T. διαλογισμός is almost always bad thought and generally plur., but in LXX. it is sometimes used of the thoughts of God (Psalms 40:5; Psalms 92:5). Of the twelve evil things in Mk, Mt. omits seven, and he adds ψευδομαρτυρίαι. In Galatians 5:19-21 we have sixteen or seventeen sins, of which only two or three are in Mk; in Wis 14:25-26, fifteen or sixteen, of which five are in Mk; in Didache Mark 7:9, twenty-two, of which six are in Mk. These catalogues strikingly illustrate the multiplicity of evil. There is no classification of the vices, such as we should have in a treatise on ethics. Both Mk and Mt. begin, where all sin begins, in the region of thought. Then Mt. follows the order of the Commandments, sixth to ninth. 22. πλεονεξίαι. Efforts to get more than one’s due, forms of selfishness; see on 2 Corinthians 9:5 and cf. Luke 12:15; Colossians 3:5. In Romans 1:29 we have πλεον. coupled with πονηρία. δόλος. Conspicuous in Christ’s enemies (Mark 3:6; Mark 3:22, Mark 14:1); the true Israelite has none of it (John 1:48). ἀσέλγεια. Unblushing licentiousness defying public opinion, such as was seen at the court of Antipas (Mark 6:22 f.). Like ὕβρις, it cares nothing for the feelings of others. Vulg. has impudicitia here. ὀφθαλμὸςπονηρός. A belief in the “evil eye,” which brings ill to the person or thing on which it rests, seems to be almost universal in savage and half-civilized nations. But belief in a person whose look blighted without his willing it, the Italian jettatore, is not found in Scripture. There the ἀνὴρβάσκανος (Proverbs 23:6; Proverbs 28:22) is envious, jealous, and grudging, and his “evil eye” is φθόνος and πλεονεξία combined; ὀφθαλμὸςπονηρὸςφθονερὸςἐπʼ ἄρτῳ, “an evil eye is envious over bread” (Sir 14:8; Sir 14:10; cf. Sir 31:12-14; Tob 4:7; Deuteronomy 15:9; Deuteronomy 28:54; Deuteronomy 28:56). see on 2 Corinthians 9:6-7, and on the whole subject F. T. Elworthy, Evil Eye (1895); Lightfoot on Galatians 3:1. βλασφημία. Not “blasphemy” (A.V.), but railing (R.V.), or “backbiting,” καταλαλία. see on 2 Corinthians 12:20. In 1 Peter 2:1 we have φθόνουςκαὶπάσαςκαταλαλίας, which is much the same as ὀφθ., πον. and βλασφημία. ὑπερηφανία. Here only in N.T., but freq. in LXX. See esp. Sir 10:7; Sir 10:12; Sir 10:18. It is the sin of the “superior” person, who loves to make himself conspicuous and “sets all others at nought” (Luke 18:9). The ὑπερήφανοι are condemned Luke 1:51; Romans 1:30; 2 Timothy 3:2; 1 Peter 5:5; James 4:6, the last two being quotations from Proverbs 3:32. In the Psalms of Solomon, ὑπερηφανία is often used of the insolent pride of the heathen as opponents of Jehovah. ἀφροσύνη. The fool in Scripture (ἄφρων, μωρός, ἀνόητος, ἄσοφος) is one who does not know the moral value of things; he thinks that sin is a joke, and mocks at those who treat it seriously. Hence the severity with which he is condemned. In the Shepherd of Hermas there is much about ἀφροσύνη, Man. v. ii. 4, Sim. vi. Mark 7:2-3, ix. xv. 3, xii. 2, 3. It renders other vices incurable. 24. Ἐκεῖθενδέ. See crit. note. Here the unusual δέ marks the transition to different scenes and different work. Out of 88 sections in Mk, only 6 have δέ at the outset, while 80 begin with καί. ἀναστὰςἀπῆλθεν. Cf. Mark 10:1. Mt. has ἀνεχώρησεν. Christ is retiring once more from the hostility which His teaching provoked (Mark 3:7) and from the pressure of inconsiderate followers (Mark 6:31). His hour is not far off, but it is not yet come, and He must have opportunity for giving further instruction to the Twelve. Ἀναστάς refers to the change of place rather than the change of posture, viz. sitting to teach; ἐκεῖθεν means “from Capernaum,” not “from a seat.” Sitting has not been mentioned. εἰςτὰὅριαΤύρου. Cf. Mark 5:17; Matthew 2:16. Tyre had been independent since B.C. 126, and Pompey had confirmed the independence, but Augustus had curtailed it B.C. 20. The borders of Tyre [and Sidon] are called Φοινίκη in LXX. and Acts, but nowhere in the Gospels. Some of the inhabitants had been attracted to the Lake to see Jesus (Mark 3:8), and, like the Gerasenes, they were probably pagan (Joseph, c. Apion. i. 13). Christ now visits their country, which was 40 or 50 miles from Capernaum, to escape publicity. Christ had forbidden the disciples to go to the Gentiles; they were to devote themselves to the house of Israel (Matthew 10:5). He here takes them to the Gentiles, yet not to teach the Gentiles, but to find quiet for being taught by Him themselves. It is only by setting aside the plain statements of Mk that it can be maintained that Christ came to this place for one purpose only,—“an extraordinary example of persevering faith.” Cf. Mark 9:30. οὐδέναἤθελενγνῶναι. “He wished to know no one” is not a probable rendering; would have no one know it is doubtless right. He did so, not because He feared being denounced by the Scribes for mixing with heathen (Theoph.), but because He wished to avoid interruption. οὐκἠδυνάσθηλαθεῖν. Mt. characteristically omits the statement that Christ was unable to do what He wished. He could not be hid, because some who had seen Him in Galilee recognized Him. The double augment is Epic and Ionic. Blass, § 24. The aor. infin. is normal; see on Mark 1:40. 25. ἀλλʼ εὐθὺςἀκούσασα. See crit. note. “On the contrary, a woman who had heard about Him came at once.” For the superfluous αὐτῆς see on Mark 1:7; the pleonasm is specially common after relatives (Revelation 3:8; Revelation 7:2; Revelation 13:8). It is found in modern Greek. 26. Ἑλληνίς, Συροφοινίκισσατῷγένει. A Greek-speaking woman, a Phoenician of Syria by race. In this context, Ἑλληνίς can hardly mean anything else (Acts 17:12). She spoke Greek, but she was not a Greek. The conversation, like that with Pilate, would be in Greek. Syr-Sin. has “a widow, from the borders of Tyre of Phoenicia.” These Phoenicians came from the Canaanites, and Mt. calls her Χαναναία. The Clem. Hom. (ii. 19, iii. 73, iv. 6) calls her Justa, and her daughter Bernice. Syr-Sin. omits Ἑλληνίς and τῷγένει. ἠρώτααὐτὸνἵνα. See on Mark 3:9. The change from aor. (προσέπεσεν) to imperf. is accurate. Mt. gives her words, in which she addresses Him as “Son of David,” an address which Mk does not record until the healing of Bartimaeus, near the time of the Passion (Mark 10:47-48). In Mt. the woman makes three appeals, of which Mk omits one and also the appeal of the disciples that He would grant her request and send her away. 27. ἔλεγεν. Mt. again substitutes εἶπεν, as in Mark 7:14. Ἄφεςπρῶτονχορτασθῆναιτὰτέκνα. See on Mark 6:42 and cf. Mark 10:14. In Mark 15:36 we have the subj. after ἄφετε. “The children” are the Jews, but πρῶτον implies that the others will have their turn (John 10:16; John 12:32; John 17:20; Acts 1:8; Acts 13:47). This important πρῶτον is omitted in Mt. It mitigates the harsh refusal. ἐστινκαλόν. The expression is freq. in Mk. Cf. Mark 9:5; Mark 9:42-43; Mark 9:45; Mark 9:47; Mark 14:21. Christ’s reply illustrates the principle that, where faith is strong, He seems to hold aloof, to bring the faith to perfection; whereas weak faith is encouraged (Mark 5:36, Mark 9:23). τοῖςκυναρίοις. The diminutive is another mitigation. The Gentiles are not called “dogs” but “doggies,” not outside scavengers (Psalms 59:7; Psalms 59:15), but household companions (τὰκυνίδιατῆςοἰκίας, Orig.). In late Greek, diminutives sometimes lose their force, e.g. ὠτάριον (Mark 14:47), ὠτίον (Matthew 26:51); but the dimin. has point here. Contrast κύνες (Matthew 7:6; Philippians 3:2; Revelation 22:15). Vulg. spoils this by having canibus in Christ’s Saying and catelli in her reply. 28. ἡδὲἀπεκρίθηκαὶλέγει. The ἀπεκρίθη is not mere amplification; it was an answer and a witty answer. She seizes on Christ’s repelling words and turns them into an argument in her favour: δραξαμένητῶντοῦΧριστοῦῥημάτων, ἀπʼ αὐτῶνπλέκεισυνηγορίανἑαυτῆς (Euthym.). The historic pres. is recognized so completely as historic that it can be combined with an aor. See on Mark 8:29 sub fin. Ναί, κύριεκαὶτὰκυνάρια. Yea, Lord, and the doggies; not “yet the dogs” (A.V.), nor “even the dogs” (R.V.). She fully assents to the Lord’s utterance and carries it on to her own conclusion; “Quite so, Lord; and in that case I may have a crumb.” Mt. has καὶγάρ, giving an additional reason for her request. Ναί = ἀμήν, but without the religious tone of the Hebrew word (2 Corinthians 1:20; Revelation 1:7; Revelation 22:20). Syr-Sin. has “the crumbs which are over from the children’s table.” The words may mean the crumbs thrown by the children to their pets. In N.T., ἐσθ. ἐκ (John 6:26; John 6:50-51; 1 Corinthians 9:7; 1 Corinthians 11:28; etc.) is more common than ἐσθ. ἀπό (Genesis 2:16; Genesis 3:1-2; Genesis 3:5). 29. Διὰτοῦτοντὸνλόγον. The Lord commends the ready reply, and admits that in the argument she has won: διὰτὸνλόγον, ᾥτινιπρὸςσυνηγορίανἐχρήσωσυνετῶςἄγαν (Euthym.). Like the centurion (Matthew 8:5-13), she believes that Christ can heal at a distance, and, like him, she wins Christ’s admiring approval (Matthew 15:28). This is the only case in Mk in which Christ heals at a distance. 30. ἀπελθοῦσα. His assurance is enough, as in the case of the royal official; see on John 4:50; John 4:52. βεβλημένονἐπὶτὴνκλίνην. Like the demoniac boy (Mark 9:26), she was suffering from exhaustion after the final convulsion. The perf. part. is accurate. This crumb, won from our Lord by the heathen woman’s “shamelessness” (Luke 11:8), pertinacity (Luke 18:2-5), and faith (Luke 7:9), remains isolated. He at once returns to the principle of feeding the children first. 31. ἐκτῶνὁρίωνΤύρουἦλθενδιὰΣιδῶνοςεἰςτ. θαλ. This means a very long circuit; about 20 or 30 miles northward to Sidon, then eastward and southward, till He reached the [1540] shore of the Lake. He would cross the Leontes twice, first between Tyre and Sidon, and again between Libanus and Anti-Libanus, but there is no hint as to where the second crossing took place. The object of the long circuit was to gain the retirement necessary for the training of the Twelve. He had twice failed in securing this (Mark 6:31-34, Mark 7:24). [1540] Codex Basiliensis. 8th cent. At Basle. διὰΣιδῶνος. See crit. note. The other reading avoids the statement that He entered a city that was wholly heathen. Δεκαπόλεως. He is once more in or near the country of the Gerasenes, where the healed demoniac has been acting as a pioneer (Mark 5:20). 32. κωφὸνκαὶμογιλάλον. Deaf people, being unable to hear the sounds which they make, often speak very imperfectly, and sometimes cease to attempt to speak at all. Mt. is here very different; instead of a single healing he gives us an indefinite number of various kinds. Μογιλάλος occurs here only in N.T., and Isaiah 35:6 only in LXX. In Exodus 4:11, LXX. has δύσκωφος, the Heb. in both places being the same. Many MSS. have μογγιλάλον, as if from μογγός, “with harsh voice,” a rare word; μόγιςλαλῶν is the true derivation. παρακαλοῦσιν. The man could not speak for himself and his friends act for him, as in the case of the paralytic (Mark 2:3-5). See on Mark 8:22. ἐπιθῇαὐτῷτ. χεῖρα. Cf. Mark 5:23, Mark 6:5. Christ does more than this, apparently in order to secure faith on the man’s part. 33. ἀπολαβόμενος. It was necessary to free the man from all distraction; this taking him apart and the using of appropriate means increased his confidence in Christ’s goodwill and power. Spittle was believed to be remedial; see on John 9:6. Syr-Sin. has “He led him from the multitude, and put His finger, and spat in his ears, and touched his tongue.” Cf. Mark 8:23; not Mark 5:37. 34. ἀναβλέψας. Praying for help; John 11:41. ἐστέναξεν. Contrast the strong compound (ἀναστενάξας) used of the unbelief of the Pharisees (Mark 8:12). Signs of Christ’s perfect humanity are again evident; see on Mark 3:5 and John 11:38. Ἐφφαθά. Aramaic with a translation; see on Mark 5:41. Deaf people understand what is spoken by watching the lips of the speaker, and a word like Ephphatha could easily be read from the lips. “Both the word and the use of saliva passed at an early time into the Baptismal rite as practised at Milan and Rome” (Swete). διανοίχθητι. Lucian (Contemplantes 21) uses this compound of opening the ears; ὡςμηδʼ ἂντρυπάνῳἔτιδιανοιχθῆναιαὐτοῖςτὰὦτα. Vulg. has adaperire, which Curtius (IX. vii. 24) uses of the ears; adaperire aures ad criminationem. 35. ἠνοίγησαν. Cf. Matthew 20:33; Acts 12:10; Revelation 11:19; Revelation 15:5. ἀκοαί. See on Mark 1:28. ὁδεσμὸςτῆςγλώσσης. We need not think of an actual ligament; he was released from the impediment in speech caused by his deafness. Deissmann (Light, pp. 306 f.) gives instances of spells to bind the tongue. But here there is no hint that the man was obsessed. The release took place once for all (aor.); his speaking articulately continued (imperf.). 36. διεστείλατο. See on Mark 5:19; Mark 5:43. He gave the charge once; and then, the more He repeated it (διεστέλλετο), the more they continued to disregard it (ἐκήρυσσον). The comparative is sometimes strengthened by μᾶλλον (2 Corinthians 7:13; Philippians 1:23), sometimes by ἔτι (Hebrews 7:15), and περισσεύω may have both (Philippians 1:9). But here μᾶλλον might mean potius, “instead of being silent they published it more exceedingly.” These commands to be silent were usually disregarded, but that does not prove that they ought not to have been given. The Decalogue is not abrogated because of man’s disobedience. Wrede (Messiasgeheimnis, p. 133) sees a contradiction between this and Mark 7:33. But Mark 7:33 does not say that Christ took the man away from everybody. No doubt some of the crowd followed, and they were people who previously had seen little or nothing of His work as a Healer. They would naturally be very demonstrative. 37. ὑπερπερισσῶς. Here only in Bibl. Grk, and perhaps nowhere else. see on 2 Corinthians 7:4. ἐξεπλήσσοντο. See on Mark 1:22. This is simple history; Mk is not suggesting in an allegory the conversion of the Gentiles. He has not told us that the crowd was composed of Gentiles. ποιεῖ. Mt. seems to have understood this as implying a number of miracles, and they appear to be required by this verse and to explain the great multitude in Mark 8:1. ἀλάλουςλαλεῖν. The combination of words is doubtless deliberate; the speechless to speak. Cf. Mark 9:24; Isaiah 35:5. Syr-Sin. has “He maketh the deaf-mutes to hear and to speak.” 1. Ἐνἐκείναιςτ. ἡμ. During the concluding part of the journey mentioned in Mark 7:31. The asyndeton is rare in cf. Mark 10:28. Here [1823] Syr-Sin. and Lat-Vet. insert δέ, while in Mark 10:28 [1824] Latt. Syrr. insert καί. [1823] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [1824] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. πάλινπολλοῦὄχλου. See crit. note. The people of Decapolis had heard of His fame (Mark 5:19; Matthew 4:25) and both Jews and Gentiles would flock to Him when they heard that He was healing in the neighbourhood. μὴἐχόντων. For μή cf. Mark 2:4, Mark 6:34, Mark 12:21; Mark 12:24. προσκαλεσάμενος. Here, as in Jn’s account of the 5000, our Lord takes the initiative. 2. Σπλαγχνίζομαι. Nowhere else does Christ say that He feels compassion, although this is often said of Him; Mark 1:41, Mark 6:34, Mark 9:22. He is continuing His training of the Twelve. He tells them His own feelings and points out the need of help. What do they suggest? ἡμέραιτρεῖς. See crit. note. We can make ἡμέραιτρεῖς grammatical by taking προσμένουσιν and ἔχουσιν as datives with εἰσίν understood. More probably ἡμέραιτρεῖς is a parenthetic nominative, as in Luke 9:28; cf. Acts 5:7; also ἤδηαἱἡμέραιἐρχόμεναιτὰπάνταἐπελήσθη (Ecclesiastes 2:16). In such cases the insertion of “and” smooths the construction; “There are now three days and they are attending Me and have nothing to eat.” In Joshua 1:11 the καί is inserted; ἔτιτρεῖςἡμέραικαὶὑμεῖςδιαβαίνετετὸνἸορδάνηντοῦτον. J. H. Moulton, p. 70. Mt., who sometimes improves the awkward constructions in Mk, leaves this unchanged, as if it had no need of correction. [1825] has ἡμέραιτρεῖςεἰσινἀπὸπότεὧδέεἰσιν, triduum est ex quo hic sunt; so also a b i. [1825] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. προσμένουσίνμοι. Cf. προσμένειντῇχάριτιτοῦθεοῦ (Acts 13:43); οἱπιστοὶἐνἀγάπῃπροσμενοῦσιναὐτῷ (Wis 3:9). [1826][1827] omit μοι: cf. Acts 18:18. “Three days” would mean that “they have been with Me since the day before yesterday,” a much longer time than in the case of the 5000, which was hardly a whole day. [1826] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1827] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. τίφάγωσιν. Cf. Mark 6:35 and Luke 17:8. 3. ἐὰνἀπολύσωαὐτούς. This looks like a reference to the suggestion made by the disciples in the former case (Mark 6:36). Have they anything better to suggest now? νήστεις. In class. Grk νήστιδες (Aesch. Ag. 194, 1622) or νήστιες (Hom. Od. xvii. 370): cf. ἔρεις (? Titus 3:9) for ἔριδες: νήστις ([1828][1829]) is simply bad spelling. Blass, § 8. 3. [1828] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1829] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. εἰςοἶκοναὐτῶν. Cf. Mark 8:26; the omission of the art. is Hebraistic. Blass, § 46. 9. ἐκλυθήσονται. Deficient (Vulg.). In Galatians 6:9 and Hebrews 12:3; Hebrews 12:5 (from Proverbs 3:11) the verb is used of faintness of spirit; in LXX. of bodily faintness (1 Samuel 14:28; 2 Samuel 16:2; 2 Samuel 17:2; etc.). See crit. notes. 4. ὅτιΠόθεν. The ὅτι is recitative; see crit. note. Syr-Sin. has “Whence art Thou able?” The disciples’ question is urged as an argument for regarding this miracle as a doublet of Mar 6:34-44. Could the disciples, who had seen how the 5000 were fed, have made such a reply? They would have said, “Thou canst feed them.” Their question diffidently suggests this; they confess their own powerlessness and leave the solution to Him. Note the emphatic ἡμῖν in Mt. “How can we have enough food?” Moreover, Christ does not rebuke them. They were still dull of apprehension (Mark 8:16), and were sometimes afraid to ask questions (Mark 9:32). Χορτάσαιἄρτων. Cf. τοὺςπτωχοὺςαὐτῆςχορτάσωἄρτων (Psalms 132:15). The gen. after verbs of filling is freq. (Mark 15:36). Blass, § 36. 4. ἐρημίας. Cf. 2 Corinthians 11:26; Hebrews 11:38. The more usual term is ἡἔρημος or ἔρημοςτόπος. 5. ἠρώτα. The imperf. is probably conversational; Mt. has λέγει. See notes on Mark 6:38 f. The first aor. εἶπα is freq. in class. Grk. 6. παραγγέλλει. See crit. note. Mk twice keeps the fishes distinct from the bread where Mt. combines them; moreover, Mk has εὐχαριστήσας of the bread and εὐλογήσας of the fishes, perhaps without difference of meaning, but marking the blessing and distribution of the bread as the main thing. 7. εἶχαν. So [1830][1831][1832][1833]. Cf. Revelation 9:8 and 2 John 1:5; also παρεῖχαν, Acts 28:2. [1830] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1831] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1832] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [1833] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. ἰχθύδια. Like κυνάρια (Mark 7:27-28), this diminutive has its proper force; small fishes. 8. περισσεύματα. As in the former miracle, there was enough and to spare, and what was over was carefully gathered up. ἑπτὰσφυρίδας. The twelve κόφινοι corresponded with the twelve disciples, each having one. It is mere coincidence that the σφυρίδες are the same in number as the ἄρτοι. Σφυρίς (Mark 8:20; Matthew 15:37; Matthew 16:10; Acts 9:25) is well attested as the N.T. form of σπυρίς, and the aspirate is vernacular. Both forms, with σφυρίδιον and σπυρίδιον, are found in papyri. Deissmann, Bib. St. pp. 158, 185. A σπυρίς (σπεῖρα) was probably woven of twigs or rushes, and might hold a man (Acts 9:25). The marked difference of the words for “baskets” in the narratives of the two miracles, and also in the allusions to them afterwards (Mark 8:19-20; Matthew 16:9-10), is one of the strongest arguments against the identification of the two. And here there is no excitement after the miracle; Jesus does not force the disciples to go away without Him, but they leave quietly together. Yet the possibility that we are dealing with doublets must be admitted. All that is certain is that Mk believed in two miraculous feedings. The silence of Lk. proves nothing; he makes no use of this portion of Mk. See the Westminster Comm. on Mt. Mt., as often, emphasizes the magnitude of the miracle; but he does not report that the multitude (in which many were heathen) saw in Jesus the Messianic King. 9. [1631][1632][1633][1634] omit οἱφαγόντες. [1631] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1632] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [1633] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [1634] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. 10. εἰςτὸπλοῖον. Into the boat which He often used (Mark 3:9, Mark 4:36, Mark 6:32). Syr-Sin. has “He went up and sat in the ship”; and again in Mark 8:13, “He left them again and sat in the ship.” εἰςτὰμέρηΔαλμανουθά. Mt. says εἰςτὰὅριαΜαγαδάν. Neither Dalmanutha nor Magadan is known, and in both Gospels there are differences of reading. In Mt. we have “Magedan,” “Magdala,” and “Magdalan”; here we have “Malegada” and “Magaida.” Dalman (Words, p. 66) conjectures “Magalutha” as the original name, which was corrupted and corrected in a variety of ways. Syr-Sin. has “the hill of Magdan.” If there were two places, they must have been near to one another, but we do not know on which side of the Lake either of them was. Hastings, D.B., art. “Magdan”; Enc. Bibl. 985, 1635, 2894. 11. ἐξῆλθον. As if from an ambush. οἱΦαρισαῖοι. Mt. adds the Sadducees, and he does so six times. Mk and Lk. mention the Sadducees only once, Jn not at all. They began once more to question with Him; for some time He had escaped them. See on Mark 1:27. σημεῖονἀπὸτοῦοὐρανοῦ. A voice, a return of the manna or of the Shechinah, the sun and the moon to stand still. They believed that with the help of Beelzebub He could work “signs” on earth, but Satanic agency would be powerless in heaven (Theoph.). This demand was made more than once (Matthew 12:38; Matthew 16:1). Luke 11:15-16 gives one occasion and Mk here gives the other. Such a challenge would be likely to be repeated; but the popular taste for miracles is not encouraged by Christ (see on John 4:48; John 20:29) and is disparaged by St Paul (1 Corinthians 1:22). Deissmann, Light from the Ancient East, p. 393. πειράζοντεςαὐτόν. They did not want to be convinced that He was the Messiah; they wanted material for proving that He was not. Unconsciously, they were renewing the temptation in the wilderness. Note the combination of participles. See on Mark 1:15. 12. ἀναστενάξας. “Sighed from the bottom of His heart”; stronger than στενάζω (Mark 7:34; Romans 8:23; etc.), and here only in N.T. In Lamentations 1:4 of the sighing of Zion’s priests; Sir 25:18 of the husband of a wicked wife. Syr-Sin. has “He was troubled in spirit.” Cf. ἀνακρίνω, ἀναλύω, ἀναπαύω. Once more we have evidence of the reality of Christ’s human nature; see on Mark 3:5. τῷπνεύματι. The higher part of His being, which was distressed by moral obliquity; see on Mark 2:8. Τίἡγενεὰαὕτη; He is not asking for information, but expressing regret. See on John 2:23-25; John 10:38; John 11:45. His own generation (Mark 8:38, Mark 13:30; Matthew 11:16; Matthew 12:41-45; Luke 11:29; Luke 17:25; Luke 21:32; not in Jn) was as wrong-headed towards Him, as the generation to which Moses belonged was towards him (Deuteronomy 1:35; Deuteronomy 32:5; Deuteronomy 32:20). As usual, Mt. omits a question which seems to imply that Christ needed to be informed; see on Mark 5:30. ἀμὴνλέγω. See on Mark 3:28. εἰδοθήσεται. A Hebraistic mode of making a strong asseveration equivalent to an oath. “May God punish me,” or some such thought, is understood; Genesis 14:23; Numbers 14:30; Deuteronomy 1:35; Psalms 95:11. From 1 Samuel 3:17 we see how such a form arose. Elsewhere in N.T. it occurs only in quotations from LXX. (Hebrews 3:11; Hebrews 4:3; Hebrews 4:5). Blass, § 78. 2. Mt. and Lk. add to “There shall no sign be given” the words “but the sign of Jonah.” 13. The situation of Dalmanutha being unknown, we do not know what εἰςτὸπέραν indicates. 14. ἐπελάθοντο. They forgot (R.V.). This is not quite parallel to Mark 5:8, where “He had said” best represents the meaning of the imperf. But Burton (§ 48) supports A.V. in rendering “they had forgotten” here. ἐντῷπλοίῳ. According to Mt., what follows took place after they had landed on the other side. The “one loaf” is an unimportant detail which is well remembered. Syr-Sin. has “not one loaf.” 15. διεστέλλετο. In Mark 5:43, Mark 7:36, Mark 9:9 we have the aor., as elsewhere in N.T. The imperf. may mean that the charge was given more than once; or, like εἶχον, it refers to the time in the boat,—they were short of bread and He was saying this; or it may be the conversational imperf. Mt. has εἶπεν, again changing imperf. to aor. βλέπετεἀπό. Not “look away from,” but “look and turn away from,” “consider and avoid.” Cf. φυλάσσεσθεἀπό (Luke 12:15), προσέχετεἀπό (Matthew 7:15), φοβηθῆτεἀπό (Matthew 10:28), and see on αἰσχυνθῶμενἀπό (1 John 2:28). This pregnant constr. is not Hebraistic. In a letter of A.D. 41, βλέπεἀπό occurs in a warning against dealings with Jews (G. Milligan, N.T. Documents, p. 50). τῆςζύμης. Leaven works imperceptibly and may represent good (Matthew 13:33) or bad (1 Corinthians 5:6; Galatians 5:9) influence; Ignatius (Magnes. x.) has it of both. But it is generally used of bad influence, fermentation being regarded as corruption; fermentation disturbs, inflates, sours. Hence the careful banishment of it during the Passover. Mt. interprets the leaven of the Pharisees (and Sadducees) as their “doctrine,” Lk. (Luke 12:1) as “hypocrisy,” and this might apply to Herod also. Bede gives as part of Herod’s leaven simulatio religionis. The repetition of τῆςζύμης shows that the leaven of the Pharisees is different from the leaven of Herod, and perhaps irreligion and moral weakness is meant by the latter. Possibly, in thus hurriedly crossing the Lake, they were avoiding being molested by Herod’s emissaries. Cf. Luke 13:31. The two leavens were alike in working against Christ. Mk gives no interpretation, and the different interpretations in Mt. and Lk. point to early conjectures. 16. διελογίζοντοπρὸςἀλλ. ὅτι. Cf. Mark 11:31. The ὅτι is recitative not causal. See crit. note. 17. Τίδιαλογίζεσθε. [1834] and other witnesses add ἐνταῖςκαρδίαιςὑμῶν (Mark 2:8), which does not harmonize with πρὸςἀλλήλους. Their discussion was audible, and their want of apprehension appears to have surprised Christ Himself. [1834] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. οὔπωνοεῖτε. “After all the teaching which you have received and the experiences you have had, are you still so dull of apprehension?” Cf. Mark 4:13; Mark 4:40, Mark 7:18. πεπωρωμένην. Mt. again spares the Twelve by omitting this censure; see on Mark 3:5, Mark 4:13, Mark 6:52. Syr-Sin. has “Even until now is your heart blinded?” Ex corde induratio manat in visum auditum et memoriam (Beng.). 18. ὀφθαλμοὺςἔχοντες. From Jeremiah 5:21; Ezekiel 12:2. This also is omitted in Mt. Cf. Oxyrh. Logia 3, ὅτιτυφλοίεἰσιντῇκαρδίᾳαὐτῶνκαὶοὐβλέπουσιν, πτωχοὶκαὶοὐκοἴδασιντὴνπτωχίαν. καὶοὐμνημονεύετε. This may be an independent sentence; either And do ye not remember? (A.V., R.V.), or “And ye do not remember.” More probably it is the principal clause of the sentence which follows, taken interrogatively; Do ye not remember when I brake … how many … ye took up? 19. ἔκλασαεἰςτ. πεντακισχιλίους. The compound, κατέκλασεν (Mark 6:41), is not repeated. The use of εἰς instead of the dat. comm. is freq. in late Greek. Cf. εἰςτοὺςἁγίους (1 Corinthians 16:1; 2 Corinthians 8:4; 2 Corinthians 9:1), εἰςτοὺςπτωχούς (Romans 15:26), etc. It is found in LXX. and in papyri. Deissmann, Bib. St. pp. 117 f. κοφίνους. See on Mark 8:8 and Mark 6:43. λέγουσιναὐτῷ, Δώδεκα. They remember the facts, but they have failed to see their significance. They were not likely to forget the abundant store which they themselves had collected after all had been satisfied. 21. Οὔπωσυνίετε; A repetition of the reproach in Mark 8:17. Mt. lessens the reproach by amplifying the question and suggesting the answer. In Mk Christ continues His education of the Twelve by letting them find the answer. Their error was twofold; they did not see that “leaven” in this connexion must be a metaphor; still worse, they did not see that One who had fed thousands with a few loaves and fishes was not likely to be disturbed because, in a brief cruise, they were ill supplied with bread. They were not only ἀσύνετοι (Mark 7:18), but ὀλιγόπιστοι (Matthew 16:8). Evidently, the manner of feeding the multitudes had not greatly impressed the disciples. The second time they are almost as anxious as the first; and in this third and trifling difficulty they are anxious again. 22. Βηθσαϊδάν. Bethsaida Julias, perhaps the only Bethsaida on the Lake; see on Mark 6:45. [1835] and several Old Latin texts read “Bethany,” which is probably an error; but there may have been a Bethany on the Lake. [1835] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. τυφλόν. The Ephphatha miracle (Mark 7:32 f.) and this are peculiar to Mk, and they have similarities of detail, some of which may have led Mt. to omit both, because they seem to suggest that Christ had difficulty in effecting the cure. In each case He first isolated the sufferer, and He did not heal merely with a word or a touch; and Mt. may not have liked the use of spittle. Moreover, in this case Christ asks for information, and His success in restoring sight is at first only partial. The parallel extends beyond the two miracles: Mark 8:1-26 is parallel to Mark 6:30 to Mark 7:37. We have in each case a voyage, a feeding of a multitude, and a miracle of healing by means of spittle and touch. φέρουσιναὐτῷ … παρακαλοῦσινἵνα. This wording is in both narratives. Of course φέρουσιν does not mean that they carried him; see on Mark 15:22. 23. ἐπιλαβόμενοςτῆςχειρός. Ipse ducebat; magna humilitas (Beng.). Partitive genitive; elsewhere Mk uses κρατήσας (Mark 1:31, Mark 5:41, Mark 9:27); ἐπιλαμβάνω is a favourite verb with Lk. Cf. Luke 7:33. πτύσαςεἰςτὰὄμματα. Spittle was believed to be good for diseased eyes (see on John 9:6), and the use of it would aid the man’s faith. In class. Grk ὄμμα is rare in prose, but it occurs several times in LXX. ἐπηρώτα. The conversational imperf. See on Mark 4:10 and Mark 5:9. Christ perceived that the weakness of the man’s faith was an obstacle, and He endeavoured to strengthen it. He questioned him ὡςμὴὁλόκληρονἔχοντατὴνπίστιν (Theoph.). Εἴτιβλέπεις; See crit. note. Εἰ in direct questions is rare, except in Lk. (Luke 13:23; Luke 22:49; Acts 1:6; Acts 19:2; Acts 21:37; Acts 22:25). There is no need to supply γινώσκεινθέλω or the like. 24. ἀναβλέψας. The man looked up in order to answer the question; the attempt to stretch forth the withered hand is similar (Mark 3:5). The context nearly always shows whether ἀναβλέπω means “look up” (Mark 6:41, Mark 7:34, Mark 16:4) or “recover sight” (Mark 10:51-52). Here and John 9:11 either meaning is possible. Cf. ἀνάγειν, ἀνακαλεῖν. ἔλεγεν. Conversational. Βλέπωτοὺςἀνθρώπουςὅτι. See crit. note. I see the men, for I perceive people as trees walking. His sight is imperfect; he knows that what he sees are men, because they walk, but to him they look like trees. The change from βλέπω to ὁρῶ should be marked as in Mark 4:12. 25. διέβλεψενκ.τ.λ. The aorists and the imperf. are accurate, and the three verbs form a climax; “he saw (what he then looked at) perfectly (Matthew 7:5; Luke 6:42), there was complete restoration of sight (Mark 3:5, Mark 9:12), and he continued to discern (Mark 10:21; Mark 10:27, Mark 14:67) all things, even at a distance, clearly.” The adv. is rare and late. It is possible that the gradual restoration of the man’s sight was meant as a lesson to the Twelve, symbolizing the gradual removal of their mental blindness. 26. εἰςοἶκοναὐτοῦ. Cf. Mark 2:19, Mark 5:11, Mark 7:30. There is no command to keep silence; see crit. note. But quiet meditation, free from intercourse with curious neighbours, is best for him; and over-exercise of his newly recovered power of sight is guarded against. Μηδὲεἰςτ. κώμηνεἰσέθῃς. Do not even enter into the village (R.V.). No doubt he could reach his home without doing so. Christ had lamented over the people of Bethsaida for their callousness respecting His mighty works (Matthew 11:21), and their influence on the newly healed would not be for good. The prohibition is only temporary (aor.). Contrast μηδὲὀνομαζέσθω (Ephesians 5:3) and μηδὲἐσθιέτω (2 Thessalonians 3:10), where perpetual abstention is enjoined. In both these passages Vulg. has nec instead of ne quidem for μηδέ: here it follows a corrupt reading. The reading adopted “is simple and vigorous, and it is unique in N.T. The peculiar initial Μηδέ has the terse force of many sayings as given by St Mark, but the softening into Μή by [1836][1837] shows that it might trouble scribes” (W.H.). Even if there were a second μηδέ, “neither … nor” (A.V.) would be wrong; it should be not even … nor yet. [1836] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [1837] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. 27. ἐξῆλθεν. He left Bethsaida, which had been rebuilt by Philip the tetrarch and named Julias in honour of the daughter of Augustus, and came to the neighbourhood of Paneas, which had been rebuilt by Philip and named Caesarea in honour of Augustus himself (Joseph. Ant. XVIII. ii. 1). It was called ΚαισάρειαἡΦιλίππου in order to distinguish it from K. Στρατῶνος on the coast. Our Lord is once more going northwards, in order to find quiet for the training of the Twelve and for His own preparation for suffering and death. He may also have been avoiding the dangerous dominions of Antipas, because His hour was not yet come. But this time, instead of following the coast to Tyre and Sidon, He goes inland, up the valley of the Jordan to one of its sources, near the ancient Laish or Dan. The name Paneas (preserved in the modern Banias, which is near the old city) points to a heathen population. It had its Παναεῖον, a grotto sacred to Pan, and inscriptions containing Pan’s name have been found in the rocks. Evidently Christ did not seek this region in order to preach to the inhabitants. Since the attempt to make Him a king, His public preaching, even among Jews, seems to have been less. ἐπηρώτα. Conversational; see on Mark 4:10, Mark 5:9. Mt. has λέγει. Τίναμελέγουσινοἱἄνθρωποιεἶναι; This crucial question shows that the education of the Twelve is now reaching a high level. It was mainly for their sake that He asked it; yet He may have asked for information as to remarks which they had heard when He was not with them; see on Mark 5:30. But in any case the question was educational; it would teach the disciples how little effect their mission had had on the large majority of the Jews. 28. εἶπαναὐτῷλέγοντες. Mk alone has the superfluous λέγοντες. See crit. note and cf. Mark 6:25, Mark 7:20. All these conjectures have been mentioned before (see on Mark 6:14-15); Mt. adds Jeremiah. It is remarkable that the opinion that Jesus is the Messiah is not mentioned. Cf. John 6:14-15. 29. Ὑμεῖςδέ. Here again Christ may be asking for information. But ye, who know so much of My teaching and work, who do ye say that I am? Their knowing the views of other people showed that the question had been raised in their minds; cf. Mark 4:41. He does not tell them who He is; He draws the truth from their reflexion, and He expects better things from them than from other men. ὁΠέτροςλέγει. ΠάλινὁΠέτρος, ὁπανταχοῦθερμός, προπηδᾷκαὶπρολαμβάνει (Euthym.). All three assign the reply to Peter, and it is in harmony with his character and position that he should answer for the Twelve—the first time in Mk that he does so. Cf. John 6:69. But there is divergence as to the wording of his reply; “Thou art the Christ” (Mk), “The Christ of God” (Lk.), “Thou art the Christ, the Son of the living God” (Mt.). Mt.’s expansion of the reply corresponds to his expansion of Christ’s question. In each case he interprets the words used; cf. Mark 10:18-19; Mark 10:28-30; Mark 10:40, Mark 13:24. There may be something of expansion and interpretation in the famous passage, Matthew 16:17-19, which he alone records, but that the whole is invention is not probable. Mk’s omission of it is intelligible; ἵναμὴδόξῃχαριζόμενοςτῷΠέτρῳ (Theoph.). It was not one of the things which Peter reproduced in his teaching. Salmon, The Human Element, p. 351. This cannot be regarded as a special revelation to Peter; Peter states the conviction of all, and Christ in the hearing of all accepts it as true. Again, we need not suppose that, until Peter made this confession, the Apostles had no idea that Jesus was the Messiah, but we are sure that from this point they know. The strange combination of the aor. ἀποκριθείς with the pres. λέγει is freq. in Mk (Mark 3:33, Mark 9:5; Mark 9:19, Mark 10:24, Mark 11:22; Mark 11:33, Mark 15:2). Matthew 25:40 and Luke 13:25 have the still stranger ἀποκριθεὶςἐρεῖ. Both occur in LXX. Here, as in Mark 3:33, Syr-Sin. omits ἀποκριθείς. 30. ἐπιτίμησεν. Cf. Mark 1:25, Mark 3:12. The beginning and end of this narrative afford evidence of its historical character. A writer of fiction would hardly have taken Christ into heathen territory, and that without representing Him as preaching to the heathen; nor would he have said of Him that He extracted a confession of His Messiahship from His disciples and at once forbade them to publish the fact. The Gospel narrative as a whole shows the reason for both facts. 31. ἤρξατοδιδάσκειν. It was indeed a new beginning. Slowly, fitfully, and still very defectively, the Twelve had been brought by Him to see that He was the promised Messiah; and now He began to teach them that the King and Conqueror whom they had been expecting must suffer shame and death. All three connect this prediction with the confession of Peter, and here was another reason for silence. Peter’s ὁΧριστός was true, but what he and the others understood by ὁΧριστός was not true. In proclaiming Jesus as the Messiah they would have taught much that was erroneous. Δεῖ. Must, because of the Divine decree. This δεῖ comes to the surface all through the life of Christ from His childhood onwards (Luke 2:49), and is especially evident during the later stages (Luke 4:43; Luke 9:22; Luke 13:33; Luke 17:25; Luke 19:5; Luke 22:37; Luke 24:7; Luke 24:26; Luke 24:44). The word is thus used of Christ all through the N.T., but this is the only instance in Mk. The necessity is not of man’s making, but of God’s; the cause is not man’s hostility to Christ, but God’s love to man. Man’s hostility is God’s instrument. τὸνυἱὸντοῦἀνθρώπου. See on Mark 2:10; Mark 2:28. In Mk the title is used eight times in passages which predict the Passion or the Resurrection. It is not so used in “Q.” πολλὰπαθεῖν, multa pati. The expression is frequent (Mark 5:26; Matthew 27:19), esp. of the Passion (Mark 9:12; Matthew 16:21; Luke 9:22; Luke 17:25). Not in Jn, who neither in Gospel nor Epistles uses πάσχω. What follows forms a climax; Passion, Rejection, Death—the second causing the third. If the hierarchy had not absolutely rejected Him, Pilate would have let Him go. ἀποδοκιμασθῆναι. Be rejected after investigation. Δοκιμασία was the scrutiny which an official elected at Athens had to undergo to see whether he was qualified to take office. The Sanhedrin held a δοκιμασία with regard to Jesus, and decided that He was not qualified to be the Messiah (Mark 12:10; 1 Peter 2:4; 1 Peter 2:7). The expression is probably taken from Psalms 118:22. But the idea of rejection after investigation is not in the Hebrew word used there and eleven times in Jeremiah, where it is generally, but not always, rendered by ἀποδοκιμάζω. Other renderings are ἀπωθέομαι and ἐξουδενόω, and its meaning is not so much rejecting after scrutiny as rejecting with contempt. Hort on 1 Peter 2:4. ὑπὸτῶνπρεσβυτέρωνκ.τ.λ. The Sanhedrin is mentioned in all its fulness, each of its three constituent parts having the article, which should be repeated in English; cf. Mark 11:27, Mark 14:43; Mark 14:53. It is as if each of the three classes had given a separate vote for rejection. In Matthew 16:21 and Luke 9:22 the three are under one article, as forming one body. The ἀρχιερεῖς are usually placed first, as including the high-priest and (at this time) the ex-high-priests; but cf. Luke 9:22; Luke 20:19; Matthew 16:21. Very rarely are the ἀρχιερεῖς omitted (Matthew 26:57; Acts 6:12). μετὰτρεῖςἡμέρας. So also Mark 9:31 and Mark 10:34. The expression may be colloquial, a current phrase for a short time, like our “after two or three days.” Mt. and Lk. change it to the more accurate τῇτρίτῃᾑμέρᾳ, which Syr-Sin. and some other authorities read here. In Hosea 6:2, “after two days” = “on the third day.” 32. παρρησίᾳ, palam. Here only in Mk, nowhere in Mt. or Lk., nine times in Jn, and four in 1 Jn. Mk makes it clear that the disciples’ misapprehension of the prediction, esp. as regards the Resurrection, was their own fault. Jesus Himself spoke quite clearly and without reserve. Originally παρρησίᾳ was used of unreserved or fearless speech; but this distinction is not always observed (John 7:4; John 11:54). “With openness” or “clearness” is the meaning here. On this occasion He used no metaphor or parable, such as He employed Mark 2:20. See on 1 John 2:28; 1 John 5:14, where Vulg. has fiducia. ἐλάλει. He dwelt on this subject for some time. Neither Mk nor Mt. implies that directly Christ mentioned His sufferings and death Peter interposed; he had time to consider the matter, and he acted after some deliberation. There may have been impulsiveness, but not such as blurts out an objection on the spur of the moment. Hence Christ’s severe condemnation of him. There seems to have been a reading λαλεῖν or ἐκλαλεῖν, for k has resurgere et cum fiducia sermonem loqui. See A. S. Lewis, Light on the Four Gospels from the Sinai Palimpsest, p. 67. προσλαβόμενος. Peter can bear it no longer. From his purely human point of view (Mark 8:33), a rejected and murdered Messiah seems to him a monstrous contradiction. He thinks that the Master is making a grave mistake; and so he takes Him aside to remonstrate with Him privately. As in the petition of the Syrophoenician woman, Mt. gives the words of the remonstrance, and Syr-Sin. inserts them here. “Then Simon Cepha, as though he pitied Him, said to Him, Be it far from Thee,” where in the Syriac there is assonance between “he pitied” and “be it far.” There is affection in it, but the affection is altogether misdirected and exhibited in a wrong way. Peter’s rather patronizing presumption is at first sight surprising, because he had just led the way in confessing that Jesus was the Messiah; but it is “exquisitely natural” (Lagrange). 33. ἐπιστραφείς. Midd. sense, as in Mark 5:30. This graphic touch, freq. in Lk., is in Mt. also. If Peter’s rebuke to Him was given privately, His rebuke to Peter must, for the sake of all, be given openly. It was as He turned that He saw the disciples, from whose company Peter had withdrawn Him. Without ἐπί (Acts 9:35; Acts 11:21) or πρός (Luke 17:4; Acts 9:40) after it, ἐπιστρέφ. means “turn round,” not necessarily “turn towards.” The other Evangelists use στραφείς of Christ’s turning to people. Vulg. spoils the effect of ἐπιτιμᾷν … ἐπετίμησεν by translating increpare … comminatus est. The latter is the usual translation. Ὕπαγεὀπίσωμου, Σατανᾶ. At the end of the Temptation Christ dismissed the evil one with Ὕπαγε, Σατανᾶ (Matthew 4:10). He recognizes Satan’s influence once more in Peter’s suggestion that the Messiah can accomplish His work without suffering and death, which is a repetition of the suggestions made in the wilderness. Mt. says expressly that Ὕπαγε … Σατανᾶ was addressed to Peter, and ὅτιοὐφρονεῖς must be addressed to him. For the moment Peter has identified himself with Satan, and he is banished with similar decision and severity. Bede tries to mitigate Peter’s error, which he thinks sprang de pietatis affectu and could not be attributed to the prompting of the evil one. He admires Peter’s taking the Master aside, ne praesentibus ceteris condiscipulis magistrum videatur arguere. He would give to “Satan” its original meaning of “adversary”; in this matter Peter’s wishes are opposed to Christ’s. Origen and Theophylact go still further from the true meaning when they interpret Ὕπαγεὀπίσωμου as signifying “Follow Me; conform to My will.” The severity of the rebuke is explained by the severity of the temptation. Christ’s prayers during the Agony show what it cost Him to resist the suggestion that the triumphant Τετέλεσται could be reached without suffering, and that the Crown might be won without enduring the Cross. The Divine Δεῖ must be accomplished, but Christ’s human soul shrank from the accomplishment, and the thought of escaping it had a dire attractiveness. D.C.G. art. “The Character of Christ.” οὐφρονεῖςτὰτοῦθεοῦ. It was God’s will that His Son should suffer and die, and Peter was setting his love for his Master in opposition to God’s love for His Son and His sons. The Apostle who should have been a support had become an occasion of falling. It is a low type of human affection that forbids those who are loved to suffer in a righteous cause. Conformity to the mind of God is the only safe rule. Cf. Philippians 3:19. Excepting this Saying and Acts 28:22, φρονεῖν in N.T. is confined to the Pauline Epistles; Romans 8:5; Colossians 3:2. But the expression φρονεῖντά is not specially Pauline; cf. 1Ma 10:20, and in Dem. Philippians 3 we have οἱτὰΦιλίππουφρονοῦντες. 34. τὸνὄχλον. Cf. Mark 7:14. Neither Mt. nor Lk. mentions this multitude which comes thus suddenly upon the scene, but Lk.’s characteristic ἔλεγενπρὸςπάντας indicates that others besides the Twelve are now present. What follows could be appreciated by many outside the Twelve, and self-denial is for all, not for ministers only. Mt. inserts his favourite τότε, thus making this address follow immediately on the prediction of the Passion. In the East a crowd is easily collected. Εἴτιςθέλει. See crit. note. If anyone desires to come after Me; οὐδέναγὰρἄκοντακαταναγκάζει (Euthym.). There is no δεῖ, and εἰθέλει is put first with emphasis. This “catholic doctrine” (Beng.) is almost verbatim the same in all three, and we may believe that it was regarded as one of the chief treasures among Christ’s remembered Sayings. It seems to have been in “Q”; Matthew 10:38-39; Luke 14:26-27; Luke 17:33. ὀπίσωμουἐλθεῖν. Quite different from ὑπάγεινὀπίσωμου (Mark 8:33). Among the crowd, partly heathen, were some who came out of mere curiosity, and others who followed without counting the cost. Who ever desires to be a genuine follower must accept the conditions. The idea of ἀκολουθεῖν now takes the place of μετάνοια (Mark 1:4; Mark 1:15, Mark 6:12), and the appeal seems to be made to a select few. ἀπαρνμησάσθωἑαυτόν. He must give up self-worship and self-will. Self is a home-made idol to be put away (Isaiah 31:7). He must love God with all his powers and his neighbour as himself. The expression is not found elsewhere in N.T. ἀράτωτὸνσταυρὸναὐτοῦ. The same verb is used of Simon of Cyrene (Mark 15:21). This is the first mention of the cross in Mk and Lk., but Matthew 10:38 is earlier. Jn nowhere uses it in a metaphorical sense. The metaphor would be intelligible and amazing to those who heard it. Varus about B.C. 4 had crucified 2000 rebels (Joseph. Ant. XVII. x. 10). Quadratus (B.J. II. xii. 6), Gessius Florus (B.J. II. xiv. 9) and others (B.J. V. xi. 1) crucified many. Lk. adds his characteristic καθʼ ἡμέραν to the startling metaphor. If the expansion is his own, it shows much spiritual insight; cf. the change from σήμερον to τὸκαθʼ ἡμέραν in the Lord’s Prayer. In all five passages it is “his cross” or “his own cross,” which intimates that everyone has a cross that no one else can carry. Here the primary reference is to martyrdom; every disciple must be ready for that. To the Twelve, who had just heard the prediction of the Passion, the parabolic Saying would be much more intelligible than to the rest. ἀκολουθείτωμοι. “Obey Me without question.” It is doubtful whether this is a third condition or a return to ὀπίσωμουἐλθεῖν, “and in that way he will come after Me.” The Saying could hardly have been invented. 35. ὃςγὰρἐὰνθέλῃ. For whosoever would save (R.V.), or de sireth to save. “Will save” (A.V.) is too like the simple future, a defect found again in A.V. in Luke 19:14; John 6:67; John 7:17; John 8:44. The meaning of ψυχή varies in N.T., and we have no exact equivalent in English. It is (1) the physical life, which animates the flesh and perishes in death, Mark 10:45; (2) the immaterial part of man’s nature, which does not perish in death, and which is also called πνεῦμα, Luke 1:46; (3) where man’s nature is regarded as threefold, ψυχή is the lower side of the immaterial part, πνεῦμα being the upper, 1 Thessalonians 5:23, where see Jowett, Lightfoot, and Milligan. Here the word fluctuates between (1) and (2). “Life” must be kept throughout the three verses, the context showing whether physical life or spiritual life is meant. The sweep of this Saying is immense. The world thinks that “nothing succeeds like success,” and that the chief end of human activity is one’s own happiness. Experience confirms Christ in teaching that nothing fails like success, for it is generally disappointing and often depraving to character, and that to seek one’s own happiness in all things is a sure way of missing it. Bede gives a good illustration; Frumentum si servas, perdis; si seminas, renovas. Cf. John 12:24; 1 Corinthians 15:36. ὃδʼ ἂνἀπολέσει. The fut. indic. may be caused by the preceding ἀπολέσει, but the constr. is found elsewhere both in LXX. (Winer, p. 385) and in N.T. (W.H. App. p. 172). Cf. Revelation 4:9. It is, however, exceptional and anomalous. ἕνεκενἐμοῦ. This important condition is in all three reports of this occasion, but not in Luke 14:26; Luke 17:33 or John 12:25. Καὶτοῦεὐαγγελίου is peculiar to Mk both here and Mark 10:29; see on Mark 1:15. Syr-Sin. has “and whosoever shall lose his life for My gospel’s sake.” 36. τίγὰρὠφελεῖ. See crit. note and cf. 1 Corinthians 14:6. It is manifest that self-preservation by means of self-sacrifice is the best policy, for of what use is it to win everything if one does not preserve one’s life, i.e. oneself? For τὴνψυχὴναὐτοῦ LK. has ἑαυτόν. Even in this world, no amount of success can compensate for loss of internal peace or deterioration of character. “For what then have men lost their soul, or for what have those who were on earth exchanged their soul?” (Apocalypse of Baruch, li. 15). The sum total of the visible universe, which is passing away, is poor compensation for the loss of what is invisible and eternal. See Dalman, Words, p. 167. A.V. has “profit” for ὠφελ. in Mk and Mt., but “advantage” in Lk.; also “lose” for ζημιωθ. in Mk and Mt., but “cast away” in Lk. The latter verb implies that the supremely successful man pays the cost with his life. In itself the verb does not include the idea of punishment; that idea comes from the context. 37. τίγὰρδοῖ. Cf. παραδοῖ (Mark 4:29, Mark 14:10) and γνοῖ (Mark 5:43). The common interpretation, that nothing can compensate a man for the loss of his higher personal life, may stand. But in that case we ought to have “take” rather than “give.” Therefore the rendering in Tyndale, Cranmer, and the Genevan deserves consideration, “What shall a man geve to redeme his soule agayne?” So also Coverdale, “What can a man geve, to redeme his soule withall?” When he has forfeited it by sinful folly, what can he pay to get it back? The loss is irrevocable. Ἀντάλλαγμα is “an equivalent in value” (Job 28:15; Sir 26:14), esp. a marketable equivalent. 38. ὃςγάρ. This fourth and last step in the reasoning looks back to the start in Mark 8:34, and it takes us beyond the experiences of this life to the final Judgment. Christ is revealing more and more of the mysteries of the Kingdom. “The possibilities of irreparable loss are manifold, for whoever is guilty of moral cowardice in reference to Christ’s requirements will have to suffer this loss.” Ce verset est comme le fond du tableau qui fixe les perspectives (Lagrange). The compound ἐπαισχύνομαι is freq. in Paul. μοιχαλίδι. “Apostate”; the ref. is to spiritual adultery, the worship of Mammon (James 4:4). The man who dares not make a stand against this disowning of Christ must be prepared to be disowned at the Judgment. The picture of the Judgment is in accordance with Jewish ideas, and we cannot safely draw inferences from the details. These verses show—and Mark 8:35 is accepted even by Loisy as authentic—that Christ takes into most solicitous consideration the future condition of each individual soul. ὁυἱὸςτοῦἀνθρώπου. See on Mark 2:10. The contrast with Mark 8:31 is great. There it is the suffering, here it is the glorified Messiah that is contemplated. Cf. Luke 12:8. τοῦπατρὸςαὐτοῦ. Only here and Mark 14:36 in Mk does Jesus speak of God as His Father; cf. Mark 13:32. God is the Father of the Son of Man, and the Son of Man is the Son of God. μετὰτῶνἀγγέλων. Here, as in Mark 12:25, all three record that our Lord spoke of Angels as beings that really exist. It is not credible that all the passages in which His teaching on this subject is recorded have been corrupted by the introduction of the Evangelists’ own beliefs. 1. καὶἔλεγεναὐτοῖς. The insertion of this introductory formula indicates a break of some kind. The words that follow can hardly be addressed to the multitude (Mark 8:34), and they may have been spoken on another occasion. Mt., as often, omits Mk’s imperf. Ἀμὴνλέγωὑμῖν. See on Mark 3:28. εἰσίντινεςὧδετ. ἑστ. See crit. note. There be some here of them that stand by (R.V.). We have ὁἑστηκώς or ὁἑστώς of a “by-stander,” Mark 11:5, Mark 15:35 (?); John 3:29; Acts 22:25. οὐμὴγεύσωνταιθανάτου. Shall in no wise taste of death (R.V.); strong negative, as in Mark 9:41, Mark 10:15, Mark 13:2; Mark 13:19; Mark 13:30. The metaphor is taken, not from a death-cup, but from the idea of bitterness, a bitterness which to the believer is only a taste; Hebrews 2:9. See on John 8:52. The phrase is not found in O.T. Cf. γεύεσθαιμόχθων (Soph. Trach. 1101), γεύεσθαιπένθους (Eur. Alc. 1069). ἕωςἂνἴδωσιν. Cf. Mark 6:10, Mark 12:36; the constr. is freq. in Mt. and Lk. τὴνβασιλείαντ. θεοῦἐληλυθυῖανἐνδυνάμει. Mt. expands this, as he expands Mark 8:29, and here his expansion is a misinterpretation; he has “till ye see the Son of Man coming in His reign,” with obvious ref. to the Second Advent, which Mark 8:38 suggested to him. Probably, when Mt. wrote, “the reign of God come with power” was understood in that sense. See on Mark 1:15, and Dalman, Words, p. 133. That interpretation became untenable when all the Apostles had died before the Second Advent; and then other interpretations became necessary, of which the following are chief. 1. The Transfiguration (so most of the Fathers); 2. The Resurrection and Ascension (Cajetan, Calvin); 3. Pentecost and the Spread of Christianity (Godet, Hahn, Nösgen, Swete); 4. The Destruction of Jerusalem (Wetstein, Alford, Morison, Plumptre); 5. The internal Development of the Gospel (Erasmus). The test of correctness is εἰσίντινεςτ. ἑστ. Among the bystanders are some who will see the reign of God come with power, while others will not. That seems to exclude 2 and 3, unless the absence of Judas is held to justify εἰσίντινες. The Transfiguration could be meant only in the sense that it was a sort of symbol or earnest of the reign of God; and “shall in no wise taste of death until” could hardly be used of an event which was to take place in about a week. No modern writer seems to adopt it. The destruction of Jerusalem was witnessed by a few of those present, and it swept away Judaism, leaving Christianity in full possession; Moses and Elijah vanished, and Jesus only, with His ministers, remained. Possibly no single event is intended, but only the solemn declaration that before long, by the power of God, the reign of God will be firmly established (Lagrange). In any case, it is not sound criticism to insist that Mt., who so often expands Christ’s words, alone in this case gives His words correctly, and that, in saying that some of those present would see the Second Advent, Christ said what has proved to be untrue. Moreover, we have to remember that Christ’s language, especially on this subject, reflects the pictorial symbolism of later Judaism. Much of it may be oriental imagery, setting forth the triumphant success of the Gospel, without any reference to Christ’s return in glory. In particular, ἐνδυνάμει does not refer to “glory” but to “power,” viz. the powerful energy which was manifested wherever the Gospel was preached. The pert. ἐλήλυθα occurs nowhere else in Mk and nowhere at all in Mt. It is fairly freq. in Lk. and Jn, but Lk. omits it here, and his report of the words is the least eschatological of the three. 2. μετὰἡμέραςἕξ. If μετὰἡμ. τρεῖς means “on the third day” (Mark 8:31), μετὰἡμ. ἕξ should mean “on the sixth day.” Lk. says “about eight days,” which would be no serious discrepancy, even “if on the sixth day” were certainly the right meaning. There is no special point in either “six” or “about eight,” and the statement that there was a week’s interval is a mark of historic truth, like “Legion” in Mark 5:9. Other marks of truth are the good connexions with what precedes and what follows, the fitness of the position in the Ministry as a whole, and the injunction to silence, a detail not likely to be invented. Moreover, there is no parallel in O.T., for the illumination of Moses’ face has little similarity. The additional details given by Lk., coupled with his independent wording, suggest that he had information besides that which he derived from Mk; and the mention of the Transfiguration in 2 Peter 1:16-18 shows what Christians of that age, whatever the date of 2 Pet. may be, believed respecting it. Its absence from Jn is no difficulty, for that Gospel omits so much that had been already sufficiently recorded. The manner of the wonder, as in the feeding of the thousands, eludes us, and it is vain to ask in what way Moses and Elijah were visible and audible to the apostles; but the significance of it can in some measure be understood. It encouraged the three witnesses, who had been perplexed and depressed by the announcement that the Messiah must suffer and die; and this encouragement would spread to the other disciples, although for a few months they were not to know the reason for it. It intimated that His Kingdom was not of this world; it was no earthly reign. It is also possible that this foretaste of His glory imparted encouragement to the Messiah Himself, analogous to the strengthening which He received from an Angel, when His sufferings had already begun. Hastings’ D.B. and D.C.G. art. “Transfiguration” and the literature there quoted. παραλαμβάνει. Cf. Mark 4:36, Mark 5:40, Mark 10:32. τὸνἸάκωβονκαὶἸωάννην. One art. for the pair of brothers. Lk. reverses the order and has no art. See on Mark 5:37. ἀναφέρει. Not a common use of the verb in class. Grk. In Bibl. Grk its general use is offering to God. εἰςὄροςὑψηλόν. The mountain is nowhere named. The Mount of Olives is an extraordinary conjecture. It is not high, and both before and after the Transfiguration Christ is in or near Galilee. Tabor is the traditional scene, perhaps suggested by Psalms 89:12. In the Eastern Church the Feast of the Transfiguration (6 August) is sometimes called τὸθαβώριον. But there was a fortified village on Tabor (Joseph. B.J. IV. i. 8, II. xx. 6). Hermon, which is over 9000 ft, is now generally adopted. It could easily be reached from Caesarea Philippi in a day or two. Lk. says that Christ went up the mountain to pray (cf. Mark 6:46), and that it was during His prayer that the Transfiguration took place. κατʼ ἰδίανμόνους. Characteristic fulness; Mk alone has the rather superfluous μόνους. He is fond of κατʼ ἰδίαν (Mark 4:34, Mark 6:31-32, Mark 7:33, Mark 9:2; Mark 9:28, Mark 13:3), which Mt. has here, but not Lk. Syr-Sin. omits κατʼ ἰδίαν. μετεμορφώθη. Transfiguratus est (Vulg.). see on 2 Corinthians 3:18, where Vulg. has transformamur and neither A.V. nor R.V. has “transfigured.” See Lightfoot, Philippians, p. 131. The word, avoided by Lk., gives us no sure clue as to the nature of the change. ἔμπροσθεν. Freq. in Mt. and not rare in Lk. and Jn, but here only in Mk. 3. στίλβοντα. Here only in N.T.; in LXX. of the gleaming of polished metal (Nahum 3:6; 1Ma 6:39; etc.). λίανοἷαγναφεὺςκ.τ.λ. See crit. note. Again we have a fulness of description which is in Mk alone, but he omits the brightness of Christ’s face. Γναφεύς occurs nowhere else in N.T. Cf. ἄγναφος (Mark 2:21; Matthew 9:16), and the paradoxical ἐλεύκαναναὐτὰςἐντῷαἵματιτοῦἀρνίου (Revelation 7:14). ἐπὶτῆςγῆς. Not superfluous; it contrasts earthly with heavenly whiteness. Syr-Sin. omits λίαν … λευκᾶναι. 4. ὤφθη. The word used of the appearances of Christ after the Resurrection (Luke 24:34; Acts 9:17; Acts 13:31; Acts 26:16; 1 Corinthians 15:5-8). The three were thoroughly awake (Luke 9:32). The ὅραμα (Matthew 17:9) was no dream. ἨλείαςσὺνΜωυσεῖ. Mt. and Lk. have “Moses and Elijah,” which is the more natural order. But Elijah was expected to return (Mark 6:15, Mark 8:28), whereas Moses was an unexpected addition; hence Mk’s expression. The possible reappearance of Moses seems to have been a later idea of the Jews. In spite of Deu 34:5 and Joshua 1:1-2, it was believed that he was taken up to heaven alive (Assumption of Moses). The power to recognize these representatives of the Law and the Prophets is analogous to that of St Paul recognizing Ananias in a vision (Acts 9:12). The recognition was necessary for the purposes of the Transfiguration, and it might confirm them in the belief that Christ was not overturning the Law and the Prophets, for the representatives of both were in conference with Him. “The Law and the Prophets paid homage to the Gospel” (Loisy). 5. ἀποκριθείς. See on Mark 8:29 sub fin. Peter’s “answer” was not to words addressed to him, but to facts which appealed to him. Cf. Mark 10:24; Mark 10:51, Mark 11:14, Mark 12:35, Mark 14:48, Mark 15:12. Lk. says that it was uttered as Moses and Elijah were parting from Christ after talking with Him about His exodus from this world. Peter wants them to stay in order that the existing ecstasy may continue. Ῥαββεί. Mk alone preserves the original Aramaic; cf. Mark 11:21, Mark 14:45, and see on Mark 10:51. In all these places A.V. obscures a characteristic feature. Lk. translates it with his characteristic ἐπιστάτα, Mt. with κύριε. καλόνἐστιν. It is a good thing that we are here. “It is a beautiful coincidence. We are very happy, and we can make ourselves useful.” Perhaps he desires that the Master’s sufferings, if they cannot be avoided (Mark 8:32), may be indefinitely postponed. Cette intervention de Pierre, si elle est malavisée, donne à toute l’ épisode le cachet le plus réel (Lagrange). τρεῖςσκηνάς. He may be thinking of booth-making at the [2079] of Tabernacles, which possibly was being celebrated at this time (Mackinlay); but neither possibility is required to explain Peter’s proposal. [2079] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. καὶΜωϋσεῖμίανκαὶἨλείᾳμίαν. “Not so,” says Jerome; “the Law and the Prophets are now in the tabernacle of the Gospel.” Here Moses is placed before Elijah. 6. οὐγὰρᾔδειτίἀποκριθῇ. “Answer” as in Mark 9:5. No one spoke to him, and he knew not what to say, yet with his usual impulsiveness he says something. Mt. again spares one of the Twelve and omits this. See on Mark 6:52. ἔκφοβοι. Strong compound (Hebrews 12:21); they became sore afraid (R.V.), or they had become, for the fear preceded and explained the ill-advised utterance. See on Mark 5:8. All three mention this fear, but at different points in the narrative; Mk before the cloud and the voice, Lk. after the cloud and before the voice, Mt. after both cloud and voice. 7. νεφέληἐπισκιάζουσααὐτοῖς. Mt. says that it was “luminous” (φωτινή), which is somewhat out of harmony with “overshadow”; but the etymology of ἐπισκιάζω need not be pressed. Cf. ἐπέφωσκεν of evening coming on (Luke 23:54). The cloud hung over them and rested above them. Syr-Sin. has “Him” for “them.” The luminous cloud represents the Shechinah, symbolizing the Divine Presence, and it is in marked contrast to the petty shelter suggested by Peter. Similarity of sound may have suggested a connexion between Shechinah and ἐπισκιάζω. Cf. the cloud at the Ascension (Acts 1:9), and at the Second Advent (Luke 21:27). Οὗτόςἐστιν. We have four reports of this Voice, those of the Synoptists and that of 2 Pet., and no two of them agree in wording. These differences are less important than the difference between this Voice and the one at the Baptism, viz. the ἀκούετεαὐτοῦ. At the Baptism (Mark 1:11) the words are addressed to Christ, here to the Apostles. The Law and the Prophets are consummated in Christ, and henceforth the disciples are to listen to Him. Thus the charge of the Heavenly Father agrees with the last recorded words of the earthly Mother, “Whatsoever He saith unto you, do it” (John 2:5). This Voice assured the disciples that, although the Jews might reject Him and the Romans put Him to death (Mark 8:31), yet He was accepted and beloved by God. The servants who prepared the way have passed; the Son abides (John 8:35). On the proposal to make ὁἀγαπητός a separate title of the Messiah, ὁυἱόςμου, ὁἀγαπητός, see Hastings’ D.B. II. 501. 8. ἐξάπινα. To be taken with εἶδον. Here only in N.T., but not rare in LXX. Elsewhere we have ἐξαίφνης (ἐξέφνης, W.H.); Mark 13:36; Luke 2:13; Luke 9:39; Acts 9:3. Sudden return to normal conditions. They expected to see some further marvel. οὐκέτιοὐδένα. See on Mark 1:44; neither here nor there is there a double neg. in Mt. 9. Καὶκαταβαινόντων. See crit. note. The Transfiguration probably took place at night and the descent from the mount on the following morning (Luke 9:37). ἐκτοῦὄρους. The ἐκ suggests that they came out of some secluded spot on the mountain. [2080][2081][2082] 33 support ἐκ against ἀπό. [2080] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2081] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [2082] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good. διεστείλατο. Mk’s favourite word; see on Mark 5:43; for αὐτοῖς after a gen. abs. see on Mark 5:21, for ἵνα see on Mark 3:9, for διηγήσωνται see on Mark 5:16. εἰμὴὅταν. Save when (R.V.) rather than “till” (A.V.). The ὅταν, “whenever,” leaves the time of the rising again quite indefinite. This agrees with the prohibition to proclaim Him as Messiah (Mark 8:30); to tell of the recent glory would intensify erroneous ideas about Him. This principle of concealing His Messiahship runs through the whole of Mk (Mark 3:12, Mark 8:30, Mark 9:9, Mark 10:18). The Resurrection showed where His true glory lay. For ἐκνεκρῶν see on Mark 6:14. 10. τὸνλόγονἐκράτησαν. They kept the saying; they not only remembered it but obeyed it; cf. Mark 7:3-4; Mark 7:8. πρὸςἑαυτούς. Amphibolous, but better taken with συνζητοῦντες (R.V.) than with ἐκράτησαν. Syr-Sin. has “reasoning with themselves.” They would be familiar with the idea of rising from the dead, but the special resurrection of the Son of Man perplexed them. Syr-Sin. has “What is this word that He said, When He is risen from the dead?” [2083] and Lat.-Vet. have ὅτανἐκνεκρῶνἀναστῇ for τὸἐκν. ἀναστῆναι. The ἐστί reproduces their wording; “what His rising again from the dead is.” This questioning is omitted by Mt., who again refrains from recording the Apostles’ want of intelligence; cf. Mark 6:52, Mark 9:6, Mark 10:24. [2083] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 11. ἐπηρώτων. Conversational imperf. which Mt., as often, changes to aor. Some would place Mark 9:11-13 after Mark 8:38, and they would fit that position; but there is no other evidence that they ever had it. Ὅτιλέγουσιν. Here and in Mark 9:28 R.V. makes ὅτι recitative; but it is probably interrogative in both places, as perhaps in 1 Chronicles 17:6. In Mark 2:16 the reading is doubtful. The question seems to imply that the appearance of Elijah after the appearance of the Messiah had perplexed them. It reminded them of Mal 4:5, which the Scribes interpreted to mean that Elijah would appear again before the Messiah came. Cf. Sir 48:10. 12. Ἠλείαςμὲνἐλθών. The μὲν is concessive; “It is true,” “indeed.” The corresponding δέ is lost in the interjected question; ἀλλὰλέγω takes its place. Cf. 1 Corinthians 5:3; 1 Thessalonians 2:18; Romans 7:12; Romans 10:1. The correlation μὲν … δὲ … is much less freq. in N.T. than in class. Grk. ἀποκαθιστάνει. MSS. differ as to the form used, whether from ἀποκατιστάνω, which W.H. “with hesitation” prefer (App. p. 168), or ἀποκθίστημι, or ἀποκαθιστάνω. καὶπῶςγέγραπται; This is a direct (R.V.) and not an indirect (A.V.) question. Christ answers their question with another, which points to the answer to theirs. “How is it that it stands written that the Messiah is to suffer? If the Messiah is about to surfer, Elijah must already have come.” This repetition of the prediction that He must suffer is remarkable, so soon after the glory on the mount. 13. ἀλλὰλέγωὑμῖν. But, so far from this being a difficulty, I say to you that Elijah moreover is come. There is no ἐγώwith λέγω (contrast Matthew 5:22; Matthew 5:28; Matthew 5:32, etc.), because there is no opposition between what Christ says and what the Scribes say. Christ confirms the belief that an Elijah must come. His statement goes beyond that of the Scribes. Not only must he come, but “moreover he is come and they did to him, etc.” ἐποίησαναὐτῷ. They did to him whatsoever they listed. They imprisoned him and put him to death. There was no need to say who had treated “Elijah” in this manner. The phrase is in O.T. style (1 Kings 9:1; 1 Kings 10:13; Psalms 113:1; Daniel 8:4; 1Ma 7:16), and indicates absolute power. Both Mk and Mt. have ἐποίησαν, which A.V. renders “have done.” R.V. has “did” in Mt., but leaves “have done” in Mk. καθὼςγέγραπταιἐπʼ αὐτόν. Even as it stands written about him. Antipas and Herodias were foreshadowed in Ahab and Jezebel. 14. ἐλθόντες … εἶδον. See crit. note. Written from the point of view of one of those (Peter) who had been on the mount. Zahn, Introd. to N.T. II. pp. 494 f. Mt. and Lk. are different. The contrast between the peace and glory on the mount and the conflict below will never be forgotten so long as Raffaelle’s great picture, the last which he completed, survives. Compare Moses on the mount communing with Jehovah, and Aaron compromising with idolatry below. πρὸςτ. μαθητάς. The Apostles who had not witnessed the Transfiguration. γραμματεῖς. They had been successfully attacking the nine in the absence of the Master. Their presence in the North is evidence of their watchfulness. Some, however, would omit γραμματεῖς as a gloss—against all evidence—and make the disciples dispute with one another about their failure. We hear no more of these Scribes. 15. ἐξεθάμβησαν. The strong compound is peculiar to Mk in N.T. (Mark 14:33, Mark 16:5-6). The crowd were awe-struck at the opportuneness of His unexpected arrival. They leave the disputants and run to welcome the great Healer and Teacher. It is improbable that “traces of the celestial glory” of the Transfiguration struck them with awe. Christ had enjoined silence about that, and such traces would have made silence almost impossible. Vulg. translates both readings, ἐξεθαμβήθη and ἐξεθάμβησαν, omnis populus videns eum stupefactus est et expaverunt et accurrentes salutabant eum. Jerome cannot have meant both to stand. Syr-Sin. omits πᾶςὁὄχλος. 16. ἐπηρώτησεν. Only here, Mark 9:21, and Mark 12:28 does Mk use the aor. of this verb; elsewhere the imperf. (Mark 5:9, Mark 7:5; Mark 7:17, etc.). Mt. of course omits the question as implying that Christ was ignorant. Cf. Mark 5:9; Mark 5:30, Mark 6:38, Mark 8:12; Mark 8:23, etc. The question is addressed to the crowd (see crit. note), who had joined in attacking the nine for their failure to heal. Their sympathy would be with the father of the boy. These Apostles had healed people during their mission (Mark 6:13); why would they not heal the only son (Lk.) of this poor man? 17. εἷςἐκτοῦὄχλου. The question was addressed to the multitude; the man who was specially interested at once replies. He was eager to secure help before more time was lost. Διδάσκαλε. Mt., as at Mark 9:5, has the more reverent Κύριε. The Aramaic would be Rabbi in both places. The father tells much more than Christ had asked, and his statement is very natural, though not quite accurate. He had set out intending to bring his boy to Christ, but had arrived during His absence, and so had brought him to the disciples (Mt.). The spirit is called “dumb” either because of its effect on the boy, or because it refused to answer when addressed. Lagrange quotes Plut. De defectu orac. p. 438 B of a Pythia who gave no response ἀλάλουκαὶκακοῦπνεύματοςοὖσαπλήρης. Cf. Luke 11:14; Matthew 12:22. 18. ῥήσσειαὐτόν. Convulses him; Lk. σπαράσσει. But ῥήσσει may mean dashes him down (R.V.); cf. Wis 4:19, ῥήξειαὐτοὺςἀφώνουςπρηνεῖς. ἀφρίζεικαὶτρίζει. Neither verb is found elsewhere in N.T. Each Evangelist describes the symptoms differently, and Hobart (pp. 17–20) regards three expressions used by Lk. as medical. The father is anxious that Christ should know how grievous his son’s case is. Cf. Soph. Electr. 709. ξηραίνεται. Withereth away; or perhaps “becomes like a dry stick, bloodless and motionless.” Trench, Miracles, p. 372. οὐκἴσχυσαν. They were powerless. We must distinguish the οὐκἴσχυσαν of Mk and Mt. from Lk.’s οὐκἠδυνήθησαν, and εἰδύνῃ (Mark 9:22-23), and οὐκἠδυνήθημεν (Mark 9:28); but here “had not strength” (Luke 16:3) would not be suitable. 19. Ὦγενεὰἄπιστος, ἕωςπότεἔσομαι. In all three, who agree much more closely in the wording of Christ’s reply than in that of the father’s appeal. Throughout the Synoptics, the chief agreements are in Christ’s Sayings, which tradition preserved more carefully than narrative or the sayings of others. The whole company, esp. the powerless disciples, are included in the “unbelieving generation.” The repeated ἕωςπότε is “the Lord’s quousque tandem” (Swete). There is weariness and disappointment in the reproach. Bede compares it to that of a physician whose directions have not been followed. Cf. John 14:9; Revelation 6:10; and with πρὸςὑμᾶς the πρὸςὑμᾶς, Mark 6:3, and πρὸςὑμᾶς, Mark 14:49. 20. καὶἰδὼνκ.τ.λ. There is the common confusion of personality between the demoniac and the demon; cf. Mark 3:11. In any case we have a confusion of construction, as often in Mk. Either ἰδών refers to τὸπνεῦμα, the masc. being used because Mk thinks of the demon as a person; or ἰδών refers to the boy, and the sentence means “when the boy saw Jesus, straightway he was convulsed by the demon.” συνεσπάραξεν. Also in Lk. Stronger than σπάραξαν (Mark 1:26), where, as here, Syr-Sin. has “threw him down.” Cf. συμπληρόω, συντέμνω. ἐκυλίετο. Here only in N.T., but freq. in LXX. Cf. κυλισμός (2 Peter 2:22). The change from aor. to imperf. is accurate. 21. ἐπηρώτησεν. Our Lord is asking for information, as in Mark 9:16, Mark 6:38, Mark 8:23. Both Mt. and Lk. omit the question. Cf. Soph. O.T. 558. How long time is it since this hath come to him? Here only in Mk is ὡς used in a temporal sense. In Lk., Jn, and Acts it is very freq. Ἐκπαιδιόθεν. Pleonastic, like ἀπὸμακρόθεν (Mark 5:6), and our “from whence,” “from henceforth”; παιδιόθεν ([2084][2085][2086]) or ἐκπαιδίου would suffice. The A text of Gen 47:3 has ἐκπαιδιόθεν. [2084] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [2085] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [2086] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. 22. ὕδατα. The plur. may mean pools and streams. We are not to think of suicidal mania; a convulsion near fire or water often nearly proved fatal. To understand this of feverish alternations of heat and shivering is unnatural. εἴτιδύνῃ. When he left home, the father was confident that Jesus could heal his son; but the disciples’ failure has weakened his trust in the Master’s power. Syr-Sin. has “as much as thou canst do.” 23. Τὸεἰδύνῃ. See crit. note. Christ quotes with surprise the father’s expression of doubt, and τό is a mark of quotation. It depends on the father rather than on Christ whether the son can be healed or not. Christ can heal, if the father has faith (Mark 2:5, Mark 5:34; Mark 5:36, Mark 6:5). The leper (Mark 1:40) doubted whether Christ had the will to cleanse so unworthy a person as himself; this father doubts whether Christ has the power to heal his son. The proposal to retain the common reading and make the inserted verb imperat. (πίστευσαι instead of πιστεῦσαι) does not make the reading more probable. Both δύνῃ (Luke 16:2) and δύνασαι (Mark 1:40; Matthew 5:36) occur in N.T. πάνταδυνατὰτῷπιστεύοντι. As often, Christ states a comprehensive principle and leaves us to find out the necessary limitations. See on Mark 10:27, Mark 14:36. Faith enables us to take hold of the power of God to be used in accordance with His will. Syr-Sin. has “all things can happen unto thee, if thou believest.” 24. εὐθὺςκράξας. See crit. note. The father does not lose an instant in expressing his desire to raise his trust in Christ to the utmost, though he cannot feel that he completely fulfils the condition implied in τῷπιστεύοντι. He prays Christ to strengthen his faith, and his prayer has been echoed by thousands since Mk put it on record. “Help me, although unbelieving” is not the meaning, but “Help my faith where it is ready to fail” (Swete). The whole of this impressive conversation (ἵναἀπολέσῃαὐτόν … ἀπιστίᾳ) is peculiar to Mk. The Freer MS. has “the spirit of the child” instead of “the father of the child.” This looks like a slip of the careless copyist. See Appendix. 25. ἐπισυντρέχειὄχλος. A multitude came running together (R.V.). Not “the people” (A.V.); there is no art. in the true text, and therefore no ref. to the crowd already mentioned. Apparently Christ and the father had drawn away from it (Mark 7:33, Mark 8:23) while the boy was being fetched, and now a fresh crowd runs towards the group. The double compound occurs nowhere else in N.T., and both prepositions have point, one knot of people on the top of another. Cf. ἐπισυνηγμένη, Mark 1:33. Τὸἄλαλον. Nom. with art. for voc. See on Mark 5:8. All three have ἐπετίμησεν, but the words of the rebuke and the two verses which follow are peculiar to Mk. ἐγὼἐπιτάσσω. Emphatic pronoun; “It is no longer disciples who speak, but ἐγώ, ὃνοἶδας” (Euthym.). 26. πολλὰσπαράξας. The masc. here is in favour of ἰδών in Mark 9:20 referring to the demon rather than the boy. As if desiring to do as much mischief as possible before leaving. Vulg. has discerpens here and Mark 1:26, but conturbavit in Mark 9:20, thus making the simple verb stronger than the compound; πολλὰ is multum, as in Mark 5:10; Mark 5:23; Mark 5:38; it might have been vehementer, as in Mark 5:43. τοὺςπολλούς. The more part (R.V.), “most of them”; cf. Mark 6:2, Mark 12:37. But Mk seems to make little difference between οἱπολλοί and πολλοί. Ἀπέθανεν. As in Mark 5:35, the aor. is used of a death which has just taken place. 27. κρατήσαςτῆςχειρός. See on Mark 1:31. Bede points out that healing by means of touch is further proof of the reality of Christ’s humanity. Syr-Sin. has “and delivered him to his father.” 28. εἰσελθόντοςαὐτοῦ. This gen. abs., instead of the participle agreeing with the noun or pronoun following, is in Mk’s style; Mark 5:18; Mark 5:21, Mark 10:17, Mark 11:27, Mark 13:1; Mark 13:3. See crit. note. εἰςοἶκον. Indoors, as Mark 3:19. This subsequent questioning is freq., esp. in the privacy of a house (Mark 4:10, Mark 7:17, Mark 10:10). Ὅτιἡμεῖς; Interrogative, as in Mark 9:11, and ἡμεῖς is emphatic. They have been empowered to cast out demons (Mark 3:15, Mark 6:7); how is it that they have failed in this case? 29. Τοῦτοτὸγένοςκ.τ.λ. The reply is obscure in two particulars. 1. What γένος? Evil spirits of any kind? or those which render their victims deaf and dumb? 2. Who is to pray? The exorcist? or the victim’s friends? or the possessed person himself? Mt. gives a much simpler answer, which may be regarded as interpreting Mk, Διὰτὴνὀλιγοπιστίαν. To be effectual, prayer must be accompanied by faith, and the disciples who had proved powerless either had not prayed, or had prayed without faith. They may have thought that the power to heal was inherent in themselves, and that there was no need to pray; or they had had little trust that God would hear their prayer. Mt. sometimes gives his interpretation of Christ’s words as having been actually spoken; see on Mark 9:1, Mark 8:29. ἐνπροσευχῇ. See crit. note. The widely diffused addition καινηστείᾳ may be safely rejected as an early interpolation in the interests of asceticism. In Acts 10:30, νηστεύωνκαὶ is condemned on still stronger evidence ([2087][2088][2089][2090] and Versions), while the evidence against τῇνηστείᾳκαὶ in 1 Corinthians 7:5 is overwhelming. Matthew 17:21 is an interpolation from Mark 9:29 after καὶνηστείᾳ had been added. Here the internal evidence is as strong as the external. When a demoniac was brought to the disciples to be healed, were they to say, “We must first fast for so many hours”? [2087] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2088] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [2089] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2090] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. 30. Κἀκεῖθεν. From the neighbourhood of the “high mountain” (Mark 9:2). The best MSS. usually have κἀκεῖθεν: καὶἐκεῖθεν (Mark 10:1) is a very rare exception. οὐκἤθελεν. He is still in quest of seclusion for the training of the Twelve. It is noteworthy that in none of these quests is He represented as working a miracle in order to secure seclusion; repeated failures do not induce Him to use supernatural means where ordinary means may suffice. 31. Ὁυἱὸςτοῦἀνθρώπου. The Twelve have by no means grasped the import of the Passion, still less that of the Resurrection, and Jesus continues to instruct them. They know that He is ὁΧριστός, yet He does not speak of Himself by that title, which might lead them to use it inadvertently in speaking of Him to others, in violation of Mar 8:30. He continues to use the title which veiled, while to some it suggested, His Messiahship. παραδίδοται. Is being delivered up by the Father into the hands of men. This interpretation is as old as Origen (on Mt.) and is powerfully defended by Abbott, Paradosis, p. 53 f. If the verb refers to Judas (Mark 3:19), εἰςχεῖρςἀνθρώπων is almost superfluous; if God is meant, the addition is almost necessary. Cf. 2 Samuel 24:14; Sir 2:17. There may be a play of words between “Son of Man” and “hands of men.” The pres. may mean that the process of delivering is already begun, but more probably is the common usage of pres. for what is sure to take place. 32. οἱδὲἠγνόουν. But they remained ignorant. Out of consideration for the Twelve, Mt. omits both their ignorance and their fear. Lk. suggests that, as in the case of the two on the way to Emmaus (Luke 24:16), they were not allowed to know then, in order that they might remember it afterwards, and see that Christ had suffered with full knowledge and free will. Ῥῆμα is freq. in the other Gospels and not rare in the Epistles, but in Mk is found only here and Mark 14:72. ἐφοβοῦντο. They had heard the severe rebuke to Peter (Mark 8:33). The question about Elijah was an indirect attempt to obtain an explanation (Mark 9:11), and the answer had not made things clear to them. They could not understand the Messiah’s rising again, because they did not see how the Messiah could die, and they were afraid of being rebuked for doubting it, or possibly of being told something still more distressing than this general prediction of His sufferings. 33. ἐντῇοἰκίᾳγενόμενος. When He had got indoors, in contrast to ἐντῇὁδῷ. This time it is Christ who asks for an explanation of “what has been said.” See on Mark 9:28. Τίἐντῇὁδῷδιελογίζεσθε; Here Christ asks in order to educate. They would not quarrel about such a matter in His immediate presence; but He got no answer to His question, and therefore the subject of their dispute was known to Him in some other way (Luke 9:47). 34. τίςμείζων. They were ashamed to confess such a dispute and were afraid of condemnation. Bede suggests that the preference shown to the three seorsum ductos in montem may have led to the dispute. Mt. represents them as asking Jesus, “Who is the greatest in the Kingdom of Heaven?” The use of the comparative, without the art., as equivalent to the superlative is freq. in late Greek. Blass, § 11. 3, 44. 3; Winer, pp. 303, 305. For ἐσιώπων, they remained silent, see on Mark 10:48. 35. καθίσαςἐφώνησεντοὺςδώδεκα. Mk alone has this picturesque detail. He commonly sat to teach (see on Mark 13:3), but here He may be resting after the journey. Εἴτιςθέλει. If any man desireth to be first. ἔσταιπάντωνἔσχατος. This does not mean that the result of striving to be first is degradation, but that the way to be first is self-suppression and service (Mark 10:43-44); de humilitate ad summa crescimus (Cypr. De zelo, 10). This saying is echoed in Ep. of Polycarp 5; see on Mark 14:38. 36. λαβὼνπαιδίον. A representative of the humblest and simplest of His followers; τὸγὰρπαιδίονοὔτεδόξηςἐφίεται, οὔτεφθονεῖ, οὔτεμνησικακεῖ (Theoph.). Syr-Sin. inserts that “He looked at him” before addressing the disciples. Similarly at Mark 10:16 it inserts that “He called” the children before laying His hands on them. ἐνμέσῳαὐτῶν. He was sitting as the centre of the group, and therefore ἐνμέσῳ for the child would be παρʼ ἑαυτῷ (Lk.), the place of honour. For other instances of Christ’s treatment of children see Mark 10:15; Luke 10:21; Luke 17:2; Matthew 21:16. The tradition that this child was Ignatius of Antioch is not found earlier than the ninth cent. (Anastasius Bibliothecarius, Nicephorus Callistus). It is not mentioned by Eusebius, and Chrysostom says that Ignatius had not seen Christ. The title ὁΘεοφόρος means that Ignatius carried God in his heart, and ὁΘεόφορος would mean “borne along by God” rather than “carried in the Divine arms.” It is futile to guess whose child it was. ἐναγκαλισάμενος. See on Mark 10:16. In Proverbs 6:10; Proverbs 24:33 (28) the verb is used of folding the arms with the hands in lazy inactivity. Syr-Sin. omits. 37. ἕντῶντοιούτωνπαιδίων. Anyone of similar childlike character. Nothing is said about his coming in the Name of the Lord: πᾶςδὲὁἐρχόμενοςἐνὀνόματιΚυρίουδεχθήτω (Didache xii. 1). δέξηταιἐπὶτῷὀνόματίμου. “Receiveth on the basis of My Name,” “name” being here used in the common signification of “character.” He who does this, not because he is fond of children or of simple persons, but because they represent to him the Christlike character, has the honour of having Christ as his guest. Cf. Mark 9:39, Mark 13:6. Mk also uses ἐντῷὀνόματι (Mark 9:38), ἐνὀνόματι (Mark 9:31, Mark 11:9), and διὰτὸὄνομα (Mark 13:13). See on 3 John 1:7; also Deissmann, Bibl. St. pp. 146, 196. οὐκἐμὲδέχεται. Οὐκ = οὐμόνον. “Not only receives Me” or “Not so much receives Me”; cf. Mark 10:45. “I will have mercy and not sacrifice” (Hosea 6:6) does not condemn sacrifice but says that mercy is far better; cf. Luke 10:20; Luke 14:12; Luke 23:28; John 12:44. What is negatived in such expressions, as being defective, is included, with a great deal more, in the affirmative clause. Blass, § 77. 12. This Saying is Johannine in tone and carries us far in Christology; cf. Luke 10:16. Abbott, Johannine Grammar, § 25, 93. Both ἀποστέλλω (Matthew 10:40; Luke 9:48; John 3:17, etc.) and πέμπω (Luke 12:13; John 4:34, etc.) are used of the mission of the Son. See on John 1:33. 38. Ἔφηαὐτῷ. See crit. note. This kind of asyndeton is rare in Mk (Mark 10:28, Mark 12:24), as in Lk. and Jn, but is freq. in Mt. Nowhere else in the Synoptists is John mentioned as intervening singly. He speaks again with others Mark 10:35 and Mark 13:3. Διδάσκαλε. Lk. has his favourite Ἐπιστάτα (cf. Mark 9:5). It is possible that the words ἐπὶτῷὀνόματίμου remind him of the incident which he mentions. He may mean, “Were we not right in refusing to receive as an ally one who did not receive Thee as Master?” Justin (Try. 30) says that in his time the Name of Jesus was used with success in exorcisms. ἐκωλύομεν. Conative imperf., as in Matthew 3:14; cf. Matthew 15:23; Luke 1:59; Luke 5:6. Or “repeatedly forbade” may be the meaning. ὅτιοὐκἠκολούθειἡμῖν. Because he was not following us. The exorcist did not profess to be a disciple; and the disciples were indignant, not because he had been rivalling their powers, but because, without authority, he had been using Christ’s Name. Unlike the juggling exorcists in Acts 19:13-16, the man was evidently (in however defective a way) sincere and successful. To suppose that this exorcist is meant to represent St Paul is a curiosity in criticism. A representative of St Paul would preach rather than exorcize. 39. Μὴκωλύετε. Cease to forbid him, or anyone like him. Cf. Mark 5:36, Mark 6:50, Mark 10:14; also the reply of Moses to Joshua’s jealous advice (Numbers 11:29). It is an unworthy interpretation which makes Christ’s words mean, “He gets his living by Me, and therefore is sure not to be against Me.” 40. καθʼ ἡμῶν, ὑπὲρἡμῶν. See crit. note. It is strange that Renan (V. de J. p. 229) and E. Klostermann (ad loc.) should regard Matthew 12:30 = Luke 11:23 as giving a contradictory rule. Loisy would have us believe that Mk omitted the other saying at Mark 3:27 because he meant to make Christ say something different elsewhere. The two rules are perfectly harmonious, but this one is to be used in judging other people, the other rule in judging ourselves. If we are not sure that others are against Christ, we must treat them as being for Him; if we are not sure that we are on His side, we have reason to fear that we are against Him. Both rules show that friendly action and hostility are incongruous. 41. ὃςγάρ. The γὰρ looks back to Mark 9:37, to what was said before John’s interruption. “Receiving” Christ’s representative need not mean anything magnificent; help as humble as a drink of water, if given for Christ’s sake, will assuredly be richly rewarded. Note the ἀμήν (Mark 3:28) and the οὐμή (Mark 9:1). It is perhaps fanciful to point out that the poorest can offer cold water, whereas warm water requires a fire (Bede). ὅτιΧριστοῦἐστέ. A Pauline expression (Romans 8:9; 1 Corinthians 1:12; 1 Corinthians 3:23; 2 Corinthians 10:7). See crit. note. With the doubtful exception of Luk 23:2, Christ is nowhere else in the Synoptic Gospels called Χριστός, but always ὁΧριστός. Dalman, Words, p. 305, thinks that the clause is “an unnecessary explanation of ἐνὀνόματί [μου],” i.e. a gloss by some editor; so also Hawkins (Hor. Syn. p. 152) and Zahn (Introd. to N.T. II. p. 500). We might more simply suppose that, as in Mark 1:15, Mk is putting our Lord’s meaning into the language which was usual in his day. 42. σκανδαλίσῃ. See on Mark 4:17. Just in proportion to the beauty of the childlike character is the guilt of the man who knowingly spoils it. Here and in Mark 9:43 σκανδαλίσῃ ([2091][2092][2093][2094][2095]) is right; in Mark 9:45, -ίζῃ. [2091] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2092] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2093] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [2094] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [2095] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good. τῶνπιστευόντων. He is speaking of simple Christians in Mark 9:37; Mark 9:41-42; it is they who are His best representatives. Will not simple believers be perplexed and sent astray, when they see Apostles contending for the foremost place? καλόνἐστιναὐτῷμᾶλλον. It is good for him, if the choice has to be made. Lk. has λυσιτελεῖαὐτῷ, “it is worth his while.” Cf. Matthew 5:29. Death by drowning is a terrible thing; but in comparison with causing a simple soul to sin it is an excellent thing. Lk. has ἓνα last in the sentence, with great emphasis; the context in Lk. is quite different. μύλοςὀνικός. A millstone requiring an ass to turn it, therefore so large that it must sink a man. Lk. has λίθοςμυλικός, “a millstone,” and [2096][2097][2098] have the same here; μύλος may be either “a mill” or “a millstone.” The term ὀνικός has been found in papyri dated respectively 8 Feb. A.D. 33 and 5 Feb. A.D. 70, and in an inscription c. A.D. 136, having previously been unknown outside Bibl. Grk. Deissmann, Light from Ancient East, p. 76. Cf. Ovid, Fasti, vi. 318, Et quae puniceas versat asella molas. [2096] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [2097] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [2098] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. βέβληται. The most terrible moment is chosen for comparison. The heavy stone is hanging on to the man’s neck (pres.), and he has been hurled to what must be his death (perf.), and it is the death of a dog. Cf. Sueton. Aug. 67, Oneratis gravi pondere cervicibus praecipitavit in flumen. 43. καὶἐὰνσκανδαλίσῃσεἡχείρσου. Seducing simple souls is disastrously easy work; but still more easy is seducing oneself, by letting the body lead the spirit astray. The language in the three instances is parabolic, but the meaning is clear. We sacrifice hand, foot, or eye, to avoid fatal or incurable maladies. We may have to sacrifice things still more precious, to avoid the death of the soul. κυλλός. Crippled, originally of “bowed legs,” the opposite of βλαισός, “knock-kneed,” but also used of the hand; ἔμβαλεκυλλῇ (Aristoph. Eq. 1083) “toss into a hand crooked to catch something.” εἰςτὴνζωήν. In N.T., ζωή occurs more than 100 times, but in Mk only four, twice without (Mark 9:43; Mark 9:45), and twice with (Mark 10:17; Mark 10:30). αἰώνιος. In class. Grk, βίος, the life of a human being, is higher than ζωή, the life which men share with brutes and vegetables. In N.T., βίος has its classical meaning of “human life” or “means of life” (Mark 12:44), but ζωή is greatly promoted, meaning the life which men share with Christ and with God. See on John 12:25; 1 John 1:2; 1 John 2:16. Trench, Syn. § xxvii; Cremer, Lex. p. 272. ἀπελθεῖν. Sc. ἀπὸτῆςζωῆς. [2099] has βληθῆναι. [2099] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. τὴνγέενναν. Excepting Luke 12:5 and James 3:6, γέεννα occurs only in Mk and Mt. Not in LXX. The word is a loose transliteration of Ge-Hinnom, “Valley of Hinnom,” where under Ahaz and Manasseh children were thrown into the red-hot arms of Molech (2 Chronicles 28:3; 2 Chronicles 33:6; Jeremiah 7:31). Josiah (2 Kings 23:10-14) abolished these horrors and desecrated the place by making it a refuse-heap for offal and rubbish, including the carcases of animals, which were consumed, acc. to late writers, by a fire which never went out. This heap was a mass of corruption, devoured by worms and fire, and hence was regarded as symbolizing punishment in the other world. Isaiah 66:24 shows the beginning of the idea. It is much plainer in Enoch; “This accursed valley is for those who are accursed for ever; here will all those be gathered together who utter unseemly words against God, and here is the place of their punishment” (xxvii. 2). “A like abyss was opened in the midst of the earth, full of fire, and they were all judged and found guilty and cast into that fiery abyss, and they burned” (xc. 26; cf. xlviii. 9). Cf. 2Es 7:36, Clibanus Gehennae ostendetur et contra eum jucunditatis paradisus; Ps. of Solomon xii. 5, xv. 6; Apocalypse of Baruch lxxxv. 13. The site of the Valley of Hinnom is much disputed; Hastings’ D.B., D.C.G. artt. “Gehenna,” “Hinnom, Valley of.” The loss of the m in “Hinnom” in transliteration to “Gehenna” is repeated in the change from “Mariam” to “Maria.” The confusion caused in all English Versions prior to R.V. by using “hell” to translate both ᾅδης and γέεννα is well known; Lightfoot, On Revision, p. 87; Trench, On the A.V. p. 21. Hardly any correction in R.V. is more valuable than that of reserving “hell” for γέεννα and simply transliterating ᾅδης. ἄσβεστον. The fire cannot be extinguished so long as there is fuel to feed it: it “burns as long as sin remains to be consumed” (Swete). The constr. καλὸν … ἤ, instead of κάλλιον … ἤ, is perhaps Hebraic (Genesis 49:12; Hosea 2:7) but it is found in Hdt. ix. 26 sub fin., ἡμέαςδίκαιονἔχειντὸἕτερονκέραςἤπερἈθηναίους. 44. See crit. note. 45. ὁπούςσου. It is lawful, but not necessary, to find different meanings for “hand,” “foot,” and “eye.” The general sense is that even what is most useful and most dear may have to be sacrificed. Si quid est quo teneris, aut expedi, aut incide (Seneca, Ep. xvii. 1). The picturesque repetition of the same idea with a change of form is an impressive Orientalism. But all three cases are stated hypothetically; “if they cause thee to offend.” Precious things may be thankfully retained, if they have no evil effects. It is possible that the alliteration between καλόν and κυλλόν, and between καλόν and χωλόν (Mark 9:43; Mark 9:45), is intentional. 46. See crit. note. 47. μονόφθαλμον. Hdt. Mark 3:16, Mark 4:29. In Attic Greek, ἐτερόφθαλμος was preferred to denote one who had lost an eye, μονόφθαλμος being reserved for the Cyclops who never had more than one. Popular language de minimis non curat and is not troubled about fine distinctions. An “alternative” is a possibility of one out of two things; but “three alternatives” is too convenient an expression to be driven out of use. τὴνβασιλείαντοῦθεοῦ. The same as τὴνζωήν in Mark 9:43; Mark 9:45. βληθῆναι. [2100] and Syr-Sin. have ἀπελθεῖν. [2100] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 48. ὅπουὁσκώληξκ.τ.λ. This highly metaphorical expression is here part of the true text. It comes from Isaiah 66:24; cf. Jdt 16:17; Sir 7:17; Apocalypse of Peter 10. The “worm” and the “fire” are opposed to “life,” and seem to denote “destruction”; they can hardly mean life in endless torture. They have no end so long as they have anything to devour. Victor and Theophylact interpret them of the gnawing reproaches of conscience and the memory of shameful things done in this life. Perhaps they point rather to permanent loss, irreparable deterioration of the man’s real self. Jews had strange ideas about the unseen world, as that one of the joys of the righteous was to see the torments of the wicked. Christ did not contradict these ideas, but He has left teaching which enables us to correct them. 49. πᾶςγὰρπυρὶἁλισθήσεται. A very difficult statement. Each of the two metaphors is capable of different interpretations, and the two seem to be opposed, for fire destroys and salt preserves. Moreover the connexion with what precedes is not clear. These sentences may be isolated Sayings which Mk has put together here, because the common idea of “salt” seems to unite them, while that of “fire” connects the first sentence with what precedes, although in reality the sentences have no connexion with one another or with the preceding words. If there is connexion with what precedes (γάρ), we must find it with Mark 9:43-49 as a whole, and not simply with τὸπῦρ in Mark 9:49. “I have been speaking of fire, for with fire of some kind every man shall be salted.” The way to escape the penal fire hereafter is to seek the purifying and preservative fire here, the fire of the Divine Presence (Hebrews 12:29; Deuteronomy 4:24; Deuteronomy 9:3; Malachi 3:2; Malachi 4:1). A sense of God’s Presence burns up all that is base, and preserves all that is akin to Him. Ignis purgat, et urit, et illuminat, et calefacit. Spiritus sanctus purgat sordes vitiorum, et urit cor ab humore libidinum, illuminat mentem notitia veritatis, et calefacit incendio caritatis (Herveius Burgidolensis). The Christian, salted and illumined by communing with God, becomes himself salt and light to others. Another possible meaning is that the aim of penal suffering is to purify. See crit. note. 50. καλὸντὸἅλας. A fine thing is the salt. Here τὸἅλας is passing in meaning from the Divine to the human; in the next clause it is wholly human. Nihil utilius sale et sole (Plin. H.N. XXXI. ix. 45. 102). In LXX. and N.T., τὸἅλας is the common form, with τὸἅλα (cf. γάλα) as v. l. in good MSS. In class. Grk ὁἅλς prevails. ἄναλον. Here only in N.T. and LXX. Apostles without the spirit of devotion and self-sacrifice, selfish Apostles who wrangle for the first place, are as worthless as savourless salt. We have a similar saying in the Testaments (Levi xiv. 4); “What will all the nations do, if ye are darkened in ungodliness?” ἀρτύσετε. The verb means “prepare,” and especially “prepare and flavour food” (Colossians 4:6). ἐνἑαυτοῖς. See on Mark 13:9. εἰρηνεύετε. see on 2 Corinthians 13:11. In LXX. it is freq. Elsewhere only in Paul. The fruits of the Spirit are ἀγάπη, χαρά, εἰρήνη (Galatians 5:22). Cf. 1 Corinthians 3:3. 1. Καὶἐκεῖθενἀναστὰςκ.τ.λ. We have almost the same wording Mark 7:24, where, as here, a move of a considerable distance is begun. We have perhaps reached the long section in Lk. (Luke 9:5 to Luke 19:28) which is called “The Journeyings towards Jerusalem.” Ἀναστάς does not look back to καθίσας (Mark 9:35); it is Hebraistic amplification (Mark 1:35, Mark 2:14, Mark 7:24, Mark 14:57; Mark 14:60); freq. in Lk. and Acts, twice in Mt., once in Jn. Καὶἐκεῖθεν ([2418][2419][2420][2421][2422]) is perhaps unique in N.T. Elsewhere the best MSS. have κἀκεῖθεν, as in Mark 9:30. [2418] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2419] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2420] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2421] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [2422] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. τὰὅριατῆςἸουδαίας. A comprehensive expression for Judaea and the adjoining country; cf. Mark 5:17, Mark 7:24; Mark 7:31. The εἰς need not be limited to mean simply “up to”; it probably means “into” (A.V., R.V.). καὶπέραν. See crit. note. ὄχλοι. Nowhere else does Mk use the plur., and here [2423] and Lat-Vet. (with Syr-Sin.) have the sing. and they couple ὡςεἰώθει with the action of the multitude. This has much less point than the statement that Christ takes up once more His practice of public teaching. Here again Mt. (Matthew 19:2) substitutes healing for teaching; see on Mark 6:34. Syr-Sin. has “healed and taught.” [2423] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 2. Φαρισαῖοι. No art.; see crit. note. It is not implied that they are the same Pharisees as those who assailed Him previously (Mark 2:16, Mark 7:1, Mark 8:11). But all do what is customary; multitudes throng Him, He teaches them, Pharisees attack Him. [2424] and Syr-Sin, omit the approach of the Pharisees, leaving the ὅχλοι as nom. to ἐπηρώτων. [2424] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. πειράζοντεςαὐτόν. They perhaps had heard that He condemned divorce (Matthew 5:31-32), which was recognized by the Law, and they hoped to get Him committed to a clear contradiction of the Law. And possibly they wished to embroil Him with Antipas, who had divorced his wife in order to marry Herodias; but this is less probable. 3. ἀποκριθείς. He answers their thoughts as well as their words, and Himself makes the appeal to Moses. Mt., with less probability, represents Him as allowing them to make the first appeal to what Moses commanded (ἐνετείλατο). See on Mark 12:26. 4. Ἐπέτρεψεν. First with emphasis; “suffered,” “permitted.” The right of divorce was established by custom, and “Moses” takes it for granted (Leviticus 21:7; Leviticus 21:14; Leviticus 22:13; Numbers 30:9); but in certain cases the right might be forfeited (Deuteronomy 22:19; Deuteronomy 22:29). In Deuteronomy 24:1 f., to which passage reference is here made, the right of divorce is assumed; and the husband is told that in divorcing he must observe certain formalities, the chief of which is the writing (Mk) and giving (Mt.) a βιβλίονἀποστασίου (βιβ. ἀποκοπῆς Aq., βιβ. διακοπῆς Sym.), and that in no circumstances may the divorced woman become his wife again. J. Lightfoot on Mt. gives a specimen of a βιβ. ἀποστασίου, and it expressly mentions the right of the divorced wife to marry again. The reason for divorce is not stated, but it could not be adultery; the penalty for adultery was not divorce, but death (Leviticus 20:10; [Jn] Mark 8:5). “Moses” neither commanded nor forbade divorce, but commanded that, if it took place, it must be done in a certain way and be irrevocable. Driver on Deuteronomy 24:1 f. Malachi (Mark 2:14-15) contends against divorce, but nowhere in N.T. is there any reference to the passage. Here [2425] and Syr-Sin., with some Old Latin texts, have both the writing and the giving (dare scriptum) of the βιβλίον. [2425] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 5. εἶπεναὐτοῖς. See crit. note. Πρὸςτ. σκληροκαρδίανὑμῶν. First with emphasis; For your hardness of heart (R.V.), “with a view to it,” or “in reference to it.” See Gould on the importance of this concession, and Christ does not condemn Moses for having made it. To be σκληροκάρδιοι (Deuteronomy 10:16; Jeremiah 4:4; Ezekiel 3:7; Sir 16:10) and σκληροτράχηλοι (Exodus 33:3; Deuteronomy 9:6; Deuteronomy 9:13; Baruch ii. 30) had ever been a reproach against Israel (Acts 7:51). In Deuteronomy 10:16 and Jeremiah 4:4, Aq. has the more literal ἀκροβυστίακαρδίας. τὴνἐντολὴνταύτην. Not the command to divorce; there was no such command; but to effect divorce in a certain way. 6. ἀπὸδὲἀρχῆςκτίσεως. Christ directs them to a far earlier authority than that of the written Law. “Moses” has also told us of the original ideal of marriage. Primeval marriage made no provision for divorce. The Creator made pairs, without surplus females. Like “creation,” κτίσις may mean either “the creative act” (Romans 1:20) or “the aggregate of creatures” (Colossians 1:23). In 2 Peter 3:4 we have the same phrase as here, and in both places the second meaning is preferable. The words ἄρσεν … αὐτούς are from Genesis 1:27, where ὁθεός occurs in the preceding clause, as the Pharisees would know. It was inevitable that it should be inserted here; see crit. note. Mt. has ὁκτίσας. But Christ is not opposing the authority of God to that of Moses, as Victor and others think. He is showing that in the Pentateuch we have evidence that the concession made by the Law to debased human nature was not included in the original plan made by the Creator. 7. ἕνεκεντούτου. In Genesis 2:24 these words refer to the making of woman out of the rib of man, which explains the almost universal fact that a man leaves his parents and clings to a wife. Here, as in 1 Corinthians 6:16 and Ephesians 5:31, this momentous fact is made an argument for monogamy. See crit. note. 8. ἔσονται … εἰς. Cf. Hebrews 1:5; Hebrews 8:10, and see on 2 Corinthians 6:18. ὥστεοὐκέτιεἰσίν. For the constr. cf. Mark 2:28; John 3:16; etc. The indic. after ὥστε states an actual result. 9. ὅοὖνὁθεὸςσυνέζευξεν. God did not do this by uttering the words quoted in Mark 10:7; they are Adam’s words, although Mt. assigns them to God. But God has made possible and has sanctioned a relationship between man and woman which is more binding than even that which exists between parent and child. 1 Corinthians 7:10 may refer to this saying. 10. εἰςτὴνοἰκίαν. See crit. note. Again we have a subsequent questioning in the privacy of a house; cf. Mark 9:28. In Mark 9:33 it was He who questioned them. Perhaps the εἰς implies the motion to the house; but in late Greek the distinction between εἰς and ἐν is becoming blurred. Blass § 39. 3. Πάλιν refers to the previous questioning by the Pharisees. 11. μοιχᾶταιἐπʼ αὐτήν. Committeth adultery against her. In answering the Pharisees it sufficed to point out that, from a higher point of view than that of the Mosaic Law, divorce was a falling away from the ideal of marriage set before mankind at the Creation, an ideal which ought to be restored. In answering His disciples He goes further and declares that marrying another after divorce is adultery, which implies that divorce is no real dissolution of the marriage tie. Gould holds that the exception in Matthew 19:9 is implied here, “because adultery is the real dissolution of the marriage tie. Formal divorce does not break the marriage tie, adultery does break it.” Μοιχάομαι in N.T. occurs only in the passages in Mk (Mark 10:11-12) and Mt. (Matthew 5:32, Matthew 19:9) which treat of divorce; the usual verb is μοιχεύω (Mark 10:19), act. of the husband, pass. of the wife. 12. This is probably added in order to make it quite clear that in this matter the sexes are equal; neither partner can dissolve the marriage. Jewish law made no provision for a wife to divorce her husband (Joseph. Ant. XV. vii. 10); so Mt. omits this verse and substitutes, if the words are genuine ([2426][2427][2428] etc. omit), “And he that marrieth her that is put away committeth adultery.” Probably to avoid this difficulty [2429] and some other authorities have here “If a woman depart from her husband and marry another.” It is rash to see here an accommodation to Roman marriage-law, and therefore evidence of the Roman origin of this Gospel. We need not doubt that Christ uttered the words; but if He did not, love of parallelism would sufficiently account for their being attributed to Him. There may be allusion to Herodias who had deserted her first husband just as Antipas had deserted his first wife. [2426] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2427] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [2428] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [2429] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. Neither Mk nor Lk. (Luke 16:18) represents Christ as having made any exception to this prohibition of divorce. Mt. twice inserts an exception, παρεκτὸςλόγουπορνείας (Matthew 5:32) and εἰμὴἐπὶπορνείᾳ (Matthew 19:9); an unfaithful wife has ruptured the marriage tie and may, or must, be divorced. It is doubtful whether Christ did make this exception. Mt. may have had independent authority for it; but it is at least as probable that he inserted it, because he felt sure that Christ would not prohibit what the Law allowed, and what perhaps the Church of Jerusalem allowed. These are possibilities. What is certain is that this exception is attributed to Christ in the Gospel which more than any other has influenced Christian thought and practice in this and other matters; and Christians who divorce an unfaithful wife and marry again can claim Scriptural authority for so doing. That Christ made the exception in accordance with Jewish practice, and that Mk and Lk., writing for Gentiles, omitted the exception as being Jewish, is an intelligible theory, but it is not probable. It is safer to point out that in no Gospel does Christ censure Moses for regulating divorce (and thereby sanctioning it) in a defective state of society. The inference is that in similar conditions of society a similar concession may be made. See Hastings’ D.B. and D.C.G. artt. “Divorce” and “Marriage”; also Allen on Matthew 5:32; Matthew 19:9. 13. προσέφεροναὐτῷπαιδία. Mk and Mt. place this incident immediately after the discourse on divorce in a house at Capernaum, and Salmon (Human Element, p. 395) makes the attractive suggestion that the children of the house “were brought to Him to say goodnight, and receive His blessing before being sent to bed.” Lk. intimates that several parents brought their babes (τὰβρέφη); and the disciples would hardly have interfered, if only the children of the house had been brought. Both Mk and Lk. say that the object was that the great Healer should touch the children, which Mt. enlarges into what He actually did; “that He should lay His hands on them and pray.” Cf. Genesis 48:14. Syr-Sin. here has “lay His hands on them.” For the subj. after a past tense see Winer, p. 360; the opt. is going out of use, and no example of the opt. after ἵνα is found in N.T. Both Mk (Mark 2:4) and Mt. (often) use προσφέρειν of bringing the sick to Christ, and ailments in children are common; even those who had no ailment would be honoured by His touch. A girl of twelve is called παιδίον (Mark 5:39; Mark 5:42), so that we need not think of all these children as babies; the point is that their being too young to comprehend His teaching is no reason for keeping them from Him. In the First Prayer Book of Edward VI. this passage was substituted in the Office for Baptism for Matthew 19:13-15, as clearer evidence of Christ’s love for children. οἱδὲμαθηταὶἐπετίμησαναὐτοῖς. See crit. note. To the disciples it seemed intolerable that the Master, whose strength was sorely tried by the number of adults whom He taught and healed, should be expected to attend to little children who had no need of any special attention. 14. ἠγανάκτησεν. Was much displeased (A.V.); cf. Mark 10:41, Mark 14:4; Luke 13:14; Matthew 26:8. Another instance of human emotion in Christ; see on Mark 3:5. He was indignant that His disciples should put such a limit on His love and His work as to exclude children. In a smaller degree it was a repetition of the error of Peter (Mark 8:32). Peter wished to keep Him from future suffering and death; the disciples now wish to keep Him from present trouble and fatigue. Like the records of their terror at the storm, their misunderstanding about the leaven, their powerlessness in dealing with the demoniac boy, and their disputing about the first place, this narrative illustrates the candour of the Evangelists in telling what is not to the credit of the Apostles. Ἄφετε, μὴκωλύετε. See crit. note. Mt. and Lk. weaken the sharp decisive commands by inserting a connecting καί between them. “Allow them; cease to forbid them” (cf. Mark 9:39) is doubtless nearer to the original utterance. We have similarly expressive instances of short, unconnected sentences, Mark 1:27, Mark 2:7, Mark 6:38, and of short, unconnected rebukes, Mark 4:39-40, Mark 8:17-18, Mark 9:19. τῶνγὰρτοιούτων. His, qui similem haberent innocentiam et simplicitatem, praemium promittit (Bede, from Jerome). This, like ἄφετε and μὴκωλύετε, is in all three. The gen. is possessive; For to such belongs the Kingdom of God. The disciples were trying to keep from the Son of God some of those who were the most fit to be admitted to His presence. The end and aim of His work was to bring people into the Kingdom, and His ministers were turning most promising candidates away. Various writers point out that Jesus says τοιούτων, not τούτων, to show that it is simple character that counts and not tender years. 15. ἀμὴνλέγωὑμῖν. This solemn warning, “the final lesson of His ministry in Galilee” (Swete), is omitted by Mt., who has recorded similar words Matthew 18:3, but without the important δέξηται, which implies that the Kingdom is offered. “Receiving the Kingdom” means accepting the rule and sovereignty of God. “Entering the Kingdom” means becoming a member of the society in which His rule prevails. The leave to enter is always open to those who qualify themselves for entering. ὡςπαιδίον. With perfect trust, joy, and hope; “even as a weaned child” (Psalms 131:2). οὐμὴεἰσέλθῃ. Shall in no wise enter; cf. Mark 9:1; Mark 9:41, Mark 13:2; Mark 13:19; Mark 13:30. 16. ἐναγκαλισάμενος. The same gesture as in Mark 9:36; and in both places Syr-Sin. has something different; here “He called them,” there “He looked at them.” On this occasion the embrace must have been repeated several times, and each repetition would emphasize the rebuke just uttered. “To save Me from possible fatigue, you would have deprived Me, and have deprived these little ones, of the joy of mutual affection.” Both here and Mark 9:36 Mt. omits this beautiful action. He may have thought that it did not harmonize with the majesty of the Messiah. κατευλόγει. See crit. note. “He blessed them fervently again and again.” The strong compound occurs nowhere else in N.T., but it is used of Tobias blessing Sara’s parents and of Tobit blessing Sara (Tob 11:1; Tob 11:17). Cf. καταγελάω (Mark 5:40), κατακαλάω (Mark 6:41), καταφιλέω (Mark 14:45), etc. τιθεὶςτὰςχεῖρας. This was all that had been asked, but plus fecit quam rogatus erat (Beng.). 17. ἐκπορευομένουαὐτοῦ. As He was going out of the house in which He had welcomed the children. Mk alone has this detail, and that the rich man ran and prostrated himself. The action indicates youthful impulsiveness; he is quite in earnest (cf. Mark 1:40, Mark 5:22); he has perhaps just heard of Christ’s graciousness to the children, and it has kindled his enthusiasm. All three place the coming of the rich man immediately after the blessing of the children, to which it forms an instructive contrast. The children were nearer to the Kingdom than they knew; it did them no harm to be exalted, and they were greatly exalted. The rich man was farther from the Kingdom than he knew; it might do him good to be somewhat abased, and he was abased. Εἰςὁδόν, as in Mark 6:8, means for a journey, to travel, rather than “into the way” (A.V., R.V.), which would be εἰςτἡνὁδόν. It is doubtful whether εἷς (Mk, Mt.) simply = τις (a rare use without a substantive), or means that he was by himself. There is reason for conjecturing that εἷςτιςνεανίσκος (Mark 14:51) is the Evangelist; but that this εἷς is the same as that εἷςτιςνεανίσκος is pure conjecture. Lk. calls him ἄρχων, which may mean no more than that he was a leading man. In the wording Lk. often agrees with Mk against Mt., but only once (ἀκούσας, Mark 10:23) with Mt. against Mk. See on Mark 5:21 for the pronouns after the gen. abs., and on Mark 1:15; Mark 1:40 for the combination of participles. ἐπηρώτα. Conversational imperf. See on Mark 5:9. Διδάσκαλεἀγαθέ. The admiration is genuine, but it is defective; he means no more than that he is seeking instruction from a teacher of great reputation for wisdom and kindness. It is perhaps chiefly the kindness (Matthew 20:15), as manifested to the children in spite of the disciples’ opposition, that is meant; cf. Mark 3:4; Luke 6:45; Luke 23:50. Mt., in order to avoid what seems to be implied in the question which Christ asks in return, transfers ἀγαθός from Διδάσκαλε to τί; “Master, what good thing shall I do?” This makes ἀγαθόν pointless; action that is to win eternal life must be good. Lk. both here and Mark 10:45 has τίποιήσας, as if the speaker thought that one heroic act might win eternal life. The Philippian gaoler (Acts 16:30) asked τίμεδεῖποιεῖν; cf. Luke 3:10-14, and see Wetstein on Matthew 19:16. ζωὴναἰώνιον. Mk uses this remarkable expression only here and Mark 10:30; Mt. and Lk. each have it thrice, John 17 times, 1 Jn six times. The expression never varies, but A.V. has “eternal life,” “life eternal,” “everlasting life,” “life everlasting”; R.V. always “eternal life.” The idea becomes prominent in Jewish thought in connexion with belief in the resurrection (Daniel 12:2; cf. Ps. of Solomon iii. 16; 2Ma 7:9). See on Mark 3:29, Mark 9:43; also on John 3:15 with App. E. In class. Grk κληρονομέω is “receive a share of an inheritance,” “inherit,” and is followed by the gen. In Polyb. and LXX., as in N.T., it has the acc. In LXX. and N.T. the idea of “inheritance” seems to be almost lost, and that of “sanctioned and settled possession” to remain. Hort on 1 Peter 1:4. Mk has it nowhere else. 18. Τίμελέγειςἀγαθόν; There can be no emphasis on the enclitic με, which is in all three, but Mt. has τίμεἐρωτᾷςπερὶτοῦἀγαθοῦ; This does not fit the original question, for the rich man had not asked about “the good.” Nor does it fit what follows, for εἷςἐστὶνὁἀγαθός ought logically to be ἓνἐστὶντὸἀγαθόν. Mt. has evidently changed language which he thought would mislead into what seemed to him more likely to have been said. His unwillingness to record what might give a low view of the Messiah is apparent all through his Gospel, and he shrank from saying that Christ objected to being called good. “Good Master” was a very unusual form of address; no example has been found in the Talmud, and the rich man seems to have used it glibly. If it was not a mere compliment to win favour, it was said without consideration. There was some defect in his use of the epithet. The defect was not that he failed to see that Jesus was God, as if Christ’s reply meant, “God alone is really good, and you do not believe that I am God. Unless you do that, I cannot accept the title ‘good’ from you.” This is the explanation of Cyril, Basil, Epiphanius, Ambrose, Jerome, Bede, Maldonatus, and Wordsworth. It cannot be right, for the man could not have understood it, and Christ’s words must have had a meaning for him. What he might have seen and failed to see was that the good desires of which he was conscious in himself, and the good words and works which he recognized in Christ, all came from God. The man was too self-confident, too certain that of his own will and power he could do what would win eternal life. Christ, by attributing His own goodness entirely to God (John 5:9-30) cheeks this self-confidence. Magistrum absque Deo nullum bonum esse testatur. οὐδεὶςἀγαθὸςεἰμὴεἷςὁθεός. So also in Lk., but there [2430][2431] omit ὁ. The saying is quoted in a variety of forms some closer to Mk and Lk., some closer to Mt.; e.g. Justin Apol. i. 16, Try. 101; Hippol. Philosoph. Mark 10:1; and four times in Clem. Hom. See W.H. App. pp. 14, 15. [2430] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2431] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. 19. τὰςἐντολὰςοἶδας. It is not difficult to know God’s will, He has shown all men the way to eternal life. Mt. gives this interpretation of Christ’s words as having been actually spoken; “If thou wouldest enter into life, keep the commandments.” See on Mark 8:29, where Mt. expands Christ’s question and Peter’s reply. Μὴφονεύσης. So also Lk. and James 2:11. Mt. and Romans 13:9 have the form used in Exodus 20 and Deuteronomy 5, Οὐφονεύσεις. μὴἀποστερήσῃς. Ne fraudem feceris (Vulg.). Mt. and Lk. omit this prohibition, perhaps as not being one of the Ten Words, and Syr-Sin. omits it in Mk. It may represent the tenth commandment, or it may be added by Christ as a special warning to the rich man. Cf. Exodus 21:10; Malachi 3:5; and Sir 4:1, τὴνζωὴντοῦπτωχοῦμὴἀποστερήσῃς. τίματὸνπατέρασου. All three place the fifth commandment last and omit the first four. Mt. adds the golden rule from Leviticus 19:18, which Mk has at Mark 12:31. If it had been uttered on this occasion the rich man could hardly have answered as he did. 20. Διδάσκαλε. See crit. note. This time ἀγαθέ is omitted. ταῦταπάνταἐφυλαξάμην. The man’s self-satisfaction and his ignorance of what the commandments imply are manifest; but he is not so much praising himself as showing his disappointment at Christ’s answer. He had expected to be advised to undertake something exceptional and difficult, and he is told of the humdrum duties which every decent person tries to perform. Mt. and Lk. have ἐφύλαξα. So also in Acts 16:4; Acts 21:24, as in class. Grk. In LXX. we have both act. (Genesis 26:5; Exodus 12:17; Exodus 20:6) and midd. (Leviticus 18:4; Leviticus 20:8; Leviticus 20:22; Leviticus 22:3), without difference of meaning. Syr-Sin. omits πάντα. ἐκνεότητόςμου. Mt. omits this and at this point calls him νεανίσκος, which does not contradict ‘from my youth,’ for a man of thirty might be called νεανίσκος. 21. ἐμβλέψας. A concentrated, penetrating look (Mark 10:27, Mark 14:67; Luke 22:61). Christ saw in him the making of a beautiful character and a valuable disciple, and He loved him for what he was and for what he might become. This is the only place in the Synoptics in Which love is attributed to our Lord, whereas compassion is often attributed to Him. In Jn compassion is never attributed to Him, love often, and (excepting John 19:31) always love to man. Ἀγαπάωχ is the verb used of Christ’s affection for the family at Bethany (John 11:5) and the beloved disciple (John 13:23; John 19:26; John 21:20). See on John 11:5; John 21:15. Both Mt. and Lk. omit this mark of Christ’s perfect humanity; it indicates that behind Mk is someone who was present, who was intimate with Christ, and who knew from experience how penetrating a look from Christ could be (Luke 22:61). Nothing is gained by taking ἐμβλέψαςἠγάπησεν as hendiadys, amanter aspexit (Beng.); moreover, hendiadys requires two substantives, not two verbs. Ἕνσεὑστερεῖ. Cf. Psalms 23:1. Christ leaves the man’s estimate of himself unchallenged. Granting that it is not untrue, there is still something wanting, viz. freedom from the ἀπάτητοῦπλούτου (Mark 4:19). Mt. gives these words to the rich man; “What lack I yet?” He then inserts “If thou wouldst be perfect” as a preface to “Go, sell, etc.” Cf. Clem. Alex. Strom. iii. 6, p. 537 ed. Potter. ὅσαἔχειςπώλησονκαὶδός. Lk. has διαδός. In no other way could the rich man’s future be made secure from moral disaster. It was a strong measure, urged as the only prudent course, in his case. Simon and Andrew were not told to part with all that they had, because their hearts were not tied to their possessions; and to give up everything cannot be a duty of general obligation. But every follower of Christ must be ready to adopt it, if the call to do so should come. Cf. Luke 12:33. Seneca gives similar advice; Projice omnia ista, si sapis, immo ut sapias; et ad bonam mentem magno cursu ac totis viribus tende (Ep. xvii. 1). For πτωχός, “abjectly poor” (πτώσσω, “I crouch”) see Trench, Syn. § xxxvi. ἕξειςθησαυρὸνἐνοὐρανῷ. Christ does not promise him eternal life in return for the sacrifice of his possessions; He promises a secure treasure in return for an insecure one; Matthew 6:19-20. It is obedience to the second command that will prove decisive. ἀκολούθειμοι. Pres. imperat. To be continually a follower of Christ is the sure road to eternal life; cf. Mark 8:34. That a man may give all his goods to feed the poor without being a follower of Christ is quite possible (1 Corinthians 13:3). Facilius enim sacculus contemnitur quam voluntas. Multi divitias relinquentes Dominum non sequuntur (Bede). See crit. note. 22. στυγνάσας … λυπούμενος. Cf. Genesis 4:5. All three record the grief, but Mk alone has στυγνάσας, for which Mt. and Lk. have ἀκούσας. He was gloomy and sullen with a double disappointment; no perilous exploit was required of him, but he was asked to part with what he valued most. With a lowering look (Matthew 16:3), instead of coming to follow Christ (Mark 1:18; Mark 1:20, Mark 2:14), he turned away, deeply pained (note the participles). This is the sorrow of the world which leads to death, τῆςφιλαργυρίαςἡἄκανθατὴνλιπαρὰνἄρουραντῆςψυχῆςαὐτοῦδιελυμήνατο (Euthym.). Στυγνός is freq. in tragedians, but rare in prose; στυγνἀζω is rare everywhere. On the Τίςὁσωζόμενοςπλούσιος of Clem. Alex., which is apparently a popular address on this incident, see D. of Chr. Biog. I. p. 565; Swete, Patristic Study, p. 49. 23. περιβλεψάμενος. This again points to an eye-witness; see on Mark 3:5. It is not a concentrated look directed to one person (Mark 10:21), but a glance round the faces of His followers, to judge how this conversation had affected them, and to intimate that He has something to say. δυσκόλως. Εἰδὲπλούσιοςδυσκόλως, πλεονέτηςοὐδʼ ὅλως (Euthym.). The adv. is in all three, but is found nowhere else in Bibl. Grk. Facts of this kind show that either Mt. and Lk. used Mk or all three used a tradition which was already in Greek. Clem. Alex. (Strom. Mark 10:5, p. 662 ed. Potter) has ὁλόγοςτοὺςτελώναςλέγειδυσκόλωςσωθήσεθαι. Cf. Ecclesiastes 5:10; Ecclesiastes 5:13. τὰχρήματα. “Wealth,” esp. money (Acts 8:18; Acts 8:20; Acts 24:26), whereas κτήματα, “possessions” (Mark 10:22), seems to refer specially to lands and houses (Acts 2:45; Acts 5:1); but both words are comprehensive. Syr-Sin. has “for them who trust in their riches,” and so again in Mark 10:24. 24. ἐθαμβοῦντο. This verse has no parallel in Mt. or Lk., who habitually spare the Twelve. Mk alone uses this verb, and always of the effect of Christ’s words (Mark 1:27) or action (Mark 10:32). Lk. uses θάμβος in a similar way (Mark 4:36, Mark 5:9). For ἀποκριθεὶςλέγει see on Mark 8:29 sub fin. πῶςδύσκολον. The adj. has three stages of meaning; “difficult to please about food,” dainty; “difficult to please,” fretful; “difficult” in any sense, as here. See crit. note. The words omitted by [2432][2433][2434] and k, one of the most important of the representatives of the Old Latin texts, cannot be original. They do not fit the context and they are less than the truth. The context requires “How hard it is for rich people not to trust in riches, and those who trust in riches cannot enter the Kingdom” (Matthew 6:24). The true text says that it is hard for anyone to enter the Kingdom (Luke 13:24), and therefore very hard for the wealthy (Luke 6:24; Luke 16:19; James 5:1). This was a solemn warning to Judas. Celsus said that Christ took this from Plato (Laws v. p. 742), but that passage merely says that a man cannot be both very good and very rich. [2432] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2433] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2434] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. 25. εὐκοπώτερον. In all three: lit. “more capable of being done with easy labour” (εὖ, κόπος); in N.T. always in the comparative (Mark 2:9; Luke 5:23; Luke 16:17), but εὔκοπος occurs in LXX. and in Polybius. Some commentators would follow [2435] and some Old Latin texts in transposing Mark 10:24-25. The transposition looks like a correction, or it may be accidental owing to homoeoteleuton. [2435] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. κάμηλονδιὰτρυμαλιᾶςῥαφίδος. There is no need to conjecture that κάμηλος means a cable (Cyril, Theoph.); Euthym. mentions this view without adopting it. Nor need we read κάμιλον, which is said to mean a cable, although the existence of such a word is doubtful. Still less need we make the needle’s eye mean a small side-gate for foot-passengers (Shakespeare, Richard II, v. Mark 10:17), an explanation which no ancient commentator adopts. Christ’s Sayings, like those of other Oriental teachers, are often hyperbolical; “strain out the gnat, and swallow the camel” (Matthew 23:24), “whoso shall say to this mountain etc.” (Mark 11:23), “a grain of mustard seed, less than all seeds, becometh a tree” (Matthew 13:32), etc. In the Talmud an elephant going through a needle’s eye is used to express an impossibility. The saying in the Koran about “not entering into paradise until a camel pass through the eye of a needle” (7:38) may come from the Gospels. While τρῆμα (Mt. and Lk.) is classical and fairly common, τρυμαλιά is late and rare; both τρυμαλιά and ῥαφίς (“stitcher”) were probably colloquial. 26. περισσῶςἐξεπλήσσοντο. Cf. Mark 1:22, Mark 6:2, Mark 7:37. The O.T. teaches that God rewards good men with wealth, and most men either have it or labour to get it. How amazing, therefore, to be told that wealth is a dire obstacle to salvation! λέγοντεςπρὸςαὐτόν. See crit. note. In Mk, as in Mt., λέγεινπρός is very rare; Mark 4:41; cf. Mark 8:16, Mark 11:31. Καὶτίςδύναταισωθῆναι; Then who in the world can be saved? Not merely, What rich man? There is no hope that anybody will escape the enormous peril; cf. Mark 13:20. The καί accepts what is said and carries it on with emphasis; Luke 10:29; John 9:36; 2 Corinthians 2:2; 2 Corinthians 2:16. 27. ἐμβλέψας. As in Mark 10:21. Christ neither explains nor softens the strong Saying in Mark 10:25, but He shows where the solution of the difficulty is to be found. God has many counter-charms with which to conquer the baleful charm of riches. The disciples had seen this conquest once (Mark 2:14), and they would soon see it done again (Luke 19:1-10). But those who would be freed from the spell must work with Him, otherwise the ἀδύνατον stands (Mark 14:10-11). πάνταγὰρδυνατά. The πάντα is not absolute. God’s own character places some limits, and there are others which seem to us to exist; but all things that are necessary for the salvation of mankind—and this is the point here—are possible with God. See Mark 14:36 and cf. Mark 9:23; Luke 1:37; Genesis 18:14; Zechariah 8:6. It is an attractive conjecture that the rich man was still within hearing, and that these words were meant to reach him. They touch what seems to hare been his chief fault; see on Mark 10:18. 28. ἤρξατοὁΠέτρος. The asyndeton harmonizes with the Apostle’s outburst; cf. ἜφηαὐτῷὁἸωάνης (Mark 9:38). [2436][2437][2438][2439] have neither καί ([2440] nor δέ ([2441][2442][2443]). “Then” (A.V.) has no authority. [2436] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2437] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [2438] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2439] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2440] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [2441] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris. [2442] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ. [2443] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. Ἰδοὺἡμεῖς. The pronoun is emphatic; “we did not prefer our possessions to Thee.” Christ’s ἀκολούθειμοι (Mark 10:21) would remind him of his own call, and he could hardly help contrasting his own response to it with the behaviour of the rich man. But he could have helped calling attention to the contrast, and the impulsive remark is characteristic. It suggests some such question as that which Mt. supplies, “What then shall be our reward?” This, however, is probably Mt.’s interpretation of what was said. See on Mark 10:19. The exact question in Peter’s mind might be, “Shall we, then, inherit eternal life?” ἀφήκαμεν … ἠκολουθήκαμεν. The change of tense is accurate; “we left once for all … we have followed and continue to follow.” Mt. and Lk. have two aorists. 29. ἔφηὁἸησοῦς. Cf. Mark 9:38. Jesus treats Peter as the spokesman of the Twelve, and, as often, gives what is not a direct answer to the question, but what either includes the answer or is much more important. Mt. supplies a direct answer by inserting words which were probably uttered on a different occasion (Luke 22:30). Christ treats in a similar way the remark made by Peter about the withered fig-tree (Mark 11:21 f.). οὐδείςἐστιν. There will be no exceptions. Everyone who, for the highest motives, has given up what is most dear to him will be abundantly rewarded here and hereafter. See crit. note. Philo (De Vita Contempt. p. 474) has a similar list; καταλιπόντεςἀδελφούςτἐκνα, γυναῖκας, γονεῖς. ἕνεκενἐμοῦκαὶἕνεκεντ. εὐαγγελίου. See on Mark 8:35. There Mt. and Lk. have only the first half. Here each takes a different half and amplifies it. Perhaps all that Christ said was ἔνεκενἐμοῦ. See on Mark 1:15 and cf. Mark 1:32. 30. ἐὰνμὴλάβῃ. “Without receiving,” or but he shall receive (A.V., R.V.). The construction is imperfect. νῦνἐντῷκαιρῷτούτῳ. Mk’s characteristic fullness again, as in Mark 1:32; Mark 1:35; Mark 1:42, Mark 2:23; Mark 2:25, etc. Lk. omits νῦν, Mt. omits the whole. Here καιρὸς is preferred to αἰών as indicating that the period is brief. Mk alone repeats οἰκ. καὶἀδελ. κ.τ.λ. in speaking of the recompenses, another instance of superfluous fullness. Mt. puts all the compensations and rewards “in the regeneration,” and therefore omits μετὰδιωγμῶν, for there can be no persecutions in the future life. Clem. Alex, quotes as if Christ had asked, “What is the use of the χρήματα in this life?” It is the eternal compensation that is worth having. “A hundredfold” of course means what will compensate a hundredfold; the silly jibe of the Emperor Julian about a hundred wives has no foothold here. Yet even with regard to the happiness of human relationships the great Christian family supplies compensation in kind. The text of [2444] is here very eccentric. [2444] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. ἐντῷαἰῶνιτῷἐρχομένῳ. “In the age which is in process of being realized,” which is of unlimited duration, whereas a καιρός is necessarily limited. 31. πολλοὶδὲἒσονται. Lk. gives this Saying at an earlier point (Mark 13:30); it was probably uttered more than once, and it is capable of more than one application. Many who think that they have earned much will be disappointed, and many who think that they have earned little will be surprised, as the labourers in the vineyard. The fortunate and unfortunate will often change places, as Dives and Lazarus. “The greyhaired saint may fail at last,” as Judas, and the greyhaired sinner may be saved, as the penitent robber. 32. Ἦσανδέ. Note the unusual δέ and see on Mark 7:24. Translate “Now,” not “And” (A.V., R.V.). ἀναβαίνοντες. As in English, a journey to the capital is “going up.” This is literally true of Jerusalem, which is “a city set on a hill” (Matthew 5:14), and the hill stands high above the sea; cf. John 2:13; John 5:1; John 11:55; Acts 11:2; Acts 25:1; Galatians 2:1. The verb is exceedingly freq. in LXX., where it translates about twenty different Hebrew words. Ἰεροσόλυμα. Quae urbs illud occidendi Prophetas quasi usu ceperat (Grotius on Luke 13:33). Mk and Jn always have this Greek form of the name; so also Mt., except Matthew 23:37, and Josephus. The Hebrew Ἰερουσαλήμ prevails in LXX., and in N.T. where the name has religious significance, as distinct from mere topographical meaning (Matthew 23:37; Galatians 4:25; Hebrews 12:22; Revelation 3:12; Revelation 21:2; Revelation 21:10). But Lk. uses Ἰερουσαλήμ without religious significance. Both forms have a smooth breathing; the aspirate comes from a mistaken connexion with ἱερός. ἦνπροάγων. As an Oriental shepherd “goeth before” his sheep, who follow with complete docility (John 10:4). This graphic detail of His leading for a while in silence and their following in fear is in Mk only; it may be something that Peter remembered well. There are two companies; the Twelve, who were awe-struck at Christ’s demeanour and fixity of purpose (Luke 9:51; cf. Ezekiel 3:8-9; Isaiah 50:7), for He had said that He would suffer much at the hands of the hierarchy, and He was going to their headquarters; and the casual followers, who had an indefinite presentiment that something untoward was impending. But there is no indication of “excitement” in His manner. See crit. note. παραλαβὼνπάλιντ. δώδεκα. In all three; it implies the presence of other followers. The verb means “taking to oneself” (John 1:11; John 14:3), and therefore aside from others (Mark 4:36, Mark 5:40, Mark 9:2, Mark 14:33). In class. Grk it is freq. of taking a wife or adopting a son. The πάλιν means that He rejoined the Twelve. ἤρξατο. He renews the unwelcome topic. This is the fourth (not third) recorded prediction (Mark 8:31, Mark 9:12; Mark 9:31). Apostolis saepius dixit, et indies expressius, ut in posterum testes essent praescientiae ipsius (Grotius). This is more accurate than Loisy, who says that this prediction is made en termes identiques; it is more definite and detailed than the previous predictions, and this has probability on its side. The voluntary character of His death is made clear to the Apostles; He knew the inevitable consequence of going to Jerusalem now. τὰμέλλοντααὐτῷσυμβαίνειν. The things which were sure to happen to Him (Matthew 17:12; Matthew 17:22; Matthew 20:22; Luke 9:31, etc.). On κατακρινοῦσιν c. dat. see Blass § 37. 2. 33. παραδοθήσεται. In all three; see on Mark 9:31. Mk here has more detail than either Mt. or Lk., but nothing which is not in either Mt. or Lk. That the Sanhedrin will “hand Him over to the heathen” almost reveals that He will be crucified (John 18:31-32), for “the heathen” could only mean the Romans. Mt. again gives an interpretation of Christ’s words as having been spoken; he records that Christ said “crucify.” See on Mark 10:28. 34. ἐμπαίξουσιν. The verb is peculiar to the Synoptists in N.T. This and what follows are the work of “the heathen.” Lk. says that the Twelve “understood none of these things,” because “the thing was hidden from them.” μετὰτρεῖςἡμέρας. See crit. note. Mt. again substitutes the more accurate “on the third day.” The mention of “the third day” in three of the four predictions is important in connexion with the evidence for the Resurrection, and the careful correction of the intelligible, but not quite exact, “after three days” is also important. Lk. corrects it twice and once omits the expression. At the time when the Gospels were written, and indeed considerably earlier (1 Corinthians 15:4), there was a clear and uniform conviction that the life of Him who died on the cross was renewed after an interval. Something quite different from His spirit surviving, after leaving the body, took place. With the theory of mere survival after death, “on the third day” becomes as unintelligible as the empty tomb. And the repeated records of the inability of the Twelve to understand these predictions are against the theory that they believed that He had risen because they were so confident that He would rise. 35. This request is evidence of the Apostles’ want of apprehension as to the nature of the Kingdom. Even if there was an interval, which Mt. excludes with his characteristic τότε, it was strange, but hardly “comic” (Bruce), that soon after this detailed prediction of His approaching sufferings and death, two of His most favoured Apostles should trouble Him with an ambitious petition. Perhaps Mt. felt this, for he puts the petition into the mouth of their mother. Tradition probably said that in some way she was responsible for the petition being made, and it looks like a mother’s ambition. But they were parties to it, and even in Mt. Christ addresses them and not her. They and Peter had received a special revelation on the mount; and soon afterwards first Peter exhibits a selfish ambition on behalf of all the Twelve (Mark 10:23), and then James and John do so on their own behalf. Christ’s promise about the twelve thrones (Matthew 19:28) was remembered; the present journey to Jerusalem was to produce a crisis of some kind (Mark 10:33); and the sons of Thunder wished to make sure of a good position in the Kingdom. Evidently the question of “who is the greatest” (Mark 9:34) has not yet been put to rest. Their asking to have their request granted before they had stated it is almost childish in its simplicity; and the [2445] text represents Christ as promising to do what they wish. [2445] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. οἱ [δύο] υἱοὶΖεβ. The δύο ([2446][2447] Memph.) may come from Matthew 26:37; cf. John 21:2. Their mother’s name was Salome, and she seems to have been the sister of Christ’s Mother (Mark 15:40; Matthew 27:56; John 19:25). These brothers, therefore, would be our Lord’s first cousins, and hence their hope of preferment. “This was the first ecclesiastical intrigue for high places in the Church” (Sadler). [2446] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2447] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. θέλομενἵνα. Cf. Mark 6:25, Mark 9:30; cf. Mark 10:51. Blass § 69. 4, 5, 6. 36. μεποιήσω ([2314]a[2315][2316]) or ποιήσω ([2317][2318] rather than ποιῆσαίμε ([2319][2320][2321][2322][2323]). [2314] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2315] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2316] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good. [2317] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2318] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [2319] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [2320] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [2321] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective. [2322] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [2323] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. 37. ἐκδεξιῶν. Both here and Matthew 20:21, Vulg. has ad dexteram tuam, although ab dextera would have been good Latin and closer to the Greek. In English we must say either “on” or “to.” See crit. note. Cf. Joseph. Ant. VI. xi. 9 on the value of the right hand and the left hand places. ἐντῇδόξῃσου. The brothers may be thinking of Moses and Elijah at the Transfiguration (Mark 9:4), or of what was said before it (Mark 8:38). 38. Οὐκοἴδατε. They little thought of the two crucified robbers. In spite of His declaration (Mark 8:34-35), they did not know that the entrance to the Kingdom is through suffering, and that those who would reign with Him must be ready to endure with Him (Acts 14:22; Romans 8:17; 2 Timothy 2:12). On the change from αἰτήσωμεν (Mark 10:35) to αἰτεῖσθε, “ask for yourselves,” see J. H. Moulton, p. 160. ὃἐγὼπίνω. He does not reprove them for their carnal ideas about the Kingdom, but He proceeds to correct them. They do not understand the nature of His mission. “Can ye drink?” implies that the cup is no pleasant one, and it is one which He is already drinking. The process is a long one, and the bitterness increases. Mt. interprets it of the Agony, and has μέλλωπίνειν instead of πίνω. “Cup” in the sense of “the contents of the cup” is freq. in literature (Luke 22:20; 1 Corinthians 10:16; 1 Corinthians 10:21; 1 Corinthians 11:25-27). Cf. the “cup” in Gethsemane (Mark 14:36), the “cup of God’s fury” (Isaiah 51:17; Isaiah 51:22). τὸβάπτισμα. Regarding troubles as a flood in which one is plunged is also common in literature (Psalms 18:16; Psalms 69:1-2; etc.). But here more may be meant. Baptism is immersion with security against sinking; rising again follows. It was therefore a very fit metaphor for the Passion, and Christ had used it before (Luke 12:49-50); but Mk alone reproduces it here. Baptism into water inaugurated the earthly work of the Messiah; baptism into death is to inaugurate His return to glory. For the cogn. acc. see Revelation 16:9. 39. Δυνάμεθα. The bold answer is the same in both Gospels; but A.V. suggests a difference, “We are able” (Mt.), “We can” (Mk); and so also in the preceding question. πίεσθε … βαπτισθήσεσθε. As in the case of the rich man (Mark 10:20-21), Christ does not question the estimate which James and John have formed of their own characters, nor does He say that all will be of equal rank in the Kingdom. He tells them that they will share His sufferings, and that it is the Father who will assign places in the Kingdom. But the statement with regard to the sufferings is indefinite, and it is forcing the meaning to call it a prediction that the brothers will be put to death for their belief in Jesus Christ. There is no such prediction, and therefore no difficulty as to its non-fulfilment in the case of John. Both suffered, and James was killed by Herod Agrippa I. (Acts 12:2). John was imprisoned and beaten (Acts 4:3; Acts 5:18; Acts 5:40), was banished to Patmos (Revelation 1:9), and continued to confess Christ through a long life. The stories of his having been thrown into a caldron of boiling oil (Tert. De Praescr. 36; Jer. C. Jovin. i. 26), and of his having drunk poison in the presence of Domitian (Acta Johannis), probably arose from a desire to find a literal fulfilment of the baptism and the cup. The statement that Papias said that both John and James were slain by the Jews rests on poor authority; if he did say it, he was probably drawing an inference from Christ’s declaration that both brothers should drink His cup. J. A. Robinson, Hist. Character of St John’s Gospel, p. 79. The belief that Jesus had declared that John would not die could not have become current if John had been slain with James. Nor in that case would the Gospel according to the Hebrews have said that James alone was to drink Christ’s cup. Syr-Sin. here has “Ye may be able to drink … ye may be able to be baptized,” and Syr-Cur. has the same, Matthew 20:23. This change was doubtless made to meet the difficulty that John was not put to death. 40. ἐξεὐωνύμων. Omens from the left hand were sinister, but they were euphemistically called “of good name” to avert ill fortune; εὐωνύμων = ἀριστερῶν (Mark 10:37). The former is more freq. in N.T., but the latter is far more freq. in LXX. οὐκἔστινἐμὸνδοῦναι. Cf. οὐκἐμὲδέχεται (Mark 9:37). The rewards will be His to give (Revelation 22:12; 2 Timothy 4:8), but only in accordance with the will of the Father, who “hath given all judgment unto the Son” (John 5:22 f.; Acts 10:42), and He will exercise it when the time and season come (Acts 1:7). Their asking the Son of Man to give the reward, before they had earned it, and before He was glorified, was altogether out of place; it was asking Him to be capricious and unfair. Cf. Mark 13:32. This was a favourite Arian text, and as such is often discussed by the Fathers. Hence the addition in some Latin texts of vobis, which is retained in the Clementine Vulgate without Greek authority; also in Aeth. ἀλλʼ οἷςἡτοίμασται. But it shall be given to them for whom it hath been prepared by the Father. This interpretation “by the Father” is certainly right, and it is given by Mt. as having been uttered; cf. Mark 10:19; Mark 10:28; Mark 10:33; Mark 10:38. And δοθήσεται is to be understood. In A.V. “it shall be given” is in italics in Mt., but not in Mk. There is no δοθήσεται in either text. On the reading ἄλλοις for ἀλλʼ οἷς see Nestle, p. 37. Syr-Sin. reads ἀλλῷ. Euthym. understands, not δοθήσεται, but ἐκείνωνἐστίν, “it belongs to those for whom it hath been prepared,” which comes to much the same. The point is that fitness, and not personal influence, decides these matters; but we may also make ἀλλά. equivalent to εἰμή, “Not Mine to give, except to those.” This is sometimes denied, but without good reason. ἔπαισεδʼ αὐτόχειρνινοὔτιςἀλλʼ ἐγὼτλάμων (Soph. O.T. 1331): ἡδέαδʼ αὐκἔστινἀλλὰτούτοιςκαὶοὕτωδιακειμένοις (Arist. Eth. Nic. x. 5. 10). In the sense of Divine preparation, ἑτοιμάζω is almost a technical expression (Matthew 25:34; John 14:2; 1 Corinthians 2:9; Hebrews 11:16; Revelation 12:6; Revelation 21:2; 2Es 8:52). Hatch, Essays, p. 51 f. 41. ἀγανακτεῖν. Cf. Mark 10:14. Christ had already rebuked the spirit of ambition and jealousy in the Twelve (Mark 9:35), but it was not extinguished; and the other ten are indignant with the two brothers for trying to get special promotion for themselves. We do not, however, read of the nine being indignant when Christ gave special honour to Peter, James, and John. It was the brothers’ asking for special favour which gave offence. 42. Οἴδατε. Christ’s rebuke to the ten is as gentle as that to the two. We have three rebukes of this character, all beginning with an appeal to the knowledge possessed or not possessed by the persons addressed; Mark 10:19; Mark 10:38; Mark 10:42. Cf. Mark 4:13. οἱδοκοῦντεςἄρχειν. They which are accounted to rule, qui censentur imperare (Beza), who are recognized as rulers. This does not mean that they only seem to be rulers, or think themselves such without being so; cf. Galatians 2:2; Galatians 2:6; Galatians 2:9. It points to the fact that the power of kings depends upon their being recognized as kings. Wetstein gives illustrations of the phrase in different senses. Cf. Susann. 5. The expression is thoroughly Greek (Plato, Gorgias, 472 A). Mt. has simply αἱἄρχοντες, Lk, οἱβασιλεῖς, but he places the Saying in the discourses at the Last Supper. κατακυριεύουσιν. Stronger than κυριεύουσιν (Lk.); cf. κατέκλασεν (Mark 6:41). R.V. has “lord it” here and 1 Peter 5:3, and “have lordship” in Lk. Vulg. has dominantur eis here, and dominantur eorum in Mt. and Lk., the latter being a rare constr., but found in Tertullian and Lactantius. οἱμεγάλοιαὐτῶν. “The great officials of the heathen”; the αὐτῶν might refer to οἱδοκοῦντεςἄρχειν, but more probably it refers to τῶνἐθνῶν. Syr-Sin. omits the sentence. κατεξουσιάζουσιναὐτῶν. The verb is a very rare one; Mt. has it, and two writers could hardly adopt it independently. Again we are in doubt as to αὐτῶν, and again it is better to refer it to τῶνἐθνῶν. The despotism of heathen monarchs is heavy, and that of the great officials, who act with the monarchs’ authority, is as bad or worse. The last αὐτῶν might refer back to οἱδοκ, ἄρχειν. The officials who govern in the king’s name really control the king, whose delegated authority they so use as to govern the king himself; e.g. of Pallas and Narcissus, His uxoribusque addictus, non principem se sed ministrum egit (Sueton. Claud. 25). But this irony would have no point here. 43. οὐχοὕτωςδέἐστιν. See crit. note. But not so is it among you; οὐχαὕτως is emphatic by position. “Quite different are the conditions which determine your relations to one another.” The disciples had not grasped these conditions, but they existed; it is the submissive childlike spirit that wins promotion (Mark 9:36, Mark 10:15). Among the heathen it is held that all must serve Caesar; the ideal ruler knows that he must serve all; he is servus servorum. μἑγαςγενέσθαι. To become great. The superlative, in the strictly superlative sense, is very rare in N.T. (Acts 26:5; 2 Peter 1:4). Either comparative (Mark 9:34) or positive (as some think here) may take its place. But here it is better to retain “great,” as the next verse shows. 44. πρῶτος … δοῦλος. An advance on the previous paradox; supremacy is more than greatness, and slavery is more than service. The higher the rights, the greater the duties. Cf. 1 Corinthians 9:19, and see on 2 Corinthians 4:5. We infer that there are differences of rank in the Kingdom; Matthew 5:19; Matthew 11:11. 45. καὶγάρ. “And what is more”; giving an additional reason for what has just been stated. Here the contrast between the two systems is at a maximum. In inaugurating the Messianic Kingdom the Messiah Himself renders service rather than receives it, and gives His labour and His life for His subjects. He often received service, both from Angels (Mark 1:13) and from men and women (Mark 1:31, Mark 14:13, Mark 15:41), but that was not the purpose of the Incarnation. And here He does not say that He was sent (Mark 9:37), but that He came—of His own free will—to minister, and to give—of His own free will—His life. This is the most definite declaration of the object of His coming into the world that has thus far been recorded; and it is given, not as instruction in doctrine, but incidentally, to enforce a practical lesson. This does not look like invention. οὐκ … ἀλλά. See on Mark 9:37. διακονῆσαι. “He emptied Himself by taking the characteristic attributes of a servant.” Cf. John 13:13-15, and see Lightfoot on Philippians 2:7. δοῦναιτὴνψυχήν. This is the climax; “Greater love hath no man than this” (John 15:13), and this greatest service the Messiah came to render. λύτρον. In some way that is beyond our comprehension, the Death and Resurrection of Christ made it easier for mankind to win forgiveness and entrance into the Kingdom in which eternal life is enjoyed. The supreme change of conditions is spoken of in Scripture under a variety of metaphors, from which we must be very cautious in drawing inferences. They sometimes overlap, and therefore the same texts would illustrate more than one of them. Christ’s work for us in this respect is spoken of as “ransoming” (Mark 10:45; Matthew 20:28; 1 Timothy 2:6; Titus 2:14), “redeeming” (Romans 3:24; Ephesians 1:7; Colossians 1:14; Hebrews 9:12; Hebrews 9:15), “buying with a price” (1 Corinthians 6:20; 2 Peter 2:1; Revelation 5:9), “shedding blood for a new covenant” (Mark 14:24; Hebrews 13:20), “loosing from sins with blood” (Revelation 1:5), “salvation” or “rescue” (Titus 2:11; Hebrews 2:10; Hebrews 5:9; etc., etc.), “propitiation” (Romans 3:25; 1 John 2:2; 1 John 4:10), “reconciliation” or “atonement” (Romans 5:11; 2 Corinthians 5:18-19; Colossians 1:20), “justification” (Romans 5:9). No metaphor can give us more than a fragment of the truth, and this is often mixed with what (for the purpose in hand) is not true. Interpretation of figurative language is therefore precarious, and drawing inferences from our interpretations may be perilous. It is perhaps wisest to accept the fact of these blessed results of Christ’s Death and Resurrection, without trying to explain the manner of their working. In the present case we do not know whether Christ used a word which was equivalent to λύτρον. The metaphor may be the translator’s, for λύτρον occurs in N.T. nowhere excepting this utterance. Nevertheless cognate words are common, esp. in the Pauline Epp. and in writings akin to Pauline thought; e.g. ἀντίλυτρον, λυτρόομαι, λύτρωσις, ἀπολύτρωσις, of which the last is far the most common. But this metaphor of ransom or redemption is not found in the Johannine writings. See Westcott, Hebrews, pp. 295 f., Epp. of St John, pp. 83 f.; Deissmann, Light from Anc. East, pp. 330, 331. The different shades of meaning for λύτρον and λύτρα in literature and papyri do not help us much in explaining this passage, which is the basis of Pauline doctrine. The Apostle would know the oral tradition about it. ἀντὶπολλῶν. The ἀντί does not belong to δοῦναι, “to give instead of many giving,” but to λύτρον, “a ransom to buy off many” (Matthew 17:27; Hebrews 12:16). And πολλῶν does not mean for His friends, and not for His enemies. See on John 15:13; 2 Corinthians 5:18; 1 John 2:2; 1 Timothy 2:6. That we have πολλῶν instead of πάντων is possibly due to Isaiah 53:11-12 (LXX.). The “many” are contrasted, not with “all,” but with “one”; the surrender of one life rescued millions; ὑπὲρπάντωνγὰρἔδωκετὴνψυχὴναὐτοῦκαὶπάνταςἐλυτρώσατο, εἰκαὶπολλοὶθέλοντεςἐνέμεινανἐνδουλείᾳ (Euthym.). The preposition commonly used of Christ’s dying on our behalf is ὑπέρ. 46. We once more have three records, and no two agree. Mk and Lk. give one blind man, Mt. gives two. Mk and Mt. say that Christ healed as He was going out of Jericho, Lk., when He was approaching it. Mk and Lk. say that He healed with a word, but they do not quite agree as to the word, Mt. that He healed with a touch. These discrepancies are of no moment, except as part of the overwhelming evidence that not every statement in the Bible can be accepted as historically accurate. See on Mark 4:41. There is general agreement that near Jericho, as Jesus was near the last stage in His last journey to Jerusalem, a blind man called to Him for help, that the crowd tried to silence him, but that Jesus interfered on his behalf and restored his sight; and then the man followed Him. As in the case of the storm on the Lake, Mk gives graphic details, such as an eye-witness might remember, which Mt. and Lk. omit as unessential. The Jericho of our Lord’s time was a fine city, much augmented and adorned by Herod the Great, who died there, and by Archelaus, but it was a mile or more from the old site. So far as we know, this was Christ’s only visit to it. The modern Jericho is a squalid village. ὄχλουἱκανοῦ. This use of ἱκανός = “plentiful” is freq. in Lk., Acts, and LXX., but occurs nowhere else in Mk. It is probably colloquial. ὁυἱὸςΤιμαίουΒαρτιμαῖος. Mk alone gives these names, which indicate that the man was still remembered when the Gospel was written. With the order of the names comp. υἱὲΔαυεὶδἸησοῦ (Mark 10:47). The derivation of Bartimaeus is doubtful. Keim, Jesus of Nazara, v. p. 61; Enc. Bibl. art. “Bartimaeus.” Matthew 8:28 has two demoniacs, where Mk and Lk have only one. τυφλὸςπροσαίτης. See crit. note; also John 9:8. In the Gospel of Nicodemus Mark 1:6, this man is said to have been born blind. Perhaps the two miracles are confused. Blind men were proverbially beggars; Quid aliud caecitas discit quam rogare, blandiri? (Quintil. Declam. 1). The roads being full of pilgrims on their way to the Passover, beggars would frequent them. ἐκάθητοπαρὰτὴνὁδόν. The acc. after a verb of rest is freq. in both N.T. and LXX. (Mark 4:1 = Matthew 13:1; Luke 18:35 = Matthew 20:30; Acts 10:6; Acts 10:32; Genesis 22:17; Genesis 41:3; etc.); see also Xen. Anab. III. 5. 1, VII. 2. 11. He was by the side of the road and commanding it, so that he could hear all that passed. 47. ὁΝαζαρηνός. See crit. note and on Mark 1:24. ἤρξατοκράζειν. Here, as in Mark 10:28; Mark 10:32; Mark 10:41, Mk’s favourite ἤρξ. is omitted, not only by Mt., but by Lk., who often has it. ΥἱὲΔαυείδ. This form of address is here in all three twice. It implies that “Jesus of Nazareth” is believed to be the Messiah; and the Messiah would give sight to the blind (Isaiah 61:1). It is remarkable that a blind beggar should, in this Gospel, be the first to give Jesus this title. But the thought was in the air; the beggar shouted what many people were debating in themselves or with one another (Lagrange). The expression occurs again Mark 12:35 = Matthew 22:42 = Luke 20:41, and nowhere else in Mk or Lk. Mt. has it several times, Jn never. Dalman, Words, pp. 319 f. 48. ἐπετίμων. It was the crowd in front of Jesus who did this (Lk.); they wanted to silence him before Jesus came up. Like the disciples with the Syrophoenician woman (Matthew 15:23), they resented the ceaseless importunity; and like the disciples with those who brought their children (Mark 10:13), they resented the trouble likely to be given to Christ. They were not objecting, nor does Jesus do so, to his addressing Him as the Messiah. Wrede, Messiasgeheimnis, p. 278. Note the imperfects. ἵνασιωπήσῃ. This is Mk’s usual word (Mark 3:4, Mark 4:39, Mark 9:34, Mark 14:61). Lk. has his usual σιγάω, which neither Mk nor Mt. ever uses. Jn uses neither. 49. στάς. So also Mt. As often in Gospel and Acts, Lk. has σταθείς, which is peculiar to him; it may imply taking a conspicuous place. Φωνήσατεαὐτόν. He makes those who would have silenced the man tell him that his cries have taken effect. Lk. says that He told them to lead the man to Him. Θάρσει, ἔγειρε, Φωνεῖσε. Mk alone records these words, the rhythm of which has been stereotyped by Longfellow. The people’s complete change of attitude, directly they perceive Christ’s interest in the beggar, is characteristic of mobile vulgus, but it is also evidence of their respect for Him. For θάρσει see on Mark 6:50. 50. ἀποβαλὼντὸἱμάτιον. It was the most valuable thing that he had, and it might never be recovered; but that is nothing, if only he can reach the Son of David. Syr-Sin. makes him take up his garment, as if ἐπιβαλών were the word; and Mrs Lewis adopts this as original. ἀναπηδήσας. In spite of his blindness; not a moment is to be lost. The graphic word is found nowhere else in N.T., and the whole of this graphic verse is peculiar to Mk. Swete quotes a remarkable parallel from Lucian, Catapl. 15. Note the combination of participles. 51. ἀποκριθείς. Answering the man’s action. See on Mark 9:5. Τίσοιθέλειςποιήσω; Not here, any more than in Mark 10:36, is Christ giving carte blanche (Godet) to have anything that may be desired. The man’s persistency has shown that he has faith enough, and Jesus now lets the bystanders who would have suppressed him know that this is no common tramp begging for money, but a sufferer who believes in the Messiah’s benevolence and power. For the constr. cf. Mark 10:36; Luke 9:54; Luke 22:9. In class. Grk this constr. is more freq. with βούλομαι, which in N.T. is far less common than θέλω. Ῥαββουνεί. See on John 20:16. As in Mark 9:5, Mk alone preserves the original Aramaic. Mt. and Lk. have Κύριε. See Dalman, Words, pp. 324, 327, 340. ἵναἀναβλέψω. We may understand either θέλω or θέλωποιήσῃς. Here ἀναβλέψω must mean “recover sight” and not “look up.” See on Mark 8:24. Non terrena dona, non fugitivos honores, a Domino, sed lucem quaeramus (Bede). 52. Ὕπαγε. Cf. Mark 1:44, Mark 7:29. Lk. substitutes Ἀνάβλεψον. Mt. reports no word and substitutes a touch. The man’s faith being so great, Christ heals with a word instead of the means used Mark 8:22-26. ἡπίστιςσουσέσωκένσε. This again has a rhythm of its own, and it also is omitted by Mt. At Mark 5:34 all three record these words. They do not occur in Jn, who uses σώζω seldom and πίστις never. All three record that the cure was instantaneous, Mk with his favourite εὐθύς and Lk. with his favourite παραχρῆμα. Cf. Mark 2:12, Mark 5:29. σέσωκεν … ἀνέβλεψεν … ἠκολούθει. In each case the tense is accurate, and ἐντῇὁδῷ is against the suggestion that ἠκολούθει implies “became a disciple.” Bartimaeus went on with Him to Jerusalem. Lk. adds that he praised God and that the people followed his example. Some of them may have been among those who cried “Hosanna to the Son of David” (Matthew 21:9; Matthew 21:15) soon after this. As at Mark 1:26, Mark 2:11, and Mark 5:34, there is no command to keep silence, which would have been useless in the case of a miracle witnessed by a crowd. Moreover, He was soon to be publicly proclaimed as the Messiah. 1. Βηθφαγή. The locality is uncertain, and it is doubtful whether it was a village near Bethany or a district which contained it. It is not mentioned in O.T., and nowhere in N.T., excepting these narratives. When Mt. wrote, it was apparently better known than Bethany, which he omits. Wellhausen suspects that Bethany is an intrusion here, inserted because among Christians Bethany was so well known. In that case, Mk ought to omit and Mt. to insert it. Renan (Vie, p. 374, ed. 1863) says that passages in the Talmud show that Bethphage was a sort of pomoerium, which reached up to the eastern substructions of the Temple. πρὸςτὸὄρος. Towards the mount rather than “at the mount” (A.V., R.V.); cf. Mark 1:33, Mark 2:2, Mark 4:1. τὸἘλαιών. See crit. note. Luke 19:29; Luke 21:37 there is doubt between Ἐλαιών and Ἐλαιῶν. Ἐλαιών, Olivetum, is an “olive grove” or “Olivet.” Acts 1:12 we have Ἐλαιῶνος, as in Joseph. Ant. VII. ix. 2. W.H. App. p. 158; Deissmann, Bib. St. pp. 208–212; and for description, Stanley, Sin. and Pal. pp. 185, 422. There was a tradition that the Messiah would appear there. The Egyptian pretender did appear there. This arrival took place 8th Nisan (John 12:1); but as the year of the Crucifixion is unknown, it is impossible to say what date that would represent in our Calendar. Either A.D. 29 or 30 or 33 would fit the evidence in the Gospels, and 29 or 30 is generally preferred to 33. The Evangelists do not regard chronology as important, and the small amount which they give us is not always harmonious. Lewin, Fasti Sacri, gives the evidence clearly. ἀποστέλλειδύο. Even as regards trifling missions, our Lord seems to have adhered to His plan of sending the Apostles out in pairs (Mark 14:13); see on Mark 3:14 and Mark 6:7. Two who had already worked together would perhaps be sent, and Mk’s details point to Peter as one of the two. 2. Ὑπάγετε. So also Lk., while Mt. has his favourite πορεύεσθε. τὴνκατέναντι. We have no means of knowing whether this was Bethany or Bethphage or another village. The two messengers could see it and there was no need to name it. The compound prep is not classical, but it is freq. in Bibl. Grk. πῶλον. The young of horse, ass, elephant, dog, and even of man; in the last case it is usually fem., “a filly.” The word is in all three and nowhere else in N.T. In LXX. it is usually a young ass; Genesis 32:15; Genesis 49:11; Judges 10:4; Judges 12:14; Zechariah 9:9. Cf. pullus, which is also elastic in meaning, but is commonly used of birds. Vulg. has pullum here. Mk evidently regards as supernatural Christ’s knowledge of what would happen; cf. Mark 14:13; John 1:48; John 4:50; John 11:11; John 11:14. We may adopt other possibilities, but they receive no support from the Evangelists. οὐδεὶςοὔπω. See crit. note and on Mark 1:14. The animal is required for a solemn and sacred purpose. The Virgin Birth and the new tomb harmonize with this idea, which is natural and widespread; Numbers 19:2; Deuteronomy 15:19; Deuteronomy 21:3; Judges 16:11; 1 Samuel 6:7; 2 Samuel 6:3; Ovid, Metam. iii. 11; Virg. Geor. iv. 540. See Wetstein ad loc. and Orelli on Hor. Epod. ix. 22. λύσατεκαὶφέρετε. The change from aor. to pres. is accurate; cf. Acts 12:8, and contrast John 11:44 (both aor. imper.) and James 2:12 (both pres. imper.). 3. Τίποιεῖτετοῦτο; Either Why do ye this? (A.V., R.V.), or “What are you doing?” Vulg. Quid facitis? Ὁκύριοςχρείανἔχει. In all three; cf. Mark 2:17, Mark 14:63. There is probably little difference between ὁκύριος here and ὁδιδάσκαλος Mark 14:13; both represent Rabbi. See on Mark 9:5. The Lord’s humiliation and poverty continue to the end; even for His triumphal entry into Jerusalem He has to borrow an animal to ride upon. But it was no part of His humiliation that the animal was an ass; Judges 1:14; Judges 5:10; Judges 10:4; 1 Samuel 25:20; 2 Samuel 17:23; 2 Samuel 19:26. The ass was quite consistent with a royal personage coming peaceably. Moore, Judges, p. 274. καὶεὐθὺςαὐτὸνἀποστέλλειπάλινὧδε. See crit. note. And straightway He sendeth him back hither (R.V. marg.). The Lord will not keep the colt longer than is necessary; He is going to send it back directly. This strongly attested reading is not prosaic and commonplace; it is pleasing and natural. Christ anticipates the owner’s anxiety. Mt. turns the promise into a prediction that the owner will at once send the ass and the foal. It is apparently through a misunderstanding of Zec 9:9 that he mentions two animals; the “ass” and the “foal of an ass” are the same animal. 4. πρὸς [τὴν] θύραν Towards the door, “close to it”; cf. Mark 1:33, Mark 2:2, Mark 4:1. Neither πῶλον nor θύραν has the art. in the true text. ἔξωἐπὶτοῦἀμφόδον. Superfluous fulness; there is no need to say both “out of doors” and “in the open street.” See on Mark 6:25. The exact meaning of ἄμφοδον is uncertain; it originally meant a road round some building, and then it seems to have been used for any public road or street. Syr-Sin. has “a court in the street,” Vulg. bivium, which is too definite. In LXX. (Jeremiah 17:27; Jeremiah 49:2; Jeremiah 49:7) it represents buildings, “palaces”; but Aquila (Jeremiah 7:17; Jeremiah 11:6; Jeremiah 14:16) uses it of “streets.” In the [2618] text of Act 19:28, d has in campo for εἰςτὸἄμφοδον. Evidently the meaning was elastic. [2618] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 5. τῶνἐκεῖἑστηκότων. See on Mark 9:1. Lk. says that they were the owners, which is probable; but in a village everyone knows everyone, and bystanders would see that the disciples were not the owners, and would ask their business. That the owners were Lazarus and his sisters is not a probable conjecture, even if the village is Bethany. Lk. at any rate would mention this; and none of the family would have questioned disciples of Christ in this way. Τίποιεῖτελύοντεςτ. πῶλον; What do ye, loosing the colt? (R.V.). “What do you mean by it?” Cf. Acts 21:13, τίποιεῖτεκλαίοντες; “What mean ye by weeping?” 6. καθώς. Even as. They delivered Christ’s message exactly. Lk. transfers καθώς to their experiences; everything happened exactly as He had foretold. ἀφῆκαναὐτούς. The owners let the two disciples go with the colt. They knew ὁκύριος by reputation and were sure that He would be as good as His word about sending the colt back. They might even “be proud that it should be used by the Prophet” (Swete). 7. φέρουσιν. Cf. Mark 1:32, Mark 7:32, Mark 8:22, and see on Mark 15:22. ἐπιβάλλουσιν. See crit. note. As the colt had never been ridden, it would have no ἐπίσαγμα. τὰἱμάτιααὐτῶν. [2619] has ἑαυτῶν, “their own upper garments.” The officers of Joram took off their garments to make a throne for Jehu, when they proclaimed him king (2 Kings 9:13). [2619] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. ἐκάθισενἐπʼ αὐτόν. The acc. is freq. (Mark 11:2, Mark 2:14, Mark 4:38; Matthew 19:28; John 12:14; etc.). In such cases the previous motion may be understood; see on John 1:32. 8. πολλοὶτὰἱμάτιακ.τ.λ. The enthusiasm spreads to the multitude. The disciples had taken off their chief garments to form a seat; the multitude take off theirs to form a carpet. There are many examples of this impulse; e.g. the story of Raleigh and Queen Elizabeth at Greenwich in Dec. 1581. A close parallel is found in the solemn entry of Buddha Dîpankara (Buddhavamsa ii.); “The people swept the pathway, the gods strewed flowers on the pathway and branches of the coral-tree, the men bore branches of all manner of trees, and the Bodhisatta Sumedha spread his garments in the mire, men and gods shouted, All hail!” The similarity, as Clemen remarks, is due to “identity of Oriental customs.” στιβάδας. So the best MSS. It means greenery of any kind, esp. when used as litter (στείβω); “branches” is too definite. R.V. marg. has “layers of leaves.” ἐκτῶνἀγρῶν. “Fields” with us suggests “meadows,” whereas Mk uses the word of farms or cultivated land, and near to towns most of it would be cultivated (Mark 5:14, Mark 6:36). See crit. note. Mk alone has this detail, and Syr-Sin. omits it here. All three are silent about the crowd coming with palm branches from Jerusalem (John 12:13; John 12:18). 9. οἱπροάγοντες. This might include the Jerusalem contingent, which on meeting Christ turned round and headed the procession. ἔκραζον. This cry continued; the “earliest hymn of Christian devotion” (Stanley, Sin. and Pal. pp. 190 f.; his description of the scene is famed). Ὡσαννά. “Save, we pray”; but the word seems to have become an expression of praise rather than of prayer. Lk. in choosing an equivalent that would be intelligible to Gentile readers takes δόξα and not σῶσονδή. Contrast Acta Pilati i. It is remarkable that Mk gives no translation of Hosanna; contrast Mark 5:41, Mark 7:34, Mark 15:22; Mark 15:34. This may be either because, like Rabbi (Mark 9:5), the word was so familiar, or because he himself was in doubt about the meaning. Psalms 118, which perhaps celebrates the Dedication of the Second Temple, and is certainly processional, was sung at the [2620] of Tabernacles, and the palm branches, waved by the crowd from Jerusalem, would easily suggest the ceremonies of that Feast. In the post-communion prayer in the Didache (x. 6) “Hosanna to the God of David” occurs, and some texts have “Hosanna to the Son of David,” from Matthew 21:9. [2620] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. εὐλογημένοςὁἐρχ. κ.τ.λ. In these words all four agree. Originally they were a welcome to the pilgrim who comes to the Feast; but here they imply that “He who cometh” has a mission from God. 10. εὐλογημένηἡἐρχ. Βασ. Here Mk is alone. The cry shows that some in the crowd remembered Christ’s teaching about the Kingdom and had some vague idea that this was the inauguration of it. “The coming kingdom of our father David” points back to 2 Samuel 7:11-16 (cf. Zechariah 12:10), and they think that the glories of David and Solomon may be restored. Their ideas about Jesus of Nazareth were no doubt diverse and indefinite. To most He was a great Prophet; to some He was the Prophet who was to be the Forerunner of the Messiah; to others He was the Messiah Himself, about whom again their ideas were diverse and indefinite. Even without counting the possibility of provoking the Procurator, this public recognition of Jesus as the Messiah or His Forerunner was an audacious thing, evidently not premeditated. He was under the ban of the hierarchy. The Sanhedrin had tried to arrest Him. They had excommunicated the man born blind for saying that He had Divine power. They had made Him an outlaw by calling on all Jews to help in arresting Him (John 11:57). And yet, not only pilgrims from Galilee and countryfolk from the neighbourhood of Jericho, but numbers who came from Jerusalem joined in proclaiming Him as the Messiah. (Mark 11:9-10; Matthew 21:9; Luke 19:38; John 12:13). ὡσαννὰἐντοῖςὑψίστοις. Glory in the heaven of heavens; or, if the idea of “save” be retained, “May our prayer for salvation be heard in heaven.” Syr-Sin. has “Peace in the highest.” Cf. Job 16:19-20. Mk omits the protest of the Pharisees and the Lamentation over Jerusalem (Luke 19:39-44). 11. εἰςτὸἱερόν. This defines εἰςἸεροσόλυμα more exactly, just as the approach towards Jerusalem is defined more exactly by εἰςΒηθφαγή (Mark 11:1). The ἱερόν is the whole of the Temple-enclosure or τέμενος, including the courts open to the air as well as the ναός which was roofed. See on John 2:14; John 2:20; also Sanday, Sacred Sites of the Gospels, pp. 106 f., with illustration and plan. περιβλεψάμενοςπάντα. This and the remainder of the verse are peculiar to Mk. For the last time this embracing look is remembered and recorded (Mark 3:5; Mark 3:34, Mark 5:32, Mark 10:23). This time it is all-embracing, and all the more full of meaning if we think of the Lamentation over Jerusalem as having been uttered a few hours before. To regard this as the wondering look of a provincial, who was seeing Jerusalem for the first time, is entirely to misinterpret its meaning. ὀψίαςἤδηοὔσηςτ. ὥρας. There were still a few days in which some souls might be reached and in which teaching might be given which would hold good for all time; but it was too late for anything to be done that evening. So He went back to Bethany and passed the night on the quiet slopes of the [2621] of Olives (Luke 21:37). In the city He would have been less quiet and less safe; τὰγὰρἸεροσόλυμαπάσηςκακίαςἐργαστήριονἦσαν (Theoph.). He takes all precautions to prevent being arrested before His hour is come. [2621] Codex Campianus. 9th cent. At Paris. Gospels complete. 12. τῇἐπαύριον. This is commonly understood to be Monday 11th Nisan. ἐπείνασεν. The reality of Christ’s manhood is again conspicuous, and that in three ways. He suffered hunger; until He went up to the fig-tree, He did not know that it had nothing but leaves; then He felt disappointment. This hunger is some evidence that at Bethany He was not under the roof of friends; they would have provided Him with food in the morning. 13. ἰδὼνσυκῆνἀπὸμακρόθεν. It was a single tree by the roadside (Mt.), and its having leaves before the season would make it conspicuous. See on Mark 5:6 for the pleonastic ἀπό. εἰἄρατιεὑρήσει. Si quid forte inveniret (Vulg.). Mt. characteristically omits an expression which implies ignorance in Christ, and he merely states that Christ found only leaves. In the fig-tree the fruit precedes the leaves, and therefore abundance of foliage was a profession that fruit was there, although it was not the time for either. The ἄρα means “in these circumstances”; as there were leaves, there was good prospect of fruit. Ἄρα is rare in Mk (Mark 4:41), but is fairly freq. in Mt., Lk., and Acts; nowhere in Jn. Cf. Acts 8:22. Οὖν is also rare. ὁγὰρκαιρὸςοὐκἦνσύκων. So in [2622][2623][2624][2625][2626][2627]. For the season was not that of figs. It is not easy to see how this is an intimation from the Evangelist that the whole of Christ’s action was symbolical; that He was not desiring figs and did not expect to find any on the tree. [2622] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2623] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2624] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2625] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [2626] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [2627] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. 14. ἀποκριθείς. He “answered” the deceptive profession of the fig-tree. Cf. Mark 9:5, Mark 10:51, Mark 14:49. Μηκέτι … μηδείς. The opt. of wishing (φάγοι) occurs 35 times in N.T. But only here and Acts 8:20 is the wish for something evil. Burton § 176. Neither here nor at Mark 1:44 (see note) is there a double neg. in Mt., whose wording here is different. It is possible that neither Evangelist gives the exact words. Christ may simply have predicted that such a tree would never bear fruit for anyone, a prediction which Peter regarded as a curse. Even if Mk gives the words correctly, they hardly amount to a curse; there is no ἐπικατάρατος or κατηραμένος (Galatians 3:10; Matthew 25:41). Cf. μὴγένοιτο (Luke 20:16). If we are right in regarding the words as a judgment on the tree for its deceitful professions, it is to be noted that it is the only miracle of judgment wrought by Christ, and it is wrought on an insensate object; εἰςτὸἀναίσθητονδένδρονἐπιδείκνυταιτὴνδύναμιν (Theoph.). The solemn lesson is given without causing pain. But the symbolical judgment is not pointed out by Christ, still less its application to Jerusalem, which had just exhibited such enthusiasm for Him as the Messiah, and was about to show how deceptive that enthusiasm was by putting Him to death for not being the kind of Messiah that they desired. Time would show this application, when the braggart and barren city, quae verba sine operibus sonabat (Bede), was destroyed. The lesson which Christ pointed out was less obvious and of more pressing need (Mark 11:22-25). It is sometimes suggested that this narrative is only the parable of Luk 13:6-9 in another form. Not only the story, but the moral in each case is different. The parable is a warning against spiritual unproductiveness, and we are not told that the unproductiveness continued, and that the threatened destruction took place. Here there is no warning, and the tree is destroyed, not for producing nothing, but for making a deceptive show of exceptional producing power. Still less satisfactory is the suggestion that this is a case of folklore; there was a withered fig-tree near Jerusalem, and this story was invented to account for it. Withered fig-trees must have been common enough. It is extraordinary objects that excite folklore. ἤκουον. The disciples were listening; they were near enough to hear these unusual words, which were spoken for the sake of the lesson to which they led (Mark 11:21-25). Christ sees in His own disappointment an opportunity for giving instruction that was much needed. The incident could be made a parable, not told, but acted before the disciples’ eyes; and segnius irritant animos etc. (Hor. A. P. 180). The ἤκουον intimates that there is something more to be told. 15. ἤρξατοἐκβάλλειν. The work would take some time and He began it at once. He refused to begin to teach in the presence of such a scandal, and in order to be thorough He treated buyers as being as offensive as sellers. In the true text ([2628][2629][2630][2631][2632] ἀγοράζοντας has the art. The buyers as a class are driven out with the sellers. This market was in the Court of the Gentiles. It was not a common market, but one for the sale of all that was required for the sacrifices and the ritual of the Temple. The Temple-tax (Matthew 17:24) might not be paid with heathen coins, and the same rule would apply to offerings to the treasury (Mark 12:41). Hence the opening for money-changers. The market was sanctioned by the hierarchy, who had a share of the profits, and near the time of the Passover business would be brisk. To a pilgrim, coming to Jerusalem full of awe in anticipation of the unique sanctity of the Temple, the shock of finding himself in the hubbub and contentious bargaining of a bazaar must have been distressing. It is said that at Mecca pilgrims are fleeced in a similar way. [2628] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2629] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [2630] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2631] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2632] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. τῶνκολλυβιστῶν. “The rate of exchange,” κόλλυβος (Cic. Verr. ii. 3, Att. xii. 6), was sometimes as high as 10 or 12 per cent. Jn uses κερματισταί also, “dealers in small change,” κέρματα. τὰςκαθέδρας. The change from “tables” to “seats” is not accidental. Overturning the tables of money-changers caused spilling of the coins. Overturning the tables of dove-sellers would have caused suffering to the birds; so here He overturned the seats and told the sellers to remove the cages. Syr-Sin. has “tables” in both places. See on John 2:16. τὰςπεριστεράς. “The doves” (R.V.); those which were required for the purification of women (Luke 2:22 f.) and other offerings (Leviticus 12:8; Leviticus 14:22; Leviticus 15:14; Leviticus 15:29). 16. οὐκἤφιενἵνα. Cf. Mark 6:25, Mark 9:30, Mark 15:36. This detail, peculiar to Mk, may be one of Peter’s recollections. Making the Temple a thoroughfare seems not to have been formally permitted, but the hierarchy could easily have stopped it, and did not do so. 17. ἐδίδασκεν. Mt. once more (see on Mark 6:34, Mark 10:1) mentions healing where Mk and Lk. mention teaching; but Mt. records more of Christ’s latest teaching than they do. Cf. Acts 3:2. Although Jesus had allowed Himself to be proclaimed as the Messiah, yet He goes back to His old work of teaching (and healing). He shows that His mission is still, not to reign, but to serve (Mark 10:45); He went on teaching and saying to them. Οὐγέγραπται; He again appeals to what “stands written,” for which they professed such reverence, while they habitually ignored it (Mark 2:25, Mark 7:6-7, Mark 10:6-7, Mark 12:10; Matthew 21:16). The quotation follows the LXX. of Isaiah 56:7. πᾶσιντοῖςἔθνεσιν. For all the nations. Not only Mt., but Lk. also, omit these words, which looks as if Lk. had not Mk before him at this point. The words have special significance, for it was the Court of the Gentiles that Christ was restoring to its proper purpose as a “house of prayer.” Cf. 1 Kings 8:41-42; John 12:20. See on Mark 13:10, Mark 14:9. ὑμεῖςδέ. All are held responsible, all who took part in, or countenanced, the traffic. Renan, Vie, pp. 215, 344. πεποιήκατε. More accurate, as covering both past and present, than ἐποιήσατε (Lk.) or ποιεῖτε (Mt.). σπήλαιοςλῃστῶν. A robbers’ den. A.V. often obscures the not unimportant difference between the mean, purloining κλέπτης and the violent λῃστής, who is more of a “brigand” or “bandit” than a “thief.” See on John 10:1; John 18:40. These words come from Jeremiah 7:11, where the Prophet is exhorting the Jews to avert judgments by repentance, as Christ does here. The reference may be to the extortionate charges; διὰτὸὁμοίωςτοῖςλῃσταῖςφιλοκερδεῖν (Euthym.); or λῃστής may be used of any kind of flagrant offender. In any case, as Origen says, these traffickers were doing in the house of prayer τὰἐναντίατῇεὐχῇ. 18. οἱἀρχιερεῖςκαὶοἱγραμματεῖς. So in [2633][2634][2635][2636][2637][2638][2639][2640]. The order in A.V. has little authority. For the first time in Mk, Mt. and Lk., the chief priests appear in active hostility to Christ. Their gains were being touched. It was as when Luther attacked Pope and clergy and denounced the sale of indulgences. If the Temple-market was stopped, “the hope of their gain was gone.” Note the change of tense. [2633] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2634] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [2635] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2636] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2637] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [2638] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [2639] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [2640] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. πᾶςγὰρὁὄχλος. So in [2641][2642][2643][2644]. Lk. characteristically has ὁλαὸςγὰρἅπας, which calls attention to the fact that the multitude was a Jewish one and representative of the whole nation, for Jews from all parts of the world were now collecting for the Passover. This second γάρ is remarkable; it explains why the hierarchy feared Christ. Not because of His miracles; no one had ever heard of His harming anyone by word or touch; but because this representative multitude was “amazed at His teaching,” so different from that of the Scribes, and “hung on His lips, listening.” [2641] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2642] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2643] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2644] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. 19. καὶὅτανὀψὲἐγένετο. See crit. note. Not ὅτε, but ὅταν: And every evening they went forth out of the city; lit. “whenever it became late.” Cf. Mark 3:11, Mark 6:56. Blass § 63. 7; J. H. Moulton, p. 168. See on Mark 11:11. Lk. says the same in very different words. It is impossible to be certain whether Christ cleansed the Temple twice or only once. There is no improbability in His having done so both at the beginning and at the end of His Ministry (Salmon, Human Element, p. 433). If He cleansed it at the beginning, the evil would revive, for the authorities would delight in showing public contempt for His teaching and in resuming their profits. In that case He would deal with it more severely the second time; and His condemnation of it in the Synoptics is more severe than in Jn. See on John 2:17. Mk contains facts which imply an earlier Ministry in Jerusalem. When did Joseph of Arimathaea become a disciple? When did the household at Bethany become friendly, or the owners of the colt, or the owner of the upper room? But at the present time the hypothesis that He cleansed the Temple only once finds more favour. Then which is the true date? Here there is much difference of opinion, for the probabilities are rather equally divided. But in one respect all four Gospels agree about the date; they make it “the first public act in the Ministry in Jerusalem” (J. A. Robinson, Hist. Char. of St John’s Gospel, p. 21,—an admirable little book). The Synoptists omit the early work in Jerusalem, but they place this significant action at the opening of what they do record of Christ’s work there; and in each case His protest against the licensed desecration of “the Mountain of the House” provokes a question as to His own authority (Mark 11:28; John 2:18). 20. πρωΐ. This was the following morning (Tuesday), the day in that week about which we have most information, excepting Friday. But the interval between the first and second seeing of the tree may have been shortened in tradition. Mt., as often, enhances the miracle. He banishes the interval altogether; “the fig-tree immediately withered away,” and the Apostles (not Peter only) express their astonishment at the suddenness of the result. No doubt Mk is nearer the truth in both particulars. There was a considerable interval, and it was Mk’s instructor who called attention to the fulfilment of Christ’s prediction. The tree may have contributed to its own death by exhausting itself with its premature abundance of foliage. 21. ἀναμνησθείς. Perhaps none of them thought much about it, until the tree was seen in its changed condition. Then Peter remembered the unusual words to which they had listened (Mark 11:14). Ῥαββεί. See on Mark 9:5, Mark 10:51. ἣνκατηράσω. That is Peter’s view; the words as recorded are a prayer rather than a curse, and in them nothing is said about withering, but only perpetual fruitlessness. Hence Peter’s surprise. The acc. after καταράομαι is late; we usually find the dat. ἐξήρανται. Like πεποιήκατε (Mark 11:17), the perf. is more accurate than the aor. (Mt., Lk.). In both cases we have the present result of past action. 22. ἀποκριθείς. For the curious combination of aor. part. with pres. indic. see on Mark 8:29 sub fin. No direct answer is given to Peter’s remark, which was meant to raise the question of a judgment on the tree. Christ does not gratify his natural curiosity, but gives to all of the Apostles a lesson less easy to see, but of greater importance. See on Mark 10:29. Ἔχετεπίστινθεοῦ. Not the “faith which God bestows,” but the “faith which relies on Him.” Have faith in God, faith in the efficacy of prayer. It was this faith which most of them had lacked in trying to heal the demoniac boy (Mark 9:29); it was through His possession of this faith that His prayer about the tree had been so clearly answered. Note the pres., “continually have.” 23. ἀμὴνλέγωὑμῖν. See crit. note, and on Mark 3:28. ὃςἂνεἴπῃτῷὄρειτούτῳ. “Removing mountains” was a Jewish figure of speech for a very great difficulty, and it would be familiar to the disciples. Like many Oriental teachers, Christ was accustomed to use strong and picturesque language which to Western ears sounds extravagant (Mark 9:45-47, Mark 10:25). Sanday, The Life of Christ in Recent Research, pp. 26 f. Lk. omits the withered tree, but has a similar Saying in a different connexion, with a sycamine tree instead of a mountain (Luke 17:6). In each case the miraculous passage from land to sea is effected by faith. The most difficult results are attainable when faith and prayer are directed towards objects which are in accordance with the Divine Will (Mark 9:23). St Paul may have known that our Lord had used this figure (1 Corinthians 13:2), but he may equally well have employed it independently. Origen interprets “this mountain” as “this hostile object presented by the devil.” Armed with faith and prayer we may say to Satan himself, “Depart,” and he will go. E. A. Abbott, The Son of Man, p. 387. Ἄρθητικαὶβλήθητι. Aor. of what takes place once for all; cf. λύσατε (Mark 11:2; John 2:19), βοήθησον (Mark 9:22). μὴδιακριθῇ. Hort says that James 1:6 is “taken from our Lord’s words in Mark 11:23. Not the mere petition avails, but the mind of the asker, the trust in God as one who delights to give. Wavering is no doubt the right translation of διακρινόμενος in this verse (Acts 10:20; Romans 4:20; Romans 14:23), though singularly enough this sense occurs in no Greek writing, except where the influence of the N.T. might have led to its use. It is supported by the versions, the Greek commentators from Chrysostom and Hesychius, as well as by the context of all the passages. Cf. διαλογίζομαι, ‘dispute with oneself’ in the Gospels.” N.T. usage makes διακρίνομαι the negation of πιστεύω, for each, so far as it is true, excludes the other. See crit. note. 24. προσεύχεσθεκαὶαἰτεῖσθε. So [2645][2646][2647][2648][2649][2650]. See on John 11:22; προσεύχομαι (nowhere in Jn) is reserved for prayer to God (Mark 1:35, Mark 6:46); αἰτέομαι may be used of requests to man (Mark 6:24, Mark 15:8). Syr-Sin. omits καὶαἰτεῖσθε. [2645] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2646] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2647] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2648] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [2649] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [2650] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. πιστεύετεὅτιἐλάβετε. Always believe that ye received them—“at the moment when ye asked for them.” 25. ὅτανστήκετεπροσευχόμενοι. Whenever ye stand in prayer. Christ says “stand” because that was the usual posture among the Jews (1 Samuel 1:26; 1 Kings 8:14; 1 Kings 8:22; Nehemiah 9:4; Matthew 6:5; Luke 18:11; Luke 18:13). Yet kneeling was not unusual in cases of special earnestness (1 Kings 8:54; Ezra 9:5; Daniel 6:10). Christ knelt (Luke 22:41), and kneeling has become usual among Christians (Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5; Ephesians 3:14). But the Eastern Church still prays standing. Stanley, East. Ch. p. 159, ed. 1883; Hefele, Chr. Councils, I. p. 435. For the very rare use of ὅταν with pres. indic. see Winer, p. 388; Burton § 309; Blass § 65. 9. ἀφίετεεἴτιἔχετεκατάτινος. A necessary caution against the supposition, which Peter’s remark might encourage, that our curses on other men will be executed by God. “The tree which Thou cursedst is withered away; therefore we may curse with like effect.” ὁπατὴρὑμῶνὁἐντοῖςοὐρανοῖς. A remarkable expression in this Gospel, and an echo of the Lord’s Prayer. παραπτώματα. “Slips aside,” “false steps,” and so transgressions. A.V. uses five words for παράπτωμα, “fault,” “offence,” “fall,” “trespass,” “sin,” of which R.V. uses the last three. The similar saying, Matthew 6:14-15, may have been taken from this passage and inserted, as other Sayings seem to have been inserted, in the Sermon. We infer that the Lord’s Prayer had already been taught to the disciples. Christ does not say that our forgiving others suffices to secure forgiveness for ourselves; but refusing to forgive others is a bar to our being forgiven. Cf. Sir 28:2; also the Testaments; “Do ye also, my children, have compassion on every man in mercy, that the Lord also may have compassion and mercy on you” (Zebulon viii. 1). Nowhere else in Mk does ὁπατὴρὑμῶν occur. 26. See crit. note. 27. ἔρχονταιπάλιν. Apparently the same day (Tuesday), but later than πθωῒ in Mark 11:20; it is called “The Day of Questions.” We may think of the scene as the Court of the Gentiles (Mark 11:15-17) in which He was walking, and teaching as He had opportunity. For the constr. see on Mark 9:28. οἱἀρχιερεῖςκ.τ.λ. See on Mark 8:31, where, as here, all three elements of the Sanhedrin are mentioned, each with a separate article. The deputation is a formal one, and representatives of each of the three bodies are present. The intrinsic probability of the question which they raise and of the questions which follow is admitted by Strauss. Hausrath (N.T. Times, p. 250) gives a vivid description of this “picture with genuine Oriental local colouring.” 28. Ἐνποίᾳἐξουσίᾳ; “In the right of what kind of authority art Thou acting thus?” Cf. Acts 4:7. They refer specially to His interference with the hierarchy respecting the Temple-market, but indirectly they challenge His whole career. It was a reasonable question, and they were the right people to raise it. Did He hold that He was clothed with Divine or with human authority? and by whom was it conferred? It was not merely in order to protect the public from an impostor that they pressed this question. They sought to entangle Him fatally. If He claimed Divine authority, He might be convicted of blasphemy. If He claimed human authority as the Son of David, He might be handed over to the Procurator. If He disclaimed all authority, He might be denounced to the people as a convicted impostor. The second question is not a repetition of the first; it at once arises as soon as a claim to any kind of authority is made. Authority must be received from a power that is competent to confer it. Who conferred it on Jesus? Mk alone, with characteristic fulness, adds ἵναταῦταποιῇς, and Syr-Sin. omits it here. Burton § 215, 216. For ποῖος see on Mark 12:28. 29. Ἐπερωτήσω. See crit. note. He answers their questions with another question; but the ἐπ- refers to directing the interrogation, not to making it on the top of previous interrogations. Wünsche says that it was a Rabbinical custom to ask another question by way of a rejoinder; but the custom is general. ἕναλόγον. Not “one question” (A.V., R.V.), nor “one thing” (A.V. marg.), but one statement. “You have asked me to state My authority. I will ask you for one statement.” The “one” is not in opposition to their two questions; it means that a single statement from them may settle the matter. At once they, and not He, are placed in a dilemma. But His reply is not an evasion; if they answered His question, the way to the answer to their question would be clear. As the constituted religious guides of the people, sitting on Moses’ seat, it was their place to speak first. The people had declared John to be a Prophet, and John had declared Jesus to be the Messiah. The Sanhedrin knew this, and they had allowed the popular estimate of John to pass unchallenged. That ought to mean that they admitted that John was a Prophet with a commission from Heaven to preach repentance-baptism. Did they admit this? If so, the authority of Jesus was established, for an inspired Prophet had declared Him to be the Messiah. Cf. Acts 5:38-39, where Gamaliel offers a similar dilemma. 30. τὸβάπτισμα. The most conspicuous characteristic of John’s preaching is taken as indicating his whole teaching as a reformer, just as justification by faith is taken to indicate the teaching of Luther. See on Mark 1:4. ἐξοὐρανοῦ. A reverent desire to avoid using the Divine Name caused the Jews to employ various expressions as equivalent, of which “Heaven,” as with ourselves, was one (Luke 15:18; Luke 15:21; John 3:27; Daniel 4:26; 1Ma 3:18; 1Ma 4:10; 1Ma 4:24; 1Ma 4:55; 2Ma 9:20). It is freq. in the Mishna. Dalman, Words, pp. 217 f. Cf. ἄνωθεν (John 3:3; John 3:31; John 19:11; James 1:17; James 3:15). On the omission of the art. in such phrases see Blass § 46. 5. The second “Answer Me” is omitted by Mt. and Lk. as superfluous. 31. διελογίζοντοπρὸςἑαυτούς. Does this mean the same as πρὸςἀλλήλους (Mark 4:41, Mark 8:16), and that they discussed with one another what reply they had better give? Mt. thinks this improbable and substitutes ἐνἑαυτοῖς: the debate took place in the mind of each with the same general result. Lk. takes the other view with συνελογίσαντο. We have similarly doubtful cases, Mark 14:4, Mark 16:3. Syr-Sin. omits πρὸςἑ. 32. ἀλλὰεἴπωμεν. This is probably the interrogative deliberative subjunctive; But shall we say, From men? (R.V. marg.). Cf. δῶμενἢμὴδῶμεν (Mark 12:14). ἐφοβοῦντοτὸνὄχλον. This abrupt return to his own narrative is in Mk’s style, and it is effective. The abruptness is avoided by Mt. and Lk., who include the fear of stoning in the deliberations of the deputation. They both omit ὄντως, which Mk has nowhere else. It qualifies εἶχον (R.V.), not προφήτης (A.V.); the people were thoroughly convinced that John was a Prophet. Their joy in recognizing him as such had been intense; and their resentment would have been intense if the hierarchy had attempted to rob them of this satisfaction. Note the strong form ἅπαντες, which is rare in Mk (Mark 1:27, Mark 8:25), but very freq. in Lk. and Acts; “every one of them had this feeling about John.” This use of ἔχω may be a Latinism. Blass § 70. 2. 33. Οὐκοἴδαμεν. This profession of ignorance is more than equalled in baseness by the profession of loyalty to the heathen Emperor a day or two later (John 19:15). As Bede says, they feared stoning, but they feared the truth still more. These teachers of Israel (John 3:10), who pronounced the multitude to be accursed for its ignorance (John 7:49), declared that they themselves were ignorant whether one whom the multitude had accepted as God’s messenger had any commission from Heaven. Again we have aor. part. combined with pres. indic., as in Mark 11:22. Syr-Sin. again omits the aor. part. Οὐδὲἐγὼλέγω. Where would have been the use? If they did not accept John’s testimony to His Messiahship, His own testimony to it would have been of no avail. Their confession of ignorance was an abdication of their official position as teachers of the nation, and they had no right now to question His authority. Hence His silence before the Sanhedrin (Mark 14:61). He does not say Οὐδὲἐγὼοἶδα, which would have been the exact rejoinder to their reply; and His οὐδὲἐγὼλέγω suggests that they do know but refuse to tell. 1. ἐνπαραβολαῖς. Cf. Mark 3:23, Mark 4:2. Mk gives only one parable, but Mt. gives three. This and the Sower and the Mustard Seed are the three parables which are in all three Synoptics, and Mt. places this parable between the Two Sons, which treats of work in the vineyard, and the Marriage of the King’s Son. During the special training of the Twelve there had been few, if any, parables. In these last days of public teaching Christ began to use them again. But, although there probably were several, ἐνπαραβολαῖς does not necessarily mean more than one. It is an O.T. phrase, and may be used of a single parable or dark saying, like our “You are speaking in parables.” The αὐτοῖς evidently means the deputation from the Sanhedrin; so also Mt. But Lk. says that He began πρὸςτὸνλαὸνλέγειν. If He spoke to the people, He spoke at the hierarchy, who were still present. The parable contains an indirect answer to the question which they raised. His authority is that of the Father who sent Him, as He sent the Prophets through many generations; and he warns them of the judgment which awaits them, when they have slain Him as they slew the previous messengers. This story, therefore, might be called an allegory rather than a parable, for it sets forth in a figure past, present, and future events, rather than truths for the permanent guidance of believers. As Mark 12:9 shows, the tenants of the vineyard are not the hierarchy but the nation whom they mislead, and the vineyard is not the nation, but the nation’s spiritual privileges. It is not intimated that the Jews will be handed over to other leaders, but that their privileges will be handed over to the Gentiles. The whole nation followed the lead of the hierarchy in putting the Messiah to death and shared in the guilt of that act; and it was the whole nation that was dispossessed. Christ is recalling the well-known parable in Isaiah 5:1-7, and there also the whole nation is condemned. Cf. Jeremiah 2:21; Ezekiel 15:1-6; Ezekiel 19:10-14; Hosea 10:1; Deuteronomy 32:32. The audience would understand the imagery of the parable. It is somewhat captious criticism when Loisy says that a man who plants his own vineyard is not likely to be a lord who takes a long journey, and that an owner who lives a long way off would not want to be paid in kind with fruit. It is not said that he planted the vineyard himself, or that he went a long way off, or that the messengers could not sell the fruit and bring money for it. Moreover, reasonable hearers do not expect everything in a parable to be prosaically probable: it suffices that there are no glaring impossibilities. Lk. makes the story more symmetrical; a single slave is sent thrice, and the treatment of the messengers becomes steadily worse, until it culminates in the death of the son. From Lk. comes the reading λέγειν in this verse; [2853][2854][2855][2856][2857], Latt. Syrr. have λαλεῖν. [2853] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2854] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [2855] Codex Seidelianus I. 9th or 10th cent. Contains Mark 1:13 to Mark 14:18; Mark 14:25 to Mark 16:20. [2856] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [2857] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. Ἀμπελῶναἄνθρ. ἐφύτευσεν. Cf. Genesis 9:20; Deuteronomy 20:6; Deuteronomy 28:30; Deuteronomy 28:39, etc. The termination -ων is similar to -etum in Latin. Cf. ἐλαιών (Mark 11:1), δενδρών (Aq. Genesis 21:33; 1 Samuel 31:13), ῥοδών, etc. φραγμόν. In Palestine, fences are commonly of stone, which is abundant (Numbers 22:24; Proverbs 24:31; Isaiah 5:5). Stanley, Sin. and Pal. p. 421. ὑπολήνιον. The ληνός (Mt.) was the trough, cut in the solid rock or lined with masonry, in which the grapes were trodden, and out of which the juice flowed into the ὑπολήνιον. These details have no separate meaning. They show that the tenants were well treated by the owner. The vineyard was protected from wild animals (Numbers 22:24; Psalms 80:13; Son 2:15), and there was a complete outfit for wine-making. Tristram, Eastern Customs in Bible Lands, p. 138. πύργον. A residence for the wine-dressers and a watch-tower against robbers (Isaiah 1:8, Mark 5:2). γεωργοῖς. A generic term including ἀμπελουργοί (Luke 13:7). In Jeremiah 52:16 the two are distinguished. As in the parable of the Unrighteous Steward, these tenants had a long lease and paid in kind. All three Gospels have ἐξέδετο (WH. App. p. 168; Blass § 23. 3), which occurs nowhere else in N.T. The verb is used in the same sense in Plato (Laws, vii. 806 D), but in LXX. of giving a daughter in marriage (Exodus 2:21; Sir 7:25; 1Ma 10:58). ἀπεδήμησεν. Went into another country (R.V.); “far country” is more than the word means, and the parable implies that the owner was not far off. Lk. adds χρόνουςἱκανούς. Origen interprets the absence as meaning the withdrawal of the Shechinah. The cessation of the theocracy is more probable. In any case, the tenants are not forgotten. Jehovah frequently reminds them of their duty to Him. It is like the act of a father who gives his children the opportunity of right action without constant supervision. 2. δοῦλον. Bondservant or slave. This designation, so degrading among men, becomes a title of nobility when the servant is in voluntary bondage to the Lord. Moses, Aaron, David, and the Prophets are all in a special sense δοῦλοιΚυρίου or Θεοῦ. St Paul was proud of being δοῦλοςἸησοῦΧριστοῦ (Romans 1:1; cf. the greetings in Phil., Tit., Jas, 2 Pet., Jude). ἀπὸτῶνκαρπῶν. The proportion, or the fixed amount, which they had covenanted to pay is not stated. They refused to pay any rent. Cf. Leviticus 19:23-25. 3. λαβόντες … ἀπέστειλαν. He was sent to take the fruits, and the men took him and sent him off without any. This is probably a mere accident in expression; Mk is not given to playing on words. The more literary Lk. is more subtle in language; in Mark 5:25 he perhaps does mean to suggest that the man now carried what had hitherto carried him. St Paul is fond of playing on words; see on 2 Corinthians 1:13 and App. D. In LXX. δέρω, if the readings are right, means “flay” (Leviticus 1:6; 2 Chronicles 29:34; 2 Chronicles 35:11); in N.T. it means always “beat.” Cf. our colloquial “hide,” “give a hiding.” For “send empty away” see Luke 1:53; Genesis 31:42; Deuteronomy 15:13; 1 Samuel 6:3; Job 22:9. 4. ἐκεφαλίωσαν. The verb occurs nowhere else in Greek literature, but there is not much doubt about the meaning; in capite vulnaverunt (Vulg.). Mt. substitutes ἐλιθοβόλησαν, Lk. τραυματίσαντες. “Beheaded” would be ἀπεκεφάλισαν (Mark 6:16), but k has decollaverunt. The unnecessary conjecture ἐκολάφισαν has no authority. Syr-Sin. omits the verse. 5. κἀκεῖνον. If ἐκεφαλίωσαν be rendered “beheaded,” this is “him also”; otherwise “and him.” Here, as in most places, κἀκεῖνον, and not καὶἐκεῖνον, is found in the best MSS. See on Mark 10:1. Syr-Sin. omits this murder. πολλοὺςἄλλους. Loose conversational constr. The statement is true to history, in which both rulers and people are found in constant opposition to the Prophets; e.g. 1 Kings 18:13; 1 Kings 22:27; 2 Chronicles 24:20; 2 Chronicles 36:15; Nehemiah 9:26; Jeremiah 25:3-7; Jeremiah 35:15. Their number makes a telling contrast to ἕναυἱόν. This is lost in Lk. For μὲν … δὲ … cf. Mark 14:21; Mark 14:38. It is rare in Mk. 6. ἀγαπητόν. It is possible to take the term as a Messianic title in Mark 1:11 and Mark 9:7, but not here. Put a comma between υἱόν and ἀγαπητόν, “one son, a beloved one,” i.e. an only son (Judges 11:34). Cf. Galatians 4:4; Hebrews 1:2. In N.T. ἀγαπητός is used only of Christ or of Christians. Ἐντραπήσονται. In all three. The meaning seems to be that of “turning towards” a person to pay respect to him (Luke 18:2; 2 Thessalonians 3:14; Hebrews 12:9). But the act. (1 Corinthians 4:14) means “I put to shame,” which may come from “I turn in,” i.e. “make a man hang his head,” either in reverence or in confusion; cf. ἐντροπή (1 Corinthians 6:5; 1 Corinthians 15:34). This meaning is found in LXX. and in late colloquial Greek, as shown in papyri. The question of “turning towards” or “turning in” is unimportant. This is parable or allegory, not history, and the owner of the vineyard is a man (Mark 12:1), who might be mistaken about the effect of sending his son. He acts, not as God acts, but as He appears to act. God sometimes seems to repent of His own actions (Jeremiah 18:8; Jeremiah 18:10; Jeremiah 26:13; Joe 2:13; Amos 7:3; Jonah 3:9); but this is only man’s point of view (Numbers 23:13). Cf. Isaiah 5:4. 7. ἐκεῖνοιδέ. The pronoun places the men at a distance from the writer in abhorrence; But those wicked men, the husbandmen; cf. Mark 14:21; John 8:44; John 10:1; see on John 13:30. The scene recalls that of Joseph’s brethren plotting against him; δεῦτεἀποκτείνωμεναὐτόν are their words also (Genesis 37:20). The killing of the previous messengers was defiance; the killing of the son might be permanent gain. Here the parable leaves history and becomes prophecy, and (as often in prophecy) what is predicted as certain is spoken of as having taken place. Christ knew that the Jews meant to kill Him and that He would submit to being killed. The final messenger to the husbandmen had told them that he was the son. Christ did the same, at first by signs, and finally in plain words (Mark 14:62). 8. καὶἐξέβαλοναὐτόν. They flung out his corpse to the birds and beasts; a last act of defiance and insult. Mt. and Lk. make the casting out precede the slaying, possibly because Christ was crucified outside Jerusalem. Naboth was taken outside the city to be stoned (1 Kings 21:13); also Stephen (Acts 7:58). 9. ἐλεύσεταικαὶἀπολέσει. Mt. says that the members of the Sanhedrin made this reply, and it may represent the presentiments of some of them; but doubtless it was our Lord who uttered it. It predicts the destruction of Jerusalem, of the Jews as a nation, and of Judaism as represented by the Temple-worship. δώσειτὸνἀμπελῶναἄλλοις. The spiritual privileges of the Jews are to pass to the new Israel, which will consist mainly of Gentiles, and they “will render Him the fruits of their seasons” (Mt.), otherwise “they also will be cut off” (Romans 11:22). Lk. says that Christ’s prediction was received by those whom He addressed with μὴγένοιτο, which, though more probable than Mt.’s statement that they themselves uttered the prediction, is perhaps Lk.’s idea of what they must have felt. 10. οὐδὲτὴνγραφὴνταύτηνἀν. Have ye not read even this scripture? (R.V.). “Did ye never read” occurs Mark 2:25; Matthew 21:16; cf. Matthew 19:4; Matthew 22:31. Ἡγραφή in N.T. commonly means a particular passage; the O.T. as a whole is αἱγραρφί (Mark 12:24). See on John 2:22. Λίθονὃνἀπεδοκίμασαν. Attraction to the relative. From the vineyard in Isaiah 5 we pass to the equally familiar builders in Psalms 118, part of which had been sung by the multitude at the triumphal entry; and the quotation is as exact from the LXX. as the LXX. from the Hebrew. Just as the vine-dressers reject the messengers, so the builders reject the stone, and with equally fatal result (Mt. and Lk.). Perhaps we ought to translate “A stone” rather than “The stone.” The builders rejected many stones, and one of the rejected stones became “head of the corner.” But “The stone” may be right, if Λίθος was a name for the Messiah (Justin, Try. 34, 36). For ἀποδοκιμάζω see on Mark 8:31. Γίνομαιεἰς occurs in Lk. and Acts, and is freq. in quotations from LXX. The change of picture from the vineyard to the builders makes allusion to the Resurrection possible; the slain son could not be revived in the story, but the rejected stone can be promoted. κεφαλὴνγωνίας. A corner-stone uniting two walls; but whether at the base or at the top is not certain. Some think that it means the highest stone in the building; cf. Zechariah 4:7. The expression occurs nowhere but in Psalms 118 and the quotations from it here, Acts 4:11, and 1 Peter 2:7, where see Hort. The Psalm is probably connected with the dedication of the second Temple, in the building of which some such incident may have occurred. Perowne on Psalms 118. 11. παρὰκυρίουἐφένετοαὕτη. Either From Jehovah this corner-stone came, or From Jehovah this came to pass = This was from the Lord (R.V.). In the latter case αὕτη is a Hebraism, αὕτη = “this thing.” Cf. οὐκἐγένετοὡςαὕτη (Judges 19:30); αὑγέγονεντοιαύτη (1 Samuel 4:7); αὕτημεπαρεκάλεσεν (Psalms 119:50), where τὸνλόγονσου precedes. But there is no other instance of this Hebraistic fem. in N.T. For the constr. cf. Mark 12:2, Mark 14:43; John 1:6. 12. αὐτὸνκρατῆσαι. Cf. Mark 3:21, Mark 14:44; Mark 14:46; Mark 14:49; Mark 14:51. καὶἐφοβήθησαν. We might expect ἀλλʼ ἐφοβήθησαν. Cf. Mark 6:19. The two statements, however, are put side by side, not in opposition, but in contrast. The hierarchy were continually trying to arrest Him, and, just when He had shown that He knew of their murderous plots, their fear of the people hindered them from arresting Him. Winer, p. 544 n. A similar fear had kept Antipas from putting the Baptist to death. In Mark 11:32 we have their habitual feeling of fear (imperf.); here we have its operation in a particular instance. ἔγνωσανγάρ. Because they recognized the reference (Luke 12:41; Luke 18:1; Romans 10:21; Hebrews 1:7-8) to themselves, they desired all the more to arrest Him. πρὸςαὐτούς. With emphasis; that it was in reference to them, or against them (Acts 23:30), that He spake. ἀφέντεςαὐτόν. Just the opposite of their desires and endeavours. They dared not take public action against this popular Prophet, all the less so as pilgrims from Galilee were daily increasing in Jerusalem. 13. ἀποστέλλουσιν. Mk in his conversational style supplies no nominative, and apparently it is the baffled Sanhedrists who send another relay of insidious questioners. Mt. says that the Pharisees are the senders. καὶτῶνἩρῳδιανῶν. We had this remarkable alliance Mark 3:6. The Herodians were obnoxious to the Pharisees on political grounds, as the Sadducees were on religious grounds; but the Pharisees were willing to work with either for the destruction of Jesus. The Passover brought all parties to Jerusalem. ἀγρεύσωσιν. A hunting metaphor, of catching wild animals. The λόγῳ includes both their question and His answer. This verb and παγιδεύω (Mt.) occur nowhere else in N.T., but both are found in LXX. in a figurative sense, as here (Proverbs 5:22; Ecclesiastes 9:12). In different ways all three Gospels call attention to the hypocrisy of these questioners. They skilfully act the part of innocent and earnest enquirers, and profess to rely upon His courage and sincerity for an answer unbiased by fear or favour. 14. ἀληθὴςεἶ. They did not believe this, but they knew that Jesus professed it (John 8:14; John 8:16; John 8:18; John 8:40); and we have here indirect confirmation of the Fourth Gospel, in which ἀληθής and the cognate words are freq., whereas ἀληθής occurs nowhere in the Synoptic Gospels, except in this saying. οὐμέλεισοι. Cf. Mark 4:38; Luke 10:40; John 10:13. βλέπειςεἰςπρόσωπον. In LXX. we have ὁρᾶνεἰςπρ. (1 Samuel 16:7), but more often θαυμάζεινπρ. (Leviticus 19:15; Proverbs 18:5; Job 13:10; cf. Jude 1:16) or λαμβάνεινπρ. (Malachi 1:8-9; Malachi 2:9; Sir 4:21; Sir 4:27; cf. Luke 20:21; Galatians 2:6). ἐπʼ ἀληθείας. On a basis of truth, or according to truth (Luke 4:25; Luke 22:59; Acts 10:34). Cf. ἐπʼ ἀδείας, ἐπὶσχολῆς, ἐπʼ ἴσης, sc. μοίρας. τὴνὁδὸντοῦθεοῦ. Cf. Acts 18:26. The opposite of “evil ways,” “ways of sinners,” “false ways” (Psalms 119:101; Psalms 119:104; Psalms 119:128). ἔξεστινδοῦναι. “Does the Law allow it?” Cf. εἰἔξεστιν (Mark 10:2), οὐκἔξεστιν (Mark 2:24; Mark 2:26, Mark 6:18). Since the deposition of Archelaus, Judaea had paid a poll-tax to Rome, and this question about the lawfulness of paying tribute had been raised by Judas of Galilee (Acts 5:37), whose rebellion, about A.D. 7, is often mentioned by Josephus (Ant. xviii. 1. 1, etc.). Like the question about authority, this was in itself a fair one to put to a public teacher; it was one about which the Pharisees (Mt.) and the partisans of Herod might feel perplexed. How could the payment of a poll-tax, which went to the fiscus of a heathen Emperor who had robbed the Jews of their freedom, be reconciled with the Law? κῆνσον. Census from meaning the valuation of a person’s estate came to mean the tax which depended on the valuation, and then any kind of impost, which is the meaning here. The impost being a poll-tax, [2858] and some other authorities have ἐπικεφάλαιον, k capitularium. [2858] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. ἢοὔ; The alternative is not otiose; they wish to tie Him down to a plain Yes or No, either of which would land Him in difficulty. ἢμὴδῶμεν; Deliberative subj. (Mark 4:30, Mark 6:24; Mark 6:37), and hence the change from οὐ to μή. This second question is omitted by Mt. and Lk., also by Syr-Sin. in Mk., as superfluous fulness, as in Mark 1:32; Mark 1:42, Mark 6:25, etc. 15. εἰδὼςαὐτῶντὴνὑπόκρισιν. All three point out that Christ saw their insidious acting, but each uses a different verb and substantive. Mt. γνοὺςπονηρίαν, while Lk. has his favourite κατανοήσας with πανουργίαν. One might have expected Mt. to prefer εἰδώς (intuitive knowledge) to γνούς (knowledge gained by experience). Τίμεπειράζετε; Christ knew why, but His question shows them that He is aware that their question is a trap. φέρετέμοιδηνάριον. Bring Me a denarius; φέρετε has far more point than δείξατε (Lk.) or ἐπιδείξατε (Mt.). Christ knew that no one would have heathen money about him; and, as He had banished the money-changers from the Temple, it would have to be fetched from outside. This involved a pause, during which the by-standers would speculate as to why Christ had sent for τὸνόμισματοῦκήνσου (Mt.), the coin in which the poll-tax was paid. See on Mark 6:37. ἵναἴδω. Mk only, but implied in δείξατε. This is part of the acted lesson. It is unlikely that Christ had never seen a denarius. He knows that it will be stamped as Caesar’s. The copper coins of the Procurators had no “image” or other figure likely to offend the Jews. [2859][2860][2861][2862] have ἵναεἰδῶ (Mark 2:10); “that I may know the answer to your question.” [2859] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [2860] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [2861] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [2862] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 16. ἐπιγραφή. Existing coins of Tiberius have round the head TI·CAESAR·DIVI·AVG·F·AVG·, and on the reverse PONTIF·MAXIM. Cf. Τίναἔχειχαρακτήρατοῦτοτὸτετρασσάριον; Τραιανοῦ (Epict. Dis. iv. 5). The question there is asked for a didactic purpose, but a different one. 17. ΤὰΚαίσαροςἀπόδοτεΚαίσαρι. The change from δοῦναι to ἀπόδοτε gives the whole principle. It was not a question of giving what might lawfully be refused, but of paying what was lawfully claimed. The tribute was not a gift but a debt. Caesar gave them the inestimable benefit of stable government; were they to take it and decline to pay anything towards its maintenance? The discharge of this duty in no way interfered with their duty to God. The paying of the coin, with Caesar’s image upon it, to Caesar in no way hindered a man’s giving himself, made in God’s image, to God. Οὐδὲνἐμποδίζειπρὸςθεοσέβειαντὸτελεῖντῷκαίσαρι (Theoph.): indeed the one duty was included in the other. Ranke has pointed to this Saying as having had immense influence on the course of history. This is true, but largely through misunderstanding; Christ does not say anything here as to the relations between Church and State. Lightfoot, Sermons in St Paul’s, pp. 46 ff. ἐξεθαύμαζον. All three mention the admiration of the audience. The answer was complete, and yet, as Lk. points out, there was nothing to take hold of; the Saying was ἄληπτον. The compound verb is rare; Sir 27:23; Sir 43:18; 4Ma 17:17. Cf. ἐκθαμβέομαι (Mk only in N.T.). Here some critics place the pericope about the Woman taken in Adultery. 18. Σαδδουκαῖοι. Mk mentions them nowhere else; nor does Lk., except in Acts. Jn nowhere mentions them. In Mt. they are six times coupled with the Pharisees. We may regard them as the priestly aristocracy. They were much less numerous than the Pharisees and much less popular. Josephus (Ant. XVIII. i. 4) says that Sadducees who became magistrates professed the views of the Pharisees, otherwise the people would not have tolerated them, for a belief in a resurrection had become popular (2Ma 6:26; 2Ma 7:9; 2Ma 7:14; 2Ma 12:43; 2Ma 14:46). Their denial of a resurrection grew out of their attitude towards the oral tradition, which the Pharisees held to be binding, while the Sadducees said that it was not. Both agreed that the doctrine could not be proved from Scripture, for against what is said on one side (Job 19:26; Psalms 16:9-11; Psalms 17:15; Isaiah 26:19) must be set what is said on the other (Psalms 6:5; Psalms 88:11; Psalms 115:17; Ecclesiastes 9:4-10; Isaiah 38:18-19). To the Sadducees this meant that resurrection was an open question, and they refused to believe it (Acts 23:8; Joseph. Ant. XVIII. i. 4, B.J. II. viii. 4). Excepting Luke 2:34, ἀνάστασις in N.T. is always resurrection from the dead, a meaning which is very rare and late in LXX. (2Ma 7:14). It is doubtful whether οἵτινες, “who are of such a class as to,” refers to the Sadducees as a whole, or to those who came to question our Lord. All Sadducees said that resurrection was not an article of faith, but some may have believed that it was true. Lk. confines the denial to those who came; τινεςτῶνΣαδ. οἱλέγοντες, not τῶνλεγόντων. In all three the denial is given as a matter of opinion, μὴεἶναι, as in Acts 23:8. The Corinthian sceptics declared as a fact that there is no such thing as a resurrection of dead people, ὅτιἀνάστασιςνεκρῶνοὐκἔστιν (1 Corinthians 15:12). These Sadducees knew that Christ had discomfited their opponents the Pharisees, and they hoped to succeed where their adversaries had failed. ἐπηρώτων. Conversational imperf. (Mark 5:9, Mark 7:17, Mark 8:23; Mark 8:27; Mark 8:29, etc.). Mt. and Lk. have the aor. 19. Ἐάντινοςἀδελφός. The allusion is to Deuteronomy 25:5, but the exact words are not quoted; nor do the Synoptists agree in their wording. μὴἀφῇτέκνον. Deuteronomy 25:5 says “have no son,” but in LXX. σπέρμα is used, and the Talmud says that the deceased brother must have no child. Here all three say childless. Leviticus 18:16; Leviticus 20:21 forbids marriage with a brother’s wife, and this is sometimes interpreted to mean that such marriage is forbidden during the brother’s life. But would it be necessary to forbid such a union? More probably Lev. gives the rule, and Deut. states an exception to it. Driver on Deuteronomy 25:5-10. The Levirate law is still widely prevalent in certain tribes in Asia, America and Polynesia. Among the Jews it does not seem to have been liked, and Deut. allows the surviving brother to refuse to take the widow. It would be of more importance to Sadducees than to others. Those who deny individual immortality find a kind of substitute for it in the continuation of the family; but to them the dying out of the family means absolute extinction. See D.C.G. art. “Levirate Law.” 20. ἑπτὰἀδελφοὶἦσαν. The is example is framed so as to make resurrection appear ridiculous; πλάττουσιτὴνδιήγησινταύτην. Mt. inserts παρʼ ἡμῖν, and [2863] has παρʼ ἡμῖν in Mk; but it is not likely that such a case had occurred. The Sadducees perhaps insinuated that the Levirate law showed that Moses did not believe in a resurrection. Christ produces evidence that Moses must have believed in it. [2863] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. ἀποθνήσκων. “In dying,” “at his death.” Here again, and throughout in all three, nothing is said about a son; it is “leaving no seed,” or “being childless.” 21. μὴκαταλιπών. See crit. note. Without leaving seed behind him. As usual the participle has, μή, not οὐ. See on Mark 2:4, Mark 5:26, Mark 6:34, Mark 8:1. ὡσαύτως. The adv. is amphibolous, but it is best taken with what precedes (A.V., R.V., WH.). In 1 Corinthians 11:25 and 1 Timothy 5:25, ὡσαύτως must be taken with the καί that follows. [2864] omits the third brother and continues καὶὡσαύτως. [2864] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 22. ἔσχατονπάντων. Cf. 1 Corinthians 15:8; Mt. has his favourite ὕστερον, which Mk nowhere uses. See crit. note. 23. τίνοςαὐτῶνἔσταιγυνή; See crit. note and WH. App. p. 26. They put an extreme case; but less extreme cases were common without the action of the Levirate law. A woman often married twice, and to those who regarded the future life as similar to the present one, the question naturally arose, “Whose wife will she be?” The accepted answer seems to have been, “The wife of her first husband.” Christ might have adopted this answer, and it would have sufficed to rebut the Sadducean objection; but such an answer would have confirmed the current debasing views respecting the life to come. ἔσχοναὐτὴνγυναῖκα. Got her as wife, a usual meaning of ἔσχον (John 4:18; John 4:52; Galatians 4:22; 1 Thessalonians 1:9; Philemon 1:7). J. H. Moulton, p. 145. Syr-Sin. omits γυναῖκα. 24. ἔφηαὐτοῖς. See crit. note, and for the rare kind of asyndeton cf. Mark 9:38, Mark 10:29. Syr-Sin. has “Our Lord answered and said.” Οὐδιὰτοῦτο. Is it not because of this that ye go astray, that ye know not, etc.? See on Mark 12:10 for similar questions asked by Christ. They thought that they had Scripture on their side, and what was still worse (μηδέ as in Mark 6:11), they did not realize the power of God (cf. 1 Corinthians 15:34). The latter kind of ignorance is corrected first. But Christ expresses no opinion of the Levirate law; He neither condemns nor confirms it. See on Mark 13:5 for πλανάω. 25. οὔτεγαμοῦσινοὔτεγαμίζονται. The former, as in class. Grk, of the man, the latter of the woman, who is given in marriage by her father (1 Corinthians 7:38). The questioners did not see that God could not only grant life in another world, but also make it very different from life in this world. The Sadducees assumed that, unless the conditions of life hereafter are the same as in this life, there can be no future life at all. Marriage is necessary here to preserve the race, but where all are immortal there is no need of marriage. In Enoch (xv. 6, 7) the Lord says to the Angels, “You were spiritual, in the enjoyment of eternal immortal life, for all generations of the world. Therefore I have not appointed wives for you; for the spiritual have their dwelling in heaven.” ὡςἄγγελοι. Angels do not marry, because they are immortal, and those who rise from the dead are like them. This comparison is in all three, and it had special point in dealing with Sadducees, correcting another of their errors (Acts 23:8). It tells us nothing respecting the manner of the resurrection, but it tells us that those who rise will not die again, and it assures us that such beings as Angels, who live under very different conditions from those under which we live here, exist. Cf. Mark 8:38; also Mark 13:27 = Matthew 24:31; Matthew 13:32 = Matthew 24:36; Matthew 13:39; Matthew 13:41; Matthew 13:49; Matthew 18:10; Matthew 25:31; Matthew 26:53; Luke 12:8-9; Luke 15:10; Luke 16:22; John 1:51. It is unreasonable to suggest that in all these passages the Evangelists attribute their own beliefs to Christ, and that He never sanctioned the doctrine by the words which they report. See Latham, A Service of Angels, pp. 52–60. ἐντοῖςοὐρανοῖς. It is remarkable that Mk has this expression, while Mt. has ἐντῷοὐρανῷ. We might have expected exactly the converse. See on εἰδώς (Mark 12:15) and cf. Mark 13:32 = Matthew 24:36. 26. οὐκἀνέγνωτε; The first-mentioned cause of error, ignorance of Scripture, is now corrected. We have had a similar question Mark 2:25 (see note and Mark 12:10). ἐντῇβίβλῳΜωυσέως. This tells us nothing as to the authorship of the Pentateuch or of the passage quoted. Our Lord uses “Moses” and “David” in the way in which all Jews used them at that time (Mark 1:44, Mark 7:10, Mark 10:3, Mark 12:36). It is incredible that in so doing He was deciding critical questions authoritatively. ἐπὶτοῦβάτου. “At the portion of Scripture known as The Bush.” The section which contains the incident of the burning bush was so called. Similarly, ἐνἨλίᾳ (Romans 11:2) means in the section which contains the story of Elijah. Cf. 2 Samuel 1:18. But ἐπί (not ἐν) makes this explanation somewhat doubtful; ἐπί may be simply local, “at the bush.” This local meaning would be certain if the words ran πῶςἐπὶτοῦβάτου, as A.V. takes them; but ἐπὶτ. β. πῶς throws the probability the other way. In LXX., as here, βάτος. is masc. In Luke 20:37 and Acts 7:35 it is fem. Christ does not appeal to Daniel 12:2. He goes to what for every Jew was the highest authority of all, the Pentateuch. That the Sadducees accepted no other books, though asserted by some Fathers, seems to be an error. In the Books of Moses, again and again the doctrine of a future life is to be found by those who have spiritual insight. In Genesis 26:24; Genesis 28:13, after the death of Abraham, God calls Himself “the God of Abraham.” In Exodus 3:6; Exodus 3:15-16; Exodus 4:5, after the death of all three, God calls Himself “the God of Abraham, Isaac and Jacob.” If God is still their God, they are still alive; for “He is not a God of dead men, but of living.” Lifeless things can have a Creator, but not a God. “O ye ice and snow, bless ye the Lord” is poetical personification rather than intelligible worship. Gamaliel is said to have used a somewhat similar argument. God made promises to the patriarchs which were not fulfilled during their life on earth, and of course God’s promises to them must be fulfilled; therefore the patriarchs are still alive or will be revived. Christ’s argument is found 4Ma 7:19; 4Ma 16:25, but the date of that book may be later than Mk. It will be observed that Christ’s argument, like St Paul’s, does not prove the resuscitation of the material body; it proves the survival of the soul or spirit, which will have a spiritual body suited to it (1 Corinthians 15:35-45). Christ says that the living God cannot be a God of dead persons; the continued relation of each one of them to Him as God (note the repetition of Θεός with each name) shows that the personal life of each one of them still survives. St Paul says that the continued relation of each believer to the Christ, who has been raised in a glorified Body of which believers are members, secures for each the continuance of bodily life. Death may lessen or destroy their relation to the world of sense, but it intensifies their relation to Christ and to God. Neither Christ nor St Paul tells us the connexion between the spiritual body which is immortal and the material body which is dissolved by death. Science shows us that the material particles of living organisms, in the course of ages, are used over and over again; and to ask Whose shall they be at the Resurrection? is repeating the error of the Sadducees. 27. πολὺπλανᾶσθε. See crit. note. Mk alone has this. The terse abruptness is characteristic of his preservation of the original manner of utterance; ye go greatly astray. Cf. Mark 1:27, Mark 4:40, Mark 9:23, Mark 10:14; Mark 10:18. Religion, the bond between God and man, is indeed a poor ting, if man’s existence ends with death. Ceux qui ont vécu pour Dieu ne peuvent jamais être morts pour lui (Loisy). 28. προσελθὲνεἷςτῶνγραμματέων. When the discomfited Sadducees retired, a Scribe came forward and asked a question which was often discussed. Mk takes a favourable view of his intentions and says that his comment on Christ’s reply won from Him high commendation. Mt. does far otherwise. He says that the man was a Pharisee (therefore an enemy, according to Mt.), who, so far from being grateful to Christ for refuting the Sadducees about resurrection, put a testing question to Him, apparently to draw a vulnerable reply. The man makes no comment on Christ’s reply and receives no commendation. Lk. says that some of the Scribes praised Christ’s refutation of the Sadducees, but he does not give this conversation with one of them, perhaps because he has recorded a similar conversation earlier (Mark 10:25 f.). Note the accumulation of participles. Syr-Sin. omits the first and smooths the awkward constr. “And when one of the Scribes heard that He had answered well to those who were questioning Him.” See on Mark 1:15. Ποίαἐστὶνἐντολὴπρώτηπάντων; R.V. elsewhere gives the right meaning to ποῖος (Luke 9:55; John 12:33; John 18:32; John 21:19; Romans 3:27; 1 Corinthians 15:35), but neither here nor Mark 11:28. Sometimes the distinctive meaning is faint or extinct, but here it has point. The Scribe wants to know what kind of a commandment is to be put in the highest place. The Rabbis divided the 613 precepts of the Law (248 commands and 365 prohibitions) into “weighty” and “light,” but the sorting of them caused much debate. This Scribe wants a principle of classification. The neut. πάντων looks as if πρωτ. πάντων was a colloquial expression used independently of the gender of whatever was “first.” Alford suggests that πρῶτοςπάντων was treated as one word, “first-of-all”; or perhaps as meaning “first of all things” (Winer, p. 222; Blass § 36. 12). Examples from papyri are wanted; there seem to be none in Greek literature, where πρώτηπασῶν would be correct. 29. ἀπεκρίθη. Our Lord again shows that the answer is to be found in what is very familiar. The questioner had to recite twice daily a text which gave him the principle which he desired. That principle is the love of God, which is indicated in the Second Commandment, “showing mercy unto thousands in them that love Me,” and is set forth again and again in Deut. as that which ought to be the leading principle in human conduct (Deuteronomy 10:12, Deuteronomy 11:1; Deuteronomy 11:13; Deuteronomy 11:22, Deuteronomy 13:3, Deuteronomy 19:9, Deuteronomy 30:6; Deuteronomy 30:16; Deuteronomy 30:20). It there appears as the first commandment of all. See Driver on Deuteronomy 6:5. Praeceptum non modo maximum amplitudine, sed etiam primum natura (Beng.). κύριοςὁθεὸςκ.τ.λ. Of the three renderings (A.V., R.V., R.V. marg.) the first is the more approved rendering of the Hebrew; “Jehovah our God is one Jehovah” = “The Lord our God is one Lord” (R.V. in Deuteronomy 6:5 and A.V. here). 30. ἐξὅληςτῆςκαρδίαςσου. This use of ἐκ is classical; ἀλλʼ εἴπερἐκτῆςκαρδίαςμʼ ὄντωςφιλεῖς (Aristoph. Nub. 86). Mk follows LXX. in having ἐξ throughout, Mt. follows the Heb. with ἐν throughout, while Lk. (Luke 10:27) begins with ἐξ and changes to ἐν. The powers with which God is to be loved are thus given by each: LXX.    διάνοια, ψυχή, δύναμις, Mt.    καρδία, ψυχή, διάνοια, Mk.    καρδία, ψυχή, διάνοια, ἰσχύς, Lk.    καρδία, ψυχή, ἰσχύς, διάνοια. Mt., as usual, prefers a triplet, but he might have made a better one, for there is as little difference between καρδία and διάνοια as between δύναμις and ἰσχύς. Except in quotations, no Evangelist uses διάνοια. Whether we have three or four terms, the meaning is that God is to be loved with all the powers which man can bring into play, whether of emotion, intellect or will. No psychological system lies at the back of the groups or is to be constructed out of them. Cf. the Testaments, ὑμεῖςδὲφοβεῖσθεΚύριοντὸνΘεὸνἡμῶνἐνπάσῃἰσχύιὑμῶν (Zebulon X. 5): also Apoc. of Baruch, lxi. 1, ex toto corde suo et ex tota anima sua. 31. Ἀγαπήσειςτὸνπλησίονσου. In both cases it is ἀγάπη, as described 1 Corinthians 13, that is enjoined; φιλήσεις would have been less suitable, and in the case of love to God very unusual. Both in Exod. and Deut., the commandments are given in fut. indic. (οὐποιήσειςκ.τ.λ.), as here. See on Mark 10:19. The Scribe had asked about the πρώτηπάντων. Christ answers and goes on to show him what the “first of all” involves; see on 1 John 4:20-21. The second, which is involved in the first, is given in the exact words of LXX. (Leviticus 19:18). So also Romans 13:9; Galatians 5:14; James 2:8, where it is called βασιλικὸςνόμος. But in none of these passages is the love of God coupled with the love of one’s neighbour; contrast Didache i. 2. The wording of Lev 19:18 encouraged Jews to put a very restricted meaning on τὸνπλησίον: no Gentile was a “neighbour.” Contrast John 15:12; Luke 10:36. The duty of loving one’s neighbour is more evident than that of loving God, yet the latter is prior in dignity and importance; for He is closer to us than our neighbours are, “nearer than hands and feet,” and the duty to love Him as our Father is the foundation of the duty to love them as brethren. These two commandments are found side by side in the Testaments, “Love the Lord in all your life, and one another in a true heart” (Daniel 5:3). Philo (De Septenario, p. 282 Mang.) mentions as the two ἀνωτάτωκεφάλαια, εὐσέβεια and ὁσιότης towards God, φιλανθρωπία and δικαιοσύνη towards men. See Sanday and Headlam, Romans, p. 376. 32. Καλῶς. The reply of the Scribe is given by Mk alone. Καλῶς is not an interjection. It may be taken either with the preceding εἶπεν, in which case it anticipates νουνεχῶς in Mark 12:34, or with the following εἶπας. In favour of the former is the fact that elsewhere Mk begins addresses with Διδάσκαλε (Mark 4:38, Mark 9:17; Mark 9:38, Mark 10:17; Mark 10:20; Mark 10:35, Mark 12:14; Mark 12:19, Mark 13:1). But the full expression in καλῶςἐπʼ ἀληθείας is in Mk’s style, where ἐπʼ ἀλ. adds strength to καλῶς, but is otherwise pleonastic; “Verely thou hast sayde right” (Coverdale). ὅτιΕἷςἐστιν. That He is one (R.V.), not “for there is one God” (A.V.). The Scribe avoids using the Divine Name, and the insertion of θεός in some texts is a corruption. 33. τῆςσυνέσεως. This takes the place of τῆςδιανοίας without difference of meaning, and τῆςψυχῆς is omitted. περισσότερον. Much more (R.V.) rather than “more” (A.V.), which would be πλεῖον (Matthew 6:25): in Mark 12:40, A.V. and R.V. are alike defective. ὁλοκαυτωμάτων. These are a higher species of θυσίαι, viz. those which ascend eucharistically to heaven. We have the same combination and much the same sense in 1 Samuel 15:22, which may have been in the Scribe’s mind. Cf. Psalms 49:8-10; Psalms 50:18-19; Jeremiah 7:22-23; Hosea 6:6. 34. νουνεχῶς. Here only in Bibl. Grk, and nowhere else in our Bible does discreetly appear. Polybius has νουνεχῶς several times, combining it with πρακτικῶς and φρονίμως. The Scribe showed νοῦς (1 Corinthians 14:14-15; Revelation 17:9) or intelligence in seeing that moral duties are far more important than ceremonial observances. Οὐμακρὰνεἶ. There may be an allusion to Isaiah 57:19. Cf. Acts 2:39; Ephesians 2:13; Ephesians 2:17. As in the case of the rich man (Mark 10:22), we are left in ignorance as to the ultimate issue. Did the rich man in the end follow Him to whom he had run for instruction? Did this Scribe enter the Kingdom to which he had come so near? Cf. 2 Peter 2:21. οὐδεὶςοὐκέτι. See on Mark 1:44. The Evangelists put this remark in different places. Lk. has it after Christ had silenced the Sadducees. Mt. has it after Christ’s question about the Son of David, when all had been doubly silenced, for He had successfully answered their questions and they had failed to reply to His. 35. ἀποκριθείς. Syr-Sin. omits. As in Mark 9:5, Mark 11:14, Mark 15:12, we have ἀποκριθείς of responding to circumstances which elicit utterance. No words are recorded as calling for a reply; but His critics have been testing Him with questions, and now He closes the debate with a question of His own. Here the question is addressed to the people in His public teaching; Mt. says that the Pharisees gathered together and that He put the question to them. Lk. is indefinite. Πῶςλέγουσιν. “In what sense can they make the statement?” Or “How can they maintain the statement?” This, however, may be making too much of πῶς. Perhaps “How can they say?” is all that is meant. The statement has obvious difficulty. As in the case of the Levirate law, Christ does not declare whether the statement is right or wrong; but He intimates that those who make it ought to be able to explain the difficulty. He is not asking a question for the mere purpose of baffling them (see on Mark 11:29); the answer to it would help them to understand who He was. The people had illustrated the teaching of the Scribes by hailing Him as the Messianic Son of David, and He had accepted that homage, so that His own position was clear. But how did those who resented that homage explain the Psalm? 36. ἐντῷπνεύματιτῷἁγίῳ. In the power of the Spirit, the Holy Spirit. See on Mark 1:23. The fact that the Psalmist was inspired is stated with solemn fulness; and for that fact we may claim the authority of Christ. Among all the sons of men, if there be one who could give an authoritative decision as to whether a writer was inspired or not, He is that one, προφήτηςὑπάρχων (Acts 2:30). And we may perhaps claim His authority also for the belief that the Psalmist was writing of the Messiah. When we come to the question of the authorship of the Psalm, we are on different ground. We have no right to claim His authority in a matter which is not among things that are spiritually discerned, but is among those which can be decided by study and intelligence. We do not know what Christ believed about the authorship of Psalms 110. If (in the limitation of knowledge to which He submitted in becoming man) He shared the belief of those who sat on Moses’ seat, we may be sure that He had no intention of giving an authoritative decision on a question which had not been raised. “Man, who made Me a judge of such things?” So far as we can see, supernatural knowledge of the authorship of the parts of the O.T. would have hindered rather than helped His work, and it is rash to assume that He possessed it. But it is not necessary to decide whether our Lord accepted the Davidic authorship of Psalms 110. His argument is founded on David being the speaker, and this argument “is justified if the author of the Psalm lets David appear as the spokesman” (Briggs, Psalms, II. p. 376). See Kirkpatrick on Psalms 110 in this series; Perowne, Psalms, p. 302; Sanday, Bampton Lectures, p. 419; Gore, Bamp. Lectt. p. 196; Dalman, Words, p. 285; Meyer or Weiss or Plummer on Matthew 22:43. κάθου. This form occurs in the five quotations of this Psalm in N.T. and is freq. in LXX. See Thackeray, Gr. of the O.T. in Greek, p. 258; also Mayor on James 2:3, and cf. κάθῃ in Acts 23:3. ὑποκάτω. So also in Mt., but Lk. agrees with LXX. and Heb. in having ὑποπόδιον. The change to ὑποκάτω avoids the tautology of ὑποπόδιοντῶνποδῶν. See crit. note. 37. λέγειαὐτὸνκύριον. Cf. Mark 10:18. καὶπόθεν; Mt. has καὶπῶς; We have both in Plato, Phaedr. 269 D, πῶςκαὶπόθενἄντιςδύναιτοπορίσασθαι; ὁπολὺςὄχλος. The great multitude, “the mass of the people,” is perhaps better than “the common people” (A.V., R.V.). Field prefers the latter and gives quotations, which, however, can hardly decide in such a case, for both renderings, as here, make good sense. At the end, as at the beginning, of His Ministry, His teaching attracted masses. But with many of them ἤκουενἥδεως was like the same fact in Antipas with regard to the Baptist (Mark 6:20). They liked the freshness of His method and the skill with which He answered questions; they perhaps enjoyed hearing the professional teachers routed; and some may have appreciated the spiritual strength of His instruction. But, like Antipas, nearly all of them, when pressed, were ready to consent to their Teacher’s death. 38. ἐντῇδιδαχῇαὐτοῦἔλεγεν. As often, Mk has imperf. where Mt. and Lk. have aor. Only a brief denunciation is here common to all three; somewhat more is common to Mk and Lk.; but the greater part is in Mt. alone, who, however, has evidently strung together in one discourse denunciations which were uttered on other occasions. Lk. gives some of them in other and more probable settings. With the exception of Luk 20:45-47, none of the denunciations which are common to Mt. and Lk. are placed by Lk. as uttered on this occasion. Matthew 23 is a mosaic like the Sermon on the Mount. On the other hand, it is likely that more was said on this occasion than is placed here by Mk and Lk.; “in His teaching” almost implies that more was said than is recorded. Βλέπετεἀπό. See on Mark 8:15. Salmon quotes A.V. of this and Luke 20:46 as illustrating the differences which arise through independent translation of the same words. Here “love to go in long clothing, and love salutations in the market-places and the chief seats in the synagogues, and the uppermost rooms at feasts, which for a pretence make long prayers.” In Lk. the same Greek words are translated respectively, “desire, walk, robes, greetings, markets, highest, chief, show.” Vulg. also varies considerably. Mk’s conversational style is illustrated by the coupling of περιπατεῖν and ἀσπασμούς after θελόντων. This use of θέλω = “I like” is found here only (Mk, Lk.) in N.T. στολαῖς. Robes (R.V.) rather than “clothing” (A.V.); cf. Mark 16:5. The word implies dignity, as in liturgical vestments or royal robes or festal array (Exodus 28:2; 1 Chronicles 15:27; Luke 15:22; Revelation 7:9; Revelation 7:13-14). Here and in Luke 20:46 Syr-Syn. has “in colonnades” (στοαῖς for στολαῖς). 39. πρωτοκαθεδρίας. These seem to have been at one end of the synagogue, in the centre, facing the congregation. Cf. Luke 11:43. Edersheim, Sketches of Jewish Social Life, p. 263. πρωτοκλισίας. Chief places (R.V.), not “uppermost rooms” (A.V.). We cannot be sure which these were in our Lord’s time, when Jewish customs had been modified by Greek, Roman, and Persian influences. The Talmud says that, in a couch which held three, the middle place is for the worthiest. Greeks commonly had two on a couch, but both Greeks and Romans sometimes had four. Dict. of Ant. artt. “Cena,” “Symposium,” “Triclinium.” Becker, Charicles, Sc. vi., Gallus, Sc. ix. 40. κατεσθίοντεςτὰςοἰκίας. Here again we have an easy conversational style; τῶνθελόντων is forgotten. These Scribes abused the hospitality and benevolence of devout women. Widows are mentioned as being those who ought least of all to have been thus treated (Exodus 22:22-24; Deuteronomy 10:18, etc.). Josephus (Ant. XVII. ii. 4) says of the Pharisees, οἷςὑπῆκτοἡγυναικωνῖτις. The primitive Church seems to have suffered much from the greed of officials (1 Thessalonians 2:5; 1 Timothy 3:3; 1 Timothy 3:8; 1 Peter 5:2). see on 2 Corinthians 2:17; 2 Corinthians 8:20; 2 Corinthians 11:20. προφάσει. Sub obtentu prolixae orationis (Vulg.), but in Lk. simulantes longam orationem. They pretended to pray for a long time in order to gain influence over religious people. There was a Rabbinical saying that long prayers make a long life. οὗτοι. “Such people as these,” isti, who turn prayer into an instrument of wickedness, “shall receive a sentence of much greater severity.” Cf. James 3:1. They act a part in order to rob the poor and the bereaved, and they employ the most sacred actions in religion in order to do this with success. Others may rob the fatherless and the widow, but they do not make a show of piety in doing so. 41. καθίσαςκατέναντιτοῦγαζοφυλακίου. Some cursives and Syriac Versions say that He stood. The detail is peculiar to Mk. The incident is probably rightly recorded as taking place just after the questions; but it is possible that the Saying about “devouring widows’ houses” led to its being recorded. Mk and Lk. have both the Saying and the incident; Mt. (in the true text) has neither. In any case the narrative makes a bright contrast to the despicable avarice of the Scribes. It is not certain that there was any building called the Treasury. In the Court of the Women were thirteen chests with trumpet-shaped openings (Shoparoth) on which was inscribed the purpose for which the money put into the opening would be used. These chests, or the place where they stood, had the name of “The Treasury.” The strong-room to which the money was afterwards taken cannot be meant here. See on John 8:20. The changes of tenses are accurate and graphic; καθίας, ἐθεώρει, βάλλει, ἔβαλλον, ἐλθοῦσαἔβαλεν. χαλκόν. This would be literally true of the large majority; very few would give silver. The number of givers would be greatly increased by pilgrims coming up for the Passover. Cf. Mark 6:8. 42. μίαχήραπτωχή. The use of εἷς for τις, common enough in modern Greek, had begun before this period, and this may be an instance; Lk. has τινα. On the other hand, μία may point to her loneliness; it certainly contrasts her with the many wealthy givers. That she had been beggared by the Pharisees, or had been worked upon to give her last farthing, is not suggested by the narrative. λεπτὰδύο. The λεπτόν was a Greek coin, the smallest copper coin in use, and Mk tells those who were familiar with the Roman coinage that it was half a quadrans, and therefore the eighth of an as. Plutarch (Cic. 29) says that a quadrans is the smallest copper coin, τὸλεπτότατοντοῦχαλκοῦνομίσματος. Christ knew supernaturally that what she gave was all that she possessed, and we need not ask how the amount which she gave was known. It is said that it was not lawful to give less than two perutahs or λεπτά in paying this Jewish anticipation of “Peter’s Pence.” Cf. Luke 12:59 and Matthew 5:26. ὅἐστιν. The neut. is colloquial. Blass § 31. 2 gives no exact parallel; cf. Mark 3:17, Mark 15:22. 43. προσκαλεσάμενος. The disciples were not sitting with Him but had to be called. Cf. Mark 3:13. Ἀμὴνλέγωὑμῖν. “Ye would not have supposed it, but verily I say to you.” See on Mark 3:28. Lk. has ἀληθῶς. πλεῖονπάντων. In proportion, and also in the spirit in which she gave; it was in the latter that she was richer than all of them. This principle had been recognized by philosophers; κατὰτὴνοὐσίανδʼ ἡἐλευθεριότηςλέγεταιοὐγὰρἐντῷπλήθειτῶνδιδομένωντὸἐλευθέριον, ἀλλʼ ἐντῇτοῦδίδοντοςἕξειοὐδὲνδὲκωλύειἐλευθεριώτερονεἶναιτὸντὰἐλάττωδιδόντα, ἐὰνἀπὸἐλαττόνωνδιδῷ (Arist. Eth. Nic. IV. i. 19). Cf. Xen. Mem. I. iii. 3. The means of the giver and the motive are the measure of true generosity. 44. ἐκτοῦπερισσεύοντος. see on 2 Corinthians 8:12; 2 Corinthians 8:14. Non perpendit Deus quantum in sacrificio, sed ex quanto proferatur (Bede). Vulg. here has ex eo quod abundabat illis; in Lk. ex abundanti. ἐκτῆςὑστερήσεως. They had a great deal more than they needed, while she had a great deal less; it was the difference between a surplus and a deficit. There is similar irony in 1 John 3:17; “Whoso hath the world’s goods and beholdeth his brother having need.” The one possesses wealth and the other possesses the want of it. This irony is marred in R.V. by the substitution of “in need.” Vulg. here has de penuria sua; in Lk. ex eo quod deest illi. Cf. τὸὑστέρημα (2 Corinthians 8:14); in N.T. the difference between -σις and -μα has become blurred, e.g. βρῶσις = βρῶμα, πόσις = πόμα Syr-Sin. omits. ὅλοντὸνβίον. Βίος occurs here only in Mk and nowhere in Mt. or Jn. It means either “the physical life of human beings” (Luke 8:14; 1 Timothy 2:2; etc.) or “means of life” (here, Luke 8:43; Luke 15:12; Luke 15:30; Luke 21:4). The words are another instance of Mk’s fulness of expression. See on Mark 12:14, where, as here, Syr-Sin. omits what is superfluous. There is a remarkable parallel to this incident in the literature of Chinese Buddhism. A widow enters a religious assembly and says, “Others give costly gifts; I in my poverty can give nothing.” Then she remembers that she has still two copper coins and she offers these to the priests. The chief priest pays no attention to the rich gifts of the others, but only to the devout spirit of the poor widow, and he sings a song in her praise. Clemen, Primitive Christianity and Non-Jewish Sources, p. 331. 1. ἐκπορευομένουαὐτοῦ … αὐτῷ. For the constr. see on Mark 5:21 and Mark 9:28; it is repeated below in Mark 13:3. He was leaving the Temple once more to spend the night at Bethany. εἷςτῶνμαθητῶν. We do not know which; Mt. says “His disciples,” Lk. “some people.” ἴδεποταποὶλίθοι. Like ἰδού, ἄγε, φέρε, we have in ἴδε an exclamation, as the nom. shows. Cf. Mark 3:34, Mark 11:21. Galileans were not familiar with any such edifice, and this alone may have caused the admiring outburst, as the Temple was being viewed in the evening light. But it is likely that the remark “Your house is left unto you desolate” elicted the ποταποί. It was so grievous to think that desolation was in store for such a building. The late Greek ποταπός (here only in Mk) has lost its local signification and is rendered qualis, not cujas. It commonly indicates admiration or surprise. “It is almost impossible to realize the effect produced by a building longer and higher than York Cathedral, standing on a solid mass of masonry almost equal in height to the tallest of church spires” (Wilson, Recovery of Jerusalem, p. 9). The (perhaps exaggerated) description by Josephus (B.J. V. v.) should be read. See also Sanday, Sacred Sites of the Gospel, with conjectural restoration; Edersheim, Temple, pp. 20 f. 2. Βλέπεις. The sentence is possibly interrogative; “Art thou looking at?” But “Thou art looking at” is more forcible. οὐμὴ … οὐμή. J. H. Moulton states that there are 60 cases of οὐμή in the Gospels, 54 of which are in actual words of Christ, the remaining 6 being in words addressed to Him (p. 191). Here Mk alone has the double οὐμή, but Mt. produces the same effect by inserting ἀμὴνλέγωὑμῖν: “there is not the slightest doubt about the absolute destruction.” Cf. Mark 13:19; Mark 13:30; Joseph. B.J. VII. i. 1. Robinson, Stanley and others tell us how complete the destruction has been. Whole strata of ruins lie beneath the modern Jerusalem. The disciples would think of this magnificent edifice as the centre of the Messianic Kingdom. To hear the Messiah predict its total overthrow must have been a perplexing experience. The ὧδε (see crit. note) is in all three narratives. [3017] Lat-Vet. and Cypr. add, “and in three days another shall rise up without hands,” from Mark 14:58 and John 2:19. WH. App. p. 26. Cf. Daniel 2:34. On Julian’s attempt to rebuild see Socr. H. E. iii. 20. [3017] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 3. καθημένουαὐτοῦκ.τ.λ. These details seem to come from one who remembered, and from whom they passed into the primitive tradition. Christ was sitting, as often when He gave instruction (Mark 4:1, Mark 9:35; Luke 4:20; Matthew 5:1), on the Mount of Olives, looking across to the Temple. The last detail is in Mk only, and he alone mentions which disciples were with Him. ἐπηρώτα. Mk’s conversational style appears again. When he used the sing, he was thinking of Peter only, and then he goes on to mention the others who were present and who joined in the desire to know what was asked. See on Mark 4:41. That ἐπηρώτα ([3018][3019][3020] 33) is the original reading, and that ἐπηρώτων is a correction, need not be doubted. [3018] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3019] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [3020] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. κατʼ ἰδίαν. What He had to reveal was too solemn and critical to be revealed to all the Twelve (John 16:12). The four whom He takes with Him are the two pairs of brothers who were called at the beginning of the Gospel. 4. Εἰπὸνἡμῖν. All three record these two questions, When? and What sign? The disciples want to know how soon the Temple will be destroyed, and what will give warning that the destruction is very near. The sing., τὸσημεῖον, is in all three; one manifest signal is expected. They accept, without question, that the destruction will take place, just as they accept the equally appalling statement that one of them is a traitor (Mark 14:19). They probably assumed that the end of the world would immediately follow the destruction, an assumption which Christ does not directly correct. Experience would do that, as soon as correction was necessary. Εἰπόν is from the 1st aor. εἶπα. συντελεῖσθαι. Nowhere else in Mk. It is used of days being completed, Luke 4:2; Acts 21:27; Job 1:5; Tob 10:7. The πάντα comes last with emphasis, ταῦτασυντ. πάντα being the right order; but the meaning of ταῦταπάντα is not clear. Christ’s reply is about the Parusia. Mt. here makes use of two expressions which no other Evangelist employs, παρουσία and συντέλειατοῦαἰῶνος. 5. ἤρξατο. The verb is not pleonastic; He is beginning a new course of instruction. Cf. Mark 8:31, Mark 12:1. This is the longest of Christ’s utterances in Mk. The only other connected discourses of Christ which Mk gives us are parables, and of those he has only four, against twenty-three in Lk. We need not reject this discourse because it is unique in this Gospel, any more than we need reject the one parable which is peculiar to Mk. Βλέπετεμή. He takes the second question first, and, as often, gives no direct reply. Instead of telling them of some manifest signal, He bids them be on their guard against false signals. A great deal must take place before the end comes and there will be much deception. All three have βλέπετεμή, and his charge, to “be on their guard,” is the main lesson of the chapter; it recurs Mark 13:9; Mark 13:23; Mark 13:33: ἄλλοτοίνυνἠρώτησαν, ἄλλοἀποκρίνεται (Victor). ὑμᾶςπλανήσῃ. Lead you astray (R.V.). Cf. Mark 12:24; Mark 12:27. The verb is freq. in the Johannine and Pauline writings, and it is used of serious departure from the truth. see on 1 John 1:8. 6. ἐπὶτῷὀνόματίμουλέγοντεςὅτιἘγώεἰμι. It is obvious that ἐπὶτῷὀν. μου cannot here mean “for My sake” or “with My authority” (Mark 9:37-39); it means “usurping My title.” Impostors will claim to be the Messiah, as Mt. turns it. And here at once we have some indication that Christ’s predictions about the future have become somewhat confused in tradition, words respecting the end of the world becoming mixed with words respecting the destruction of the Temple. None of the seducing leaders who arose between A.D. 30 and 70, e.g. Theudas and the Egyptian (Acts 5:36; Acts 21:38), seem to have professed to be the Messiah. Simon Magus (Acts 8:9) may be regarded as an ἀντίχριστος (1 John 2:18) but not as a ψευδόχριστος (Mark 13:22). Thus far Mk has told us nothing of Christ’s prediction of His return; yet here He speaks of it as an event with which the disciples were familiar. The idea that the end of the world will be preceded by a great intensification of evil occurs in various places of the N.T.; 2 Thessalonians 2:3; 2 Timothy 3:1; 1 John 2:18; 2 Peter 3:3; Jude 1:18. 7. πολέμουςκαὶἀκοὰςπολ. Josephus and Tacitus tell us of plenty; see esp. Tac. Hist. i. 2. For ἀκοάς see on Mark 1:28. δεῖγένεσθαι. In all three; from Daniel 2:29; cf. Revelation 1:1. God has so decreed. Cf. Mark 13:10 and Mark 8:31 and mark the characteristic asyndeton; γάρ in Mark 13:5; Mark 13:7 is an interpolation. “The epigrammatic brevity of Mk is specially striking in this context” (Swete). οὔπωτὸτέλος. Not yet is the end; Looking back to the disciples’ question about συντεῖσθαι. 8. ἐγερθήσεταικ.τ.λ. Almost verbatim the same in all three. Only here is ἐγειρ. ἐπίτινα found in N.T. Cf. ἐπεγερθήσονταιΑἰγύπτιοιἐπʼ Αἰγυπτίους … πόλιςἐπὶπόλινκαὶνομὸςἐπὶνομόν (Isaiah 19:2). Thus far (6, 7, 8 a) we have had religious and social corruptions and conflicts; the disciples are now told that certain natural portents will precede the end, earthquakes and famines, to which some texts add a third. See crit. note. ὠδίνων. Of travail (R.V.) is better than “of sorrows” (A.V.). But it is not certain that the idea of “birth-pangs” is to be understood, the pangs which accompany the birth of a new dispensation. That idea belongs more to the persecutions which are mentioned next (9–13). 9. βλέπετεδὲὑμεῖςἑαυτούς. Mk only. The pronouns are in emphatic juxtaposition. “Let other people attend to these disturbances in society and in nature; but do ye look to yourselves.” This use of βλέπω is very rare, but it has been found in a papyrus-letter of A.D. 41; βλέπωσεαυτόν. The reflexive ἑαυτούς with the second person is freq. in N.T. (Mark 9:50), esp. in Paul; ὑμῶναὐτῶν, κ.τ.λ. is rare (1 Corinthians 5:13). Syr-Sin. omits the words. παραδώσουσιν. “Your fellow-countrymen will hand you over to councils,” i.e. to the elders of the local synagogues, who as religious magistrates had considerable authority. See on Luke 12:11; Luke 21:12. Saul of Tarsus was among the first who fulfilled this prediction as a persecuting Jew, and later as a persecuted Christian. see on 2 Corinthians 11:24. In Matthew 10:17-20 and Luke 12:11-12 we have passages similar to this. They may be doublets; but it is not impossible that these cautions were given more than once. καὶεἰςσυναγωγάς. These words are amphibolous and are commonly taken with what follows as a pregnant constr.; “and ye shall be taken into synagogues and beaten”; see on Mark 13:3; Mark 13:16. “Ye shall be beaten into the synagogues,” i.e. driven into them with whips, is certainly wrong. It is better to take the words with what precedes; They will deliver you up to councils and to synagogues; ye will be beaten. This harmonizes well with the abruptness of the preceding verses. Syr-Sin. has “They shall deliver you up to the people and to councils; and ye shall stand before kings and ye shall be beaten before governors for My sake, for a testimony to them, and to all nations.” ἕνεκενἐμοῦ. Cf. Mark 8:35, Mark 10:29. εἰςμαρτύριοναὐτοῖς. Testimony to the rulers and kings, who, but for the persecution of Christians, might never have known about Christ. This applies to both Jewish and heathen potentates: St James and St Peter persecuted by Herod Agrippa I. illustrate the former; St Paul before Festus and Herod Agrippa II. illustrates both. A sagacious person might have seen that what is predicted here was probable. Even those who do not admit that Jesus had supernatural foresight need not suppose that this is a pseudoprophecy, constructed to fit the persecutions of Apostles, and attributed to Christ. 10. εἰςπάντατὰἔθνη. First, with emphasis. Gentile readers would appreciate the significance of this, which is clearly brought out in Mk. Cf. Mark 11:17; Mark 14:9. The Gospel is for all mankind. δεῖκηρυχθῆναιτὸεὐαγγ. A glorious compensation for the δεῖγενέσθαι in Mark 13:7. It is a Divine decree that to all the nations, before the end comes, the good tidings must be proclaimed. Note the order of the words. See on Mark 1:14-15, and cf. Matthew 28:19; Luke 24:47. It is probable that in all three Gospels this eschatological discourse is augmented by the insertion of Sayings, the setting of which had been lost. Hence the difficulty of interpreting it as a whole. 11. προμεριμνᾶτε. Be anxious beforehand. Lk. has the more classical προμελετᾷν. Cf. Aristoph. Eccl. 117; Plato Soph. 218 D. This charge shows the meaning of “take heed to yourselves”; not that they are to endeavour to escape, but that they are to acquit themselves worthily. They will have Divine help to bear testimony. ὃἐὰνδοθῇ … λαλεῖτε. This has O.T. parallels; ἐγὼἀνοίξωτὸστόμασου, καὶσυμβιβάσωσεὃμέλλειςλαλῆσαι (Exodus 4:12); τὸῥῆμαὃἐὰνεἴπωπρόςσε, τοῦτοφυλάξῃλαλῆσαι (Numbers 22:35); δέδωκατοὺςλόγουςμουεἰςτὸστόμασου (Jeremiah 1:9). There is here no encouragement to ministers to preach without preparation. It is those who are suddenly called upon to defend the faith before a persecuting tribunal that may trust to the inspiration of the moment. τὸπνεῦματὸἅγιον. Double article as in Mark 12:36. In Luke 21:15 Jesus promises that He Himself will supply wisdom. In Luke 12:12 it is the Holy Spirit, as here. 12. παραδώσειἀδελφός. In Mark 13:9, παραδώσουσιν is impersonal. Here we are told who they are that will do this thing—“they of a man’s own household” (Matthew 10:36); nec ullus est inter eos fidus affectus, quorum diversa fides est (Bede). This deadly division in families is predicted Micah 7:1-6; cf. Ezekiel 22:7; Ezekiel 38:21. It was regarded as a special feature in the Woes of the Messiah; 2Es 6:24; 2Es 13:30-32. Cf. Enoch c. 1; “Brothers will fall in death one with another, until it streams with their blood like a river.” ἐπαναστήσονται. The verb implies rebellion against authority (Judges 9:18; 2 Samuel 22:40; etc.). Note the plur. verbs, marking the numerous separate instances of such conduct. θανατώσουσιν. All three have this verb, which in class. Grk is used of executions. In Enoch c. 2 it is the fathers who put the sons to death. 13. καὶἔσεσθεμισούμενοι. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on; cf. Mark 13:25. It will have its compensations, τὸγὰρἕνεκεναὐτοῦμισεῖσθαι, ἱκανόνἐστιπάσαςἐπικουφίσαιτὰςσυμφοράς (Theoph.). On the causes of this universal hatred of Christians see Plummer, Church of the Early Fathers, pp. 150 f. ὁδὲὑπομείναςεἰςτέλος, οὗτοςσωθήσεται. Mt. has the same, but Lk. interprets, “In your endurance ye shall win your souls.” Not εἰςτὸτέλος, the end spoken of in Mark 13:7, but εἰςτέλος, “finally” or “to the uttermost,” which is better here, as in 1 Thessalonians 2:16. See on John 13:1 and Ryle and James on Ps. Son 1:1. In the Epp. and in Rev. ὑπομονή is freq. as a special virtue of Christians, and it cannot be won without affliction (Romans 5:3). It means courageous endurance without despondency. See Lightfoot on Colossians 1:11; Trench, Syn. § 53. With this use of οὗτος comp. that in Mark 13:11, Mark 6:16, Mark 12:10; that of ἐκεῖνος in Mark 7:20 is similar. For σωθήσεται in the spiritual sense see Mark 8:35, Mark 10:36. 14. Ὅτανδὲἴδητε. Christ is still dealing with the disciples’ second question, What warning signal will there be? Thus far He has said no more than that a great deal will happen before the end comes. Now He tells them that the intrusion of “the abomination of desolation” into “a holy place” (Mt.), will be a warning to believers to leave Judaea. According to O.T. usage, βδέλυγμα means any idolatrous object, whether person or thing, such as must excite disgust and abhorrence in every Jew (1 Kings 21:26; 2 Kings 16:3; etc.). “The abomination of desolation” means that which causes desolation by bringing disaster and ruin. As Mt. points out, the phrase comes from Daniel (Mark 11:31; cf. Mark 9:17; Mark 9:27, Mark 12:11; and see on 1Ma 1:54; 1Ma 1:59). Heathen Rome is here indicated. ἑστηκότα. See crit. note. The temptation to correct the faulty grammar would be great, esp. to ἑστός, which Mt. has here. But ἑστηκότα is no slip of the pen. The masc. shows that the βδέλυγμα is regarded as a person, either in fact or by personification. Cf. καὶτότεφανήσεταιὁκοσμοπλάνος (Didache xvi. 4). We may understand the Roman general or the Roman army. Loisy suggests “Satan, or his instrument,” Antichrist, which is not probable. Syr-Sin. has “the sign of the abomination of desolation standing where it ought not,” which is right as interpretation. ὅπουοὐδεῖ. Mt. makes this more definite by writing ἐντόπῳἁγίῳ, “in a holy place,” which may mean the Holy Land (2Ma 2:18). ὁἀναγινώσκωννοείτω. Let him that readeth understand. Readeth what? The parenthesis is in Mt. also, but not in Lk. In Mt. the meaning might be “he that readeth the passage in Daniel,” for Daniel has just been mentioned as the source of the quotation. But that meaning is much less possible here, for neither Daniel nor any other writing has been mentioned, and Mk could hardly expect Gentile readers to know that the allusion was to Daniel. It is much more probable that in the parenthesis we have, not Christ’s words calling attention to those of Daniel, but the Evangelist’s words calling attention to those of Christ. At the time when he was writing, the signal which Christ had indicated seemed to be in preparation; the Romans had not yet laid siege to Jerusalem, but it was probable that they would do so, and the abomination might soon be in a holy place. Therefore Christians in Judaea, when they read this Gospel, ought to be preparing for flight. If this is correct, the date of the Gospel can hardly be later than A.D. 67. Lk. omits the parenthetical remark; when he wrote, the destruction of Jerusalem had taken place and the warning would be meaningless. Cf. Revelation 1:3, where ὁἀναγινώσκων must refer to the reader of that writing. τότεοἱἐντῇἸουδαίᾳ … τὰὄρη. These important words are the same in all three. The tradition as to the counsel given by the Lord was constant. “Judaea” sometimes, esp. in Lk., means “the Land of the Jews,” Palestine; but here it probably means “the province of Judaea,” as everywhere else in Mk (Mark 1:5, Mark 3:7, Mark 10:1), and “the mountains” are the mountains of Judaea. In 1Ma 2:28, Mattathias and his sons ἕφυγονεἰςτὰὄρη, forsaking all that they had in the city. The mountains of Judaea were full of eaves and recesses, whence Mattathias carried on a guerrilla warfare against the forces of Epiphanes. These retreats had often been hiding places for Israel. Eusebius (H. E. iii. 5) tells us that the Christians in Jerusalem received a revelation before the war, in consequence of which they fled to Pella in Peraea, the modern Tabakât Fahil. Pella is not in the mountains, but in the valley of the Jordan, so that this warning cannot have been invented afterwards to fit the facts. The Christians may have felt that they were not safe in the mountains, and may have fled on across the Jordan to Pella. Moreover, the story in Eusebius refers to the Christians in Jerusalem; Christ’s warning is given to all those in Judaea. Lawlor (Eusebiana, Lect. i.) has shown that both Eusebius and Epiphanius probably got what they have to tell us about the flight to Pella from Hegesippus, who may have known some of the fugitives. 15. ὁἐπὶτοῦδώματος. Lk. gives these words in a very different context and with a spiritual meaning, to teach that indifference to worldly interests is the attitude in which to be ready for the Second Advent (Luke 17:31). The meaning here and in Mt. is literal, and intimates that, when once the danger-signal has arisen, no thought of saving property must be allowed to delay flight. The flat roof of houses was used for many purposes, and there were generally outside steps up to it (Luke 2:4), and by these steps escape would be most quickly made. But the manner of descent is immaterial; it is going down with a view to save property that is condemned as folly. 16. ὁεἰςτὸνἀγρόν. Perhaps, “The man who has gone to his field.” But, in late Greek, εἰς answers both Whither? and Where? cf. Mark 1:39, Mark 10:10; in both places inferior texts substitute ἐν for εἰς. In Cornwall “up to” = “at.” Here Mt. has ἐν. Blass § 39. 3. See on Mark 13:27. εἰςτὰὀπίσω. Freq. in the Gospels (Luke 9:62; Luke 17:31; John 6:66; John 18:6; John 20:14; cf. Philippians 3:13), and in LXX. “The passage recalls Lot’s escape from Sodom, Genesis 19:17” (Swete). τὸἱμάτιοναὐτοῦ. Almost indispensable for a journey (Acts 12:8): nevertheless the risk in going back to fetch it would be too great. The man would leave it behind in going to work and would wear only a χιτών (Mark 6:9) = “shirt,” or a σινδών (Mark 14:51) = “loin-cloth.” Cf. Virg. Geor. i. 299. See on Mark 10:50. 17. οὐαί. This “woe” is the same in all three; but “woe” is not the best translation. In passages like Matthew 23 and Luke 6:24-26 the word suggests an imprecation; “Alas for” is better both here and Mark 14:21, as elsewhere in N.T. The word is freq. in Rev., Is., Jer. Cf. Epict. Dis. iii. 19 sub init. where the ἰδιώτης says οὐαίμοιδιὰτὸπαιδάριον, θηλαζούσαις. Used both of the mothers (here) and of the children (Matthew 21:16); so also in LXX. [3021] here has θηλαζομέναις. “Alas for those women who are unable quickly to fly from home!” [3021] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 18. χειμῶνος. Gen. of time (Matthew 2:14; John 3:2; Acts 9:24). Either “in stormy weather” or “in winter” makes good sense, but the former is better (Matthew 16:3; Acts 27:20). Here prayer for temporal advantages is clearly sanctioned. Mt. shows Jewish feeling in adding μηδὲσαββάτῳ. But Mk may have omitted this as having no interest for Gentile readers. Lk. is altogether different. 19. θλίψις. See on Mark 4:17. The word is appropriate here as indicating the pressure of the siege; but there is no need to expand the meaning into “one prolonged tribulation.” As often in Mk, the sentence is quite intelligible, but is rather awkwardly expressed; tribulation such as there has not been such. Blass 50. 2, 4. Josephus (Preface to B.J. 4) says that in his estimate the calamities of the Jews exceeded those of all mankind from the beginning of the world. Cf. Exodus 9:18; Deuteronomy 4:32. οὐμὴγένηται. And assuredly never shall be; see on Mark 13:2. The Lord looks forward into the limitless future. Cf. Daniel 12:1; Jeremiah 30:7; 1Ma 9:27: Assumption of Moses viii. 1. These current phrases look to the past, but Christ includes the ages to come. 20. ἐκολόβωσεν. Lit. “amputated,” and so “curtailed”; in 2 Samuel 4:12 of cutting off hands and feet. God has decided to shorten the days, and they are regarded as shortened. κύριος. Elsewhere in Mk this use of Κύριος without the art. is found only in quotations; Mark 1:3, Mark 11:9, Mark 12:11; Mark 12:29-30; Mark 12:36. It is freq. in Luke 1, 2. The duration of “those days” is not indicated. οὐκἂνἐσώθηπᾶσασάρξ. Hebraistic. The negative belongs to the verb and πᾶσασάρξ is one term; “the whole of mankind would have been not saved” = “no flesh would have been saved.” In other words, οὐπᾶς = “no one,” not (as in class. Grk) “not every one.” Cf. Luke 1:37; Romans 3:20; 1 Corinthians 1:29; Galatians 2:16. “All flesh” is a common Hebraism for the human race; Luke 3:6; John 17:2; Acts 2:17; etc. The siege lasted only from April or May to September, but the loss of life was immense; and it would have been greater, but for “the elect,” whose presence and prayers secured a shortening of the time of destruction. “The elect” probably means the believers who were true to their high calling. See the Apocalypse of Baruch xxi. 2, lxxxiii. 1–6; Enoch i. 1. The superfluous ἐξελέξατο is in Mk’s style; see on Mark 1:32, Mark 6:25. It is not in Mt. 21. καὶτότε. “It will be a time of great excitement and much fanaticism, and those who are looking for signs will be easily misled; therefore be on your guard against impostors.” In the Sermon Christ points out that at all times, if we want to find the right way, we must beware of seducing guides (Matthew 7:15-20). Ἴδεὧδεκ.τ.λ. Mt’s expansion of this is characteristic, as also is Mk’s simplicity. μὴπιστεύετε. Not “cease to believe,” as μὴφοβεῖσθε (Mark 6:50) and μἠκωλύετε (Mark 10:14), but “continually abstain from believing,” as μὴπρομεριμνᾶτε (Mark 13:11). Mt. here has aorists. 22. ψευδόχριστοι. We know of none at this time who claimed to be the Messiah, but the word seems to have been loosely used as meaning much the same as ἀντίχριστοι (1 John 2:22; 1 John 4:3; 2 John 1:7). ψευδοπροφῆται. Cf. Acts 13:6; Revelation 19:20; Didache 11. It was, of course, much easier to pretend to be a prophet (Deuteronomy 13:1) than to pretend to be the Messiah; and fanatics would have this delusion more easily than the other. See on 1 John 4:1. Syr-Sin. has “prophets of lies.” σημεῖα. Things, whether frequent or rare, which have a meaning beyond their own qualities. τέρατα. Things which excite amazement or terror, but without necessarily having any meaning. Supernatural acts are often in N.T. called σημεῖακαὶτέρατα, and often σημεῖα, esp. in Jn, but never σημεῖα alone. See on 2 Corinthians 12:12. πρὀςτόἀποπλανᾶν. “With a view to leading away from the right path.” In 2 Chronicles 21:11 the verb is coupled with ἐκπορνεύω of leading into idolatry, and is used in Proverbs 8:21 of seduction by an adulteress. Cf. 1 Timothy 6:10. εἰδυνατόν. Cf. Mark 14:35; Romans 12:18. Si potest fieri (Vulg.). τοὺςἐκλεκτούς. See crit. note. “Even the elect” (A.V.) is right in Mt., but not here. 23. ὑμεῖςδέ. But do ye (whatever others may do) take heed (Mark 13:5; Mark 13:9; Mark 13:33, Mark 4:24; with ἀπό, Mark 8:15, Mark 12:38). προείρηκαὑμῖνπάντα. The πάντα is qualified by the context, “all that is necessary for your guidance”; cf. Mark 6:30, Mark 9:23, Mark 11:24. He had not foretold the exact date for which they had asked. The verb occurs nowhere else in the Gospels. 24. ἐνἐκείναιςταῖςἡμέραις. Very indefinite; see on Mark 1:9. We may believe that this is nearer to the expression actually used than the εὐθέως of Mt. Mt. wrote at a time when it was believed that the Second Advent would quickly follow the fall of Jerusalem, and, as often, he gives his interpretations as having been actually spoken; see on Mark 8:29, Mark 9:29, Mark 10:19; Mark 10:28; Mark 10:33; Mark 10:38; Mark 10:40. Christ showed that His Coming would not save Jerusalem from destruction but would follow that destruction. That it would follow quickly (Revelation 22:20) was a wrong inference which experience corrected: ἀρχὴὠδίνων (Mark 13:8) and πρῶτονδεῖ (Mark 13:10) imply that the interval would not be short. The language here used is highly symbolical, such as is found in the Prophets and in the apocalyptic literature of the Jews. Cf. Isaiah 13:10, Isaiah 34:4; Ezekiel 32:7-8; Amos 8:9; Joe 2:30-31; Joe 3:5. It intimates that mighty results follow when God shows His hand in the government of the world. “It is needless to minimize these words into eclipses or meteoric showers, or to magnify them into actual destruction of sun and moon and stars. They are not events, but only imaginative portrayal of what it means for God to interfere in the history of the nations” (Gould). All three Gospels here speak of catastrophic changes of nature which probably represent catastrophic changes in the social and spiritual world. Guesses as to their exact meaning are not very profitable. μετὰτ. θλίψινἐκείνην. After the overthrow of Jerusalem. σκοτισθήσεται. Cf. Luke 23:45; Revelation 6:12; Revelation 8:12: also the Testaments, Levi iv. 1; Enoch lxxx. 2–7; Assumption of Moses x. 5, where we read that the sun will not give light, the horns of the moon will be broken and turned to darkness, and the circle of the stars will be shaken. 25. ἔσονται … πίπτοντες. Analytical future, as in Mark 13:13; “the stars will be continually falling.” Cf. Luke 5:10; Luke 17:35; Luke 21:24. αἱδυνάμεις … σαλευθήσονται. In all three. Isaiah (Isaiah 34:4) has these phenomena in reverse order; τακήσονταιπᾶσαιαἱδυνάμειςτῶνοὐρανῶν … καὶπάντατὰἄστραπεσεῖται. Cf. Isaiah 40:26. Neither here nor in 1 Corinthians 15:40 are the heavenly bodies regarded as animated; the δυνάμεις in Ephesians 1:21 and 1 Peter 3:22 are different, being akin to angelic powers. 26. καὶτότε. “Then, and not till then.” Mt. has “on the clouds” (ἐπί); with that exception, all three have the same wording. ὄψονται. Not, “ye shall see.” This is another intimation that those whom He is addressing will not live to see the Second Advent. Cf. 1 Thessalonians 4:16; 2 Thessalonians 1:7; 2 Thessalonians 2:8; Revelation 1:8; Revelation 19:11-16; Zechariah 12:10. Mt. has “Then shall appear the sign of the Son of Man.” τὸνυἱὸντοῦἀνθρώπου. The ref. to Daniel 7:13 is clear, as also in Mark 14:62; see Driver, ad loc. pp. 102–109; Westcott on John 1:14, pp. 71–74. Early in the Ministry Christ seems to have begun to use the title “Son of Man” of Himself (see on Mark 2:10), and to have made the application to Himself gradually more clear (see on Mark 8:31). But here for the first time He is said to have definitely connected it with the famous prophecy in Daniel. ἐννεφέλαις. Mt. has “on the clouds of heaven” (bis), Lk. “in a cloud,” Dan. “with the clouds of heaven,” Rev. “with the clouds.” We must not insist on a literal interpretation of these words; the clouds may be part of the symbolism. It is God who moves the clouds (Isaiah 19:1; Psalms 104:3); and they accompany “the destined Possessor of universal dominion” (Dalman, Words, pp. 242–9). 27. ἀποστελεῖτ. ἀγγέλους. See crit. note. Although αὐτοῦ is probably not genuine, we may translate “His Angels”; cf. Mark 4:26; Mark 4:36, Mark 6:32, Mark 7:2. It is of more moment to make clear that the elect are His than that the Angels are (John 6:37; John 6:39; John 10:14; John 10:16; John 10:27-29; John 17:2; John 17:6; John 17:9; John 17:24). ἐκτεσσάρωνἀνέμων. A colloquial expression found in both O.T. and N.T. It occurs in a papyrus of the second cent. A.D. (Deissmann, Bib. St. p. 248). The sentence is an echo of Deu 30:4 and Zechariah 2:6. The meaning is obvious. Cf. Jeremiah 29:14; Jeremiah 32:37. ἀπʼ ἄκρουγῆςκ.τ.λ. The meaning of this is less obvious. “From the ends of heavens to their ends” (Mt.) means “throughout the whole extent of the heavens.” But here the antithesis between earth and heaven, while it gives a great impression of vastness, is less easy to understand. It seems to mean “throughout space in all directions.” However remote a corner of the universe may be, if any of the elect are there, they will be remembered and gathered in. Cf. 2Ma 1:27; 2Ma 2:7. For Christ’s mention of Angels see on Mark 8:38 and Mark 12:25. 28. Ἀπὸδὲτῆςσυκῆς. Now from the fig-tree; generic, any fig-tree. Often in parables the art. is thus used; ὁσπείρων (Mark 4:3), ὁποιμὴνὁκαλός (John 10:11), ὁἀγαθὸςἄνθρωπος (Matthew 12:35). Fig-trees and olive-trees are specially common in Palestine, but the latter, as being evergreen, would not have served for this lesson. Lk., writing for those to whom the fig-tree might not be familiar, adds καὶπάντατὰδένδρα. τὴνπαραβολήν. As with τοὺςἀγγέλους (Mark 13:27), we may regard the art. as possessive, “her parable” (R.V.). Here and in Mt., A.V. ignores the art., “a parable.” See on Mark 4:3. ὅτανἤδη. “Whenever this has already taken place.” καὶἐκφύῃτὰφύλλα. And putteth forth its leaves (R.V.). This avoids change of nominative. Lk. has προβάλλω without accusative. Both φύω and ἐκφύω are used transitively in LXX. But some MSS. and versions favour ἐκφυῇ, “and the leaves spring forth,” et nata fuerint folia (Vulg.). γινώσκετε. See crit. note. Cognoscitis (Vulg.); “ye recognize,” “your experience tells you.” The remark is true of everyone, and there is no emphatic ὑμεῖς. τὸθέρος. Only in this passage in N.T. It certainly means “the summer” and not “the harvest,” which would be ὁθερισμός (Mark 4:29). Cf. Son 2:11-13. 29. οὕτωςκαὶὑμεῖς. In Mark 7:18, where no comparison is drawn, καί belongs to ὑμεῖς, “ye also.” Here it strengthens οὕτως, even so ye, as often (John 5:21; Romans 5:18; Romans 5:21; 1 Corinthians 15:22; etc.). “Also” may have much the same effect as “even,” but we do not need both as in R.V. The ὑμεῖς is emphatic; “anyone can recognize the signs of the fig-tree, but you disciples must recognize the signs of the times”; ταῦτα is not the end, but the signs of the end. γινώσκετε. This may be indic., as in Mark 13:28, but it is probably like μάθετε in Mark 13:28, imperat. Scitote (Vulg.). There are many passages in which a similar doubt arises, esp. in Jn (Mark 5:39, Mark 12:19, Mark 14:1, Mark 15:18; Mark 15:27) and in 1 Jn (1 John 2:27; 1 John 2:29, 1 John 4:2). ὅτιἐγγύςἐστιν. The nom. is left indefinite, and it is probably impersonal, “the End” (Mark 13:7), or “the Kingdom” (Lk.), or “the time” (Revelation 1:3; Revelation 22:10); but R.V. makes it personal, “He” (James 5:9; Philippians 4:5). The difference is not great. Lk. omits ἐπὶθύραις, which illustrates Mk’s love of fulness. It is a popular expression for nearness; ἐπὶτῇθύρᾳ (Acts 5:9). For the sense cf. 1 Corinthians 16:22. 30. ἀμὴνλέγωὑμῖν. This important Saying (30, 31), with its solemn introduction, has nearly the same wording in all three. οὐμὴπαρέλθῃ. Shall assuredly not pass away; cf. Mark 13:2; Mark 13:19, Mark 9:1; Mark 9:41, Mark 10:15. ἡγενεὰαὕτη. Here, as elsewhere in the Gospels (see on Mark 8:12) this expression can hardly mean anything else than Christ’s own contemporaries; see esp. Matthew 23:36. To make it mean the Jewish race, or the race of believers, or the whole race of mankind, is not satisfactory. But, if any of these be adopted, the sentence is only an expansive way of saying that some persons in some period will see the fulfilment of the predictions. If Christ’s own generation is meant, then we may suppose that either (1) tradition has confused what was said of the destruction of Jerusalem with what was said of the End; or (2) the destruction, as removing Judaism, the great obstacle of the Gospel, was the beginning of the End; or (3) the destruction of Jerusalem is a symbol of the End and is treated as identical with it. 31. ὁοὐρανὸςκαὶἡγῆ. The saying is proverbial for what stands for ever. The material universe will one day come to an end, but Christ’s words will always hold good. Cf. 2 Peter 3:10; Hebrews 1:11-12; Revelation 20:11; Revelation 21:1; Psalms 102:25-27; Psalms 104:29-31; Isaiah 51:6. οἱδὲλόγοιμου. Not merely this prediction, but the whole of His teaching. Cf. οἱἐμοὶλόγοι (Mark 8:38) and ὁἐμὸςλόγος (John 8:31). The great revelation of the Father’s love to His children holds good for ever. 32. περὶδὲτῆςἡμέραςἐκείνης. This can hardly mean anything else than the great day which will bring to an end αἱἡμέραιἐκεῖναι (Mark 13:17; Mark 13:19; Mark 13:24), the day of the Advent (Mark 14:25; Luke 21:34; 2 Thessalonians 1:10; 2 Timothy 1:12; 2 Timothy 1:18; 2 Timothy 4:8). If for a moment the downfall of Jerusalem has been treated as representing the End, this verse (to which there is no parallel in Lk.) definitely distinguishes the two. Christ has given signs by which those who are on the alert may recognize the nearness of the downfall. He now, in very clear and emphatic language, tells His disciples that He can give no hint as to the time of His Advent. He Himself does not know. This is a saying which no Christian would have invented and attributed to Christ. Interpolation (Ambrose) is not credible. οὐδὲοἱἄγγελοι. Not even the Angels; cf. Mark 5:3, Mark 6:31, Mark 8:17, Mark 12:10. Here again Christ solemnly teaches that Angels exist (see on Mark 8:38, Mark 12:25) and He has just stated (Mark 13:27) that Angels will take part in the stupendous events of that Day. Cf. Matthew 13:41; Matthew 13:49; Matthew 25:31; Matthew 26:53. οὐδὲὁυἱός. Nor yet the Son. The other Evangelists represent Christ as speaking of “the Son” in the same absolute manner; Matthew 11:27; Luke 10:22; John 5:19; John 6:40; John 17:1. We have οὐ … οὐδὲ … οὐδὲ … Matthew 6:26; Matthew 12:19 and Revelation 5:3; cf. Revelation 9:4. It was not for any man, not even the Son of Man Himself, “to know times and seasons, which the Father hath set within His own authority” (Acts 1:7). After the Resurrection Christ does not say that He is ignorant; but at this crisis He was not yet glorified, and in this, as in many other things, He condescended to share the ignorance of His disciples; see on Mark 6:5; Mark 6:38, Mark 8:5; Mark 8:22, Mark 9:21, Mark 11:13; John 11:34. The meaning would seem to be, “The Father has not revealed this, not even to Me, the Son.” This, of course refers to the Son as He then was, incarnate and not yet glorified. See Gore, Dissertations, pp. 77–88. εἰμὴὁπατήρ. This goes back to οὐδεὶςοἶδεν: “no one, except the Father,” to which Mt. adds “alone” (μόνος), which covers οὐδὲὁυἱός, words which in Mt. are omitted in important witnesses, but are probably to be retained. That the Father knows this season and day is stated in O.T. (Zechariah 14:7) and in Ps. Sol. 17:23, “Behold, O Lord, and raise up unto them their King, the Son of David, in the time which Thou, O God, knowest” (εἰςτὸνκαιρὸνὃνοἶδαςσὺ, ὁΘεός). Dalman, Words, p. 287. 33. βλέπετε. See crit. note and cf. Mark 13:5; Mark 13:9; Mark 13:23. It is a thread which runs through the whole discourse. ἀγρυπνεῖτε. Be vigilant, “Do not allow yourselves to slumber” (ἄγρυπνος = ἄϋπνος). Neither A.V. nor R.V. distinguishes between this and γρηγορεῖτε (Mark 13:37). The verbs differ little in meaning and in LXX. translate the same Hebrew; moreover St Paul uses them indifferently (Ephesians 6:18; Colossians 4:2); but a change in the Greek should be marked by a change in the English. See on 1 Thessalonians 5:6. Here Mt. has γρηγορεῖτε. Note the characteristic asyndeton and see on Mark 10:14. ὁκαιρός. “The Divinely appointed”; see on Mark 1:15. Mt. has “the day, nor yet the hour.” 34. ὡςἄνθρωπος. Again a characteristic asyndeton (Mt. inserts γάρ), and a characteristically unskilful constr. There is no apodosis to ὡς (Blass § 78. 1), and forgetting that he has used no finite verb Mk inserts καί before τῷθυρ. ἐνετείλατο. It is possible that we here have a Hebraism; “It is as when a man”; but to make ὡς look back to ἀγρυπνεῖτε is a forced constr., unlike Mk. ἀπόδημος. “Gone abroad”; nowhere else in Bibl. Grk. Cf. ἀποδημέω (Mark 12:1; Matthew 21:33; Matthew 25:14; etc.). ἀφεὶςτὴνοἰκίαναὐτοῦ. Superfluous after ἀπόδημος and omitted by Mt. See on Mark 1:32, Mark 6:25. For the combination of participles see on Mark 1:15. τοῖςδούλοις … τὴνἐξουσίαν. To the whole body of his slaves he gave the necessary authority to act during his absence. ἑκάστῳτὸἔργον. To each individual slave he assigned his proper work. καὶτῷθυρωρῷ. R.V. saves the constr. by rendering καί “also”; but confused constructions are so common in Mk that this refinement is less probable. Cf. Mark 3:16-18, Mark 4:15; Mark 4:26; Mark 4:31, Mark 6:8-9, Mark 7:2-5; Mark 7:11-12, etc. See on John 10:3. Neither there nor here is it necessary to give any definite meaning to the door-keeper (John 18:16). Euthymius makes him to be τὸνἑκάστουνοῦν, τὸνἐπιστατοῦνταταῖςθυρίσιτῆςψυχῆς. The general lesson of the parable is that all are to watch. Pastors and rulers of the Church may be meant; but the οἰκονόμος (Luke 12:42; Luke 16:1-8) would seem to represent them (1 Corinthians 4:1; Titus 1:7). Does θυρωρός look back to ἐπὶθυραῖς (Mark 13:29)? γρηγορῇ. A late verb, formed from ἐγρήγορα. 35. πότεὁκύριος. The same as πότεὁκαιρός (Mark 13:23) and ἡἡμέραἐκείνη (Mark 13:32). See Edersheim, The Temple and its Services, p. 120, for striking parallels to this verse. ἢὀψέ. See on Mark 6:48. These are not technical terms, but popular expressions; ἀλεκτοροφωνία occurs nowhere else in Bibl. Grk, but it is found in Aesop’s Fables, 79. Gallicinium is used in a similar way as a popular term for “before dawn,” like our “cock-crow”; noctis gallicinio venit quidam juvenis (Appuleius, Met. 8). The mixture of two adverbs with two substantives, one the acc. of time the other the gen. of time, is quite in Mk’s conversational style; “late, midnight, at cockcrow, or early.” 36. μὴἐλθών. Cf. Luke 12:37-38; 1 Thessalonians 5:6. ἐξαίφνης. If the suddenness causes disaster, the fault lies with those who have not watched. They were warned beforehand that the Coming might be sudden. 37. πᾶσινλέγω. “No one may think that the warning given to a few disciples is no concern of his; the warning is given to all believers.” It was probably given more than once and in more than one form. It has been preserved in more than one form and in a variety of settings, but this and Mark 14:38 are the only places in Mk, who in this chapter may have included words spoken on other occasions. Cf. Matthew 24:37-51; Matthew 25:1-13; Luke 12:35-40; Luke 17:26-35; Luke 21:34-36. Contrast Ezekiel 3:16-21; Ezekiel 33:1-9, where the responsibility is laid on the Prophet. In his Introduction to Revelation 1-3 (p. xiii) Hort says: “It has long been a favourite idea with some Continental writers, an entirely mistaken one, I believe, that the record of our Lord’s own apocalyptic discourse in the first three Gospels includes a kernel or core transcribed from a purely Jewish Apocalypse.” The latest theory with regard to Mark 13 is of a different character: it is stated with great ability by Mr Streeter, Studies in the Synoptic Problem (edited by Dr Sanday), pp. 180–183, 428–436. It is there argued that Mk has accepted as a genuine record of a discourse by Christ what is really a Christian Apocalypse, composed shortly after the fall of Jerusalem, to encourage the despondent by showing that the delay of the Coming had been foreseen by the Master, and especially to warn believers against Anti-Christs and false Christs. It is admitted that this composition contains a few genuine Sayings of our Lord, e.g. Mark 13:1-2; Mark 13:11; Mark 13:15-16, and most of 28–32; also that Mt. derived his version of the discourse from Mk, and not from another recension of this Christian Apocalypse. The theory is very far from being proved, and being entirely destitute of documentary evidence it is incapable of proof. As an hypothesis it is not required. Even those who deny that Christ had any supernatural insight into the future cannot point to anything which must have been written after the event. The one solid fact is that some Sayings of our Lord as reported by Mt. “conform more closely to the conventional apocalyptic pattern” than similar Sayings as reported by Mk, and that there is still less of this conventional apocalyptic element in the Sayings which are reported by both Mt. and Lk. But, as Mr Streeter himself admits in a later volume (Foundations, p. 112), “the conclusions I was then inclined to draw from it were, I now think, somewhat too sweeping.” There is nothing in the substance of the discourse which is unworthy of the Master, and there is nothing in the wording of it that is conspicuously unlike the style of the Evangelist. In this respect it is very unlike the last twelve verses of Chap. 16, which cannot have been written by Mk. Even in those verses which are supposed to contain no genuine Sayings of Christ there are things which are characteristic of Mk’s style; e.g. the conversational ἐπηρώτα in the sing. (Mark 13:3); ἤρξατο (Mark 13:5); freq. asyndeton (Mark 13:7-9); the superfluous ἥνἔκτισενὁθεός (Mark 13:19), and οὓςἐξελέξατο (Mark 13:20), and ἐπὶθύραις (Mark 13:29), and ἀφεὶςτὴνοἰκίαναὐτοῦ (Mark 13:34); asyndeton (Mark 13:23); the forcible but illogical combination of earth and heaven (Mark 13:27); asyndeton (Mark 13:33-34); the combination of participles, ἀφεὶς … καὶδούς (Mark 13:34); loose constructions (Mark 13:34-35). It is hardly likely that so many features of Mk’s style would have been found in a discourse, all of which was taken from a source which ex hypothesi was already in writing. Mr Streeter himself points out that Mk “would not have composed the Apocalypse but, accepting it as authentic, inserted it whole.” It is more to the point to remark with Milligan (N.T. Documents, p. 146), that we here see to how large an extent Christ “availed Himself of current Jewish imagery in His teaching.” We may also remark that throughout the prediction it is the destruction of the Temple and of Jerusalem that is prominent; about Christ’s own death there is nothing. 1. Ἦνδὲτὸπάσχα. Mt. puts this remark into the mouth of Christ, and he omits τὰἄζυμα, which is either confusing or superfluous. The Passover on Nisan 14 was distinct from the [3319] of Unleavened Bread, which lasted from the 15th to the 21st (Leviticus 23:5-6; Numbers 28:16-17; 2 Chronicles 30:15; 2 Chronicles 30:21; etc.). But it was usual to treat them as one festival. Josephus does so expressly (Ant. II. xv. 1, XIV. ii. 1), though he knows that they are distinct (Ant. III. X. 5, IX. xiii. 3). Note the unusual δέ, marking the change of subject, and see on Mark 7:24, Mark 10:32, Mark 15:16. [3319] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. μετὰδύοἡμέρας. This is perplexing, and we do not get much help from Hosea 6:2; “He will revive us after two days or on the third day,” where “on the third day” is not the same as “after two days,” but adds a day; “after two or three days” is the meaning—a common expression for a period which cannot or need not be exactly defined. If “after three days” (Mark 8:31, Mark 9:31, Mark 10:34) means “on the third day,” then “after two days” should mean “on the second day,” for which αὔριον would have been simpler. But Mk nowhere uses αὔριον. We are probably to understand that what follows took place on the Wednesday, the day before the Synoptic Paschal Supper and two days before the Johannine Passover. ἐζήτουν. The discussion took some time. Mt., as often, has the aor., συνεβουλεύσαντο, and instead of the Scribes (Mk, Lk.) he has here and in Gethsemane “the elders of the people.” Cf. Matthew 21:23 = Mark 11:27. ἐνδόλῳ. They were agreed about that; the question was what kind of δόλος. 2. Μὴἐντῇἑορτῇ. That meant immediate action or postponement for ten days, and the latter might easily involve His escape. When the Galilean pilgrims returned home, He would go with them. μήποτεἔσται. For fear there shall be. The indic, shows that they regard the result as certain; arrest during the Feast is sure to produce a tumult; μάλισταγὰρἐνταῖςεὐωχίαιςαὐτῶνστάσιςἅπτεται (Joseph. B.J. I. iv. 3). Cf. Hebrews 3:12 and Lightfoot on Colossians 2:8. 3. ἐνΒηθανίᾳ. That our Lord should be at a supper at Bethany on one of the days before the Passover is what we should expect from Mark 11:11-12, and one would gather from Mt. and Mk that the supper toot place on the evening of Tuesday or Wednesday. But Jn quite distinctly places it before the Triumphal Entry, perhaps on the Friday of the previous week; see on John 12:1. The precision in Jn is not likely to be erroneous, and we must suppose that Mk, followed by Mt., has recorded this event after others which really preceded it. The wish to bring it into close connexion with the treachery of Judas may have caused the displacement. ἐντῇοἰκίᾳΣίμωνος. That the owner of the house was called Simon, and that at a meal in his house a woman anointed Christ from an alabaster, are the reasons why, already in Origen’s time, this narrative was confused by some persons with that in Luke 7:36-50. Almost everything else is different, and “the leper” seems to be added here to distinguish this Simon from any other, for Simon was one of the very commonest of names. The difficulty of believing in two anointings is infinitesimal; one such might easily suggest a repetition. Whereas the difficulty of believing that Mary of Bethany had ever been “a sinner” is enormous. There is no evidence of a previous evil life, and what we know of her renders a previous evil life almost incredible. τοῦλεπροῦ. We are not told that he was present. If he was presiding as entertainer, he must have been cured of his malady. It is probable that some curable skin diseases were regarded as leprosy; and a cured “leper” might still be known as ὁλεπρός. κατακειμένουαὐτοῦ. This second gen. abs. is quite in Mk’s conversational style. γυνή. There is no hint that she was related to Simon; and that she was his wife, daughter, or sister are improbable conjectures. She may have been still alive when Mk and Mt. wrote, but dead when Jn wrote; hence they might prefer not to name her, while he had no reason for abstaining. Or he happened to know her name, whereas they did not. The case of Malchus is parallel (see on Mark 14:47). ἀλάβαστρον. The word is all genders, but in class. Gk the termination is -ος, masc. or fem. Boxes or phials for holding unguents were called “alabasters” even when made of other material; but Pliny says that unguents keep best when kept in alabastris (N. H. xiii. 2). Cf. Hdt. iii. 20. In N.T., and probably in LXX., μύρον, “ointment,” is distinguished from ἔλαιον, “oil.” Trench, Syn. § xxxviii. Here μύρου is virtually an adj., ἀλ. μύρου=“unguent-box”; and νάρδουπιστικῆς tells what kind of unguent, and of what quality. The kind is that made from a well-known plant found chiefly in India. Tristram, Nat. Hist. of the Bible, p. 485. The quality denoted by πιστική is uncertain, but “potable”= “liquid” (πίνω) may be dismissed. “Trustworthy”=“genuine” is possible. Unguents were often adulterated. The only safe course is to transliterate, “pistic,” and leave the word unexplained; it evidently implies that the ointment used was specially good. See on John 12:3 and cf. Son 1:12. πολυτελοῦς. Horace offers to give a cask of wine for a very small box of good ointment (Carm. IV. xii. 17). Cf. 1 Timothy 2:9; 1 Peter 3:4. συντρίψασα. Mk alone tells us that she broke the box or phial, possibly in eagerness to pour out the whole contents quickly. Renan’s suggestion may be right that she did not wish the alabaster to be used again for a less worthy purpose (Vie, p. 373, ed. 1863), just as wine-glasses are sometimes broken to show honour to the person whose health has just been drunk. But this is less probable, for she breaks the alabaster before anointing Him, not after. The verb implies violence (Mark 5:4; Revelation 2:27), but the vessel would be fragile. Note the participles. κατέχεεν. Mt. retains the imperf. and adds ἐπί before κεφαλῆς, which here is probably governed by the κατα-. Verbs compounded with κατά often take a gen.; κατακυριεύω, καταφρονέω, κατεξουσιάζω, κατηγορέω, κ.τ.λ. See crit. note. Jn says that she anointed Christ’s feet and wiped them with her hair, as the sinner wiped her tears from His feet before anointing them (Luke 7:38). She could anoint either head or feet from behind, as He reclined on a couch. 4. ἦσανδέτινες. By his silence as to who these were Mk again spares the Twelve. Mt. says that it was the disciples who were indignant, while Jn states that it was Judas who gave utterance to the resentment, because the loss of the costly ointment meant the loss of money which he could have stolen. In all these cases, Mary, Judas, Peter and Malchus, earlier Evangelists may have been ignorant of the names or may have suppressed them. Jn knew the names, and when he wrote there was no need for suppression. It is not often that Mk is more considerate of the Twelve than Mt. is. πρὸςἑαυτούς. Among themselves (R.V.) rather than “within themselves” (A.V.). There would be some exclamations or looks of disapproval. See on Mark 11:31, where Vulg. has secum; but here intra semet ipsos. ἡἀπώλεια. A very rare use of ἀπώλεια, which usually has the intrans. meaning of “perdition” (Matthew 7:13; John 17:12; etc.). Cf. ὁοἶνοςἀπόλλυται (Mark 2:22). γέγονεν. The destruction has taken place and the loss abides. 5. ἠδύνατογάρ. Explanation of their strong disapproval. See crit. note. ἐπάνωδηναρίωντριακοσίων. All one term, and gen. of price; “for over-200-denarii.” The ἐπάνω has no effect on the case; cf. ὤφθηἐπάνωπεντακοσίοιςἀδελφοῖς (1 Corinthians 15:6). See on Mark 6:37 respecting the amount. Mt., as usual, omits the amount. See on Mark 5:13. ἐνεβριμῶντο. They went on murmuring against her. Mt. has ἠγανάκτησαν. 6. Ἄφετεαὐτήν. This must mean Let her alone rather than “Allow her”; sinite eam (Vulg.). It was too late to prevent her. κόπουςπαρέχετε. Κόπος is a “blow,” and hence “worry” or “wear and tear”; Luke 11:7; Galatians 6:17. So also in papyri. καλόνἔργον. “It was a beautiful act that she wrought on Me.” 7. πάντοτε. First with emphasis; At all times ye have the poor with you. It is worth while to distinguish πάντοτε from ἀεί, which is much less freq. in N.T., and is never used by Mk; see on 2 Corinthians 4:10. These words, with But Me ye have not at all times, are in all three, and we cannot doubt their authenticity. Considering His teaching about the poor (Mark 10:21; Luke 14:13; Luke 14:21; Luke 16:20; John 13:29), we may feel certain that no one would have invented such a Saying for Him. The πάντοτε after αὐτοῖς is probably genuine; see crit. note. It emphasizes the permanent possibility of benevolence. There is no contradiction between the promise of His perpetual spiritual Presence (Matthew 18:20; Matthew 28:20) and this statement that the opportunity of doing honour to His Body would not be perpetual. 8. ὃἔσχενἐποίησεν. She did what she could. This class. use of ἔχω is freq. in Lk. (Luke 7:42; Luke 12:4; Luke 14:14) and Acts (Acts 4:14; Acts 23:17-19, etc.). For the sense see on 2 Corinthians 8:12. προέλαβενμυρίσαι. She hath been beforehand in anointing. She anticipated the funeral rite. Jn tells us that myrrh and aloes, but not unguents, were placed round the Body, and Mk and Lk. say that women prepared to anoint Him, but that He had risen before they could do so. So Mary alone has this honour. Μυρίζω is classical, but occurs here only in Bibl. Grk. Professional embalmers were called ἐνταφιασταί, and ἐνταφιάζω = “embalm” (Genesis 50:2). So also in papyri. 9. ὅπουἐὰνκηρυχθῇ. Cf. Matthew 12:32. In the first and second centuries A.D., the substitution of ἐάν for ἄν after ὅπου, ὅς, etc. was common. Deissmann, Bib. St. p. 203; J. H. Moulton, p. 42. τὸεὐαγγέλιον. See on Mark 1:1; Mark 1:14. Mk and Mt. record this promise, but do not tell the woman’s name; Jn tells the name, but does not record the promise. εἰςὅλοντ. κόσμον. Cf. Mark 13:10. That salvation is for the whole of mankind is clearly given in our earliest Gospel. For this use of εἰς see on Mark 1:39; Winer, p. 517. μνημόσυνον. Late Grk, freq. in LXX. Syr-Sin. has “when the gospel shall be preached throughout the whole world, there will be a memorial of what she has done.” 10. ἸούδαςἸσκαριώθ. In mentioning the traitor here each Evangelist has something characteristic. Mk has Ἰσκαριώθ: he never has Ἰσκαριώτης. Mt. has ὁλεγόμενοςἸσκαριώτης, Lk. has τὸνκαλούμενονἸσκαριώτην. All three give without comment the mournful fact that the traitor was “one of the Twelve.” The art. here, ὁεἷςτ. δώδεκα, looks as if “one-of-the-Twelve” had become a sort of sobriquet for Judas. παραδοῖ. See on Mark 4:29. Although Judas is called προδότης, yet προδίδωμι is not used of his crime. It is a rare verb in Bibl. Grk, but here [3320] has προδοῖ and Vulg. has proderet. Cf. 2 Kings 6:11; 4Ma 4:1. It is not probable that the Sanhedrin had publicly offered a reward, and that “Judas called in answer to an advertisement.” [3320] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 11. ἐχάρησαν. The offer freed them from a grave difficulty. Now they could act before the Feast began. They would not have ventured to make such a proposal to a disciple of Jesus. That one of His most intimate associates should volunteer to betray Him was an amazing advantage. Moreover it was evidence that the influence of Jesus was on the wane, ὅτικαὶὑπὸτῶνμαθητῶνἤρξατομισεῖσθαι (Euthym.). ἐπηγγείλαντο. So also Lk. (συνέθεντο), while Mt. says that Judas was paid there and then thirty pieces of silver. Such discrepancies are of no moment. In order to identify the coins paid to Judas with the treasure brought by the Magi, the Narrative of Judas of Arimathaea (ii.) makes them pieces of gold. Thirty shekels would be about 120 denarii, which would buy what £10 or £12 would buy now. It is not improbable that the priests would be willing to pay in advance so moderate a sum for so great a service, and it is probable that Judas would insist on at least a substantial instalment. Hastings’ D.B. art. “Money,” p. 428. ἐζήτει. He began to seek. Hitherto it had been the hierarchy who were casting about for a good opportunity (Mark 11:18, Mark 12:12, Mark 14:1). Now it is Judas who has to do so; they have secured a competent agent. What follows shows how he was baffled until after the Supper; the arrangements were carefully kept secret. It is remarkable how objectively Mk, and indeed all the Evangelists, treat the conduct of Judas. He was an intimate disciple, one of the Twelve, and he betrayed his Friend and Master to His implacable enemies for money and with a kiss. There is no need to say anything more. Probably money was only one of the motives. Judas saw that Jesus had failed, and he hastened to make terms with the victorious side. It is possible that there were selfish elements in his reasons for attaching himself to Jesus, and that these had gone on increasing, to the extinction of nobler motives, as the prospect of personal advancement grew less. That the motives for the betrayal were in any respect good is not credible. 12. τῇπρώτῃἡμέρᾳτ. ἀζύμων. It is possible that here we have the beginning of the divergent chronology respecting the Passover, as given by the Synoptists on the one hand and by Jn on the other. The Synoptists, in a confused and not very consistent way, place the Paschal Supper on Thursday evening. Jn, with great precision and with complete consistency, places the Passover on Friday evening, when it and the Sabbath began simultaneously. The better course is to abide by the Johannine tradition and assume that our Lord, knowing that He could not have the Paschal Supper at the right time, held it a day in advance. It is incredible that the Sanhedrin sat during the Passover night to try Jesus, and that He was executed with the two robbers on the first day of the Feast. All four Evangelists place the Crucifixion on the day before the Sabbath, i.e. on Friday. The question is, which day was the 14th Nisan? ἔθυον. Imperf. of customary action. The verb, like σφάζω (1 John 3:12; 1 Samuel 15:33), although often used of sacrifices, is not sacrificial in meaning (Luke 15:23; John 10:10; Acts 10:13). Here A.V. has “kill,” with “sacrifice” in the margin; in 1 Corinthians 5:7 it has “sacrifice,” with “slay” in the margin. In 1 Corinthians 10:20, “sacrifice” is required by the context. Ποῦθέλεις; The association of the Twelve with Jesus has become so close that none of them thinks of celebrating the Passover with his own family. Relations of some of them would come up to Jerusalem for the Feast. They were probably ignorant of our Lord’s intention of having a Paschal Supper before the time. Christ seems to have kept both time and place secret till the last. The treachery of Judas must not be allowed to act till the appointed hour had come, and no miracle was needed to effect this; careful precaution sufficed. 13. ἀποστέλλειδύο. See on Mark 11:1. Lk. tells us that the pair were Peter and John, probably the oldest and youngest of the Twelve, certainly two that had been specially selected on previous occasions. Neither here, nor at the Supper, is there mention of a lamb, and it is very improbable that there was one. If the hypothesis that Christ anticipated the time for celebrating the Passover is correct, the disciples could not get the priests to kill the lamb before the time. Moreover, the whole company ought to be present in the Temple at the killing of the lamb (Exodus 12:4-6), and two disciples would not suffice for this. Above all, there would be no need of a typical lamb, when the true Paschal lamb was present, ready to be offered, but not yet slain. Ὑπάγετεεἰςτ. πόλιν. This shows that they are outside Jerusalem, perhaps at Bethany. ἀπαντήσειὑμῖνἄνθρωπος. This remarkable detail is omitted in Mt.’s very abbreviated narrative. The man’s carrying water shows that he was a servant, not the owner, who is in the house (Mark 14:14). Slaves or women fetched water for the household (Deuteronomy 29:11; Joshua 9:21-27; John 4:7). That this was the master of the house drawing water on 13th Nisan for making the leaven, is a useless suggestion; no evidence as to the day can be got from a servant fetching water. As in the case of the colt (Mark 11:2-3), there is room for doubt whether our Lord had arranged matters beforehand or not. It might have been agreed that the man carrying water should be ready to meet the disciples. But this is not the impression which the narratives give us. Apparently Christ had arranged with the owner that the Paschal meal should take place at his house; but His telling the disciples that they would meet one of this man’s servants, and that by following this servant they would find the house, is evidently regarded as supernatural prescience. If there had been any desire to invent a sign of supernatural prescience, our Lord would have been made to predict something more remarkable than a man carrying a pitcher. Vulg. is again capricious; here it has laguenam aquae bajulans; in Lk. amphoram aquae portans, the Greek being the same. So also in what follows; here Ubi est refectio? in Lk. Ubi est diversorium? 14. Ὁδιδάσκαλοςλέγει. In all three; the words show that Jesus was known to the owner, and seem to imply that He had previously asked for a room. Victor would have it that the man did not know Jesus, and that his immediate obedience shows what power Jesus had. τὸκατάλυμάμου. Perhaps not the same as the ἀνάγαιον which was granted. Christ may have asked for the common guest-room on the ground floor, but the man gave Him his private room, above the guest-room, the best that he had. On the identification of this ἀνάγαιον with the ὑπερῷον of Acts 1:13, and placing it in “the house of Mary, the mother of Mark” (Acts 12:12), and the consequent identification of “the goodman of the house” with the father of Mark, see Sanday, Sacred Sites of the Gospels, p. 77; Edersheim, Life and Times, II. p. 485; Zahn, Introd. to N.T. II. p. 493. The identifications are very attractive, but the evidence is slight; see further on Mark 14:51. That the man with the pitcher was Mark the Evangelist, son of “the goodman,” a conjecture as old as Alexander Monachus of Cyprus (c. A.D. 550), is almost as improbable as that he was the goodman himself. The μου after κατάλυμα (see crit. note) is important; it proves that Christ had some claim on the owner, and is strong evidence that He had arranged with the man for a room. 15. αὐτὸςὑμῖνδείξει. A further note of prescience. The man will himself conduct the disciples to the upper room, which will be found in complete order, set out with rugs on the couches. This might mean no more than that the man was certain that the room would be required by some one for the Paschal meal; but it looks as if “the Master” had bespoken a room. ἀνάγαιον. Anything raised above the ground, “upper floor” (Xen. Anab. V. iv. 29), upper room. MSS. vary much in spelling; ἀνόγαιον, ἀνώγεων, ἀνώγεως, ἀνώγαιον, ἀνώγεον, but the best MSS. have ἀνάγαιον, which is confirmed by papyri with καταγαίῳ, κατάγειον. The word was originally an adj. and it is so treated in [3321] ἀνάγαιονοἶκον. The Latin renderings vary also; cenaculum (Vulg.), medianum (a), pede plano locum (b), in superioribus locum (c e), superiorem domum (d in Lk.). [3321] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 16. καθώς. Even as. Both Mk and Lk. insist on the exact agreement of the disciples’ experiences with the details which Christ had foretold, just as Lk. does with regard to the directions about the colt (Luke 19:32). Mt. in both places says that the disciples did as they were told. Here he omits the details, and therefore cannot remark on the exact fulfilment of Christ’s predictions. Here, Mark 4:33, and Mark 15:8, R.V. fails to give the force of καθώς. ἡτοίμασαν. The apparent contradiction between the room being already ἕτοιμον and the disciples having to “make ready” does not trouble Mk, but it is avoided by Lk. There is no real inconsistency. The room was ready for a meal, but there was no food provided. This the disciples had to see to. 17. ὀψίαςγενομένης. The evening of the same day. For a description of the probable surroundings see Edersheim, Life and Times, II. pp. 488 f., The Temple and its Services, pp. 194 f. 18. ἀνακειμένων. Cf. Mark 2:15, Mark 6:26. The original custom of standing for the Passover had long been abandoned. Instead of commemorating the fear and haste of the flight from Egypt, they enjoyed the security and repose of their abode in the Land of Promise. Ἀμὴνλέγωὑμῖν. With all solemnity the amazing disclosure is made. Evidently Judas had escaped suspicion; no one at once thinks of him. Lk. places the disclosure at the end of the section. From this point onwards Lk. treats Mk with very great freedom and evidently has other authority, possibly oral. Sir John Hawkins calculates that Mt. adheres to Mk’s language very nearly twice as closely as Lk. does, and there are eleven cases in which Lk. changes the order of Mk, where Mt. retains it (Studies in the Synoptic Problem, pp. 76 f.). Cf. John 13:21. ὁἐσθίωνμετʼ ἐμοῦ. Mk alone has this. To Orientals it was an additional horror, for hostile action against a man was absolutely precluded by eating bread with him. Cf. Psalms 41:9. The words come last with tragic effect. 19. ἤρξαντολυπεῖσθαι. See crit. note. The asyndeton is impressive; the festal meal was at once turned to mourning. But no disciple doubts the truth of the Master’s words; sooner than that each suspects himself, πιστεύοντεςτῷτὰςκαρδίαςεἰδότιπλέονἢἑαυτοῖς (Theoph.). Leonardo’s fresco depicts this crisis. εἷςκατὰεἷς. This ungrammatical idiom is not found in classical writers, but it and similar expressions are not rare in late Greek; τὸδὲκαθʼ εἷς (Romans 12:5); ἀνὰεἷςἕκαστος (Revelation 21:21); ὁκαθʼ εἷςδὲτῶνφίλων (3Ma 5:34); εἷςκαθʼ ἕκαστος (Leviticus 25:10, A text, which Deissmann, Bib. St. p. 138, is inclined to support). Perhaps the prep. was treated as an adv. Μήτιἐγώ; Surely it cannot be I? Cf. Mark 2:19, Mark 4:21. If Mt. is drawing an inference, it is a safe inference, when he tells us that Judas also asked this question. Not to have asked with the rest would have attracted attention. 20. Εἷςτῶνδώδεκα. This also is peculiar to Mk, as is the probably genuine ἕν ([3322][3323][3324] before τρύβλιον. All three points serve to bring out the enormity of the crime. The traitor is one of the Twelve, eating with Him whom he is about to deliver up to His enemies, and even dipping his morsel in one and the same dish with Him. The τρύβλιον was perhaps the bowl of sauce into which pieces of unleavened bread were dipped. This declaration does not make known who is the guilty one. Later in the meal Christ’s giving a dipped morsel to Judas lets John know who is the traitor. [3322] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [3323] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [3324] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. 21. ὁμὲνυἱὸς … παραδίδοται. Here again all three have almost exactly the same words, and they are doubtless original. Obadiah 1:7 or Micah 7:6 might have been quoted with effect; but Christ’s words have no parallel in O.T. For μὲν … δὲ …, which is rare in Mk, cf. Mark 14:38 and Mark 12:5. ὑπάγει. This expresses better than πορεύεται (Lk.) that the going is a going away (John 6:67), and such is departure from this life (John 7:33; John 13:3; John 16:5; John 16:10; John 16:17). Moreover, the verb implies the voluntariness of His departure; τὸἑκούσιονἡλέξιςἑρμηνεύει (Victor). Hence καθὼςγέγραπται expresses the exact agreement between His voluntary action and the Father’s revealed will. οὐαὶδὲτῷἀνθρώπῳ. But alas for the man; see on Mark 13:17. The οὐαί expresses lamentation over a condition so awful. God’s decrees respecting the Son of Man did not require the treachery of Judas. Of his own free will he committed a sin which brought about the fulfilment of the decrees in a particular way, and for that he is condemned. Again and again Christ had tried to win him back; Mark 4:19, Mark 9:50, Mark 10:23, Mark 11:17, Mark 12:43, Mark 14:7 record words which might have influenced Judas, and which in some cases may have been meant for him. This statement of the lamentable condition of ὁἄνθρωποςἐκεῖνος (Mark 12:7), and this proof that he is still treated with consideration (for he sees that Christ knows of his guilt and yet does not name him), are his Master’s last efforts to waken his conscience. διʼ οὗ. In all three; Judas is Satan’s instrument (Luke 22:3; John 13:2; John 13:27) in causing the death of the Messiah. καλὸναὐτῷ … ἐκεῖνος. Not in Lk. It is possible to interpret thus; “It were good for the Son of Man if Judas had not been born.” But the interpretation is inadmissible. Christ is not speaking of His own fears, but of the fearful condition of Judas. A man may so misuse his life as to make it a curse instead of a blessing. As Jerome (on Mt.) says; simpliciter dictum est, multo melius est non subsistere quam male subsistere. Cf. Mark 9:42 and Enoch xxxviii. 2. The repetition of ὁἄνθρωποςἐκεῖνος closes the utterance with a mournful cadence; “good were it for him if he had not been born—that man.” Cf. Mark 2:20. Syr-Sin. omits the cadence. The departure of Judas may perhaps be placed here. It is impossible to determine whether he partook of the Eucharist or not. 22. ἐσθιόντωναὐτῶν. The Evangelist seems to be anxious to make clear that two memorable events of that evening, the disclosure about the presence of a traitor (Mark 14:18), and the Institution of the Eucharist, took place during the meal. λαβὼνἄρτον. He took one of the cakes of bread and acted as He did at the feeding of the 5000 (Mark 6:41) and of the 4000 (Mark 8:6), breaking, blessing, and distributing to the disciples. But on this occasion there is no distribution by the disciples to others. That came later, when, in accordance with the Lord’s command (1 Corinthians 11:24-26), the Eucharist became a permanent Christian rite. Syr-Sin. omits λαβών, “as they did eat bread.” We cannot insist that ἄρτος must mean leavened bread, and that therefore the meal cannot have been the Passover. The conclusion is right, but the premise is precarious. It is unlikely that at such a time the disciples would provide leavened bread. St Paul’s account of the Institution is the earliest; but that of Mk and Mt. is independent of it. Their narrative has some features which are not in his; εὐλογήσας of the bread and εὐχαριστήσας of the cup, Λάβετε of the bread, λαβὼνεὐχαριστήσαςἔδωκεν of the cup, their all drinking of it, the Blood being ἐκχυννόμενονὑλὲρπολλῶν, and the declaration οὐμὴπίω … τοῦΘεοῦ. On the other hand, St Paul gives two features which are not in Mk or Mt. He places a considerable interval between the bread (during supper) and the cup (after supper), and he records the important charge τοῦτοποιεῖτεεἰςτὴνἐμὴνἀνάμνησιν. What seems to be the true text of Lk. is silent about both. Five features are in all four narratives; taking bread, thanksgiving or blessing, breaking, “This is My Body,” and the mention of a cup. The first three give us ritual which may be said to be Divinely appointed. There is probably no difference in meaning between εὐλογήσας (Mark 6:41 of the 5000) and εὐχαριστήσας (Mark 8:6 of the 4000). Both are used of the bread, and refer to the utterance in which Christ blessed God and gave thanks. Both verbs contain the εὖ which appears also in εὐδοκία and εὐαγγέλιον. It is remarkable that there is so little agreement as to the exact words spoken; the exact words are not of supreme importance. It is having the mind of Christ and acting in His spirit that must be secured. τοῦτόἐστιντὸσῶμάμου. Our Lord’s human Body was present and His Blood had not yet been shed. Therefore all carnal ideas respecting the meaning of these words are excluded. Few words in Scripture have given rise to more controversy. All that it concerns us to know is certain; that those who rightly receive the Eucharist spiritually receive Christ. How this takes place has not been revealed and cannot be explained. Nor is any explanation necessary for right reception. See Hastings’ D.B. art. “Lord’s Supper” and the literature there quoted; also Robertson and Plummer on 1 Corinthians 11:23 f. 23. λαβὼν … εὐχαριστήσας. Characteristic combination of participles; see on Mark 1:15. ἔδωκεν … ἔπιον. Mk adds πάντες with emphasis, and Mt. transfers πάντες to Christ’s command. It was not necessary to state this of the bread, which Christ seems to have given to each one; in any case, each has his separate morsel. But the cup was handed to only one of them. Some might have passed it without drinking, or it might not have gone the whole way round. Mk desires to make clear that all drank. In the later ritual of the Passover several cups were passed round at intervals. It is futile to attempt to identify the Eucharistic cup with one of these. The ritual may or may not have been the same. 24. τὸαἷμάμου. No narrative makes mention of the blood of the Paschal lamb. “My Blood of the covenant” is an allusion to Exodus 24:6-8, where see Driver. The attempts to show that the Lord’s Supper was celebrated with bread alone have failed as signally as the attempts to derive the breaking of bread from the Eleusinian mysteries. τὸἐκχυννόμενον. Which is being shed; what is near and certain is spoken of as present. Cf. ἀποφορτιζόμενον, Acts 21:3. ὑπὲρπολλῶν. On behalf of many, “many” being opposed, not to “all,” but to “one” or “few.” Christ was one dying for many and for a great many more than His personal disciples. These “many” are one of the parties to the covenant with God which is ratified by the Blood of Christ. See on Mark 10:45. 25. οὐκέτιοὐμὴπίω. Characteristic accumulation of negatives; cf. Mark 3:27, Mark 9:8, Mark 11:2, Mark 12:34, etc. The οὐκέτι (see crit. note) implies that Christ partook of the cup, in accordance with what is known of Paschal ritual, before passing it to the disciples. He partakes of this Paschal supper, but it is His last. In these mysterious words He seems to be bidding farewell to the Jewish dispensation under which He had lived. This saying also could hardly have been invented. The prescribed Jewish blessing, before drinking wine, runs “Blessed art Thou, O Lord our God, King of the Universe, who createst the fruit of the vine” (Authorized Daily Prayer Book, p. 287). τοῦγενήματοςτῆςἀμπέλου. An O.T. expression for wine (Numbers 6:4; Isaiah 32:12; Habakkuk 3:17). In all three Gospels here, as in 2 Corinthians 9:10, γένημα (γίνομαι), not γέννημα (γεννάω), is right. The latter is right Matthew 3:7; Matthew 12:34; Matthew 23:33; Luke 3:7. Deissmann, Bib. St. p. 184. καινόν. Not νέον as in Mark 2:22; it is not the newness opposed to maturity, but the newness opposed to what is obsolete, the newness of the new heaven, that is meant. Our Lord retains the common picture of the Kingdom as a festal scene in which there is a banquet; the picture suggests “love, joy, and peace,” which are chief among spiritual possessions. The picture is found in both O. and N.T. Cf. 2Es 2:8; Book of the Secrets of Enoch, viii. 26. ὑμνήσαντες. They sang one or two Psalms, probably 136, or 115–118, before leaving the room. ἐξῆλθον. This perhaps corresponds with John 14:31 (see notes there), but more probably with John 18:1. Going out of the city to the Mount of Olives was His usual practice (Mark 11:1; Luke 22:39), and therefore would not surprise the Eleven. Probably even St John did not know that Judas would accomplish his treachery that night. 27. Πάντες. There will be no exception; not one will stand the shock of the arrest and execution of the Master. Πατάξωτ. ποιμένα. This quotation differs from both [3325] and [3326] texts of LXX. and also from the Heb. See on Zechariah 13:7 and also Swete, Intr. to O.T. in Greek, p. 393. The quotation is made by Christ, not by Mk, and the truth of the saying has often been verified in history. The change from the imperat. (πατάξατε or πάταξον in LXX.) to the future (Mk, Mt.) makes the saying more suitable to the context, for it is God who will smite the Shepherd. The saying may have been a proverb before Zechariah used it, and it may have existed in both forms. In Zech. the sheep are the members of the Jewish Church; here they are primarily the Apostles (Mark 14:50), but other followers may be included. [3325] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [3326] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. 28. ἀλλά. Mt. has δέ, which does not mark so clearly the contrast between the sad scattering of the flock through the death of the Shepherd and its happy reunion through His Resurrection; After I am raised up. προάξω. The verb suggests another contrast; between His going before them to Jerusalem to suffer and die (Mark 10:32) and His going before them to a meeting place in the chief scene of their life with Him. This prediction of a meeting in Galilee is required to explain Mark 16:7 and Matthew 28:6, and we may be sure that it was uttered. As usual (Mark 8:31, Mark 9:31, Mark 10:34), Christ adds to the prediction of His death the comforting promise of rising again; but it seems to have made little impression on the Apostles until after its fulfilment. Even then they derived little comfort from it until He appeared to them. That they believed that He had appeared to them because they were so convinced that He would rise again is against all the evidence that we possess. 29. ὁδὲΠέτρος. For the second time Peter impulsively contradicts a prediction of the Master, whose severe rebuke (Mark 8:33) has for the moment been forgotten. The emphatic repudiation of the possibility of his own faithlessness is thoroughly characteristic of his affection and of his self-confidence. On a former occasion he claimed credit for the whole band (Mark 10:28). Here he claims exemption from weakness for himself. He admits the possibility of the others breaking away. Εἰκαί. See crit. note. This combination indicates that what is supposed is conceded as being a fact (Luke 11:8; Luke 18:4; 2 Corinthians 12:11; etc.). The exact difference between εἰκαί and καὶεἰ is not easy to mark in English, and is not always the same. In most of the instances of καὶεἰ in N.T. καί is a mere conjunction, “and if”; e.g. Matthew 11:14. Winer, p. 554. ἀλλʼ οὐκἐγώ. We often have ἀλλά after εἰκαί. Anything else may be possible, but not that Peter will fail. It is strange that Jerome should say of this non est temeritas. 30. Ἀμὴνλέγωσοι. The prediction of his almost immediate failure is made with great solemnity: λέγωσοι is in all four Gospels, and Lk. and Jn are quite independent of the other two and of one another. Lk. and Jn place the prediction in the supper-room, Mk and Mt. place it during the walk from the room to the Mount of Olives, and Lk.’s narrative differs considerably from Jn’s. Some suppose that there were three predictions, two in the room and one afterwards. It is unlikely that the prediction was repeated. These divergences about details are of little moment, and we have no means of determining which tradition is nearest to the actual facts. See on John 13:38. σὺσήμερονταύτῃτῇνυκτί. The σύ, though omitted by [3327][3328][3329][3330] and Old Latin texts, is probably genuine; it answers to Peter’s confident ἐγώ. We have here another instance of Mk’s fulness, and of Mt. and Lk. each taking different parts of Mk’s full expression, Lk. having σήμερον and Mt. ταύτῃτῇνυκτί. See on Mark 1:32; Mark 1:42, Mark 15:26. According to Jewish reckoning the day had begun at sunset, and σήμερον would mean “before the next sunset.” “This night” therefore greatly abbreviates “to-day.” The denial will take place within a very few hours. [3327] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3328] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [3329] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [3330] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. δίς. This may safely be regarded as original; see crit. note. It is confirmed by the Fayûm fragment, and the fact that Mt., Lk., and Jn mention only one cock-crowing makes omission more probable than interpolation. Travellers tell us that in the East cocks crow with extraordinary regularity at certain hours, about twelve, two, and five o’clock. Tristram, Nat. Hist. of the Bible, p. 221. But our Lord is not predicting the hours at which the denials will take place; nor is the obvious meaning, that before the cock crows a second time there will have been three denials, the only point. Our Lord foretells that the first cock-crowing will not stop the denials; in spite of this warning, Peter will still persist that he does not know Christ. The declaration, therefore, is pregnant with meaning, “Thou, who art so confident that thou at any rate wilt never be offended, within twenty hours, nay within six, wilt not only be offended, but wilt have denied Me, not once nor twice only, and that in spite of at least one warning signal.” Cf. ὅτετὸδεύτερονὡἁλεκτρυὼνἐφθέγγετο (Aristoph. Eccl. 390); Quod tamen ad cantum galli facit ille secundi (Juv. ix. 106). The form ἀλέκτωρ is more common in poetry, ἀλεκτρυών in prose, and the Fayûm fragment has ἀλεκτρυών here; it has also the more usual κοκκύζω of the crowing. τρίς. In all four Gospels; and the Synoptics all have the strong compound ἀπαρνήοῃ, which occurs only in this connexion and in that of denying oneself (Mark 8:34 = Matthew 16:24); ἀρνέομαι is much more common (Mark 14:68; Mark 14:70; etc.). 31. ἐκπερισσῶςἐλάλει. Peter is not silenced, but continues (imperf.) to protest vehemently (ἐκπ. here only in N.T.) that not even the fear of death would induce him to deny his Master. In his vehemence he does not see that he is charging Christ with uttering false predictions. πάντεςἔλεγον. Here again the imperf. is in place; one after another they echoed Peter’s protestations. As often, Mt. prefers an aor. Neither Lk. nor Jn mentions this. 32. Γεθσημανεί. Only Mk, followed by Mt., gives the name, which may mean “oil-press.” They call it a χωρίον, a “piece of ground” or an “estate.” Lk. and Jn use the still more indefinite τόπος, Jn adding that there was a garden there. We are in doubt as to whether Gethsemane was the garden or was next to it; also whether the traditional site is the true one. It has been regarded as the site since the Empress Helena visited Jerusalem, A.D. 326; but trustworthy information may have perished long before that. Josephus says that Titus cut down all trees on that side of the city (B.J. VI. i. 1). This would obliterate traces, and there were no Christians left to keep a true tradition. Lk. says that Christ went thither “according to His custom,” and Jn says that He “often” resorted there. By going elsewhere, Christ might have baffled Judas; but Judas was now allowed to know where to find Him. Καθίσατεὧδε. This is spoken to the eight who are left near the entrance. Lk., who omits the separation of the three from the eight, says that He at once told the disciples to pray. His Gospel in a special sense is the Gospel of Prayer. ἕωςπροσεύξωμαι. Until I have prayed. Cf. Luke 12:59; Luke 15:4; Luke 17:8; Luke 22:34; James 5:7. There is not much difference in meaning between this and “while I pray” (A.V., R.V.), but similar constructions should be treated alike. Vulg. has donec orem; Beza, usque dum precatus fuero. The omission of ἄν in such cases is freq. in papyri. J. H. Moulton, p. 168. 33. παραλαμβάνει. Cf. Mark 5:40, Mark 9:2. At other times we find Jesus seeking solitude for prayer (Mark 1:35, Mark 6:46), but in this great crisis He desires sympathy, and He selects those who will be least likely to misunderstand His intense distress. His selecting these three once more would surprise neither them nor the rest. The view that the “young man” of Mark 14:51 was already in the garden, and was a witness of the Agony, seeing much which the three lost while they were slumbering, cannot be regarded as probable. It was probably the march of the band coming to capture Jesus that woke him and drew him to the spot. ἤρξατοἐκθαμβεῖσθαι. The ἤρξατο is not otiose; He has a new experience in emotional suffering—mingled amazement and terror. Cf. Mark 9:15, Mark 16:5-6. Mt., as often, shrinks from attributing purely human feelings to Christ. Under the sanction of his own περίλυπος, he substitutes λυπεῖσθαι. ἀδημονεῖν. Mt. retains this as covered by περίλυπος. The word is not in LXX., and only once again in N.T., Philippians 2:26, where see Lightfoot. The derivation is uncertain, but the word seems to imply distress and dismay. 34. Περίλυπόςἐστινἡψυχήμου. The reality of Christ’s humanity is again evident; it shrinks from the Cross. Mention of His ψυχή is rare, and that fact may warn us not to be curious in attempting to pry into “the Self-consciousness” of Christ. We know very little about it. See on John 11:33; John 12:27. ἕωςθανάτου. Cf. 1 Kings 19:4; Jonah 4:9. μείνατεὧδεκαὶγρηγορεῖτε. The change of tense is intelligible. They were at once to cease from accompanying Him, and were to continue to be watchful. Once more they were selected as witnesses. They had seen Him wresting a victim from death; they had seen Him in the glory of the Transfiguration; and now they were to see Him in the humiliation of His Agony. Syr-Sin. omits the charge. Mt. adds μετʼ ἐμοῦ. 35. προελθὼνμικρόν. See crit. note. “About a stone’s cast” (Lk.). They could not only see but hear. ἔπιπτεν … προσηύχετο. Here Mt. does well in changing the first imperf. to aor., and inferior texts have ἔπεσεν in Mk. The prayer continued after the fall. παρέλθῃἀπʼ αὐτοῦἡὥρα. Mk only. The hora fatalis (Mark 14:41; John 7:30; John 12:27, etc.) is meant. 36. καὶἔλεγεν. Here again, as in the Institution of the Eucharist, there is remarkable difference as to the words used; see on Mark 14:22. Lk. gives only one prayer. Mk gives two and says that the second was the same as the first. Mt. gives three, the second differing from the first, but the third the same as the second. There is substantial agreement between all three as to the wording of the first prayer. Ἀββᾶὁπατήρ. As in Mark 5:41 and Mark 7:34, Mk gives the Aramaic. Christ spoke both Aramaic and Greek, and it is not improbable that in the opening address He used first one language and then the other. Repetition, whether in one language or two, is the outcome of strong feeling and is impressive; Martha, Martha (Luke 10:41), Simon, Simon (Luke 22:31), Jerusalem, Jerusalem (Matthew 23:37). This is much more probable than that ὁπατήρ is Mk’s translation of Ἀββᾶ. Translation injected into such a prayer would be unnatural. But it is possible that Mk here attributes to Christ a form of address which had become usual in public worship. Nom. with art. instead of voc. is freq. in N.T.; see on Mark 5:8. Lk. has πάτερ, Mt. πάτερμου. See on Galatians 4:6. πάνταδυνατάσοι. See on Mark 10:27. Mt. softens this to εἰδυνατόνἐστιν, Lk. to εἰβούλει. παρένεγκε. “Carry past, without causing Me to drink, this cup of suffering and death.” In class. Grk the words would mean, “Place this cup at my side” (Hdt. i. 119, 133; Plato, Rep. p. 354); but in Plutarch the verb is used in the sense of removing (Camill. 41). In Hebrews 13:9 and Jude 1:12 it is used of being swept out of one’s course and carried astray. Orat transire calicem, ut ostendat vere quod et homo erat (Bede). The view that our Lord’s Agony was nothing but His sorrow for the sins of men is not found in the Gospels. The metaphor of a cup is used in O.T. of both good and bad fortune (Psalms 16:5; Psalms 23:5; Jeremiah 25:15; Isaiah 51:17; etc.). In N.T. it is specially used of Christ’s sufferings (Mark 10:38-39; John 18:11). ἀλλʼ οὐτίἐγὼθέλω. Lk. has his favourite πλήν and brings the wording closer to that of the Lord’s Prayer; πλὴνμὴτὸθέλημάμουἀλλὰτὸσὸνγινέσθω. With this condition it is lawful to pray, as for other temporal blessings, so also for the removal of suffering. Whichever wording we adopt, the petition is proof of the existence in Christ of a human will, distinct from, but always submissive to, the Father’s will. Mackintosh, The Person of Jesus Christ, pp. 220–222, 294–299, 399. Note the οὐ, not μή, the effect of which is “But I am not asking,” or “But the question is not.” 37. εὑρίσκει. As in the case of the braggart fig-tree (Mark 11:13), He discovers the fact by coming and seeing; and what He sees evokes an expression of surprise and disappointment. But the reality of His human nature is here most conspicuous in His prayers. οὐκἴσχυσας. Hadst thou not strength? “Was thy will not strong enough to comply with My request during a single hour?” This shows that Christ’s prayer had lasted a considerable time; they had heard some of it, and then had fallen asleep—“for sorrow,” as Lk. in extenuation states. As on the Mount of Transfiguration, physical weariness had conquered, and He treads the winepress alone (Isaiah 63:3). The reproach is addressed to Peter the boaster, who had promised to die with Him, if need be (Mark 14:29; Mark 14:31), and the old name “Simon” is used here, as in John 21:7, perhaps to suggest that he was not acting in accordance with the new name, or to remind him of the time when he was called. 38. προσεύχεσθεἵναμή. Change from sing. to plur. Pres. imperat. of continuous prayer, and ἵναμή is that … not (R.V.) rather than “lest” (A.V.). Here all three agree, and the words which follow again recall the Lord’s Prayer. But no Gospel, either here or elsewhere, states that Christ charged the disciples to pray for Him. They are to pray for themselves in their πειρασμοί, as He prays for Himself in His. But He prays for them also and for others (John 17:8; John 17:15; John 17:20). The contrast between Christ’s praying in His temptation and the disciples’ prayerless self-confidence (Mark 14:31), and subsequent slumber, is great. πειρασμόν. The word occurs nowhere else in Mk, and nowhere at all in Jn. It is perhaps true that in N.T. πειρασμοί generally means trials sent by God rather than temptations sent by the evil one, but here the latter sense prevails. See Hort on 1 Peter 1:6. τὸμὲνπνεῦμαπρόθυμον. This is quoted in the Ep. of Polycarp 7 as a Saying of Christ; see on Mark 9:35. Owing to Christ’s training of the disciples, their spiritual nature was ready to respond to Divine calls, but the weakness which is inherent in man’s lower nature still sometimes prevented the responsiveness from taking effect. Quantum de ardore mentis confidimus, tantum de carnis fragilitate timeamus (Bede). Human action requires the co-operation of spirit and flesh, and the flesh is often a clog to good action, or even an opponent to it (1 Peter 2:11; cf. Romans 6:19; Romans 8:3; Romans 8:9). When the flesh is regarded as a successful opponent of the spirit, it may be said to be strong rather than weak. All depends upon the point of view. 39. τὸναὐτὸνλόγονεἰπών. “Saying the same words” (A.V., R.V.) is a little too definite; it means “speaking to the same effect.” The statement would be quite true if He made the same petition in different words, as reported by Mt. 40. εὗρεν. As in Mark 5:37. This and οὐκᾔδεισαν are the two main verbs, ἦσανγάρ being a parenthesis. οὐκᾔδεισαντίἀποκριθῶσιν. Again a parallel with the Transfiguration; see on Mark 9:6. After their boasting (Mark 14:31), they had no excuse to offer for their failing to watch. 41. ἔρχεταιτὸτρίτον. Mk omits the third going away and the third prayer. Cf. 2 Corinthians 12:8; Numbers 24:10; 1 Samuel 3:8. Καθεύδετετὸλοιπόν. The first reproaches (Mark 14:37) were questions; the form of the second is not recorded. This may be a question. “Are ye going to sleep on and take your rest?” “Is it quite impossible to induce you to watch and pray?” Syr-Sin. omits τὸλοιπόν, which, however, is no obstacle to making the sentence interrogative. Even if “Sleep on now and take your rest” be understood as mournful irony rather than a conceded permission, it does not fit on well with the words which immediately follow. ἀπέχει. Mk only. In papyri we find ἀπέχω used by persons who receive money and give a receipt. Deissmann, Bib. St. p. 229. Possibly the impersonal ἀπέχει would mean “settled,” “the transaction is at an end.” The traditional rendering “Enough,” Sufficit, seems to be right, however that meaning may be reached. The Old Latin renderings differ considerably, but they point to some such signification as “the consummation is here,” “the hour is come.” The exclamation may have been preceded by an interval of some duration. See Field, p. 39. παραδίδοται. Is being delivered up into the hands of sinners. See on Mark 9:31, Mark 10:33. 42. ἐγείρεσθε. The disciples are still on the ground. ἄγωμεν. Cf. Mark 1:38. Let us be going, not to escape, but to meet the traitor (John 18:4). “At the fitting time He did not prevent Himself from falling into the hands of men” (Orig. Cels. ii. 10). ὁπαραδιδούς. So also in Jn. Peter and John knew who he was (John 13:23-26). The multitude to which Judas was acting as guide was now within hearing and perhaps within sight. Cf. Mark 1:14. 43. εὐθὺς … παραγίνεται. These words are peculiar to Mk, and εὐθύς is doubly characteristic; in itself and in being superfluous; cf. Mark 6:25. Nowhere else does Mk use παραγίνομαι, which is very freq. in Lk. and Acts. ἔτιαὐτοῦλαλοῦντος … Ἰούδαςεἷςτῶνδώδεκα. These words are in all three. Cf. Mark 5:35; Matthew 12:46; Luke 8:49; also Mark 14:10; Matthew 26:14. Jn says εἷςἐκτῶνδώδεκα (John 6:71, John 20:24). Judas and Jesus are the only persons named in this section, and Judas is named without any epithet of abhorrence; to call him “one of the Twelve” is enough. The narrative is quite passionless. παρὰτῶνἀρχ. κ.τ.λ. The three sections of the Sanhedrin are again clearly marked by separate articles; see on Mark 8:31. The ὄχλος would be composed of those who approved of the arrest, and they had taken any weapons that were ready to their hands. The Sanhedrin would take care that the Galilean pilgrims were not informed of their plans. Nothing is told us of the eight disciples who had been left near the entrance. Judas would have to pass them. 44. δεδώκει. No augment, as often (Mark 15:7; Mark 15:10, Mark 16:9; Luke 6:48, etc.). The omission is not rare in class. Grk, partly for convenience, but chiefly for sound. It is most freq. in compounds. ὁπαραδιδούς. He who was betraying Him. σύσσημον. A sign previously arranged, a concerted signal or token (A.V., R.V.); more definite than σημεῖον (Mark 13:4), which Mt. has here. The word occurs nowhere else in N.T. and is rare in LXX. The Sanhedrin did not wish to be embarrassed by arresting disciples, who would have little influence without their Master (Mark 14:27), and hence the necessity for a token by which He could be distinguished from them. Jn omits it; see on John 18:5. The reports of so exciting a scene, with such rapid action and in imperfect light, would be sure to differ considerably. But it is not likely that the kiss is a fiction. Few details in history have made such an impression on men’s minds. φιλήσω. The meaning “kiss” is common in class. Grk and in LXX., but in N.T. it is used only of Judas; φίλημα is used of the “kiss of peace” in Paul and 1 Peter. αὐτόςἐστιν. He is the man. Cf. Luke 24:21. κρατήσατεαὐτόν. See on Mark 3:21, Mark 6:17. ἀπάγετεἀσφαλῶς. Cf. Mark 14:53, Mark 15:16; Acts 12:19. Ἀπάγω frequently has the meaning of “arrest,” “take before a tribunal,” “put in prison” (Hdt. Plat. Dem. and also in papyri). For his own sake Judas would be anxious that there should be no failure; he could never face the Master again. Moreover he knew that Jesus possessed mysterious powers, and that hitherto he had always escaped; Mark 3:6, Mark 11:18; Luke 4:30; John 7:44-45; John 8:59; John 10:39; John 11:53; John 11:57; John 12:19. That Judas had warned the men whom he led of Christ’s supernatural power is not probable; but there was the possibility of rescue. Latin versions differ widely in their rendering of ἀσφαλῶς: caute (Vulg.), firmissime (f), diligenter (d), cum omni sollicitudine and cum monitione (some MSS. of Vulg.). Nearly all have ducite, but more accurately abducite (q). 45. ἐλθὼν … προσελθών. Characteristic combination of participles; cf. Mark 1:31; Mark 1:41. But, though the expression is clumsy, it is intelligible and graphic. Judas arrives, recognizes Jesus, and at once comes up to Him. εὐθύς. Mt. adopts this and it is by no means superfluous. Judas allows no delay to give a chance of escape, and he is anxious to get his own share in the matter over. See crit. note. κατεφίλησεν. The change from φιλήσω (Mark 14:44) to the compound seems to show that καταφιλέω here has its classical force of kissing affectionately. Often in Xen. it has this meaning and always in N.T. (Luke 7:38; Luke 7:45; Luke 15:20; Acts 20:37). In LXX. it is perhaps too freq. to be always understood in this sense. See on Mark 10:16. That the kiss of Judas was a very demonstrative one seems to be the meaning of Mk and Mt., and there may have been an embrace to prevent movement. Lk. appears to shrink from recording the actual kiss, but he records Christ’s rebuke to Judas for this monstrous form of treachery, and his record of what Christ said differs strangely from that of Mt. Mk records no rebuke, and he does not mention Judas again. The narrative in Jn, without being contradictory, is utterly different, and we cannot put the accounts together in proper order. As remarked before, impressions as to what took place would differ even among those who were present, and tradition would introduce other differences. 46. ἐπέβαλαντὰςχεῖρας. This is the commonest use of ἐπιβάλλω in N.T. Cf. Luke 20:19; Luke 21:12; John 7:30; John 7:44, etc. Note the 2nd aor. with 1st aor. termination ([3331][3332] and see on εἴδαμεν, Mark 2:12. [3331] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3332] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. 47. εἷςδέτις. Both Mk and Lk. have τις, but Mt. omits it. It suggests that the writer could name the εἷς, if he thought it wise to do so. Here, as in the cases of Mary anointing Christ, and of Judas murmuring at her, the later records are more definite than the earlier. Mk says that this assault was committed by a certain person, Mt. and Lk. that it was done by one of Christ’s followers, Jn that it was the act of Simon Peter. After Peter’s death, and long after the event, no harm would be done in giving the name. Jn alone gives the name Malchus; as an acquaintance of the high-priest (John 18:15) he would know his slave’s name. Malchus may have been the first to lay hands on Jesus, and hence Peter’s impulsive attack on him. Peter’s mingled affection and self-confidence are again conspicuous. He does not think of the risk to himself, nor does he stop to consider what good it would do to wound one man, and him a mere subordinate. His μάχαιρα was probably a large knife rather than a sword; there were two such weapons in the party (Luke 22:38). ἀφεῖλεν. Took off. In no other connexion is ἀφαιρέω used in N.T. of physical sundering; but cf. Genesis 40:19; Exodus 29:27; 1 Samuel 17:46, etc. Both Lk. and Jn specify the right ear, a very rare instance of agreement between Lk. and Jn in narrative, as distinct from Mk and Mt. Mt. alone records Christ’s rebuke to Peter, and Lk. alone records the healing of the ear. In some cases diminutives retain their force in N.T., e.g. πλοιάριον (Mark 3:9), κυνάρια (Mark 7:27); but here ὠτάριον (Mk, Jn) and ὠτίον (Mt.) = οὖς (Lk.). 48. ἀποκριθείς. He answers their action, their manner of arresting Him, as if He were a dangerous bandit; see on Mark 9:5 and Mark 11:14. This remonstrance is the same in all three; Jn omits it. ἐξήλθατε. See on ἐπέβαλαν, Mark 14:46. συλλαβεῖν. To arrest; Luke 22:54; John 18:12; Acts 1:16, etc. 49. καθʼ ἡμέραν … ἐντῷἱερῷ. The words are in all three, and they cause no difficulty, even if none of those who had heard Him teach were present in Gethsemane. Those who had ordered His arrest knew that every day, in a most public place, He was to be found. The allusion is probably to the last few days, not to the earlier teaching in Jerusalem. ἤμην. This is the usual form of the 1st pers. imperf. in N.T. (Matthew 25:35; John 11:15; Acts 10:30, etc.). πρὸςὑμᾶς. Lk. has μεθʼ ὑμῶν, but πρός c. acc. indicates not merely proximity or accompaniment, but intercourse; see on John 1:1 and 1 John 1:2. ἀλλʼ ἵνα. Something is understood; “but you did not arrest Me then, in order that.” Mt. supplies all this has come to pass. See on John 9:3 and 1 John 2:19. αἱγραφαί. See on Mark 12:10; Mark 12:24. In Jn it is always ἵναἡγραφὴπλ. (John 13:18, John 17:12, John 19:24; John 19:36). 50. ἔφυγονπάντες. See crit. note. The πάντες comes at the end with emphasis; and they forsook Him and fled—all of them. Peter, after striking one useless blow, flees with the rest; cf. Mark 14:27; Mark 14:29. It was evident that He was not going to use His miraculous power to prove His Messiahship, and they left Him to the fate which He had often foretold. 51. καὶνεανίσκοςτις. See crit. note. This strange incident has so little to do with the narrative, and is so out of harmony with the tone of it, that we wonder why it was inserted. It cannot be part of Peter’s reminiscences, for he had fled before it occurred, and he would not regard the matter as instructive. It can hardly be part of the story which he habitually told, and it would not be likely to be part of the primitive tradition. The patristic guess that the young man was St John is excluded by the fact that he had already fled. James, the Lord’s brother, is less improbable, but has little to recommend it. Much more probably the young man was the Evangelist himself. This hypothesis gives an adequate reason for the insertion of the incident. The matter was of intense interest to him, and some who read his Gospel would know who was meant. He does not give his name, for he does not wish to pose as the one adherent of Jesus who did not fly until an attempt was made to arrest him. If the Evangelist was the son of “the goodman” in whose house the Paschal meal was celebrated (see on Mark 14:14), then his appearance at this crisis is intelligible. The house was near Gethsemane, and the noise and lights of the band led by Judas may have awakened Mark, who—taking the first thing that came to hand as a covering—ran out to see what was happening. As his father knew Jesus (Mark 14:14) and was perhaps a disciple, Mark would be greatly interested, even if he were not himself a disciple. All this hangs together very well, but the evidence for it is slender. The suggestion that the incident is given as a specimen of the animosity of Christ’s foes against anyone who seemed to sympathize with Him, is not very convincing. As in the case of “the father of Alexander and Rufus” (Mark 15:21), the Evangelist seems to assume that some of his readers will know who is meant; but it is the interest to himself that causes the adventure of the young man to be recorded. Zahn, Introd. to N.T. II. p. 494; Mk “paints a small picture of himself in the corner of his work.” σινδόνα. This may mean either an article of clothing or a coverlet caught up to serve as clothing. Of the perfect housewife (Proverbs 31:24) it is said σινδόναςἐποίησενκαὶἀπέδοτο, which Toy explains as “probably a square piece of cloth that could be used as an outer garment or as a night-dress”; and Moore thinks that the 30 linen garments which Samson wagered (Judges 14:12) were “rectangular pieces of fine and therefore costly linen stuff, which might be worn as an outer garment, or as a night-wrapper.” The Talmud says that such a piece of linen might be used as a curtain or a shroud. We may conjecture with Bengel that a young man who had a σινδών as a wrapper came from a well-to-do household. Cf. Acts 12:8. 52. καταλιπών. Often used of leaving behind (Mark 12:19; Mark 12:21), or abandoning completely (Mark 10:7; Luke 5:28). In N.T. this compound is far more freq. than λείπω. All these minute details show that, if Mk is not giving his own experiences, he has got information from one who was there. That Mt. and Lk. should omit this incident is natural. That a later editor has inserted it in Mk is very improbable. What would be the object of such insertion? If the young man was Mark, or some one whom he knew very well, we have a reasonable explanation of its presence in this Gospel. 53. πρὸςτὸνἀρχιερέα. Caiaphas, as Mt. states. Neither Mk nor Mt. mentions Annas, and Mk never names Caiaphas, but presumably in Mk “the high-priest” always means Caiaphas. Jn says that they took Jesus to Annas first. He had been high-priest A.D. 7–14, and had been deposed by Valerius Gratus, Pilate’s predecessor. But probably some Jews regarded him as the true high-priest, although his son-in-law Caiaphas acted as high-priest A.D. 18–36. They seem to have lived together in the same palace. See on John 18:13. συνέρχονται. The Sanhedrin, with its three component sections, is ready to meet at once; and the three sections are mentioned separately, as if to show how representative the assembly was, and how widely spread was the responsibility. Late as the hour is, the witnesses are ready also. All has been carefully prepared. The Synoptists distinguish two ecclesiastical trials, an informal one during the night, when the chief business was transacted, and a formal one by daylight to confirm the proceedings. Nothing done in the night was valid. 54. ὁΠέτροςἀπὸμακρόθενἠκολούθησεν. When the first panic was over, Peter’s affection re-asserted itself; and perhaps there was some shame at this pitiful result of his self-confident professions; but his fears keep him at a distance. All three have μακρόθεν, but Mk alone has the superfluous ἀπό (Mark 5:6, Mark 8:3, Mark 11:13), and here it is Mt. who has the imperf., while Mk has the less accurate aor. After Jesus had been taken inside the palace, Peter, with the help of a disciple who was probably St John (see on John 18:15), obtained admission to the αὐλή, atrium, or open court, from which the room in which the Sanhedrin was sitting could be seen. There he sat with the Levitical guard, warming himself. Jerusalem Isaiah 2500 feet above the sea, and the nights in spring are cold. The superfluous εἰς—ἕωςἔσωεἰς—is in Mk only. That it was Judas who got Peter admitted is incredible. πρὸςτὸφῶς. Both Mk and Lk. notice this. His care for his comfort was fatal; the firelight caused him to be recognized. Xenophon uses φῶς in the sense of fire (πῦρ). Syr-Sin. omits the words. 55. ἐζήτουν … οὐχεὕρισκον. Their failure to get evidence on which He could be condemned to death was as continuous as their seeking for it. Ecclesiastical tribunals have often been prone to decide first and then seek for evidence to justify the decision. 56. ἴσαι … οὐκἦσαν. Agreed not together; cf. Deuteronomy 17:6; Deuteronomy 19:15; Numbers 35:30. The words might mean “were not just and impartial,” but hardly “were not adequate,” which would rather be ἱκαναί (Plato, Sym. 179 B, Hip. Mi. 369 c). 57. ἐψευδομαρτύρουν. This repetition is in Mk only. Syr-Sin. omits. 58. Ἡμεῖςἠκούσαμεναὐτοῦ. We ourselves heard Him. This characteristic fulness is again peculiar to Mk. The report of the words is in Mt. different and shorter; “I am able to destroy the temple of God, and to build it in three days.” How far the report of what the witnesses said has been influenced by the recollection of what Christ actually said, or by the interpretation of what He said, it is impossible to determine. It is not incredible that Christ’s remarkable utterance made two years before (John 2:19) was remembered, and was now brought up against Him in a perverted form. Of course Christ had not said that He would destroy the Temple. On the other hand it is possible that He had said something similar recently. His prediction of the destruction of the Temple (Mark 13:2) may have become known, and to a Jew that would seem to be blasphemy, for the Temple was the token of the Presence of God. Cf. Revelation 11:1-2. They did not see that in killing the Messiah they doomed the Temple to destruction. Cf. Acts 6:14, where Stephen’s saying on the subject is quoted against him. For διὰτριῶν see on Mark 2:1, and for ἀχειροποίητον see on 2 Corinthians 5:1. 59. οὐδὲοὕτως. Mk only. Mt. regards the statement that they were false witnesses as sufficient. Mk states with satisfaction that even about this definite charge their statements did not tally. According to John 2:19 Jesus had said “Destroy … and I will raise.” 60. Οὐκἀποκρίνῃοὐδέν; This is a separate question (A.V., R.V.). Vulg. runs the two questions into one; Non respondes quicquam ad ea quae tibi objiciuntur ab his? The Greek in Mt. is the same, with the omission of one negative, but there Vulg. has Nihil respondes ad ea quae isti adversum te testificantur? Both these translations treat τί as if it were πρὸςἅ. We might take τί as ὅτι, “nothing as to that which”; but the two questions are more terse and more in Mk’s style. The double negative is in Mk’s style; see on Mark 14:25. τίοὗτοίσουκ.; “What explanation is there of all this testimony against Thee?” The high-priest adopts this paternal tone in order to get evidence from Christ Himself which they had failed to get from their witnesses. Syr-Sin. make this a separate question, as also does Victor. 61. ἐσιώπακαὶοὐκἀπεκρίνατοοὐδέν. So [3333][3334][3335][3336] 33. Again the double negative and superfluous fulness; Mt. has ἐσιώπα only. Euthymius gives two reasons for the silence; βλέπωνμὲνκαὶτὸδικαστήριονπαράνομον, εἰδὼςδὲκαὶὅτιμάτηνἀποκρινεῖταιπαρὰτοιούτοις. With regard to the first, the Sanhedrin had no right to make Him a prisoner, no right to hold a nocturnal sitting, no right to use false witnesses in support of an iniquitous prejudgment. Moreover, by declaring their inability to decide whether the Baptist had a Divine commission, they had abdicated. There was nothing for Him to reply to, for all evidence against Him had broken down. All three Gospels have ἀπεκρίνατο (Matthew 27:12; Luke 23:9). The aor. mid. is rare both in LXX. and N.T. (Luke 3:16; John 5:17; John 5:19, but not Mark 12:23; Acts 3:12). [3333] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3334] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [3335] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [3336] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. πάλιν … ἐπηρώτα. This does not mean that the high-priest repeated his question, but that he made another appeal. The appeal is quite a new one. Jesus had accepted the acclamations of those who hailed Him as “He that cometh” and as “the Son of David.” Did He Himself claim to be the Messiah? the Son of the Blessed? The latter expression would be used in order to avoid using the Divine Name. Mt. substitutes “the Son of God,” having stated that Caiaphas put this question with a solemn adjuration, ἘξορκίζωσεκατὰτοῦΘεοῦτοῦζῶντος. After such words there was no point in avoiding the Divine Name. Jewish thought had by no means always identified the Messiah with the Son of God. But it was sometimes done; e.g. Enoch cv. 2; 2Es 7:28-29; 2Es 14:9; and Caiaphas would know this. For the Sanhedrin’s purpose it was much more important that Jesus should be got to claim the latter title. The populace had not hailed Him as the Son of God; if He could be led to say that He was the Son of God, a charge of blasphemy could be established. Elsewhere in N.T. εὐλογητός is a predicate of ὁΘεός in doxologies. 62. Ἐγώεἰμι. Jesus admits the right of the high-priest to ask this question and replies at once. For the first time in this Gospel He publicly declares in full and solemn language Who He is. The reference to Daniel 7:13 would be understood by those present. Mt. gives the less definite reply Σὺεἶπας, “That was thy saying,” which might be assent, or denial, or neutral, according to circumstances. Cf. Mark 15:2. Here what follows shows that, if Σὺεἶπας was the expression used, it was equivalent to Ἐγώεἰμι. τὸνυἱὸν … τῆςδυνάμεως. These words are in all three. They tell the Sanhedrin that a day will come when the positions will be reversed and He will be passing sentence on them (Revelation 1:7). In τῆςδυνάμεως we have another substitute for the Divine Name. Dalman, Words, pp. 200, 306–308. μετὰτῶννεφελῶν. See on Mark 13:24; Mark 13:26. The clouds are doubtless symbolical. Such symbolism was part of the mental furniture of a Jew, although some Jews may have understood the symbols literally. Early in the Ministry Christ had begun to give a partial revelation of His Messianic character by calling Himself “the Son of Man”; He had given clearer intimations in private to the Twelve; He had accepted Peter’s confession of His Messiahship; He had refused to rebuke those who had publicly proclaimed Him as the Messianic King at the triumphal entry; and now before the Sanhedrin and before Pilate He acknowledges His full right to the title. To Pilate He explains that He is no earthly king, no rival of the Emperor. No explanation of His Kingship or of His Sonship is given to the hierarchy. They knew the import of His words, as the action of the high-priest shows. 63. διαρήξαςτοὺςχιτῶνας. In this he was doing no more than duty required. The high-priest was forbidden to rend his clothes for his own misfortunes (Leviticus 10:6; Leviticus 21:10), but, when acting officially, he was bound to do so as a protest against any expression that was regarded as blasphemous, and the Talmud prescribes the exact way in which it was to be done. Originally a spontaneous way of expressing grief, perhaps much older than Judaism, it ended in becoming even more formal than our wearing of black or the duration of court mourning. The LXX. expression is διαρ. τὰἱμάτια, but τοὺςχιτῶνας occurs in the captains’ lamentations for the death of Holofernes (Jdt 14:19), and in the Ep. Jeremiah 31 the idolatrous priests are described as having τοὺςχιτῶναςδιερρωγότας. Apparently Caiaphas acted in accordance with rule. It was the under-garments which had to be torn. This punctilious observance of ceremonial detail (cf. John 18:28), accompanied by gross violation of important regulations and of clear principles of justice, was very characteristic. Christ ought to have been arrested before sunset and by the witnesses, and there seem to have been other violations of established rules (Brodrick, The Trial and Crucifixion of Jesus Christ, pp. 30, 65). Τίἔτιχρείανἔχομενμαρτύρων; The question reveals that they had been seeking witnesses for the purpose of condemning Him, and the satisfaction of the conspirator is apparent through the distress of the official. What the court must regard as a blasphemous utterance shocked the high-priest, but such an utterance was exactly what he and the other Sanhedrists were desiring to elicit. Cf. Plato Rep. 340 A, καὶτί, ἔφη, δεῖταιμάρτυρος; αὐτὸςγὰρὁΘρασύμαχοςὁμολογεῖ. 64. ἠκούσατετῆςβλασφημίας. The sentence may be interrogative (WH.), but more probably it is categorical (A.V., R.V.), and we may keep the aor. in English; Ye heard the blasphemy. The thing heard is rarely in the gen., and here Mt. has the acc. Cf. Luke 15:25. τίὑμῖνφαίνεται; What do you think of it? This might mean, “Do you regard His utterance as blasphemous?” But it probably meant, “What treatment ought to be His?” The blasphemy was assumed. οἱδὲπάντες. The πάντες may be exact. It is not likely that Joseph of Arimathaea (Luke 23:51) or Nicodemus (John 7:50; John 19:39) was present at this nocturnal meeting; but Mt. omits the doubtful πάντες. ἔνοχονεἶναιθανὰτου. This is certainly accurate. They could decide that He was worthy of death; but, the sitting being illegal, the Sanhedrin had no power to pronounce any sentence. That was done later, after daybreak. 65. ἤρξαντότινεςἐμπτύειν. The τινες, in contrast with the preceding πάντες, must mean some members of the Sanhedrin. That Roman soldiers should be guilty of such brutality (Mark 15:19) is not wonderful; but that members of the supreme court should exhibit their malignity in this way shows the temper in which they had come to judge their Prisoner. Christ had prophesied the spitting, but as done by the heathen (Mark 10:34). Lk. records the prediction of the spitting (Luke 18:32), but not the fulfilment of it. The more classical καταπτύω does not occur in N.T. or LXX. The covering of the face has no connexion with the Roman custom of covering the head of a criminal before crucifixion. Cic. Pro Rabir. iv. 13, Mark 14:16. Syr-Sin. omits the covering. Κολαφίζω means “strike with the fist” (1 Corinthians 4:11; 2 Corinthians 12:7, where see note; 1 Peter 2:20). Προφήτευσον. This might have come immediately after the covering of the face; even then the meaning would not have been quite obvious. Mt. gives it clearly. Jesus was challenged to declare by His Messianic power who His unseen assailant was. οἱὑπηρέται. The underlings of the Sanhedrin, the Levitical guard. “Did strike Him with the palms of their hands” (A.V.) is certainly wrong as regards the verb. We must read ἔλαβον (see crit. note); they caught Him. The meaning of ῥαπίσμασιν is less certain. It may have its original meaning of blows with a rod, but it is more probable that the later meaning of slaps with the open hand is to be retained here. Cf. Isaiah 50:6. They caught Him with blows is a safe rendering, leaving it open whether the blows were inflicted with the hand or with rods. Κονδύλοιςἔλαβεν has been found in a papyrus of this period, and Wohlenberg illustrates the unusual form of expression from Cic. Tusc. ii. 14, Spartae pueri ad aram verberibus accipiuntur. Euthymius remarks with what candour (φιλαληθῶς) and with what freedom from partiality (ἀπαθῶς) the Evangelists narrate. No concealment of the sins of Apostles, no exaltation of the Master, and no abuse of His enemies. 66. μίατῶνπαιδισκῶν. We have four accounts of the three denials. They exhibit, what is frequently found in honest witnesses, agreement in the main features combined with considerable difference in the details. The four records may be reduced to three, for Mt. is dependent on Mk. It is possible that Lk. is sometimes influenced by Mk, but in this section Mk, Lk., and Jn may be regarded as three independent witnesses. All four agree that the person who provoked the first denial was a woman, but they do not agree as to what she said, and they agree still less as to Peter’s reply. This παιδίσκη was a female slave in the high-priest’s household. See notes on John 18:25-27. The second denial is given very briefly by all four; but the first and third are reproduced with much fulness in Mk. 67. ἰδοῦσα … ἐμβλέψασα. Mk’s common combination of participles; see on Mark 1:15. Neither word is superfluous. She saw some one with whom she was not familiar; and, after she had looked at him steadily (Mark 8:25, Mark 10:21; Mark 10:27), she saw that he was the person whom a disciple of Jesus had asked her to admit (Jn). Probably Peter’s manner betrayed disquietude and sympathy with the Prisoner in the room overlooking the court. Καὶσύ. (Mt., Jn.) “Thou as well as the other whom I know.” τοῦΝαζαρηνοῦ. Mk only (Mark 1:24). The epithet is emphatic by position and is spoken with contempt; See on John 1:47. Mt. has “the Galilean,” Lk. and Jn neither. 68. ἠρνήσατο. All three have this aor. and also the οὐκοἶδα, which Mk gives with characteristic fulness, Οὔτεοἶδαοὔτεἐπίσταμαικ.τ.λ. This may be taken in three ways; “I neither know nor understand what thou sayest” (R.V.); “I neither know Him nor understand what thou sayest”; “I neither know nor understand. What art thou saying?” (WH.). The second way has the advantage of bringing out the difference between οἶδα and ἐπίσταμαι and thus justifying the use of οὔτε … οὔτε: moreover Lk. supplies αὐτόν after οἶδα. Here again (see on Mark 14:30) Mt. takes one half, and Lk. the other of Mk’s full statement; οὐκοἶδααὐτόν (Lk.), οὐκοἶδατίλέγεις (Mt.). εἰςτὸπροαύλιον. Here only in Bibl. Grk. The vestibule or forecourt rather than “the porch” (A.V., R.V.). Mt. says “the porch” (τὸνπυλῶνα), which would be near to the προαύλιον. Experience had shown that it was dangerous to stand in the light of the fire. That καὶἀλέκτωρἐφώνησεν is an interpolation may be regarded as certain, though R.V. admits the words. See crit. note. 69. ἡπαιδίσκη. Near the porch the portress would be likely to notice him again, and she began to point him out to the bystanders. Mt. assigns this act to a different woman, ἄλλη, while Lk. says that it was a man, ἕτερος, and that he addressed, not the bystanders, but Peter himself. Jn says that this second attack was addressed direct to Peter, εἶποναὐτῷ, but he does not say by whom, and he states that it took place while Peter was warming himself by the fire. These divergences are of no importance; οὐγὰρἐξηκρίβωταιτοῦτοτῇμνήμῃτῶνγραψάντων (Victor). The main facts, that Peter was again assailed, and that he again denied, are given clearly by all. No doubt several people attacked him, while he shifted from one part of the courtyard to another. 70. πάλινἠρνεῖτο. Mk alone changes from aor. to imperf.; “he kept on denying.” This almost implies that several persons had assailed him. μετὰμικρόν. Lk. says about an hour later. οἱπαρεστῶτεςἔλεγον. The imperf. is accurate. Lk. assigns the third attack to ἄλλοςτις, and Jn says that he was a kinsman of Malchus, and had seen Peter in the garden. All three Synoptists state that Peter was now recognized as a Galilean; little, however, is known about the Galilean dialect or pronunciation which betrayed him. Dalman, Words, p. 80; Schürer, Jewish People, II. i. p. 10. καὶγάρ. And what is more, introducing an additional reason for suspecting him. His dress may also have suggested Galilee. 71. ἀναθεματίζειν. Lk. and Jn omit the cursing and swearing. The cursing would mean that he declared himself to be anathema, if what he said was not true; cf. Acts 23:12; Galatians 1:8-9; 1 Corinthians 16:22. Both the manner and the substance of his denial have increased. First he denied once that he was a follower of Jesus. Then he denied this several times. Now in very strong language he denies that he knows “this man of whom ye speak”; he cannot even now name the Master. 72. εὐθύς. So also Mt. and Jn, while Lk. has his favourite παραχρῆμα. See crit. note. All four notice how quickly the cock-crowing followed on the third denial. Mk alone has ἐκδευτέρου, which [3337][3338] omit, as [3339][3340][3341] omit δίς in Mark 14:30. Lk. alone records Christ’s turning and looking at Peter; but all the Synoptists record that he remembered Christ’s prediction of the three denials and that this made him weep. [3337] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3338] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [3339] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3340] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [3341] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. ἀλέκτωρἐφωνήσεν. A cock crew. None of the Gospels has the definite art., which A.V. and R.V. everywhere insert. τὸῥῆμα. As in Mark 9:32, this refers to a particular utterance. Jn uses only the plur., but always of separate sayings; See on John 3:34. δὶςφωνῆσαι. See crit. note. It is remarkable that in the omission of δίς here and Mark 14:30, and of ἐκδευτέρου in Mark 14:72, authorities vary: [3342] omits in all three places, [3343][3344] omits δίς in both places, but not ἐκδευτέρου, [3345] omits ἐκδευτέρου, but not δίς in either place. [3342] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3343] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [3344] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3345] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. καὶἐπιβαλὼνἔκλαιεν. We must be content to share the ignorance of all the ages as to what Mk means by ἐπιβαλών. At an early period ([3346] Latt. Syrr.) καὶἤρξατοκλαίειν was substituted for καὶἐπιβαλὼνἔκλαιεν. Euthymius regards ἐπιβαλών as meaning ἀρξάμενος, and J. H. Moulton (p. 131) quotes a Ptolemaic papyrus as confirming this—ἐπιβαλὼνσυνέχωσεντὰἐντῇἑαυτοῦγῇμέρη, which he translates, “he set to and dammed up.” Lagrange points out that here the meaning may rather be, “he threw on earth and made a dam.” Other unusual meanings for ἐπιβαλών are “in response to this,” and “with vehemence” (πικρῶς, Lk.). Neither is satisfactory. In Mark 4:37 we have τὰκύματαἐπέβαλλενεἰςτὸπλοῖον, but that hardly justifies “flung himself into space” as the meaning of ἐπιβαλών. Nor is “stopped suddenly,” as if striking against an obstacle, more probable. If we refuse to give any exceptional meaning to ἐπιβαηών, something must be understood. Theophylact supplies τὸἱμάτιον. He explains it by ἐπικαλυψάμενοςτὴνκεφαλήν. Covering the head is sometimes an expression of grief (2 Samuel 15:30; 2 Samuel 19:4), and Field follows Salmasius and C. F. A. Fritzsche in adopting this meaning. It is perhaps a little less violent to supply τὴνδιάνοιαν, “when he thought thereon, he wept” (A.V., R.V.). But in all these cases closer parallels than those which are put forward in justification are needed. The superiority of ἔκλαιεν (Mk) to ἔκλαυσεν (Mt., Lk.) is evident. Jn, who greatly abbreviates his friend’s denials (οὐκεἰμί, οὐκεἰμί, πάλινἠρνήσατο), omits the weeping; when he wrote, Peter’s repentance and heroic death were known in all the Churches. [3346] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. It is possible to exaggerate Peter’s baseness for the sake of pointing a moral. His coming to the high-priest’s palace, and being ready to enter the court where the Levitical guard was in attendance, was courageous. His remaining there after he had been repeatedly charged with being an adherent of the Accused was still more courageous. He must have known that he ran the risk of being arrested for his violence in the garden, and for this he was prepared. But he was not prepared for the awkward remark made by a woman. The lie once told was persisted in, and he quickly went from bad to worse. 1. εὐθὺςπρωΐ. Directly it was morning, i.e. as soon as it was lawful to transact business. They must get everything settled with Pilate before the Paschal Lambs were killed that afternoon. The real business was done at the nocturnal meeting, of which Mk and Mt. give a detailed account, and therefore describe the formal confirmation in the morning very briefly. Lk. records the later meeting only, and transfers to it features of the midnight sitting. Some items would have to be gone through twice. There is no exact parallel to εὐθὺςπρωΐ, but εὐθὺςτοῖςσάββασιν, “on the very first sabbath” (Mark 1:21) is near it. συμβούλιονποιήσαντες. “Held a consultation” (A.V., R.V.) is very likely right, but συμβούλιον may mean the result of consultation, “a plan of action.” Mt., as usual, has συμβ. ἔλαβον. See on Mark 3:6. οἱἀρχιερεῖς. The three elements of the Sanhedrin are given, but differently from Mark 14:53. With characteristic fulness (Mark 14:58; Mark 14:61; Mark 14:68) Mk adds καὶὅλοντὸσυνέδριον, which Mt. omits as superfluous. Lk. has simply his characteristic words ἅπαντὸπλῆθοςαὐτῶν. δὴσαντες. He had been bound in the garden (John 18:12; John 18:24), and probably unbound in the high-priest’s palace. It was important to show to Pilate that they regarded Him as dangerous, and it is said that binding intimated that He had been declared to be worthy of death. παρέδωκανΠειλάτῳ. Mk assumes that his readers know who Pilate was; he never calls him ὁἡγεμών. The Procurator had come from Caesarea, the Roman capital, to keep order during the Passover. He probably occupied Herod’s palace, as Florus had previously done (Joseph. B.J. II. xiv. 8, xv. 5). The hierarchy hand Jesus over to him to get their sentence of death confirmed; See on John 18:31. Pilate of course would not listen to a charge of blasphemy, so they accuse Him of being seditious, forbidding tribute to Tiberius, and assuming the title of “king.” Pilate would not understand “Messiah,” but “king of the Jews” would be intelligible enough. Pilate does not take their word for it; he begins to investigate the case himself; and here we may have much of the exact language used, for Pilate would converse with our Lord in Greek. 2. ΣὺεἶὁβασιλεὺςτῶνἸουδαίων; The question is identical in all four. The Jews themselves say “King of Israel” (Mark 15:32), but to Pilate they would say “King of the Jews.” The σύ is emphatic and expressive of surprise; He certainly did not look like one who would claim kingly power. For ἀποκριθεὶςλέγει see on Mark 3:33 and Mark 8:29. Σὺλέγεις. Christ recognizes Pilate’s authority and his right to ask, and His Σύ also is emphatic; “That is thy statement.” Christ neither affirms nor denies it; He gives what Theophylact calls ἀμφίβολοςἀπόκρισις. He could not say that He was not King of the Jews; on the other hand He was not a king in Pilate’s sense. But the reply is probably nearer to assent than to denial; see on Mark 14:62. Σὺλέγες is in all three; not in Jn. 3. κατηγόρουν … πολλά. “Accused Him of many things” (R.V.), in multis (Vulg.), or much, the usual meaning in Mk. See on Mark 1:45. 4. ἐπηρώτα. Probably the conversational imperf. See on Mark 5:9. But Pilate may have asked the question several times. Οὐκἀποκρίνηοὐδέν; See on Mark 14:16. πόσα. “What grave charges” may be meant as well as “how many.” 5. οὐκέτιοὐδέν. Again a double negative; Lk. omits οὐκέτι. The accusations were false, like those before the Sanhedrin, and Christ did not reply to them in either case. The proceedings are more intelligible when we learn from Jn that in private Christ explained to Pilate that His Kingdom was not of this world. Pilate’s questions He answers, but He makes no reply to the false statements of the Sanhedrin. Yet, without Jn, we should not understand why Pilate did not condemn Jesus when He did not clearly renounce all claim to be King of the Jews. 6. κατὰδὲἑορτήν. Neither “at that Feast” (A.V.) nor “at the Feast” (R.V.) is quite accurate; it means at festival-time. Singulis diebus festis (k) is better than per diem festum (Vulg.). ἀπέλυεν … παρῃτοῦντο. See crit. note. He used to release, and his releasing corresponded to their requesting; both were customary. Nothing is known of this custom beyond what is told us in the Gospels, but it is in accordance with Roman policy. At the lectisternium prisoners were sometimes released (Livy Mark 15:13); but here only one prisoner, specially chosen by the people, can be set free. A papyrus of about A.D. 87, quoted by Lagrange (ad loc.) and by Milligan (N.T. Documents, p. 79), gives a nearer parallel. Phibion, guilty of violence, is brought before C. Septimius Vegetus, governor of Egypt, who says to him ἄξιοςμἐνἦςμαστιγωθῆναι … χαρίζομαιδέσετοῖςὄχλοις. The mob did not wish Phibion to be scourged, and the governor “makes them a present of him.” 7. ἦνδὲὁλεγόμενοςΒαραββᾶς. Now there was the man called Barabbas, a somewhat unusual expression; cf. Matthew 26:14; John 9:11. The name is probably a patronymic, Bar-Abba, “son of Abba,” or “son of a father”; but it is not certain that Abba was used as a proper name so early as this. The interpretation “son of a Rabbi,” διδασκάλουυἱός or filius magistri, is ancient, but it is not correct. Bar-Rabban would become Βαρραββάνας. It was inevitable that the choice between “a son of a father” and “the Son of the Father” should be pointed out. The remarkable reading which inserts “Jesus” before “Barabbas” in Matthew 27:16-17 is almost certainly a corruption. WH. App. p. 19. τῶνστασιαστῶν. See crit. note. “The members of a faction, the revolutionaries.” They are spoken of as notorious. The word occurs here only in Bibl. Grk. The classical form is στασιώτης. οἵτινες. “Who were of such a character as to” (Mark 4:20, Mark 12:18). They were desperadoes. πεποιήκεισαν. No augment, as usual; cf. Mark 15:10, Mark 14:44. In Deuteronomy 22:8, φόνονποιεῖν is used of causing death by omitting to put a parapet round one’s roof. Excepting this verse, στάσις = “popular disturbance” is peculiar to Lk. and Acts; in Hebrews 9:8 it = “standing posture”; in LXX. it represents eight Hebrew words. Here Syr-Sin. has “had done wrong and committed murder.” 8. ἀναβάς. It might be natural to speak of going up to the Praetorium; but in fact the Praetorium stood high. Mk is silent as to the temper of the people when they started; they soon became hostile to Jesus. ὁὄχλοςἤρξατοαἰτεῖσθαι. In Jn, Pilate takes the initiative and offers to “release the King of the Jews” in honour of the Passover, this being one of his devices to free an innocent prisoner without exasperating the populace. In Mt., Pilate offers the alternative of Jesus or Barabbas. Will they have one who was falsely accused of stirring up sedition, or one who was guilty of both sedition and murder? It is much more likely that, as Mk and Jn state, Pilate simply offered to release Jesus. He was most anxious to set Him free; he cared nothing, and possibly knew nothing, about Barabbas. To suggest him to the people would lessen the chance of their accepting Jesus. 9. Θέλετεἀπολύσω. We have the same constr. Mark 10:36; Mark 10:51, Mark 14:12. 10. ἐγίνωσκεν. He was becoming aware. Pilate was shrewd enough to see that there was violent animus against Jesus and that the charges against Him were untrue. Jewish leaders were not likely to resent a Rabbi’s being hostile to Rome: they were quite capable of resenting the success of a rival Teacher. His real crime was that He had been too popular, and it was this which led Pilate to hope that the proposal to release Him in honour of the Feast would be welcomed by the people. But he made a mistake in calling Him “the King of the Jews.” Such a title in the mouth of a Roman official must seem to be contemptuous; he would have done better, had he called Him “the Prophet of Galilee.” 11. οἱδὲἀρχιερεῖς. It was the hierarchy, and neither Pilate nor the people, who first suggested Barabbas. We are not told what means they used to change the attitude of the people towards Jesus. But the citizens far outnumbered the Galilean pilgrims, and with the city mob Barabbas may have been a sort of hero, like Dick Turpin, or, if he was a revolutionist rather than a highwayman, he may have been like Wat Tyler. The fickleness of the multitude in this case seems extraordinary, even beyond that which is often found in mobile vulgus. But it was a fatal shock to sentiment to see the supposed Messiah standing bound and helpless before the heathen Procurator. No true Messiah would endure such an indignity. The change of feeling was catastrophic and complete. They had been deceived and made fools of, and they were quickly made ready by the priests to propose the cruelest of punishments for the impostor. Judas had betrayed Him, the Eleven had deserted Him, and we need not be astonished at the fickleness of the populace. Loisy’s incredulity is quite out of place. Lagrange compares the sudden collapse of Boulanger’s popularity in April 1889. For ἀνασείω cf. Luke 23:5. 12. Τίοὖνποιήσωὃνλέγετε. See crit. note. What then am I to do with Him whom ye call. Delib. subj. rather than fut. indic. (R.V.). The more usual constr. is ποιεῖντινίτι, but that does not mean quite the same as ποιεῖντινάτι. The latter is “to do something with a person,” the former is “to do something to a person.” Here ὅν may = τούτῳὅν, but the other constr. is simpler. Pilate was within his duty in offering to release Jesus for the Feast and in letting the people choose Barabbas in preference. But he had no right to let them decide what was to be done with Jesus. He wanted to avoid the responsibility of condemning Jesus, and above all to avoid a tumult at the Passover. If the Jews were bent on having the life of an innocent Galilean, the responsibility was theirs. At all costs he must prevent an insurrection which would have to be put down by his troops. That would mean much bloodshed and the raising of awkward questions at Rome. Mt. interprets Pilate’s thoughts by putting into his mouth the words, “I am innocent of this blood” ([3516][3517] Syr-Sin.). [3516] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [3517] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 13. οἱδὲπάλινἔκραξαν. This does not mean that they had previously asked him to crucify Jesus. They had previously asked him to free Barabbas (Mark 15:11), and now they make another request. Or πάλιν may merely mean in reply to Pilate, in which case πάλιν = “thereupon.” Their reply was made with the uttermost promptitude, and was probably suggested by the priests when they urged the people to ask for Barabbas. 14. Τίγὰρἐποίησενκακόν; In all three Synoptists. “I can hardly do that, for what evil hath He done?” This is well expressed by “Why” (A.V., R.V.). Pilate falls lower and lower. While acting as Roman judge, he allows clamorous Jews to dictate his decision, and even argues with them, and that in a way which declares that he regards their decision as iniquitous. He says, “You are sentencing an innocent man to crucifixion,” and their only answer is to shout the iniquitous decision again with vehemence. See crit. note and cf. Mark 10:26 and Acts 26:11. 15. τὸἱκανὸνποιῆσαι. Satisfacere, a Latinism found in Polybius and other late writers, but nowhere else in N.T., and perhaps nowhere in LXX. Pilate is cowed and becomes the henchman of the hierarchy. ἀπέλυσεναὐτοῖςτ. Βαραββᾶν, καὶπαρέδωκεντ. Ἰησοῦν. This contrast is in all three Synoptists and was evidently part of the primitive tradition; and all four Evangelists have παρέδωκεν of this last step in the great παράδοσις. Judas delivers Him up to the guards, the guards to Annas, Annas to Caiaphas and the Sanhedrin, the Sanhedrin to Pilate, Pilate to Herod, Herod to Pilate, Pilate to the executioners. And all these details are part of God’s delivering up His Son for the redemption of mankind. φραγελλώσας. Another Latinism (φλαγελλώσας, [3518] in Mark 10:34 and John 19:1 we have the usual μαστιγόω. In Mk and Mt. the scourging is closely connected with the crucifixion, and capital punishment often included both; Livy xxii. 13, xxxiii. 36; Cic. In Verr. v. 62; Joseph. B.J. II. xiv. 9, v. xi. 1. In Jn the scourging is one more attempt made by Pilate to save at least the life of Jesus; he hopes that the Jews will be satisfied with this; See on John 19:1. [3518] odex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. Mk and Mt. have no dat. after παρέδωκεν, but ἵνασταυρωθῇ implies “to the soldiers.” Jn says αὐτοῖς, viz. to the priests. Lk. says τῷθελήματιαὐτῶν, which means to the will of the people. Pilate delivered Jesus up to both priests and people when he handed Him over to the soldiers to be crucified. In the Gospel of Peter Herod gives the sentence, and the guilt of the execution is attributed to him and the Jews. In the Acta Pilati (B. x.) the Jews execute the sentence as soon as Pilate has pronounced it. 16. Οἱδὲστρατιῶται. Some of the troops under the command of the Procurator, brought to Jerusalem to maintain order during the Feast. Again we have δέ to mark a change of subject; see on Mark 7:24, Mark 10:32, Mark 14:1, Mark 15:16. ἔσωτῆςαὐλῆς. This implies that the scourging had been inflicted elsewhere; but whether inside the building, or outside, is not clear. ὅἐστινπραιτώριον. This loose conversational statement is quite in Mk’s style, and Blass’ proposal to substitute τοῦπραιτωρίου is not needed. Whether the αὐλή was partly or wholly roofed, or not roofed at all, it is strange that it should be identified with the whole building. Probably the αὐλή was the only part that was open to the public, and therefore, when people spoke of the Praetorium, they meant its αὐλή. Or Mk in his conversational manner may be stating “I mean the praetorium-court”; but, even if we were sure of this, we should not be justified in altering his wording. It is perhaps possible that the soldiers’ quarters in the Procurator’s palace is meant. In A.V., πραιτώριον is translated in five different ways. In the Gospels it seems always to mean the residence of the Procurator. See on John 18:28. ὅληντὴνσπεῖραν. Again a loose conversational expression; it obviously means all the members of the cohort who were within hearing at the moment. The men on duty in connexion with the trial and the execution summon all who are near at hand to come and make sport of “the King of the Jews.” Possibly σπεῖρα does not mean a full cohort of 500 or 600 men. 17. ἐνδιδύσκουσιναὐτὸνπορφύραν. Double acc. both here and Mark 15:19. Cf. Luke 16:19 of Dives. Mt. for πορφύραν has χλαμύδακοκκίνην, Jn has ἱμάτιονπορφυροῦν. All three mean some bright coloured garment to represent a royal robe; See on John 19:2-3 and cf. the Gospel of Peter iii. 7. There are parallels in the Testaments (Zebulon iv. 10; Benjamin ii. 3); and the behaviour of pirates to their captives, as described by Plutarch (Pomp. 24), is a striking illustration. Several others are quoted by Lagrange. ἀκάνθινονστέφανον. It is impossible to determine what plant was used for this purpose, and conjectures are very various. But the use of στέφανος instead of διάδημα does not prove that the soldiers mock Him as conqueror rather than as king. The whole context indicates mock homage to royalty. 18. ΧαῖρεβασιλεῦτῶνἸουδαίων. The soldiers are playing at Ave Caesar and mingling brutal outrage with it. In the Gospel of Peter the formula is “Judge righteously, O king of Israel,” and the title on the cross is “This is the king of Israel”; see on Mark 15:32. Lk., having given the mockery by Herod and his guards (Luke 23:11), omits the mockery by Pilate’s troops, and the one incident may have led to the other, for some of Pilate’s soldiers probably accompanied Him and witnessed Herod’s brutality. But Pilate did not join in the mockery, as Herod did. Herod was exasperated with Jesus for not gratifying his curiosity. Pilate was exasperated, not with Jesus, but with the priests, for preventing him from setting Jesus free. On the voc. βασιλεῦ (not ὁβασιλεύς) see J. H. Moulton, p. 70. 19. τιθέντεςτὰγόνατα. Possibly a Latinism; ponentes genua. Cf. Luke 22:41; Acts 7:60. Note the imperfects. 20 b–22. THE ROAD TO CALVARY Matthew 27:31 b–33. Luke 23:26-33 a. John 19:16-17 καὶἐξάγουσιν. The change of tense and of behaviour point to a change of nominative. The soldiers off duty are left behind, while the centurion and his assistants take charge of the Prisoner and add neither insult nor brutality to what they are bound to do in their treatment of Him. At first, according to custom, Jesus bore the cross, or at any rate the cross-beam, Himself (John 19:17). The soldiers seeing that it was more than He could carry transferred the burden to Simon. Place a colon after σταυρώσωσιναὐτόν. 21. ἀγγαρεύουσιν. Originally a Persian expression of impressing people into serving the couriers of the Great King (Hdt. viii. 98), similar to the cursus publicus in the Roman Empire. Cf. operae publicae and the French corvée. But papyri and other evidence show that as early as B.C. 250 the word was used in a more general sense and at last was applied to compulsory service of any kind. Deissmann, Bibl. St. pp. 86, 87; Hatch, Essays, p. 37. Cf. Matthew 5:41. [3519][3520][3521][3522] read ἐγγαρεύουσιν, which probably represents local pronunciation and is thought by some to point to an Egyptian origin for those two MSS. [3519] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3520] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3521] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [3522] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. παράγοντάτινα. Elsewhere in the Gospels the verb is used only of Jesus “passing by” (Mark 1:16, Mark 2:14; Matthew 9:9; Matthew 9:27; John 9:1); and outside the Gospels only in the sense of things “passing away” (1 Corinthians 7:31; 1 John 2:8; 1 John 2:17). Syr-Sin. omits the word. ΣίμωναΚυρηναῖον. In all three Synoptists; his name and origin were well remembered. There was a strong colony of Jews in Cyrene, planted there by Ptolemy I. They had equal rights with the citizens and often gave trouble (Joseph. Apion. ii. 4, Ant. xiv. vii. 2, XVI. vi. 1, 5, B.J. VII. xi. 1, Vita 76; Eus. H. E. iv. 2 cf. 1Ma 15:23; 2Ma 2:23). Simon may have been a member of the Cyrenean synagogue (Acts 6:9). It is unlikely that he is the same as “Symeon that was called Niger” who is mentioned with “Lucius of Cyrene” (Acts 13:1). ἐρχόμενονἀπʼ ἀγροῦ. Coming from the country. This need not mean that he was coming from work in the country, and it certainly was not a case of coming home from work in the evening. If he was an inhabitant of the district, he may have come to buy or sell, or in connexion with the Passover; but he may have been a pilgrim come up for the Feast. We cannot use this statement as evidence for determining the day. τὸνπατέραἈλεξάνδρουκαὶῬούφου. Mk only. When he wrote, Alexander and Rufus were known to many for whom he wrote, and Simon was not. Mk wishes to interest his readers in the narrative. For the purposes of the narrative it is of no moment whether Simon had sons or what their names were. Cf. Mark 14:51-52. There may here be confirmation of the tradition that Mk wrote in Rome. Alexander is not to be identified with any other Alexander in N.T. The name was very common in the East, and no Alexander otherwise known to us is likely to be the same man. Rufus, on the other hand, is a rare name in the East, though not rare in Rome, and he may be the Rufus of Rom 16:13, in which case his mother was well known to St Paul. He may also be the Rufus of the Ep. of Polycarp (9). But this conjecture is of as little value as that of Origen, who thinks that Simon of Cyrene may have been converted by St Mark. ἄρῃτὸνσταυρόν. In Mark 8:34 the same expression is rendered “take up his cross” (A.V., R.V.), but here “bear his cross.” Why not “take up” in both places? Vulg. has tollo in both, and Mk may have intentionally used the same verb in both passages. We need not be afraid of apparent discrepancy from Lk., who says that the soldiers laid the cross on Simon, ἐπέθηκαναὐτῷ. What Christ had hitherto carried was transferred to Simon. Pictures sometimes represent Simon as merely helping Christ to carry the cross. 22. φέρουσιναὐτόν. This may mean that He was so exhausted that the soldiers had to carry Him for the remainder of the way (Mark 1:32, Mark 2:3); but it probably means “bring, conduct” (Mark 7:32, Mark 8:22, Mark 9:17; Mark 9:19, Mark 11:2; Mark 11:7). Latin versions have perducunt, adducunt, duxerunt; k has ferunt illam, “bring the cross.” Κρανίουτόπος. Mk, Mt., and Jn give this as the meaning of Golgotha, while Lk. has simply Κρανίον, which favours the view that it was so called from the shape of the rock. That Jews allowed the skulls of criminals to lie there unburied is incredible, though Jerome seems to accept it: in that case it would have been called the “place of skulls.” The legend that Adam’s skull lay there, thus bringing the fatal death of the first Adam into connexion with the lifegiving death of the second Adam, appears to be believed by Ambrose. But Chrysostom gives it as a mere report, and Jerome rejects it as an attractive interpretation of the name and mulcens aurem populi, nec tamen vera. The Ethiopic Melchisedek legend makes Golgotha itself to be Adam’s skull. Golgotha is not a pure transliteration, but is a Greek modification, for the sake of euphony, of Goulgoltha, Gougaltha, and Gogoltha. The familiar “Calvary” comes from Vulg. Calvariae locus, Lk. Calvariae. We have not sufficient evidence to decide either the site or the origin of the name. The literature is large. Sanday, Sacred Sites, pp. 54, 68–77; D.C.G. art. “Golgotha.” Nor is the route through the city to it known. What is called the Via Dolorosa is a mediaeval conjecture. 23. ἐδίδουναὐτῷ. They offered Him (R.V.). “They tried to give Him”; the conative imperf. Cf. ἐκωλύομεναὐτόν (Mark 9:38). Mt., as often, has the aor. where Mk has the imperf., and in this case is less accurate. ἐσμυρνισμένονοἶνον. Wine medicated with myrrh and perhaps other drugs, to act as an anaesthetic. Syr-Sin. has “sweetened with spice.” Mt. has χολή, “gall,” instead of myrrh; both were bitter, and Mt. may have wished to recall Psalms 69:22. Euthymius erroneously suggests that a nauseous drink was offered to Him in mockery to increase His sufferings. It is said that there was a women’s guild in Jerusalem which supplied condemned criminals with potions for deadening pain before execution. “Give strong drink unto him that is ready to perish, and wine unto the bitter in soul; Let him drink and forget his poverty, and remember his misery no more” (Proverbs 31:6-7) may have suggested this custom. Christ refused to be stupefied and have His mental faculties obscured; His mind must be free to surrender His life by an act of will. Had He drunk the potion, Christendom might have lost the Words from the Cross. When Dr Johnson was told that without a miracle he could not recover, he said that he would take no more opiates, “for I have prayed that I may render up my soul to God unclouded.” 24. σταυροῦσιναὐτόν. All the Evangelists pass over the horrors of the process of crucifixion in reverent silence. There is no attempt to excite emotion by detailing them. We have no means of determining whether our Lord’s feet were nailed or tied, for Luke 24:39 is not decisive. In the Gospel of Peter, before the burial, nails are taken from the hands only, which indicates that “Peter” knew the Fourth Gospel. The Synoptists say nothing about the nailing, and Jn speaks only of the hands (John 20:25; John 20:27). Writers and painters, perhaps influenced by Psalms 22:17, have commonly assumed the nailing of the feet, and this is probably correct (see Meyer on Mt.). In that case each foot would almost certainly be nailed separately. διαμερίζονταιτὰἱμάτια. This was not an exceptional brutality; the clothing of an executed criminal was a perquisite of the executioners. All four call attention to the parting of the garments in wording which is influenced by Psalms 22:18, which Jn (John 19:24) quotes verbatim from LXX. The Hebrew distinguishes the upper and under garments, as does Jn in his narrative; LXX. and the Synoptists do not. βάλλοντεςκλῆρονἐπʼ αὐτά. Here again the Evangelist who was present is more definite than the Synoptists. He records how lots were cast for the under-garment only, while the upper was divided into four. τίςτίἄρῃ. Lit. “Who should take what,” quis quid tolleret (Vulg.). The double question occurs nowhere else in N.T., though some authorities have it Luke 19:15, ἵναγνῷτίςτίδιεπραγματεύσατο. Syr-Syn. omits it here. It is not rare in class. Grk. ἡτίσιτίἀποδιδοῦσατέχνηδικαιοσύνηἂνκαλοῖτο (Plato Rep. 332 D). Similarly πῶςτί; Field, pp. 43, 44, quotes other instances. 25. Ἦνδὲὥρατρίτη. Mk alone gives this note of the hour, which creates a difficulty with John 19:14, where the Ecce Homo is placed at the sixth hour. Suggestions of a false reading in either place may be rejected, and forced interpretations of plain language are unsatisfactory. The least unsatisfactory solution is the not quite baseless conjecture that Jn reckoned time as we do, and that his sixth hour is our 6.0 a.m., but it can hardly be called probable. See notes ad loc. On a day of exceptional excitement, with prolonged darkness at midday, traditions as to the time of day might be very confused and divergent; but a difference of two or more hours can hardly be explained in this manner. καὶἐσταύρωσαναὐτόν. The καί couples the fact of crucifixion already mentioned with the time of day, so that καί = ὅτε, which some cursives substitute. We sometimes use “and” in the sense of “when”; “it was noon and he arrived.” 26. ἦἡἐπιγραφὴτῆςαἰτίαςαὐτοῦἐπιγεγραμμένη. A titulus, stating the crime for which he was to suffer, was commonly fastened to the criminal’s neck before he was taken to execution, but we lack evidence as to its being fastened to the cross. The space above the head would be likely to be used in this way. Just as no two authorities agree as to the words used at the Institution of the Eucharist, or as to the prayers in Gethsemane, or as to Peter’s denials, so no two Gospels agree as to the wording of the title on the Cross. All four, however, have ὉΒασιλεὺςτῶνἸουδαίων. St John had gazed at it and read it repeatedly, and he is doubtless accurate in stating that these words were preceded by ἸησοῦςὁΝαζωραῖος, and that the inscription was in the two languages of the country, Aramaic and Greek, as well as in the official Latin. The Gospel of Peter gives the improbable wording, “This is the King of Israel.” Pilate would know no such expression; cf. Mark 15:32. 27. δύολῃστάς. Two robbers (R.V.); see on Mark 11:17, Mark 14:48. They may have taken part in the insurrection in which Barabbas had shed blood; but no hint is given of any such connexion. More probably they were bandits, and may have been some of those who caused the road from Jerusalem to Jericho to be notorious for danger (Luke 10:30). They had probably been condemned at the same time as Jesus, for they know how His case differs from theirs (Luke 23:40-42). The names of the two robbers are given with extraordinary variety in the Apocryphal Gospels and other legendary sources; but, on the whole, Dismas or a similar name is given to the penitent robber, and Gestas or a similar name to the impenitent. Titus and Dumachus (θεομάχος), Joathas and Maggatras, Zoatham and Chammatha, Matha and Joca, are other variants. ἕναἐκδεξιῶν. Such are the right and left hand places for which James and John had asked (Mark 10:37). 28. See crit. note. The interpolation is based on Luke 22:37 and Isaiah 53:12. It is not Mk’s habit to point out the fulfilment of Scripture. See WH. App. p. 27. 29. οἱπαραπορευόμενοι. Syr-Sin. omits. Cicero (In Verr. v. 66) says that public places along the highways were chosen for crucifixions; that the sufferers might serve as scares to criminals and warnings to passers by. The executed were treated as vermin, nailed to a tree or door. To this public place outside Jerusalem “passers by” would be brought by animosity, curiosity, business, or accident. The expression at once recalls Lamentations 1:12; Lamentations 2:15; but Psalms 22:8 may also be in the minds of the Synoptists. In O.T. “shaking the head” is often given as a sign of mock pity or derision; 2 Kings 19:21; Psalms 22:7; Psalms 109:25; Job 16:4; Isaiah 37:22. ἐβλασφήμουν. Cf. Acts 13:45; Acts 18:6; Romans 3:8. Οὐᾶ. Here only in Bibl. Grk. It expresses respect or amazement, genuine or sarcastic, while οὐαί, which is frequent in LXX. and N.T., expresses pity. There is much the same difference between vah and vae. ὁκαταλύων. Nom. with art. for voc. as often; cf. Mark 5:8; Mark 5:41, Mark 9:25; and especially Revelation 18:10. 30. σῶσονσεαυτόν. These words are in all three. Lk. attributes them to the soldiers, who may have caught them from the passers by. They are the gibe of men who discredited Christ’s wonderful works. If it was really true that He could raise the dead, of course He could come down from the cross. 31. οἱἀρχιερεῖς … μετὰτῶνγραμματέων. On such a day, the eve of the Passover and of the Sabbath, these priests and scribes must have come on purpose to mock. Judges capable of striking and spitting at their Prisoner (Mark 14:65) would be equally capable of making derisive remarks in His hearing. They talk at the dying Sufferer, not like the passers by, to Him. Their scornful remarks to one another are meant to be heard by Him and by others. See on Mark 10:34. But the Evangelists let the malignity of the hierarchy speak for itself; they record it without denouncing it. Loisy remarks that it is improbable that the majority of the Sanhedrin would be present at the crucifixion. Perhaps so, but Mk does not say that they were. Enough were there to justify the statement that the priests and the scribes flung about insulting words. Ἄλλουςἔσωσεν. These words also are in all three. He healed others; Himself He cannot heal. This is a freq. meaning of the verb in the Gospels (Mark 3:4, Mark 5:23; Mark 5:28; Mark 5:34, Mark 6:56, Mark 10:52; etc.). The prince of the demons, they said, helped Him to heal others (Mark 3:22), but He can get no such help for Himself. In the Gospel of Nicodemus the saying is expanded thus: “Others He saved, others He cured, and He healed the sick, the paralytic, the lepers, the demoniacs, the blind, the lame, the dead; and Himself He cannot cure.” His enemies had never been able to deny the fact of His miraculous healings. 32. ὁΧριστός. Alluding to His declaration before the Sanhedrin (Mark 14:62). ὁβασιλεὺςἸσραήλ. Alluding to the title on the cross. It is probably from this expression (Mk, Mt.) that the Gospel of Peter gets the idea that the wording of the title was “This is the King of Israel.” Jews would say “of Israel,” but Pilate would write “of the Jews.” ἵνα … πιστεύσωμεν. Mt. has καὶπιστεύσομεν, turning the saying into a promise to believe. They failed to understand Moses and the Prophets, and they did not believe Him of whom they wrote, even when He raised the dead. But when He Himself rose, many of the priests became obedient to the faith (Acts 6:7). ὠνείδιζον. As in Mark 15:29; Mark 15:31, the imperf. expresses continued action. Mt. retains the imperf. in all three places. We may suppose that Mk and Mt. were ignorant of the subsequent conduct of the penitent robber. The frequent reviling of the other robber was much better known and was commonly spoken of as done by “the robbers.” So Cyril of Jerusalem, Ambrose, and Augustine. Origen, Chrysostom, and Jerome suppose that both robbers at first reviled, and that afterwards one of them changed and rebuked the other. This is less probable. Much less satisfactory is the suggestion that ὠνείδιζον (Mk, Mt.) means much less than ἐβλασφήμει (Lk.); both reproached Jesus, but only one railed on Him. There is little difference in meaning between the two verbs (Luke 6:22; Romans 15:3; Hebrews 11:26; 1 Peter 4:14), and they are sometimes coupled (2 Kings 19:22). Vulg. here has conviciabantur, in Mt. improperabant. 33. The divergence in the records here and at Mark 15:36 need not surprise us. Eyewitnesses in a time of excitement seldom agree exactly as to what they saw and heard, and exact agreement is a reason for suspecting collusion. Reports of what was said and done at the execution of John of Leyden at Münster in Jan. 1536, written by eyewitnesses immediately afterwards, differ widely as to what took place. ὥραςἕκτης. All three Synoptists say that the darkness began at the sixth hour and lasted till the ninth; and “over the whole land” (A.V., R.V.) is doubtless the meaning of ἐφʼ ὅληντὴνγῆν. As in the case of Egypt (see Driver on Exodus 10:23), the darkness was local, and it may be ascribed to natural causes. At the Paschal full moon an eclipse would be impossible, and we need not suppose that Luke 23:45 means this. An eclipse is given as the cause in the Acta Pilati, but Origen points out the impossibility. Extraordinary darkness at noonday, extending for miles, is not a very rare phenomenon, and there is no sound reason for doubting the fact on this occasion, although some critics suggest that Amos 8:9, quoted by Irenaeus (IV. xxxiii. 12) as a prediction of it, caused the midday darkness to be imagined. The Gospel of Peter enlarges upon the completeness of the darkness. Granting the fact, it was inevitable that Christians should believe that in this case Nature was expressing sympathy with the sufferings of the Redeemer, or pronouncing the infliction of them to be a work of darkness, or predicting the fate of those who had tried to extinguish the Light of the World (Origen), or refusing to look upon a crucified Lord and aid by its light those who blasphemed Him (Jerome). We have no right to condemn such beliefs as certainly untrue. “If He thunder by law, the thunder is yet His voice.” See on Amos 8:9 and Godet on Luke 23:44-45. Syr-Sin. omits ἐφʼ ὅληντ. γῆν. 34. ἐβόησεν. Like the cry with which He expired, this utterance was a φωνὴμεγάλη (Mark 15:37). It is the only Word from the Cross recorded by Mk and Mt., and in both Gospels it is given in the original Aramaic, but texts vary somewhat as to the transliteration. Whether Jesus uttered the first word in the Aramaic or the Hebraistic form is, as Dalman remarks, of little moment. “The latter appears to have the greater probability in its favour, as being the less natural in the Aramaic context. It is conceivable that, to secure greater uniformity, one copyist corrected ἠλεί to ἐλωεί, so that the whole should be Aramaic, while another changed λεμᾶσεβαχθανεί into λαμᾶ [ἀ]ζαφθανεί, so as to have the whole in Hebrew” (Words, p. 54). Here [3523] has ἠλεί, and it would be easier for ἠλεί than ἐλωεί to be twisted into Ἠλείας. Allen thinks “it is difficult not to believe that Christ quoted the Psalm in Hebrew, Eli Eli lama azabhtani” (Studies in the Syn. Prob. p. 305). In that case the Aramaic form in Mk is given for the sake of those to whom Aramaic was more familiar than Hebrew. But even if ἐλωεί be original, there is no difficulty. It was not a case of accidental mishearing. The man, in derision, purposely misquoted the word which Christ had uttered. As to the next word we have λαμᾶ ([3524][3525] λεμᾶ ([3526][3527][3528][3529]), λιμᾶ ([3530][3531][3532][3533][3534][3535][3536]), and λειμᾶ ([3537][3538][3539][3540][3541][3542] as variants, and there are as many of σαβαχθανεί. But the asabtani in German Bibles has no MS. authority, any more than Bnehargem for “Boanerges” (Mark 3:17). [3523] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [3524] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [3525] odex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [3526] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [3527] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [3528] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one. [3529] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. [3530] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879. [3531] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris. [3532] Codex Campianus. 9th cent. At Paris. Gospels complete. [3533] Codex Guelpherbytanus. 6th cent. Contains Mark 1:2-11; Mark 3:5-17; Mark 14:13-24; Mark 14:48-61; Mark 15:12-37. [3534] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective. [3535] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20. [3536] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand. [3537] Codex Basiliensis. 8th cent. At Basle. [3538] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mark 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20. [3539] Codex Seidelianus I. 9th or 10th cent. Contains Mark 1:13 to Mark 14:18; Mark 14:25 to Mark 16:20. [3540] Codex Seidelianus II. 9th or 10th cent. Contains Mark 1:1-31; Mark 2:4 to Mark 15:43; Mark 16:14-20. [3541] Codex Vaticanus. 10th cent. Dated A.D. 949. [3542] Codex Mosquensis. 9th cent. Ὁθεόςμου. LXX. also has the nom. with the art. (see on Mark 15:29), while Mt. has Θεέμου. In N.T. there is perhaps not much difference in tone between the two usages; cf. Mark 15:18. On the other hand, LXX. and Mt. have ἵνατί, while Mk has εἰςτί. In Mk and Mt., though not in LXX., the μον is repeated; even in this time of apparent desertion, Christ recognizes God as His God. And both Mk and Mt. omit πρόσχεςμοι, which is in LXX. but not in the Hebrew. The character of the cry is full guarantee for its historical truth. No Christian would have attributed such words to the Messiah, had He not uttered them. It is possibly because of their perplexing mystery that Lk. and Jn omit them, and that the Gospel of Peter changes them into ἡδύναμίςμουἡδύναμις, κατέλειψάςμε. This is one of the Docetic traits in that book, which treats the crucifixion as if it were devoid of suffering. There is a passage in the Testaments (Joseph ii. 4–7) which might serve as a moral drawn from this cry of mental agony. ΟὐγὰρἐγκαταλείπειΚύριοςτοὺςφοβουμένουςαὐτόν … Ἐνβραχεῖἀφίσταταιεἰςτὸδοκιμάσαιτῆςψυχῆςτὸδιαβούλιον … Ὅτιμέγαφάρμακόνἐστινἡμακροθυμία, καὶπολλὰἀγαθὰδίδωσινἡὑπομονή. On the reading ὠνίδισας ([3543] for ἐγκατέλιπες see crit. note. In the Defence of Christianity generally attributed to Macarius Magnes (A.D. 400) “it is remarkable that the objector knew both ὠνείδισας and ἐγκατέλιπες and regarded them as distinct utterances” (Swete). [3543] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 35. Ἠλείανφωνεῖ. This is ironical and means “The helpless Messiah wants the Messianic Forerunner to come and help Him,” or, more simply, “wants Elijah to succour Him.” It is said that Elijah was regarded as the helper of the helpless. 36. γεμίσαςσπόγγονὄξους. Lk. omits this, having mentioned at an earlier stage that the soldiers mocked Him by offering Him ὄξος, i.e. the posca or sour wine provided for them, and possibly for the sufferers. The sponge and the stalk may have been ready for the latter purpose, or the sponge may have been a stopper for the jar. Sponge is mentioned nowhere else in the Bible, but its use is often mentioned elsewhere, and it would be common in places near the sea. Jn says that it was Christ’s “I thirst” which led to this incident, and again he has the definiteness of an eyewitness. He remembers the jar of wine and that the “reed” was a stalk of “hyssop,” which was not our Hyssopus officinalis, for that does not grow in Palestine. A stalk of two or three feet long would suffice. Pictures with the feet of the Crucified above the heads of the spectators are misleading. So tall a cross would be troublesome to carry and difficult to fix upright. The accumulation of participles is characteristic (see on Mark 1:15) and περιθείς is exact, the sponge being round the top of the stalk and crowning it (Mark 15:17; cf. Mark 12:1). Psalms 69:22 perhaps suggested ἐπότιζεν, which is the conative imperf., like ἐδίδουν in Mark 15:23. Mt. here retains the imperf. λέγωνἌφετεἴδωμεν. Here Mt. differs completely. He says that it was the companions of the giver of the wine who cried, Ἄφεςἴδωμεν, i.e. “Let Him alone”; or “Leave off; let us see whether Elijah is coming to save Him.” Apparently Mt. had some authority which he preferred to Mk. In each case there is a doubt as to Ἄφετε or Ἄφες, whether it means “Let be” (A.V., R.V.), or coalesces with ἴδωμεν, as in ἄφεςἐκβάλω (Matthew 7:4). Ἄφετε might mean, “Let me alone,” “Don’t stop me.” But, whatever rendering we adopt, it is evident that Mk and Mt. follow different traditions as to what took place. Ἄφεςἴδω occurs Epict. Dis. iii. 12 sub fin. 37. ἀφεὶςφωνὴνμεγάλην. The recurrence of the verb is purely accidental. The great cry is in all three Synoptists, and it shows that Christ did not die merely of exhaustion. ἐξέπνευσεν. The change from imperfects to aorists is accurate. No Evangelist says that Christ “died”; He gave up His life by an act of will, He yielded up His spirit; κατʼ ἐξουσίαν, ὅτεἠθέλησεν, ἀποθνήσκει (Euthym.). Mk and Lk. say ἐξέπνευσεν, Mt. ἀφῆκεντὸπνεῦμα, Jn παρέδωκεντὸπνεῦμα. The last expression indicates that this “great cry” is to be identified with the last Word; Πάτερ, εἰςχεῖράςσουπαρατίθεμαιτὸπνεῦμάμου (Lk.). See on John 19:30. The Gospel of St Peter has ἀνελήμφθη, “He was taken up,” another expression with a Docetic tinge. A discussion of the physical causes of the death of Christ is unnecessary, and lack of evidence precludes the attainment of any satisfactory result. We may abide by the words of Scripture that He “lay down His life that He might take it again” (John 10:17). 38. τὸκαταπέτασμακ.τ.λ. All three mention the portent of the rending of the Temple-veil, about which we have no further information. Possibly the Evangelist regards it as the Temple rending its clothes in grief for the death of the Messiah, a death which sealed its own doom, lamentans excidium loco imminens (Clem. Recog. i. 41). The Gospel of Peter has it, and there is a passage in the Testaments (Levi ix. 3) which predicts that “the veil of the Temple shall be rent, so as not to cover your shame”; but in the latter passage ἔνδυμα may be the true reading rather than καταπέτασμα. Jerome says that in the Gospel according to the Hebrews there was a statement that superliminare templi infinitae magnitudinis fractum esse atque divisum, which points to a tradition of some extraordinary occurrence. The veil in question is that between the Holy Place and the Holy of Holies, and it is mentioned nowhere else in N.T., for Hebrews 9:3 refers to the Tabernacle. Its rending might signify that by the death of Christ the exclusiveness of the Jewish religion was done away, and that even the Holy of Holies was now accessible to all who desired to enter. ἀπʼ ἄνωθεν. Mt. omits the superfluous ἀπό. See on ἀπὸμακρόθεν (Mark 5:6). 39. ὁκεντυρίων. One of Mk’s Latinisms, already used by Polybius. In Mt., Lk., and Acts we have ἑκατοντάρχης or -χος. All three call him “the centurion,” the one whose duty it was to see the sentence of execution carried out, supplicio praepositus. Legend gives the name of Longinus (λόγχη, John 19:34) to him and to the soldier who pierced the Lord’s side, apparently identifying the two. Bede calls him Legorrius. He was standing close by, opposite the middle cross, and it was his duty to keep strict watch, which would be all the more necessary during the darkness, and what he had noted greatly impressed him. Legend says that he was healed of sore eyes by Christ’s blood, which fell on him during his watch, and that he became a Christian martyr. The Gospel narrative is very different. ὅτιοὕτωςἐξέπνευσεν. The manner of Christ’s death, especially the confidence with which He committed His spirit into His Father’s hands, completed the conviction which had been growing in him. All three Evangelists endeavour to describe this heathen soldier’s attitude towards Christ’s death. He was awe-struck. This was no dangerous or despicable criminal. This Man was not merely innocent but righteous (Lk.), and he was quite right in claiming God as His Father (Mk, Mt.). In this way Mk confirms Lk.’s report of Christ’s last Word, which Mk himself does not record. He also, in recording the centurion’s comment, reveals his own feeling about the Gentiles. The moment after the death of the Messiah the power of that death is recognized by a heathen who had taken part in inflicting it. This heathen echoes the exordium of the Gospel. See on Mark 1:1. The centurion had perhaps been told that Jesus had supernatural powers and claimed to be Divine. But he had himself heard Him, with His dying breath, address God as His Father, and he knew that dying men do not tell wanton lies. The centurion, no doubt, meant far less than the truth when he called Jesus “a son of God.” But at least he meant that he had never seen a better man die a nobler death. Lk. says that in this confession the centurion “glorified God”; i.e. he unconsciously did so. Augustine (De Cons. Ev. iii. 20) treats the differences between the narratives well. The good character of the centurions in N.T. has often been noticed; cf. Matthew 8:5-13; Acts 10:22; Acts 22:26; Acts 23:17; Acts 23:23-24; Acts 24:23; Acts 27:43. Roman organization produced and promoted men of fine character. See Polybius Mark 6:24. 40. ἦσανδὲκαὶγυναῖκες. The centurion was not the only person who regarded the death of Christ with reverence and awe. There were also women beholding from afar (R.V.). Cf. Mark 5:6, Mark 8:3, Mark 11:13, Mark 14:54. They had no mind to see more of the horrible details of the crucifixions, still less to hear the derisive language of Christ’s triumphant enemies. His Mother and her sister, Mary of Clopas, with Mary Magdalen, had been near the Cross for a time, but they had come away, and the beloved disciple had taken the first to his own home; but the two others with Salome had joined a group at a distance and still remained. Lk. gives no names, but says that “all His acquaintance” were there also. Are the disciples included in οἱγνωστοὶαὐτῷ? John had probably returned to the cross; but where were the Ten? [3544] ἡΜαγδαληνή. Mary of Magdala. Mk has not mentioned her before, but assumes that she is known to his readers. Gratitude for her great deliverance (Mark 16:9; Luke 8:2) had made her a devoted follower. The common identification of her with the “sinner” of Luke 7:37 is a monstrous error, which ought never to be repeated. [3544] Codex Campianus. 9th cent. At Paris. Gospels complete. [3545]. ἡἸακώβουτ. μικροῦκ. Ἰωσῆτοςμήτηρ. Syr-Sin. has “Mary the daughter of James the less, the mother of Joseph”; but Mary the mother of James the less (little) and of Joses (A.V., R.V.) is right. She was the wife of Clopas (John 19:25), who is certainly not the same as Cleopas (Luke 24:18) and cannot with any certainty be identified with Alphaeus. See on Mark 3:18. James and Joses are mentioned, not as being famous, but in order to distinguish their mother from other Marys. They are not the James and Joses of Mar 6:3. James was called ὁμικρός probably because of his stature, but Deissmann (Bib. St. p. 144) suggests age. “The younger” would probably have been ὁμικρότερος (Genesis 42:32), or ὁνεώτερος (Genesis 42:34; Luke 15:12), or ὁἐλάσσων (Genesis 25:23). [3545] Codex Campianus. 9th cent. At Paris. Gospels complete. Σαλώμη. Mk treats her also as known to his readers. Mt. gives no name but substitutes “the mother of the sons of Zebedee,” who has been previously mentioned by him (Matthew 20:20). She was probably the sister of Christ’s Mother. See on John 19:25. 41. ἐντῇΓαλιλαίᾳ. This limitation is in all three. These numerous women were pilgrims who had come from Galilee for the Passover; they were not “daughters of Jerusalem.” 42. ὀψίας. A vague word, here used of the time between 3.0 p.m. and sunset. ἐπεὶἦνπαρασκευή. This is pointed out by Lk. also. The Sabbath began at sunset, and there must be no delay. If Joseph had not been prompt, Christ’s enemies would have had His Body put, with those of the two robbers, into the grave where criminals were interred (John 19:31). Even if the Sabbath had not begun that evening, it would have been contrary to Jewish law to allow the bodies to remain unburied after nightfall. See Driver on Deuteronomy 21:22-23; Joseph. B.J. IV. Mark 15:2. Παρασκευή is the regular name for Friday in the Greek Church. Mk explains the term for Gentile readers; nowhere else does he use ἐπεί. Προσάββατον occurs Jdt 8:6 and in the title of Psalms 92 (93). 43. ὁἀπὸἈριμθείας. The site of Arimathaea is unknown. It has been identified by some with Ramah, the birthplace and burial-place of Samuel. Its full name was Ramathaim-zophim, “Double Height of the Watchers” (Stanley, Sin. and Pal. p. 224). The ἀπό suggests that Joseph had ceased to reside at Arimathaea, and his having a tomb at Jerusalem and being a member of the Sanhedrin shows that he had settled in the city. Mt. says that he was πλούσιος, Lk. that he was ἀγαθὸςκαὶδίκαιος, which may all be summed up in Mk’s εὐσχήμων. Only a person of good position and bearing would have had much hope of at once being admitted to an audience with Pilate. ἦνπροσδεχόμενος. Cf. Luke 2:25; Luke 2:38. τολμήσας. Took courage; see Field, p. 44. It required courage to go to the Procurator on such an errand. He was no relation of the Crucified, and therefore had no claim to this favour, and his being a member of the Sanhedrin might be fatal. The Sanhedrin had that day driven Pilate to condemn an innocent person to death,—a humiliating and exasperating thought for a Roman judge, and Pilate would know nothing of Joseph’s having taken no part in this crime. Above all, there was danger as to what the Sanhedrin would do, when they heard of Joseph’s visit to the Procurator. But reverence and affection for the Master gave him the necessary courage. 44. ἐθαύμασεν. Pilate’s astonishment and questioning of the centurion are in Mk alone. Pilate would suspect an attempt to get possession of the Body before death had occurred. Death in a few hours was rare, and Eusebius (H. E. viii. 8) says that martyrs, even when nailed to the cross, sometimes were guarded till they died of hunger (see Heinichen’s notes). Josephus (Vita 75) tells us that among a number of crucified captives he found three of his acquaintances still alive, and got Titus to have them taken down. Two died under medical treatment, but one recovered. In the Digests (xlviii. 24, Ulpian) it is ordered that the bodies of the executed are not to be buried without permission, that permission may be refused, and should be refused in cases of high treason (majestatis). See Lagrange. 45. ἐδωρήσατοτὸπτῶμα. He granted the corpse (R.V.). The verb occurs again 2 Peter 1:3-4, of Divine favours, and nowhere else in N.T. In LXX. it is used of Divine (Genesis 30:20) and royal (Esther 8:1) favours. Nowhere else is Christ’s Body called a πτῶμα, cadaver, a word which has a contemptuous sound, like “carcase”; cf. Mark 6:29; Matthew 24:28; Revelation 11:8-9. Hence Mt., Lk., and Jn use σῶμα, which many texts have here. But to Pilate Christ’s Body was a πτῶμα or cadaver; and after his pitiable conduct in surrendering Jesus to the priests he may have been glad to make some amends by granting Joseph’s request without a fee, as ἐδωρήσατο rather implies. On the other hand, ἀποδοθῆναι (Mt.) might imply that it was given in return for something paid. See on Mark 12:17. 46. ἀγοράσαςσινδόνα. Joseph may have done this and made arrangements with Nicodemus before going to the Procurator. Both were members of the Sanhedrin and had agreed to act together. This σινδών might make the strips (ὀθόνια) which were wound round the Body along with the spices which Nicodemus brought. Ex simplici sepultura Domini ambitio divitum condemnatur, qui ne in tumulis quidem possunt carere divitiis (Bede). For ἐνείλησεν cf. 1 Samuel 21:9. λελατομημένον. Rock-hewn tombs are common round about Jerusalem, and would commonly be used for well-to-do persons. Like the colt and the gravecloths, the tomb had not been used before, for Joseph had had it made for himself. See on John 19:41. One wall would be cut with a stone shelf, on which the Body was laid, and a large stone, circular like a millstone, would be lying flat against the outside rock, ready for closing the opening. Two men might roll it into its place, but to roll it back would be a difficult task for women (Mark 16:4). A globular stone would be much heavier, and it would not so completely close the opening as to exclude wild animals. μνημείον. This is the word most frequently used of the sepulchre by all four. It perhaps has no shade of difference in meaning from μνῆμα. In the Byzantine sepulchral inscriptions at Jerusalem the usual word is θήκη, from the use of τίθημι, as here, of burial. See crit. note. 47. [3546] ἡἸωσῆτος. This probably means “the mother of Joses” (Mark 15:40); if she had not been mentioned before, “the daughter of Joses” would be the probable rendering. [3547] ff n q and Syr-Sin. have “the daughter of James.” These two women had watched the pious work of Joseph and Nicodemus, who may have had assistants, but might wish to do without them. They desired to see the last of the Master, and to know exactly how to arrange for their own pious work. Apparently, after the men had departed, the two women still sat on and gazed. [3546] Codex Campianus. 9th cent. At Paris. Gospels complete. [3547] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. Some critics suggest that all these details have been invented in order to make a foundation for the theory of the Resurrection. Such criticism renders history impossible. The strongest evidence can be shown to be possibly untrue by such methods. Mk’s simple narrative is thoroughly coherent. The women witness the hasty burial before sunset on Friday. When the Sabbath is over at sunset on Saturday, they buy spices. Very early on Sunday they set out to use the spices, evidently without any hope of a Resurrection. Their experiences at the tomb lead them to believe that Jesus is risen. 1. διαγενομένουτοῦσαββάτου. When the Sabbath was past (A.V., R.V.). The verb is used of passing intervals of time in Acts 25:13; Acts 27:9; cf. 2Ma 11:26. After sunset on Saturday they bought ἀρώματα, a comprehensive term for sweet-smelling substances, whether solid or liquid. They proposed to pour these over the Body as it lay wrapped in gravecloths. Christ’s words to Judas (Mark 14:8) might suggest this. When they had finished their preparations it was too dark to do anything at the tomb; they must wait till dawn on Sunday. 2. ἀνατείλαντοςτοῦἡλίου. When the sun was risen. Mk’s fondness for fulness of expression (Mark 14:58; Mark 14:61; Mark 14:68) here leads him into inconsistency. If the sun had already risen, it would not be λίανπρωί. Mt. becomes still more confused about the time of day. Elsewhere (Mark 1:32, Mark 2:20, Mark 6:35, Mark 14:30), when Mk gives two notes of time, Mt. omits one (Matthew 8:16, Matthew 9:15, Matthew 14:15, Matthew 26:34). Here he gives two which are even less harmonious than Mk’s two. Mk confuses the time of the women’s leaving home with the time when they reached the tomb. Mt. confuses the time when they bought the unguents with the time of their setting out to use them. At the latter hour it was still dark (Jn), which agrees with λίανπρωί here. Even if λίανπρωί means only “as early as they possibly could,” it does not harmonize with “at sunrise.” τῇμιᾷτῶνσαββάτων. So also Lk. and Jn. Lit. “On day one of the week,” not (as Coverdale in Lk.) “upon one of the Sabbathes.” Here and in Jn, Vulg. has una sabbatorum, in Lk. and Acts 20:7 una sabbati. This is a more important point than the hour of starting or of reaching the sepulchre. All the Evangelists agree that the tomb was found empty on the morning of Sunday. 3. ἔλεγονπρὸςἑαυτάς. Cf. Mark 11:31, Mark 14:4. Two of them had seen Joseph and Nicodemus, possibly with assistance and a lever, roll the stone to close the tomb, and they began to discuss among themselves whom they could get to open it. Here k has a strange interpolation about a sudden darkness at the third hour and Angels coming down from heaven and going up again with the risen Christ. 4. ἀνακεκύλισται. Is rolled back (R.V.), has been rolled back and remains so. Rolled back ἐκτῆςθύρας, as Mk accurately says, rather than ἀπὸτοῦμνημείου (Lk.). It was probably rolled sideways and was leaning against the rock. The ἀνα- implies that it had gone back to the place whence Joseph and Nicodemus had moved it. See crit. note. Mk may have believed that the risen Christ had moved the stone, but he gives no hint of this belief. He states what those who were there reported; ἀνακεκύλισται is their exclamation. ἦνγὰρμέγαςσφόδρα. It was so large that they could see at a distance that it had been rolled back. But the words may be a belated remark to explain why they were anxious about the matter; and [3588] with other authorities have the remark at the end of Mar 16:3. All four Evangelists state that the stone had been removed. Mt., as at the Crucifixion, mentions an earthquake about which the other three say nothing; also that an Angel rolled away the stone and sat on it. This looks like conjectural explanation of a well-known fact. In Mk the Angel is found inside the tomb. Lk. and Jn mention two Angels. What is said about Angels is in harmony with Jewish modes of thought, but it may also be substantially in harmony with fact. We cannot safely attribute all the details of the narrative to Jewish ideas of what would be likely to happen rather than to experience of what did happen. We know so little about the nature of Angels that it is rash to be peremptory as to what is credible or not. On the whole subject see Swete, The Appearances of our Lord after the Passion; also the introductory note to John 20. Jn mentions only one of the women mentioned here, and his narrative about her is quite different. [3588] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. 5. νεανίσκον. Mk leaves us to infer that this was an Angel. The sobriety of all four narratives is in marked contrast to the grotesque story in the Gospel of Peter, and it leaves us with the impression that there is a basis of solid fact. Cf. 2Ma 3:26; 2Ma 3:33; 2Ma 10:29; 2Ma 11:8. We must allow (1) for the intense excitement of the women at finding the sepulchre open and empty, (2) for the diversity of the impressions which each of them received, and (3) for the difficulty which each of them would have in describing her own experiences. We must also allow (4) for the unintentional inaccuracy with which those to whom they told their experiences would repeat what they had been told. It is more reasonable to believe that facts have been misunderstood and misreported, than to believe that there are no facts, but that all the narratives are the outcome of delusion or deliberate fiction. The substantial facts, common to all the narratives, are that early on Sunday morning women went to the tomb to see the Body which had been placed there, and that what they sought was not found; the tomb was empty. The explanation, slowly grasped at the time and confirmed afterwards, was that He had risen. All this is more like sober history than myth. στολὴνλευκήν. See on Mark 12:38. ἐξεθαμβήθησαν. See on Mark 9:15. They were amazed (R.V.), but no doubt something of fright (A.V.) was mingled with their astonishment. 6. ὁδὲλέγειαὐταῖς. As on the Lake (Mark 6:49-50), the figure which they see shows by addressing them that he is no mere phantasm; and he addresses them in much the same way. Μὴἐκθαμβεῖσθε, Cease to be amazed, = θαρσεῖτε, “Be of good cheer.” What follows may be taken interrogatively, “Is it Jesus that ye are seeking? That is useless labour.” τὸνΝαζαρηνόν. Mk alone has this touch; it would appeal to Christ’s friends from Galilee. See on Mark 1:24. τὸνἐσταυρωμένον. Cf. 1 Corinthians 1:23; 1 Corinthians 2:2; Galatians 3:1; He is now permanently “the Crucified.” ἠγέρθη. “You are too late; He is already risen.” Hence the aor. rather than the perf. That He remains raised is not here the main point. One might have expected οὐκἔστινὧδε to have come first, as in Mt. and Lk., but Mk puts the supreme fact first and then gives the evidence for its truth. “He is risen. Do you doubt that? The tomb is empty; look at the place where the Body was laid.” As we know from Jn, the gravecloths were lying there, but the Body had gone from within them. The Angel speaks with marvellous simplicity and directness. The short sentences, without connecting particles, are very impressive, and his calmness is in marked contrast to the women’s excitement. 7. ἀλλὰὑπάγετε. Mk only. “Do not linger here wondering, but go to those who greatly need the knowledge of this fact.” We may say that the Apostles needed the glad tidings even more than the women; but it was those who sought that were the first to find. The energy of the women had its reward. καὶτῷΠέτρῳ. “And in particular to Peter.” Here again we seem to have Peter behind the Evangelist. This special encouragement, sent to the chief Apostle, who was still lamenting his threefold denial, would be treasured and repeated by him. Vocatur ex nomine ne desperaret ex negatione. No other Evangelist reports this mention of Peter, but it is in harmony with St Paul’s statement that there was a special manifestation “to Kephas” (1 Corinthians 15:5), and with the report quoted by Lk. (Luke 24:34), that Christ had appeared “to Simon.” The three statements mutually confirm one another. Προάγειὑμᾶςεἰςτ. Γαλιλαίαν. This seems to look back to Mark 14:28. The predictions that He would rise again had made too little impression on the Apostles; and it was therefore all the more necessary to remind them that He had appointed a meeting-place in Galilee. They might be sure that all would be done even as (καθώς, as in Mark 1:2, Mark 9:13, Mark 11:6, Mark 14:21) He said to them. In Mark 4:33, Mark 14:16, and here, R.V. has simply “as” for καθώς. The appendix (Mark 16:9-20) contains no note of this appearance in Galilee. 8. ἐξελθοῦσαιἔφυγον … εἶχεν. The change from aor. to imperf. is impressive. Their flight from the tomb was instantaneous; the trembling and astonishment were lasting. Terror at the supernatural utterance had held them fast for a few moments. As soon as the utterance ceased, their first impulse was to get away from the scene of such awful experiences and from the cause of such unwelcome emotions. It is clear from what follows that it was not eagerness to deliver the Angel’s message which made them fly in such haste. εἶχενγὰραὐτὰςτρόμοςκαὶἔκστασις. This use of ἔχω of the grip of fear and pain is common; ἔχουσινδέμουτὰςσάρκαςὀδύναι (Job 21:6), ὠδῖνεςαὐτοὺςἕξουσιν (Isaiah 13:8). Cf. Job 31:23; also Hom. Il. iv. 79. Elsewhere in N.T. τρόμος is always connected with φόβος (1 Corinthians 2:3; 2 Corinthians 7:15; Ephesians 6:5; Philippians 2:12). Mk seems to wish to show that fear was not the only emotion. See on Mark 5:42. οὐδενὶοὐδὲνεἶπον. The double negative again; cf. Mark 14:60-61, Mark 15:4-5, etc. At first their tremor was so great that they were unable to think of the gracious and joyous contents of the Angel’s utterance, and they quite forgot to communicate the glad tidings to others. They were too frightened to think of anything but escape; all which is true to nature. Mt. records the later stage, when “great joy” was mingled with their fear, and then they ran to tell the disciples. Lk., with his fondness for πᾶς, says that they told “all these things to the Eleven and to all the rest.” We may reasonably suppose that, if we had the conclusion of this Gospel, we should have some account of the transition from a terrified silence to a joyous eagerness to communicate the good news, and also perhaps some report of the delivery of the special message to Peter. ἐφοβοῦντογάρ. It is difficult to believe that Mk intended to end his Gospel at this point and in this exceedingly abrupt way. It is possible that ἐφοβοῦντογάρ is not even a finished sentence, but that the words introduce a statement as to what it was that they feared when for a time they told no one what they had seen and heard. Still, as Mark 9:6 shows, this need not be so; but Mark 9:6 does not support the theory that ἐφοβοῦντογάρ is meant to close even the section about the visit to the tomb. The words give us the impression of a ragged edge to an imperfect document. 9. Ἀναστὰςδὲπρωὶπρώτῃσαββάτουἐφάνη. These words again give the impression of a ragged edge. The preceding passage has no proper conclusion. This passage has no proper beginning, for there is no nom. to ἐφάνη. Evidently something has preceded in which Jesus has been mentioned. The two edges do not fit one another. Whatever these twelve verses may be, they were not written as a conclusion to Mk’s account of the first hours of the first Easter Day. Instead of giving the sequel of the first visit to the tomb, they begin with another account of the first visit to the tomb, agreeing with that of Jn, but not agreeing with that of Mk. Mary Magdalen, one of the three women mentioned by Mk, is here quite alone, and she is introduced, not as a person who has just been mentioned, but as a person who needs to be described. In Mark 15:40; Mark 15:47 and Mark 16:1 she is named as one about whom the reader is sure to know; here she is introduced as a stranger. We should probably take πρωί with ἀναστάς rather than with ἐφάνη. πρώτῃσαββάτου. The expression is found nowhere in Mk, who never uses either σάββατου or σάββατα in the sense of “week.” Contrast Mark 16:2 and parallels. Excepting Luke 18:12, “the week” in N.T. is generally plural, τῶνσαββάτων. The nearest parallel to πρώτῃσαββάτου is κατὰμίανσαββάτου (1 Corinthians 16:2). ἐφάνη. Another expression not found elsewhere in N.T. In Luke 9:8, ἐφάνη is used of the reappearance of Elijah, but nowhere is this verb used of an Appearance of the risen Lord. Contrast Luke 24:34; Acts 13:31; Acts 26:16; 1 Corinthians 15:5-8. παρʼ ἧςἐκβεβλήκει. A third expression not found elsewhere. The usual constr. is ἐκβάλλωἐκ. Where ἐκ is not suitable we have ἀπό, as in Acts 13:50; Exodus 10:11; Exodus 23:31; Leviticus 21:7, etc.; παρά is not suitable. ἑπτὰδαιμόνια. Lk. states this in his first mention of Mary Magdalen (Mark 8:2); it indicates an obsession of special malignity. It is out of place to suggest a parallel with the “seven other spirits more evil than himself” (Matthew 12:45), or a contrast with “the seven Spirits which are before His throne” (Revelation 1:4; Revelation 3:1). We have no ground for thinking that Mary of Magdala had been exceptionally wicked, or that demoniacs generally were persons of very vicious lives. See on Mark 15:40. Seven is a typical number, as made up of two other typical numbers, three and four. These ideas about numbers are widely spread, and there is no need to suppose any borrowing from astrology, or Mazdeism, or other foreign sources. Plurality on an impressive scale is meant. The demons could not be counted. 10. ἐκείνηπορευθεῖσα. This use of ἐκεῖνος, merely to recall the main subject, is very freq. in Jn (John 1:8; John 1:18; John 1:33; John 5:11; John 5:37; John 5:39; John 5:43, etc.), but is not in Mk’s style; yet we have it three times in this appendix (10, 11, 20). And πορεύομαι, so very freq. in Mt., Lk., Jn, and Acts, occurs only once in Mk (Mark 9:30), and then with the definite meaning of travelling; yet we have it three times in six verses (10–15). τοῖςμετʼ αὐτοῦγενομένοις. This periphrasis for the disciples is found in no Gospel; it is as comprehensive as Lk.’s “to the Eleven and to all the rest.” πενθοῦσινκαὶκλαίονσιν. This was an early fulfilment of what had been foretold (John 16:20). The disciples were mourning and weeping while the world was rejoicing in keeping the Feast; but the sorrow was soon to be turned into joy. The two verbs are often combined (Luke 6:25; James 4:9; Revelation 18:11; Revelation 18:15; Revelation 18:19). The Gospel of Peter has ἐκλαίομενκαὶἐλυπούμεθα, but there is reason for believing that the Mk known to that writer ended at Mark 16:8. 11. κἀκεῖνοι. Here and Mark 16:13 the crasized form is found in the best MSS.; καὶἐκεῖνοι (Mark 4:20) is a very rare exception. ἐθεάθη. Like ἐκεῖνοι as here used, this is a Johannine word (1 John 1:1; 1 John 4:12; 1 John 4:14; John 1:14, etc.), and it occurs nowhere in Mk. It was the persistent testimony of those who had had this experience, that they had seen the risen Lord with their own eyes; and few believed that He was alive again until they had seen Him. That the confident expectation of seeing Him again led the disciples to believe that they had seen Him is quite contrary to clear evidence. ἠπίστησαν. Unbelief was the general result when the testimony of others was received; Thomas was only one of many sceptics (Mark 16:16; Luke 24:11; Luke 24:41; John 20:24). Ἀπιστέω (here and Mark 16:16) is not found in Mk. Whether or no we regard the narrative about the visit of the three women to the tomb (Mark 16:1-8) as referring to the same event as that which is recorded here and John 20:11-18, it is remarkable that Christ’s Appearance to Mary Magdalen, with or without other women, is not mentioned by St Paul, when he enumerates those who, from personal experience, could be cited as witnesses for the reality of Christ’s Resurrection. Jn also, when He calls the Appearance at the Sea of Tiberias “the third time” of Christ’s manifesting Himself (John 21:14), does not count the Appearance to Mary which he himself records. Women were not official witnesses; and perhaps from the first it was noticed that, owing to emotion and excitement, the story which they told was not coherent. St Paul begins with the “first” of the Apostles and ends with the “least” of them, giving six Appearances in all. St John gives three Appearances, at all of which he himself was present. But, if in examining the witnesses for the Resurrection “the believer is confronted with details that do not harmonize, the unbeliever has to explain away the triumphant progress of the new sect” (Burkitt). Can the success and vitality of the Christian religion be explained, if Jesus of Nazareth died on the cross and never rose again? 12. Μετὰδὲταῦτα. Μετὰταῦτα or τοῦτο is a Lukan and Johannine expression, but it is not found in Mk. The two are the two who were walking to Emmaus on the evening of Easter Day. ἐφανερώθη. Jn has the same verb in the same sense (John 21:1; John 21:14). ἐνἑτέρᾳμορφῇ. The meaning is not clear. It cannot mean that He was glorified as at the Transfiguration. It might mean that He was in a form different from that in which He appeared to Mary; she took Him to be a gardener, the two regarded Him as an ordinary wayfarer. It probably means that His form was different from that in which He had previously been known to them; but it has little point unless one knows that the two disciples failed to recognize Him. εἰςἀγρόν. The position of Emmaus is unknown. El Kubeibeh about seven miles N.W. of Jerusalem is perhaps the most probable conjecture; but either Kulonieh or Beit Mizzeh nearer to Jerusalem on the W. may be right. Amwâs, about twenty miles N.W. of Jerusalem, is impossible, although Christian writers from Eusebius to the Crusades take the similarity of name as decisive. 13. κἀκεῖνοι. See on Mark 16:10-11. οὐδὲἐκείνοιςἐπίστευσαν. This does not agree with Luke 24:34, where the two, on their return from Emmaus, are greeted with the news that the Lord is risen and has appeared to Simon. But Thomas did not believe this, and there may have been others who were convinced neither by these two nor by the Ten. The compiler of these notes is evidently not copying from Lk., and what follows seems to show that he had been told that the Apostles had refused to believe the evidence from Emmaus. The Apostles may have been allowed to hear of the Resurrection before seeing the risen Christ in order that they might know from personal experience what it was to have to depend upon the testimony of others, as would be the case with their converts (John 20:29; John 20:31). See Hort on 1 Peter 1:8. 14. Ὕστερον. These verses seem to be a summary of what the writer had heard or read respecting manifestations of the risen Lord to the Apostles on and after Easter Day. What may have been said on different occasions is strung together and assigned to a single occasion, the scene of which seems to be Jerusalem. But the narrative does not seem to be dependent on the Canonical Gospels, although the language is less unlike the language of those Gospels than Mark 16:9-13 are. Ὕστερον, seven times in Mt. and once each in Lk. and Jn, is found nowhere in Mk, who prefers ἔσχατον. αὐτοῖςτοῖςἕνδεκα. To the Eleven themselves (R.V.), ipsis undecim (Beza), i.e. to the official body as distinct from Mary Magdalen and the two unnamed disciples. “The Eleven” proves nothing as to the presence of Thomas; both “the Eleven” and “the Twelve” are used to designate the Apostolic College, independently of the exact number (John 20:24; 1 Corinthians 15:5). The terms Decemviri and Centumviri were used in a similar manner. Cf. the English “hundred.” ὠνείδισεν. Nowhere else is this verb used of Christ’s rebuking His disciples, not even when Peter ventured to rebuke Him (Mark 8:32-33). R.V. renders “upbraid” here and Matthew 11:20, but “reproach” Mark 15:32; Matthew 5:11; Matthew 27:44; Luke 6:22. Vulg. commonly has exprobro, but also convicior (Mark 15:32), inpropero (Matthew 27:44), and dico omne malum adversus (Matthew 5:11). ἀπιστίανκαὶσκληροκαρδίαν. Nowhere else is either of these grave faults laid to the charge of the Apostles. They had shown ὀλιγοπιστία (Matthew 17:20), had had πεπωρωμένηντὴνκαρδίαν (Mark 8:17); but they were neither unbelieving nor impenitent. We conclude that the words are not Christ’s but the narrator’s, who seems to have been much impressed by the fact that many of Christ’s disciples treated the report of His Resurrection as something too good to be true. He emphasizes this (Mark 16:11; Mark 16:13-14; cf. Mark 16:16-17). It was probably because the change from this severe rebuke to the commission in Mark 16:15 appeared to be intolerably abrupt that an insertion was made of a reply on the part of the disciples. Respecting this interesting interpolation, of which we have now recovered the whole in the original Greek, see Appendix. But there is point in the abrupt change which this interpolation seeks to mitigate. The disciples are told, not merely to believe, but to preach to all the world, what they themselves had doubted. In a similar way Christ shows to Saul of Tarsus, not merely that he must cease to persecute Him, but how great things he must suffer for His sake (Acts 9:16). NOTE ON Mark 16:14 The now well-known interpolation in this verse was known to Jerome, who says that it existed in “some copies and especially Greek MSS.” (Dial. c. Pelag. ii. 15), and he quotes a portion of the reply put into the mouths of the Apostles. His quotation runs thus: Et illi satisfaciebant dicentes; Saeculum istud iniquitatis et incredulitatis sub Satana est, qui non sinit per immundos spiritus veram Dei apprehendi virtutem. Idcirco jam nunc revela justitiam tuam. Instead of sub Satana est qui some MSS. have substantia est quae, which yields very poor sense and is now known to be certainly wrong. For in 1907 Mr C. L. Freer bought in Cairo a very interesting MS. of the Four Gospels in Greek, and the text of Mk contains the whole of the interpolation of which Jerome has given part in a Latin translation. This Greek MS. is believed to be of the fifth or sixth century; indeed some critics have thought that it may be of the fourth. The order of the Gospels is that of [3589][3590] and the old Latin MSS., viz. Mt., Jn, Lk., Mk, and the MS. (or that from which it was copied) seems to have been made from different texts. The text of Jn is superior to that of Mt. In Jn it generally agrees with [3591] in Mt. generally with the later official or Byzantine text. In Lk. down to Mark 8:12 it agrees mainly with [3592] and for the rest of the Gospel mainly with the later text. These features, however, do not greatly concern us. In Mk the text varies, but it has one or two unique readings. In Mark 1:27 it has “What is this new, this authoritative teaching, and that He commandeth even the unclean spirits and they obey Him?” In Mark 9:24 it has “the spirit of the child” instead of “the father of the child.” But for us the most interesting feature is that it contains the appendix to Mk (Mark 16:9-20) and after Mark 16:14 has the interpolation in question. The text of it runs thus:— [3589] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [3590] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective. [3591] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [3592] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. κἀκεῖνοιἀπελογοῦντ(ο) λέγοντεςὅτιὁ αἰὼνοὗτοςτῆςἀνομίαςκαὶτῆςἀπιστίας ὑπὸτὸνΣατανᾶνἐστινὁμὴἐῶντὰὑπὸ τῶνπνε(υμ)άτωνἀκάθαρτατὴνἀλήθειαν τοῦθ(εο)ῦκαταλαβέσθαι (καὶ) δύναμιν. διὰ τοῦτοἀποκάλυψονσοῦτὴνδικαιοσύ- νηνἤδη, ἐκεῖνοιἔλεγοντῷΧ(ριστ)ῷκαὶὁ Χ(ριστὸ)ςἐκείνοιςπροσέλεγενὅτιπεπλήρω- ταιὁὅροςτῶνἐτῶντῆςἐξουσίαςτοῦ Σατανᾶ, ἀλλὰἐγγίζειἄλλαδ(ε)ινάκαὶὑ- πὲρ (τ)ῶν [ἐγὼ] ἁμαρτησάντων (ἐγὼ) παρεδόθην εἰςθάνατονἵναὑποστρέψωσινεἰςτὴν ἀλήθειανκαὶμηκέτιἁμαρτήσωσιν, ἵνατὴνἐντῷοὐρανῷπν(ευματ)ικὴνκαὶἄ- φθαρτοντῆςδικαιοσύνηςδόξαν κληρονομήσωσιν. ἀλλὰπορευθέντες … This is evidently the work of a careless and unintelligent scribe, and the text here and there is evidently corrupt, but the disciples’ reply to Christ’s rebuke is clear enough, and what He said to them in resuming His address is also fairly clear. We may render the whole thus:—“And they excused themselves (Romans 2:15; 2 Corinthians 12:19), saying that this age of lawlessness and unbelief is under Satan, who, through the agency of unclean spirits, suffereth not the truth and power of God to be apprehended (Ephesians 3:18). For this cause reveal Thy righteousness now, they said to Christ. And Christ addressed them, The limit of the years of the authority of Satan has been fulfilled, but other terrors draw nigh. And for the sake of those who have sinned I was delivered over unto death, that they may return unto the truth and sin no more, that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven. But go ye into all the world, etc.” When we had only the short extract in Jerome, Zahn was inclined to believe that it was not a gloss, but a bit of conversation handed down by tradition (Introd. to N.T. II. p. 472). The words attributed to Christ have not much resemblance to those which are preserved in the Gospels; they most probably represent what some Egyptian Christians of the second or third century thought that He might have said. 15. καὶεἶπεναὐτοῖς. This introductory formula intimates that there is some break between Mark 16:14 and Mark 16:15. What follows was probably said on a different occasion, perhaps a week later. Between Luke 24:43-44 there is a similar break. Πορευθέντες. See on Mark 16:10. This is their primary duty, to go into all the world and proclaim the good tidings. Note the strong form ἅπαντα, and cf. Romans 10:18 and Revelation 14:6. πάσῃτῇκτίσει. To the whole creation (R.V.). Contrast the limitation when the Apostles were first sent out, Matthew 10:5-6. Except in the phrase ἀπʼ ἀρχῆςκτίσεως (Mark 10:6, Mark 13:9), in which it means the creative act rather than the sum of that which is created, κτίσις is not found elsewhere in the Gospels. It is fairly freq. in Paul, esp. in Romans. 16. ὁπιστεύσας. It is no longer faith in the Resurrection that is specially emphasized, as in Mark 16:11; Mark 16:13-14, but faith in the Gospel message, in Christ, the Son of God, who had died and risen again, as the Saviour of the world. βαπτισθείς. Baptism involves profession of the necessary faith; but quisquis credidit, baptismum suscepit (Beng.), just as in the Eucharist, crede et manducasti (Aug.) holds good. Baptism is required where it may be had, and it is regarded as part of the means of salvation (Titus 3:5; cf. Galatians 3:27). See esp. 1 Peter 3:21, ὑμᾶςσώζειβάπτισμα, διʼ ἀναστάσεωςἸησοῦΧριστοῦ, we are saved through baptism by virtue of the Resurrection. The disciples were already accustomed to baptize (John 4:2), but their main duty was to preach, as here stated, for it is by the word of God (1 Peter 1:23) that men are saved. σωθήσεται. In the spiritual sense. Just as faith is necessary for the healing of the body (Mark 2:5, Mark 5:34, Mark 9:23, Mark 10:52), so also it is necessary for the healing of the soul. This higher meaning of σῴζω is found Mark 8:35, Mark 10:26; also in Mark 13:13, which guards against the supposition that if one has but believed and been baptized one is safe; there must be “endurance to the end.” The meaning in Mark 13:20 is different. ὁδὲἀπιστήσαςκατακριθήσεται. But he that disbelieveth shall be condemned (R.V.), condemnabitur (Vulg.). The rendering “shall be damned” is seriously misleading. Whatever may be the authority of this appendix to Mk, it gives no sanction to the damnatory clauses of the Quicunque vult. The error begins with Wiclif, and although it is corrected in the Rhemish Version, it is retained in A.V. Cf. ὁμὴπιστεύωςἤδηκέκριται (John 3:18), where the ἤδη and the use of κέκριται rather than κατακέκριται (a verb found in no Johannine writing) are safeguards against misinterpretation. In the case of ὁἀπιστήσας there was no need to say anything about baptism; that of course was rejected. 17. τοῖςπιστεύσασιν. The writer does not say τῷπιστεύσαντι, nor does he add πᾶσιν. His own experience must have taught him that not each individual believer, but only some of those who believed, had these χαρίσματαἰαμάτων (1 Corinthians 12:30); πολλὰτοιαῦταπολλοῖςπαρηκολούθησανἁγίοις (Euthym.), and even that may be too strong. In any case, the promise was to the Church collectively. The writer would not have put into the mouth of Christ a prediction which everyone knew had not been fulfilled. On the other hand, both in 1 Corinthians 12:10 and Galatians 3:5, St Paul treats the possession of extraordinary powers by some of his converts as a well-known fact. Cf. John 14:12. ἐντῷὀνόματίμου. These words are placed first with great emphasis. The power is not their own to be used for their own aggrandisement. Cf. Mark 9:38; Acts 3:6; Acts 16:18; Acts 19:13. The disciples had already exercised this power (Mark 3:15; Matthew 10:1; Luke 9:1; Luke 10:17). Justin repeatedly testifies that in his day the power of thus exorcizing demons was possessed by Christians, who were more successful with the Name of Jesus Christ than Jews were with the Name of the God of Abraham (Try. 30, 85, Apol. ii. 8). Tertullian bears similar testimony (Apol. 23, Ad Scap. 2, 4). Origen says, “We ourselves, by the use or prayers and other means which we learn from Scripture, drive demons out of the souls of men” (Cels. vii. 67). Soon there arose the idea that the mere uttering of the Name of Jesus had a magical effect, which cannot have been Christ’s meaning. The exact meaning of “in My Name” depends upon the context; e.g. “by My authority and power,” “in My character,” “as My representative.” Cf. John 14:13; John 15:16; John 16:24; John 16:26. γλώσσαιςλαλήσουσιν. Cf. Acts 2:4; Acts 10:46; Acts 19:6; 1 Corinthians 12:10; 1 Corinthians 12:28; 1 Corinthians 14:5 f. Irenaeus states that this continued in his day (5. 6. 1), as well as the driving out of demons (II. xxxii. 4). Thus far all that is mentioned in this summary of what Christ promised to the disciples is confirmed by statements in N.T. as well as by other evidence. In the next verse elements which seem to be akin to legend are mingled with well-attested facts. 18. ὄφειςἀροῦσιν. Christ’s words to the Seventy (Luke 10:19), which mean that they will triumph over fraud and treachery (cf. Psalms 91:13), would easily be understood literally, and what is said here may be an inference from that, or from what happened to St Paul at Malta (Acts 28:3-6). There is no need to think of Moses’ rod or the brazen serpent. Even if ἐνταῖςχερσίν be omitted (see crit. note), “take up in their hands” must be the meaning. “Remove” or “drive away” (Luther, vertreiben), as in 1 Corinthians 5:2, or “kill” (Euthym., Theoph., ἀφανίζειν), as in Luke 23:18; John 19:15; Acts 21:36, is certainly not the meaning. The extermination of snakes is not regarded as a special work of believers. The writer thinks of them as miraculously preserved from the bite of venomous creatures. θανάσιμόντιπίωσιν. The famous legend about St John drinking hemlock without being harmed (Hastings’ D.B. II. p. 682 a) may have grown out of this verse or Mark 10:39. Eusebius (H. E. iii. 39) quotes from Papias a similar story about Justus Barsabbas, and there are many such. Nowhere else in Bibl. Grk is θανάσιμος found; in class. Grk it means “near death” of persons and “deadly” of things. The narrator understands the words literally in each case. He is not thinking of spiritual serpents or spiritual poisons. The cessation of the power of serpents and poisons and wild beasts is often given as a feature of the Golden Age (Isaiah 11:8-9, Isaiah 35:9, Isaiah 65:25; Ezekiel 34:25; Job 5:22-23; Hosea 2:18). Virgil has the same idea (Ecl. iv. 24, viii. 71, Geor. ii. 152). χεῖραςἐπιθήσουσιν. The hands which can take up serpents with impunity can heal the diseases of their fellows. Christ Himself used this method of healing, and the Apostles did so also (Mark 6:5; Acts 9:12; Acts 9:17; Acts 28:8). It is remarkable that anointing with oil (Mark 6:13; James 5:14) is not mentioned. It is perhaps accidental, but the order in which the signs are placed runs thus; casting out demons (time of Christ); speaking with tongues (Apostolic Age); taking up snakes and drinking poison (Growth of Legend); healing by laying on of hands (all ages). Contrast Matthew 28:20. καλῶςἕξουσιν. The expression is classical, but is not found elsewhere in N.T., but κακῶςἔχοντες is not rare (Mark 1:32; Mark 1:34, Mark 2:17, Mark 6:55). 19. Ὁμὲνοὖνκύριος. The οὖν (rare in Mk) refers to what precedes, the μέν (also rare in Mk) anticipates the δέ in Mark 16:20. The Lord did one thing, those whom He had addressed did another. ὁκύριοςἸησοῦς. In Luke 24:3 this combination is possibly a very early interpolation; it is freq. in Acts and Epistles, but is found nowhere else in the Gospels. Even if we omit Ἰησοῦς we have an expression which is not found in Mk or Mt., but is coming into use in Lk. and Jn. The use in Mark 11:3 is different. μετὰτὸλαλῆσαιαὐτοῖς. This need not be confined to the condensed summary of Christ’s farewell addresses given in Mark 16:15-17. It may mean “After all His communications with them.” ἀνελήμφθη. Cf. Acts 1:2; Acts 1:11; Acts 1:22 and 1 Timothy 3:16, where the same verb is used; also Acts 1:9, where ἐπαρθῆναι also regards the Ascension from the side of the Divine power rather than that of Christ’s own will and act. But the latter is also recognized; ἀναβαίνω, John 6:62; John 20:17 (bis), Ephesians 4:8; πορεύομαι, 1 Peter 3:22; διέρχομαι, Hebrews 4:14. As we might Suppose it is the former view that is taken of Elijah; he “was taken up” (2 Kings 2:11; Sir 48:9; 1Ma 2:58). In the Greek Church the regular name is ἡἈνάληψις, i.e. the Assumption rather than the Ascension. ἐκάθισενἐκδεξιῶντοῦθεοῦ. A highly metaphorical phrase to indicate the transcendent glory of the Ascended Lord. In this glory He was revealed to the dying Stephen, not, however, sitting to rule and judge, but standing to succour and save (Acts 7:55-56). The sitting is mentioned Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 1:13; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2. This session at God’s right hand signifies permanence, rest, and dominion,—in glory, majesty, and felicity (Psalms 110:1)—after the toils, humiliations, and sufferings of life upon earth. ΤὸμὲνκαθίσαιδηλοῖἀνάπαυσινκαὶἀπόλαυσιντῆςθείαςβασιλείαςτὸδὲἐκδεξιῶντοῦΘεοῦοἰκείωσινκαὶὁμοτιμίανπρὸςτὸνΠατέρα (Euthym.). Excepting Mark 16:5, the regular phrase in Gospels and Acts is ἐκδεξιῶν (Mark 10:37; Mark 10:40, Mark 12:36, etc.), but in the Epistles ἐνδεξιᾷ, which [3593][3594] have here, prevails. Pearson, On the Creed, Art. VI. 275 f., gives many quotations to illustrate the metaphor. [3593] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris. [3594] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall. 20. ἐκεῖνοιδέ. The Apostles and their colleagues in the ministry of the word; cf. Mark 16:10-11; Mark 16:13. ἐξελθόντες. This shows how condensed this summary of Apostolic labour is. Much took place before there was a Church at Jerusalem which could send out missionaries to preach everywhere. συνεργοῦντος. The verb is found nowhere in the Gospels, and it is used nowhere in the N.T. of Christ cooperating. In Romans 8:28 it is used of the cooperation of God, if ὁθεός is the right reading. In the Testaments we have ὁθεὸςσυνεργεῖτῇἁπλότητίμου (Issach. Mark 3:7; Gad Mark 4:7). βεβαιοῦντος. Confirming. The verb is not found elsewhere in any of the Gospels, but it is often used of confirming a bargain. Deissmann, Bib. St. p. 109. ἐπακολουθούντων. This verb also is not found in the Gospels. The ἐπί indicates the direction of the attesting signs; see on 1 Timothy 5:10 and cf. 1 Peter 2:21. In papyri, ἐπηκολούθηκα is found in accounts in the sense of “verified.” That may be the meaning here; “signs which authenticated the word” (G. Milligan, N.T. Documents, p. 78). Perhaps the best comment on the verse is Hebrews 2:4, a passage which “is of deep interest as shewing the unquestioned reality of miraculous gifts in the early Church; and the way in which they were regarded as coordinate with other exhibitions of divine power” (Westcott). NOTE ON Mark 16:14 The now well-known interpolation in this verse was known to Jerome, who says that it existed in “some copies and especially Greek MSS.” (Dial. c. Pelag. ii. 15), and he quotes a portion of the reply put into the mouths of the Apostles. His quotation runs thus: Et illi satisfaciebant dicentes; Saeculum istud iniquitatis et incredulitatis sub Satana est, qui non sinit per immundos spiritus veram Dei apprehendi virtutem. Idcirco jam nunc revela justitiam tuam. Instead of sub Satana est qui some MSS. have substantia est quae, which yields very poor sense and is now known to be certainly wrong. For in 1907 Mr C. L. Freer bought in Cairo a very interesting MS. of the Four Gospels in Greek, and the text of Mk contains the whole of the interpolation of which Jerome has given part in a Latin translation. This Greek MS. is believed to be of the fifth or sixth century; indeed some critics have thought that it may be of the fourth. The order of the Gospels is that of [3595][3596] and the old Latin MSS., viz. Mt., Jn, Lk., Mk, and the MS. (or that from which it was copied) seems to have been made from different texts. The text of Jn is superior to that of Mt. In Jn it generally agrees with [3597] in Mt. generally with the later official or Byzantine text. In Lk. down to Mark 8:12 it agrees mainly with [3598] and for the rest of the Gospel mainly with the later text. These features, however, do not greatly concern us. In Mk the text varies, but it has one or two unique readings. In Mark 1:27 it has “What is this new, this authoritative teaching, and that He commandeth even the unclean spirits and they obey Him?” In Mark 9:24 it has “the spirit of the child” instead of “the father of the child.” But for us the most interesting feature is that it contains the appendix to Mk (Mark 16:9-20) and after Mark 16:14 has the interpolation in question. The text of it runs thus:— [3595] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899. [3596] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective. [3597] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. [3598] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889. κἀκεῖνοιἀπελογοῦντ(ο) λέγοντεςὅτιὁ αἰὼνοὗτοςτῆςἀνομίαςκαὶτῆςἀπιστίας ὑπὸτὸνΣατανᾶνἐστινὁμὴἐῶντὰὑπὸ τῶνπνε(υμ)άτωνἀκάθαρτατὴνἀλήθειαν τοῦθ(εο)ῦκαταλαβέσθαι (καὶ) δύναμιν. διὰ τοῦτοἀποκάλυψονσοῦτὴνδικαιοσύ- νηνἤδη, ἐκεῖνοιἔλεγοντῷΧ(ριστ)ῷκαὶὁ Χ(ριστὸ)ςἐκείνοιςπροσέλεγενὅτιπεπλήρω- ταιὁὅροςτῶνἐτῶντῆςἐξουσίαςτοῦ Σατανᾶ, ἀλλὰἐγγίζειἄλλαδ(ε)ινάκαὶὑ- πὲρ (τ)ῶν [ἐγὼ] ἁμαρτησάντων (ἐγὼ) παρεδόθην εἰςθάνατονἵναὑποστρέψωσινεἰςτὴν ἀλήθειανκαὶμηκέτιἁμαρτήσωσιν, ἵνατὴνἐντῷοὐρανῷπν(ευματ)ικὴνκαὶἄ- φθαρτοντῆςδικαιοσύνηςδόξαν κληρονομήσωσιν. ἀλλὰπορευθέντες … This is evidently the work of a careless and unintelligent scribe, and the text here and there is evidently corrupt, but the disciples’ reply to Christ’s rebuke is clear enough, and what He said to them in resuming His address is also fairly clear. We may render the whole thus:—“And they excused themselves (Romans 2:15; 2 Corinthians 12:19), saying that this age of lawlessness and unbelief is under Satan, who, through the agency of unclean spirits, suffereth not the truth and power of God to be apprehended (Ephesians 3:18). For this cause reveal Thy righteousness now, they said to Christ. And Christ addressed them, The limit of the years of the authority of Satan has been fulfilled, but other terrors draw nigh. And for the sake of those who have sinned I was delivered over unto death, that they may return unto the truth and sin no more, that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven. But go ye into all the world, etc.” When we had only the short extract in Jerome, Zahn was inclined to believe that it was not a gloss, but a bit of conversation handed down by tradition (Introd. to N.T. II. p. 472). The words attributed to Christ have not much resemblance to those which are preserved in the Gospels; they most probably represent what some Egyptian Christians of the second or third century thought that He might have said. INDEX II. GREEK [3599]ἀββᾶ Mark 14:36 [3599] A dagger denotes that the word is not found in LXX. [3600]Ἀβιαθάρ Mark 2:26 [3600] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἀγαθοποιέω Mark 3:4 ἀγαθός Mark 10:17-18 ἀγαπάω Mark 10:21; Mark 12:30-31 ἀγαπητός Mark 1:11, Mark 9:7, Mark 12:6 [3601]ἀγγαρεύω Mark 15:21 [3601] A dagger denotes that the word is not found in LXX. ἄγγελος Mark 1:13, Mark 8:38, Mark 12:25, Mark 13:27 ἅγιος Mark 1:24, Mark 6:20 [3602]ἄγναφος Mark 2:21 [3602] A dagger denotes that the word is not found in LXX. ἀγνοέω Mark 9:32 ἀγορά Mark 6:56, Mark 7:4 ἀγοράζω Mark 6:37 [3603]ἀγρεύω Mark 12:13 [3603] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἀγρός Mark 5:14, Mark 6:36, Mark 11:8, Mark 13:16, Mark 15:21 ἀγρυπνέω Mark 13:33 ἄγω Mark 1:38 ἀδελφή Mark 3:35, Mark 6:3 ἀδελφός Mark 3:35, Mark 6:3, Mark 12:19, Mark 12:12 ἀδημονέω Mark 14:33 ἄζυμος Mark 14:1 ἀθετέω Mark 6:26 αἷνα Mark 5:25, Mark 14:24 αἴρω Mark 2:3; Mark 2:12; Mark 2:21, Mark 4:15, Mark 6:43, Mark 8:34, Mark 15:21 αἰτέω Mark 6:22; Mark 6:24, Mark 10:38, Mark 11:24 αἰτία Mark 15:26 αἰών Mark 3:29, Mark 4:19, Mark 10:30 αἰώνιος Mark 3:29, Mark 10:17 ἄκανθα Mark 4:7 ἀκάνθινος Mark 15:17 ἀκοή Mark 1:28, Mark 13:7 ἀκολουθέω Mark 2:14, Mark 3:7, Mark 5:24, Mark 9:38, Mark 10:21; Mark 10:28; Mark 10:52 ἀκούω Mark 2:1, Mark 3:8, Mark 4:3; Mark 4:9; Mark 4:15, Mark 6:11; Mark 6:14; Mark 6:20, Mark 7:25 ἀκρίς Mark 1:6 ἄκρον Mark 13:27 ἀκυρόω Mark 7:13 ἀλάβαστρος Mark 14:3 [3604]ἄλαλος Mark 7:37, Mark 9:17; Mark 9:25 [3604] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἅλας Mark 9:50 ἁλεεύς Mark 1:17 ἁλείφω Mark 6:13, Mark 16:1 [3605]ἀλεκτοροφωνία Mark 13:35 [3605] A dagger denotes that the word is not found in LXX. ἀλέκτωρ Mark 14:30; Mark 14:72 ἀλήθεια Mark 5:33, Mark 12:14; Mark 12:32 ἀληθής Mark 12:14 ἀληθῶς Mark 14:70, Mark 15:39 ἀλλά Mark 2:17; Mark 2:22, Mark 3:29, Mark 4:22, Mark 6:9, Mark 7:19, Mark 9:37, Mark 10:40 [3606]ἀλλαχοῦ Mark 1:38 [3606] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἀλλήλων Mark 4:41, Mark 15:31 ἄλλος Mark 4:18; Mark 4:36, Mark 6:15 ἅλυσις Mark 5:3 ἁμαρτία Mark 1:4, Mark 2:5 ἁμαρτωλός Mark 2:15 ἀμήν Mark 3:28, Mark 10:15, Mark 12:43, Mark 13:30, Mark 14:18 ἄμπελος Mark 14:25 ἀμπελών Mark 12:1 [3607]ἀμφιβάλλω Mark 1:16 [3607] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3608]ἄμφοδον Mark 11:4 [3608] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἀναβαίνω Mark 4:7, Mark 6:51, Mark 10:32 ἀναβλέπω Mark 6:41, Mark 7:34, Mark 8:24, Mark 10:51 [3609]ἀνάγαιον Mark 14:15 [3609] A dagger denotes that the word is not found in LXX. ἀναγινώσκω Mark 2:25, Mark 12:10; Mark 12:26, Mark 13:14 ἀναγκάζω Mark 6:45 ἀναθεματίζω Mark 14:71 ἀνάκειμαι Mark 14:18 ἀνακλίνω Mark 6:39 ἀνακράζω Mark 1:23 [3610][3611]ἀνακυλίω Mark 16:4 [3610] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3611] A dagger denotes that the word is not found in LXX. ἀναλαμβάνω Mark 16:19 ἄναλος Mark 9:50 ἀναμιμνήσκω Mark 11:21 ἀναπαύω Mark 14:41 [3612]ἀναπηδάω Mark 10:50 [3612] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἀνασείω Mark 15:11 ἀνάστασις Mark 12:18 ἀναστενάζω Mark 8:12 ἀνατέλλω Mark 4:5, Mark 16:2 ἀναφέρω Mark 9:2 ἀναχωρέω Mark 3:7 ἄνεμος Mark 13:27 ἀνήρ Mark 6:44 ἄνθρωπος Mark 1:17, Mark 2:27, Mark 4:26, Mark 7:7, Mark 8:24, Mark 14:21 ἀντάλλαγμα Mark 8:37 ἀντί Mark 10:45 ἀπαγγέλλω Mark 5:19 ἀπαίρομαι Mark 2:20 ἀπαντάω Mark 14:13 ἀπαρνέομαι Mark 8:34, Mark 14:30 ἅπας Mark 11:32, Mark 16:15 ἀπάτη Mark 4:19 ἀπέρχομαι Mark 1:42, Mark 5:24, Mark 6:32, Mark 7:24 ἀπέχω Mark 14:41 ἀπιστέω Mark 16:16 ἀπιστία Mark 9:24, Mark 16:14 ἄπιστος Mark 9:19 ἀπὸμακρόθεν Mark 5:6, Mark 8:3 ἀποβάλλω Mark 10:50 ἀποδημέω Mark 12:1 [3613]ἀπόδημος Mark 13:34 [3613] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἀποδίδωμι Mark 12:17 ἀποδοκιμάζω Mark 8:31, Mark 12:10 ἀποθνήσκω Mark 5:35; Mark 5:39, Mark 12:20 ἀποκαθιστάνω Mark 3:5, Mark 9:12 ἀποκεφαλίζω Mark 6:16 ἀποκρίνομαι Mark 3:33, Mark 7:28, Mark 8:29, Mark 9:5, Mark 10:3; Mark 10:51, Mark 11:14, Mark 12:28, Mark 14:48 ἀπολαμβάνω Mark 7:33 ἀπόλλυμι Mark 1:24, Mark 8:35, Mark 12:9 ἀπολύω Mark 6:36; Mark 6:45, Mark 8:3, Mark 15:6; Mark 15:15 ἀποπλανάω Mark 13:22 ἀπορέω Mark 6:20 ἀποστάσιον Mark 10:4 [3614]ἀποστεγάζω Mark 2:4 [3614] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἀποστέλλω Mark 3:14, Mark 4:29, Mark 6:7; Mark 6:27, Mark 11:1; Mark 11:3, Mark 12:3; Mark 12:13, Mark 13:27, Mark 14:13 ἀποστερέω Mark 10:19 ἀπόστολος Mark 3:14, Mark 4:30 ἀποτάσσομαι Mark 6:46 ἅπτομαι Mark 5:30 ἀπώλεια Mark 14:4 ἄρα Mark 11:13 ἄρτοιτῆςπροθέσεως Mark 2:26 ἄρτονφαγεῖν Mark 7:2 ἄρτος Mark 6:8; Mark 6:38 ἀρτύω Mark 9:50 ἀρχή Mark 1:1, Mark 10:6 ἀρχιερεύς Mark 2:26, Mark 8:31, Mark 11:18; Mark 11:27, Mark 15:31 ἀρχισυνάγωγος Mark 5:22; Mark 5:35 ἄρχομαι Mark 1:45, Mark 4:1, Mark 10:47, Mark 11:15, Mark 13:5, Mark 14:19 ἄρχω Mark 10:42 ἄρχωντῶνδαιμονίωνὁ Mark 3:22 ἄρωμα Mark 16:1 ἄσβεστος Mark 9:43 ἀσέλγεια Mark 7:22 ἄσκος Mark 2:22 ἀσπασμός Mark 12:38 ἀσφαλῶς Mark 14:44 ἄτιμος Mark 6:4 αὐλή Mark 14:54; Mark 14:66, Mark 15:16 αὐτόματος Mark 4:28 αὐτός Mark 3:13, Mark 4:28; Mark 4:38, Mark 6:17; Mark 6:45, Mark 14:15 ἀφαιρέω Mark 14:47 [3615]ἀφεδρών Mark 7:19 [3615] A dagger denotes that the word is not found in LXX. ἄφεσις Mark 1:4, Mark 3:29 ἀφίημι Mark 1:18, Mark 2:5, Mark 4:36, Mark 5:37, Mark 7:12; Mark 7:27, Mark 10:14; Mark 10:28, Mark 11:6; Mark 11:25, Mark 12:12; Mark 12:19, Mark 13:34, Mark 14:6 [3616]ἀφρίζω Mark 9:18 [3616] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἀφροσύνη Mark 7:22 [3617]ἀχειροποίητος Mark 14:58 [3617] A dagger denotes that the word is not found in LXX. βάλλω Mark 2:22, Mark 4:26, Mark 9:42, Mark 11:23, Mark 12:41 βαπτίζω Mark 1:4-5; Mark 1:8, Mark 16:16 βάπτισμα Mark 1:4, Mark 10:38, Mark 11:30 βαπτιστής Mark 6:25, Mark 8:28 [3618]Βαρτιμαῖος Mark 10:46 [3618] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. βασανίζω Mark 5:7, Mark 6:48 βασιλείατοῦθεοῦ, ἡ Mark 1:15, Mark 9:1; Mark 9:47, Mark 10:15, Mark 14:25 βασιλεύς Mark 6:14 βασιλεὺςτῶνἸουδαίων, ὁ Mark 15:2; Mark 15:9; Mark 15:18 βασιλεὺςἸσραήλ, ὁ Mark 15:32 βάτος Mark 12:26 βδέλυγμα Mark 13:14 βεβαιοῦν Mark 16:20 Βεελζεβούλ Mark 3:22 βιβλίονἀποστασίου Mark 10:4 βίος Mark 12:44 βλαστάνω Mark 4:27 βλασφημέω Mark 2:7, Mark 3:28-29, Mark 15:29 βλασφημία Mark 7:22, Mark 14:64 βλέπω Mark 4:12; Mark 4:24, Mark 8:15; Mark 8:23-24, Mark 12:14; Mark 12:38, Mark 13:2; Mark 13:5; Mark 13:33 Βοανηργές Mark 3:17 βουλευτής Mark 15:43 βρώματα Mark 7:19 γαζυφολάκιον Mark 12:41 γαλήνη Mark 4:39 Γαλιλαία Mark 1:14; Mark 1:28 Γαλιλαίας, ἡθάλασσατῆς Mark 1:16 γαμίζομαι Mark 12:25 γέεννα Mark 9:43 Γεθσημανεί Mark 14:32 γεμίζω Mark 4:37 γενεὰαὕτη, ἡ Mark 8:12, Mark 13:30 γενέσια Mark 6:21 γένημα Mark 14:25 Γεννησαρέτ Mark 6:53 Γερασηνός Mark 5:1 γεύομαι Mark 9:1 γεωργός Mark 12:1 γίνομαι Mark 1:4; Mark 1:9; Mark 1:11; Mark 1:17, Mark 4:11, Mark 5:14, Mark 6:35 γινώσκω Mark 4:13, Mark 6:38, Mark 7:24, Mark 12:12, Mark 13:29 γέγραπται Mark 1:2, Mark 7:6, Mark 9:12, Mark 14:21 [3619]γναφεύς Mark 9:3 [3619] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. Γολγοθά Mark 15:22 [3620]γονυπετέω Mark 1:40 [3620] A dagger denotes that the word is not found in LXX. γραμματεῖς Mark 1:22, Mark 2:16, Mark 3:22, Mark 9:14, Mark 11:18, Mark 12:28 γραφή Mark 12:10 γρηγορέω Mark 13:34 δαιμονίζομαι Mark 1:32, Mark 5:15; Mark 5:18 δαιμονίων, ὁἄρχωντῶν Mark 3:22 δεῖ Mark 8:31; Mark 13:7; Mark 13:10; Mark 13:14 δειλός Mark 4:40 δέρω Mark 12:3 δεῦτε Mark 1:17, Mark 12:7 δέχομαι Mark 9:37 [3621]δηνάριον Mark 6:37, Mark 12:15, Mark 14:5 [3621] A dagger denotes that the word is not found in LXX. διὰπαντός Mark 5:5 διʼ ἡμερῶν Mark 2:1 [3622]διαβλέπω Mark 8:25 [3622] A dagger denotes that the word is not found in LXX. διαγίνομαι Mark 16:1 διαθήκη Mark 14:24 [3623]διακονέω Mark 1:13; Mark 1:31, Mark 10:45 [3623] A dagger denotes that the word is not found in LXX. διακρίνομαι Mark 11:23 διαλογίζομαι Mark 9:33, Mark 11:31 διαλογισμός Mark 7:21 διάνοια Mark 12:30 διανοίγω Mark 7:34 διαπεράω Mark 5:21, Mark 6:53 διαστέλλομαι Mark 5:43, Mark 7:36, Mark 8:15 [3624]διαφημίζω Mark 1:45 [3624] A dagger denotes that the word is not found in LXX. διδασκαλία Mark 7:7 διδάσκαλος Mark 4:38, Mark 9:17; Mark 9:38, Mark 10:17 διδαχή Mark 4:2; Mark 12:38 διεγείρομαι Mark 4:39 διέρχομαι Mark 4:35 διηγέομαι Mark 5:16 δίκαιος Mark 6:20 δοκέω Mark 10:42 δόλος Mark 7:22 δοῦλος Mark 12:2, Mark 13:34 δύναμις Mark 6:5; Mark 6:14, Mark 9:1, Mark 13:25 δύναμαι Mark 1:40 δυνατός Mark 9:23, Mark 10:27 δύσκολος Mark 10:24 [3625]δυσκόλως Mark 10:23 [3625] A dagger denotes that the word is not found in LXX. δώδεκα, οἱ Mark 6:7, Mark 9:35 δῶμα Mark 13:15 δωρέομαι Mark 15:45 ἐάν Mark 5:28, Mark 14:9 ἐαυτῶν Mark 13:9 ἐγείρω Mark 2:11-12, Mark 3:3, Mark 6:14, Mark 13:8 ἐγκαταλείπω Mark 15:34 ἔθνος Mark 11:17, Mark 13:10 εἰρηνεύω Mark 9:50 εἰρήνην, ὕπαγεεἰς Mark 5:34 εἷςκατὰεἷς Mark 14:19 [3626]εἶτεν Mark 4:28 [3626] A dagger denotes that the word is not found in LXX. ἐκβάλλω Mark 1:12; Mark 1:43, Mark 5:40 ἐκδίδομαι Mark 12:1 ἐκεῖνος Mark 12:7, Mark 14:21 [3627]ἐκθαμβέομαι Mark 9:15, Mark 14:33, Mark 16:5-6 [3627] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3628]ἐκθαυμάζω Mark 12:17 [3628] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἐκλύομαι Mark 8:3 [3629][3630]ἐκπερισσῶς Mark 14:31 [3629] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3630] A dagger denotes that the word is not found in LXX. ἐκπλήσσομαι Mark 1:22, Mark 6:2, Mark 10:26 [3631]ἐκπνέω Mark 15:37; Mark 15:39 [3631] A dagger denotes that the word is not found in LXX. ἔκστασις Mark 5:42, Mark 16:8 ἔκφοβος Mark 9:6 ἐκφύω Mark 13:28 ἐλαιών Mark 11:1 [3632]Ἑλληνίς Mark 7:26 [3632] A dagger denotes that the word is not found in LXX. ἐλωεί Mark 15:34 ἐμβλέπω Mark 10:21, Mark 14:67 ἐμβριμάομαι Mark 1:43, Mark 14:5 ἐμπαίζω Mark 10:34 ἐμπτύω Mark 14:65 [3633]ἐναγκαλίζομαι Mark 9:36, Mark 10:16 [3633] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3634]ἐνειλέω Mark 15:46 [3634] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἐνεργέω Mark 6:14 ἐνέχω Mark 6:19 [3635][3636]ἔννυχα Mark 1:35 [3635] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3636] A dagger denotes that the word is not found in LXX. ἔνοχος Mark 3:29, Mark 14:64 ἔνταλμα Mark 7:7 ἐντρέπομαι Mark 12:6 ἐξάπινα Mark 9:8 [3637]ἐξαυτῆς Mark 6:25 [3637] A dagger denotes that the word is not found in LXX. ἔξεστιν Mark 2:26 ἐξίστημι Mark 2:12, Mark 3:21 ἐξομολογέω Mark 1:5 ἐξορύσσω Mark 2:4 [3638]ἐξου???Deuteronomy 9:12 [3638] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ἐξουσία Mark 1:22, Mark 2:10, Mark 3:15, Mark 11:28 ἔξω, οἱ Mark 4:11 ἐπακολουθέω Mark 16:20 ἐπανίστημι Mark 13:12 ἐπερωτάω Mark 5:9 ἐπιβάλλω Mark 4:37, Mark 14:46 ἐπιβαλὼνἔκλαιεν Mark 14:72 ἐπγινώσκω Mark 2:8, Mark 5:30, Mark 6:54 [3639]ἐπιγραφή Mark 12:16, Mark 15:26 [3639] A dagger denotes that the word is not found in LXX. ἐπιλαμβάνω Mark 8:23 ἐπιλύω Mark 4:34 [3640][3641]ἐπιράπτω Mark 2:21 [3640] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3641] A dagger denotes that the word is not found in LXX. ἐπισκιάζω Mark 9:7 ἐπίσταμαι Mark 14:68 ἐπισυνάγω Mark 1:33 ἐπιτιμάω Mark 1:25 ἐρωτάω Mark 4:10 ἐσχάτως Mark 5:23 εὐαγγέλιον Mark 1:1; Mark 1:14-15 εὐδοκέω Mark 1:11 εὐθύς Mark 1:10; Mark 1:12; Mark 1:18; Mark 1:20-21 [3642]εὐκαιρέω Mark 6:31 [3642] A dagger denotes that the word is not found in LXX. εὐκοπώτερον Mark 2:9, Mark 10:25 εὐλογέω Mark 6:41, Mark 11:9-10, Mark 14:22 εὐλογητός Mark 14:61 εὐσχήμων Mark 15:43 εὐχαριστέω Mark 8:6, Mark 14:23 εὐώνυμος Mark 10:40 [3643][3644]ἐφφαθά Mark 7:34 [3643] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3644] A dagger denotes that the word is not found in LXX. ζύμη Mark 8:15 ζωὴαἰώνιος Mark 10:17 ἡμέραἐκείνη Mark 13:32 θάλασσα Mark 1:16, Mark 6:48 [3645]θαμβέομαι Mark 1:27, Mark 10:24; Mark 10:32 [3645] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3646]θανάσιμος Mark 16:18 [3646] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. θαρσέω Mark 6:50 θεωρέω Mark 5:38 [3647][3648]θυγάτριον Mark 5:23, Mark 7:25 [3647] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3648] A dagger denotes that the word is not found in LXX. θυρωρός Mark 13:34 θύω Mark 14:12 ἱερόν Mark 11:11 Ἰεροσόλυμα Mark 10:32 ἱμάτιον Mark 5:28, Mark 10:50, Mark 11:7, Mark 13:16, Mark 15:24 ἰσχύω Mark 5:4, Mark 9:18, Mark 14:37 ἰχθύδιον Mark 8:7 κάθημαι Mark 2:6 καθώς Mark 1:2, Mark 4:33, Mark 14:16 καινός Mark 1:27, Mark 2:22 καιρός Mark 1:15 κακολογέω Mark 7:10 καλῶς Mark 7:6; Mark 7:9, Mark 12:32 κάμηλος Mark 10:25 [3649]καταβαρύνω Mark 14:40 [3649] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. καταγελάω Mark 5:40 [3650]καταδιώκω Mark 1:36 [3650] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. κατάκειμαι Mark 2:15 κατακλάω Mark 6:41 [3651]κατακόπτω Mark 5:5 [3651] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. κατακυριεύω Mark 10:42 καταλείπω Mark 14:52 κατάλυμα Mark 14:14 καταρτίζω Mark 1:19 καταφιλέω Mark 14:45 [3652]κατευλογέω Mark 10:16 [3652] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3653]κατοίκησις Mark 5:3 [3653] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3654]κεντυρίων Mark 15:39 [3654] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3655]κεφαλιόω Mark 12:4 [3655] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. κληρονομέω Mark 10:17 κλίνη Mark 4:21 κοδράντης Mark 12:42 κοινός Mark 7:2 κολαφίζω Mark 14:65 κολοβόω Mark 13:20 κόπος Mark 14:6 [3656]κορβάν Mark 7:11 [3656] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3657][3658]κούμ Mark 5:41 [3657] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3658] A dagger denotes that the word is not found in LXX. κόφινος Mark 6:43, Mark 8:19 κράβαττος Mark 2:4 κρατέω Mark 1:31, Mark 3:21 κτίσις Mark 10:6 [3659]κυλίομαι Mark 9:20 [3659] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. κυλλός Mark 9:43 κυνάριον Mark 7:27 κύριος Mark 5:19 [3660]κωμόπολις Mark 1:38 [3660] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. λαῖλαψ Mark 4:37 λεπτόν Mark 12:42 λῃστής Mark 11:17 λίθος Mark 12:10, Mark 16:4 λόγος Mark 2:2, Mark 4:14 λοιπός Mark 4:19 λύτρον Mark 10:45 λύχνος Mark 4:21 μᾶλλον Mark 7:36 μάστιξ Mark 3:10 μάχαιρα Mark 14:47 μεγιστᾶνες Mark 6:21 μέλλω Mark 10:32 μέριμνα Mark 4:19 μεταμορφόω Mark 9:2 μετάνοια Mark 1:4 μηδέ Mark 3:20, Mark 8:26 [3661]μηκύνομαι Mark 4:27 [3661] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. μήτι Mark 4:21 μικρός Mark 15:40 [3662]μογιλάλος Mark 7:32 [3662] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. μόδιος Mark 4:21 μοιχαλίς Mark 8:38 [3663]μονόφθαλμος Mark 9:47 [3663] A dagger denotes that the word is not found in LXX. [3664]μυρίζω Mark 14:8 [3664] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. μύρον Mark 14:3 μυστήριον Mark 4:11 νέος Mark 2:22 νίπτομαι Mark 7:3 [3665][3666]νουνεχῶς Mark 12:34 [3665] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3666] A dagger denotes that the word is not found in LXX. νυμφών Mark 2:19 [3667]ξέστης Mark 7:14 [3667] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. ξηραίνομαι Mark 9:18 ὁλοκαύτωμα Mark 12:33 ὀνειδίζω Mark 15:32, Mark 16:14 [3668]ὀνικός Mark 9:42 [3668] A dagger denotes that the word is not found in LXX. ὄξος Mark 15:36 ὀπίσω Mark 8:33 ὁρκίζω Mark 5:7 ὅσος Mark 3:8 ὅστις Mark 4:20, Mark 12:18 ὅταν Mark 3:11, Mark 11:19; Mark 11:25 οὐᾶ Mark 15:29 οὐαί Mark 13:17, Mark 14:21 ὄχλος Mark 2:4 [3669]παιδιόθεν Mark 9:21 [3669] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. πάντοτε Mark 14:7 παραβολή Mark 3:23, Mark 4:30 παράγω Mark 1:16 παραδίδωμι Mark 1:14, Mark 4:29, Mark 9:31 παράδοσις Mark 7:3 παραλαμβάνω Mark 4:36, Mark 5:40 παράπτωμα Mark 11:25 παρασκευή Mark 15:42 παρατηρέω Mark 3:2 [3670][3671]παρόμοιος Mark 7:13 [3670] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3671] A dagger denotes that the word is not found in LXX. παρρμησία Mark 8:32 πεζῇ Mark 6:33 πειράζω Mark 1:12 πενθερά Mark 1:30 περιβλέπομαι Mark 3:5 περίλυπος Mark 6:26, Mark 14:34 [3672]περιτρέχω Mark 6:55 [3672] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. πετρώδης Mark 4:5 πίναξ Mark 6:25 [3673]πιστικός Mark 14:3 [3673] A dagger denotes that the word is not found in LXX. πλανάω Mark 13:5 πλεονεξία Mark 7:22 πορνεία Mark 10:12 πορφύρα Mark 15:17 [3674]πρασιά Mark 6:40 [3674] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3675][3676]προαύλιον Mark 14:68 [3675] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3676] A dagger denotes that the word is not found in LXX. πρόθεσις Mark 2:26 [3677][3678]προμεριμνάω Mark 13:11 [3677] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3678] A dagger denotes that the word is not found in LXX. [3679]προσάββατον Mark 15:42 [3679] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. προσκαρτερέω Mark 3:9 [3680]προσκεφάλαιον Mark 4:38 [3680] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3681][3682]προσορμίζομαι Mark 6:53 [3681] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3682] A dagger denotes that the word is not found in LXX. [3683]προσπορεύομαι Mark 10:35 [3683] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. πρωτοκαθεδρία Mark 12:39 πρωτοκλισία Mark 12:39 πτῶμα Mark 6:29, Mark 15:45 [3684]πυγμῇ Mark 7:3 [3684] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. πώρωσις Mark 3:5 ῥάπισμα Mark 14:65 [3685]ῥαφίς Mark 10:25 [3685] A dagger denotes that the word is not found in LXX. σάββατον, σάββατα Mark 1:21 [3686]Σαλώμη Mark 15:40, Mark 16:1 [3686] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. σανδάλιον Mark 6:9 σάρξ Mark 13:20, Mark 14:38 σημεῖον Mark 13:22 σίναπι Mark 4:31 σινδών Mark 14:51, Mark 15:46 [3687]σκώληξ Mark 9:48 [3687] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3688]σμυρνίζομαι Mark 15:23 [3688] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. σπεῖρα Mark 15:16 [3689][3690]σπεκουλάτωρ Mark 6:27 [3689] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3690] A dagger denotes that the word is not found in LXX. [3691]στασιαστής Mark 15:7 [3691] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. στιβάς Mark 11:8 [3692]στίλβω Mark 9:3 [3692] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. στολή Mark 12:38 [3693]συμπόσιον Mark 6:39 [3693] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3694]συνθλίβω Mark 5:24; Mark 5:31 [3694] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3695]συνλυπέομαι Mark 3:5 [3695] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3696]σύσσημον Mark 14:44 [3696] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3697]σφυρίς Mark 8:8 [3697] A dagger denotes that the word is not found in LXX. σχίζω Mark 1:10, Mark 15:38 τέκνον Mark 2:5 τέκτων Mark 6:3 [3698]τελώνης Mark 2:15 [3698] A dagger denotes that the word is not found in LXX. [3699][3700]τηλαυγῶς Mark 8:25 [3699] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3700] A dagger denotes that the word is not found in LXX. [3701]Τίμαιος Mark 10:46 [3701] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. τοιοῦτος Mark 9:37, Mark 10:14 τολμάω Mark 15:43 [3702]τρίζω Mark 9:18 [3702] A dagger denotes that the word is not found in LXX. τρύβλιον Mark 14:20 [3703]τρυμαλιά Mark 10:25 [3703] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3704]ὕπαγε Mark 1:44, Mark 5:19; Mark 5:34, Mark 10:52 [3704] A dagger denotes that the word is not found in LXX. [3705]ὑπερηφανία Mark 7:22 [3705] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3706][3707]ὑπερπερισσῶς Mark 7:37 [3706] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3707] A dagger denotes that the word is not found in LXX. [3708]ὑπολήνιον Mark 12:1 [3708] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3709]ὑστέρησις Mark 12:44 [3709] A dagger denotes that the word is not found in LXX. ὕψιστος Mark 5:7, Mark 11:10 φάντασμα Mark 6:49 φιμόω Mark 1:25 [3710]Φοινίκισσα Mark 7:26 [3710] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. [3711]φραγελλόω Mark 15:15 [3711] A dagger denotes that the word is not found in LXX. φραγμός Mark 12:1 φρονέω Mark 8:33 φῶς Mark 14:54 [3712]χαλκίον Mark 7:4 [3712] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary. χειμών Mark 13:18 χιλίαρχος Mark 6:21 χιτών Mark 6:9, Mark 14:63 χορτάζω Mark 6:42 χωρίον Mark 14:32 ψυχή Mark 3:4, Mark 8:35, Mark 10:45, Mark 12:30 ὠδίν Mark 13:8 [3713]ὡσαννά Mark 11:9-10 [3713] A dagger denotes that the word is not found in LXX. *ὠτάριον Mark 14:47