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Chapter 1 |
Chapter 6 |
Chapter 11 |
Chapter 16 |
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Chapter 2 |
Chapter 7 |
Chapter 12 |
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Chapter 3 |
Chapter 8 |
Chapter 13 |
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Chapter 4 |
Chapter 9 |
Chapter 14 |
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Chapter 5 |
Chapter 10 |
Chapter 15 |
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Mark makes no effort
to give any account of the birth or the lineage of Jesus,
beyond the terse statement in Chapter 1, verse 1, "The
beginning of the gospel of Jesus Christ, the Son of God."
He does not record quite so many parables as do some of the
other writers, nor does he record many long speeches of our
Lord, such as The Sermon On The Mount. He appears to be more
impressed with the works of our Lord than with the teachings,
which seems to indicate that he was himself a man of action
more than of words. Some have said that this gospel record is
really the gospel according to the Apostle Paul; and if this
Mark is indeed John Mark, the nephew of Barnabas, that could
well be so. |
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Chapter
1
(Verses
1 through 8) "The beginning of the gospel of Jesus Christ, the
Son of God; as it is written in the prophets, Behold, I send My
messenger before Thy face, which shall prepare Thy way before Thee.
The voice of one crying in the wilderness, Prepare ye the way of the
Lord, make His paths straight. John did baptize in the wilderness,
and preach the baptism of repentance for the remission of sins. And
there went out unto him all the land of Judaea, and they of
Jerusalem
, and were all baptized of him in the
river
of
Jordan
, confessing their sins. And John was clothed with camel's hair, and
with a girdle of a skin about his loins; and he did eat locusts and
wild honey; and preached, saying, There cometh One mightier than I
after me, the latchet of Whose shoes I am not worthy to stoop down
and unloose. I indeed have baptized you with water: but He shall
baptize you with the Holy Ghost."
Thus
Mark introduces Jesus as the Christ, the son of God, and John as the
messenger of God, prophesied of by Isaiah, (Isaiah 40:3,) and
Malachi, (Mal. 3:1,) and sent before Jesus the Christ, to prepare
His way before Him. He describes John as to his dress and his diet,
both of which were very simple; and as to his activities, which
were, he baptized in the
Jordan river
those who confessed their sins, and he preached the baptism of
repentance for the remission of sins. He also delivered a message to
the effect that One was shortly to come, Who was so much greater
than he that he was not worthy to stoop down and loose the latchet
of His shoes. He further declared, "I indeed have baptized you
with water: but He shall baptize you with the Holy Ghost."
(Verses
9 through 12) "And it came to pass in those days, that Jesus
came from Nazareth of Galilee, and was baptized of John in
Jordan
. And straightway coming up out of the water, He saw the heavens
opened, and the Spirit like a dove descending upon Him: and there
came a voice from heaven, saying, Thou art My beloved Son, in Whom I
am well pleased. And immediately the Spirit driveth Him into the
wilderness."
According
to John, the place where John the Baptist was baptizing at this time
was a place a little southeast of
Jerusalem
. Jesus lived at Nazareth of Galilee. He went all the way down to
this point to be baptized of John the Baptist, who testified that
one reason for his being sent to baptize was that the Son of God
might be identified by the descending of the Spirit upon Him at this
baptism. When Jesus came up out of the water, the Spirit descended
from heaven in the form of a dove, and remained upon Him. Mark's
choice of words might make it seem that He only was able to see
this, and to hear the voice from heaven declaring Him to be the
beloved Son of the Father in heaven, and well pleasing to Him. But
the other writers make it clear that it was also manifest to others.
Immediately after His baptism the Spirit caused Him to depart into
the wilderness. Matthew words it thus, "Then was Jesus led up
of the Spirit into the wilderness to be tempted of the devil,"
which clearly indicates that not only would He be tempted of the
devil, but that this was the purpose of His being "led up into
the wilderness."
(Verse
13) "And He was in the wilderness forty days, tempted of Satan;
and was with the wild beasts; and the angels ministered unto
Him."
Thus
Mark passes over the event with no further comment or details. For a
detailed account of this, see Matthew 4:1-11 and Luke 4:1-13.
(Verses
14 and 15) "Now after that John was put in prison, Jesus came
into Galilee preaching the gospel of the
kingdom
of
God
, and saying, The time is fulfilled, and the
kingdom
of
God
is at hand: repent ye, and believe the gospel."
It
is apparent that Mark passes over some more events at this point.
One might think, from his account, that John was imprisoned shortly
after the baptism of Jesus, and that only then did Jesus return to
Galilee. This however is not exactly the sequence of events.
According to John's record, Jesus did return to Galilee shortly
after His baptism, but He returned to
Judaea
again before John was imprisoned, and did some baptizing, as
witnessed by John 3:22. Then (John 4:1-3) "when therefore the
Lord knew how the Pharisees had heard that Jesus made and baptized
more disciples than John, (though Jesus baptized not, but His
disciples,) He left Judaea, and departed again into Galilee."
Mark passes over all of this, and picks up his account after John
the Baptist was put into prison. As Jesus went, He preached the good
news of the
kingdom
of
God
. His message was, "The time is fulfilled, and the
kingdom
of
God
is at hand: repent ye, and believe the gospel." Some have taken
this message to mean that it was God's intention, if the people
would just accept it, to establish the glorified, eternal phase of
His kingdom on earth immediately, that the time for this was at
hand; and all they had to do was to repent, and believe the gospel.
Then He would immediately establish it. Had that been His intention,
He would be a complete failure, all because puny man would not
conform to His will. If it had taken place thus, where would have
been the fulfilling of the first prophecy of the Christ, when God
said to the serpent, "and thou shalt bruise His heel," not
to mention the many other, and far more detailed prophecies of the
suffering, death, and resurrection, of our Lord? Rather, the meaning
of this message is, "It is time for the beginning of the
fulfilling of the promises and prophecies of God concerning the
bringing in of the kingdom, all of which are dependent upon the
death, resurrection, ascension, and return of the King. So it is
time to repent of your sins, and to believe in the good news of this
wonderful kingdom."
(Verses
16 through 20) "Now as He walked by the
Sea of Galilee
, He saw Simon and Andrew his brother casting a net into the sea:
for they were fishers. And Jesus said unto them, Come ye after Me,
and I will make you to become fishers of men. And straightway they
forsook their nets, and followed Him. And when He had gone a little
farther thence, He saw James the son of Zebedee, and John his
brother, who also were in the ship mending their nets. And
straightway He called them: and they left their father Zebedee in
the ship with the hired servants, and went after Him."
This
is Mark's version of the calling of Simon, (who is later called
Peter,) Andrew, James, and John. Each of the gospel writers gives
slightly different details of this event, but one thing shows
clearly through every account. In the calling of each one, the call
was immediately effective. In not a single case did one refuse to
follow Jesus, and not one asked for time to consider the matter. In
only one instance given in scripture did one whom Jesus called to
follow Him even ask for "an extension," that he might go
and bury his father. When Jesus said to him, "Follow Me, and
let the dead bury their dead," there is no more mention of
delay. Some will try to say that the rich man, who went away
sorrowful, refused to follow Him; but examination of the incident
will show that this was all conditional, in the first place: for
Jesus said, "If thou wilt be perfect, go and sell all thou
hast, and give to the poor, and thou shalt have treasure in heaven:
and come and follow Me." The man had initiated the matter by
asking what he might do to inherit eternal life. He wanted to obtain
eternal life by his own works, which is totally impossible. Here
Jesus does not say, "If you will follow Me, I will make you to
become fishers of men." That would have been conditional.
Instead He said, "Come ye after Me, and I will make you to
become fishers of men." This is a command followed by a
promise. No conditions are even implied. The wording of His call to
James and John is not given, but it was equally effective.
(Verses
21 and 22) "And they went into
Capernaum
; and straightway on the Sabbath day He entered into the synagogue,
and taught. And they were astonished at His doctrine: for He taught
them as One having authority, and not as the scribes."
The
people were accustomed to listening to the scribes as they taught in
the synagogues, say, "Moses says," or "The law
says," and, sometimes, "Rabbi ____ has interpreted this to
mean _ _ _." On the other hand, Jesus very often said,
"Verily I say unto you," which is indeed a show of
authority; and it was especially so when what He said was in direct
contradiction to some of their traditions. This was very strange to
the people, and it is no wonder that they were astonished.
(Verses
23 through 28) "And there was in their synagogue a man with an
unclean spirit; and he cried out, saying, Let us alone; what have we
to do with Thee, Thou Jesus of Nazareth? Art Thou come to destroy
us? I know Thee Who Thou art, the Holy One of God. And Jesus rebuked
him, saying, Hold thy peace, and come out of him. And when the
unclean spirit had torn him, and cried with a loud voice, he came
out of him. And they were all amazed, insomuch that they questioned
among themselves, saying, What thing is this? What new doctrine is
this? For with authority commandeth He the unclean spirits, and they
do obey Him. And immediately His fame spread abroad throughout all
the region round about
Galilee
."
This,
though certainly needing no explanation, presents some points, which
should be carefully noted. The first in importance is that it shows
the power of Jesus, the Son of God. He not only had authority, but
also had the power to back it up by working miracles, which no man
could do. Next it shows that even the unclean, or evil, spirits
recognize His Divinity, and fear Him. As soon as the unclean spirit
addressed Him as "the Holy One of God," He rebuked him and
ordered him to hold his peace. His purpose in this appears to have
been that this should not be published abroad, until after His
resurrection, for He even commanded His disciples to tell no man
that He was the Christ, until then. The Greek word translated,
"had torn," in verse 26, actually means
"convulsed." So the sense of the expression is that the
unclean spirit brought the man into a convulsion before coming out
of him. It is only natural that the report of such s miracle would
be spread immediately throughout the region.
(Verses
29 through 31) "And forthwith, when they were come out of the
synagogue, they entered into the house of Simon and Andrew, with
James and John. But Simon's wife's mother lay sick of a fever, and
anon they tell Him of her. And He came, and took her by the hand,
and lifted her up; and immediately the fever left her, and she
ministered unto them."
Apparently
Simon and Andrew lived in the same house. Since in all accounts of
this the only reference we have to Simon's wife is in the phrase,
"Simon's wife's mother," or "Peter's wife's
mother," it is not clear whether or not his wife was still
living. However, her mother was, and was evidently, for the time at
least, staying in Simon's house, and was very sick of a fever. When
informed of this Jesus went to her, took her by the hand, and lifted
her up; and she was immediately healed, and was able to serve them.
(Verses
32 through 34) "And at even, when the sun did set, they brought
unto Him all that were diseased, and them that were possessed with
devils. And all the city was gathered at the door. And He healed
many that were sick of divers diseases, and cast out many devils;
and suffered them not to speak because they knew Him."
Again
we see that Jesus would not permit the evil spirits to declare to
the people Who He is. He did cast out many of them, and healed many
people of various diseases. No doubt, since "all the city was
gathered at the door," they brought all who needed to be
healed, and all who were possessed of devils.
(Verses
35 through 39) "And in the morning, rising up a great while
before day, He went out, and departed into a solitary place and
there prayed. And Simon and they that were with him followed after
Him. And when they had found Him, they said unto Him, All men seek
for Thee. And He said unto them, Let us go into the next towns, that
I may preach there also: for therefore came I forth. And He preached
in their synagogues throughout all
Galilee
, and cast out devils."
When
Jesus instructed His disciples how to pray, He told them, "When
ye pray, enter into your closet, and shut the door." No doubt
that was unavailable to Him at this time, so He arose before
daybreak, and went out to a solitary place to pray. Thus, as always,
His actions were in harmony with His teaching. Some might think it
unnecessary that He, being God in the flesh, should engage in
prayer, except to demonstrate prayer to His disciples: but, in
truth, He was in constant communion with the Father in prayer, even
sometimes spending the whole night in prayer. When the disciples
arose, they went out to find Him; and when they did find Him, they
told Him that everyone was seeking Him. Yet, instead of going back
with them to the crowd, He told His disciples that He must continue
His mission by going to the next towns to preach there. So they
continued their tour throughout
Galilee
, and He preached in all the synagogues of the area, healed the
sick, and cast out devils.
(Verses
40 through 45) "And there came a leper to Him, beseeching Him,
and kneeling down to Him, and saying unto Him, If Thou wilt, Thou
canst make Me clean. And Jesus moved with compassion, put forth His
hand, and touched him, and saith unto him, I will; be thou clean.
And as soon as He had spoken, immediately the leprosy departed from
him, and he was cleansed. And He straitly charged him, and forthwith
sent him away; and saith unto him, See thou say nothing to any man:
but go thy way, shew thyself to the priest, and offer for thy
cleansing those things which Moses commanded, for a testimony unto
them. But he went out, and began to publish it much, and to blaze
abroad the matter, insomuch that Jesus could no more openly enter
into the city, but was without in desert places: and they came unto
Him from every quarter."
Leprosy
is a disease, which, in ancient times was thought to be really
something more than a disease. One who was a leper was driven out of
society, and considered unclean. We seldom find anything said of
healing a leper: rather the common phrase is "cleansing the
leper." The law of Moses required a leper, when approaching, or
being approached by, someone who was not a leper, to cry,
"Unclean, unclean," as a warning. Usually, when a leper
approached, the people would warn him to go away, and if he did not,
they would take up stones to throw at him until he did. No one would
deliberately touch a leper. Yet, though Jesus could have cleansed
this leper just as easily by simply speaking the word, He reached
out His hand and touched him, saying, "I will; be thou
clean." Though nothing is said to that effect, this of itself
must have seemed somewhat amazing to the people. As soon as he spoke
the leprosy was gone. He then instructed the man to keep the matter
quiet, go to the priest, let him pronounce the leprosy cleansed, and
make the offering required by the law, "for a testimony unto
them." This offering being made to God would be testimony that
God had cleansed his leprosy. Whether or not the man went to the
priest, we do not know, but instead of saying nothing to any man, as
he had been instructed, he, apparently, told everyone he saw. As a
result of this, the crowds thronged so about Jesus that He could no
longer openly enter into the cities. Even with His staying in desert
places, the multitude came to Him from all of the adjoining area.
The
first twelve verses of this chapter tell of a miracle wrought by
Jesus in
Capernaum
. Since the first four verses only give the background of the
matter, we refer the reader to them, and begin our comments with the
fifth verse.
(Verses
5 through 12) "When Jesus saw their faith, He said to the sick
of the palsy, Son, thy sins be forgiven thee. But there were certain
of the scribes sitting there, and reasoning in their hearts, Why
doth this man speak blasphemies? Who can forgive sins but God only?
And immediately when Jesus perceived in His spirit that they so
reasoned within themselves, He said unto them, Why reason ye these
things in your hearts? Whether is it easier to say to the sick of
the palsy, Thy sins be forgiven thee; or to say, Arise, and take up
thy bed, and walk? But that ye may know that the Son of man hath
power on earth to forgive sins, (He saith unto the sick of the
palsy,) I say unto thee, Arise, and take up thy bed, go thy way into
thine house. And immediately he arose, took up his bed, and went
forth before them all; insomuch that they were all amazed, and
glorified God, saying, We never saw it on this fashion."
We
sometimes give the name, palsy, to a disease, which causes the
hands, and sometimes other members of the body, to shake
uncontrollably; but the Greek word used here means that the man was
a paralytic. The first thing Jesus said to him was, "Son, thy
sins be forgiven thee." This immediately caused consternation
in the minds of the scribes. They had been taught rightly that only
God has the power to forgive sins. What they did not know, and what
Jesus was demonstrating to them, was that He, the Son of man, and
the Son of God, has this power, because He is "God with
us." As they reasoned these things in their hearts, all the
while considering Him as only a man, He was well aware of their
thoughts. So He asked them a question, "Whether is it easier to
say to the sick of the palsy," (one who is paralyzed,)
"Thy sins be forgiven thee; or to say, Arise, and take up thy
bed, and walk?" Obviously, His meaning is not, "Which
words are easier to say," but, "Which can you more easily
accomplish by speaking the words?" Since they could do neither,
they had no answer, and He continued, "But that you may know
that the Son of man hath power on earth to forgive sins." This
was His purpose in this in the first place, that they might know
this. Then to prove that He did have this power, He said to the
paralytic, "I say unto thee, Arise, and take up thy bed, and go
thy way into thine own house." Since Jesus had, by His
question, put both works on the same level, had the man not been
healed, someone might also conclude that neither were his sins
forgiven. But "immediately he arose, took up his bed, and went
forth before them all; insomuch that they were all amazed, and
glorified God, saying, We never saw it on this fashion."
Apparently, even the scribes were satisfied: for they made no
comment.
(Verses
13 through 17) "And He went forth again by the sea side; and
all the multitude resorted unto Him, and He taught them. And as He
passed by, He saw Levi the son of Alphaeus sitting at the receipt of
custom, and said unto him, Follow Me. And he arose and followed Him.
And as He sat at meat in his house, many publicans and sinners sat
also together with Jesus and His disciples: for there were many, and
they followed Him. And when the scribes and Pharisees saw Him eat
with publicans and sinners, they said unto His disciples, How is it
that He eateth and drinketh with publicans and sinners? When Jesus
heard it, He saith unto them, They that are whole have no need of a
physician, but they that are sick. I came not to call the righteous,
but sinners to repentance."
This
Levi is also called Matthew. He is the writer of The Gospel
According To Matthew, and was a publican, or tax collector. Likely,
a publican was the most despised person of Jewish society. First, he
was considered a traitor to
Israel
, because he worked for the Roman government as a collector of
taxes. Second, he obtained that job by guaranteeing to the Roman
government a certain sum of money as the taxes from the area under
his control, and his salary, or profit, was what ever above that
amount he could squeeze out of the people. It might be that some of
the publicans were compassionate persons. But the majority of them
were so greedy, that all were hated so much, that although they were
Jews, they were not welcome in the synagogues, and were considered
so evil that, in speaking of them, the common phrase in which they
were included was, "publicans and sinners." The term
"sinners," although it also included people who did evil
things, was in most instances applied in blanket fashion to all who
did not profess to hold to all the "traditions of the
elders" as did the Pharisees. As before noted, Levi was a
publican; and if he was the kind of man all publicans were perceived
to be, it makes his calling all the more remarkable, because a
single call, "Follow Me," brought immediate response. He
asked no questions concerning where they would go, or when, if ever,
they would come back. At the time of the call he was "sitting
at the receipt of custom," actually engaged in the very work
from which he obtained his wealth. Nevertheless, at a single call of
two words from a total stranger, he arose, left the entire
operation, and followed Jesus. Yet men tell us today, that Jesus is
begging men, and pleading with them to follow Him, but they just
will not. There must be some mistake. They must be thinking of a
different Jesus. Not only did Levi get up, and follow Jesus, but
Luke says, "And Levi made Him a great feast at his own house:
and there was a great company of publicans and of others that sat
down with them." This is the same occasion Mark records here.
The scribes and Pharisees thought themselves so righteous that they
would be defiled if a sinner even touched them. So when Jesus went
to eat with a crowd of publicans and sinners, as usual they had to
criticize; but they directed their remarks and questions to His
disciples instead of to Him. However, Jesus heard their question,
and answered them Himself, saying, "They that are whole have no
need of a physician, but they that are sick. I came not to call the
righteous, but sinners to repentance." Had men been righteous,
there would have been no cause for Jesus to come into this world,
suffer, and die on the cross. At the same time, these self-righteous
hypocrites, who are, in reality, as great sinners as any other, are
not the ones for whom He came either.
(Verses
18 through 22) "And the disciples of John and of the Pharisees
used to fast: and they come and say unto Him, Why do the disciples
of John and of the Pharisees fast, but Thy disciples fast not? And
Jesus said unto them, Can the children of the bridechamber fast,
while the bridegroom is with them? As long as they have the
bridegroom with them, they cannot fast. But the days will come when
the bridegroom shall be taken from them, and then shall they fast in
those days. No man also seweth a piece of new cloth on an old
garment: else the new piece that filled it up taketh away from the
old, and the rent is made worse. And no man putteth new wine into
old bottles: else the new wine doth burst the bottles, and the wine
is spilled, and the bottles will be marred: but new wine must be put
into new bottles."
True
fasting has always been indication of sorrow and repentance,
although the Pharisees, in particular, had adopted it as a ritual
for show, that is to be seen of men; and for that reason they fasted
much more than was required by the laws of God. Jesus declared that,
while He, the bridegroom, is with His disciples, their happiness is
too great for them to fast; but when He shall be taken from them
will be days of sorrow, in which they will fast.
Then
He sets forth a parable. He says that to sew a piece of new cloth on
an old garment will only make the rent worse. An old garment that
has become torn has, likely, also been washed so many times that the
material will no longer shrink when it is washed. To use a piece of
new cloth to patch it might be thought to work with our modern
pre-shrunk fabrics, but not with the old fashioned homemade cloth.
It would shrink so badly that it would tear out the old cloth around
it, and make the tear much worse. Just so, trying to use the gospel
to repair the old worship service of the legal traditions and
rituals would only make the whole garment worse, because they will
not be found compatible.
The
parable of the wine and the old bottles has to do not with glass
bottles, as we are accustomed to see today, but with the wine
bottles of that time, which were goatskins, taken off the animals
without splitting them open. After being removed from the carcasses,
the skins were cleaned and prepared, and the openings were tied up,
leaving one opening untied until the bottle was filled. The chemical
action of the wine on the goatskin weakened it so that after being
used once for storing wine, it was too much weakened to be used
again for new wine. The new wine would burst it. Just so, the gospel
cannot be confined under the traditions and rituals of the law
service. It must be put into "new bottles."
(Verses
23 through 28) "And it came to pass that He went through the
corn fields on the Sabbath day; and His disciples began, as they
went, to pluck the ears of corn. And the Pharisees said unto Him,
Behold, why do they on the Sabbath day that which is not lawful? And
He said unto them, Have ye never read what David did, when he had
need, and they that were with him? how he went into the house of God
in the days of Abiathar the high priest, and did eat the shewbread,
which is not lawful to eat but for the priests, and gave also to
them which were with him? And He said unto them, The Sabbath was
made for man, and not man for the Sabbath. Therefore the Son of man
is Lord also of the Sabbath day."
It
is to be kept in mind that the law gave anyone the right, as he
passed through his neighbor's grain field, to pluck the heads
("ears") with his hand, but he could not use an iron tool
to cut them. So the objection here is not against their plucking the
grain, but against their doing it on the Sabbath day. Sabbath
breaking was the only complaint. Since, as Matthew tells us, the
disciples were doing this because they were hungry, and were eating
the grain, Jesus reminded the Pharisees of another incident of long
ago, about which they had never raised an objection. It was an
occasion when David and his men were hungry, the details of which
are recorded in 1 Kings, chapter 21. So Jesus declared to them,
"The Sabbath was made for man, and not man for the Sabbath:
therefore the Son of man is Lord also of the Sabbath day." This
left the Pharisees with no excuse for further complaint.
(Verses
1 through 6)"And He entered again into the synagogue; and there
was a man there which had a withered hand, And they watched Him,
whether He would heal him on the Sabbath day; that they might accuse
Him. And He saith unto the man which had the withered hand, Stand
forth. And He saith unto them, Is it lawful to do good on the
Sabbath days, or to do evil? to save life? or to kill? But they held
their peace. And when He had looked round about on them with anger,
being grieved for the hardness of their hearts, He saith unto the
man. Stretch forth thy hand. And he stretched it out: and his hand
was restored whole as the other. And the Pharisees went forth, and
straightway took counsel with the Herodians against Him, how they
might destroy Him."
This
is another example of the vehement hatred the Pharisees had for
Jesus. That hatred was also coupled with fear, fear that the
majority of the people, as they listened to the teaching of Jesus,
and witnessed the miracles He wrought, would turn away from them,
and follow Him. This would cost them their standing with the people.
They would be seen for the hypocrites they were, and not viewed as
the "righteous servants of God" they professed themselves
to be. Jesus knew their evil thoughts, and for that reason He boxed
them with His question before healing the man's withered hand. Since
they would not answer His question, they had no room for comment
after He healed him. So seeing themselves thus put to shame before
the people, they immediately had a meeting with the Herodians to
plot some way to destroy Jesus. (The Herodians were not another
religious sect of the Jews, but a small political party that, for
some obscure reason, were followers of Herod.) The reason why they
had to plot their scheme so carefully is that they had to find a way
of getting Him officially condemned by the council of the priests
and elders before the people knew what was being done. Otherwise the
people might have turned against them.
Verses
7 through 12 give a simple account of Jesus' activities for a short
while without giving any details. He left the city, and went down to
the shores of the
Sea of Galilee
. There not only His disciples, but also great crowds from Galilee,
Judaea,
Jerusalem
, Idumaea, beyond
Jordan
,
Tyre
, and
Sidon
, followed. There was such a multitude that Jesus had His disciples
get a small ship (a boat) in which He could sit, and teach the
multitude who stood on the shore. During this time He healed many
sick people, and cast out many evil spirits, always charging them
not to make Him known to the people.
(Verses
13 through 19) "And He goeth up into a mountain, and calleth
unto Him whom He would: and they came unto Him. And He ordained
twelve, that they should be with Him, and that He might send them
forth to preach, and to have power to heal sicknesses, and to cast
out devils. And Simon He surnamed Peter; and James the son of
Zebedee, and John the brother of James; and He surnamed them
Boanerges, which is, The sons of thunder: and Andrew, and Philip,
and Bartholomew, and Matthew, and Thomas, and James the son of
Alphaeus, and Thaddaeus, and Simon the Canaanite, and Judas
Iscariot, which also betrayed Him: and they went into an
house."
Verse
13 is a very simple statement, but one, which we should always keep
in mind, "And He goeth up into a mountain, and calleth unto Him
whom He would: and they came unto Him." We do not know how
high, or how steep this mountain was, but it was above the place
where He left the multitude, and it did require some effort to get
up there. Then after going up this mountain, Jesus did not call and
say, "Anyone who wishes may come to Me." Instead He called
"whom He would," that is, He called them by name.
"And they came unto Him." Whatever effort was necessary to
get up to where He was, each, when called, put forth, without any
delay, or complaint. Today we sometimes hear it said, "This man
was called to preach, but he never would surrender to the
call." This statement would be extremely difficult to prove, if
not totally impossible. Out of twelve men called at this time, all
twelve responded immediately; and that this was a call to preach the
gospel is clearly set forth in the next verse. "And He ordained
twelve, that they should be with Him, and that He might send them
forth to preach." The Greek verb here translated
"ordained" literally means "created," or
"made." And in that sense He ordained them to the office
of being with Him, and being sent forth by Him to preach; and in
doing this, He made them "to have power to heal sicknesses, and
to cast out devils." These powers were necessary to them to
prove to the people that they were His representatives.
Mark
then gives the names of the twelve. Matthew's list of names is
identical with Mark's, except that, he lists an additional name,
Lebbaeus, for Thaddaeus, saying that Thaddaeus was his surname.
Apparently, Lebbaeus had still another name, Judas, since Luke lists
neither Lebbaeus nor Thaddaeus, but does list a Judas, who was the
brother of James. This gives us a list of, at least, three sets of
two brothers each, who were apostles. They are Simon and Andrew,
James and John, and James and Judas (or Lebbaeus). Although it is
nowhere stated in scripture, from John's account of Nathanael's
coming to Jesus, one might wonder if Bartholomew is another name for
Nathanael. If so, that would make four sets of brothers among the
apostles. Judas Iscariot is said to be the son of Simon; but, since
Simon was such a common name among the Jews, we have no idea who
that Simon was. After making choice of these twelve apostles, Jesus
and they went into a house.
(Verses
20 and 21) "And the multitude cometh together again, so that
they could not so much as eat bread. And when His friends heard of
it, they went out to lay hold on Him: for they said, He is beside
Himself."
Just
as before, the crowd came together; some, no doubt, to hear His
teaching, others to be healed, others to see the miracles He
wrought, and still others out of idle curiosity. As is usual with
crowds, they showed no consideration for Him or His disciples, not
even giving them opportunity to eat. His friends, that is, those of
His home town, and who were well acquainted with Him, hearing how
the multitude flocked after Him, decided that He was crazy, and went
out to try to catch Him, perhaps intending to bring Him back home.
(Verses
22 through 30) "And the scribes which came down from
Jerusalem
said, He hath Beelzebub, and by the prince of devils casteth He out
devils. And He called them unto Him, and said unto them in parables,
How can Satan cast out Satan? And if a kingdom be divided against
itself, that kingdom cannot stand. And if a house be divided against
itself, that house cannot stand. And if Satan rise up against
himself, and be divided, he cannot stand, but hath an end. No man
can enter into a strong man's house, and spoil his goods, except he
will first bind the strong man; and then he will spoil his house.
Verily I say unto you, All sins shall be forgiven unto the sons of
men, and blasphemies wherewith soever they shall blaspheme: but he
that shall blaspheme the Holy Ghost hath never forgiveness, but is
in danger of eternal damnation. Because they said, He hath an evil
spirit."
These
scribes from
Jerusalem
had come for one purpose only, to find fault with Jesus in one way
or another. Here they make the most ridiculous accusation possible
against Him, "He hath Beelzebub, and by the prince of devils
casteth He out devils." In order to insure that they hear His
answer, Jesus called them to Him, and asked, "How can Satan
cast out Satan?" As He continues His address, it becomes clear
that His meaning extends beyond the actual words of His question.
The full meaning is, "How can Satan cast out Satan without
destroying himself?" He reminds them that no kingdom or house
divided against itself can stand. Such always ends in the
destruction of that house, or kingdom. Therefore, if Satan has begun
to cast out Satan, his whole kingdom will soon self destruct, and be
no more. Then He tells them how He does cast out devils. He
illustrates it by "a strong man," who in this parable
represents Satan. No one can enter into his house, and spoil his
goods, (which includes the evicting of his servants,) unless he be
strong enough to overpower, and bind, or render defenseless, that
strong man. Jesus, in casting out devils, has proved Himself
stronger than Satan: for He is able to "bind the strong
man," and spoil his goods.
The
remainder of this address has long been a subject of controversy
among men. Jesus declares that all manner of sins and blasphemies
"shall be forgiven unto the sons of men," except that of
blaspheming the Holy Ghost. He who does this has "never
forgiveness, but is in danger of eternal damnation." It is easy
enough to understand what blaspheming the Holy Ghost is. It is the
believing and speaking evil against Him. This is obvious from verse
30, "Because they said, He hath an unclean spirit," while
it was by the Holy Ghost that Jesus wrought His miracles. They
therefore were calling the Holy Ghost an unclean spirit. When they
said, "By the prince of devils casteth He out devils,"
they were saying that the Holy Ghost was the prince of devils. Such
is blaspheming the Holy Ghost. What may be more difficult to
ascertain is whether He means, that to commit this sin once, forever
bars one from forgiveness, or whether He means, that those who
continue in this will never be forgiven. His language is, "But
whosoever shall blaspheme against the Holy Ghost hath never
forgiveness, but is in danger of eternal damnation." The first
part of this seems to indicate that there is never any forgiveness
for this sin, whether it be a one time occurrence, or an ongoing
thing, but it is not followed by, "but is eternally
damned." Instead, the statement is, "but is in danger of
eternal damnation," which seems to indicate that, as long as he
maintains that position, there is no hope for him; but that, God
might see fit to remove him from such a condition, in which case, he
would no longer be "in danger of eternal damnation." This
is the point upon which most of the controversy has hinged. Of one
thing we can be absolutely sure, There is no pleasant prospect for
those who continue to blaspheme the Holy Ghost.
(Verses
31 through 35) "There came then His brethren and His mother,
and standing without, sent unto Him, calling Him. And the multitude
sat about Him, and they said unto Him, Behold, Thy mother and Thy
brethren without seek for Thee. And He answered them, saying, Who is
My mother, or My brethren? And He looked round about on them which
sat about Him, and said, Behold, My mother and My brethren! For
whosoever shall do the will of God, the same is My brother, and My
sister, and My mother."
In
verse 21, we saw that Jesus' friends thought Him crazy, and went out
to get Him. Now His mother and His brothers, with perhaps the same
idea, had come, and though they could not get through the crowd to
Him, they sent Him word to come to them. Jesus' answer to them might
to some seem strange. It might seem that he was trying to sever all
connections to them, but such was not the case. He was only
declaring that in the kingdom of God only one family is recognized,
the family of God. A total stranger in the flesh who shows that he
loves God is to be considered just as close as a brother, a sister,
or a mother; and though not here mentioned, he should be as close as
a father in the flesh.
This
chapter begins by telling us that Jesus returned to the seaside; and
again, because of the great multitude who came to hear Him, He got
into a boat, and sat down while He taught them as they stood on the
shore. The first thing He taught them was a parable, which is
commonly called The Parable Of The Sower. The setting forth of this
parable continues through the ninth verse. The disciples did not
understand this parable, and in private, asked Him to explain it to
them. We shall not quote the parable itself, but take it up at the
point where He begins the explanation. First, however, let us
consider what He told His disciples before explaining to them the
parable.
(Verses
11 and 12) "And He said unto them, Unto you it is given to know
the mystery of the kingdom of God: but unto them that are without,
all these things are done in parables: That seeing they may see, and
not perceive; and hearing they may hear, and not understand; lest at
any time they should be converted, and their sins should be forgiven
them."
This
entire statement is exactly counter to the doctrine the religious
world is constantly setting forth. They teach that God wants every
one to believe His word, and all to accept Jesus, the Christ as
their Savior. Yet Jesus says the privilege of knowing the mystery
(secret) of the
kingdom
of
God
is given to some, and, at the same time, deliberately hidden from
others, "lest at any time they should be converted, and their
sins should be forgiven them." These two doctrines are as
directly opposite as are east and west, or north and south.
(Verses
13 through 20) "And He said unto them, Know ye not this
parable? And how then will ye know all parables? The sower soweth
the word. And these are they by the way side, where the word is
sown; but when they have heard, Satan cometh immediately, and taketh
away the word that was sown in their hearts. And these are they
likewise which are sown on stony ground; who, when they have heard
the word, immediately receive it with gladness; and have no root in
themselves, and so endure but for a time: afterward, when affliction
or persecution ariseth for the word's sake, immediately they are
offended. And these are they which are sown among thorns: such as
hear the word, and the cares of the world, and the deceitfulness of
riches, and the lusts of other things entering in, choke the word,
and it becometh unfruitful. And these are they which are sown on
good ground; such as hear the word, and receive it, and bring forth
fruit, some thirty fold, some sixty, and some an hundred."
If
one looks closely at this, he can readily see that the question
about which most preaching and most arguing are done concerning this
parable, is never even hinted at in our Lord's explanation of it,
the question of Who Is, And Who Is Not, A Child Of God? The ONLY
subject in this discussion by our Lord is Under What Conditions The
Preached Word Will Be Fruitful. He begins His explanation with the
seed that is sown by the way side. He says this seed is like the
word preached to those who, before they even have an opinion about
it, forget it completely, that is, Satan takes it completely away,
just as do the birds that seed which fell by the side of the road.
In such cases the word cannot bring forth fruit: "it becometh
unfruitful." The emphasis is on the seed, not the ground; or
the word, not the person.
The
seed which falls on stony ground, that is, ground, which just covers
the stones, but does not have enough depth to hold moisture, is like
the word preached to someone who is immediately impressed with it,
and receives it gladly, but does not have deep enough faith to
endure persecutions and afflictions. and so, in time of stress turns
away. Under such conditions the word is again rendered unfruitful.
Still the item for consideration is the seed, (the word,) not the
ground (the person).
The
third illustration is the seed, which fell among thorns: the thorns
grew up and choked the seed (the sprouts of the seed), and so again
it becomes unfruitful. This is the situation with the word when
preached to those who, after hearing it, are so involved with
worldly things that they turn to them instead of following after the
word; and thus the word bears no fruit. We are still discussing the
seed, not the field; or the word, not the man.
Finally,
we come to seed which falls into good ground, ground which, if it
was by the way side, has been broken up and prepared; if it was
stony, the stones have been removed; if it had thorns, they have
been removed; and now it is ready for the seed. Here the seed
springs up, grows, and produces fruit. Even here the amount of fruit
varies, but all the seed sown in this ground is fruitful. Still the
emphasis is exactly where it has been all the way through, on the
seed (the preached word). There is no excuse for men to try to
inject into this parable the questions of "Who Is," and
"Who Is Not," a child Of God. It is not here, and neither
is it any of our business to try to make such judgments. That is for
God to judge, and if He had declared to us what His judgment of the
matter is, we still would have no need to argue over it.
(Verses
21 through 23) "And He said unto them, Is a candle brought to
be put under a bushel, or under a bed? and not to be set on a
candlestick? For there is nothing hid, which shall not be
manifested; neither was any thing kept secret, but that it should
come abroad. If any man have ears to hear, let him hear."
Our
Lord's question anticipates only one answer, the negative. Everyone
should recognize this truth: the purpose of bringing a candle is,
that it may be placed on a candlestick, and may thus give light.
Surely, then the work of God will be manifested. There are those who
would snuff it out if they could; but in spite of all their efforts
it will shine forth. On the other hand, those who try to hide their
wickedness behind a cloak of self-righteousness, will find it
brought to light in spite of all their efforts to the contrary.
(Verses
24 and 25) "And He said unto them, Take heed what ye hear: with
what measure ye mete, it shall be measured to you: and unto you that
hear shall more be given. For he that hath, to him shall be given:
and he that hath not, from him shall be taken even that which he
hath."
This
saying of our Lord is recorded in other places also, twice in
Matthew's writing, and twice in Luke's, with slight variations of
words. However the meaning is always the same. To those who have
been blessed with the gift of life in our Lord Jesus the Christ,
will also be given additional blessings of understanding, wisdom,
faith, etc. But those who do not have eternal life will have
stripped from them all the pretense of righteousness they have tried
to present to men. So He cautions His disciples, "Take heed
what ye hear," that is. be careful what teachings, or
doctrines, you receive and follow. The saying, "with what
measure ye mete, it shall be measured to you," is that same old
message He taught from the beginning, "You will reap what you
sow," just set in different words; and He says, "And unto
you that hear shall more be given." He had, in verse 23, said,
"If any man have ears to hear, let him hear." By obeying
this command, those who hear shall have more given to them.
(Verses
26 through 29)"And He said, So is the kingdom of God, as if a
man should cast seed into the ground, and should sleep, and rise
night and day, and the seed should spring and grow up, he knoweth
not how. For the earth bringeth forth fruit of itself; first the
blade, then the ear, after that the full corn in the ear. But when
the fruit is brought forth, immediately he putteth in the sickle,
because the harvest is come."
In
this parable, the man who sows the grain in his field, waits after
the sowing, sleeping at night, and rising, and attending his daily
activities in the day, not knowing how it is done, but nevertheless
knowing that the earth will bring forth the plants. Then will come
the formation of the head of grain, which will, in course of time,
mature, and finally ripen. Then, and not before, will he take his
sickle, and harvest it. He knows that harvest time comes only when
the grain is ripe. So is the
kingdom
of
God
. God is represented by the man, who plants the seed, and reaps the
harvest. Although, surely, God knows exactly how and why it all
works, instead of being as the man of whom it is said, "he
knoweth not how," He still, as does the man, waits until the
whole process of growing and ripening is completed before reaping
the harvest. In another parable He tells us that the harvest is the
end of the world. So the end will come when the harvest of God is
finished. He will not cut it short.
(Verses
30 through 32) "And He said, Whereunto shall we liken the
kingdom
of
God
? or with what comparison shall we compare it? It is like a grain of
mustard seed, which, when it is sown in the earth, is less than all
the seeds that be in the earth: but when it is sown, it groweth up,
and becometh greater than all herbs, and shooteth out great
branches: so that the fowls of the air may lodge under the shadow of
it."
This
is another parable about which men have created great arguments, not
about what the parable says, but about what they want to inject into
it. The mustard to which our Lord refers is the oriental mustard,
which will grow to a height of eight or ten feet, and has a very
small seed. The comparison is very simple. Just as from this tiny
seed grows a plant large enough to shelter the fowls of the air, so
from so small a beginning as the twelve apostles Jesus chose and
ordained in Chapter 3, will the kingdom of God grow into such a
great kingdom that, in the day of its glory, it will become "a
great mountain, and fill all the earth," as did the smiting
stone of Nebuchadnezzar's dream. The argument men engage in so much
concerning this parable, comes from their wanting to
"spiritualize" the "fowls of the air," which are
not even mentioned in connection with the kingdom of God, but only
with the mustard plant; and their only value there is to emphasize
the size of the mustard plant in comparison to the size of the seed
from which it came.
(Verses
33 through 35) "And with many such parables spake He the word
unto them, as they were able to hear it. But without a parable spake
He not unto them: and when they were alone, He expounded all things
to His disciples. And the same day, when even was come, He saith
unto them, Let us pass over unto the other side."
In
keeping with what He told His disciples in verse 12, Jesus spoke to
the multitudes only in parables, and when alone with the disciples
He explained all these things to them. Having thus spent the day in
teaching, He gave orders that they, He and His disciples, should go
to the other side of the
Sea of Galilee
.
(Verses
36 through 41) "And when they had sent away the multitude, they
took Him even as He was in the ship. And there were also with Him
other little ships. And there arose a great storm of wind, and the
waves beat into the ship, so that it was now full. And He was in the
hinder part of the ship, asleep on a pillow: and they awake Him, and
say unto Him, Master, carest Thou not that we perish? And He arose,
and rebuked the wind, and said unto the sea, Peace, be still. And
the wind ceased, and there was a great calm. And He said unto them,
Why are ye fearful? How is it that ye have no faith? And they feared
exceedingly, and said one to another, What manner of man is this,
that even the wind and the sea obey Him?"
This
episode should not be surprising to us, although the disciples were
very much surprised at it. It really needs no explanation, but a few
comments may be in order. We should not be misled by the word,
"ship." This was not an ocean going vessel, as we usually
think of when using this word, but was only a large open rowboat,
suitable for fishing in the Sea of Galilee. The sea of Galilee is
only about six miles wide, and about thirteen miles long, but
capable of raising some fairly large waves, when whipped by a strong
wind, since it is more than eight hundred feet deep in some parts.
Jesus, exhausted from the day's activities, was asleep on a pillow
in the back part of the boat. The storm evidently arose suddenly,
and before the disciples could do anything about the situation, the
boat was practically full of water. So they awakened Jesus, saying,
"Master, carest Thou not that we perish?" He first said to
the storm, "Peace, be still," and the wind and the sea
both subsided immediately. Then He questioned His disciples,
"Why are ye fearful? How is it that ye have no faith?"
This is often our trouble today. Our faith weakens, and we become
afraid in a crisis, forgetting that, when He is with us, nothing can
harm us. In spite of their having been chosen of Him, and ordained
apostles with special powers, they still were not prepared for this.
So being greatly afraid, they questioned among themselves,
"What manner of man is this, that even the wind and the sea
obey Him?"
When
Jesus and His disciples reached the other side of the sea, they
landed in the area of the Gadarenes. As soon as Jesus disembarked,
there came to Him a man possessed of an evil spirit. His condition
was such that his strength was almost superhuman. He had many times
been bound with ropes and chains, but to no avail: he simply broke
them, and went his way. He was so deranged that he would not live in
a house, but in the tombs; and no one could quiet him down. Night
and day he wandered, crying, through the mountain and the tombs. He
evidently had suicidal tendencies, for he was often cutting himself
with stones. At this point we return to the words of Mark.
(Verses
6 through 10) "But when he saw Jesus afar off, he ran and
worshipped Him, and cried with a loud voice, and said, What have I
to do with Thee, Jesus, the Son of the most high God? I adjure Thee
by God, that Thou torment me not. For He said unto him, Come out of
the man, thou unclean spirit. And He asked him, What is thy name?
And he answered, saying, My name is Legion: for we are many. And he
besought Him much that He would not send them away."
When
this man saw Jesus at a distance, he ran, and fell prostrate at His
feet. The phrase, "worshipped Him," has no reference to
worshipping in the sense of rendering praise and adoration, but has
to do only with the act of prostrating himself before Him, as did
the unfaithful steward in Matthew 18:26, "The servant therefore
fell down, and worshipped him, saying, Lord, have patience with me,
and I will pay thee all." That instance is much like the
present one, in that both men were under great fear: the servant
under fear of having himself, his wife, his children, and all his
possessions sold to pay his debt to his master; and this man driven
by the unclean spirits who feared that Jesus had come to torment
them "before the (appointed) time," as is said in Matthew
8:29. Notice that the conversation here is not between Jesus and the
man, per se, but between Jesus and the evil spirit by which the man
was possessed. When the man fell down before Jesus, the evil spirit
spoke thus, "What have I to do with Thee, Jesus, Thou Son of
God? I adjure Thee by God, that Thou torment me not." As we
read other accounts of His casting out devils, we find that this
type of declaration from them was typical, when Jesus permitted them
to speak, though many times, "He would not suffer them to
speak, because they knew Him." The evil spirits, including
Satan himself, know Jesus. They know that He is the Son of God, and
that He is the great Judge, Who shall, in that final Day of
Judgment, cast them all into hell. These were afraid that He had
come to torment them "before the time," that is, before
the Day of Judgment. He had commanded the evil spirit to come out of
the man, and He asked the spirit, "What is thy name?" not
because He didn't know: for He knew all things, but that His
disciples might hear the answer. The evil spirit said, "My name
is Legion: for we are many." One individual name would not have
sufficed, because it was not one spirit, but many. The evil spirit
who was the spokesman for them all, begged Jesus not to "send
them away out of the country." Luke's wording of this is,
"And they besought Him that He would not command them to go out
into the deep," (or the abyss,) which is the same as
"outer space."
(Verses
11 through 14) "Now there was nigh unto the mountains a great
herd of swine feeding. And all the devils besought Him, saying, Send
us into the swine, that we may enter into them. And forthwith Jesus
gave them leave. And the unclean spirits went out, and entered into
the swine: and the herd ran violently down a steep place into the
sea, (they were about two thousand;) and were choked in the sea. And
they that fed the swine fled, and told it in the city, and in the
country. And they went out to see what it was that was done."
When
the herd of swine ran down into the sea, and were drowned, their
keepers were so frightened that they left the scene. Apparently they
told the story to every one they met, thus spreading the news
everywhere, both in the city and throughout the country. The people,
probably did not believe them, and came out to see for themselves
what had taken place.
(Verses
15 through 17) "And they come to Jesus, and see him that was
possessed with the devil, and had the legion, sitting, and clothed,
and in his right mind: and they were afraid. And they that saw it
told them how it befell him that was possessed with the devil, and
also concerning the swine. And they began to pray Him to depart out
of their coasts."
When
the people came to Jesus, they found a sight they could not
understand. This man who had been so wild that he would neither live
in a house, nor wear clothes, and could not even be effectively
bound with ropes or chains, was sitting clothed, and in his right
mind. Mark has made no mention of it, but when Luke described this
man as he came to Jesus, said, "And when He went forth to land,
there met Him out of the city a certain man, which had devils long
time, and ware no clothes, neither abode in any house, but in the
tombs." Now this same man is sitting quietly, instead of
running around crying, and cutting himself with stones; he is
clothed, instead of going around naked; and he is in his right mind,
(he is perfectly sane,) instead of being so wild that no man can
tame him. As people are often frightened by what they cannot
understand, so were these. When the witnesses told them not only how
this came about, but also the story of the swine, it was more than
they could take. They began begging Jesus to go away from their
entire area. They were afraid of what might take place next, if He
remained with them.
(Verses
18 through 20) "And when He was come into the ship, he that had
been possessed with the devil prayed Him that he might be with Him.
Howbeit Jesus suffered him not, but saith unto him, Go home to thy
friends, and tell them how great things the Lord hath done for thee,
and hath had compassion on thee. And he departed, and began to
publish in
Decapolis
how great things Jesus had done for him: and all men did
marvel."
In
compliance with the requests of the people, Jesus entered the boat,
and the man who had been possessed of the devil begged Him to let
him go with Him; but Jesus had a different mission for him. He told
him, "Go home to thy friends, and tell them how great things
the Lord hath done for thee, and hath had compassion on thee."
The man may have felt a little disappointment that Jesus would not
let him go with Him. But, as in all other cases of Jesus' calling,
or sending forth someone to do His bidding, the man "departed,
and began to publish in
Decapolis
how great things Jesus had done for him: and all men did
marvel." He must have preached with wonderful power!
The
remainder of this chapter is taken up with the account of two
miracles wrought by Jesus. We refer the reader to Mark's record of
it as written for the actual sequence of events; but since the
record of one is broken by the insertion of the other, we shall, in
commenting, take out the one inserted, and discuss it first. Then we
shall attempt to join the two segments of the other together. This
may cause a slight overlap.
(Verses
24 through 29) "And Jesus went with him: and much people
followed Him and thronged Him. And a certain woman, which had an
issue of blood twelve years, and had suffered many things of many
physicians, and had spent all that she had, and was nothing
bettered, but rather grew worse, when she had heard of Jesus, came
in the press behind, and touched His garment. For she said, If I may
but touch His clothes, I shall be made whole. And straightway the
fountain of her blood was dried up; and she felt in her body that
she was healed of her plague."
If
there were no more to this incident than this, it would still be
wonderful. For twelve long years this woman had suffered from a
disorder for which neither she nor any of the doctors to whom she
had gone even knew the cause. As is true in many cases today, all
they knew was the major symptom of the disease. She, no doubt, had
tried every treatment they suggested. She had spent everything, in
the way of finances, she had, and instead of being healed, or even
improved, she only got worse. Probably, she had almost given up in
despair; but when she heard of Jesus, that is, that He had come to
her town, God also gave her faith to believe that if she could just
touch the garment of Jesus, she would be healed. Surely, with all
the crowd pressing around Him, one little touch would not be
noticed. And since her condition was such that it would have been
embarrassing to tell the whole story before the multitude, she
managed to come close enough in the crowd behind Him to touch His
garment; and, glory to God! She was healed, just as she had been
made to believe. What joy must have filled her heart at that very
moment! But this is not the end of the story.
(Verses
31 through 34) "And Jesus, immediately knowing that virtue had
gone out of Him, turned Him about in the press, and said, "Who
touched My clothes? And His disciples said unto Him, Thou seest the
multitude thronging Thee, and sayest Thou, Who touched Me? And He
looked round about to see her that had done this thing. But the
woman fearing and trembling, knowing what was done in her, came and
fell down before Him, and told Him all the truth. And He said unto
her, Daughter, thy faith hath made thee whole; go in peace, and be
whole of thy plague."
We,
no doubt, would have thought just as did His disciples, with all of
this multitude bumping into one another, and certainly brushing
against His clothing in passing, to ask, "Who touched My
clothes?" was somewhat foolish. But He was not concerned about
accidental touching by someone who brushed by, but the deliberate
touch of one who had been given faith to believe in His healing
power. When He asked, "Who touched My clothes?" He was not
asking for information, but to call this woman to witness what had
been done. Mark does not say, "And He looked round about to see
if He could find her that had done this thing," but "And
He looked round about to see her _ _ _." He knew who had done
it before He looked, and He looked to see her. This woman had
suffered much, and was greatly embarrassed that Jesus had known what
she had done. Nevertheless, with all her fear and trembling, she
came forth and declared the whole matter to Him, not knowing how her
testimony would be received. What great comfort it must have been to
her, when Jesus said to her, "Daughter, thy faith hath made
thee whole; go in peace, and be whole of thy plague."
Now
we shall take up the other miracle, which was interrupted by this
incident.
(Verses
21 through 24) "And when Jesus was passed over again by ship
unto the other side, much people gathered unto Him: and He was nigh
unto the sea. And, behold, there cometh one of the rulers of the
synagogue, Jairus by name; and when he saw Him, he fell at His feet,
and besought Him greatly, saying, My little daughter lieth at the
point of death: I pray Thee, come and lay Thy hands on her, that she
may be healed; and she shall live. And Jesus went with him _ _
_."
This
account is, surely, clear enough to be in no need of explanation,
but it does present a point worthy of note. This "ruler of the
synagogue," being a Jew, and especially being a teacher in the
synagogue, would, probably, be thought to have as strong faith as
anyone we could find, since, in his plea to Jesus, he says,
"Come and lay Thy hands on her, that she may be healed; and she
shall live." But compare this with a statement made by a Roman
centurion not far from this same place. He was at
Capernaum
; and when Jesus said to him concerning his servant, "I will
come and heal him," the centurion's answer was, "Lord, I
am not worthy that Thou shouldest come under my roof: but speak the
word only and my servant shall be healed." His faith was such
that he believed Jesus could, by speaking the word only, and not
even being in the presence of the sick servant, heal him with no
difficulty, while this teacher in the synagogue thought that He must
come to the child to be effective. So Jesus went with him.
(Verses
35 through 43) "While He yet spake, there came from the ruler
of the synagogue's house certain which said, Thy daughter is dead:
why troublest thou the Master any further? As soon as Jesus heard
the word that was spoken, He saith unto the ruler of the synagogue,
Be not afraid, only believe. And He suffered no man to follow Him,
save Peter, and James, and John the brother of James. And He cometh
to the house of the ruler of the synagogue, and seeth the tumult,
and them that wept and wailed greatly. And when He was come in, He
saith unto them, Why make ye this ado, and weep? The damsel is not
dead, but sleepeth. And they laughed Him to scorn. But when He had
put them all out, He taketh the father and mother of the damsel, and
them that were with Him, and entereth in where the damsel was lying.
And He took the damsel by the hand, and said unto her, Talitha cumi,
which is, being interpreted, Damsel, I say unto thee, Arise. And
straightway the damsel arose, and walked; for she was of the age of
twelve years. And they were astonished with great astonishment. And
He charged them straitly that no man should know it; and commanded
that something should be given her to eat."
"While
He yet spake," refers to His dismissing the woman whose healing
we have already discussed. While He spoke to her, the message came
that Jairus' daughter was already dead. Therefore the messenger
thought it futile to have Jesus go any farther. However Jesus'
answer to Jairus was, "Be not afraid, only believe;" and
they continued on to Jairus' house. Jesus would permit no one except
Peter, James, and John, to go with them.
We
do not know how far they had to go, but it did take some time to get
there. The interval from the girl's death to their arrival had been
sufficient for professional mourners to be called, and to make their
appearance. For Matthew says, "And when Jesus came into the
ruler's house, and saw the minstrels and the people making a noise,
He said, Give place: for the maid is not dead, but sleepeth."
All testify that the people "laughed Him to scorn." They
knew that the girl was dead. However, to Jesus, as He said regarding
God and the dead, "_ _ _ all live unto Him." When He had
driven out the professional mourners, He took the father and mother
of the girl and His three disciples, and entered the room where the
girl was lying. With no fanfare, He took her by the hand, and called
her to arise, whereupon she immediately arose, and walked. He next
gave orders that she be given something to eat; and He also charged
all present that they tell no one about what was done. He evidently
preferred that the people He had driven out, when they should find
out that the girl lived, should just think that they were mistaken
in the first place, and that she was only sleeping. He often took
precautions to keep His fame from spreading too swiftly.
Chapter
6
(Verses
1 through 6) "And He went out from thence, and came into His
own country; and His disciples follow Him. And when the Sabbath day
was come, He began to teach in the synagogue: and many hearing Him
were astonished, saying, From whence hath this man these things? and
what wisdom is this which is given Him, that even such mighty works
are wrought by His hands? Is not this the carpenter, the son of
Mary, the brother of James, and Joses, and Judas, and of Simon? and
are not His sisters here with us? And they were offended at Him. But
Jesus said unto them, A prophet is not without honour, but in his
own country, and among his own kin, and in his own house. And He
could there do no mighty work, save that He laid His hands upon a
few sick folk, and healed them. And He marveled because of their
unbelief."
If
Jesus had been a great politician, a great soldier, or some other
great man, in the things of this world, the towns in His home
territory might have "given Him the key of the city," had
a great parade in His honor, or fostered some other big event to
commemorate His achievements; but He was none of these. In our
present day society, if He were a great rock and roll artist, a
movie star, a comedian, or a great athlete, He would be welcome
everywhere; and towns that thought they had any chance of making
such a claim stick, would be claiming Him as a "native
son." Yet He, the Lord of glory, the only Saviour, the great
Prophet, Priest, and King, when He returned to the area where He had
grown up, not only was not welcomed with open arms, but the people
were offended at Him because of the great wisdom and power that were
His. Although we have no ministers that can be compared to Him, we
yet see that same attitude of people, and the sad thing is that we
see it among those who profess to be Christians. God may bless one
He has called to the ministry with great talents for that work. But
the usual reaction of the people in his home area is, "He is a
very good preacher, but we have known him all his life, so he is
surely not so able as Brother ______, who comes from ______."
some place three or four hundred miles away. In fact this attitude
is so prevalent that it has produced a very common saying, "The
difference between a big preacher and a little one is about three
hundred miles." Of course, this is really not new at all. Jesus
said, "A prophet is not without honour, but in his own country,
and among his own kin, and in his own house." These people were
the losers in the matter, because "He could there do no mighty
work, save that He laid His hands upon a few sick folk, and healed
them." The statement, "And He could there do no mighty
work," does not mean that His power was in any wise diminished,
nor that He had to have their cooperation to accomplish such. But,
since His mighty works were for the purpose of confirming faith
already given, they would have been out of place where there was no
faith. Miracles witnessed by the natural eye do not produce faith:
it is produced by the Spirit, Which is given within the heart, and
not by outside means. Jesus was neither surprised, nor overwhelmed
by their lack of faith, but He did "marvel" at it in the
sense that He called their attention to it by His saying. However,
in spite of it, He taught in all their villages.
(Verses
7 through 13) "And He called unto Him the twelve, and began to
send them forth by two and two; and gave them power over unclean
spirits; and commanded them that they should take nothing for their
journey, save a staff only; no scrip, no bread, no money in their
purse: but be shod with sandals; and not put on two coats. And He
said unto them, In what place soever ye enter into an house, there
abide till ye depart from that place. And whosoever shall not
receive you, nor hear you, when ye depart thence, shake off the dust
under your feet for a testimony against them. Verily I say unto you,
It shall be more tolerable for
Sodom
and Gomorrha in the day of judgment, than for that city. And they
went out, and preached that men should repent. And they cast out
many devils, and anointed with oil many that were sick, and healed
them."
In
the tenth chapter of his gospel record, Matthew gives a more
detailed account of this matter. Mark covers it, but in a more
condensed version; but he sets forth most of the principal items of
instruction given to the apostles by our Lord. Jesus did not send
the apostles forth singly, but in teams of two each. He had, when He
ordained them, given them power to heal the sick and cast out
demons. Since that is again mentioned here, we assume that he
reaffirmed it to them at this time. He commanded them to take no
money and no provisions, and not even an extra coat. They were to be
shod with sandals, and to carry a staff. This is all the equipment
they were to have. When they entered into a town or village, and
found a house in which they were received willingly, they were not
to go from house to house, but abide in that house until they were
ready to move on to the next destination. If they found no one in a
town or village that would receive them, He said, "Shake off
the dust from under your feet for a testimony against them. Verily I
say unto you, It shall be more tolerable for
Sodom
and Gomorrha in the day of judgment; than for that city." Many
will not accept this last statement at face value, because they do
not believe that there will be any degrees of punishment in the day
of judgment. However that is exactly what Jesus said, and I, for
one, find no difficulty in accepting His word as spoken. In
obedience to our Lord's commands, the apostles went out, and
preached repentance, the very same message that John the Baptist
began to preach, and Jesus later preached. They were also successful
in healing the sick and casting out demons.
(Verses
14 through 18) "And king Herod heard of Him; (for His name was
spread abroad:) and He said that John the Baptist was risen from the
dead, and therefore mighty works do shew forth themselves in Him.
Others said, That it is Elias. And others, That it is a prophet, or
as one of the prophets. But when Herod heard thereof, he said It is
John, whom I beheaded: he is risen from the dead. For Herod himself
had sent forth and laid hold on John, and bound him in prison for
Herodias' sake, his brother Philip's wife: for he had married her.
For John had said unto Herod, It is not lawful for thee to have thy
brother's wife."
Mark
refers to Herod as "king Herod," because Herod had adopted
the title, and really had an ambition to be king, though he was only
a tetrarch under the Roman government. He seems to have been more
superstitious than religious. When he heard of the mighty miracles
done by our Lord, he was convinced that John the Baptist, whom he
had had beheaded in the prison, had risen from the dead, and was
doing these miracles. Among the people there were various ideas as
to the identity of Jesus, all the way from that held by Herod,
through the whole list of the prophets, and even to His being
"as one of the prophets." But the superstition of Herod
was such, that he held adamantly to his theory that He was John the
Baptist, risen from the dead. This, no doubt, caused him some fear,
and may in that way have contributed to the vehement hatred he
developed against Jesus. The reason for Herod's imprisonment of John
is, that John had declared to Herod that it was not lawful for him
to have Herodias, who had been the wife of his brother Philip, as
his wife. The circumstances of this situation were: Herodias, who
was the niece of both Herod Philip and Herod Antipas, was also the
wife of Herod Philip. She abandoned Philip, and married Antipas.
This, according to the law of God, was an adulterous marriage, and
John the Baptist told Herod Antipas so, and declared that it was not
lawful. This greatly enraged Herodias. So, for her sake Herod had
John cast into prison.
(Verses
19 and 20) "Therefore Herodias had a quarrel against him, and
would have killed him; but she could not: for Herod feared John,
knowing that he was a just man and an holy, and observed him, and
when he heard him, he did many things, and heard him gladly."
Because
John maintained that their marriage was not lawful, Herodias wanted
to kill him, but Herod was afraid to do that. He knew that John was
a just and righteous man, and he liked to hear him. When he did hear
him, he remembered what he said. (The word here translated,
"observed," does not mean obeyed, but only "kept in
mind.") "He heard him gladly." Nevertheless, he had
John put into prison, and the story continues to develop.
(Verses
21 through 23) "And when a convenient day was come, that Herod
on his birthday made a supper to his lords, high captains, and chief
estates of Galilee; and when the daughter of the said Herodias came
in, and danced, it pleased Herod and them that sat with him, the
king said unto the damsel, Ask of me whatsoever thou wilt, and I
will give it thee. And he sware unto her, Whatsoever thou shalt ask
of me, I will give it thee, unto the half of the kingdom."
This
is the second great birthday celebration recorded in scripture; and
both of them ended in murder. In the first, Pharaoh had his baker
executed, and the present one was the occasion of the murder of John
the Baptist. At this great feast, Salome, the daughter of Herodias,
put on the floor show. She danced, and her dancing so pleased Herod,
that He, in the presence of his guests, promised to give her
anything she might ask, even to the half of the kingdom. This was an
exceedingly rash promise, not only because of the way in which it
turned out; but had she asked for half of the kingdom, he could not
have fulfilled the request. Because he was tetrarch only at the
pleasure of the Roman emperor, and had no authority to give away any
part of his "kingdom," which indeed was not a kingdom at
all. He even confirmed this rash promise with an oath.
(Verses
24 and 25) "And she went forth, and said to her mother, What
shall I ask? And she said, The head of John the Baptist. And she
came in straightway with haste unto the king, and asked, saying, I
will that thou give me by and by in a charger the head of John the
Baptist."
In
the past three hundred and eighty years the English language has
undergone many changes. One of them shows up very vividly in this
quotation. Today, when we use the phrase, "by and by," we
mean "sometime in the future," and very often we think of
it as the far distant future; but not so here, in verse 25. The
Greek word from which this phrase is translated means "on the
instant," or "immediately." So the girl went to her
mother, and asked what request she should make; and Herodias said,
"The head of John the Baptist." Without further delay,
Salome returned to Herod, and said, "I want you to give me this
instant the head of John the Baptist on a platter." We might be
somewhat appalled at such a bloodthirsty request from a young girl,
but this seems to be a case of "like mother, like
daughter."
(Verses
26 through 29) "And the king was exceeding sorry; yet for his
oath's sake, and for their sakes which sat with him, he would not
reject her. And immediately the king sent an executioner, and
commanded his head to be brought: and he went and beheaded him in
the prison, and brought his head in a charger, and gave it to the
damsel: and the damsel gave it to her mother. And when his disciples
heard of it, they came, and took up his corpse, and laid it in a
tomb."
Here
we see that regardless of the statement in verse 20, "And when
he heard him, he did many things, and heard him gladly,"
Herod's liking for John was not so important to Herod as was saving
face. "For his oath's sake, and for their sakes which sat with
him, he would not reject her.” Though Herod may have been glad to
hear some things John said, he did not like to hear him condemn the
marriage of Herod and Herodias; and now through the cunning of
Herodias, and his own weakness, he had eradicated that. When the
news of John's murder reached his disciples, they came, and obtained
his body for burial.
(Verses
30 through 32) "And the apostles gathered themselves together
unto Jesus, and told Him all things, both what they had done, and
what they had taught. And He said unto them, Come ye yourselves
apart into a desert place, and rest a while: for there were many
coming and going, and they had no leisure so much as to eat. And
they departed into a desert place by ship privately."
Back
in verse 7, Jesus sent forth His apostles by two's to preach, to
heal the sick, and to cast out devils. Now they had returned to Him
with reports of both what they did, and what they taught. So many
people had gathered around them that in the confusion they had no
time even to eat. So Jesus said to them, "Come ye apart into a
desert place, and rest a while," and they attempted to leave
unnoticed by boat to go to a desert place.
From
this point through verse 44 is the account of a miracle wrought by
our Lord. Instead of quoting every word, we direct the reader to
Mark's account of it; and we shall attempt to comment on the
incident itself, quoting only what we feel to be essential to the
discussion. Instead of Jesus and His disciples getting away
unnoticed, they were observed by some, who recognized them, and
alerted the crowd. So the multitude, coming out of all the cities in
the area, went on foot, and outran Jesus and His disciples to the
place to which they were going. The crowd was so much like sheep
without a shepherd that Jesus in compassion received them and taught
them. As the day wore on, the disciples came to Jesus, and tried to
get Him to send the multitude away, that they might get something to
eat. He said to them, "Give ye them to eat." This, no
doubt, surprised the disciples, who answered Him, "Shall we go
and buy two hundred pennyworth of bread, and give them to eat?"
They knew that they did not have enough food available for so many,
and, probably not enough money to buy such; but He asked them,
"How many loaves have ye? go and see." After checking on
the matter, they reported back to Him, "Five, and two
fishes." Certainly, this was an insignificant amount for such a
multitude, but Jesus had His disciples seat the multitude in groups
of fifty, or a hundred, per group. Then "when He had taken the
five loaves and the two fishes, He looked up to heaven, and blessed,
and brake the loaves, and gave them to His disciples to set before
them; and the two fishes divided He among them all. And they did
eat, and were filled. And they took up twelve baskets full of the
fragments, and of the fishes. And they that did eat of the loaves
were about five thousand men." It would be impossible to write
a clearer account than this, which Mark has written, so we shall
make no effort to explain any of it; but a comment or two may be in
order. First, although feeding five thousand with only five loaves
and two fishes is a great miracle, Matthew points out that it was
even greater than this. He says, "And they that had eaten were
about five thousand men, besides women and children." How many
women and children ate of this feast we do not know. But if there
were half as many of them as of men it is all the more remarkable,
not that it would pose any difficulty to Jesus, because He is
"God with us," and all things are possible to Him. Some
draw from this a beautiful picture of our Lord's feeding us on
spiritual things, which is worthwhile; but those who say that this
is only a spiritual allegory, and not an actual event, are terribly
mistaken. There were five thousand men and some women and children
in that congregation. The five loaves were real bread made for human
consumption, and the fishes were natural fish, such as could be
caught in the
Sea of Galilee
. Any who do not believe this should not profess to be Christians.
As
soon as this feast was over, Jesus had His disciples get into the
boat, and start toward the other side of the sea, while He dismissed
the multitude. After sending the crowd away, Jesus went up into the
mountain to pray. At the close of day He was alone on the shore, and
the boat was out in the midst of the sea.
(Verses
48 through 52) "And He saw them toiling in rowing; for the wind
was contrary unto them: and about the fourth watch of the night He
cometh unto them, walking upon the sea, and would have passed by
them. But when they saw Him, walking upon the sea, they supposed it
had been a spirit, and cried out: for they were troubled. And
immediately He talked with them, and saith unto them, Be of good
cheer: it is I; be not afraid. And He went up unto them into the
ship; and the wind ceased: and they were all sore amazed in
themselves beyond measure, and wondered. For they considered not the
miracle of the loaves: for their heart was hardened."
Although
this was an actual event showing that Jesus is indeed the Son of
God, and thus has power over all things, even the sea, it is also of
great value to us, in its assurance that, in our times of toiling
and struggling on the sea of life, He can, and will, come to us, no
matter how heavy the storm, or how dark the night. Since it was
night when He came to His disciples, no doubt, though they could see
His form in the darkness, they could not see well enough to
recognize Him as their Master, until He spoke to them. Therefore
they thought that they were seeing a spirit, or ghost. Being afraid
they cried out, and Jesus answered them with a message of comfort,
"Be of good cheer: it is I; be not afraid." How comforting
it is even today, in times of trouble, darkness, and fear, to hear
in our hearts His gentle words! In such a short time His disciples
had forgotten the miracle of the loaves and fishes. We too, often
forget, and have to be reminded again.
(Verses
53 through 56) "And when they had passed over, they came into
the
land
of
Genessaret
, and drew to the shore. And when they were come out of the ship,
straightway they knew Him, and ran through that whole region round
about, and began to carry about in beds those that were sick, where
they heard He was. And whithersoever He entered, into villages, or
cities, or country, they laid the sick in the streets, and besought
Him that they might touch if it were but the border of His garment:
and as many as touched Him were made whole."
As
soon as they reached land, and Jesus disembarked, a great stir was
created, people running to carry the news all over the region. At
this time, it seems that the interest of the people was more to have
their sick healed, than in doing anything else. They even placed
them in the streets where Jesus was expected to pass by. They wanted
to touch Him, or, at least, touch the hem of His garment, "and
as many touched Him were made whole." Not a failure could be
charged to Him. What a wonderful physician!
(Verses
1 through 5) "There came together unto Him the Pharisees, and
certain of the scribes, which came from
Jerusalem
. And when they saw some of His disciples eat bread with defiled,
that is to say, with unwashen, hands, they found fault. For the
Pharisees, and all the Jews, except they wash their hands oft, eat
not, holding the tradition of the elders. And when they come from
the market, except they wash, they eat not. And many other things
there be, which they have received to hold, as the washing of cups,
and pots, and brasen vessels, and of tables. Then the Pharisees and
scribes asked Him, Why walk not Thy disciples according to the
tradition of the elders, but eat with unwashen hands?"
This
is only a part of an ongoing effort of the Pharisees and some of the
scribes from
Jerusalem
to find fault with Jesus and His disciples. Once it was for Jesus'
healing a man on the Sabbath day, then for His disciples' plucking
the "ears of corn" on the Sabbath day, and now for their
failure to wash their hands before eating. While everyone would, no
doubt, agree that if one's hands are dirty, he should wash them
before eating, this is only beneficial in the interest of
cleanliness. The Jews had adopted it as a ritual, whether one's
hands were clean, or dirty. So they took this opportunity to
criticize, accusing the disciples of breaking the tradition of the
elders. They likely were surprised at the answer they received.
(Verses
6 through 13) "He answered and said unto them, Well hath Esaias
prophesied of you hypocrites, as it is written, This people
honoureth Me with their lips, but their heart is far from Me.
Howbeit in vain do they worship Me, teaching for doctrines the
commandments of men. For laying aside the commandment of God, ye do
hold the tradition of men, as the washing of pots and cups: and many
other such like things ye do. And He said unto them, Full well ye
reject the commandment of God, that ye may keep your own tradition.
For Moses said, Honour thy father and thy mother; and whoso curseth
father or mother, let him die the death: but ye say, If any man
shall say to his father or mother, It is Corban, that is to say, a
gift, by whatsoever thou mightest be profited by me; he shall be
free. And ye suffer him no more to do aught for his father or his
mother; making the word of God of none effect through your
tradition, which ye have delivered: and many like things do
ye."
First,
Jesus declares to these Pharisees and scribes, that their hypocrisy
is not hidden from God. On the contrary, His prophet Isaiah spoke of
it long ago, calling them a people who only rendered lip service to
God, but whose hearts were far from Him. They set aside His
commandments that they might substitute their own traditions. They
were greatly concerned with outward cleanliness, and pushed that to
the extreme; but they made traditions to their own liking, which
nullified the commandments of God. He uses only one for
illustration, but adds, "and many like things ye do."
Everyone knows of the commandment, "Honour thy father and thy
mother," but one thing of which they may not be aware is, that
the law also provides that anyone who will not obey this commandment
shall be put to death. The Jews had developed a tradition to get
around this. "If a man shall say to his father or mother, It is
Corban, that is to say, a gift, by whatsoever thou mightest be
profited by me; he shall be free." This might for some need a
little explanation. The full meaning of the statement, "It is
Corban by whatsoever thou mightest be profited by me," is
"Whatever I had with which I could have helped you, is now
devoted as a gift to God." All a man had to do was to make this
declaration, before witnesses, to his father or his mother, and he
was considered as having no more responsibility for them: he was
free. There was not even any provision made to ascertain the truth
of the declaration, either before or after it was made. With such a
tradition, it is easy to understand why Jesus said, "Making the
word of God of none effect through your tradition," Yet they
would gripe because some of the disciples ate without washing their
hands.
(Verses
14 through 16) "And when He had called all the people unto Him,
He said unto them, Hearken unto Me every one of you, and understand:
there is nothing from without a man, that entering into him can
defile him: but the things which come out of him, those are they
that defile the man. If any man have ears to hear, let him
hear."
Notice
that Jesus not only called the attention of the whole crowd before
He said this, but emphasized that He wanted every one to listen
carefully to what He was going to say. He did not say that nothing
that a man might take into his body could hurt him. His concern was
not with a man's physical health, but with spiritual defilement. He
declared that man cannot be defiled by outside things; but only by
those from within. Then as He often did, He said, "If any man
have ears to hear, let him hear."
(Verses
17 through 23) "And when He was entered into the house from the
people, His disciples asked Him concerning the parable. And He saith
unto them, Are ye so without understanding also? Do ye not perceive,
that whatsoever thing from without entereth into the man, it cannot
defile him; because it entereth not into his heart, but into the
belly, and goeth out with the draught, purging all meats? And He
said, That which cometh out of the man, that defileth the man. For
from within, out of the heart of man, proceed evil thoughts,
adulteries, fornications, murders, thefts, covetousness, wickedness,
deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
all these evil things come from within, and defile the man."
It
would be difficult, if not impossible, to make this any clearer, but
it certainly needs to be given daily consideration by each of us. We
do not have to worry about things from without defiling us, but we
need to be always on guard against those evil things from within
which are the defiling agents. Some may try to extend this too far,
and by it try to justify drunkenness, getting high on drugs, etc.
But closer examination will show that, though the alcohol, drugs,
etc., might indeed not of themselves defile us, the evil craving for
them comes from within, and unless overcome will defile us. So the
defilement still comes from within, Just as our Lord has said.
(Verses
24 through 30) "And from thence He arose, and went into the
borders of
Tyre
and
Sidon
, and entered into a house, and would have no man know it: but He
could not be hid. For a certain woman, whose young daughter had an
unclean spirit, heard of Him, and came and fell at His feet: the
woman was a Greek, a Syrophenician by nation; and she besought Him
that He would cast forth the devil out of her daughter. But Jesus
said unto her, Let the children first be filled: for it is not meet
to take the children's bread, and cast it unto the dogs. And she
answered and said unto Him, Yes, Lord: yet the dogs under the table
eat of the children's crumbs. And He said unto her, For this saying
go thy way: the devil is gone out of thy daughter. And when she was
come to her house, she found the devil gone out, and her daughter
laid upon the bed."
The
only part of this, which might need some explanation, is in verses
27 and 28. Some have taken the position that Jesus was speaking
after the common manner of thinking of the Jews, that is, they
considered everyone but a Jew to be a dog. This seems entirely out
of character for Jesus. Matthew says that Jesus' disciples tried to
get Him to send this woman away, and His answer to them was, "I
am not sent but to the lost sheep of the house of
Israel
." This He maintained until after His crucifixion and
resurrection. Here He says to the woman, "Let the children
first be fed," referring, of course, to the children of
Israel
. Until they rejected and crucified Him, and He rose from the dead,
His mission was to the Jews. Here He uses a metaphor, which not only
that woman, but every one who reads it, or hears it, should
understand. It is not proper while the children are still eating, to
clear the table, and throw the food out to the dogs; and neither is
it proper while His mission to the Jews is ongoing, to abandon it,
and turn to the Gentiles. When the children have been fed, and
reject what food is on the table, the leftovers are indeed taken and
fed to the dogs. Just so when the Jews rejected the gospel, it was
sent to the Gentiles. This is the only manner in which He was
likening her to a dog. She recognizing His metaphor, answered in
kind. "Yes, Lord: yet the dogs under the table eat of the
children's crumbs." In the tents, and even in the houses of the
people, the dogs sometimes came in and were under the table while
the children were eating. In such cases, since the children usually
did drop some crumbs, the dogs that were under the table did not
have to wait until the children were through, but ate the crumbs
dropped by the children. All she wanted was one crumb from their
table; it was not her plea that Jesus should abandon His mission to
the Jews, and turn to the Gentiles. Seeing that He had come to a
city outside of the area of the "children," and she was in
His presence, she considered herself in the same position as "a
dog under the table," and she was just waiting for a crumb to
fall. His answer to her was one of great comfort; "For this
saying go thy way; the devil is gone out of thy daughter;" and
when she returned home, she found it exactly as He had said. This
one episode must have been His purpose in coming to this area: for
He immediately left, and returned to the Sea of Galilee, going
through the region of
Decapolis
.
(Verses
32 through 37) "And they bring unto Him one that was deaf, and
had an impediment in his speech; and they beseech Him to put his
hand upon him. And He took him aside from the multitude, and He put
His finger into his ears, and He spit, and touched his tongue; and
looking up to heaven, He sighed, and saith unto him, Ephata, that
is, Be opened. And straightway his ears were opened, and the string
of his tongue was loosed, and he spake plain. And He charged them
that they should tell no man: but the more He charged them, so much
the more a great deal they published it; and were beyond measure
astonished, saying, He hath done all things well: He maketh both the
deaf to hear, and the dumb to speak."
Some
may think there is something in the manner in which Our Lord caused
this man to hear and to speak, that require comments, but this was
simply the manner in which He chose to do it, and that ends the
matter. The people were completely astonished, and declared that He
had done all things well. We can be reasonably sure that there were
no Pharisees present. If there had been, they, surely, would have
found fault with some part of it.
Chapter
8
(Verses
1 through 9) "In those days the multitude being very great, and
having nothing to eat, Jesus called His disciples unto Him, and
saith unto them, I have compassion on the multitude, because they
have now been with Me three days, and have nothing to eat: and if I
send them away fasting to their own houses, they will faint by the
way: for divers of them came from far. And His disciples answered
Him, From whence can a man satisfy these men with bread here in the
wilderness? And He asked them, How many loaves have ye? And they
said, Seven. And He commanded the people to sit down on the ground:
and He took the seven loaves, and gave thanks, and brake and gave to
His disciples to set before them; and they did set them before the
people. And they had a few small fishes: and He blessed, and
commanded to set them also before them. So they did eat, and were
filled: and they took up of the broken meat that was left seven
baskets. And they that had eaten were about four thousand: and He
sent them away."
Except
for the numbers of loaves, fishes, and persons, this is almost a
reproduction of the feeding of the five thousand related in Chapter
6. Concerning this one also, Matthew tells us that there were women
and children in addition to the four thousand men noted by Mark.
This group had been with Jesus for three days, apparently fasting
all the while.
(Verses
10 through 13) "And straightway He entered into a ship with His
disciples, and came into the parts of Dalmanutha. And the Pharisees
came forth, and began to question Him, seeking a sign from heaven,
tempting Him. And He sighed deeply in His spirit, and saith, Why
doth this generation seek after a sign? verily I say unto you, There
shall no sign be given unto this generation. And He left them, and
entering into a ship again departed to the other side."
From
the time of His going up to the area of
Tyre
and Sidon He had, apparently, been free from harassment by the
Pharisees, but as soon as He landed in the area of Dalmanutha, they
came forth. They thought themselves so righteous that they could
accept nothing different from what they had established without a
sign from heaven; and, at the same time they could not see that
every miracle wrought by our Lord was a sign from heaven. When they
began to question Him, He declared that no sign would be given to
them; and He left. This was, probably, His shortest confrontation
with them.
(Verses
14 through 21) "Now the disciples had forgotten to take bread,
neither had they in the ship with them more than one loaf. And He
charged them, saying, Take heed, beware of the leaven of the
Pharisees, and of the leaven of Herod. And they reasoned among
themselves, saying, It is because we have taken no bread. And when
Jesus knew it, He saith unto them, Why reason ye, because ye have no
bread? Perceive ye not yet, neither understand? Have ye your heart
yet hardened? Having eyes, see ye not? And having ears, hear ye not?
And do ye not remember? When I brake the five loaves among the five
thousand, how many baskets full of fragments took ye up? They say
unto Him, Twelve. And when the seven among the four thousand, how
many baskets full of fragments took ye up? And they said, Seven. And
He said unto them, How is it that ye do not understand?"
Jesus'
warning to His disciples was not concerning bread, but concerning
"the leaven of the Pharisees, and the leaven of Herod."
Hypocrisy is the one thing above all others, which permeated
everything done by the Pharisees. Jesus rebuked them for their
hypocrisy more than for all other sins combined. So it seems obvious
that this is what He called their "leaven." It also bids
fair to be the leaven of Herod, seeing that he appeared so glad to
hear John the Baptist, and yet, just to save himself a little
embarrassment, had him beheaded in the prison. His caveat to His
disciples is, actually, on two counts. First, beware of the
hypocrisy they practice, because it makes them dangerous enemies,
and second, beware of it, lest you be tempted to practice it
yourselves: for there is a heavy penalty on such. As Jesus spoke to
the disciples concerning their lack of understanding of this, there
is also a lesson for us. Since He is always able to provide us
necessary food, we should be far more concerned about how we shall
serve Him than about what we shall eat.
(Verses
22 through 26) "And He cometh to
Bethsaida
; and they bring a blind man unto Him, and besought Him to touch
him. And He took the blind man by the hand, and led him out of the
town; and when He had spit on his eyes, and put His hands upon him,
He asked him if he saw aught. And he looked up, and said, I see men
as trees, walking. After that He put His hands again upon his eyes,
and made him look up: and he was restored, and saw every man
clearly. And He sent him away to his house, saying, Neither go into
the town, nor tell it to any in the town."
Jesus
was not at this time desirous that His fame grow any more. So He led
this man away from the multitude, restored His sight, and sent him
home, with orders to keep the matter quiet. Apparently, when He told
this man to tell no one, he obeyed, and we hear no more from him.
(Verses
27 through 33) "And Jesus went out, and His disciples, into the
towns of Caesarea Philipi: and by the way He asked His disciples,
saying unto them, Whom do men say that I am? And they answered, John
the Baptist: but some say, Elias; and others, One of the prophets.
And He saith unto them, But Whom say ye that I am? And Peter
answereth and saith unto Him, Thou art the Christ. And He charged
them that they should tell no man of Him. And He began to teach
them, that the Son of man must suffer many things, and be rejected
of the elders, and of the chief priests, and scribes, and be killed,
and after three days rise again. And He spake that saying openly.
And Peter took Him, and began to rebuke Him. But when he had turned
about and looked on His disciples, He rebuked Peter, saying, Get
thee behind Me, Satan: for thou savourest not the things that be of
God, but the things that be of men."
Notice
that all of this took place out of earshot of the multitude. First,
He questioned His disciples as to what was the opinion of the people
concerning Who He was; and the answers varied greatly, because there
were many opinions among the people. Then He asked them directly for
their opinion. Peter was the only one who answered, but apparently,
all agreed with his answer. He said, "Thou art the
Christ." Matthew, in recording this, says that he said,
"Thou art the Christ, the Son of the living God." When
Peter gave this answer, Jesus charged all His apostles to tell no
one this. This was to be kept secret among them until after His
resurrection. After thus charging them, Jesus began to tell them
what lay ahead of Him at
Jerusalem
, His suffering, death, and resurrection. He openly told these
things to his disciples, not to the multitude. At this point, Peter
began to rebuke Jesus, and to tell Him that this was not going to
take place. See Matthew 16:22, where it seems that Peter's meaning
was that he was not going to permit this to take place. At this
point Jesus rebuked Peter, and set him straight on the matter. Some
seem to think that Jesus was calling Peter, Satan. However closer
inspection of the speech and circumstances will show that such is
not the case. Satan was the spirit who at that moment was leading
Peter to say the things he said; and therefore was at that moment in
Peter. So, though addressing Satan by name, the speech was directed
to Peter, but the name was not applied to Peter. Jesus was
commanding Satan to come out of Peter, and leave the premises.
(Verses
34 through 38) "And when He had called the people unto Him with
His disciples also, He said unto them, Whosoever will come after Me,
let him deny himself and take up his cross, and follow Me. For
whosoever will save his life shall lose it; but whosoever shall lose
his life for My sake and the gospel's, the same shall save it. For
what shall it profit a man, if he gain the whole world, and lose his
own soul? Or what shall a man give in exchange for his soul?
Whosoever therefore shall be ashamed of Me and of My words in this
adulterous and sinful generation; of him shall the Son of man be
ashamed, when He cometh in the glory of the Father with His holy
angels."
Here
Jesus was no longer talking just to His disciples, but He had called
the people together unto Him also. The first thing He told them was
not how easy it is to follow Him, as some today try to tell us, but
just the opposite, just how difficult it really is. In short, He not
only advises that every man sit down, and count the cost, before
starting on the road, but He also presents the cost, so that there
should be no mistake about it. He presents two things that are
essential for those who "will come after," follow, Him.
First, "Let him deny himself." Self-denial may be
practiced by many people, in varying degrees, and for different
reasons. But the self-denial, of which He spoke, in the simplest
wording I can use, is "to deny myself the things I (my natural
mind and nature) want in order that I may do that which is pleasing
to my Lord." And it is impossible to carry this to too great an
extreme. None of us have ever yet reached perfection in this, and
those who practice it most are usually considered "religious
fanatics." However that should not discourage us, because even
Jesus' friends thought Him insane, and "went out to lay hold on
Him: for they said, He is beside Himself," and Festus thought
Paul to be insane, and said, "Paul, thou art beside thyself;
much learning hath made thee mad." So, if we are considered
fanatics, or worse, because we try to serve our Lord a little better
than we have before, consider what club they are putting us in!
Isn't it worth it?
The
second essential thing is that one "take up his cross."
This is said in reference to the Roman practice of having the
condemned criminal take up his cross at the place where the sentence
of crucifixion is pronounced upon him, and carry it to the place of
execution. This testified that he was adjudged dead, and therefore
had no more concern with worldly activities, and no more part in
worldly pleasures. In like manner he who bears the cross of which
Jesus spoke, testifies by his life that he is dead to this world,
and has no more part in its pleasures and lusts. Only by denying
oneself, and taking up his cross can one truly follow Jesus. May He
enable us to approach closer each day to doing that.
His
next statement seems a contradiction, but is not. "For
whosoever will save his life shall lose it; but whosoever shall lose
his life for My sake and the gospel's, the same shall save it."
Those who, having not the Spirit of God, and thus not having eternal
life, have only one life, that of the present world. They knowing
nothing of eternal life "will save" the one they have.
That is, their desire is to save that life, at all costs. Yet we,
and they, know that they shall lose it. They may be allowed to keep
it for a while, but since it is not eternal, sooner or later, they
shall lose it. On the other hand, he who has been blessed with the
Spirit, and faith, that makes him willing to stand for Jesus and His
gospel, even if it costs his life, shall save it. In John 12:25,
Jesus says, "He that loveth his life shall lose it; and he that
hateth his life in this world shall keep it unto life eternal."
This has the same meaning as the present text. Such is the contrast,
that He asks, "For what shall it profit a man, if he shall gain
the whole world, and lose his own soul? Or what will a man give in
exchange for his soul?" This is not said to indicate that such
a choice is set before every man, and the matter left up to him to
accept, or to reject. Rather it is to call the attention of the
believer to sober consideration of the matter, and to comfort him in
the knowledge that in his self-denial he is still far better off
with the promise of our Lord, than he would be if he owned the whole
world, but only had a life that, try as he may to save it, he must
lose. Verse 38 is a clear declaration that those who are ashamed of
Him and of His word in this life, that is, those who despise Him, do
not believe in Him, and want nothing to do with Him or His word in
this life, will find, that when He returns "in the glory of His
Father with the holy angels," He will be ashamed of them, and
will say to them, "Depart from Me, ye workers of
iniquity."
Chapter
9
(Verses
1 through 8) "And He said unto them, Verily I say unto you,
That there be some that stand here, which shall not taste of death,
till they see the
kingdom
of
God
come with power. And after six days Jesus taketh with Him Peter, and
James, and John, and leadeth them up into an high mountain apart by
themselves: and He was transfigured before them. And His raiment
became shining, exceeding white as snow; so as no fuller on earth
can white them. And there appeared unto them Elias with Moses: and
they were talking with Jesus. And Peter answered and said to Jesus,
Master, it is good for us to be here: and let us make three
tabernacles; one for Thee, and one for Moses, and one for Elias. For
he wist not what to say; for they were sore afraid. And there was a
cloud that overshadowed them: and a voice came out of the cloud,
saying, This is My beloved Son: hear Him. And suddenly, when they
had looked round about, they saw no man any more, save Jesus only
with themselves."
This
incident is also recorded by Matthew and Luke. Their wording is
slightly different, but the essential elements of the testimony are
the same in all records. Luke does tell us the subject of
conversation among Jesus, Moses, and Elijah. It was His upcoming
crucifixion at
Jerusalem
. There is little in this account which needs any explanation, since
it is so clearly written. Some have tried to tell us that Peter's
reason for wanting to build three tabernacles was that He wanted to
worship under the law, the prophets, and the Christ; But, since Mark
so clearly sets forth his reason, we think it better to hold to
that. "For he wist not what to say; for they were sore
afraid." There are many who, when excited, or afraid, will
began talking without knowing what to say, or even what they are
saying; and, according to Mark, that was the case here. Nevertheless
the voice from the cloud set the matter straight for him, and for
us. "This is My beloved Son: hear Him." Jesus, the beloved
Son of God is our Lord and Master: acknowledge Him, and no other.
This brought the event to a close. "When they had looked round
about, they saw no man any more, save Jesus only with themselves.
There are those who will say that this did not actually take place,
but was only a vision which the three apostles saw. However it is
recorded as a factual event by Matthew, Mark, and Luke. And it is
referred to by the Apostle Peter in His second epistle. If in the
mouth of two or three witnesses shall every word be established,
four are not to be denied. It did take place.
(Verses
9 and 10) "And as they came down from the mountain, He charged
them that they should tell no man what things they had seen, till
the Son of man were risen from the dead. And they kept that saying
with themselves, questioning one with another what the rising from
the dead should mean."
These
were three of the first apostles Jesus called. These only of the
apostles were with Him when He raised Jairus' daughter from the
dead. And, earlier, Jesus had told them and the other apostles that
He must "be rejected of the elders, and of the chief priests,
and scribes, and be killed, and after three days rise again. Here He
charged them to keep secret the things they had seen, "till the
Son of Man were risen from the dead;" and they could not
understand what the rising from the dead could mean. We might be
tempted to judge them a little too harshly concerning this, unless
we look a little more closely at the situation. In spite of the
rebuke Jesus gave Peter in Chapter 8, all the disciples were so
fired up with the idea of the kingdom of God, thinking of it in
worldly terms, and believing that it was presently to be ushered in,
in all its glory, that they could not even entertain the idea that
Jesus, the Son of God, and King of that kingdom could die, even for
a little while. So in this frame of mind, they could not understand
what rising from the dead had to do with the matter.
(Verses
11 through 13) "And they asked Him, saying, Why say the scribes
that Elias must first come? And he answered and told them, Elias
verily cometh first, and restoreth all things: and how it is written
of the Son of man, that He must suffer many things, and be set at
naught. But I say unto you that Elias is indeed come, and they have
done unto him whatsoever they listed, as it is written of him."
Both
Isaiah and Malachi prophesied of the coming of "the
messenger," or Elijah, before the Messiah, or the Christ. John
the Baptist was indeed the messenger who came in the spirit and
power of Elijah, but in Malachi's prophecy it is obvious, that, just
as there were to be two comings of the Christ, so there were to be
two comings of Elijah. Just as John the Baptist came in the spirit
and power of Elijah before the first coming of the Christ, so will
Elijah come in person before that great day of final judgment. John
is the one to whom Jesus refers in this statement. He came, and they
(the Jews) did to him what they desired. They imprisoned, and killed
him.
Verses
14 through 29 tell of the casting out of a demon by our Lord, which
the disciples could not cast out. The account is so clearly written
as to need little explanation. We shall not quote the entire
account, but refer the reader to the above mentioned verses. When
Jesus, Peter, James, and John, returned from the mountain, there was
a great multitude gathered around the other disciples, and there
seemed to be much confusion. The cause of the confusion was that a
man had brought to the disciples his son, who was possessed of a
demon, which they could not cast out. The symptoms of the boy were
such that today he would, probably, be diagnosed as an epileptic
deaf mute. When the man told Jesus his troubles, Jesus said, "O
faithless generation, how long shall I be with you? How long shall I
suffer you? bring him to Me." Since this man had brought his
son because he did believe in the power of Jesus to heal, this
answer may appear a little strange. Yet we should notice that Jesus
did not say, "O faithless man," but "O faithless
generation." Not this man, but the Jewish nation among whom he
was, was addressed as "faithless". The question is,
"How long shall I be with you? How long shall I suffer
you?" Jesus knew that His time to be crucified was fast
approaching. In fact, Luke makes it quite plain that all of this
took place while Jesus was making His last journey from the area of
Galilee to
Jerusalem
. In view of this, the question seems rather to be a statement,
saying, "I will not long be with you, to do these things for
you." In verse 20, the expression, "the spirit tare
him," is slightly mistranslated. It should read, "the
spirit convulsed him." That is, it caused him to have a
convulsion. When Jesus asked the father how long the son had been
thus afflicted, he gave Him a brief history of the case, and
finished by saying, "But if Thou canst do anything, have
compassion on us, and help us." Jesus' answer to him was,
"If thou canst believe, all things are possible to him that
believeth." No doubt, the man had believed, otherwise he would
not have brought his son to Jesus' disciples in the first place. Yet
their failure had, surely, caused him some doubt, and this was the
cause of his saying, "If Thou canst do any thing." The
answer Jesus gave him should be considered very carefully; "If
thou canst believe," literally, "If you are able to
believe." There are those to whom the Spirit has not been
given; and since faith is a fruit of the Spirit, and they do not
have the Spirit, they are not able to believe: they do not have the
power or ability to believe. No man can, by an act of his will,
believe any thing; and, certainly, until the Spirit produces faith
in his heart, he can not believe in the Christ. However, to those
who believe, all things are possible. "And straightway the
father cried out, Lord, I believe; help Thou mine unbelief."
This is often our condition. We believe, but we are, or have been
troubled by doubts, which are unbelief. So, although we believe, we
need Him to help our unbelief.
Verses
25 through 27 close out this account so clearly that we quote them
with only very little comment. "When Jesus saw that the people
came running together, He rebuked the foul spirit, saying unto him,
Thou dumb and deaf spirit, I charge thee, come out of him, and enter
no more into him. And the spirit cried, and rent him sore, and came
out of him: and he was as one dead; insomuch that many said, He is
dead. But Jesus took him by the hand, and lifted him up; and he
arose." Our only comment on this is that the same Greek word is
translated, "rent" in verse 26, that is in verse 20
translated "tare," and has the same meaning.
(Verses
28 and 29) "And when He was come into the house, His disciples
asked Him privately, Why could not we cast him out? And He said unto
them, "This kind can come out by nothing, but by prayer and
fasting."
Matthew
records Jesus as first telling the disciples that their failure was
because of their unbelief, and then adding the answer recorded by
Mark. This should remind us that, although our Lord gives gifts and
powers according to His will, He makes no man equal to Himself.
(Verses
30 through 32) "And they departed thence, and passed through
Galilee
; and He would not that any man should know it. For He taught His
disciples, and said to them, The Son of man is delivered into the
hands of men, and they shall kill Him; and after that He is killed,
He shall rise the third day. But they understood not that saying,
and were afraid to ask."
Although
they were on the final journey to
Jerusalem
, they were just now departing from the area of
Galilee
. As they traveled, Jesus kept their going secret from the multitude
in order that He might privately teach His disciples those things He
was soon to suffer. He had already told them, at least, twice
concerning these things, but they still could not understand his
reference to being killed, and rising from the dead. Nevertheless
they were afraid to ask Him about these things.
(Verses
33 through 37) "And He came to
Capernaum
: and being in the house, He asked them, What was it that ye
disputed among yourselves by the way? But they held their peace: for
by the way they had disputed among themselves, who should be the
greatest. And He sat down, and called the twelve, and saith unto
them, If any man desire to be first, the same shall be last of all,
and servant of all. And He took a child, and set him in the midst of
them: and when He had taken him in His arms, He said unto them,
Whosoever shall receive one of such children in My name, receiveth
Me: and whosoever shall receive Me, receiveth not Me, but Him That
sent Me."
We
see that the apostles were human and subject to the same temptations
of the flesh as are we. As they traveled along they were concerned
about who of them would have the highest position of honor in the
kingdom
of
God
. The Greek word here translated, "disputed," does not
necessarily mean what we usually associate with "dispute."
Rather it often means reason, deliberate, or discuss. So this
discussion may not have reached quite the level we commonly think of
as a "dispute." Nevertheless their interest was in the
hierarchy of the
kingdom
of
God
, no doubt, thinking of it in political terms, as they usually apply
to worldly kingdoms. Jesus first told them the manner of the
operation of the kingdom, which is directly opposite from worldly
ways, "If any man desire to be first, the same shall be last of
all, and servant of all." Ambition for recognition and honor
will only hold one back in the
kingdom
of
God
: it will never advance him. Then He illustrates this by taking a
child up in His arms, and saying to them, "Whosoever shall
receive one of such children in My name, receiveth Me." The
lesson here is humility. So, since in the Jewish manner of thinking,
as expressed by the Apostle Paul, "The heir, as long as he is a
child, differeth nothing from a servant," the child is the best
representative of humility. Even though he may be "lord of
all," heir of the whole estate, he has no more honor or respect
than a servant. Yet he that receives even such a child in the name
of our Lord, receives Him; and the chain continues, for he that
receives Jesus, receives also the Father Who sent Him. Therefore, as
we count up the line, we find that the child, who is considered as
of no more honor or respect than a servant, is yet the
representative of the Father, because he represents the Son, Jesus,
and He represents the Father. Why then should we seek honor one of
another? Rather let us seek to be servants.
(Verses
38 through 41) "And John answered Him, saying, Master, we saw
one casting out devils in Thy name, and he followeth not us: and we
forbade him, because he followeth not us. But Jesus said, Forbid him
not: for there is no man which shall do a miracle in My name, that
can lightly speak evil of Me. For
He that is not against us is on our part.
For whosoever shall give you a cup of water to drink in My
name, because ye belong to Christ, verily I say unto you, He shall
not lose his reward. And whosoever shall offend one of these little
ones that believe in Me, it is better for him that a millstone were
hanged about his neck, and he were cast into the sea."
Notice
how much like us today John was. John said the man was casting out
devils in the name of the Christ, Jesus, BUT "he followeth not
us: and we forbade him, BECAUSE he followeth not us." The only
difference today would be, "BUT he is not a member of our
church: and we forbade him, BECAUSE he is not a member of our
church," (or worse still, "our splinter of the
church"). Human nature has not changed: the apostles had it,
and so do we. John probably thought he was doing Jesus a favor, but
Jesus gave a quite different answer to the matter. He said,
"Forbid him not: for there is no man, which shall do a miracle
in My name, that can lightly speak evil of Me. For he that is not
against us is on our part." Some years ago, while I was doing
some construction work on a building for a church, which had just
moved into the area, a member of a church that was already
established in the community came by, and talked with me. The first
thing he wanted to know was of what denomination the church was, for
whom I was building the house. When I told him, his first words
were, "I don't think it is right for them to be putting a
church here in competition with us." Competition seems to be
the idea of everyone, but the real need is cooperation instead of
competition. One who preaches the gospel of the Son of God, or one
who lives a godly life in the name of our Lord, is doing a miracle
in His name, and is not to be forbidden to do so, whether he is
"a member of our church," or not. (In fact, this raises a
great question, "Where did you or I get a church?" If the
one with whom I try to worship and serve God, is mine instead of
His, we are all in serious trouble.) Jesus says, "He that is
not against us is on our part." Therefore such an one is on the
part of our Lord. The next question is; "Are we?" If one
does nothing more than give one of His servants a cup of water to
drink, but does so because that servant belongs to the Christ, He
shall not lose his reward. Jesus knew that all do not see everything
in the same light, and consequently one may disagree with another
about some points of both doctrine and practice, but if both love
the Lord, they are on the same team. Then He says, "And
whosoever shall offend one of these little ones that believe in Me,
it were better for him that a millstone were hanged about his neck,
and he were cast into the sea." The word here translated
"offend," means "cause to stumble" or
"cause to err." This seems clear enough.
(Verses
43 through 48) "And if thy hand offend thee, cut it off: it is
better for thee to enter into life maimed, than having two hands to
go into hell, into the fire that never shall be quenched: where
their worm dieth not, and the fire is not quenched. And if thy foot
offend thee, cut it off: it is better for thee to enter halt into
life, than having two feet to be cast into hell, into the fire that
never shall be quenched: where their worm dieth not, and the fire is
not quenched. And if thine eye offend thee, pluck it out: it is
better for thee to enter into the
kingdom
of
God
with one eye, than having two eyes to be cast into hell fire: where
their worm dieth not, and the fire is not quenched."
In
each place where "offend" is used in this text, the Greek
word is the same as in verse 42, and has the same meaning. So if
one's hand, foot, eye, or any other body part, is the cause of his
erring from the way of the Lord, and he cannot control it, he is
better served to rid himself of that member that causes him to
stray, no matter how valuable he may consider that member. This is,
of course, a metaphor; Jesus has earlier taught that the evil things
which defile the man come from the defiled heart, not from the hand,
foot, or eye. These members, because of the value we place upon
them, are used metaphorically to represent any one, or any thing
that might lead us astray, be it wealth, fame, friends, or whatever.
If it causes us to turn away from the Lord, "cut it off."
Some may try to revise what Jesus said about this, because it might
not fit their doctrine, in which case their doctrine is what should
be changed. He says that it is better for us to enter into life, or
into the
kingdom
of
God
, without these things, or these persons, than having them, to be
cast into hell fire, which will never be quenched. The worst thing
anyone can do to this text is to over explain it: it will stand on
its own merit.
(Verses
49 through 50) "For every one shall be salted with fire, and
every sacrifice shall be salted with salt. Salt is good: but if the
salt have lost his saltness, wherewith will ye season it? Have salt
in yourselves, and have peace one with another."
Leviticus
2:13 says, "And every oblation of thy meat offering shalt thou
season with salt; neither shalt thou suffer the salt of the covenant
of thy God to be lacking from thy meat offering: with all thine
offerings thou shalt offer salt." It is in reference to this
that Jesus said, "And every sacrifice shall be salted with
salt." It would be an abomination to God for one to try to make
an offering to God, and omit the salt. He also says, For every one
shall be salted with fire." This is in reference to what John
the Baptist said about Him. "I indeed baptize you with water
unto repentance: but He that cometh after me is mightier than I,
Whose shoes I am not worthy to bear: He shall baptize you with the
Holy Ghost, and with fire." (Matthew 3:11) The salting with
fire and the baptizing with fire both represent the cleansing and
purifying power of the Holy Ghost, with which also He baptizes us.
He says, "Salt is good: but if the salt have lost his saltness,
wherewith shall ye season it?" If the taste were lost from the
salt, there would be no way to restore the taste. The writer of the
Hebrew epistle sets up an hypothesis very similar to this. "For
it is impossible for those who were once enlightened, and have
tasted of the heavenly gift, and were made partakers of the Holy
Ghost, and have tasted the good word of God, and the powers of the
world to come, if they shall fall away to renew them again unto
repentance; seeing they crucify the Son of God afresh, and put Him
to an open shame." (Hebrews 6:4-6) He finishes this with the
conclusion in verse 9, "But, beloved, we are persuaded better
things of you, and things that accompany salvation, though we thus
speak," thus assuring the ones to whom he wrote, that this was
indeed an hypothesis, and not the situation in which they were
involved. Here Jesus is saying that if it were possible for that
salt with which "every one shall be salted," (and, surely,
"every one" means "every one of His,") to lose
its taste, that taste could no more be restored than could one of
those in Hebrews 6:4-6 be renewed again unto repentance. Apparently
the salt under consideration here very closely agrees with those
blessings mentioned in the text from Hebrews. Or we might think of
it as that faith, which is produced by the Spirit in our hearts,
since both the apostles, Peter and Paul speak of our being kept by
faith, and salt is well known to be a great preserver. Jesus says,
Have salt in yourselves, and have peace one with another."
Since true faith will also cause one to be faithful to our Lord, it
is indeed a great promoter of peace among brethren.
(Verses
1 through 9) "And He arose from thence, and cometh into the
coasts of Judaea by the farther side of
Jordan
: and the people resort unto Him again: and as He was wont, He
taught them again. And the Pharisees came to Him, and asked Him, Is
it lawful for a man to put away his wife? tempting Him. And He
answered and said unto them, What did Moses command you? And they
said, Moses suffered to write a bill of divorcement, and put her
away. And Jesus answered and said unto them, For the hardness of
your heart he wrote you this precept. But from the beginning of the
creation God made them male and female. For this cause shall a man
leave his father and his mother, and shall cleave unto his wife; and
they twain shall be one flesh: so they are no more twain, but one
flesh. What God hath joined together, let not man put asunder."
Perhaps,
this subject has been more argued, discussed, and disputed, than any
other in scripture. These Pharisees, who had hoped to entrap Jesus
with it got more than they were looking for. They thought that He
would either acknowledge the authority of Moses' commandment, in
which case they could say that He was no more than any other
teacher, and this would lower Him in the eyes of the people, or else
He would, on no foundation other than, "I say unto you,"
take a position contrary to it, and then they could accuse Him of
teaching against the law. In either case, they wanted to discredit
Him before the people. When they asked, "Is it lawful for a man
to put away his wife?" they were not asking for information:
they considered themselves fully knowledgeable of the law. When He
answered them, it appeared that He might be showing deference to
them concerning the law. However, when He received their answer, He
began a speech they did not want to hear, and neither do most people
today. "For the hardness of your heart he wrote you this
precept" That was the reason for divorce then, and the same
reason applies today. Some one will surely say, "But there are
cases where a couple just cannot get along together. So the only
thing they can do is to divorce." That by no means changes the
foregoing statement. If there were not hardness of heart on one side
or the other, and usually on both, there would be no need for
divorce. All difficulties that lead to divorce can be traced back to
that.
Instead
of being without foundation for His position, Jesus went back to a
law far older than that of Moses, the law of God when He created
man. "But from the beginning of the creation God made them male
and female. For this cause shall a man leave his father and his
mother, and cleave to his wife; and they twain shall be one flesh:
so they are no more twain, but one flesh." Obviously the same
things hold true for the woman as for the man in this matter. He
closes this with, "What therefore God has joined together, let
not man put asunder." Immediately someone will say, "But I
don't believe that all marriages are made by God. I think some are
made with total disregard of Him." While there may be some
truth in this, there are two things, which must be considered. First
Jesus is speaking of the institution of marriage. It was established
by God Himself, and Jesus blessed it with His presence at Cana of
Galilee, and, second, where do we get the authority to substitute
"I think" for the word of God? Marriage is not something
to be taken lightly, nor should it be subject to the whims of
mankind to be broken at will. More consideration should be given to
the sanctity of it before entering into it. This would prevent many
break-ups of it.
(Verses
10 through 12) "And in the house His disciples asked Him again
of the same matter. And He saith unto them, Whosoever shall put away
his wife, and marry another, committeth adultery against her. And if
a woman shall put away her husband, and be married to another, she
committeth adultery."
The
disciples were just like so many today: they just could not leave
that subject alone. Perhaps, they thought that, in private, Jesus
might give them a loophole in the matter, but such was not the case.
He addressed both sides of the issue in the same manner, and so
clearly that no one could misunderstand His meaning.
(Verses
13 through 16) "And they brought young children to Him, that He
should touch them: and His disciples rebuked those that brought
them. But when Jesus saw it, He was much displeased, and said unto
them, Suffer the little children to come unto Me, and forbid them
not: for of such is the
kingdom
of
God
. Verily I say unto you, Whosoever shall not receive the
kingdom
of
God
as a little child, he shall not enter therein. And He took them up
in His arms, put His hands upon them, and blessed them."
The
words here translated "child" and "children" do
not, necessarily, mean "infants," but the context shows
that they were young enough to be held in one's arms; and in another
place the word used does mean "infants." People were
bringing them to Jesus for His blessing. No one knows why the
disciples did not want the children brought to Him. It could have
been that they thought Him too busy with other things, which they
deemed more important, or for some other reason. Nevertheless, when
Jesus saw them turning the children away, He was moved with
indignation. He immediately rebuked them, saying, "Suffer the
little children to come unto Me, and forbid them not: for of such is
the
kingdom
of
God
. Verily I say unto you, Whosoever shall not receive the
kingdom
of
God
as a little child, he shall not enter therein." Some attempt to
use this passage to prove that all who die in infancy are saved.
Although we are not arguing against that doctrine, we must say that,
this passage has no reference to such. These were all live children:
had there been a dead one among them some mention would have been
made of that fact. So it does not refer to those who die as infants.
The
kingdom
of
God
is made up of those who receive it as do little children. The
inference is that they receive the kingdom in the same manner that
they receive any thing else. We have already pointed out that these
"little children" were either infants, or, at the most,
young enough to be carried in the arms like babies. They do not
actively go out, and seek for anything, and neither do they have any
say in whether or not they will receive it. This is proved by the
very next verse, "And He took them up in His arms, put His
hands upon them, and blessed them." He alone was active: the
children were totally passive in the entire matter. So it is in
their receiving the
kingdom
of
God
; and so also do you receive it, or you shall not enter therein. So
let the little children come to Him, and forbid them not: for they
have as much right to be in His presence as do you and I.
(Verses
17 through 20) "And when He was gone forth into the way, there
came one running, and kneeled down to Him, and asked Him, Good
master, what shall I do that I may inherit eternal life?
And Jesus said unto him, Why callest thou Me good?
There is none good but One, that is God. Thou knowest the
commandments, Do not commit adultery, Do not kill, Do not bear false
witness, Defraud not, Honour thy father and thy mother. And he
answered and said unto Him, Master, all these have I kept from my
youth."
Before
commenting further, it is essential that we call this to mind, and
hold to it: nowhere, in all of this episode, does Jesus give the
full answer to the matter, till we come to verse 27. Until that
point all answers are in keeping with the idea behind the question
which has been asked. Let us now consider the question, "Good
Master, what shall I do that I may inherit eternal life?" The
first noticeable thing about this is his manner of addressing Jesus.
He did not address Him as "Thou Son of David," as had so
many who came to Him for help, and neither did he say,
"Lord," as had others. His address is, "Good
Teacher." (The Greek word translated "master," only
means "teacher," which is, of course, often called
"master," just as the principal of a school is sometimes
called the "headmaster.") Jesus counters this with,
"Why callest thou Me good? There is none good but One, that is
God." Since it was rightly held in Jewish teaching, that God
alone is good, this man, in recognizing Jesus only as
"teacher," and not as "Lord," should not have
called Him good. The answer itself carries the weight of,
"Since you do not recognize My divinity, you have no right to
call Me good." This was the man's first mistake.
His
second mistake was his question, "What shall I do that I may
inherit eternal life?" The poor fellow thought, as do so many
today, that eternal life can be obtained by the works of man. Jesus
answered the question in the same manner in which it was asked. If
eternal life is to be obtained by works, one surely must begin with
the commandments of God. So He quoted enough of these commandments
to remind him of them. The man answered, "Master, (still the
same word,) all these have I observed from my youth." We are
not being sarcastic, when we say that, a man like this is hard to
find. Nevertheless, if one is to inherit eternal life by his works,
he must be perfect; and as we shall see, he still lacked something,
and nothing less than perfection is acceptable with God.
(Verses
21 and 22) "Then Jesus beholding him loved him, and said unto
him, One thing thou lackest: go thy way, sell whatsoever thou hast,
and give to the poor, and thou shalt have treasure in heaven: and
come, take up thy cross, and follow Me. And he was sad at that
saying, and went away grieved: for he had great possessions."
The
first thing in this that causes some to stumble is, that when they
read, "Then Jesus beholding him loved him," they forget
two things. First, although Jesus was God, He was also man; and as
man He could, and did feel emotions that were purely human, and did
not involve His deity. Second, the word translated
"loved," can also mean "to wish well, or to have
regard for one's welfare." So as He looked upon him, He had
human compassion for him. Since to obtain eternal life by one's
works, one must be perfect, Jesus said, "One thing thou lackest."
As we continue reading, we are likely to forget what that one thing
is that he lacked. Remember that when questioned as to which is the
first and greatest commandment, Jesus answered that, and added,
"And the second is like unto it, Thou shalt love thy neighbor
as thyself." This is what the man lacked. Had he loved his
neighbor as himself, it would have caused him no sorrow to sell his
possessions, and give the proceeds to the poor: surely, he would
have done as much for himself. This is not to say that he was any
worse than we are. We cannot fulfill that commandment perfectly, any
more than could he; but to obtain eternal life by our works, we
must. That is why we need a Saviour; but this man did not want a
Saviour. Instead he wanted "to do it himself." So "he
was sad at that saying, and went away grieved: for he had great
possessions."
(Verses
23 through 27) "And Jesus looked round about, and saith to His
disciples, How hardly shall they that have riches enter into the
kingdom
of
God
! And the disciples were astonished at His words. But Jesus
answereth again, and saith unto them, Children, how hard it is for
them that trust in riches to enter into the
kingdom
of
God
! It is easier for a camel to go through the eye of a needle, than
for a rich man to enter into the
kingdom
of
God
. And they were astonished out of measure, saying among themselves,
Who then can be saved? And Jesus looking upon them saith, With men
it is impossible, but not with God: for with God all things are
possible."
In
verse 24, Jesus makes a slight word change from what He said in
verse 23. But when we come to the conclusion of the matter, we find
that it really makes no difference, because with men the whole thing
is an impossibility, and that is the subject all the way. What He
said about the rich man, the camel, and the eye of the needle was
all said to draw the attention of the disciples to the hopelessness
of the matter so far as man is concerned. When they asked in
astonishment, "Who then can be saved?" the stage was set
for His answer, "With men it is impossible, but not with God:
for with God all things are possible." This is the answer to
the whole matter. No man can, by his own works, inherit eternal
life. It is the gift of God through Christ Jesus our Lord.
(Verses
28 through 31) "Then Peter began to say unto Him, Lo, we have
left all, and have followed Thee. And Jesus answered and said,
Verily I say unto you, There is no man that hath left house, or
brethren, or sisters, or father, or mother, or wife, or children, or
lands, for My sake, and the gospel's, but he shall receive an
hundred fold now in this time, houses, and brethren, and sisters,
and mothers, and children, and lands, with persecutions; and in the
world to come eternal life. But many that are first shall be last;
and the last shall be first."
In
recording this, Matthew says that Peter added a question to his
statement, and even here it seems to be implied. His wording of it
is, "Behold, we have forsaken all, and followed Thee; what
shall we have therefore?" Jesus' answer seems to be prompted by
the question. Again we remind you that the apostles were still
expecting the immediate establishment of a political kingdom. They
really seemed to think that they had been chosen as the nucleus of a
new revolutionary government, and as such, since they thought the
time was at hand Peter, and, no doubt, the rest, were concerned
about what offices, or positions of power would be theirs, in the
kingdom, since they had forsaken every thing and every one they held
dear, to follow Jesus. There is no difficulty in understanding the
answer Jesus gave Peter, but some things should be brought to our
attention. In all the list of things Jesus promised "in this
time" to those that forsake former acquaintances and
possessions to follow Him, one thing to notice is that
"wives" are not promised. We do not say this facetiously,
but in all seriousness. Even though His servants may sometimes have
to forsake their wives for a while to do his will, they are not to
try to develop substitute relations with other women. Another point
for consideration is that with these things that they shall receive
"in this time," they shall also receive persecution. Paul
told Timothy, "Yea, and all who will live godly in Christ Jesus
shall suffer persecution." Looking back to verse 29 we see that
He did not join all that a man may forsake with "and," but
with "or," signifying that whoever forsakes any of these
for His sake, and the Gospel's, shall receive the blessings He
names, and "in the world to come eternal life." We should
understand from all His other teaching, that this is not in payment
for one's forsaking these, but, that his forsaking them identifies
him as one of those who shall receive it. In keeping with what He
said earlier, (Mark 9:35,) He says, "But many that are first
shall be last; and the last shall be first."
(Verses
32 through 34) "And they were in the way going up to
Jerusalem
; and Jesus went before them: and they were amazed; and as they
followed, they were afraid. And He took again the twelve, and began
to tell them what things should happen unto Him, saying, Behold, we
go up to Jerusalem; and the Son of man shall be delivered unto the
chief priests, and unto the scribes; and they shall condemn Him to
death, and deliver Him to the Gentiles: and they shall mock Him, and
shall scourge Him, and shall spit upon Him, and shall kill Him: and
the third day He shall rise again."
Back
in Chapter 8, Jesus had told His disciples what things He must
suffer at
Jerusalem
. From that point on, from time to time, He had repeated the same
things; and though His disciples did not understand all that He told
them, when they saw Him take the lead as they were nearing
Jerusalem
, they became very much afraid and concerned. Jesus knowing their
thoughts called the twelve to Himself, and began again to tell them
of those things that awaited Him in
Jerusalem
. In effect, He was saying, "The time is at hand for Me to
suffer these things for which I came into the world. I must go
through with it; and this is no time for you to be afraid: it is I,
Who must suffer."
(Verses
35 through 40) "And James and John, the sons of Zebedee, come
unto Him, saying, Master, we would that Thou shouldest do for us
whatsoever we shall desire. And He said unto them, What would ye
that I should do for you? They said unto Him, Grant unto us that we
may sit, one on Thy right hand, and the other on Thy left in Thy
glory. But Jesus said unto them, Ye know not what ye ask: can you
drink of the cup that I drink of? and be baptized with the baptism
that I am baptized with? And they said unto Him, We can. And Jesus
said unto them, Ye shall indeed drink of the cup that I drink of,
and with the baptism that I am baptized withal shall ye be baptized.
But to sit on My right hand and on My left hand is not Mine to give;
but it shall be given to them for whom it is prepared."
After
Jesus gave Peter the answer He did in verses 29 through 31, James
and John apparently decided to try a different angle. Instead of
asking what they were going to receive, they took the direct
approach, asking directly for what they wanted. All of this shows
that, in spite of what Jesus had just told them, the disciples still
thought of the
kingdom
of
God
in political terms applicable to worldly kingdoms. So James and John
put in their applications for the two highest positions in the
kingdom, other than King. When asked if they were able to drink of
His cup and be baptized with His baptism, (both of these terms refer
to His upcoming suffering and death,) they said that they were able
to do that. Jesus then told them that they indeed would drink of His
cup, and be baptized with His baptism, but the positions for which
they had asked were not free to be given. Those who would receive
them were already appointed, and the positions were prepared for
them. He did not say who they are; and it is none of our business to
try to guess about the matter.
(Verses
41 through 45) "And when the ten heard it, they began to be
much displeased with James and John. But Jesus called them to Him,
and saith unto them, Ye know that they, which are accounted to rule
over the Gentiles exercise lordship over them; and their great ones
exercise authority over them. But so shall it not be among you: but
whosoever will be great among you, shall be your minister (servant):
and whosoever of you will be the chiefest, shall be servant of all.
For the Son of man came not to be ministered unto, but to minister,
and to give His life a ransom for many."
This
is exactly the same lesson He taught them in Chapter 9, verses 35
through 37. Here He makes a little longer address to them, but the
whole can be summed up thus: as in this world those whose
characteristics are most like those of their rulers, receive the
highest positions, so in the
kingdom
of
God
those who are most like the King will receive the places of highest
honors. The difference is in the difference between the King of the
kingdom
of
God
and the rulers of worldly kingdoms. The King came into this world
not to be served, but to serve, and "to give His life a ransom
for many." This is the sign of greatness in the
kingdom
of
God
.
The
remainder of this chapter deals with a miracle, which Jesus wrought
near
Jericho
. A blind man, Bartimaeus (the son of Timaeus,) sat begging by the
way as Jesus and His disciples came out of
Jericho
going toward
Jerusalem
. When he heard that Jesus of Nazareth was passing by, he began to
call to Him, "Jesus Thou Son of David, have mercy on me."
To call upon Jesus for help under the title, "Thou Son of
David," was the equivalent of declaring Him to be the Christ,
or the Messiah, Which, of course, He is. Many of the people tried to
make Bartimaeus be quiet, but the more they tried to quiet him, the
more he called. Jesus stopped, and had Bartimaeus called to Him.
When told that Jesus had called him, Bartimaeus threw aside his
garment and came to Him. Jesus asked what it was that he wanted, and
he said, "Lord, that I might receive my sight." This was a
very simple request, but it was of major importance to Bartimaeus,
and he had continued calling until he got an audience with Jesus.
"And Jesus said unto him, Go thy way; thy faith hath made thee
whole. And immediately he received his sight, and followed Jesus in
the way." The lesson for us in this is, When we feel a real
need for something, let us not call upon the Lord once, and not
receiving an answer just quit calling. Rather, as did this blind
man, let us pray until we get an answer.
The
first eleven verses of this chapter give the account of Jesus' entry
into
Jerusalem
in fulfillment of the prophecy of Zecharia 9:9. In preparation for
it, when they reached the mount of Olives, Jesus sent two of His
disciples to get the colt of an ass for Him to ride. In verses 2 and
3 He told them exactly where to go, what they would find, and what
to say to any who might ask why they loosed the colt. They found
every thing exactly as He had said, even to the reaction of the
people when told what Jesus had said. Were it not that we know that
Jesus was from the province of Galilee, that He was just passing
through, and that He did not have time to pre-arrange any of this,
one might be tempted to think that He had pre-arranged it all, and
even set up a challenge and password agreement with the owners of
the colt. It was all because, that He, the Son of God has all
wisdom, all knowledge, and all power.
When
the disciples returned with the colt, they took off their outer
garments, and put them on the colt's back for a makeshift saddle,
and Jesus mounted the colt and rode him, while many took their coats
and spread them in the way, and others cut down tree branches (palm
fronds) and spread them in the road. Here we return to Mark's words,
"And they that went before, and they that followed, cried,
saying, ‘Hosanna: Blessed is He that cometh in the name of the
Lord: Blessed be the kingdom of our father David, that cometh in the
name of the Lord: Hosanna in the highest.’ And Jesus entered into
Jerusalem
, and into the temple: and when He had looked round about upon all
things, and now the eventide was come, He went out into
Bethany
with the twelve."
Here
are two prophecies fulfilled. In Zecharia 9:9 the prophet says,
“Rejoice greatly, O daughter of
Zion
: shout, O daughter of
Jerusalem
: behold, thy King cometh unto thee: He is just, and having
salvation; lowly, and riding upon an ass, and upon a colt the foal
of an ass." Then Malachi 3:1 says "Behold, I will send My
messenger, and he shall prepare the way before Me: and the Lord,
Whom ye seek, shall suddenly come to His temple, even the Messenger
of the covenant, Whom ye delight in: behold, He shall come, saith
the Lord of hosts." Down to the first colon, Malachi's prophecy
is of John the Baptist, but the remainder concerns Jesus. (From this
point Malachi's prophecy leaps forward to our Lord's coming in
judgment.)
(Verses
12 through 14) "And on the morrow, when they were come from
Bethany, He was hungry: and seeing a fig tree afar off having
leaves, He came, if haply He might find any thing thereon: and when
He came to it, He found nothing but leaves; for the time of figs was
not yet. And Jesus answered and said unto it, No man eat figs of
thee hereafter for ever. And His disciples heard it."
This
appears to be a somewhat strange incident. Jesus being a native of
the general area, surely, knew that it was not yet the season for
figs. Yet He came to this tree seeking them. The key may be in the
fact that the tree had leaves. Nothing is said about whether these
were new leaves, or leaves carried over from the previous season. If
the winter had been mild enough for the tree to have kept its old
leaves, one might reasonably expect that it might also have fruit.
When He found no fruit, He said to it, "No man eat fruit of
thee hereafter for ever."
(Verses
15 through 19) "And they come to
Jerusalem
: and Jesus went into the temple, and began to cast out them that
sold and bought in the temple, and overthrew the tables of the money
changers, and the seats of them that sold doves; and would not
suffer that any man should carry any vessel through the temple. And
He taught, saying unto them, Is it not written, My house shall be
called of all nations the house of prayer? But ye have made it a den
of thieves. And the scribes and chief priests heard it, and sought
how they might destroy Him: for they feared Him, because all the
people were astonished at His doctrine. And when even was come, He
went out of the city."
Those
who sold and bought, those who sold doves, and the money changers,
might cause some to wonder who they were. We shall attempt to
explain. Since there was only one temple for the Jews, that meant
only one place at which one could offer sacrifice to God. In the
event a Jew living in a far distant place wanted to offer a
sacrifice, since the distance was too great to carry an animal for
sacrifice, he would sell his animal, take the proceeds, and bring
them to the temple. There were in the temple men who kept flocks and
herds nearby for the purpose, and would sell him what he required.
Of course, their prices were inflated. Even if a man lived close
enough to bring his own animal for sacrifice, he had to have the
priest inspect it, and declare it fit for sacrifice, before he could
offer it. In the event it was rejected as unfit, he could go to
"those who bought" in the temple, and sell it to them at a
discounted price. Then he could either buy one from "those that
sold," or he could go back home, get another animal, and go
through the same process again. Those who sold in the temple claimed
their animals to be already declared fit for sacrifice. For some
sacrifices, doves were specified by the law, and since every one did
not raise doves, those who had them for sale had their seats, or
booths in the temple. The moneychangers were exactly what the name
implies. Since the "shekel of the sanctuary" was the
acceptable currency in the temple, if one who living in a foreign
country, happened to bring money of that country, he had to have it
exchanged for the acceptable currency. This was handled by the
moneychangers, at a rate slanted in their favor. All of this
amounted to a very lucrative business, with the scribes and chief
priests getting their cut from all of it. This is what Jesus meant,
when He said, "But ye have made it a den of thieves." This
is also one of the chief reasons the scribes and chief priests were
so determined to destroy Him.
(Verses
20 through 26) "And in the morning, as they passed by, they saw
the fig tree dried up from the roots. And Peter calling to
remembrance, saith unto Him, Master, the fig tree which Thou
cursedst is withered away. And
Jesus answering saith unto them, Have faith in God.
For verily I say unto you, That whosoever shall say unto this
mountain, Be thou removed, and be thou cast into the sea; and shall
not doubt in his heart, but shall believe that those things which he
saith shall come to pass; he shall have whatsoever he saith.
Therefore I say unto you, what things soever ye desire, when ye
pray, believe that ye receive them, and ye shall have them. And when
ye stand praying, forgive, if ye have aught against any: that your
Father also Which is in heaven may forgive you your
trespasses."
When
Jesus says, "Have faith in God," He is not trying to
persuade someone who does not have faith to somehow manufacture it,
or get it by some effort of his own. Rather the word He uses means
"hold" or "keep." So the message is, "Hold
fast to your faith in God." After all, He was speaking to His
own apostles. He then tells them what absolute, unwavering, faith
will do: it will move mountains; and that is to be taken literally.
The reason we cannot move mountains by speaking to them is that in
our hearts there is doubt, and therefore our faith is not perfect.
Some try to make a loophole for themselves in this by saying that He
did not mean a literal mountain, but "a mountain of sin."
The problem with such gainsayers is that they can no more move one
than the other. Only a faith, which has not even the slightest hint
of doubt, can do this. So long as we cannot reach that point of
perfection in our faith, we cannot thus move mountains. He then
encourages us to believe that God will give us that for which we
pray. And finally, He says that when we pray for forgiveness, we
must also forgive every one against whom we hold any thing; if not,
neither can we expect forgiveness from our Father Who is in heaven.
The
remainder of this chapter tells of the chief priests, scribes, and
elders, as they demand of Jesus, by what authority He did those
things He had done, that is, the casting out of the buyers, sellers,
moneychangers, and sellers of doves, in the temple. Jesus answered
them thus: "I will also ask you one question, and answer Me,
and I will tell you by what authority I do these things. The baptism
of John, was it from heaven, or of men?
Answer
Me.
" This is something they did not expect, and for which they
were totally unprepared. They certainly did not believe that it was
from heaven; but they were afraid of an uprising of the people if
they said what they really thought, because all the people
considered John a great prophet. On the other hand, although lying
would not have hurt their consciences, they could not, even for the
sake of peace with the people, declare that they considered it to be
from heaven, because Jesus would then counter with, "Why then
did ye not believe him?" They were caught in a trap of their
own making, from which there was no escape. "And they answered
and said unto Jesus, We cannot tell. And Jesus answering saith unto
them, Neither do I tell you by what authority I do these
things."
(Verses
1 through 11) "And He began to speak unto them in parables. A
certain man planted a vineyard, and set a hedge about it, and digged
a place for a winevat, and built a tower, and let it out to
husbandmen, and went into a far country. And at the season he sent
to the husbandmen a servant, that he might receive from the
husbandmen of the fruit of the vineyard. And they caught him, and
beat him, and sent him away empty. And again he sent unto them
another servant, and at him they cast stones, and wounded him in the
head, and sent him away shamefully handled. And again He sent
another; and him they killed, and many others, beating some, and
killing some. Having yet therefore one son, his well beloved, he
sent him also last unto them, saying, They will reverence my son.
But those husbandmen said among themselves, This is the heir; come,
let us kill him, and the inheritance will be ours. And they took
him, and killed him, and cast him out of the vineyard. What shall
therefore the lord of the vineyard do? he will come and destroy the
husbandmen, and will give the vineyard unto others. And have ye not
read the scripture; The stone which the builders rejected is become
the head of the corner: this is the Lord's doing, and it is
marvelous in our eyes."
To
understand any parable, the first thing that must be done is to
identify the characters and elements of it. So this we shall
attempt. First, the man who planted the vineyard can only represent
our heavenly Father. When, in the parable, it is said that He said,
"They will reverence My Son," it is not to be thought that
He did not know what the husbandmen would do, but only that He sent
His Son as would a man who thought so. The Son, of course, is Jesus
the Christ, the Son of God. The husbandmen, vine dressers, are the
Jewish hierarchy of priests, scribes, elders, etc., and the vineyard
is the
kingdom
of
God
. From the giving of the law on
Mt.
Sinai
until the crucifixion of our Lord Jesus, it was "let out to
those husbandmen." From time to time God sent prophets (the
servants) unto them calling upon them to render fruit unto God, and
Jesus tells exactly what they did as he looked over Jerusalem, and
said, "O Jerusalem, Jerusalem, thou that killest the prophets,
and stonest them that are sent unto thee _ _ _." This was their
record, exactly matching that of the husbandmen in the parable.
Finally, He has sent His Son, and though they have not yet killed
Him, for the purpose of the parable, He speaks of it as already
done, which was soon to be the case. Then what will the Lord of this
vineyard do? He will destroy those husbandmen. This He literally did
in 70 A. D., but for the purpose of the parable, He took the
vineyard away from them when He raised Jesus from the dead. Since
then the gospel of the kingdom has been preached primarily to the
Gentiles, and will be until the days of the Gentiles be fulfilled.
So this fulfills the prophecy Jesus quoted in verses 10 and 11.
These
to whom He spoke this parable were the same ones who had demanded by
what authority He did the things that he did. Now they really wanted
to take Him and destroy Him, but they were afraid of the people. So
they tried again to entrap Him. To do this, they sent some of the
Pharisees and the Herodians to set the trap. First, they began to
compliment Him for His unwavering teaching of the way of God without
fear or favor of any man. Then they asked, "Is it lawful to
give tribute to Caesar, or no?" This they thought to be a sure
trap. No Jew was in favor of paying tribute to Caesar; so if He said
"Yes," He would be in disfavor with the people. If He
said, "No," they would report Him to the Roman authorities
for teaching against the Roman laws. Either way they could see no
room for failure. He knowing their hypocrisy, said, "Why tempt
ye Me? Bring Me a penny, that I may see it." When they brought
it, He asked another question, "Whose is the image and
superscription?" Roman coins were stamped with the image and
the name of the emperor in whose reign they were issued. So they
could only answer, "Caesar's." By this they trapped
themselves; for He said, "Render to Caesar the things that are
Caesar's, and to God the things that are God's." They were
astonished at such an answer, and had nothing more to say at that
time.
(Verses
18 through 23) "Then come unto Him the Sadducees, which say
there is no resurrection; and they asked Him, saying, Master, Moses
wrote unto us, If a man's brother die, and leave his wife behind
him, and leave no children, that his brother should take his wife,
and raise up seed unto his brother. Now there were seven brethren:
and the first took a wife, and dying, left no seed. And the second
took her, and died, neither left he any seed: and the third
likewise. And the seven had her, and left no seed: last of all, the
woman died also. In the resurrection therefore, when they shall
rise, whose wife shall she be of them? for the seven had her to
wife."
Since
the Pharisees and Herodians had been put to silence, the Sadducees
had to make another attempt to discredit the teachings of Jesus.
They took one of the commandments given by Moses, and made up a
story to combine with it in an effort to deny the resurrection of
the dead. They felt confident that Jesus could find no way around
their "logic," which was only the assumption that a
situation such as they had described would make chaos of a
resurrection, and therefore there could be none. This is very much
akin to the ideas of many today even among those who profess to
believe in the resurrection. They are always talking about what they
are going to be doing, and whom they are going to see, and what they
are going to be talking about, in heaven; and all of it usually
follows the pattern of worldly activities. Such should pay more
attention to the answer Jesus gave to these Sadducees.
(Verses
24 through 27) "And Jesus answering said unto them, "Do ye
not therefore err, because ye know not the scriptures, neither the
power of God? For when they shall rise from the dead, they neither
marry, nor are given in marriage; but are as the angels which are in
heaven. And as touching the dead, that they rise: have ye not read
in the book of Moses, how in the bush God spake unto him, saying, I
am the God of Abraham, and the God of Isaac, and the God of Jacob?
He is not the God of the dead, but the God of the living: ye
therefore do greatly err."
Notice
that Jesus' question is not, "Do ye not therefore err?"
but "Do ye not therefore err, BECAUSE _ _ _? His conclusion of
the whole matter is, "Ye therefore do greatly err." The
Greek word, "planao," translated “err,” (in both
places) means "lead astray" as well as "go
astray." These Sadducees, who were trying to teach their
doctrine of denial of the resurrection, were not only going astray
themselves, but also leading others astray; and all because they
knew neither the scriptures nor the power of God.
First,
Jesus explained to them that, by the power of God those who arise
from the dead will have no need for, and no part in, marriage. They
"neither marry, nor are given in marriage." Many, when
speaking of loved ones who have died, talk about how they expect to
see those loved ones in heaven; and they give the impression that
they expect them to still be, wife, husband, father, mother,
brother, sister, son, or daughter, just as before death. This just
simply is not the case. Family relationships, as they are on earth,
will be known no more, nor will they be needed or missed. We will be
"as the angels which are in heaven." The only family there
will be the family of God.
Having
enlightened them concerning the power of God, Jesus turned to the
scriptures, declaring that the language Moses used in telling of
events at the burning bush prove a resurrection of the dead. Moses
recorded God as saying, "I am the God of Abraham, and the God
of Isaac, and the God of Jacob." Now since all three of these
men had been dead for centuries, if there were no resurrection of
the dead, the proper way of speaking would have been, "I was
the God of Abraham, and the God of Isaac, and the God of
Jacob." The fact that God used the present tense proves not
only that God lives forever, but that those who are dead still live
also. "He is not the God of the dead, but the God of the
living: ye therefore do greatly err."
(Verses
28 through 34) "And one of the scribes came, and having heard
them reasoning together, and perceiving that He had answered them
well, asked Him, Which is the first commandment of all? And Jesus
answered him, The first commandment is, Hear, O Israel, The Lord our
God is one Lord: and thou shalt love the Lord thy God with all thy
heart, and with all thy mind, and with all thy strength: this is the
first commandment. And the second is like, namely this, Thou shalt
love thy neighbor as thyself. There is none other commandment
greater than these. And the scribe said unto Him, Well, Master, Thou
hast said the truth: for there is one God; and there is none other
but He: and to love Him with all the Heart, and with all the
understanding, and with all the soul, and with all the strength, and
to love his neighbor as himself, is more than all whole burnt
offerings and sacrifices. And when Jesus saw that he answered
discreetly, He said unto him, Thou art not far from the
kingdom
of
God
. And after that durst no man ask Him any question."
From
Mark's account of this incident, we might not understand what this
scribe's motive was in this question; but Matthew, in recording this
same scene, calls this scribe a lawyer, and says that he asked this
question tempting Jesus, that is, making another effort to find some
accusation against Him. The question is not in reference to which
commandment was the first to be given, but which is first in
importance; and this is the basis upon which Jesus answered it.
Matthew, in recording this, says that, after Jesus gave both of
these commandments, He said, "On these two commandments hang
(depend) all the law, and the prophets." They completely cover
our relationships with both God and man. If we faithfully followed
these two, there would be no need of any others: because they are
all embodied in these. Even the scribe agreed that obedience to
these two commandments is better, or "more than all whole burnt
offerings and sacrifices;" for which answer Jesus said to him,
"Thou art not far from the kingdom of God," that is, his
understanding was very close to the doctrine of the kingdom of God.
After this no one dared to try to trip Him with any more questions.
(Verses
35 through 37) "And Jesus answered and said, while He taught in
the temple, How say the scribes that the Christ is the Son of
David" For David himself said by the Holy Ghost, The Lord said
to my Lord, Sit Thou on My right hand, till I make Thine enemies Thy
footstool. David therefore himself calleth Him Lord, and whence is
He then his Son? And the common people heard Him gladly."
This
question goes to the heart of the reason why the chief priests,
scribes, elders, and Pharisees were so adamantly opposed to Jesus
and His teachings. They had never considered the Christ as being any
more than a descendant of David, who would be blessed of God to
restore the glory to
Israel
, and to reign on the throne of David, keeping
Israel
as the greatest nation in the world for ever. Even today some of the
Jews say that Jesus was a prophet and a great teacher, but not the
Son of God. That is, and was, their main bone of contention. Here He
proves from the words of David himself that the Christ is more than
the son of David: He is also David's Lord. Why then do the scribes
insist on calling Him the Son of David? Why not do even as David,
and say "The Lord of David?" The common people heard Him
gladly, but the scribes, chief priests, and elders, would have no
part with Him or His doctrine.
(Verses
38 through 40) "And He said unto them in His doctrine, Beware
of the scribes, which love to go in long clothing, and love
salutations in the marketplace, and the chief seats in the
synagogues, and the uppermost rooms at feasts: which devour widows'
houses, and for a pretense make long prayers: these shall receive
greater damnation."
Jesus'
caveat against these scribes was not so much a warning that they,
per se, were dangerous, though in some respects they were, but a
warning to make sure we do not follow their ways. For they
"shall receive greater damnation;" and if they, then
certainly, also those who follow their ways. They love to be
recognized: recognition feeds their ego. I am often amused, and at
the same time saddened, by the conduct of men who are called gospel
ministers. If one visits a church other than one he is serving, even
without a special appointment, and is not called upon to address the
congregation, he will go away complaining because he was not
recognized. They love to be addressed as "Doctor,"
Reverend," "Elder," or some other title, when even
the Apostle Peter, as he spoke of the Apostle Paul, only said,
"Our beloved brother Paul." If a man is accounted worthy
to be called, "brother," by the people of God, he should
be humbly thankful for that, and never aspire to a higher title; and
indeed there is no greater honor, or title for a man, in this world
or in that to come. In connection with what Jesus said about long
prayers, one should review Luke 18:10-15.
(Verses
41 through 44) "And Jesus sat over against the treasury, and
beheld how people cast money into the treasury: and many that were
rich cast in much. And there came a poor widow, and she cast in two
mites, which make a farthing. And He called unto Him His disciples,
and saith unto them, Verily I say unto you, That this poor widow
hath cast more in, than all they which have cast into the treasury:
for all they did cast in of their abundance: but she of her want did
cast in all that she had, even all her living."
The
important lesson here is in what Jesus said about this situation,
and will apply not only to money or other things of pecuniary value,
but into every facet of our service to God. The example used is that
of many, who were rich, and did put much into the treasury, yet gave
only of their abundance; (They still had plenty left.) and a poor
widow, who put in almost nothing, so far as monetary value is
concerned, but it was all she had, "even all her living."
Therefore she put in more than all the rest. There may be those who
are blessed with great talents and abilities, but in using them for
the service of the Lord, they only do so when "they have
time," that is, when they do not have something which they want
to do. Though even thus they may do many things which men consider
of great value, they have done nothing to compare with one who
though blessed with far inferior talent or ability, just lays his
life and whatever talent he does have on the line, and gives it all.
So the real lesson is, that the amount we give is not nearly so
important as its relation to what we have.
(Verses
1 through 4) "And as He went out of the temple, one of His
disciples saith unto Him, Master. see what manner of stones and what
buildings are here! And Jesus answering said unto him, Seest thou
these great buildings? There shall not be left one stone upon
another, that shall not be thrown down. And as He sat upon the mount
of Olives over against the temple, Peter and James, and John, and
Andrew asked Him privately, Tell us, when shall these things be? and
what shall be the sign when all these things shall be
fulfilled?"
This
is the same incident, which Matthew recorded in the twenty-fourth
chapter of his gospel record, and throughout the wording is very
similar. One difference between the accounts is that Matthew says
that the disciples asked more questions than are recorded here; and
Luke leaves out much of what is recorded here, putting it in at
another time and occasion. Matthew, instead of naming the disciples
who asked concerning these things, says, "And as He sat upon
the mount of Olives, the disciples came unto Him privately, saying,
Tell us, when shall these things be? and what shall be the sign of
Thy coming, and of the end of the world?" The answer Jesus gave
them shows of itself that all these questions were under
consideration.
(Verses
5 through 8) "And Jesus answering them began to say, Take heed
lest any man deceive you; for many shall come in My name, saying, I
am Christ; and shall deceive many. And when ye shall hear of wars
and rumors of wars, be ye not troubled: for such things must needs
be; but the end shall not be yet. For nation shall rise against
nation, and kingdom against kingdom: and there shall be earthquakes
in divers places, and there shall be famines and troubles: these are
the beginning of sorrows."
The
first statement Jesus makes is a command, which is very important to
each of us; "Take heed lest any man deceive you." This
tells us two things. First, We can be deceived; and, second, men
will put forth every effort to deceive us. Then He tells what will
be the subject about which they will so try to deceive. They will
try to deceive us about the Christ. They will say, "I am
Christ," and in spite of all teachings and warnings, many will
be deceived, and follow them. We have recently had a much-publicized
instance of this, which ended very tragically. Jesus then takes up
the matter of wars and rumors of wars, earthquakes, famines, and
troubles. The word here translated "troubles," properly
means commotions and disturbances, such as sedition. Although in the
word order here it might seem that His saying, "For such things
must needs be; but the end shall not be yet," would apply to
only the wars and rumors of wars; but Luke makes it clear that it
applies to all the things so far mentioned. They all are things,
which, with human nature as it is in the present world, "must
needs be," (literally, "are compelled to come").
Therefore they can only be considered "the beginning of
sorrows," and of themselves are not a sign of His second
coming, the end of the world, or even of the destruction of
Jerusalem
; although sedition is what led to the destruction of
Jerusalem
. That is something the Jews have been noted for.
(Verses
9 through 13) "But take heed to yourselves: for they shall
deliver you up to councils, and in the synagogues ye shall be
beaten: and ye shall be brought before rulers and kings for My sake,
for a testimony against them. And the gospel must first be published
among all nations. But when they shall lead you and deliver you up,
take no thought beforehand what ye shall speak, neither do ye
premeditate: but whatsoever shall be given you in that hour, that
speak ye: for it is not ye that speak, but the Holy Ghost. Now the
brother shall betray the brother to death, and the father the son;
and children shall rise up against parents and cause them to be put
to death. And ye shall be hated of all men for My name's sake: but
he that shall endure unto the end, the same shall be saved."
Down
to this point it seems obvious that Jesus was dealing in general
terms, with things not that pertain so much to the destruction of
Jerusalem
and the temple, as with the end of the world, and His return. Every
thing mentioned so far is something that continued far beyond the
time of the destruction of
Jerusalem
. In fact, they are even continuing to the present time in some
places. What He speaks of in verses 9 through 11 began to be done to
the apostles, but have been done to others at much later dates, and
will continue, and grow worse in the last days. His instructions to
His apostles, and to any other suffering the same things, is that
they not worry about trying to plan ahead what they will say, nor
how they will answer whatever questions are asked them, but rely
upon the Holy Ghost to take care of the situation. He knows every
need, and He is able to supply each one. Some have tried to apply
these instructions to a man when coming before a congregation to
preach the gospel. However that is not the situation to which Jesus
addressed it. In verse 13 He says, "And ye shall be hated of
all men for My name's sake." Some try to apply this to the
Jews. While it is true that all of those to whom He was speaking
were Jews, this hatred is not because of their being Jews, but For
the sake of the name of Jesus, the Christ; while, as a people, the
Jews are not receiving hatred for His name's sake, but because of
the fact that they did not believe in Him, and therefore rejected
Him, and persuaded the Romans to crucify Him. Luke tells us that
Jesus said of them, "for there shall be great distress in the
land, and wrath upon this people." The context clearly shows
that this wrath is the wrath of God, and not the hatred of men.
There is less family loyalty today than there has ever been in the
world. Should severe persecutions break forth against the Christians
today, family members would be more ready to betray other family
members to death than they have ever been. Nevertheless those who
"endure unto the end, the same shall be saved," that is,
delivered, even though that may be by death.
(Verses
14 through 20) "But when ye shall see the abomination of
desolation, spoken of by Daniel the prophet, standing where it ought
not, (let him that readeth understand,) then let them that be in
Judaea flee to the mountains: and let him that is on the house top
not go down into the house, neither enter therein, to take anything
out of his house: and let him that is in the field not turn back
again to take up his garment. But woe to them that are with child,
and to them that give suck in those days! And pray ye that your
flight be not in the winter. For in those days shall be affliction,
such as was not from the beginning of the creation which God created
unto this time, neither shall be. And except the Lord had shortened
those days, no flesh should be saved: but for the elect's sake, whom
He hath chosen, He hath shortened the days."
Some
commentators have said that this covers both periods: that of the
destruction of
Jerusalem
and the temple, and that of the time of great tribulation in the
reign of the beast; that preceding the destruction of
Jerusalem
being local, and that of the time of the beast being worldwide.
While we do not dispute that, it must be noted that here Jesus tells
His disciples that when they are assured that the time is at hand
they are to flee to the mountains. This they did before
Jerusalem
's fall, and nothing of this sort is indicated during the reign of
the beast, unless one considers the flight to the wilderness of the
woman in Revelation, Chapter 12, as the reference. The abomination
of desolation spoken of by Daniel, does properly belong to the time
of the beast: for his cutting off of the oblation and the sacrifice
is the abomination of desolation. Luke says, concerning the
destruction of
Jerusalem
, "And when ye shall see
Jerusalem
compassed with armies, then know that the desolation thereof is
nigh." (Luke 21:20). He follows this with about the same
instructions that Mark has recorded here. Jesus says that when the
flight is made, there will not be sufficient time for a man who is
on the house top, to come down and take anything out of his house,
nor for one who has laid aside his robe to work in the field, to go
back and get it. Speed of flight is of the essence. Therefore woe to
women who are with child, or those who are carrying infants in their
arms, because that will slow them down. Further, He says, "Pray
ye that your flight be not in the winter," because the daylight
hours of the winter day are shorter, and will cut down on the
distance one can see to travel
In
verse 19, Jesus says, "For in those days shall be affliction,
such as was not from the beginning of the creation which God created
unto this time, neither shall be." One reading Josephus'
account of the siege and destruction of Jerusalem would, probably,
be convinced that it was a time of the greatest affliction that had
ever been, and would hope that it would never be equaled. However,
as before mentioned, some outstanding commentators have been
convinced, and, perhaps rightly, that even as that was true in a
local sense in that time, so it will be worldwide in the last days.
In verse 20 there is some language which may not have the
limitations that some usually associate with it, especially as it
may apply to the destruction of
Jerusalem
. "And except the Lord had shortened those days, no flesh
should be saved: but for the elect's sake whom He hath chosen, He
hath shortened those days." Certainly, as applied to the siege
of Jerusalem, the first part of the sentence should be read,
"And except the Lord had shortened those days, no flesh should
be spared," since, as Josephus tells us, there were in
Jerusalem more people killed by the murderers and robbers inside the
city, than were killed by the Roman soldiers in the entire siege.
"But for His elect's sake, whom He hath chosen, He hath
shortened the days." Certainly, as regards that siege, had the
Lord not caused Titus to receive intelligence of things inside
Jerusalem, which angered him so against the Jews, that he ordered
his men to go ahead and take the city, his siege against it would
have continued somewhat longer: for it was his intent to starve them
into surrender in order that he might spare the temple. Had it
continued much longer, there would have been so many more deaths by
starvation, and by murders committed by the cutthroats among the
people in the city, that there would have been few, if any
survivors. The reference to "the elect" has no reference
to those Whom God has chosen to eternal life: for their living
through the siege, or dying in it, would make no difference in that.
Jesus has already proved that all live unto God. So their natural
death would have no significance in that. In this instance,
"the elect's sake, whom He hath chosen," are those whom He
Has chosen to deliver from death in that catastrophe. Just as He
caused them to be delivered from death, by the shortening of those
days, (by bringing the siege to an end more quickly,) and the
liberation of the city by Titus and his army, so shall His elect,
whom He has chosen to deliver from perishing under the reign of the
beast, be saved by our Lord and His army, as He destroys the army
and kingdom of the beast, as prophesied in The Revelation, Chapter
19.
(Verses
21 through 23) "And then if any man shall say unto you, Lo,
here is Christ; or, lo, He is there; believe him not: for false
christs and false prophets shall rise, and shall shew signs and
wonders, to seduce, if (it were) possible, even the elect. But take
ye heed, behold, I have foretold you all things."
Inasmuch
as the last seven verses have applied to the destruction of
Jerusalem, Jesus said, "And then," that is, after this has
passed, "If any man shall say unto you, Lo, here is Christ; or,
lo, He is there; believe him not." This holds for all time
until He does come. Matthew records Jesus as saying, at this point,
that His coming will be instantaneous, as the lightning, when it
strikes at one point, it immediately shines to another. So there
will be no time for anyone to announce His coming, after the fact.
Yet this will not prevent the coming of false christs; and some of
them may even have some great signs and wonders that they can show.
They will "shew great signs and wonders, to seduce, if
possible, even the elect." The "it were" between
"if" and "possible" was added by the
translators, but was not in the Greek text. Its addition, and the
mistranslation of "kai tous eklektous," in Matthew 24:24,
as "the very elect," instead of as in the present text,
where the same phrase is translated, "even the elect,"
(literally, "and the elect,") have given to some an
erroneous idea of the passage. They think that "the very
elect" are somehow different from "the elect," and
that "the very elect" cannot be seduced or deceived. Such
an idea would be comical, if the matter were not so serious. The
whole thrust of this text is to warn that men are going to make
every effort to deceive and seduce the elect, and not only so, but
that it is surely possible for them to accomplish their objective,
unless the elect keep very alert. If this were not true, the next
verse would be utter foolishness, "But take ye heed: behold I
have foretold you all things." If they cannot be deceived or
seduced, they need no warning against it.
(Verses
24 through 27) "But in those days, after that tribulation, the
sun shall be darkened, and the moon shall not give her light, and
the stars of heaven shall fall, and the powers that are in heaven
shall be shaken. And then shall they see the Son of man coming in
clouds with power and great glory. And then shall He send His
angels, and gather together His elect from the four winds, from the
uttermost part of the earth to the uttermost part of heaven,"
He
continues concerning "those days after that tribulation."
Obviously, it leaps forward to the time just before the rapture of
the saints. Then the sun shall be darkened, "and the moon shall
not give her light, and the stars of heaven shall fall, and the
powers that are in the heavens shall be shaken." There are many
who, because of their inability to believe that God is able to do
what He says, tell us that this cannot take place as it is literally
described, but must be "spiritualized" to mean something
other than what is said. I have no difficulty at all in believing
that God not only can do whatsoever He says, but that He WILL do it,
and He speaks clearly enough that He does not need man's
interpretation of it. One caution we should observe in this is, that
the Greek word translated, "shaken," just as the English
equivalent, does not, necessarily, mean "weakened," but
just as properly means "agitated, or stirred up." So when
He says "the powers that are in heaven shall be shaken,"
let none think that He is even hinting that the power of God is
weakened. If it refers to the power of God, its only meaning can be
"agitated, or stirred up." However, it seems rather to
mean heaven, in the same sense as it is used in Genesis 1:8, the
firmament, in which are the heavenly bodies, such as the sun, moon,
stars, planets, etc. It has long been known that the tides are
controlled by the moon, and that the magnetic fields of the planets
exert some force upon the earth; while even the study of the weather
is called, "meteorology." If these powers are either
weakened, or stirred up, no man knows what the result would be. When
these things take place, they are the harbingers of our Lord's
return. "and then shall they see the Son of man coming in the
clouds with power and great glory. This is when I Thessalonians
4:13-17 will be fulfilled. Mark records Jesus as giving a statement
of what He will do, but the above mentioned text gives the details.
Jesus says, "And then shall He send His angels, and gather
together His elect from the uttermost part of earth to the uttermost
part of heaven." He will from His position in the clouds, for
Paul says," Then we which are alive and remain shall be caught
up with them to meet the Lord in the air: and so shall we ever be
with the Lord."
(Verses
28 through 31) "Now learn a parable of the fig tree; When her
branch is yet tender, and putteth forth leaves, ye know that summer
is near: so ye in like manner, when ye shall see these things come
to pass, know that it is nigh, even at the doors. Verily I say unto
you, that this generation shall not pass, till all these things be
done. Heaven and earth shall pass away: but My word shall not pass
away."
Just
as surely as the budding and putting forth of the fig tree announces
that summer will soon be here, the coming to pass of these things
will tell us that the coming of our Lord is near at hand. Actually,
when all these things have come to pass, He will be here. However
the meaning of this is expressed thus, by Luke, "And when these
things begin to come to pass, then look up, and lift up your heads;
for your redemption draweth nigh." So we do not have to wait
until all these things are finished to cheer up, lift up our heads,
and begin in earnest to look for the coming of our Lord. When they
BEGIN to come to pass is the time for that. People sometimes get a
distorted view of verse 30, because of a misconception of the word,
"generation." The meaning of the Greek word from which it
is translated is, "men of similar characteristics, such as a
family, race, or nation," although it can sometimes be used as
we use "generation," as people of a certain span of time.
It seems that most people commonly think of this according to the
latter usage, but, in this text, it no doubt, carries the first
meaning, and refers to the Jews. Even today they are living proof of
this. In spite of the Diaspora, and all its attendant ills, the Jews
have not passed away, full proof of the truth of His word. Heaven
and earth shall surely pass away, and in their place, according to
His promise, we "look for new heavens, and a new earth wherein
dwelleth righteousness." His words shall not pass away.
(Verses
32 through 37) "But of that day and that hour knoweth no man,
no, not the angels which are in heaven, neither the Son, but the
Father. Take heed, watch and pray: for ye know not when the time is.
For the Son of man is as a man taking a far journey, who left his
house, and gave every man his work, and commanded the porter to
watch. Watch ye therefore: for ye know not when the Master of the
house cometh, at even, or at midnight, or at the cockcrowing, or in
the morning: lest coming suddenly, He find you sleeping. And what I
say unto you, I say unto all, Watch."
In
spite of Jesus' clear statement in verse 32, men still continue to
come forth, and try to tell us exactly when He is coming. They are
always proved to be false prophets. Although the time of His coming
is unknown to all men, He WILL come. Therefore He warns us to watch
and pray. We are to watch for His coming, praying as did John,
"Even so. Come, Lord Jesus." We are to be on the alert,
just as the servants in His parable. He has assigned to every man
his work, and commanded all to watch. Remember He said, "What I
say unto you, I say unto all, Watch." The command was not just
to the apostles.
(Verses
1 and 2) "After two days was the feast of the Passover, and of
unleavened bread: and the chief priests and the scribes sought how
they might take Him by craft, and put Him to death. But they said,
Not on the feast day, lest there be an uproar of the people."
Although
Mark, at this point says nothing about Judas, this little
consultation of the priests and scribes is the same as is mentioned
in Luke 22:2; and immediately after the supper Mark will describe
next, is when Judas did what is said in Luke 22:3-4. Here Mark only
mentions the fact that these scribes and chief priests were plotting
in earnest to kill Jesus, but they were afraid to openly make any
move against Him, lest the people rise up against them.
(Verses
3 through 9) "And being in
Bethany
in the house of Simon the leper, as He sat at meat, there came a
woman having an alabaster box of spikenard very precious; and she
brake the box, and poured it on His head. And there were some that
had indignation within themselves, and said, Why was this waste of
the ointment made? For it might have been sold for more than three
hundred pence, and have been given to the poor. And they murmured
against her. And Jesus said, Let her alone; why trouble ye her? She
hath wrought a good work on Me. For ye have the poor with you
always, and whensoever ye will ye may do them good: but Me ye have
not always. She hath done what she could: she is come aforehand to
anoint My body to the burying. Verily I say unto you, Wheresoever
this gospel shall be preached throughout the whole world, this also
that she hath done shall be spoken of for a memorial of her."
This
Simon the leper was, probably one whom Jesus had cleansed of His
leprosy. Otherwise it is hardly likely that he would have been
hosting a dinner party. John says that Jesus came to
Bethany
six days before the Passover, and that there they made Him a supper.
But he does not insist that it was immediately upon His arrival; and
evidently it was not, for both Matthew and Mark say that it was two
days before the Passover. John also gives us more information
concerning the occasion. According to John, Jesus' friend Lazarus
was one of the guests, and Martha, the sister of Lazarus, was one of
those who served; and his other sister, Mary, is the one who brought
the ointment, and anointed Jesus. Also Judas Iscariot was the one
who complained about the waste of the ointment. John also says that
the reason for Judas' complaint was not that he cared for the poor,
but that "he was a thief, and carried the bag, and bare what
was put therein." Another piece of information he gives, which
is omitted by the others, is that Mary anointed Jesus' feet, and
wiped them with the hairs of her head. Both Matthew and Mark say
that she poured the ointment on His head. So, no doubt, that is what
she did, but there was a pound of it; and that was enough to run
down on His body, and even onto His feet. Jesus even says that she
anointed His body for the burying. So by putting all three of the
witnesses together we get the full picture. Jesus very solemnly
declared, "Wheresoever this gospel shall be preached throughout
the whole world, this also that she hath done shall be spoken of for
a memorial of her."
(Verses
10 and 11) "And Judas Iscariot, one of the twelve, went unto
the chief priests, to betray Him unto them. And when they heard it,
they were glad, and promised to give him money. And he sought how he
might conveniently betray Him."
One
might wonder why it took so much planning and plotting to get this
wicked work done; and why all this necessity for one to betray Him.
They all knew Him, and He was so gentle, they could have taken Him
at any time. The answer to it all lies in the fact that they were
afraid of the people. These chief priests and scribes occupied a
somewhat strange position. If they could get a formal declaration of
anything from the council, they could manipulate the people into
supporting it; but in order to get a formal declaration of
condemnation against Jesus, they had to bring Him before the
council, and go through the form of a trial. To do this, they had to
arrest Him first, and this is where they feared the people. If they
attempted to arrest Him openly, there would surely be an uprising of
the multitude. Yet, if they could arrange to arrest Him secretly,
bring Him before the council, and formally condemn Him, before the
people were aware of it, they could control them. So it took much
plotting, and someone who knew His habits, and could therefore lead
them to Him at night, in the absence of the multitude. This was the
job for Judas.
(Verses
12 through 17) "And the first day of unleavened bread, when
they killed the Passover, His disciples said unto Him, Where wilt
Thou that we prepare that Thou mayest eat the Passover? And He
sendeth forth two of His disciples, and saith unto them, Go ye into
the city, and there shall meet you a man bearing a pitcher of water:
follow him. And wheresoever he shall go in, say ye to the goodman of
the house, The Master saith, Where is the guest chamber, where I
shall eat the Passover with My disciples? And he will show you a
large upper room furnished and prepared: there make ready for us.
And His disciples went forth, and came into the city, and found as
He had said unto them: and they made ready the Passover. And in the
evening He came with the twelve."
This
is a very simple account of the preparation for the last Passover
supper of Jesus and His disciples. The remarkable thing about it is
the completeness of the instructions He gave His disciples for
finding the right place to prepare for it. This is a prime example
of proof that He is God in the flesh, because it shows that He had
all knowledge. He described the man they should follow, and the
place to which he would lead them: and they found all exactly as He
had said. In the evening Jesus came with the other disciples. Mark
says, "He cometh with the twelve," which, probably, is a
mistake made by some scribe in transcribing manuscripts by hand long
before they were ever seen by the translators: for he has already
said that Jesus sent two of His disciples ahead to prepare the
Passover. Luke tells us that the two were Peter and John, who were
definitely of the twelve. This would have left only ten to come with
Jesus.
(Verses
18 through 21) "And as they sat down and did eat, Jesus said,
Verily I say unto you, One of you which eateth with Me shall betray
Me. And they began to be very sorrowful, and to say unto Him one by
one, Is it I? and another said, Is it I? And He answered and said
unto them, It is one of the twelve that dippeth with Me in the dish.
The Son of man indeed goeth, as it is written of Him: but woe to
that man by whom the Son of man is betrayed! good were it for that
man if he had never been born."
Both
Matthew and John tell us that at this time Jesus clearly identified
Judas as the traitor, but Mark records Him as only saying, "It
is one of the twelve that dippeth with Me in the dish."
Nevertheless Mark does record that part of Jesus' speech which shows
clearly that God's sovereignty in bringing about His purposes does
not in any manner remove or lessen man's responsibility for the evil
he does. "The Son of man indeed goeth, as it is written of
Him." God had already purposed, and declared exactly how it
would be, and no variation would be allowed. "But woe to that
man by whom the Son of man is betrayed! good were it for that man if
he had never been born." His responsibility is in no wise
diminished because of God's purpose.
(Verses
22 through 25) "And as they did eat, Jesus took bread, and
blessed, and brake it, and gave to them, and said, Take: eat: this
is My body. And He took the cup, and when He had given thanks, He
gave it to them: and they all drank of it. And He said unto them,
This is My blood of the new testament, which is shed for many.
Verily I say unto you, I will drink no more of the fruit of the
vine, until that day that I drink it new in the
kingdom
of
God
."
This
is Mark's record of the first communion, or Lord's Supper. There are
those who believe that, when He said, "This is My body,"
and "This is My blood," the bread literally became His
flesh, and the wine literally became His blood; and they maintain
that in the celebration of the communion service today the same
thing takes place. This is called the doctrine of
transubstantiation. However, we believe that He was speaking
symbolically, that is, that these are the symbols of His flesh, and
His blood, and by faith we receive spiritual, not physical,
nourishment from them. The word in verse 24 translated
"testament," properly means "covenant," and the
"new covenant" is described very clearly by the writer of
the Hebrew Epistle, in Heb. 8:6-13, to which we refer the reader.
When Jesus says, "Verily I say unto you, I will drink no more
of the fruit of the vine, until that day that I drink it in the
kingdom of God," He is actually bidding farewell to His
disciples, inasmuch as this will be their last meal together, and
last opportunity to enjoy fellowship together until after His
resurrection.
(Verses
26 through 31) "And when they had sung an hymn, they went out
into the mount of Olives. And Jesus saith unto them, All ye shall be
offended because of Me this night: for it is written, I will smite
the shepherd, and the sheep shall be scattered. But after I am
risen, I will go before you into
Galilee
. But Peter said unto Him, although all shall be offended, yet will
not I. And Jesus saith unto him, Verily I say unto thee, That this
day, even in this night, before the cock crow twice, thou shalt deny
Me thrice. But he spake the more vehemently, If I shall die with
Thee, I will not deny Thee in any wise. Likewise also said they
all."
According
to Luke 21:37, "And in the day time He was teaching in the
temple; and at night He went out, and abode in the mount that is
called the mount of Olives." So their going from this Passover
supper to the mount of Olives was only their retiring to their
regular sleeping place since coming to
Jerusalem
. On the way Jesus was telling them of another prophecy which was
about to be fulfilled that night, that when He, the Shepherd, should
be smitten, they, the sheep, would be scattered, and they all would,
by His being taken, be "caused to stumble," and would deny
Him. Peter, always outspoken, declared that he would in no wise deny
Him, even if it became necessary to forfeit his own life for Him.
Mark records Jesus' answer to Peter as slightly different from that
recorded by both Matthew and Luke. They speak of the cock's crowing
only once, but Mark says, "before the cock crow twice,"
and the events, as he records them agree with this. Peter and the
other disciples vehemently maintained that under no circumstances
would they deny Jesus.
(Verses
32 through 42) "And they come to a place which was named
Gethsemane
: and He saith to His disciples, Sit here, while I shall pray. And
He taketh with Him Peter, and James, and John, and began to be sore
amazed, and to be very heavy; and saith unto them, My soul is
exceeding sorrowful unto death: tarry ye here, and watch. And He
went forward a little, and fell on the ground, and prayed that, if
it were possible, the hour might pass from Him. And He said, Abba,
Father, all things are possible unto Thee; take away this cup from
Me: nevertheless not what I will, but what Thou wilt. And He cometh
and findeth them sleeping, and saith unto Peter, Simon, sleepest
thou? couldest not thou watch one hour? Watch ye and pray, lest ye
enter into temptation. The spirit truly is ready, but the flesh is
weak. And again He went away, and prayed, and spake the same words.
And when He returned, He found them asleep again, (for their eyes
were heavy,) neither wist they what to answer Him. And He cometh the
third time, and saith unto them, Sleep on now, and take your rest:
it is enough, the hour is come; behold, the Son of man is betrayed
into the hands of sinners. Rise up, let us go: lo, he that betrayeth
Me is at hand."
There
certainly is nothing difficult to understand in this text, but as we
think upon it, we need to keep in mind that, we would be no more
able to stay awake, and watch, than were Peter, James, and John.
Otherwise we might be tempted to judge them too harshly, just as
many try to judge Peter for his denial of Jesus. In fact, Jesus
gives us the answer to this matter in verse 38. He said, "The
spirit truly is ready, but the flesh is weak." We may also be
tempted to take the wrong view of Jesus' prayer. We might think that
His prayer was denied, because the "cup" was not permitted
to pass Him by; but we must remember that in these few words there
are two separate, and distinct prayers. "Nevertheless not what
I will, but what Thou wilt," or as Luke records it, "Not
My will, but Thine be done," is often considered as only a
statement of resignation to the will of the Father, in the event He
does not see fit to do what has been requested. But there is far
more than this involved here. Jesus, even before coming into the
world, well knew what was the Father's will. In John 6: 38-40 Jesus
tells us exactly what the Father's will is. He is praying that that
will be done just as established before the world began. So the
prayer might be considered in this manner: first, as He says,
"Take away this cup from Me," it is the prayer of the man,
Jesus. The flesh does indeed cringe from the suffering that will be
involved. "Nevertheless not what I will, but what Thou
wilt," is the prayer of the Son of God, actually, saying,
"Father, let Us finish the work according to Your will."
He prayed that, the great work of salvation, for which He had come
into the world, might be finished according to the divine covenant.
At His first return to Peter, James, and John, He mildly rebuked
them for not staying awake to watch. The second time, none of the
writers make it absolutely clear whether or not He said anything to
them, but the third time, He told them to sleep on, and take their
rest, for the time of watching was over, the time was at hand. Then,
because Judas and the band of guards and rabble sent by the chief
priests, scribes, and elders, were approaching, He said, "Rise
up, let us go. Lo, he that betrayeth Me is at hand." He was not
calling upon them to get up and flee from those approaching, but to
get up to be ready to go with them. He knew exactly for what they
had come, and He was ready.
(Verses
43 through 45) "And immediately, while He yet spake, cometh
Judas, one of the twelve, and with him a great multitude with swords
and staves, from the chief priests and the scribes and the elders.
And He that betrayed Him had given them a token, saying, Whomsoever
I shall kiss, that same is He; take Him, and lead Him away safely.
And as soon as he was come, he goeth straightway to Him, and saith,
Master, master; and kissed Him."
In
his account, Mark leaves out many things that are recorded by other
of the gospel writers. In connection with this incident, he does not
tell us when Judas left Jesus and the eleven to go and bring the
crowd to arrest Jesus. Verses 10 and 11 tell of his first going to
the chief priests and scribes, but this was only the preliminary
conference with them. He was present at the last supper. John,
however, tells of his leaving before Jesus and the others came out
of the house: at that time Jesus said to him, "That thou doest,
do quickly." Here he returned with the mob, having already told
them that he would identify Jesus to them by kissing Him. This he
did immediately upon his arrival, at the same time hailing Him,
"Master, master." The Greek word here is
"rabbi," which was formal manner of greeting, with no
indication of any feeling of friendship or closeness in it. It
literally and properly means, "my great one," or "my
honorable sir."
Here
begins the account of the arrest of Jesus, and it continues through
a part of the examination of Jesus before the high priest and his
council of chief priests, scribes, and elders. It also tells of
Peter's denial of Jesus, and of his repentance. We shall not quote
the entire account, but try to comment on the substance of it, only
quoting where it seems needful. One should study the remainder of
this chapter together with Matthew 26:50-75, Luke 22:48-62, and John
18:12-27. All these
accounts complement each other. Some things are told by one that are
omitted by another.
Immediately
after Judas kissed Him, the mob arrested Jesus, and He said to them,
"Are ye come out as against a thief, with swords and staves to
take Me? I was daily with you in the temple teaching, and ye took Me
not: but the scriptures must be fulfilled." At this all His
disciples ran away and left Him. Here we have the fulfilling of two
prophecies, "He was numbered among the transgressors" and
"I will smite the Shepherd, and the sheep shall be
scattered." The first of these only began to be fulfilled at
this point, and continued until He was crucified between two
thieves. Here a man is introduced whose name is not given, and so
far as we can determine, is never again mentioned. Verses 51 and 52
give his description thus: "And there followed Him a certain
young man, having a linen cloth cast about his naked body; and the
young men laid hold on him: and he left the linen cloth, and fled
from them naked." John tells us that it was Simon Peter who cut
off the ear of the servant of the high priest, and that that
servant's name was Malchus. The mob took Jesus to the high priest,
who had already assembled the council of the chief priests, scribes,
and elders. The purpose of this council was not to determine whether
or not Jesus was guilty of any unlawful act or teaching, but to
find, or make, some excuse for condemning Him to death; and to this
end they sought witnesses, but found none. They had plenty of false
witnesses, but their testimonies did not agree. Even their two star
witnesses could not agree. While all these witnesses were telling
conflicting stories, Jesus remained perfectly silent, making neither
answer nor comment. Finally the high priest took the floor, and
asked Jesus, "Answerest Thou nothing? what is it which these
witness against Thee?" Still Jesus made no answer. So the high
priest asked Him, "Art Thou the Christ, the Son of the
Blessed?" To this question Jesus did reply, "I am, and ye
shall see the son of man sitting on the right hand of power, and
coming in the clouds of heaven." It is really amazing how
people develop ideas to suit themselves about scriptural subjects
without paying any attention to what the scriptures say about them.
This is, in itself, an insignificant point, but it illustrates the
trend. Almost everyone who ever says anything about the second
coming of our Lord, if he mentions anything about the day itself,
will call it "a cloudless day." But here, and everywhere
else in scripture that it is mentioned, we find that He will come
"in the clouds of heaven," or "with clouds and great
glory," or some other expression involving clouds. He declared
to these members of this council that they shall see Him thus; but
He did not say that they would rejoice in that sight. Instead they
will be among that number, of whom it is said in another place,
"And all the tribes of the earth shall mourn." When he
heard this answer, the high priest tore his garment in a
hypocritical gesture of outrage at what he called blasphemy. He
said, "Ye have heard His blasphemy: what think ye?" Then
they all did what they had from the beginning intended to do; they
declared Him guilty, and worthy of death. This was the signal for
the abuse of Jesus to begin, and it continued intermittently until
He was dead. Some of them began to spit upon Him. They blindfolded
Him, and began to beat Him, and say, "Prophesy, and tell us who
it is that smote Thee." Even the servants hit Him with the
palms of their hands.
In
the meanwhile Peter had followed Jesus to the high priest’s
palace, not close enough to be identified as one of His followers,
but at a distance. He found a place where he could sit with the
servants, watch the procedure, and be close enough to the fire to
stay warm. One of the high priest's maids came by, and seeing him
said, "And thou also wast with Jesus of Nazareth." Peter
immediately denied it, and said, "I know not, neither
understand I what thou sayest." After answering her, he walked
out into the porch. At this point the cock crowed, but apparently it
had no effect upon Peter: for another maid saw him, and said to
those who stood by, "This is one of them," and again he
denied. A little later some of those nearby said to him,
"Surely thou art one of them: for thou art a Galilaean, and thy
speech agreeth thereto." This really disturbed Peter, and he
began to curse and swear, and he said, "I know not this man of
whom ye speak." He had done exactly what Jesus told him he
would, and Mark closes the chapter with, "And the second time
the cock crew. And Peter called to mind the word that Jesus said
unto him, Before the cock crow twice, thou shalt deny Me thrice. And
when he thought thereon he wept."
(Verses
1 through 5) "And straightway in the morning the chief priests
held a consultation with the elders and scribes and the whole
council, and bound Jesus, and carried Him away, and delivered Him to
Pilate. And Pilate asked Him, Art Thou the King of the Jews? And He
answering said unto him, Thou sayest it. And the chief priests
accused Him of many things: but He answered nothing. And Pilate
asked Him again, saying, Answerest Thou nothing? Behold how many
things they witness against Thee. But Jesus yet answered nothing; so
that Pilate marveled."
Pilate
was the Roman governor of the province, and
Rome
had taken away from the Jews the authority to execute the death
sentence. Therefore they had to go to Pilate and persuade him to do
their dirty work for them. So they lost no time setting forth to do
this. So as soon as possible in the morning they bound Jesus, and
carried Him to Pilate's judgment hall, where they accused Jesus of
many things, with evidence of none. It astonished Pilate that Jesus
would answer neither the accusations of the Jews, nor any question
from him, except when he asked Him, "Art Thou the King of the
Jews?" The answer Jesus gave him was very short, and to the
point, "Thou sayest it." The meaning of this expression is
exactly the same as one in common use today, "You've said
it."
(Verses
6 through 14) "Now at that feast he released unto them one
prisoner, whomsoever they desired. And there was one named Barabbas,
which lay bound with them that had made insurrection with him, who
had committed murder in the insurrection. And the multitude crying
aloud began to desire him to do as he had ever done unto them. But
Pilate answered them saying, Will ye that I release unto you the
King of the Jews? For he knew that the chief priests had delivered
Him for envy. But the chief priests moved the people, that he should
rather release Barabbas unto them. And Pilate answered and said
again unto them, What will ye then that I shall do unto Him Whom ye
call the King of the Jews? And they cried out again, Crucify Him.
Then Pilate said unto them, Why, what evil hath He done? And they
cried out the more exceedingly, Crucify Him."
We
do not know whether the custom of releasing a prisoner to the Jews
at Passover was one instituted by Pilate, or of even longer
standing, but it had been in force long enough that the Jews
considered it one of their rights. So the people began to demand
this on the present occasion. So, as we see from this account,
Pilate made a feeble effort to release Jesus; but the Jews, incited
by the chief priests, were so insistent that he release Barabbas,
and crucify Jesus, that he gave way to their demands.
(Verses
15 through 19) "And so Pilate, willing to content the people,
released Barabbas unto them, and delivered Jesus, when he had
scourged Him, to be crucified. And the soldiers led Him away into
the hall called Praetorium; and they called together the whole band.
And they clothed Him in purple, and platted a crown of thorns, and
put it about His head, and began to salute Him, Hail, King of the
Jews! And they smote Him on the head with a reed, and did spit upon
Him, and bowing their knees worshipped Him. And when they had mocked
Him, they took off the purple from Him, and put His own clothes on
Him, and led Him out to crucify Him. And they compel one Simon a
Cyrenian, who passed by, coming out of the country, the father of
Alexander and Rufus, to bear His cross."
Luke
tells us that some time between the first presentation of Jesus to
Pilate and the time of His being sentenced, Pilate sent Him to Herod
who was also at
Jerusalem
for the feast. Luke 23:11 says, "And Herod with his men of war
set Him at naught, and mocked Him, and arrayed Him in a gorgeous
robe, and sent Him again to Pilate." He does not describe their
mockery and abuse of Jesus, but we can be certain, from the very
nature of Herod Agrippa, that it was no more gentle than that of
Pilate's soldiers. So we look back to the beginning of abuse in the
palace of the high priest. How long this continued, we are not told,
but it probably lasted until the Jews carried Jesus to Pilate. Then
when Pilate sent Him to Herod it continued, and finally, after
sentencing Him to be crucified, Pilate turned Him over to his
soldiers to abuse as they pleased before crucifying Him. Also John
tells us that Pilate scourged Him even before condemning. So if this
does not constitute a discrepancy with the other writers, Pilate
scourged Him twice. With all of this, it is no wonder Isaiah said,
"As many were astonied at Thee; His visage was so marred more
than any man, and His form more than the sons of men." John
says, "And He bearing His cross went forth," but all the
other three say that the soldiers compelled Simon the Cyrenian to
carry His cross. Since the Roman custom was that the condemned bear
his own cross, we are left with only one conclusion. Jesus was so
physically weakened by the scourgings and beatings He had received,
that as He started with His cross, He fell under the weight of it
and another had to be found to carry it. The soldiers caught the
first stranger they saw, who was Simon the Cyrenian.
(Verses
22 through 28) "And they bring Him unto the place
Golgotha
, which is, being interpreted, The place of a skull. And there they
gave Him to drink wine mingled with myrrh; but He received it not.
And when they had crucified Him, they parted His garments, casting
lots upon them, what every man should take. And it was the third
hour, and they crucified Him. And the superscription of His
accusation was written over, THE KING OF THE JEWS. And with Him they
crucify two thieves; the one on His right hand, and the other on His
left. And the scripture was fulfilled, which saith, And He was
numbered with the transgressors."
Mark
says, "It was the third hour, and they crucified Him," but
John says that it was about the sixth hour when Pilate presented
Jesus to the people, and said, "Behold your King." When we
consider all that was done that morning, it seems probable that it
must have been almost "the sixth hour," that is, noon,
when this was done. This makes a slight discrepancy, unless the
matter is as some commentators have explained it. Their explanation
is, that Mark is using a common Jewish manner of speaking, based
upon their practice of dividing the twelve hours of the day into
four segments of three hours each, and speaking of things which took
place in a segment as if it were done in the first hour of the
segment. Thus "the first hour" might refer to any time
from six o'clock A M until nine o'clock, and any time from nine
o'clock until twelve noon would be referred to as "the third
hour." This may indeed be proper. But we are not able to prove
it. Another thing to notice is the manner in which Mark says this.
He does not say, "They crucified Jesus at the third hour,"
but "It was the third hour, and they crucified Him."
"The third hour" might be concerned with those things
leading up to the crucifixion, and "and they crucified
Him" may simply mean that after all these things were done,
they followed them with the crucifixion, but not necessarily at that
immediate time. At any rate, all agree He was crucified between two
thieves. The soldiers parted His clothes among themselves casting
lots for His cloak, which was woven in one piece. And the title
placed over Him proclaimed Him THE KING OF THE JEWS, although there
is some variation of wording among the accounts. So He was numbered
with the transgressors, as was prophesied of Him.
(Verses
29 through 32) "And they that passed by railed on Him, wagging
their heads, and saying, Ah, Thou that destroyest the temple, and
buildest it in three days, save Thyself, and come down from the
cross. Likewise also the chief priests mocking said among themselves
with the scribes, He saved others; Himself He cannot save. Let the
Christ the King of Israel descend now from the cross, that we may
see, and believe. And they that were crucified with Him reviled
Him."
The
people, the chief priests, the scribes, and even those crucified
with Him, had no compassion for Him, but as He hung there dying,
they cast insults at Him and mocked Him. Luke does tell us that one
of the thieves did repent, rebuke his partner, and call upon Jesus
to remember him when He came into His kingdom. this seems to have
been the only note of sympathy in the whole crowd.
(Verses
33 through 38) "And when the sixth hour was come, there was
darkness over the whole land until the ninth hour. And at the ninth
hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama
sabacthani? which is, being interpreted, My God, My God, why hast
Thou forsaken Me?. And some of them that stood by, when they heard
it, said, Behold, He calleth for Elias. And one ran and filled a
sponge full of vinegar, and put it on a reed, and gave Him to drink,
saying, Let alone, let us see whether Elias will come to take Him
down. And Jesus cried with a loud voice, and gave up the ghost. And
the veil of the temple was rent in twain from the top to the
bottom."
Matthew,
Mark, and Luke say that there was darkness over the whole land from
about the sixth hour until the ninth hour, but John says nothing at
all about the darkness. At the ninth hour Jesus called out to the
Father, "My God, My God, why hast Thou forsaken Me? Then after
another prophecy was fulfilled, (Psalms 69:21) "And in My
thirst they gave Me vinegar to drink," Jesus cried out again,
and died. At this point there was a great earthquake, and the veil
of the temple was rent from top to bottom. The best way to get a
complete mental picture of the details of this event is to compare
all four accounts of it at the same time.
(Verses
39 through 41) "And when the centurion, which stood over
against Him saw that He so cried out, and gave up the ghost, he
said, Truly this man was the Son of God. There were also women
looking on afar off: among whom were Mary Magdalene, and Mary the
mother of James the less and of Joses, and Salome; (who also, when
He was in Galilee, followed Him, and ministered unto Him;) and many
other women which came up with Him unto
Jerusalem
."
The
centurion ("captain of a hundred") was the Roman officer
who had charge of the execution squad. In order to rise to that
position in the Roman army, he, no doubt, had seen many scenes of
horror, both on the battlefield and elsewhere; and this likely was
not his first crucifixion. Moreover there is no evidence that he was
a follower, or that he had ever met Jesus before the present scene.
Nevertheless he was so moved by what he saw that he spontaneously
declared, "Truly, this man was the Son of God." Such a
confession wrung from a pagan soldier such as he, seems to be as
strong testimony as one could find among men. There were women who
had followed Him from Galilee to
Jerusalem
. Among them were Mary Magdalene, Salome, and Mary the mother of
James the less and Joses. James the less, so called because he was
shorter in stature than James the brother of John, was the brother
not only of Joses, but also of Jesus, therefore this Mary was also
the mother of Jesus. These were standing at a distance away to
observe all that took place.
(Verses
42 through 45) "And now when the even was come, because it was
the preparation, that is, the day before the Sabbath, Joseph of
Arimathaea, an honorable counselor, which also waited for the
kingdom of God, came and craved the body of Jesus. And Pilate
marveled if He were already dead: and calling unto him the
centurion, he asked him whether He had been any while dead. And when
he knew it of the centurion, he gave the body to Joseph."
John
tells us that the Jews were very insistent that the bodies of those
crucified not be left hanging on the cross, because the next day was
not only the Sabbath, but since it was during the Passover season,
it was a "high day." So at evening Joseph of Arimathaea, a
wealthy man, and a member of the council, but also a disciple of
Jesus, though secretly for fear of the Jews, came to Pilate to claim
the body of Jesus. John also tells us that Nicodemus came with him.
Pilate wondering whether or not Jesus was already dead, inquired of
the centurion who assured him that He was, whereupon he gave the
body to Joseph.
(Verses
46 and 47) "And he bought fine linen, and took Him down, and
wrapped Him in the linen, and laid Him in a sepulchre which was hewn
out of a rock, and rolled a stone unto the door of the sepulchre.
And Mary Magdalene and Mary the mother of Joses beheld where He was
laid."
To
supplement this we again refer to John, who tells us that Nicodemus
not only helped Joseph, but He also brought about a hundred-pound
mixture of myrrh and aloes, which they wound with the body in the
fine linen. Also Matthew says that the tomb was Joseph's own, which
he had hewn out in the rock. It was cut into the side of a hill, and
they rolled a huge stone to the mouth of the cave as a door. It is
remarkable that Mark never says, "Mary the mother of
Jesus," when speaking of her. He said, "Mary the mother of
James the less and Joses," and here he says, "Mary the
mother of Joses." So Mary Magdalene and Mary the mother of
Jesus paid close attention to where He was laid.
Chapter
16
(Verses
1 through 8) "And when the Sabbath was past, Mary Magdalene,
and Mary the mother of James, and Salome, had bought sweet spices
that they might come and anoint Him. And very early in the morning
the first day of the week, they came unto the sepulchre at the
rising of the sun. And they said among themselves, Who shall roll us
away the stone from the door of the sepulchre? And when they looked,
they saw that the stone was rolled away: for it was very great. And
entering into the sepulchre, they saw a young man sitting on the
right side, clothed with a long white garment; and they were
affrighted. And He said unto them, Be not affrighted: ye seek Jesus
of Nazareth, Which was crucified: He is risen; He is not here:
behold the place where they laid Him. But go your way, tell His
disciples and Peter that He goeth before you into
Galilee
: there shall ye see Him as He said unto you. And they went out
quickly, and fled from the sepulchre; for they trembled, and were
amazed: neither said they any thing to any man; for they were
afraid."
Again
Mark refers to the mother of Jesus as "Mary the mother of
James," which, of course, she was. One has to wonder if this is
not the Holy Ghost's way of refuting the argument put up by some,
that Mary, the mother of Jesus remained a virgin all her life. Some
claim that at the time of his marriage to Mary Joseph was a widower
with a family by his first wife, and that this accounts for the
people's saying that Jesus' brethren were James, and Joses, and
Simon, and Judas, who according to these gainsayers, were the
children of Joseph's first wife, and not of Mary. However Matthew
27:56 says, "among which was Mary Magdalene, and Mary the
mother of James and Joses." The present text and the latter
part of the preceding chapter bear witness to the same thing. Luke
says that the women who came bringing the spices were the two Marys
and Joanna, but Mark says they were the two Marys and Salome. We
cannot be sure whether, as was often the case with men,
"Salome" and "Joanna" are two names by which one
woman was known, or two different women, both of whom may have been
in the group, though one writer omits one, and the other writer
omits the other. Be that as it may, they came to complete the
embalming process for Jesus' body. As they approached the tomb, they
were discussing whom they might get to roll away the stone from its
door; but upon arrival, they found the stone already rolled away,
and Jesus gone. One would think that this is probably where some get
their idea for a "sunrise service" to commemorate the
resurrection, since Mark says that they came to the tomb "at
the rising of the sun." However Matthew says that it was
"as it began to dawn," and John says, "When it was
yet dark." Nevertheless, whatever time we may choose of those
mentioned, one thing stands out very clearly, IT WAS TOO LATE. In
every case, they found the tomb open, and, so far as the body of
Jesus was concerned, the tomb was empty. When they entered the tomb,
they saw a young man in dazzling white garments, who told them that
Jesus was no longer there, but had arisen. Then the messenger
instructed them to take a message to the disciples, that Jesus was
going before them into
Galilee
, and would meet them there, as He had instructed them before His
crucifixion. They left the tomb, but were so frightened that they
told no one any thing about the experience.
(Verses
9 through 13) "Now when Jesus was risen early the first day of
the week, He appeared first to Mary Magdalene, out of whom He had
cast seven devils. And she went and told them that had been with
Him, as they mourned and wept. And they, when they had heard that He
was alive, and had been seen of her, believed not. After that He
appeared in another form unto two of them, as they walked, and went
into the country. And they went and told it to the residue: neither
believed they them."
Mark
seems to be referring to the incident John recorded in John 20:1-18.
According to him, Mary Magdalene went first to the sepulchre alone,
and finding it empty, she ran and told Peter. Then he and John went
to the tomb, and not finding Jesus' body, soon turned away and left;
but Mary remained there weeping, and Jesus appeared to her. However,
just as Mark says here, when she told the other disciples, they did
not believe her.
Mark
says that after this Jesus appeared to two of the disciples who were
walking in the country. This must be the incident recorded in Luke
24:13-32. When they reported this to the others, their story was not
believed. However Luke does tell that even as they gave this report
to the others, Jesus Himself appeared to all who were present; but
even they were all afraid, thinking that they were seeing a spirit.
(Verses
14 through 18) "Afterward He appeared unto the eleven as they
sat at meat, and upbraided them with their hardness of heart,
because they believed not them which had seen Him after he was
risen. And He said unto them, Go ye into all the world, and preach
the gospel to every creature. He that believeth and is baptized
shall be saved; but he that believeth not shall be damned. And these
signs shall follow them that believe; in My name shall they cast out
devils: they shall speak with new tongues; they shall take up
serpents; and if they drink any deadly thing, it shall not hurt
them; they shall lay hands on the sick, and they shall
recover."
Verse
14 seems clear enough to need no explanation, but for some reason
there has long been much argument about the remainder of this text.
Verse 15 says, "Go ye into all the world, and preach the gospel
to every creature." The phrase translated "every
creature" literally means "every created thing," but
its obvious meaning in the context in which it is used is
"people of every race, nation, and condition in the world, and
does not include animals, plants, rocks, etc., although in its
literal application it would include all such, as well as everything
else in the world, for all were created. The command, “Go into all
the world,” certainly does not mean that each of the apostles, as
well as other ministers who might be sent later, should start out
trying to cover the entire world, nor even that he should go
anywhere he might decide that he wanted to go. Acts 16:6-10 shows
clearly that it is not up to a minister to decide where he shall go,
and neither is it up to some man, or group of men to decide such.
The Holy Ghost alone can send a man to preach the gospel. Paul was
forbidden of the Holy Ghost to preach the gospel in
Asia
. Then he wanted to go to
Bithynia
, "but the Spirit suffered him not." After that he was
given a vision of a man of
Macedonia
, who called him to come over, and help them. The only thing this
command, "Go ye into all the world," does is to lift the
restrictions placed upon them by our Lord, when He first sent them
out to preach. In Matthew 10:5-6, Jesus commanded them, "Go not
into the way of the Gentiles, and into any city of the Samaritans
enter ye not. But go rather to the lost sheep of the house of
Israel
," and this is the first time that restriction was ever lifted.
So He was simply telling them that, now it is permissible to go to
the Gentiles also. Of course, as we follow the record in The Acts Of
The Apostles, we find that it was some time before they did go to
the Gentiles. And even then most of the apostles remained at
Jerusalem, except for short excursions, such as when the Holy Ghost
sent Peter to preach to Cornelius, and when he visited Antioch.
"He
that believeth and is baptized shall be saved; but he that believeth
not shall be damned." Before discussing the meaning of this
statement, let us take a brief look at those to whom it was
addressed. They were His disciples, whom, even now He was commanding
to go forth, and preach His word. In II Corinthians 5:20, Paul says,
"Now then we are ambassadors for Christ, as though God did
beseech you by us: we pray you in Christ's stead, be ye reconciled
to God." All nations maintain embassies and ambassadors in
other nations, to represent to that nation their own government, and
to look after the welfare of their citizens who are in that country.
Since the
kingdom
of
God
is a true monarchy, its ambassadors are the representatives of their
King, the Christ of God. They are in this world, a kingdom foreign
to the
kingdom
of
God
; and their duties as ambassadors are to represent their King, and
look after the welfare of the citizens of their King's country. To
fulfill their functions, they must be able to identify their
charges. In worldly kingdoms, or nations, ambassadors can identify
their citizens by their passports. Jesus here tells His ambassadors
what is the passport of a citizen of His kingdom, faith. Just as a
passport does not make a person a citizen of a country, but is
issued to him because he is a citizen; faith does not make a person
a citizen of the
kingdom
of
God
, but because one is a citizen of the kingdom, the King issues him a
passport. And he can be identified thereby, while in this foreign
kingdom, the world. When Jesus said, "He that believeth and is
baptized shall be saved," He was considering all the
persecutions and suffering Christians would have to bear. So one
with sufficient faith to submit to baptism in His name must be
judged as having his passport with him: he could be identified. On
the other hand, those who do not believe, do not have the passport.
Unless God sees fit to issue it to them at a later time, they will
never be citizens of the heavenly kingdom. At the present time they
have no evidence of salvation. Some might ask, "What about one
who believes, but is not baptized?" Such an one cannot be fully
identified by the ambassador, but is known only to the King Himself.
It is not our function to pass judgment, good or bad on anyone, but
simply follow the rules given by the King for identifying His
subjects. This whole matter was declared so that the apostles, and
other ministers might have some means of identifying their charges,
not to set them nor us up as judges. We can only know a tree by its
fruit.
So
far as the signs that "shall follow them that believe" are
concerned, the first thing we should notice is, that He did not say
that each of them would do all of these signs. The Holy Ghost is
still in command. Paul told the Corinthian church that the Holy
Ghost distributes these powers as He will. Some were given the power
to cast out devils; some, the power to cure all manner of illnesses;
some, power to raise the dead; some, the gift of tongues; others,
the gift of prophecy; and on and on. Verse 18 is not said to
encourage people to foolishly pick up poisonous serpents, and handle
them. To do so is to tempt God, and He has commanded us not to do
so. Paul accidentally picked up a serpent, but God used that for His
own glory. Paul did not go around hunting that serpent, just to show
out. Neither is the reference to deadly poisons made to lead us into
tempting God with such as that.
(Verses
19 and 20) "So then after the Lord had spoken to them, He was
received up into heaven, and sat on the right hand of God. And they
went forth, and preached every where, the Lord working with them,
and confirming the word with signs following."
As
he has often done in other parts of his record, Mark, by one
expression, "So then after the Lord had spoken to them,"
skips forward for about forty days, as we find out from the first
chapter of The Acts Of the Apostles. Then Jesus ascended back to
heaven. The disciples went forth preaching only after Pentecost,
which was about fifty days after His crucifixion. Then they began to
go forth, but not into all the world: this was reserved for the
Apostle Paul to begin, although Peter did preach the first discourse
to the Gentiles at the home of the centurion, Cornelius.
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