The essential point in the application is not any seeming rapidity of growth ; rather it is the strik- ing contrast between the initial insignificance and the amply beneficent result. Jesus, the spokesman of the coming Kingdom, was derided in His teach- ing, persecuted in His Person, doomed to violence and degradation ; but He felt, and knew, and here affirms that the cause was supremely gi'eat, and that its greatness should be manifested to the world.
The remaining passages (Mt 17^ and Lk 17") describe the wonder-working power of faith, which, within its own spiiere, produces miraculous results (cf. art. Faith in vol. i. p. 569).
George Murray.
MYRRH (o-Mi^pi'a, Mt 2", Jn W%—K gum-resin, the exudation of a shrub [Balsa modcndr on myrrha) and some other allied species of shrubs growing in tiie dry rejjions of Arabia, in Somaliland, and in certain districts bordering on the Red Sea. The myrrh shi-ubs are of a low stature, iinattractive, rigid, spiny, witii scanty foliage and minute flowers and small oval berries. Myrrh exudes from the bark, or is obtained by incisions made in the bark, and appears in resinous, yellow drops, which gradually thicken and become harder. The smell is balsamic, and the taste bitter and slightly pun- gent. Myrrh has been knoAXTi to mankind from the remotest times, and M'as among the most pre- cious articles of ancient commerce. It is used in medicine as a tonic and stimulant, and was much
employed by tiie ancient Egyptians in eiubalming. It is collected in great quantities to-day by tlie Somali tribes and sold to traders. Theie has been considerable controversy as to the real nature of the ancient myrrh, and particularly as to the regions from which it came ; but the cr/jLupva of NT appears, on the whole, to have been the substance described above.
Myrrh was one of the gifts brought by the Magi to the Infant Christ (Mt 2"), and it was used, along with aloes, by Nicodemus to anoint the body of Christ before bui^ial (Jn liJ'^"). All the ancient com- mentators affirm that each of the three gifts — gold, frankincense, and myrrh — offered by the Magi is replete with spiritual significance. Thus it was widely accepted in early times that the myrrh was emblematic of the death of Christ, inasmuch as myrrh was used for embalming. It was ' ottered to Christ as to one who is about to die for all ' (Aug. ad loc. ). Others regarded it as setting forth His true human nature, and therefore as teaching the morti- fication of the flesh by abstinence. The well-known ancient hymn, part of which refers to this, says :
' Gold, a monarch to declare ; Frankincense, that God is there ; Myrrh, to tell the heavier tale Of His tonih) and funeral.'
Though we may admit that in the gifts presented there Avas an unconscious fulfilment of prophecy (Is 60"), no symbolism of the nature referred to can liave been designed by the Magi. So far as tlieir intention was concerned, they simply offered to the neAV-bom King, whom they came to worship, the choicest and most precious products of their country, and thus expressed their homage.
In Mk 15-^ we are told that there was offered to Christ, probably just before He was nailed to the cross, itrixvpvicrfxivov olvov, ' wine mingled with myrrh.' It was offered, of course, as an anodyne ; but as myrrh was often infused into Avine to give it a more agreeable flavour and fragrance, it has T)een held by some that oSIt.'s expression olvov fiera x°^V^f ' wine mingled Avith gall, is the more correct, because the mingling of gall Avith Avine to render it anaesthetic Avas a Avell-knoAvn practice. It is, hoAv- ever, possible that the gall of Mt. Avas the same as the myrrh of Mk., the corresponding HebreAv Avords Ijeing from the same root, and both signifying ' bitter.' The mingling of myrrh Avith the wine Avould certainly render it more potent as an ano- dyne, and Ave must therefore accept the Avord given by Mk. as conveying the purpose for Avhich the draught Avas ottered. Such a draught, called by the Romans sopor, Avas regularly ottered to criminals just before their crucifixion. It Avas provided by an association of Avealthy Avomen in Jerusalem, Avho prepared it for the purpose. But, having tasted it and ascertained its object. He Avould not drink. This action is in contrast witli Avhat He did at a later period of the day ; for Avhen, in response to His cry ' I thirst,' one of the soldiers soaked a sponge in ' Adnegar ' and, holding it up to Him on a reed, gaA'e Him to drink, He received it. This Avas not to soothe His agony, but only to moisten His parched tongue and lips, perhaiis that He might be able to utter ' Avith a loud voice ' His triumphant TerfXeo-rai, perhaps also to sanction and sanctify the friendly office Avhich is often the only one that can be rendered to the dying, and possibly in fulfilment of the prophecy of thirst (Jn 19'^, ci. Ps 69"'^'). HoAvever this may be. His purpose in refusing the draught ottered as an anodyne is clear. He Avould 'look death in the face,' and meet the King of Terrors in full pos.session of all His facul- ties. He Avas dying of His OAvn accord, fulfilling His AA'ords, 'No man taketh my life from me' (Jn 10^^). His death Avas an act of voluntaiy self- suiTender, and He Avould ' taste death for every