Ver. 30.—This verse informs us that our Lord and his disciples now left the neigh- bourhood of Caesarea Philippi. Their route would be across the Jordan above the Sea of Galilee, and so by the usual track through Galilee down to Capernaum. Our Lord now wished for privacy, that he might further instruct his disciples with regard to his sufferings and death.
Ver. 31—For he taught his disciples ee yap Teds ualnrds abrod); literally,
or he was teaching (imperfect) his disciples, The Son of man is delivered (wapad{Sorat). The whole is present to his mind, as though it were now taking place. And they shall kill him (awoxrevovow). This is a stronger form of xrefyw. And when he is killed, after three days he shall rise again (avaor4- cera); literally, he shall rise wp. Our Lord repeats this prediction, in order. that, when these events actually took place, his dis- ciples might not be alarmed or offended, or abandon their faith in him, as though he could not be the Messiah becauge he under- went so terrible a death. It will be remem- bered that, notwithstanding these repeatea warnings from their Lord, when these events actually took place, “they all forsook him and fled.” It was therefore necessary that this coming event of his erucifixion should be repeatedly impressed upon them, that they might thus be assured that he was willing to undergo this bitter death; that he was not going to his oross by constraint, but as a willing Sacrifice, that he might de the will of his Father, and so redeem man-
on. x. 1—50.} THE GOSPEL ACCORDING TO ST. MARK. t oe ee ee eee ee ee
kind. Therefore he repeated all this in Galilee, when he returned from his trans- figuration, and after he had cast out the
evil spirit from the epileptic child, and so had gained to himself great renown. He mould thus restrain the excited feelings of his disciples, and impress upon them the reasons for his journey to Jerusalem, and prepare tliem for the dread realities whieh were awaiting him there.
_ Ver. 32.—But they understood not the say- ing, and were afraid (¢pofovvyro) to ask him. St. Matthew (xvii. 23) says, “ They were ex- ceeding sorry.” They saw that something very dreadful was about to happen. Their Master’s words and louks showed them this. But it wasa mystery tothem. All his worde staggered them, but especially those which spoke of his rising again. They did not understand whether it was an entrance into a higher state or a restoration to a common life. They did not understand why he was to die, and how these words of his about his death could agree with those in which he had told them that his kingdom was at hand. Perhaps, on the whole, they inclined to the view most pleasing to them, that Obrist would not die; for this was what they wished and most desired. And so they tried to persuade themselves that his words respecting his sufferings and death had some other hidden meaning; and were to be understood in a figurative sense and not a
literal. But anyhow, they dreaded toask him.
Vers. 33, 34.—They have now reached Capernaum. And when he was in the house —the house, that is, which he frequented when staying in Capernaum—he asked them, What were ye reasoning in the way? The words “among yourselves,” of the Autho- rized Version, are not found in the best authorities. St. Matthew (xviii. 1) does not record this question of our Lord, which brings to light the fact that they had been disputing by the way which of them should be the greatest. The Greek 18 (ris uel(wy) who was greater, that is, than the rest. It has been well noticed that this passage, given in substance in all the synoptic Gospels, is a striking evidence of the truth- fulness and impartiality of the disciples. This dispute of theire might easily have been suppressed as scarcely creditable to them. But in wnting the Gospels the evan- gelists thought more of what exalted the Saviour than what abased themselves. This dispute of the disciples shows how thoroughly they realized the nearness of his kingdom, and at the same time how much they had yet to learn as to the qualifications necessary for admission to it. [t is not unlikely thas the preference given by our Lord to Peter, James, and John may have given ocousion for this contention.
Ver. 35 —And he sat down, and cakea the twelve. He sai down, with the authority of the great Teacher, to inculcate solemnly a fundamental principle of the Christian life. If any man would be first, he shall be last of all, and minister of all. These words are capable of two interpretations. They might be regarded as analogous to our Lord’s words elsewhere, “ He that exalteth himself shall be abased;” as though they indicated the penalty which attaches to un- worthy ambition. But it is surely far more natural to regard them as pointing out the way to real greatness, namely, by humble service for Ohrist’s sake,
Ver. 36.—And he took a little child (waidfov), and set him in the midst of them. St. Mark adds, what is not recorded by the other synoptists, that he took him in his arms, And taking him in his arms (évay«a- Awduevos); literally, folding him in hés arms; embracing him. It is probable that the house where he was was the house of Simon Peter ; and it is possible that this little child might have been Simon’s. A tradition: not earlier than the ninth century says that this child was Ignatius.
Ver. 837. Whosoever shall receive one of such little children in my name, receiveth me. Whosoever shall “receive;” thut is, show him offices of kindness and charity. One of such little children; that is, such in simplicity, in innocence and humility, such as this little child is in age and stature. Ig my Name, that is, with special regard to my Name. He thus seems to link all that is good and beautiful with his Name; as all that is really good and excellent in man is a reflection of his goodness. St. Luke (ix. 48) suys, ‘ Whosoever shall receive this little child in my Name receiveth me.” Ouy Lord, therefore, speaks first, literally of a little child, and secondly, in a mystical sense, of those who are like little children; making that little child in his arms the figure and type of all those who are like little children. The sense, therefore, of his words is this: ‘‘ Humility, which is the foundation and the measure of spiritual perfection, so pleases me that I delight in little children. And all who would be my disciples must become as little children, and so will they deserve to be received by all; for men will think that they receive me in them, because they receive them for my sake.”