Ver. 388.—This verse, according to the best authorities, should begin simply, John said unto him—aslthough in St, Luke (ix, 49) they stand, “And John answered and said’”’—Master, we saw one casting out devils in thy name: and we forbade him, because he followed not us. The casting out of evil spirits was one of the foremost.
8 THE GOSPEL ACCORDING TO ST. MARK,
signs of apostleship; and what surprised St. John was that one who followed not Christ gbould have been able to work this miracle —a miracle in which, it will be remem- bered, the disciples had recently failed. It thus appears that our Lord’s teaching had been so influential, that some, not reckoned amongst his disciples, had shown this proof of a strong and overpowering faith. We know that there were those in our Saviour’s time, of Jewish race, who cast out devils (Matt. xii. 27). And Justin Martyr, in bia ‘Dialogue with Trypho the Jew,’ states that while exorcism, as practised by the Jews, often failed when it was attempted to be exercised “by the God of Abraham, Isaac, and Jacob,” was eminently successful when administered “by the name of the Son of God, who was born of s virgin and crucified under Pontius Pilate” (c. 85). That spirit hes power over spirit in many mysterious ways is one of those truths which science has not yet been able to explain (see Dr. Morison on St. Mark, én loe.). To return, however, to the instance here alluded to by St. John, it should be observed that they who acted thus had faith in Christ; and that by thus acting with him and for him, though not amongst his recognized followers, they contributed towards his honour who, by means of these imperfect instruments, carried out the great purpose of his manifestation, namely, “ to destroy the worka of the devil.” Then further, the disciples forbade them not out of envy or hatred, but out of zeal for Christ, as though they were thus serving his cause and upholding his honour. But this was “e zeal, not according to knowledge.” They had forbidden them, without having first taken counsel of their Master.
Ver. 39.—But Jesus said, Forbid him not. It is as though our Lord said, “Do not forbid him; do not hinder him from a good work—a work which does honour to me and to my cause; because, although he does not actually follow me as you do, he is nevertheless engaged in the same cause; he is celebrating my Name by the casting out of evil spirits, Therefore he is not opposing my Name; on the contrary, he is pe lishing and recommending it.” Here
& warning against that exclusive spirit, which is eager for its own ends rather than for Chriat’s glory, and would limit the exercise of his gifts and graces to its own system or school, instead of inquiring whether those whom it condemns are not working in Christ’s name and for the pro- motion of his glory, although it may be allowable to think that in some instances they might find a more excellent way.
Ver. 40.—For he that is not against us is for us. In St. Matthew (xii, 30) we find pur Lord using a somewhat similar expres-
[ox. x. 1—50.
sion, only in an inverted order. He there says, “ He that is not with me is against me.” ‘The lesson which both these apo- thegms teach is the same, that there is no such thing as neutrality in reference to Christ and his cause. We must be either with him or against him. Dr. Morison on St. Mark in this place says, “When in applied morals we sit in judgment on our- selves, we should in ordinary circumstances apply the law obversely and stringently, ‘ he who is not with Christ is against him.’ But when we are sitting in judgment on-others, into whose hearts we cannot look directly, we should in ordinary circumstances apply the law reversely and generously, ‘ He that ig not against Obrist is with him.’”
Ver. 41.—In my name, because ye belong to Christ. The reading adopted in the Revised Version is, ¢» dvduati 37 yprrod éoré: literally, tn name, that ye are Christ's ; oF, because ys are Ohrist’s. The force of this observation seems to be this: “If he who gies you a cup of water to drink in my
ame, and out of regard for me, does well, and shall be rewarded of God, much more shall he be rewarded who casts out devils in my Name.” ‘The disciples are thus taught that it is contrary to the whole spirit of Christianity to disparage works of bene- ficence, or to suggest unworthy motives for them (see ‘Speaker's Oommentary,’ tn loo.).
Ver. 42.—This verse stands out ag the severe antithesis to what has gone before. Aa he who receives and encourages Christ’s little ones and thoee who are like little children and believe in him, receives him, and ao shall receive from him the glorious rewarda of Heaven; 80, on the contrary, whosoever shall offend one of these little ones that believe in Christ is guilty of deadly sin; and it were better for him if a great millstone (udAos évxds}—literally, @ millstone so large as to require to be turned by an ass—were hanged about his neck, and he were cast into the sea.
Ver. 43.—The hand, or the foot, or the eye represents any instrument by which sin ma be committed; and it applies to those who may be the means of drawing us into sin. If your relative or your friend, who is useful or dear to you ag your hand, your foot, or your eye, is drawing you into sin, cut him off from you, lest he should draw you into hell, into the unquenchable Gehenna. Ge- henna, or the Valley of Hinnom, lay to the south of Jerusalem. Originally a pleasant suburb of the city, it became in later times the scene of the worship of Molech, “ the abomination of the children of Ammon.” On this account the valley was polluted by King Josiah. It thus became the receptacle of everything that was vile and filthy.
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on, mx. 1—650.] THE GOSPEL ACCORDING TO ST. MARK. )