II]. THE 8AME SUBJECT VIEWED FROM A PRAOTIOAL STANDPOINT. The one text implies that men may take different roads to the same place, or reach the same point by different routes. This is true morally as well as gecgraphically. It condemns the narrowness that refuses to tolerate want of uniformity, and commends forbearance towards all who in reality serve the same Master and seek the same object, viz. the glory of God, though their forms may be diverse, their modes of worship different, and even their creeds divergent in expression. The other text affirms that, in the natural and increasing conflict between good and evil, our hesitation to unite with the good is tantamount with adhesion to the evil. The one text does not insist on uniformity, the other inculcates unity. Again, conformity to the same standards is not an indispensable condition of Christianity, as we infer from the one text; but cordiality in embracing Christ and espousing his cause is of its very essence. We are taught by the one that there may be many folds, though there is but one flock; but by the other that, as there is but one Shepherd, union to him is indispensable to membership in his flock. Further, the one makes charity to others imperative, pro- vided they have the same great end in view, however divergent the means adopted for its attainment; the other requires of us decision for ourselves in seeking that end.—J. J. G.
Vers. 42—50. Parallel passage: Matt. xviii. 6—9.—Ohrist’s love to his little ones, and offences. I, Love TO THE LITTLE ones. Christ’s little ones are either young believers or weak believers. A kindness shown them is accepted by Christ as done to himself. Even a cup of cold water will be rewarded. However much they may be despised by men or neglected in the world, they are dear to God and near to the Saviour’s heart; while angels of highest rank are commissioned to guard them—even angels who are privileged to stand in the immediate presence of the great King; for ‘in heaven their angels do always behold the face of my Father which is in heaven.” Angels of all grades have a twofold function—they worship and they minister; they worship in the heavenly sanctuary the Father everlasting (Ae:roupy:xa), they wait for ministry (eis 8iaxerfay) to man on earth. But those of most exalted dignity are the
ians of Christ’s little ones.
I]. ConsEQUENCES oF OFFENCES. The sin of offending one of these little ones is great in proportion to Christ’s love to them. How careful men should be, and how cautious, not to put a stumbling-block in the way of these little ones! The sin of turning weak believers or young Christians aside from the truth, or from the faith, or from the path of purity, or a career of virtue, by evil advice or bad example, or by casting doubt on the Word of God, or by insinuating sceptical notions, or by mockery of Divine things, is a sin so great that a preferable alternative would be for the person Faty of it to have a millstone of large size, turned by an ass (é«ds), lying around
is neck, and himself cast into the sea. Such is the fearfully emphatic declaration of the guilt and danger of scandalizing or offending the youngest child that believes, or the weakest Christian.
III. Orner orrences. Our Lord passes by a commun law of suggestion to speak of offences by ourselves and against ourselves. The hand may offend by doing wrong the foot may offend by going on what is wrong. But if the most serviceable member, es the hand, do amiss, or the most useful member, as the foot, walk asiray, or the most
om. x.1—52.] THE GOSPEL ACCORDING TO ST. MARK. 59
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precious member, as the eye, look with delight on objects sinful and forbidden, then there must be no hesitation in divesting ourselves of such rather than risk the fearful fate of those who are tormented in the Gehenna of fire, “where their werm dieth not, and the fire is not quenched.”
IV. Saurep wira Fins. This difficult expression is taken by some as a promise and by others as a punishment. In the former sense, fire is taken in the signification of purifying and preserving, and this twofold property it shares with salt. Salt preserves from putrefaction, fire purifies from corruption. The sacrifice of old required to be offered with salt. According to the Law in Lev. ii. 13, the meat offering was to be seasoned with salt, and salt was to be offered with all offerings. So, when We present ourselves living sacrifices to God, we may be purified by fiery trials; we may be called to pass through the fire of affliction, perhaps of persecution, certainly of self-denial. But thus purified by fire, like the sacrifice on the altar, salted with salt, we shall be saved. This gives a good sense, but does not suit the context. In the second sense, fire is taken to mean punishing and preserving. Six times does the evangelist represent unceasing torments by unquenchable fire; and as the salt applied to the sacrifice was the symbol of preservation, so fire here is symbolical of presrrva- tion, not, alas! from punishment, but for punishment, so that the undying worm and the unquenchable fire, instead of annihilating, preserve while they punish. Here is a fearful figure, and a terrible warning !
V. Pgace, They are exhorted to keep the salt of moral purity and covenant concord rather than have the salt of fiery punishment, and, as the effect and evidence thereof, to be at peace among themselves, and so avoid the strife for pre-eminence and the discord of ambition.—J. J. G.
KXPUSITION.
CHAPTER X.
@ez. 1.—Instead of the words, into the soasts of Judea by the farther side of Jordan, the passage, by a change of reading from $2 Tvd to cal, will run thus: into the coasts ab pub of Judxa and beyond Jordan. Our
rd was now on his last progress towards Jerusalem. It would appear from St. Luke (ix. 51) that in the earlier part of his journey he touched the frontier of Samaria. Putting the accounts together, we conclude that being refused by the Samaritans, he ssed eastwards along their frontier, having Galilee on his left, and Samaria on his right; and then crossed the Jordan, perhaps at Scytho-
lis, where was a bridge, and so entered
erea. As Judea and Galilee both lay west of the Jordan, this route above described would be literally coming “ to the borders of Judswa and beyond Jordan.” Again mul- titudes flocked together to him, and again he taught them. St. Matthew (xix. 1) says that “he healed them.” His miracles of healing and his teaching went hand in hand.
Ver. 2.—And there came unto him Phari- seos—the article should be omitted—and asked him—they came forward before the
ple, and publicly questioned him—Is it wifu) for a man to put away his wife? St. Matthow (xix. 3) adds to the question the words, “for every cause,” There were eauses for which it was lawful. They put this question to our Lord, tempting him; of course with an evil intent. This question