Vers. 43, 44.—In these words our Lord enjoins him who is raised above others to conduct himself modestly and humbly; so as not to lord it over those beneath him, but to consider for them and to consult their security and happiness, and so to con- duct himself that he may appear to be rather their minister and servant than their lord; ever remembering the golden rule, “ All things whatsoever ye would that men should do to you, even sodoto them.” At the same time, our Lord here teaches all alike, whether superiors or inferiors, by what way we should strive to reach heaven, so as to sit at the right or left hand of Christ in hia kingdom, namely, by the way of humility. For those who are the lowliest and mog humble here will be the greatest and most exalted there.
Ver. 45.—A ransom for many (A’rpoy dvr? moAA@y; from Ada, to loose, or set free). Not
¥
66 THE GOSPEL ACCORDING TO ST. MARK. (cu. x. 1—52,
ne
éhat Christ died only for the elect. For Christ died for all; and has obtained for all the means necessary and sufficient for their sal- vation. Yet the fruit of his death and his full salvation comes only to those who per- severe to the end. When our Lord says that he came “to give his life a ransom for many,” he regards the vast multitude of those who are included within his purposes of mercy. He “is the Saviour of all men, specially of them that believe.”
Ver 46.—And they come to Jericho. Jericho, situated in the midst of a fertile, well-watered country, celebrated for its
Im trees, was situated about seventeen
nglish miles east-north-east of Jerusalem, and about six miles from the nearest bend of the river Jordan. In the time of our Lord it was one of the most important cities next to Jerusalem. It is now known by the name of Richa or Hricha, and is almost deserted. The journey from the Jordan to Jericho is through a flat country; but that from Jericho to Jerusalem is very hilly. It is supposed that it was upon the rocky heights overhanging this city that our Lord’s temptation took place. Jericho de- rives its name, either from “the moon,” or from the fragrant odours of the “balsam” plant, which was extensively cultivated in the neighbourhood. Its palm groves and balsam gardens were bestowed by Anthony upon Cleopatra, from whom Herod the Great purchased them. It was here that Herod the Great died. It ig now one of the most filthy and neglected places in Pales- tine. To this place our Lord came; and St. Luke (xviii. and xix.) gives a full account of his reception there, St. Matthew speake of two blind men; but he agrees with St. Mark in saying that the cure took place as he went out from Jericho. St. Luke men- tions only one; but he places the cure at the time of our Lord’s entrance into Jericho. How o we reconcile St. Mark’s acoount of one only, specially named, Bartima@us, the son of Timeus? St. Augustine says that there were two blind men; but that the one, better known, overshadowed the other. He also says that Bartimeus was a well- known charucter, and that he was acous- tomed to sit by the wayside, not only blind, but as a beggar. It is of course possible that St. Luke may refer to another case altogether. But on the other hand, with the oay utp that he mentions only one, and that he places the cure at the time of the entrance into Jericho, and not at the time of the departure, all the other circumstances are idertical May not this latter dis- crepancy be reconciled thus?—the blind man may have sought a cure from Christ at his first entrance into the city; but he may not have been able to be heard on account
of the crowd. Or our Lord may have passed him by at first, in order to stimulate his faith and hope. So the day after, he may have placed himself at the gate of the city, close by where Christ would pass through; and there again he may have urged his request, and so obtained healing. Dr. John Light- foot (p. 348) says that the careful descri tion of Bartimssus would seem to imply that his father may have been a person of some note. Dr. Lightfoot adds that it is possible that Timawus, or “ Thimai,” may be the same with Stmats, blind, from the use of the letter thau from samech, common amongst the Chaldsxans ; so that Bartimsus might mean nothing more than “ blind son of a blind father.”
Ver. 48.—Many rebuked him, that he should hold his peace. They rebuked him, perhaps, out of reverence and regard for Christ, who might perhaps at that moment have been preaching to the people, and so might be disturbed by the blind man’s loud and noisy appeal. But the rebuke of the crowd gave additional enerzy to his en- treaties; and he cried out the more a great deal, that his voice might be heard above them all. He was in good earnest, and would not be restrained. A useful lesson is here suggested to all. He who desires to serve God must overcome all earthly shame end fear; for, indeed, this unworthy feeling keeps back many from Christ.
Ver. 49.—And Jesus stood still (eras 6 "Incods)—literally, Jesus stood—and said, Call ye him. St. Jerome says that our Lord stood still on account of the man’s infirmity. There were many walle in Jericho; there were rough places; there were rocks and precipices over which he might stumble. Therefore the Lord stood, where there was a plain path by which the blind man might approach him. The crowd show their sympathy. There is something very genuine as well as touching in their pee Be of good cheer: rise, he calleth
08.
Ver. 50.—And he, casting away his gar- ment, rose—the word in the Greek is avamndhoas, literally, sprang to his feet— and came to Jesus. Hecast away his “ gar- ment,” that is, the loose outer robe which covered his tunic. He was in haste, and desired to disengage himself from every im- pediment, in his eagerness to approach Jesus. We seem here to have the description of a ee eye-witness, such as St. Peter would
Vers. 51, 52.—Our Lord well knew what he wanted ; but it was necessary that he and those around him should hear from the lips of the blind man the confession of his need, and of his faith in the power that was present to heal him. And the blind man said
OH. X, 1—52.]
THE GOSPEL ACCORDING TO ST. MARK. 67
unto him, Rabboni, that I may receive my sight. “Rabboni,” or “ Rabbuni,” means literally, my Master. It was a more respect- ful mode of address than the more simple form “Rabbi.” This expression shows that Bartimzus had yet much to learn as to the Divine character of our Lord. But his faith is accepted; and he showed that it
following Jesus in the way. There were six occasions on which our Lord is recorded to have healed the blind: St. Matthew (ix. 27; xii. 22; xxi. 14); St. Mark (viii. 24; x. 46); St John (ix. 1). St. Chrysostom says of Bartimeeus, that as before this gift of healing he showed perseverance, so after it he showed gratitude.
was genuine as far as it went, by forthwith
HOMILETICS,