Ver. 34.—And when Jesus saw that he answered discreetly (vouveyds), he said unto him, Thou art not far from the kingdom of God. It would appear from this answer that our Lord regarded him as one who approached him with the sincere desire to know the truth, and so he encouraged him, This shows how powerful an influence our Lord’s teaching had already exercised amongst ell classes of the Jews. This scribe, notwithstanding the prejudices of his class, had reached the border-land of the kingdom. He had learnt that the true way to the kingdom was by the love of God and of our neighbour. He was not far from the kingdom —not far from “the Church militant here on earth,” by which is the way to the Church triumphant in heaven. He was not fur from the kingdom, but still he wanted that which is the true pathway to the kingdom—faith in Christ as the Saviour of the world. And no man after that durst ask him any question. St. Matthew (xxii. 46) places these words after the next occurrence. But there is no incon- sistency in the two narratives, because in this next incident our Lord puts the
uestion to them; and this silenced both their questioning snd their answering. All felt that there was such a vast reach of wisdom and knowledge in all that he said, that it was in vain to contend with him.
Ver. 35.—Our Lord was now in the temple, and he took the opportunity tor instructing the scribes and Pharisees con- cerning his pergon and his dignity. Thus, as ever, he returned good for evil, He here taught them that the Messiah was not a mere man, as they supposed, but that he was both God and man, and that therefors they ought not to wonder or to be offended
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THE GOSPEL ACCORDING TO ST. MARK.
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[on. xm. 1—44.
because he called himself the Son of God. St. Matthew (xxii. 42) more fully gives their answer first, namely, that “Christ is the Son of David.” They should have said that, as God, he was the Son of God, ac- cording to those words, “Thou art my Son ; this day have I begotten thee;” but that, as man, he was the Son of David. Their answer was very different from that of Peter: “Thou art the Christ, the Son of the living God.” But they wanted the Divine knowledge which the disciples had gained.
Ver. 36.—The Lord said unto my Lord. From this verse (Ps. ox.) our Lord shows that the Messiah, such as he was, was not @ mere man, as the Pharisees thought, but that he was God, and therefore David’s Lord. The meaning, therefore, is this, ‘“‘ The Lord God said to my Lord,” that is, Christ, “Sit thou at my right hand,” that is, when, after his cross, his death,and his resurrection, he will exalt him far above all principality and power, and place him next to him in heaven, that he may reign with supreme happiness and power and glory over all creatures. These words show that this is a Divine decree, fixed and irrevocable. Till I make thine enemies thy footstool (tromddi0v Tav wodav gov); literally, the footstool of thy feet ; that is, reign with me in glory until the day of judgment, when I will make the wicked, all opposing powers, subject to thee. The word “till” does not imply that Christ will then cease to reign. “Of his kingdom there shall be no end.” But he will then formally deliver up the kingdom to God, even the Father, only that he may receive it again as the second Person of the God- head. |
Vers. 38, 39.—These verses are a conden- sation of the woes recorded at length by St. Matthew (xxiii.). And he said unto them in bis doctrine (év 77 d:5ax7 abrod)—literally, in his teaching—Beware of the scribes which desire (ray OcAdyvTwy) to walk in long robes (év orodais). The orddn was a rich robe which reached down to the ankles, and was adorned with fringes. The scribes took pleasure in this kind of display. The salient points in their character were os- tentation, avarice, and religious hypocrisy.
Ver. 40.—There is a change in the con- struction here, which is not marked in the Authorized Version. The sentence in this fortieth verse should stand alone, and be read thus: They which devour (oi xarea@l- ovtes) Widows’ houses, and for a pretence make long prayers; these shall receive greater condemnation. The sentence thus read ia far more graphic. The statement thus becomes indeed more general, but the refer- ence is still to the scribes who through their
avarice swallowed up the property of help- '
less widows, and through their hypocrisy, in the hope of thus more effectually imposing upon their victims, lengthened out their prayers. Greater condemnation. The word in the Greek is «p{ua, that is, “ judgment.” A severer sentence would fall upon them in the day of judgment and a heavier condem- nation, because, under the semblance of piety, they practised iniquity, and indulged their avarice under the mask of religion.
Ver. 41.—He sat down over against the treasury (yafopuAdkiov, from yala, a Persian word meaning “treasure,” and gvadrrew, to guard). This was the recep- tacle into which the offerings of the people were cast, for the uses of the temple and for the benefit of the priests and of the poor. Hence that part of the temple in which these gifts were kept was called the treasury. He beheld (d0edépe.)—literally, he was behold- tng ; hewas observing—how the multitude(xés 6 5xAos)—that is, in what manner, with what motives (for he was the heart-searcher) the crowd of givers—cast money (B4AvAG xadrkdy); literally, ¢s casting. St. Luke uses the term (74 Sapa) “ their gifts.” Many that were rich cast in much (oAAd4), that is, “many pieces.” There were several aper- tures in the treasury, which from their shape were called trumpets. Some of these had special inscriptions, marking the des- tination of the offerings.
Ver. 42,—A poor widow (ula xhpa rrwyx)); literally, one poor widow; one specially singled out for notice. St. Luke says, efde bt xal Twa xhpay mevixpav: literally, a widow who supported herself by her own little labour. And she cast in two mites (Acer7a), which make a farthing. The farthing was the fourth part of an as, and ten of these made a denarius. The Greek word (Aerr&) means literally “thin pieces.”