il. THE MULTITUDE WERE ATTBACTED AND DELIGHTED. Whilst the self-confident and the self-righteous were put to shame and confusion, the common people, or rather the multitude, “the people” (as we say), heard him gladly. There were several sufficient reasons for this. 1. He spoke to them as one of themselves. Not froma height of official distance and superiority, but in their own language, with illustrations drawn from their own daily life, and as one who knew them and their ways. 2. His personal interest and sympathy were very marked. He did not break the bruised reed, Often brought into contact with the suffering, he pitied and healed them. Often meeting with sinners contrite and penitent, he pardoned and cheered them. 3. His fearless exposure and denunciation of the wickedness of the religious leaders of the Jews, The selfishness and hypocrisy of Pharisees and lawyers were well known; but such was the mental bondage of the people, that they dared not speak of the iniquities of the rulers save with bated breath. Jesus, however. who regarded not the person of any man, hold]v upbraided the iniquitous rulers for their misdeeds. And those who
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suffered from the extortion and oppression which they endured, rejoiced in the Lord Jesus as in a Champion of the down-trodden, and an Upholder of the right. 4. His direct appeal to the conscience and heart of the people. It is thus, indeed, that masses of men are ever to be moved. Whilst in the preaching of Jesus statement of Divine truth and exhibitions of Divine love formed the substance of his addresses, he so spoke as to reach the moral nature of his hearers. No raving, no exaggeration, no vulgarity ; but simplicity, vigour, earnestness, moral authority, were manifest in all hia utterances. 5. He brought the fatherly grace of God home to the erring and helpless. This was what the religious leaders of the time did not. The hearts of men responded to the revelation of the heart of God. How could the people do otherwise than hear him gladly, when he said, “‘Come unto me, all ye that labour and are heavy laden, and | will give you rest’ ? 3
Vers. 35—40.— The scribes. The profession of scribes, which had existed among the Jews ever since the Captivity, was in itself an honourable and useful profession, And there were members of this learned body who came into contact with the Lord Jesus who showed a candid disposition, a love of the truth, and who evinced respect and admiration for the great Rabbi. Yet some of the most bitter and virulent of our Lord’s enemies were of this class. Their superiority to the people was a snare as well as an advantage. Many of them hid beneath the cloak of learning an evil heart, selfishness, arrogance, and unspirituality. In the discourse of Jesus here recorded, we find a pro- test against the general teaching, and a protest against the too common character, of these adversaries of his ministry and doctrine.
I, Cugist’s CORRECTION OF THE SCRIBES’ TEACHING REGARDING THE Mussiag. 1. What was this teaching? It was the simple statement, that the Messiah should be a descendant of David. This was Scriptural truth, and the Gospels exhibit its applica- tion to Jesus. But it was only part of the truth. 2. In what respects did Jesus add to this conception of the Messiah? He quoted from the Scriptures, and he attributed their declarations to the inspiration of the Holy Spirit. And thus he transmuted the bald doctrine of the scribes into a doctrine full of spiritual significance and dignity. These points especially are brought out: (1) Pre-eminence is assigned to the Messiah over even his illustrious ancestor, David. (2) The Messiah is represented as the Assessor of the Most High himself. (3) The Messiah is depicted as the Conqueror of his foes. In all. these respects the truly Scriptura] representation of the Christ is an immense advance upon the customary teaching of the Jewish scribes. Thus Christ teaches con- cerning himself.
Il. Curisy’s DENUNCIATION OF THE OHARACTER AND CONDUCT OF THE SORIBES. 1. Their loud professions of sanctity, and their ostentatious devotions, are censured. Long prayers may sometimes be the outcome of deep feeling and many needs ; they may, as in the case of these scribes, be a cloak for sin. Long robes, like long prayers, may be a profession with which ncthing spiritual corresponds. Hypocrisy was a crying evil of the times. There is no vice that is more hatefnl to God; and it may be questioned whether it often imposes upon men. 2. Their love of pre-eminence is blamed. Both in “Church and State” they loved to be supreme, and in all social rela- tions they sought the honour which cometh from man, In the synagogues, in the market-places, and at festive gatherings the scribes would fain be first. 3. Their cruel rapacity is held up to obloquy. The bereaved and the defenceless were their victims. On some pretext or other they gained possession or management of the property of widows, and were not satisfied until they appropriated the whole, There are those in our own days, and in Christian lands, who grow rich by similar practices, and wha incur by such infamous cruelty “the wrath of the Lamb.” 4. Christ predicts the con- demnation of such sinners, and at the same time puts the people on their guard against them. His threat of condemnation was authoritative; and his warning was one which was needed and timely. Against the wrongs and cruelties, the assuniptions and the errors of such pretenders, the Good Shepherd would fain protect hia feeble and
defenceless sheep.
Vers, 41—44.—The widow’s mite. The presence of this poor widow, among un- spiritual and ostentatious worshippers and offerers, is as a sunbeam amidst the gloom,
168 THE GOSPEL ACCORDING TO ST. MARK. [on. xu. 1—44,
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