during that season, short as it is, they donot satisfy. Often instead of pleasure it brings us pain; and it is always pain in the end. In the second of its occurrences, as above specified, the warning related to the deportment of the disciples themselves, in the extremely trying circumstances in which they would often find themselves placed. Other perils and other unsettling circumstances were of a general nature; their attention is now claimed for those more imminent and more immediately affecting themselves. When arraigned before councils or shamefully maltreated in synagogues, when scourged or scorned, amid indignities and insults and injuries, it behoved them, after their Master’s example, to bear themselves bravely; when they suffered, to forbear threatening ; when evil entreated, to bear up with patience and meekness as well as fortitude. When brought before rulers and kings, magistrates of the lowest and hizhest rank, they are reminded of the duty then especially incumbent on them—to be valiant for the truth. They were to take heed to themselves, that no unfaithfulness on their part should mat their message which they had for men, high or low, rich or poor, foes or friends, or induce them to keep back aught of the testimony they had to bear, Nay, more, they were to take heed to themselves lest they should esteem Christ’s yoke a weariness, or duty to him a drudgery; but, on the contrary, to consider it a privilege to have an opportunity to testify to his cause and claims, however perilous or painful the position. Tn like manner, whenever opportunity is fairly afforded us to present Christ’s claims, or plead his cause, or testify to the truth of his religion, it is incumbent on us joyfully te avail ourselves of it, faithfully to declare the whole counsel of God, te stand up bravely for the truth, and to “contend earnestly for the faith once delivered to the saints.” 3, The second great moral lesson. The second of these lessons is, as already intimated, the necessity of perseverance. ‘He that shall endure unto the end, the same shall be saved.” This, in the first instance, was applicable to the apostles, and peculiarly appro- priate in their case; but it has a wider scope and more general bearing. It warns against that jickleness which enters on the path of duty with eagerness and seeming earnest- ness, it may be, but speedily turns aside, as did the Galatians, of whom the apostle had reason to complain, “ Ye did run well, but something hindered you.” It cautions us against putting our hand to the plough and then turning back, as many do when they realize the arduous nature of the work, or when some discouragement comes in their way, or some formidable obstacle has to be encountered. It urges us to endurance amid the toils, the trials, the troubles, the many perplexities, the sore sufferings, and manifold afflictions which the Christian has to endure during this mortal life and strife. It exhorts us to patience, withal; we are to endure patiently, that is to say, unmur- muringly. Some endure, indeed, but their endurance loses half its virtue through the complaining and frettings that accompany it. Further, it encourages us to perseverance —a manful holding out to the last, and to a brave persistence in the way and work of God, however arduous our task may be, and however difficult or dangerous the path we have to travel. In a word, we are to “ stand fast in the faith, quit us like men, and be strong.” The path of duty here, as elsewhere and often, shall prove the way of safety, If we suffer with him, we shall reign with him ; if we bear the cross, we shall wear th CroWR. “Then steadfast let us still remain, Though dangers rise around, And in the work prescribed by God Yet more and more abound ; Assured that, though we labour now, : We pene ne in vain ‘ ; , ut, through the grace of heaven’s great Lord, Th’ Btoenat en shall gain.” a
J.J. G.
Vers. 14—-23. Parallel passages: Matt. xxiv. 15—28; Luke xxi, 20—24.—The end teminent. 1, IMMEDIATELY PROXIMATE si@ns. Hitherto we have had the signs, more or tess remote, of Christ’s coming at the fall of Jerusalem, and so an answer to the second part of the question contained in ver. 4. Here, however, we have the imme- diately proximate sign, or rather an answer to the first part of the question of that same verse, namely, “ When shall these things be?” Along with the sign here intimated we heva instructions about the ways and means of escape. But with
oH. xin. 1—37.] THE GOSPEL ACCORDING TO Sf, MARK. 221
respect to the immediately proximate sign or time of the destruction of Jerusalem, we read that it is “the abomination of desolation” foretold by Daniel. The expression is regarded as relating to the Roman army, that brought desolation on the holy city; but whether the actual reference be to the besieging host itself, or to their standards, the eagles, as objects of idolatry, or to the outrages of the Zealots in the sacred courts, is not so certain. The parallel expression in Luke xxi. 20, ‘‘ When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh,” is deemed by gome conclusive for the reference being to the Roman armies; most commentators understand the expression of the Roman eagles planted ir @ holy place, that is, round Jerusalem, first by Cestius Gallus a.p. 66, then by Vespasian two years after, and two years later still by Titus; while a third explanation refers the sign to the atrocities of the Zealots at this time. In this way the sign was twofold—internal and external; the latter consisting of the Roman legions now drawn round the city, the former of the abominations of the Zealots, causing the cup of Jewish iniquity to over- flow, and thus directly leading to the desolation that immediately ensued. Two circumstances seem to favour this last view of the matter: the holy place is properly referable to the temple, and the sign of the Roman eagles would be rather indefinite, as they had been seen in Palestine for a considerable period previously. Inward desecration caused by sin in some way issued in outward desolation.