LIBRARY OF THE UNIVERSITY OF CALIFORNIA. CONSTRUCTIVE BIBLE STUDIES EDITED BY WILLIAM R. HARPER AND ERNEST D. BURTON STUDIES IN THE GOSPEL ACCORDING TO MARK ERNEST DE WITT BURTON Copyright by The Bible Study Publishing Co. ^i lo}e. /VT. rt^k ^Ew^d.L. Studies in the Gospel According to Mark FOR THE USE OF CLASSES IN SECOND- ARY SCHOOLS AND IN THE SECONDARY DIVISION OF THE SUNDAY SCHOOL BY ERNEST DEWITT BURTON PEOFESSOE IN THE UNIVERSITY OF CHICAGO * Constructive Bible Studies secondary series ^ OF THE V I'N/VERS/TY or TY j CHICAGO THE UNIVERSITY OF CHICAGO PRESS 1904 Copyright 1904 The University of Chicago TABLE OF CONTENTS p^^E A Foreword to the Pupil - - - - - xiii Preface: To the Teacher xvii The Title of the Gospel ------ 1 Section I. The Preaching of John the Baptist, 1:1-8 ------- 3 Section II. The Baptism of Jesus, 1:Q-11 - - 7 Section III. The Temptation in the Wilderness, 1:12,13 ------ 9 Section IV. Jesus Begins Preaching in Galilee, 1:14,15 - - - - - - 11 Section V. The Call of the Four Fishermen, 1:16-20 ------ 13 Section VI. A Sabbath in Capernaum, 1:21-34 - 15 Section VII. A Preaching Tour in Galilee, 1:35-45 19 Section VIII. A Paralytic Healed 2:1-12 - - 23 Section IX. The Call of Levi, 2:13-17 ' - - 27 Section X. Jesus' Answer to a Question con- cerning Fasting, 2:18-22 - - - 29 Section XI. Plucking Grain on the Sabbath, 2:23-28 - - . - - 32 Section XII. A Withered Hand Healed on the Sabbath, 3:1-6 ----- 35 Section XIII. The Widespread Fame of Jesus, 3:7-12 - - - - - - 38 Section XIV. The Choosing of the Twelve, 3: 13-19 40 Section XV. Concerning Eternal Sin, 3:20-30 - 42 Section XVI. Natural and Spiritual Kinsmen, 3:31-35 ------ 45 vii 127fif)5 viii Studies in the Gospel of Maek Section XVII. Section XVIII. Section XIX. Section XX. Section XXI. Section XXII. Section XXIII. Section XXIV. Section XXV. Section XXVI. Section XXVII. Section XXVIII. Section XXIX. Section XXX. Section XXXI. Section XXXII. Section XXXI : I. Section XXXIV. Section XXXV. The Parables of the Kingdom's Growth, 4:1-34 - - - - Stilling of the Tempest, 4:35-41 The Gerasene Demoniac, 5:1-20 Jairus's Daughter Raised to Life, 5:21-43 - . - . The Rejection at Nazareth, 6: 1-6 The Sending out of the Twelve, 6:7-29- - - - - . The Feeding of the Five Thou- sand, 6:30-46 - - - . Jesus Walking on the Sea, 6:47-52 . - - . . Many Healed in Galilee, 6:53-56 On Eating with Unwashen Hands, 7:1-23 - - ^ - The Syro-Phoenician Woman's Daughter, 7:24-30 - The Deaf and Dumb Man Healed, 7:31-37 The Feeding of the Four Thou- sand, 8:1-10 - . . - Pharisees Demanding a Sign from Heaven, 8:11-21 A Blind Man Healed near Beth- saida, 8:22-26 . - - - Peter's Confession of Jesus' Messiahship, 8:27-30 Jesus' Prediction of his Death and Resurrection, 8:31—9:1 The Transfiguration, 9:2-13 - The Demoniac Eoy Healed, 9:14-29 - - . - - 47 00 02 67 72 75 81 85 87 89 96 101 103 106 108 111 117 120 Tab Section XXXVI. Section XXXVII. Section I KXXVIII. Section XXXIX. Section XL. Section XLI. Section XLII. Section XLIII. Section XLIV. Section XLV. Section XL VI. Section XLVII. Section XLVIII. Section XLIX. Section L. Section LI. Section LII. LE OF Contents ix Jesus again Foretells his Death and Resurrection, 9:30- 32 ------ 123 The Ambition and Jealousy of the Disciples Reproved, 9: a3-50 124 Departure from Galilee 10:1 - 132 Concerning Divorce, 10: 2-12 - laS Blessing Little Children, 10: 13- 16 ------ 136 The Rich Young Man, 10: 17-31 138 Jesus' Announcement of his Crucifixion, 10: 32-31 - - 143 The Ambition of James and John Reproved, 10:35-45- - 145 The Blind Man near Jericho Healed, 10:46-52 - - , - 148 The Triumphal Entry, 11:1-11 150 The Cursing of the Fig Tree, 11:12-14 ----- 154 The Cleansing of the Temple, 11:15-19 ----- 156 Comment on the Withered Fig Tree, 11:20-25 - - - - 159 Christ's Authority Challenged, 11:27-33 - - - - - 161 The Parable of the Vineyard, 12:1-12 ----- 163 Three Questions by the Jewish Rulers, 12:13-34 ■ - - 166 Jesus' Question concerning David's Son, 12:35-37 - - 174 Studies in the Gospel of Mark Section Section Section Section Section Section Section Section Section Section Section Section Section Section LIII. Warning against the Scribes, 12:38-40 - - . _ . LIV. The Widow's Two Mites, 12: 41-44 LV. The Prophetic Discourse con- cerning the Downfall of the Tem- ple and the City, chap. 13 - LVI. The Plot of the Jews, 14 : 1, 2 LVII. The Anointing in the House of Simon the Leper, 14:3-9 LVIII. LIX. LX. LXI. LXII. LXIII. LXIV. LXV. LXVI. The Bargain with Judas, 14: 10, 11 The Last Passover of Jesus and his Disciples, 14: 12-26 Prediction of Peter's Denial, 14:27-31 - - . - - Section LXVII. Section LXVIIL The Agony in Gethsemane, 14: 32-42 The Betrayal and Arrest, 14:43-52 The Trial before the Jewish Authorities, 14:53-65 - The Denials of Peter, 14 : 66-72 - The Trial before Pilate, 15:1-20 - The Crucifixion and the Death of Jesus, 15:21-41 The Burial, 15:42-47 - The Resurrection of Jesus, 16: 1-8 Section LXIX. Appendix : Summary of the Ap- pearances of Jesus, 16:9-20 176 177 179 187 188 190 191 195 196 200 202 206 208 213 217 220 222 225 Review Questions on the Whole Gospel - Analysis op the Gospel ------ 231 Dictionary of Words Used in the Gospel - - 235 TABLE OF MAPS Map of Palestine Frontispiece Map op the Sea op Galilee - - - opposite 60 Map op Jerusalem and the Roads to Bethany - 151 Plan of the Temple ------- 157 ' ^ or THE \ v: A FOREWORD TO THE PUPIL This little book has been prepared and pub- lished with a twofold purpose: first, to help you, through the study of the Gospel of Mark, to ac- quire a knowledge of the life of Jesus and to come into sympathetic acquaintance with him ; and, secondly, to help you to form the habit of coming to all the books of the Bible with the question: What does it mean ? These two purposes will not at all conflict with one another, but each will help to fulfil the other. Every book is the expression of the thought of some person or persons. That thought is the meaning of the book. If that meaning is good and valuable, the book is good and valuable. If we are to get from the book that in it which is good and valuable, we must find out its meaning. Having found this meaning we must, if we would gain the largest good from the book, lodge it in our minds, make it our own, that when we find ourselves in those circumstances to which this truth is applicable, it may be at hand, a guiding influence to shape our conduct and mold our lives. How to find the meaning of the Gospel of Mark, section by section, and finally as a whole, this book will try to show you. But one or two things may well be emphasized at the outset. xiv The Gospel according to Mark First, begin your study of each section — the teacher will indicate how many sections are to be studied for a given lesson — by reading the Scrip- ture text of the section through attentively, mak- ing it your aim to discover as fully as possible the thought of the writer, or of the speaker whose words he records. Attentive reading will give you much of the thought of the passage. Secondly, if there are in the section any words or phrases the meaning of which you do not know, or the reference of which you do not understand, look up these words or phrases in the Dictionary at the end of the volume. Then read the section again to see if, with the meaning and reference of these words in mind, the meaning of the passage is clear to you. Thirdly, if the meaning is still not wholly clear to you, try to frame a definite question which will express what you need to know in order to grasp the whole meaning of the passage, and then look through the Explanatory Notes on the section, and see if these notes will furnish you the needed information. If you still lack something of a clear understanding of the passage, write down your question and refer it to your teacher, or some other person who is competent to answer it. Fourthly, with these questions answered as fully as you can answer them before going to the class^ read the passage attentively again, storing A Foreword to the Pupil xv its words and meaning in yonr memory, and think- ing them over, so that you may gain from them whatever of helpfulness and suggestiveness they may have for you. Fifthly, turn to the questions and answer them one by one, writing out the answers to those that are marked with *. Always use paper of the same size for these answers ; write at the head of the sheet the number of the section and the Scrip- ture reference as given in the book, the date of the Sunday when you are to hand in the paper, and your name. These papers are to be handed to the teacher, who will correct them and return them to you the following Sunday. When you receive them back, look carefully over the corrections, and then' put the papers away in a safe place. A large envelope properly labeled will be useful for pre- S3rving them. Or you may copy them, incorpo- rating the corrections, in a blank book, placing the section number and the Scripture reference at the top of each group of answers. Give special atten- tion to the review questions, that you may bind together the results of your study of the separate. sections, and so at the end of your work have a good understanding of the book as a whole. It is my earnest hope, as I am sure it will be that of your teacher, that the pupils who use this book will grasp by diligent study the thought of the Gospel, and by keeping toward xvi The Gospel according to Mark all that they thus learn an open and sensitive mind will acquire a good knowledge of the life of Jesus, a true acquaintance with him, and a sincere love for him. PKEFACE TO THE TEACHER Several years ago, being unable to find for a class of pupils in a Sunday school of whose instruction I had the general oversight precisely the kind of lessons which both the teacher of the class and I myself felt they ought to have, I under- took to prepare lessons for them week by week on the Gospel of Mark. Subsequently the same lessons were used in another class, and both teachers gave me the benefit of their criticisms. The work of revising the lessons thus prepared, completing them, and preparing them for the press has been carried forward, chiefly in the interstices of severer labor, for several years, and they are now published in the hope that they may fill a place of usefulness in the teaching of the Bible. The editors of the series in which this volume appears hold the firm conviction that the Sunday school should have a curriculum of study, based on thorough knowledge of the Bible and intelligent understanding of the principles of teaching. Such a curriculum will, in the nature of the case, be graded both with respect to the Scripture material employed in its successive years and in respect to the method of using this material. The Epistle to the Ephesians cannot profitably be employed in xvii xviii The Gospel according to Mark teaching children six or seven years old, nor are children of that age ready for broad historical generalizations. Though well aware that experience is likely to call for modification of any curriculum that, with the limited experiments that have yet been made in Sunday-school teaching under a graded curricu- lum, can now be framed, the plan which has most commended itself to the editors of this series, as a working scheme on which to undertake the preparation of the text- books for such a curricu- lum, is the following: I. THE ELEMENTARY DIVISION The Kindergarten. — Elementary moral and reli- gious truths conveyed through the medium of the simple story, and made real to the child by his having imme- diate opportunity to express in play or picture-work his idea of the truths presented to him. Grades 1-3. — Stories and verses from the Bible, with free use of pictures for purposes of illustration. Grade 4. — The books of the Bible: an elementary course in Biblical Introduction intended to give the pupils a true conception of the Bible as a collection of religious books of varied literary form and specific pur- pose, including reading of appointed portions and the memorizing of selected passages. Such a course should, availing itself of the narrative character of much of the Biblical literature, and of the historical setting of that which is not narrative in character, cast its instruction very largely in story-form, and so adapt it to the stage Preface: To the Teacher xix of intellectual development which the pupils for which it is intended have reached. Grades 5-1. — Biblical biography, including the lives of Old Testament heroes, of Jesus, and of the II. the secondary division Grades 8-10. — Studies of separate books of the Bible ; e. g., the Gospel of Mark and the Epistle to the Philippians ; the first book of Samuel, and one or more of the Minor Prophets. Grades 11-14. — Biblical history, including both events and teaching : a year and a half on Old Testa- ment history, a year and a half on the life of Christ, and a year on the apostolic age. III. THE ADULT DIVISION Elective courses. The present book falls under Division II. It is intended for classes of the eighth to tenth grades, and for pupils of a similar degree of ad- vancement in academies and other schools in which instruction in the Bible is given, or in the home. In the preceding stages of the curricu- lum, as marked out above, the unit of instruction, so to speak, is at first the story, lodged in the child's quick and retentive memory, and made the vehicle of religious instruction. Thus far he knows the Bible only in detached fragments, and his horizon is in each case limited to the single nar- XX The Gospel according to Mark rative. Next he is given (in the fourth grade) a bird's-eye view of the whole Bible, and gains some impression of the richness and variety of its contents. Then the life-story of an individual is made the unit of study, and for a period of three years, in a series of simple biographical studies, the pupil makes the acquaintance of the great men of the Bible. He is presently to pass to a constructive study of Biblical History in its suc- cessive periods, in which the books of the Bible are to be the sources for such constructive histori- cal work. As the stepping-stone to this historical study in which the pupil shall build up the great history of divine revelation through prophets, Christ, and apostles, this book, and pthers of a similar kind which it is hoped will follow it, take each a single book of the Bible as the unit, and seek to find out its meaning. Two specific purposes have been kept con- stantly in mind in the preparation of this volume. From the intellectual point of view, the aim has been to train the pupils in the proper way of ap- proaching and using a book of the Bible; in short, to teach them in a simple and practical way the art of interpretation as applied to such books as those of the Bible. By no means losing sight of the religious aim which must pervade all Bible study in the Sunday school, I have endeavored to promote the achievement of that end by joining Preface: To the Teacher xxi with it in this particular book the intellectual purpose to illustrate, and by illustrating to teach, the art of interpretation. The importance of this has been, in my judgment, too little recognized in Sunday-school work. Rightly emphasizing the importance of making moral and religious impres- sions, yet impatient to make such impressions at once, we have overlooked the fact that it is pre- cisely the facts and truths of the Scripture by which these impressions are to be made, and that these facts and truths are reached only by inter- pretation. For interpretation is simply the process of discovering the meaning of things ; as applied to a book, the discovery of the thought of the writer of that book. The conviction that to help the pupils in our Sunday schools to acquire the interpretative attitude toward the books of the Bible would be to render to them a most valuable service, has controlled my work from beginning to end. But the book has a specific religious purpose also, not divorced from its intellectual aim, but inseparably associated with it. For in the very process of learning to interpret the Gospel of Mark the pupils will at the same time acquire a thorough knowledge of one of those books which tell th e stor j_of_th^ b'fA and wnr k n f Jf^ pmi on earth. And than this there is, in the hands of an intelligent and spiritually sympathetic teacher, xxii The Gospel aooording to Mark no more effective means of bringing the pupil into real acquaintance with Jesus and leading him to become a true disciple of Jesus. Pupils of the age for which this book is intended are precisely at that stage of development in which biography — the life o f the ind ividual— makes its appeal to'them. And of all biographies there is none more calculated to lead one to enter upon a true religious life than that of Jesus. The com- parison of the different gospels, and the construc- tion from them as sources of a connected life of Jesus, related, on the one hand, to the history of the Jews and of Old Testament revelation, and constituting, on the other hand, the first chapter in the history of Christianity, is a task for some- what more mature minds. But the study of the life of Jesus — his deeds, his words, his character, as they appear in the simplest oF the gospels — is precisely adapted to meet the needs^f boys a nd girls from twelve to fifteen jears^_age, and to exert upon them the religious influence most cal- culated to lead them into a genuinely Christian life. The Questions, though the last portion of the material under each section to be used in the study of that section, are, after the text of the Gospel itself, the center of the book. Though no classi- fication of them has been introduced, both because I wished to make the structure of the book as Preface: To the Teacher xxiii simple as possible, and because the classification would be of no special benefit to the pupil, they fall in my own mind into three classes — questions of attention, questions of investigation, questions of refiection and application. Much of the meaning which it is the business of interpretation to find can be gained even by young pupils simply by giving attention to what stands written on the page. And the teacher who seeks to teach interpretatively must ask many questions which the pupil can answer by simply giving attention to the text before him. But not all the meaning of a book will for every reader yield itself to mere attention. To attention must be added investigation. Many questions are asked in this book which a pupil twelve years of age cannot answer by looking at the text, however attentively. The Gospel of Mark does not tell where all the cities which it mentions are located, nor give the meaning of all the words that it uses, such as "forgiveness," "life," "Pharisees." How is the pupil to obtain the answers to these ques- tions ? In so far as they pertain to the meanings of words, a dictionary of the proper sort will furnish the answer. And just because, on the one hand, searching for these w^ords in a dictionary slowly lodges in the pupil's mind the thought that he is looking for meanings^ and, on the other, most pupils of the Sunday school do not possess the xxiv The Gospel accoeding to Mark kind of a dictionary which is needed for the study of this Gospel, this book contains a Dictionary, which undertakes briefly to define or explain those words of the Gospel which it may be supposed the pupil may not understand without such help. To direct the pupil's attention to the Dictionary and to cultivate the habit of using it, the words defined or explained are marked where they occur in the notes or questions with a f. The teacher is urged to insist upon the pupil looking up all such words in the Dictionary and fixing in mind the meaning of such words as are there defined, and the main facts about the persons and places there described. Indeed, the teacher should do what the book cannot well do — teach the pupil to form the habit of referring to the Dictionary to define or explain all words of which, on his first attentive reading of the text, he finds that he does not know the meaning or reference. But not all the information which a young student needs consists in definitions of words or facts concerning persons or places mentioned in the Gospel. The necessary further information I have endeavored to supply in the Explanatory Notes. The pupil should be taught not to make these his first resource for the discovering of the meaning of the passage, but to turn to them only when neither his own powers of attention nor the help of the Dictionary give him the key to the Preface: To the Teacher xxv meaning of the passage under study. Used in this way they will also serve the purpose of sug- gesting to him matters that he may have so entirely overlooked as not even to have raised a question concerning them. Above all, let not the teacher fall into the mistake, or allow the pupil to commit the error, of thinking that the study of the Explanatory Notes is the study of the Gospel. It is the meaning of the Gospel, the thought of the writer, that is to be sought. The Notes are merely a last resource to assist in the achievement of this end. But not even thus is our whole purpose in studying the Gospel attained. Were it so, ques- tions of attention and investigation would be the only ones called for. But that the results of interpretation may really be appropriated by the student, made a part of his mental possession valuable for his moral development, he needs to reflect upon the facts and truths which interpreta- tion gives him, and to consider how these truths concern him. And so there have been included, though without any special label, questions in- tended to lead to such reflection and to suggest such applications. The Review Questions do not differ materially in aim from those which pertain to the separate sections; they simply deal with the Gospel in larger portions and finally with the whole book. xxvi The Gospel accoeding to Mark For true interpretation does not leave the book as a series of detached pieces, but, while breaking it into parts for study, seeks to bind them all together again into the unity which the book con- stituted in the mind of the author. The Foreword to the pupil suggests how he should prepare his lesson. The teacher may profitably follow substantially the same method in the preparation of the weekly or daily lesson. He will do well, however, to prepare himself for the work as a whole by making himself familiar with the history of the Jewish people in the days of Jesus, that he may read the Gospel against the background of the times in which he lived, and to gain a larger knowlege of the Gospel of Mark than can be had by preparing the lesson week by week or day by day. For the former purpose he will find Seidel, In the Time of Jesus^ or Mathews, History of New Testament Times, use- ful helps. One or both should, if possible, be read through before beginning to teach the pre- sent book. To gain the needful acquaintance with the Gospel, it should be read through repeatedly before beginning to teach it. Further help in the direction may also be gained by reading an "Introduction" to the Gospel, such as may be found in JBukton, A Short Introduction to the Gospels, or the appropriate chapters in Luckock, Special Characteristics of the Four Gospels. Preface: To the Teacher xxvii It scarcely needs to be said, but it is of the high- est importance for the teacher to remember, that to his study of the Scripture, he should add sym- pathetic study of his pupils and a thoughtful con- sideration of the question how he can so bring the thought of the Gospel before his pupils that it shall help them to understand the life and teachings of Jesus and lead them to love and trust him as their Master. The class exercise may consist in the practical repetition of the process of study, with the excep- tion of the writing of answers to the Questions, or may be devoted to reading the text, asking the questions, and discussing the pupil's answers. The teacher who has prepared himself to teach in the spirit described above will, not lack for opportunities to make his teaching religiously im- pressive. Often perhaps he will let the deed or teaching of Jesus make its own impression, yet he should always be alert to respond to the pupil's question or suggestion, and when opportu- nity favors, to deepen by a sympathetic and judi- cious word the effect of the Scripture on the pupil's mind. If the pupils have difficulty at first in grasping the method of study, it would certainly be wise to devote the class hour for a few Sundays to the study of the lesson, pupil and teacher to- gether, the teacher having first made sure that he himself has learned the method. xxviii The Gospel according to Mark The pupil's written answers should be handed to the teacher, who will carefully correct them at home, corrections and suggestions being made in writing, and the papers returned to the pupil the following Sunday. Of the points already spoken of, three seem to the writer of sufficient importance to call for an additional word of emphasis, and suggestion to the teacher. First, do not let the study of the Notes displace, in the mind of the pupil or in practice, the study of the Gospel itself. Cultivate the habit of attentive reading of the Scripture as the beginning and basis of all the work done on the lesson, use the questions to stimulate attention and start investigation, the Dictionary and Notes to furnish answers to the Questions which atten- tion alone cannot answer. Secondly, do not lose sight of the interpretative nature of your work. Your ultimate aim is the moral and religious well- being of the pupil; but you are to achieve this by bringing the truth before his mind, and that truth is to be reached by interpretation of the Gospel and to become effective by reflection. The teacher need not, probably ought not to, say much to his pupil about interpretation, but he will accomplish his best work for the pupil if he keeps his own ideals clearly before his mind, and seeks also by example more than by precept slowly to train the pupil to take the interpretative attitude. Tiiirdly, Preface: To the Teacher xxix do not neglect the pupil's written work. The writing of answers to a few well-selected questions each week furnishes the pupil a definite task and gives definiteness to the results of his study. The study of the answers by the teacher will help in the important task of understanding his pupil, gaining his point of view, gauging his mental progress; and judicious written criticisms on his answers will stimulate the pupil to make constant improvement. It is well to encourage the pupil to hand in his work on sheets of uniform size, and to preserve the corrected papers with the book itself; or, perhaps better still, to write out the answers after correction in a book provided for the purpose, and preserved with the text-book as a record of a real piece of Bible-study on his part. This will still further cultivate the feeling on the part of the pupil that he is doing work that is to be of permanent value to him, and tend to make it such. The length of the lesson to be assigned is left to each teacher to decide. The Gospel is divided into such sections as seem to represent the divi- sions which the gospel-writer himself intended to make. The structure of the Gospel is indi- cated more completely in the Analysis printed on pp. 231-34. Each teacher must decide each week how many sections his pupils can successfully study. With the consent and approval of the Uni- XXX The Gospel according to Mark versity Presses of Oxford and Cambridge, pub- lishers of the Kevised Version of 1881, and owners of the copyright in the British Dominions, the text of th^t version of the gospel of Mark has been employed in this book. It is reprinted without change, save that, the better to adapt the book for the use of those for whom it is intended, some of the more technical of the marginal readings have been omitted, and a few, of a simpler kind, added, and that in one or two instances the division of the text into paragraphs has been modified. In the earnest hope that this book may contrib- ute somewhat at the same time to the cultivation of the habit of searching for and finding the meaning of the books of the Bible, to a true knowledge of the life of Jesus, and to a sincere faith in him, this book is offered to my colleagues in the teaching of the Bible, especially in the Sunday school. V0R ARp ^ OF THE wN»V£RSlTY THE GOSPEL ACCORDING TO S. MARK EXPLANATORY NOTES "The Gospel according to S. Mark": These words were not, of course, written by the author of the book, and are no real part of it. Copyists who in ancient times tran- scribed the book, knowing that it was commonly ascribed to Mark, placed at the top of the page the words "According to Mark," and those who in later times copied the Gospel followed the example of these ancient scribes, but some- what enlarged the ancient title, writing it, "The Gospel according to Mark." The form found in the English Revised Version (from which the title at the top of our page is taken\ "The Gospel according to S. Mark" (S. stands for Saint), comes down from the earlier English versions. The American Revised Version places the words " The Gospel" before all the gospels as a common title covering them all, and at the beginning of the several gospels uses th3 old short title, "According to Matthew," "According to Mark,'-' etc. The phrase " according to Mark " means " as told by Mark." "Mark" undoubtedly refers to the John Mark spoken of in the New Testament (Acts 1212, 13 5, 13; Col. 4 10; Philem. 24; 1 Pet. 5 13; 2 Tim. 4 H). The title "The Gospel according to Mark " describes the contents of the book as the good news (aboufTTesus) as told by Mark; or, as we should perhaps say, MarTi's version of the gospel story. Before we take up the study of the book itself, it will be well to learn something about Mark, and how he learned the story of Jesus' life. The expression used by Peter in 1 Pet. 513, "my son," probably means that Mark became a Christian under Peter's influence. Besides the passages cited above, which the student should look up and examine, there is a tradition, repeated in slightly diflferent 1 2 The Gospel according to Mark form by various Christian writers of the second century and later, that Mark wrote his gospel under the influence of Peter, obtaining the facts chiefly from him. QUESTIONS (1)* Whose name stands at the head of our second gospel? (2) Who first placed it there? (3)* What does the phrase "The Gospel according to Mark" mean ? (4) Does the author give his name in the book itself ? (5) How did those who were responsible for put- ting the name of Mark on this book get their informa- tion? (6) What books of the New Testament contain the name of the author? (7) The Mark who wrote this gospel being undoubtedly the one mentioned in the New Testament, what do Acts 12 12 and Col. 4 10 show about his home, family, and full name? (8) What is the first Christian work that we know of his doing? See Acts 13 5' 1'^ (9) Was Mark ever associated with Paul again? See Col. 410, Philem. ^K (10) With what other apostle was Mark also associated? See 1 Peter 5 13. (H) What does Peter mean by calling him his son? (12) What is the latest mention of Mark in the New Testament ? See 2 Tim. 4 11. (13) In view of these facts, is it probable or improbable that the ancient tradition that Mark wrote his gospel under the influence of Peter, that is, got his facts from Peter, is correct? (14)* From the passages cited above (Acts 12 ^'^, etc.) write a sketch of the life of John Mark. * For the meaning of this sign prefixed to the questions, and of t attached to words in the notes, see the Foreword to the Pupil, p. xiii, and the Preface, p. xxii. SECTION I THE PREACHING OF JOHN THE BAPTIST, 1 : 1-8 1 The beginning of the gospel of Jesus Christ, HheSonofGod. \,^TuscHpir* 2 Even as it is written in Isaiah the prophet, ITood^ Behold, I send my messenger before thy face, Who shall prepare thy way ; EXPLANATORY NOTES Vs. 1, "the beginning of the gospel "f: The word " gospel " as here used refers especially to the facts of Jesus' life which are good news to men. In Mark's mind the gospel-story begins with the public work of John the Baptist and Jesus' entry on his ministry. Compare what Peter says. Acts 122, about the facts which an apostle needed to know of his own knowledge. See also Acts 10 37. Matthew and Luke, writing a little later than Mark, include the story of Jesus' birth. "Of Jesus Christ": i. e., concerning him; he is the subject of the good news. " The Son of God": The first line of the gos- pel tells whom Mark believes Jesus to be and expresses his faith in him. Vs. 2, "in Isaiah the prophet": The first part of the quotation, the remainder of this verse, is really from Mai. 31; the quotation from Isaiah (403) begins with vs. 3. Mark combines the two quotations which so aptly describe the mission of John the Baptist. In the passage from Malachi, the prophet, addressing a people who pro- fess to be very anxious for the coming of the Lord, says that God will send his messenger before him to prepare the way for him, and then he himself will speedily come, but for judgment. In Isa. 40 3 the prophet predicts the return of Israel from captivity in the poetic announcement that 3 4 The Gospel according to Mark The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight; John came, who baptized in the wilderness and Forgiveness preached the baptism of repentance unto ^remis- sion of sins. And there went out unto him all the country of Judsea, and all they of Jerusalem ; and they were baptized of him in the river Jordan, Jehovah is coming home to his land. In dramatic language he represents himself as hearing a voice bidding men pre- pare a road in the desert, a highway for our God. So, Mark says, John is God's messenger who precedes the Christ in whose person God comes ; he is a voice announcing the coming of Jehovah. Vs. 4, "John came," etc.: This short verse tells the place of John's work, the two parts of his work, preaching and baptizing, the substance of his mes- sage, and what his baptism stood for. "Baptism of re- pentance": a baptism which expresses in outward act an inward repentance.! " Unto remission^ of sins ": in order to obtain forgiveness "j" of sins. It was because the baptism expressed repentance that it secured forgiveness. Vs. 5, "all the country of Judea": not of course literally all the people, but multitudes of them. "Confessing their sins": acknowledging that they had sinned. Vs. 6, "camel's hair": a coarse cloth made of the long, coarse hair of the camel; it was used also for making tents, and is still in use in eastern countries. "Locusts": an insect much like a grasshopper. "Wild honey": probably the honey of the wild bee (c/. 1 Sam. 14 25, 26; Judg. 14 8). This description shows that John was a poor man, and that he lived apart from other men, having no need to visit the towns for either food or clothing. Cf. Luke 180. Vs. 7, "there Cometh after me he," etc.: John does not say who this is; The Preaching of John 6 confessing their sins. And John was clothed with camel's hair, and had a leathern girdle about 7 his loins, and did eat locusts and wild honey. And he preached, saying, There cometh after me he that is mightier than I, the Hatchet of whose shoes ^^ii^se^L 8 I am not worthy to stoop down and unloose. I baptized you with water; but he shall baptize you with the *Holy Ghost. dala 4 Holy Spirit, and so through- out this book he only describes him. "Mightier than I": able to do a kind of work which I cannot do. "Latchet of whose shoes": better, thong of whose sandals, i. e., the narrow strap by which the sandals were fastened on. Vs. 8, "water .... Holy Spirit": The one bap- tism touches the body and is the outward sign of a spiritual fact; the other actually reaches the soul and accom plishes a real result. QUESTIONS (1) What does the word "gospel" mean? (2)* In what sense is the gospel told in this book the gospel of Jesus Christ? (3) What makes this story a JOHN THE BAPTIST, AS PAINTED BY ANDREA DEL SARTO 6 The Gospel according to Mark gospel (good news) ? (4)* With what event does Mark regard the gospel-story as beginning? (5) How does this agree with Peter's thought expressed in Acts 1 21, 22. 10 37? (6)* With what does Matthew begin his gos- pel? (7)* With what does Luke begin his? (8)* With what does John begin his ? (9) What title does Mark add to the name of Jesus ? (10) What title is added in the beginning of Matthew? (11) From what books of the Old Testament are the passages in vss. 2, 3 quoted ? (12) Look up these passages (Isa. 40 ^ and Mai. 3^) and tell what they mean in their original connection. (13) To whom are they applied by Mark, and how do they describe him? (14)* Where did John preach? (15)* What was the subject of his preaching? (16)* What is repentance? (17) Why is John's baptism called a baptism of repentance? (18) With what was the baptism accompanied (vs. 5)? (19) What were they to obtain who repented and received baptism? (20) How many people came to John to be baptized? (21)* What is the exact meaning of "camel's hair"? of "locusts"? of "wild honey"? (22) Why, do you sup- pose, did John adopt this way of living? (23) Form for yourself a picture of John as he preached. (24)* What did John, say about the one who was to come after him? (25) What did he mean by his words in vs. 7? (26) What is the difference between John's baptism in water and Jesus' baptism with Holy Spirit? (27) What part of John's preaching applies to us today? (28)* Write a description of John's appearance and way of living. (29) What sort of a man was he? SECTION II THE BAPTISM OP JESUS, 1:9-11 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized 10 of John ^ in the Jordan. And straightway coming i cr. into up out of the water, he saw the heavens ^rent 2 rending asunder, and the Spirit as a dove descending 11 upon him: and a voice came out of the heavens, Thou art my beloved Son, in thee I am well pleased. EXPLANATORY NOTES Vs. 9, "Nazareth! of Galilee "f: Here in this quiet town Jesus had lived for nearly thirty years. " Was bap- tized "1: Jesus recognized the message of the prophet to the nation as a"Tnessage of God to him also. " In the Jordan"|: the principal river of Palestine; see the map. At what point between the Sea of Galilee and the Dead Sea Jesus was baptized we do not know. People living in Palestine usually say that it was a little north of the Dead Sea, oppo- site Jericho. But it is more likely that it was farther north, nearer to Galilee. Vs. 10, " the Spirit as a dove descend- ing": a sign of the bestowal of the divine Spirit on him preparing him for his great work. Vs. 11, "thou art my beloved Son": an expression of God's approving love and confidence, carrying with it also probably the assurance that he is the Messiah, who is to bring in the kingdom of God and sav§^his people. QUESTIONS (1)* Where is Nazarethf (vs. 9)? (2)* If Jesus was baptized in the Jordan somewhat south of the Sea of Galilee, iu what direction did his joiu'ney mentioned 7 8 The Gospel according to Mark in vs. 9 lie? (3) With what did the others who received John's baptism accompany the act (vs. 5, last clause)? (4) Why is there no mention of this in the case of Jesus? (5)* What did Jesus see as he came up out of the water? (6)* What did he hear? (7) Is there anything here to indicate that a multitude was present and saw and heard these things? (Luke 3 21 only means that Jesus was baptized at about the same time with the people generally.) (8) Try to picture the whole scene to yourself, and then tell the story. (9) For whom were the descent of the Spirit and the voice from heaven chiefly meant ? (10) What did they mean to Jesus? W^as his private life now at an end? Were these things intended to prepare him for his public ministry? SHEPHERDS FORDING THE JORDAN WITH THEIR FLOCKS SECTION III THE TEMPTATION IN THE WILDERNESS, 1:12,13 12 And straightway the Spirit driveth him forth 13 into the wilderness. And he was in the wilder- ness forty days tempted of Satan; and he was with the wild beasts; and the angels ministered unto him. EXPLANATORY NOTES Vs. 12, " the Spirit driveth him forth into the wilder- ness": Nothing could be more natural than that after such a vision of the Spirit descending on him and such a voice from heaven, he should wish to be alone, apart from men, to think over the work which he as God's beloved Son would have to do in the world. Vs. 13, " forty days, tempted of Satan": Matthew and Luke tell of three temptations which came at the end of the forty days. But Mark speaks of temptations throughout the period without mentioning any one in particular. The whole period of meditation was also one of temptation. As he thought of his work and the difficulties that he would meet, the tempter constantly sought to turn him away from it, or to suggest unworthy ways of doing it, ways that would not be perfectly right. QUESTIONS (1)* Where did Jesus go after his baptism? (2) Does the record tell just where this wilderness was? (3) Under whose impulse did Jesus seek the solitude of the wilderness ? (4) Can you think of any reason why he should wish to be alone at this time? (5)* How 9 10 The Gospel according to Mark long did he remain here? (6) Who were with him? (7) Is there anything strange in his being tempted by Satan in the place to which the Spirit had sent him? (8) Will following the path of duty always prevent our being tempted? (9) What will it secure ? (10)* Write in your own words the story of Jesus' baptism and temptation. IN THE WILDERNESS OF JUDEA SECTION IV JESUS BEGINS PREACHING IN GALILEE 1:14, 15 14 Now after that John was delivered up, Jesus came into Galilee, preaching the gospel of God, 15 and saying. The time is ^fulfilled, and the kingdom i completed of God is at hand: repent ye, and believe in the gospel. EXPLANATORY NOTES Vs. 14, "delivered up" : i. e., put into prison. The rea- sons for this imprisonment are told in 6 1'', 18. "Jesus came into Galilee " : As Jesus' home had been at Nazareth, which is itself in Galilee, the expression " came into Galilee " either suggests that he had previously been living or working elsewhere tor a time (see John, chaps. 2-4), or means that he left his Nazareth home to begin his work in the whole district of Galilee. Matthew mentions that he at this time took up his residence in Capernaum. Vs. 15, " the time is fulfilled": the time which according to the divine plan was necessary to elapse before the new age of the kingdom could begin. "The kingdom of God-f is at hand" : i. e., is near. This means that a great forward step is about to be taken in bringing about the happy condition of things which this phrase denotes, when God should reign in the hearts and affairs of men. How this is to come about Jesus does not yet say. This he will unfold little by little. QUESTIONS (1) What is meant by the phrase "delivered up" (vs. 14)? (2)* By whom and for what was John put into prison? (3)* Into what region did Jesus go after John was "delivered up"? Locate Galileef on the map and bound it. (4) What was the character of its 11 12 The Gospel according to Mark population? (5) What is the meaning of the statement that Jesus came into Gahlee after John's imprisonment? (6)* With what phrase does the evangelist describe Jesus' teaching (vs. 14)? What does it mean? Study this carefully. (7) What two announcements of fact does Jesus make (vs. 15)? What do these announce- ments mean ? (8) What two things does he definitely command (vs. 15)? (9)* In what way was the teaching of Jesus like that of John the Baptist ? How was it dif- ferent? (10) Could a message containing a reproof of sin and a command to repent be called a gospel ?f Was John's preaching a gospel? If so, why? If not, why not? (11) Have we today a larger or smaller gospel than the Galileans heard from Jesus? (12)* Do these two commands of Jesus (vs. 15) apply to men of today as appropriately as to the Galileans ? A BOAT ON THE SEA OF GALILEE SECTION V THE CALL OP THE FOUR FISHERMEN, 1 : 16-20 16 And passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea: for they were fishers. 17 And Jesus said unto them. Come ye after me, and 18 I will make you to become fishers of men. And straightway they left the nets, and followed him. 19 And going on a little further, he saw James the son of Zebedee, and John his brother, who also 20 were in the boat mending the nets. And straight- way he called them: and they left their father Zebedee in the boat with the hired servants, and went after him. EXPLANATORY NOTES Vs. 17, " fishers of men " : persons who should go out among men and skilfully draw them away from their pre- vious associations, as a fisherman gathers the fish out of the sea. Of course, the figure of speech must not be presesd too far. Such fishers of men as Jesus would make these men would catch men to save them, not to destroy or to injure them. Vs. 18, "straightway they left the nets, and followed him " : John 1 35-42 tells of their meeting Jesus before this, but they now left their business permanently to be his companions and helpers. Vs. 19, " James .... and John " : It is generally supposed that the unnamed disciple in John I'lO was John the son of Zebedee, the author of the narrative there. There is no mention of James having met Jesus before, but he may have done so, 13 14 The Gospel accokding to Mark or may have known him only from John. Vs. 20, " straight- way he called them" : gave them the same sort of an invi- tation which he had already given the other pair of brothers. Vs. 20, " with the hired servants " : an indica- tion both that Zebedee and his sons were not very poor men, so that it was something of a financial sacrifice for them to give up their business, and that the sons were not abandoning poverty-stricken parents who needed the sup- port of their sons. QUESTIONS (1)* Locate and describe the Sea of Galilee (vs. 16). *Name some of the cities on its shores. (2) Had Simon and Andrew known Jesus before? (3)* What did Jesus mean by "fishers of men" ? (4) Had James and John ever seen Jesus before? (5) What does vs. 20 imply as to the wealth or poverty of Zebedee? (6) What experi- ence of men today would have much the same signifi- cance for them that this event had for the four fishermen ? (7)* Did this following of Jesus mean that they must leave their business permanently? (8) To what office did Jesus afterward appoint these four men with others? (See Mark 3i^-i9.) (9) Was this call such a one as Jesus gives to all men ? If not, how does it differ from it ? (10)* Are we all called to become fishers of men? (11)* What must w^e ourselves do before we can obey this call ? SECTION VI A SABBATH IN CAPERNAUM, 1:21-34 21 And they go into Capernaum ; and straightway on the sabbath day he entered into the synagogue 22 and taught. And they were astonished at his teaching : for he taught them as having authority, 23 and not as the scribes. And ^straightway there ^ume^^'"''^ was in their synagogue a man Vith an unclean ^o/ ^^^p'"'"^'' 24 spirit; and he cried out, saying, ^What have we ^?ho^tTdo"''* to do with thee, thou Jesus of Nazareth ? art thou come to destroy us? I know thee who thou art, EXPLANATORY NOTES Vs. 21, " Capernaum "t. "On the sabbatht day he entered into the synagogue ""f: The sabbath was the princi- pal day of synagogue worship, though services were also held on Mondays and Thursdays. "And taught ": i. e., delivered the sermon, as in Luke 4 20-27. Vs. 22, "astonished at his teaching": The next clause explains what it was in his teaching that surprised them, viz., that he spoke "as having authority, and not as the scribes ""j". The Ecribes were accustomed to repeat the opinions of those who had taught before them, as some teachers and preachers today seem able only to repeat other men's opinions. Jesus taught with authority, with clear and firm conviction, an3 wrth_no appeal to anyone else but God. See, for example, Matt. 522, 28, etc. Vs. 23, "a man with an unclean spirit": i. e., a demoniac!. Vs. 24, "what have we to do with thee": See margin; it is as much as to say, "Let us alone." " To destroy us " : See Matt. 8 29; Luke 8 31. " The Holy One of God": i. e., the chosen of God, nearly equiv- alent to "the Christ." Cf. John 6 69; Mark 8 29; Luke 4 41. • 15 16 The Gospel according to Mark 4or.« the Holy One of God. And Jesus rebuked *him, 25 saying, Hold thy peace, and come out of him. bor^convuis- ^nd the unclean spirit. Hearing him and crying 26 with a loud voice, came out of him. And they 27 were all amazed insomuch that they questioned among themselves, saying. What is this? a new teaching ! with authority he commandeth even the unclean spirits, and they obey him. And the 28 report of him went out straightway everywhere into all the region of Galilee round about. And straightway, when they were come out of 29 the synagogue, they came into the house of Simon Vs. 31, "and she ministered unto them": served them, probably made ready and served the sabbath meal. Vs. 32, "and at even": when the sabbathf ended. To have come to be -healed before sunset, and so on the sab- bath, would have been a violation of the law as the Phari- sees interpreted it, and this not only because some of the sick would probably have had to be carried (c/. Mark 2 3), but because healing itself was forbidden on the sabbath. See John 510; Luke 131*. "Possessed with devils": Wherever this phrase occurs, it must be understood to mean demoniacs, and when the word "devil"! occurs with the word demon in the margin, remember that it refers, not to the one devil, the tempter, but to one of the many demons who were believed to torment men and make them sick or crazy. "Suffered not the demons to speak": See vs. 25. There were probably two reasons why Jesus did not wish to have the demons announcing him as the Christ: First, such testimony from those whom the people regarded as evil spirits would have prejudiced them against him. Words of praise from such a source would not really com- mend him. Secondly, Jesus did not wish to turn the A Sabbath in Capeknaum 17 30 and Andrew, with James and John. Now Simon's wife's mother lay sick of a fever; and straightway 31 they tell him of her: and he came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them. 32 And at even, when the sun did set, they brought unto him all that were sick, and them that were 33 ® possessed with devils. And all the city was ^or, de- ^ •' moniacs 34 gathered together at the door. And he healed many that were sick with Mivers diseases, and cast '> various out many Mevils; and he suffered not the Mevils ^demons to speak because they knew him.^ oManyancien*^ i J manuscripts thoughts of the people to the question whether he was the Christ at all as yet. They had so wrong an idea of the Messiah (the Christ) and his work that he was compelled to keep the fact that he was the Messiah in the back- ground till they knew him (Jesus) better, and so could form their idea of the Messiah from what they saw him to be, not their idea of him from what they fancied the Messiah would be. Jesus' constant effort was to draw men to him by his own character and teaching rather than by large names or startling evidence. And it is still true that it is far more important for us to know and love Jesus as he really is than without such knowledge and love to apply to him titles, be they ever so high and ever so true. QUESTIONS (1)* Where is Capernaum? (2)* What was a syna- gogue? What was the character of the services? {Cf. Luke 4 16-27.) How did it differ from the temple? (3) What was it in Jesus' teaching that astonished the people? (4) State as accurately as you can how add to be Christ. See Luke 4 : 41 18 The Gospel according to Mark his teaching differed from that of the scribes. (5)* What were some of the effects produced by demoniacal possession? (Mark 5 2-5; 9i'^-27). (6)* What does the New Testament uniformly represent to be the cause of this condition? (7) What do the demoniacs mean by the words "The Holy One of God"? (8)* What was Jesus* way of dealing with these unfortunate people? Does he treat them as great sinners to be sternly reproved or as unfortunates to be relieved? To whom is Jesus' rebuke addressed? (9) What class of people known to us in modern times most nearly resemble these ancient demoniacs? (10) What are the most noticeable differences between the two classes of cases ? (11) What does vs. 29 imply as to the home of the nien here mentioned? (12) What does the fact that they tell Jesus about the sick woman imply as to their expectation and faith? (13) What does the word "ministered" mean? Of what is the fact that she ministered to them an evidence? (14) Why did the people wait till evening to bring their sick? (15)* What is the difference in meaning between "devil"! and "demon"? (16) Why does Jesus forbid the demons to speak? (17)* The miracles here narrated (121-34) are the first that are told in Mark. What is the common characteristic of all those for whom Jesus uses his power in this way? (18)* What is the evident motive of Jesus in all these miracles? (19) How far is his conduct an example that we can follow? (20)* Picture to yourself as vividly as you can this "sabbath in Capernaum," and then from memory write out the story in your ov>^n words. (21)* After read- ing Luke 4 16-27 and Acts 13 1'^-i^, and any other sources of information that you have at hand, write a statement of what the service of the synagogue included. SECTION VII A PREACHING TOUR IN GALILEE, 1:35-45 35 And in the morning, a great while before day, he rose up and went out, and departed into a des- 36 ert place, and there prayed. And Simon and they 37 that were with him followed after him ; and they found him, and say unto him, All are seeking 38 thee. And he saith unto them, Let us go else- where into the next towns, that I may preach EXPLANATORY NOTES Vs. 35, "a desert place": an uninhabited region in the country. It was soHtude that Jesus wanted, an "inner chamber " (Matt. 6 6) in effect, though there were no walls around it and no roof over it but the sky. V«. 37, "all are seeking thee": the people of Capernaum who had seen or heard of the events of the day before and who were doubt- less eager to see other deeds of healing power. Vs. 38, "unto the next towns": which, because they had not seen him, or heard his message, needed him more than those that having seen him were eager to have him come back. Not those that desired him most, but those that needed him most, appealed most strongly to Jesus. With vss. 38, 39 begin what is often called "the first preaching tour in Galilee," because it is the first such tour distinctly re- corded. But it is impossible to say just how many tours Jesus made, or that this was really the first. He was con- stantly going about Galilee preaching and teaching. Vs. 40, " Cometh to him a leper "f: The law required a leper to remain at a distance from other men (Lev. 13 ^^-^ 46). But this man's eagerness to be healed led him to disregard 19 1 demons 20 The Gospel according to Mark there also; for to this end came I forth. And he 39 went into their synagogues throughout all Galilee, preaching and casting out Mevils. And there cometh to him a leper, beseeching 40 him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. And 41 being moved with compassion, he stretched forth ,his hand, and touched him, and saith unto him, I will; be thou made clean. And straightway the 42 leprosy departed from him, and he was made the law; nor did Jesus reprove him for doing so. "If thou wilt, thou canst": These words show of which the leper was more sure, Jesus' power or his kindness of heart. Vs. 41, " moved with compassion "f: impelled by pity. "I will": cf. the leper's words, "t/ thou wilt." "Clean": healed, well. Vs. 44, "see thou say nothing to any man, but go," etc.: The man's first duty was to present himself to the priest and get from him what practically amounted to a certificate that he was cured and fit to live with other people. But Jesus evidently desired not only that he should conform to this useful regulation, but that he should not go about telling of his cure, because this would attract attention to Jesus as a healer of sickness rather than as a teacher of truth, and so would hinder the work he wished to do. Jesus healed the sick as he had oppor. tunity; being moved with compassion, and possessing the power, he could not do otherwise; but that was not his chief business. "The things which Moses commanded": See Lev., chap. 14. "For a testimony to them": These words express the purpose of going to the priest and pre- senting the offering; evidence would thus be given to them (people in general) that he was really healed. A Pkeaching Tour in Galilee 21 43 clean. And he ^strictly charged him, and straight- ^o^stemiy 44: way sent him out, and saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testi- 45 mony unto them. But he went out and began to ^publish it much, and to spread abroad the matter, ^S/^^""^' insomuch that Jesus could no more openly enter into a city, but was without in desert places : and they came to him from every quarter. QUESTIONS (1)* What is meant by a desert place? Why did Jesus seek a place of this sort for prayer? (2) Why did he seek this opportunity for secret prayer? (3)* In Matt. 6 6 he bids his disciples enter into the inner chamber to pray; is his conduct here in accordance with the spirit of that injunction? (4) What does Jesus* conduct suggest to us as to our need of prayer? (5) What do vss. 32-34 suggest as the reason why the people of Capernaum were seeking Jesus? (6)* Why did Jesus wish to press on to the other towns? (7)* What does this show as to his estimate of the relative importance of healing and preaching the gospel ? (8) What does the fact that Jesus left the people that wanted him, but had heard the gospel, to go to those who had not heard it, suggest as to the duty of Chris- tians in carrying the gospel to those who have not heard it ? (9) In view of Jesus' conduct, can we excuse ourselves from trying to send the gospel to regions be- yond, on the ground that there is enough to do at home? 22 The Gospel according to Maek (10)* How extensive a preaching tour did Jesus make at this time? (11)* Of what Jewish institution did he avail himself in this work? (12) What two features of his work are especially mentioned? (13) How much time would be occupied in such a tour? (14) What kind of a disease was the leprosy spoken of in the Bible, and what were the regulations of the Jewish law about lepers associating with the people? (15) How did the leper (vs. 40) show his faith in Jesus? (16) In what do the words of the leper in vs. 40 show that his confidence was strongest, in Jesus' power or in his, kindness of heart? (17) How had he probably gained this confidence? (vss. 32-34)? (18)* What moved Jesus to help the leper? What does the word "compassion" mean? (19)* What does the fact that Jesus touched the leper (c/. Lev. 13 ^^^ ^6) show as to his regard for ceremonial precepts in comparison with compassion and mercy (c/. Matt. 9^2, 13)? (20) Was the leper ceremonially cleansed or actually healed? (21) Does vs. 44 mean that he was never to tell anybody what Jesus had done for him, or that he was now and first of all to hold* his peace, and bear his testimony by showing himself to the priest ? (22) What was the effect of his disobedience ? (23) Are there times when silence is better than talk, and actions a better testimony than either? (24) What is Jesus' general injunction to us concerning bearing testimony to him (Matt. 10 ^2, 33)? (25)* Write out in your own words the story of Jesus' first recorded preaching tour in Galilee. 1 Or, at home SECTION VIII A PARALYTIC HEALED AND HIS SINS FORGIVEN, 2:1-12 And when he entered again into Capernaum after some days it was noised that he was ^in the house. And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spake the word unto them. And they come, bringing unto him a ^man sick of the palsy, borne of four. And when 2paraiytio they could not come nigh unto him for the crowd, they uncovered the roof where he was: and when they had broken it up, they let down the bed A PALESTINIAN HOUSE 23 24 The Gospel according to Mark 2 paralytic Which whereon the ^sick of the palsy lay. And Jesus 5 seeing their faith saith unto the ^sick of the palsy, Son, thy sins are forgiven. But there were cer- 6 tain of the scribes sitting there, and reasoning in their hearts, Why does this man thus speak? he 7 blasphemeth : who can forgive sins but one, even God? And straightway Jesus, perceiving in his 8 spirit that they so reasoned within themselves, saith unto them. Why reason ye these things in your hearts? ^Whether is easier, to say to the 9 EXPLANATORY NOTES Vs. 1, " in the house "t: See the margin. Vs. 2, " about the door ": Probably the housej was of the simplest kind, having but one story and but one room. Jesus was stand- ing in this room, and the crowd filled, not only it, but the narrow street in front of the house, thus cutting off all approach to Jesus. If the house was built about a court, Jesus must have stood in one of the rooms, or under the roof that was sometimes built about the outer edge of the court; in that case the crowd filled the court and thfe passageway from the street. Vs. 3, "sick of the palsy": or, as we should say today, the paralyzed man, or the paralytic. "Borne of four": one holding each corner of the pallet on which he lay. Vs. 4. " uncovered the roof," etc.: They reached the fiat roof by the outside staircase and easily dug through it between the rafters. When the opening was made, they passed the paralytic down to those who stood about Jesus within the room below. Vs. 5, " their faith": i. e., of the five men ; not simply that of the para- lytic, since then the record would have said "his;" nor simply of the four bearers, for it is not likely that they would have brought the paralytic without his consent, or that Jesus would have pronounced his sins forgiven if he had not seen that the man himself had at least the begin- A Paealyttc Healed 25 ^sick of the palsy, Thy sins are forgiven; or to 10 say, Arise, and take up thy bed, and walk ? But that ye may know that the Son of man hath * power on earth to forgive sins (he saith to the ^"^^^''onty 11 ^sick of the palsy), I say unto thee, Arise, take up 12 thy bed,. and go unto thy house. And he arose, and straightway took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. nings of faith. *'Thy sins are forgivent-'": Probably Jesus saw that the man himself was more burdened with his sin than w ith his sickness, and more anxious to be at peace with God than to be cured of the palsy. For it does not seem to have been Jesus' habit to bestow a spirit- ual blessing on one who had no desire for it or faith to receive it. See, for example, Luke 17 11-19. According to your faith, was Jesus' general rule of action in giving bless- ing to men. Perhaps the man saw in his sickness a punish- ment for liis sin ; perhaps not ; in any case he wanted to be forgiven. Vs. 6, " scribes "f: This is the first time that the scribes have been mentioned as opposing Jesus, and as yet they only question his authority, do not directly deny it. Vs. 7, "blaspheme"!: i. e., by claiming the right to do that which they believed that God only could do, viz., forgive sins. Vss. 9, 10: To the scribes who question whether Jesus really has authority to forgive sins, of which there can, of course, be no visible test, Jesus replies that he will show his power in a thing which they can test, since they can see whether the paralytic walks or not. He implies that if he thus proves his words good in the one case, it is reasonable for them to believe that they are good in the other case. It is thus that we constantly reason about people. Finding them good and true where 26 The Gospel according to Mark we can test them, we believe them so where we have no opportunity to apply a test. Vs. 10, "the Son of man"!: This is the first occurrence of this title, by which Jesus so frequently speaks of himself. Vs. 11, "bed": a simple pallet, scarcely more than a heavy blanket or thin mattress, easily carried by one person. QUESTIONS (1) Where is Capernaum ? What is it called in Matt. 91 ? (2) What other meaning may the words trans- lated "in the house" have? (3) What drew the crowd together? What had Jesus done when he was last in Capernaum (132-34)? (4.)* jf tKere was no room about the door, how could these men reach the roof of the house? (5) What kind of a " bed " was it upon which they brought the paralytic? (6) Whose faith is meant in vs. 5? (7)* What does the fact that Jesus forgives the sins -of the paralytic imply as to the man's attitude toward his sins ? (8)* Does God forgive the sins of one who is still unrepentant ? (9)* Who were the scribes ? (10) What is blasphemy? (11) Were the scribes right in saying that Jesus blasphemed when he forgave the sins of the paralytic (c/. Matt. 18 18; John 20 23)? (12) Of what did Jesus wish to convince them by his argu- ment and action in vss. 8-11? (13)* By what name does Jesus call himself in vs. 10? Has this name occurred in the gospel before? (14)* What does it mean as applied by Jesus to himself? (15)* This section speaks of (1) a paralytic, (2) his four friends, (3) the scribes, (4) Jesus. Tell in writing (a) what part each took in this event, (b) what spirit each mani- fested. (16) Consider (a) ho\\r far we ought to avoid or to imitate the spirit of each; and (b) how we can follow the example of those whose conduct is worthy of imitation. SECTION IX THE CALL OF LEVI, AND THE FEAST IN HIS HOUSE, 2:13-17 13 And he went forth again by the seaside; and all the multitude resorted unto him, and he taught 14 them. And as he passed by, he saw Levi the son of Alphaeus sitting at the place of toll, and he saith unto him. Follow me. And he arose and 15 followed him. And it came to pass, that he was EXPLANATORY NOTES Vs. 13, "Seaside": Near the place now known as Khan Minyeh, where Capernaum^ was probably located, there are two beaches that would be suitable for a meeting- place for crowds. Vs. 14, "Levi," or Matthew! (Matt. 9 9) as he is also called, was one of the smaller publicans.f "The place of toll": probably a sort of petty custom-house for the collection of taxes on goods shipped across the Sea of Galilee. Vs. 16, "scribes of the Pharisees": those teachers of the law who belonged to the society of the Pharisees.! Most of the scribes were Pharisees, though some may possibly have been Sadducees. Vs. 17, "they that are whole": the righteous. "They that are sick": the sinners, who because they are sinners need curing. "I came not to call the righteous, but sinners": The word " the" before righteous should really be omitted; Jesus does not say that there are any righteous, but taking the Pharisees on their own ground, when they complained of him for mingling with sinners, he says that sinners are precisely the people that he came to save; righteous people, if any such there were, did not need him. But 27 28 The Gospel according to Maek 1 collectors of taxes sitting at meat in his houee, and many ' publicans and sinners sat down with Jesus and his disciples : for there were many, and they followed him. And 16 ^mrscrTpt?* the scribes ^of the Pharisees, when they saw that Pharisees he was catlug with the sinners and publicans, \tat^h7Jateth Said uuto hls disciples, ^He eateth and drinketh with publicans and sinners. And when Jesus 17 '£r^' '' heard it, he saith unto them. They that are * whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners. notice that he went among sinners, not to share in their sin, but to save them from their sin, as a physician to heal them. QUESTIONS (1)* What sea is referred to in vs. 13? At what part of the shore must this event have occurred? (2) What other name did Levi have? (3)* What was Levi's business ? (4) What four other men had Jesus already asked to leave their business to follow him? (5)* What was a publican? How were the publicans regarded by the Jews and why? (6) In whose house did this dinner take place? (7)* What fault did the Pharisees find with Jesus on this occasion? (8) What sort of a spirit does this criticism show ? (9) What was Jesus' answer to their criticism ? (10) What does his answer mean? Put it in your own words. (11) Does this answer mean that there really are any who are not (morally) sick, any who are truly righteous ? (12)* Why did Jesus go among sinners ? (13) In what way can we most perfectly imitate his example? Give examples. SECTION X JESUS' ANSWER TO A QUESTION CONCERNING FASTING, 2:18-22 18 And John's disciples and the Pharisees were fasting: and they come and say unto him, Why do John's disciples and the disciples of the Phari- 19 sees fast, but thy disciples fast not ? And Jesus said unto them. Can the sons of the bride-chamber fast, while the bridegroom is with them ? as long as they EXPLANATORY NOTES Vs. 18, "John's disciples": John was already in prison at this time (Mark 1 14), but his disciples were evidently- allowed to visit him (Matt. 11 2; Luke 7 18). "Disciples of the, Pharisees ": probably those men who did not belong as members to the society of the Pharisees, but who believed in their religious ideas. "Fast": The law of Moses com- manded only one fast a year, the Day of Atonement (Lev. 23 27-32). The prophet Zechariah mentions several others as practiced in his day (Zech. 71--^; 819). But the Phari- sees, some of them at least, fasted twice every week, on Monday and on Thursday (Luke 18 12). Vs. 19, " can the sons of the bride-chamber fast while the bridegroom is with them? " A wedding is a time of joy; fasting expresses sorrow. The two things are incongruous. Jesus compares himself to the bridegroom, his disciples he calls the sons of the bride-chamber, i. e., the friends of the bridegroom. Having the joy of his presence, they could not rightly profess to be sad. Notice that Jesus does not say that fasting is in itself wrong, but (1) that, being an expression of sadness, it cannot be right when one is not really sad; and (2) that while he is with his disciples this is to them 29 30 The Gospel according to Mark have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall 20 be taken away from them, and then will they fast in that day. No man seweth a piece of undressed 21 cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made. And no man putteth 22 new wine into old wine-skins, else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wine- skins. such a source of joy as excludes fasting. Vs. 20, " the bridegroom will be taken away from them": These words show clearly that even thus early in his ministry Jesus was expecting that later he would be taken away; probably he already foresaw that he would be put to death. Then the disciples would have real occasion for real sorrow. Vs. 21, "undressed cloth": cloth that has not been shrunk. When the patch of cloth shrinks it becomes too small to cover the rent or tear in the garment and, drawing itself away from the old cloth to which it was sewed, makes a new and larger hole than before. Vs. 22, "wine-skins": Bottles were made of the skins of goats. When the bottles were old, the skins, having lost the power to stretch, were not strong enough to stand the pressure caused by the fermenting of new wine. In these illustrations the gospel which Jesus preached is the undressed cloth and the new wine; the religion of the Pharisees is the old garment and the old wine-bottles. They show that it is impossible to bind the gospel to the old forms of the Jewish religion, and that it must be expected and allowed to express itself in new ways. Jesus' Answer concerning Fasting 31 QUESTIONS (1)* What does vs. 18 show as to whether all the disciples of John became followers of Jesus ? (2)* How often did the Pharisees (some at least of them) fast? (3)* What is the meaning of the reason that Jesus gives (vs. 19) for his disciples not fasting? (4)* What does Jesus' answer indicate as to the need of sincerity in all religious ohservances and the value of forms that do not express a real state of heart? (5) To what time does Jesus refer in vs. 20 — to the days between his crucifixion and his resurrection, or to the days after his ascension (see John 16 16, 19, 20, 22 . Matt. 28 20)? (6) Is Jesus continually with his disciples now (except as they lose his presence through sin); and, if so, is there any place for a fast set for a certain day or certain days in the year? (7) Is fasting appropriate as an expres- sion of sorrow because of the loss of Christ's presence through sin? (8) Ought all the days of a Christian to be days of sorrow or days of joy? Notice vs. 19, and compare John 14 27 ; 16 22. (9) What is the " undressed " cloth and why does it tear the old garment ? What are the old wine-skins, and why does the new wine burst them? (10)* What does Jesus teach in these two illustrations about the possibility of patching together (as John's cliGciples were trying to do) the old Pharisee- ism and tho new gospel ? What about the necessity of the new spirit of the gospel finding its own forms of expression? (11)* What does he teach in this whole section to be the more important, form or spirit, in religion? Which of these ought to determine the other? 1 Gr. began to make their way plucking. SECTION XI PLUCKING GRAIN ON THE SABBATH, 2:23-28 And it came to pass, that he was going on the 23 sabbath day through the cornfields; and his dis- ciples ^ began, as they went, to pluck the ears of corn. And the Pharisees said unto him. Behold, 24 why do they on the sabbath day that which is not lawful ? And he said unto ^them, Did ye never 25 EXPLANATORY NOTES Vs. 23, "cornfields": better, "fields of grain," probably of wheat. This would make the month May or June. Paths frequently run through grain-fields in Palestine. "Pluck the ears of corn": better, "pull the heads of grain." Vs. 24, "why do they on the sabbath day that which is not lawful?": It was the violation of the law of the sab- bath| as they interpreted it that offended them. The plucking and eating of the grain on another day would not have disturbed them. Vs. 25, "what David did": see 1 Sam. 211-6. Vs. 26, "house of God": the tabernacle, the temple not having yet been built in David's day. "Shewbread"!: For David, who was not a priest, to eat this was contrary to the law, but Jesus implies that his need made it right for him to do so; and he argues that if human need justifies one in disregarding a technical requirement like that about the shewbread, it will also justify neglect of the technical law against labor on the sabbath. Jesus does not say that the same principle would apply as against a purely moral requirement, such as the law of honor to parents, truthfulness, honesty, etc. Vs. 27, "the sabbath was made for man": appointed by God foreman's good, not laid upon him as a burden to whi^h^man^'s,^^ Vs. 28, " the Son of Plucking Grain on the Sabbath 33 read what David did, when he had need, and was an hungered, he, and they that were with him? 26 How he entered into the house of God Vhen Abiathar was high priest, and did eat the shew- bread, which it is not lawful to eat save for the . priests, and gave also to them that were with 27 him? And he said unto them, The sabbath was 28 made for man, and not man for the sabbath: so that the Son of man is lord even of the sabbath. 2 Some ancient manuscripts read in the days of Abia- thar the high priest man| is lord even of the sabbath": Because the day was made for man it belongs to Jesus as the Son of man — the true man who perfectly understands man's needs and God's will concerning man — to determine how it shall be useSTfor the good of man. Hence Jesus is our best teacher, our authoritative lord, to tell us how to keep the sabbath, and to have his spirit is the surest way of using it aright. QUESTIONS (1)* What is meant by the word "cornfields"? About what time of the year was this ? (2) Was such plucking of heads of grain and eating them forbidden or permitted by the Jewish law (Deut. 23 2^)? (3) Why did the Pharisees object to it ? How many kinds of labor would they find in the act of the disciples'? (4) State wherein David's case was like that of Jesus' disciples. (5)* What does Jesus imply in vss. 25, 26 as to the relative claims of human need and the sacred- ness of tim.es and places, such as the sabbath and the temple? Can we infer that he regards it as more im- portant to satisfy legitimate human need than even to regard the sacredness of these things? (6) Does this 34 The Gospel according to Mark justify necessary cooking, keeping up fires, and other like labor on the sabbath? (7) Does it imply that the day has no sacredness, so that we may do anything whatever on the sabbath? (8)* What great principle respecting the sabbath does Jesus state in vs. 27? (9) If the sabbath was made for man, ought it to continue as long as man continues? (10) And if it was made for man, can there be any higher law for its use than to seek to use every sabbath so that it will accomplish most for the good of men, women, and children? (11) What does Jesus say in vs. 28 about his own relation to the sabbath? (12) In view of this, can there be any higher rule for the sabbath than to use it in his spirit and in his service? Is this a different rule from that suggested in question 10? (13)* Sum up Jesus' teach- ing about the sabbath in this section. PLOWING IN PALESTINE SECTION XII A WITHERED HAND HEALED ON THE SABBATH, 3:1-6 1 And he entered again into the synagogue; and there was a man there which had his hand 2 withered. And they watched him, whether he would heal him on the sabbath day; that they 3 might accuse him. And he saith unto the man 4 that had his hand withered, Stand forth. And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm ? to save a life, or to kill ? 5 But they held their peace. And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith EXPLANATORY NOTES Vs. 1, "entered again into the synagogue"!: probably in Capernaum ; c/. 2 1. "Hand withered": probably a sort of paralysis. Vs. 2, "that they might accuse him": 1 e., of breaking the sabbath|. Vs. 4, " is it lawful on the sab- bath day to do good or to do harm? ": Evidently, in Jesus' thought, to neglect an opportunity to do good to one who needs it is the same as to do him harm. Vs. 5, "looked round about upon them with anger": with indignation that they were so unmerciful to men and so blind to the truth. Such anger good men can but feel toward wicked men — such anger God must feel. But we ought never to confuse it with hatred and desire to injure. God loves those with whom he is angry, and Jesus died for sinful men, whose sin made him indignant. "Being grieved"; 35 36 The Gospel according to Mark unto the man, Stretch forth thy hand. And he stretched it forth: and his hand was restored. And the Pharisees went out, and straightway q with the Herodians took counsel against him, how they might destroy him. The word denotes a compassionate grief, one that mingles love for the sinner with pain because of his sin. "At the hardening of their hearts": not simply hardness; their hearts were growing harder (read again the whole story from 2 1 on to this point), less compassionate in feeling, more blind to truth. Is anything more saddening to God than to see men thus growing more hard-hearted? QUESTIONS X (1)* Where did the incident related in 3^-^ take place? On what day? (2) How did the Pharisees look upon the healing of disease on the sabbath? f (3) What does the question of Jesus in vs. 4 imply as to what he thought about doing deeds of mercy, including the curing of sickness, on the sabbath ? (4) What did he think about neglecting to help a man who was in need? Does he class this as doing good or as doing harm? Did he think that only extreme and urgent need should be relieved on the sabbath, or did he do good as he had opportunity? (5) What answer did the Jews give to Jesus' question? Why? (6)* With what feeling did Jesus look at them? Did this feeling in- clude hatred and desire to injure them? (7)* What other feeling mingled with Jesus' anger? Describe this other feeling. (8) What do the statements here made (vs. 5) about Jesus' feeling toward these men suggest as to how God, being good and holy, must feel toward those who sin ? (9)* What was it that called forth Healing on the Sabbath 37 Jesus' anger and compassion ? Notice the word care- fully and think just what it means. (10) If the harden- ing of men's hearts calls forth the grief and anger of Jesus, what does this imply as to the sinfulness of such hardening? (11) How can we avoid being in the posi- tion of these Pharisees? (12) What did Jesus say to the man v/ho had the withered hand? (13) What did the man do? (14) What did the Pharisees do? (15)* What does this incident teach about the character of Jesus ? PREVIEW QUESTIONS (All review questions should be answered in writing.) (1) Notice that in all the events narrated in chap. 2 and 31-6 the Pharisees are criticising Jesus. Name in order the things for which they found fault with him. (2) Give Jesus' answer to each of their criticisms. (3) Did Jesus' answers diminish their hostility, or did it increase to the end? (4) What did they finally resolve to do (36)? (5) What is it that is referred to in 3 5 as causing Jesus' anger and grief? (6) What do these facts suggest as to the effect of resisting truth? (7) Among what class of people has Jesus thus far made friends in Galilee? (8) Among whom has he made enemies ? SECTION XIII THE WIDESPREAD FAME OF JESUS, 3:7-12 And Jesus with his disciples withdrew to the 7 sea: and a great multitude from Galilee followed: and from Judaea, and from Jerusalem, and from 8 Idumaea, and beyond Jordan, and about Tyre and Sidon, a great multitude, hearing what great things he did, came unto him. ^ And he spake to 9 his disciples, that a little boat should wait on him 1 press hard bccause of the crowd, lest they should Hhrong: upon '> <-' him : for he had healed many ; insomuch that as 10 2 diseases; Gr. mauv as had '^plagues pressed upon him that they scourges '' i O i 1 J might touch him. And the unclean spirits, when- 1] soever they beheld him, fell down before him and cried, saying. Thou art the Son of God. And he 12 charged them much that they should not make him known. EXPLANATORY NOTES Vs. 7, " with his disciples ": See also vs. 9; though the Twelve had not yet been chosen, Jesus had a company of disciples, pupils, who went with him from place to place. "The sea": i. e., the Sea of Galilee. "From Galilee .... and from Jerusalem": On Galilee, Judea, Jerusalem, Idumea, Jordan, Tyre, Sidon, see dictionary, also the map. Notice that the territories here spoken of "include all of Palestine except Samaria, and also the regions south and north of Palestine. These verses show how far Jesus w^as known at this time. Vs. 9, "throng him": In crowding about Jesus someone might be crushed. Vs. 11, " whenso- 38 The Widespread Fame of Jesus 39 ever they beheld him, fell down before him," etc.: The demons, i. e., the demoniacs, are always said to have done this, except when they were dumb or at a distance. " Son of God "t: C/. 124. QUESTIONS (1) What sea is referred to in 3 "^ ? (2)* Where are these various regions named in vss. 7, 81 (3)* What do these verses imply as to the extent of Jesus' reputa- tion at this time! (4) For what purpose did Jesus desire a boat? (5) Do vss. 11, 12 refer to a single occasion or to what happened again and again? (6) Has anyone besides the demoniacs been reported up to this point in the gospel as recognizing Jesus as the Son of God? 1 Some ancient manuscripts ad