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19.
THE GOSPEL
ACCORDING TO ST MAKE
THE GREEK TEXT
WITH
INTRODUCTION NOTES AND INDICES
BY
HENRY BARCLAY SWETE, D.D., D.LITT., F.B.A.
REGIUS PROFESSOR OF DIVINITY
AND FELLOW OF GONVILLE AND CAIUS COLLEGE, CAMBRIDGE
HON. CANON OF ELY; HON. CHi
THIRD EDITIO
MACMILLAN AND CO., LIMITED
ST. MARTIN S STREET, LONDON
DEUS QUI NOBIS PER MINISTERIVM BEATI MARCI EVANGELISTAE TUI VERI-
TATEM EVANGELII PATEFIERI VOLUISTI : CONCEDE, QUAESUMUS, UT QUOD AB
ILLIUS ORE DIDICIMUS GRATIA TUA ADIUTI OPERARI VALEAMUS. PER IESUM
CHRISTUM DOMINUM NOSTRUM. AMEN.
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COPYRIGHT.
First Edition, 1898. Second Edition, 1902 ; reprinted, ivith slight changes, 1905,
1908. Third Edition, 1909 ; reprinted, with slight changes, 1913.
PREFACE TO THE THIKD EDITION.
THE present edition is little more than a reprint of the second.
A few corrections and additions have been made, chiefly in the
footnotes ; the most important of these being the insertion at
p. 404 of the Greek fragment which follows Mark xvi. 14 in the
Freer MS. of the Four Gospels.
Of one important source of new knowledge I have been unable
to make as much use as I could have wished. Professor Deissmann
and Dr A. Thumb in Germany, and Professor J. H. Moulton and
Dr G. Milligan in Great Britain, have taught us how much the
papyri and the inscriptions have to contribute to the study of
New Testament Lexicography. Most of their researches have
appeared since the publication of the first edition of this book,
and it would be impossible to avail myself of them without a
serious interference with the plates. I can only refer the reader
to the published papers and books of the above-mentioned
scholars, and in particular to the Lexical Notes contributed by
Dr Moulton and Dr Miiligan to the Expositor, and to the work
which, it is understood, will be based upon them.
The conclusions with regard to New Testament Grammar
which have been drawn from the non-literary papyri are not as
yet, in my opinion, established beyond doubt, and I am therefore
content still to rely upon the authority of Winer-Moulton, Winer-
Schmiedel, and Blass. But the subject is one upon which I desire
to keep an open mind, and the time may come when this com
mentary will call for a more extensive revision in this respect
than I am at present prepared to undertake.
H. B. S.
CAMBRIDGE,
F. of St Michael and All Angels, 1909.
PREFACE TO THE SECOND EDITION.
THE years which have gone by since the first issue of this
Commentary have been singularly fruitful in publications bearing
upon the study of the Gospels. In the work of preparing a
second edition for the press these new helps have not been left
out of sight ; and from several of them more particularly from
Dr Chase s and Dr Salmond s articles in the third volume of
Dr Hastings Dictionary of the Bible, the second volume of
Professor Theodore Zahii s Einleitung in das Neue Testament,
Sir J. C. Hawkins Horae Synopticae, and Mr P. M. Barnard s
Biblical Text of Clement of Alexandria much assistance has
been derived. If my conclusions have not often been modified,
it is not because I have failed to reconsider them in the light of
these and other recent contributions to Biblical knowledge.
I am glad also to acknowledge my debts to the kindness of
reviewers, and of -not a few private friends and some unknown
correspondents, who have pointed out errors or deficiencies in
the first edition of my book. These corrections have all, as I
trust, received respectful attention, although in some cases the
plan of the work has refused to lend itself to the proposed changes,
or after full consideration I have found myself unable to accept
them.
In the preface to the first edition I expressed a desire to
discuss more fully at a future time some of the larger questions
raised by the Gospel of St Mark. This purpose has not been
fulfilled. The book has been revised throughout; the critical
apparatus has been enlarged by the use of the fresh evidence
printed in Mr Lake s Texts from Mount Athos, of which advanced
sheets were sent to me through the kindness of the author ; the
foot-notes have been here and there expanded or re-written. But
the pressure of other work and the call of fresh studies have
precluded me from attempting the dissertations which I had
intended to write. My book therefore goes forth under its
original limitations. But I am confident that younger students
will be found to fulfil the task which I am constrained to leave.
The growing interest manifested in all problems connected with
the Gospels, and more especially the earliest of the Gospels,
PREFACE TO THE SECOND EDITION. vii
justifies the expectation that the next generation of New Testa
ment scholars will carry our knowledge more than one step
nearer to the fulness and certainty which all must desire to
attain.
H. B. S.
CAMBRIDGE,
F. of St Peter, 1902.
PEEFACE TO THE FIRST EDITION.
THE earliest of extant commentators on St Mark urges as
his apology for undertaking so serious a task the neglect which
that Evangelist appeared to have suffered at the hands of the
great teachers of the Church. While each of the other Gospels
had received separate treatment, the Gospel according to St Mark,
so far as he could discover, had been passed by, as if it needed no
elucidation or none which could not be gathered from expositions
of St Matthew and St Luke.
If this plea can no longer be used, it is still true that St Mark
has gained far less attention than he deserves. The importance
of his work as an independent history, and the beauty of its
bright and unartificial picture of our Lord s life in Galilee, are at
length generally recognised ; but no monograph has yet appeared
which makes full use of the materials at the disposal of the
expositor.
I cannot claim to have supplied this deficiency in the present
volume, nor has it been my aim to do so. I am content to offer
help to those who desire to enter upon the serious study of the
Gospels. Such study should begin, as it appears to me, with the
Gospel which I believe to be the earliest of the four and, through
out a large part of the narrative, the nearest to the common
source.
My chief aids have been the concordances of Bruder and
Moulton-Geden, the grammatical works of Winer-Moulton, Winer-
Schmiedel, Burton, and Blass, and the Greek text, introduction,
and notes of Westcott and Hort. Next to these, I have learnt
most from the concordance to the LXX. compiled by Hatch and
Redpath, the text and indices of Niese s Josephus, and the illus
trations from the later Greek literature which are to be found
viii PREFACE TO THE FIRST EDITION.
in the pages of Field, Grinfield, Grotius, Kuinoel, Kypke, and
Wetstein, together with those which Deissmann has collected
from the papyri. For Aramaic forms I have consulted Kautzsch
and Dalman, and for Jewish thought and customs the well-known
works of the elder Lightfoot, Schottgen, Schurer, Streane, Taylor,
Weber, and Wtinsche. Of ancient expositors Origen, Jerome,
Victor of Antioch, Bede, and Theophylact have supplied valuable
help; among those of recent times I have consulted with ad
vantage Schanz and Knabenbauer, Meyer- Weiss and Holtzmann.
But no effort has been made to collect and tabulate the views of
the commentators upon disputed points ; it has been thought
that a mere list of authorities, apart from a detailed statement
of the grounds on which their opinions are based, could render
little assistance to the student and might discourage individual
effort. Nor have I appealed to any expositor, ancient or modern,
until an effort had been made to gain light from a careful
study of the Gospel itself. A prolonged examination of the
text, and a diligent use of the lexical and grammatical helps
to which reference has already been made, will almost invariably
guide the student to a true interpretation of St Mark s rugged
yet simple sentences. It is chiefly in the attempt to penetrate
the profound sayings of our Lord, which this Evangelist reports
in their most compact form, that valuable assistance may be
gained from the suggestiveness of Origen and the devout insight
of Bede and Bengel.
The text of Westcott and Hort has been generally followed;
the few changes which I have permitted myself to make consist
chiefly of the introduction within square brackets of words which
the New Testament in Greek either omits or relegates to the
margin. Even if we regard as proved the contention of Dr
Salmon that " what Westcott and Hort have restored is the text
which had the highest authority at Alexandria in the third
century " i.e. that it is " early Alexandrian," rather than strictly
" neutral " we may still reasonably prefer this text on the whole
to any other as a basis for the interpretation of the Gospels. At
the same time it is desirable that the student should have before
him materials for forming a judgement upon all important variants,
or at least discriminating between the principal types of text,
PREFACE TO THE FIKST EDITION. ix
and explaining to himself the grounds upon which any particular
reading- is to be preferred. With the view of enabling him to
do this, I have printed above the commentary an apparatus of
various readings, largely derived from the apparatus of Tischen-
dorf s eighth critical edition, which has been simplified and to
some extent revised and enriched.
It had been part of my original plan to discuss in additional
notes and dissertations some of the points raised by this Gospel
which seemed to require fuller investigation. But as the work
grew under my hands, it became apparent that this purpose could
not be carried into effect without unduly increasing the size of
the volume and at the same time delaying, perhaps for some years,
the publication of the text and notes. If strength is given to me,
I hope to return to my task at a future time ; meanwhile I have
thrown into the form of an Introduction a portion of the materials
which had been collected, and I trust that the present work may
be regarded as complete in itself within the narrower limits which
circumstances have prescribed.
It would be difficult to overestimate what I owe to the
kindness of friends. While in each case I am responsible for
the final form assumed by the text, apparatus, and notes,
I desire to acknowledge with sincere gratitude the generous
assistance which has enabled me to make them what they
are. To the Bishop of Durham I am indebted for permission
to use the WH. text of St Mark as far as I might find it con
venient to do so. My colleague, Professor J. Armitage Robinson,
has supplied me with copious notes upon the readings of the
Armenian version, and has also frequently verified and corrected
my references to the Sinaitic Syriac and the other Syriac versions.
Mr F. C. Conybeare has contributed a photograph of the page of
an Armenian MS. in which the last twelve verses of the Gospel
are ascribed to the "presbyter Ariston." From Mr F. C.
Burkitt I have received much valuable help, especially in the
earlier chapters of St Mark, in reference to the readings of the
Old Latin and the treatment of various points connected with
Syriac and Aramaic words. Mr H. S. Cronin has given me access
to his yet unpublished collation of the new fragments of cod. N,
and to the results of a fresh examination of cod. 2 pe ; and through
x PREFACE TO THE FIEST EDITION.
the kindness of Mr A. M. Knight I have been permitted to use the
proof-sheets of a new edition of Field s Otium Norvicense (pt. iii.).
Not less important service of another kind has been rendered
by Mr J. H. Srawley, who has revised the proofs and supplied
materials for the index of subject-matter, and by Dr W. E.
Barnes, to whom I owe many corrections which have been embodied
in the sheets or appear in the list of corrigenda. Lastly, it is due
to the workmen and readers of the University Press to acknow
ledge their unvarying attention to a work which has necessarily
made large demands upon their patience and skill.
Few readers of this book will be more conscious of its short
comings than the writer is. The briefest of the Gospels is in
some respects the fullest and the most exacting ; the simplest of
the books of the New Testament brings us nearest to the feet of
the Master. The interpreter of St Mark fulfils his office so far
as he assists the student to understand, and in turn to interpret to
others, this primitive picture of the Incarnate Life. To do this
in any high degree demands such a preparation of mind and
spirit as can rarely be attained; to do it in some measure has
been my hope and aim.
Domine Deus...quaecumque dixi in hoc libro de tuo, agnoscant
et tui ; si qua de meo, et Tub ignosce et tui.
H. B. S.
CAMBRIDGE,
F. of the Name of JESUS, 1898.
CONTENTS.
PAGE
INTRODUCTION :
I. Personal History of St Mark xiii
II. History of the Gospel in the Early Church . . xxix
III. Place and Time of writing, and Original Language . xxxix
IV. Vocabulary, Grammar, and Style xliv
V. Contents, plan, and sources ...... li
VI. Comparison of St Mark with the other Synoptists . Ixvi
VII. Use of the Old Testament by St Mark . . . Ixxvi
VIII. External conditions of the Life of Christ as depicted
by St Mark Ixxxi
IX. St Mark s conception of the Person and Office of our
Lord ......... xc
X. Authorities for the text ...... xcvi
XI. Alternative endings of the Gospel .... ciii
XII. Commentaries cxiv
TEXT AND NOTES i
INDEX OF THE GREEK WORDS USED IN THE GOSPEL . . . 409
INDEX TO THE INTRODUCTION AND NOTES 425
FACSIMILE, facing cxi
MAPS OF NORTHERN PALESTINE AND THE SEA OF GALILEE facing 408
MApKON ANAAABG3N Af MGTA C6AYTOY 6CTIN
eic AIAKONI AN.
ACHA26TAI YMAC . . MApKOC 6 Y OC MOY-
A\ApKOC MtN, 6pMHN6YTHC
OCA eMNHMON6YCN AKplBo>C
I.
PERSONAL HISTORY OF ST MARK 1 .
I. The Roman praenomen Marcus was in common use among
Greek-speaking peoples from the Augustan age onwards. The
inscriptions offer abundant examples from every part of the
Empire, and from every rank in society.
The following are examples of the widespread use of the Greek
name. Attica: CIG 191 ypa/zyaarevs fiovXrjs /cat Srf/Aov M. Ev/capTrtSov
A?7iaevs. 192 2<?7TTioi... v E7n/yovos Map/cov, iTTTTOKparr/s MapKou.
254 M. Ava<Avo-Tios. Lydia : 3162 M. ra/xtas. 3440 M^ioves M. /cat
Mysia : 3664 M. Pov<ov pwmjs. Nubia: 5109 M. o-Tpari-
Gyrene: 5218 M. Map/cou. Sicily: 5644 Maap*ov vtos Maap-
Italy: 6155 Maap/cos Kooxrotmos Maap/cov aTrcAeu^epos. The
last two inscriptions justify the accentuation Map/cos, which has
been adopted in this edition after Blass : see his comm. on Acts
xii 25, and his Gramm. d. NTlichen Griechisch, 4. 2.
In all these instances the name stands by itself in accordance
with Greek practice. The same is true of its later Christian use ;
thus we have a Marcus who was the first Gentile Bishop of
Jerusalem (Aelia), a Marcus who was a Valentinian leader con
temporary with Irenaeus, and another who was eighth Bishop of
Alexandria; even at Rome the praenomen occurs as a single
name in the case of Pope Marcus (f 336). Christian inscriptions
of the fourth century collected by Prof. Ramsay in the neigh
bourhood of Laodiceia combusta supply several examples of the
same kind.
1 The first two sections of this Intro- from articles published in the Expositor
duction have been reproduced in part (v. vi. pp. 80 ff., 268 ff.).
xiv PERSONAL HISTORY OF ST MARK.
Mitth. d. k. d. arch. Institute (Athen. Abth.) 1888, p. 233
55 r<5 Tro^etvoraTO) JJLOV vita Map/ca) 7rpo-/3vTpu>. 56 Map/cai
IlavXa). 6 1 Mapcu>
In the N.T. the name occurs eight times (Acts xii. 12, 25,xv.
37, 39, Col. iv. 10, Philem. 24, 2 Tim. iv. 1 1, I Pet. v. 13). In the
Acts it is the surname of a Jew of Jerusalem whose name was
John (xii. 12 *\wdvov rov eiTLKakovpevov M.dp/cov, 25 Iwdvrjv rov
6 r mic\ f r)6evra Mdp/cov, xv. 37 Icodvrjv rov KaXovfJievov [etruc. &$ C CD
min nonn ] Mdptcov, 39 rov Mdptcov) : the Epistles use Ma/o/eo? by
itself and without the article, as if it were the only or at least
the familiar name by which the person to whom they refer was
known 1 .
The N. T. bears witness to the readiness of the Palestinian Jew
to adopt or accept a secondary name, whether of Aramaic or
foreign origin 2 . Latin names were frequently used in this way,
whether epithets such as Justus (Acts i. 23), Niger (ib. xiii. i),
Secundus, xx. 4, cognomina like Paulus, Lucanus, Silvanus, or
praenomina, of which Caius (Fa^o? Acts xix. 29, Rom. xvi. 23,
I Cor. i. 14, 3 Jo. i) and Lucius (Acts xiii. i) are examples.
Marcus is an exact parallel to Caius and Lucius, except that in
the Acts, where St Mark appears in Jewish surroundings, his
Jewish name precedes, and the Roman praenomen which he had
assumed occupies the place of the cognomen.
For other examples of the use of Marcus as a secondary name see
Dittenberger inscr. Att. aet. Rom. 1137 Aev/aos d /cat M., Mapa-
0awos TraparpiT^s, 1142 "AXics o Kat M. XoAAet S^s fyrjfios (time of
L. Verus and Commodus) ; Ramsay ap. op. cit. 92 Avp. Map/cw.
2. The mother of John Mark was a Mary who was a member of
the Church at Jerusalem (Acts xii. 12). She was clearly a woman
of some means and a conspicuous person in the Christian com
munity. Her house (rrjv olicLav Map /a-?) 3 is approached by a porch
(irv\wv) : a slave girl (TraiSicrtcT)), probably the portress (rj Ovpw-
po9, Jo. xviii. 1 6, 17), opens the door; there is an upper room or
1 It seems to have been rarely borne same fact see Deissmann, Bibl Studio,
by Jews; cf. Chase, in Hastings J>. B. (E. T.), p. 314.
iii., p. 245. s gee foot-notes to Me. xiv. 14, 52.
2 On the witness of Josephns to the
PERSONAL HISTORY OF ST MARK. xv
guestchamber large enough to receive a concourse of the brethren
(rjcrav l/cavol <ruvr)0po(,(TfjLvoi). It is to Mary s house that Peter
naturally turns his steps, when released from prison; he is con
tent to leave in the hands of the party who are assembled there
the duty of communicating the tidings of his escape to the rest of
the Church ( I<z/t&&gt;/3a> KOI rot? aSeX^ot?) 1 . John is not mentioned
in this narrative, except for the purpose of distinguishing his
mother Mary from others of the same name ; but it is reasonable
to suppose that he was present, and that he was already a believer,
and intimate with St Peter and the heads of the Church at
Jerusalem.
Conjecture has connected the name of John Mark with certain
incidents in the Gospel history. In the Dialogue of Adamantius
de recta fide (Lommatzsch, xvL 259) we read : Map/cos ovv /cat
AoVKttS K TtoV e(3Bo/JLT]KOVTa Kttl SvOU> OVTCS IlavXa) T(3
cv^yyeXtcravTo. Epiphanius (haer. 21. 6) adds: ets
TWV tfiSofjLiJKovTa Svo T<Zv Sia<TKOp7ri(r$evTa)j 7Tt T<3 p
d Kvpios Eav (j.tj TIS /u,ov <^o.yrf TTJV arapKa KT\. The statement is
probably as baseless as many others which are due to that writer ;
it may be that the reference to Jo. vt 66 has arisen from what
is said of John Mark in Acts xiii. 13, xv. 38. That he was the
veaf I O-KOS of Me. xiv. 51! is not unlikely : see note ad loc. Bede s
supposition that he was a Priest or Levite, which is probably
borrowed from the conim. of Ps.- Jerome, or from the preface
to Mark in MSS. of the Yulgate (cf. Wordsworth- White, p. 171
"Marcus evangelista...sacerdotium in Israhel agens, secundum
carnem levita "), rests ultimately upon Mark s connexion with the
Levite Barnabas.
John was at Jerusalem during the famine of 45-6, when
Barnabas and Saul visited the city for the purpose of conveying
to the Church the alms of the brethren at Antioch ; and on their
return they took him back with them to Syria (Acts xii. 25). He
may have attracted them as the son of a leading member of the
Church at Jerusalem, and possibly also by services rendered
during the distribution of the relief fund which revealed in him a
capacity for systematic work. If we assume his identity with the
Mark of St Paul s Epistles, there was doubtless another reason.
Barnabas was still leader of the Christian body at Antioch ; he
1 On the interesting traditions con- in this commentary on Me. xiv. 13 ff.,
nectedwith the house of John Mark see 51 f.
Zahn, Einleitung ii. 212 f., and the note
xvi PEKSONAL HISTORY OF ST MARK.
had been sent there by the mother Church (Acts xi. 22), and
Saul s position in the Antiochian brotherhood was as yet
evidently subordinate (ib. 25, 30, xii. 25, xiii. I f.). It was for
Barnabas to seek fresh associates in the work, and John was a
near relative of Barnabas (Col. iv. 10 o dvetyios ~Bapvd/3a l ).
Whether the father of John had been uncle to Joseph of Cyprus
(Acts iv. 36), or the mother his aunt, is unknown ; but the re
lationship accounts for the persistent favour which Barnabas
extended to Mark.
Mark s association with the Antiochian leaders was doubtless for
the purpose of rendering assistance to them in their growing work.
As Saul had been brought from Tarsus (Acts xi. 25 f.), so Mark
was now taken from Jerusalem ; the same verb <rvvn-apa\a(3elv is
used again in xv. 37, 38, and seems distinctly to indicate the
position which Mark was called to fill that of a coopted colleague
of inferior rank (cf. Gal. ii. I dveftriv. . .perd T&apvd/Ba Gvvjrapa\a-
PGDV KOI Ttroi>) 2 . It was natural that when the Holy Spirit
designated Barnabas and Saul for a new field of work, Mark
should accompany them. The general character of his duties is
now expressly stated ; it was personal service, not evangelistic, to
which he was called (efyov e KOI ^Iwdvrjv vTTTjpeTrjv) 3 . Blass de
fines this service too strictly when he comments " velut ad bap-
tizandum 4 " ; Mark may have been required to baptize converts
(cf. Acts x. 48, I Cor. i. 14), but his work would include all those
minor details which could safely be delegated to a younger man,
such as arrangements for travel, the provision of food and lodging,
conveying messages, negotiating interviews, and the like.
An examination of the passages where vTnjpeY^s is used in Bib
lical Greek will shew that the word covers a wide range of offices :
cf. e.g. Prov. xiv. 35 Se/cros /3acnAet v. vo^/xcui/ (a courtier ; similarly
Sap. vi. 4, Dan. iii. 46); Mt. v. 25 /Ar/Trore crc TrapaSw o Kpirqs T<3
(the officer of a court); Me. xiv. 54 o-vv/ca^/xei/os /XCTO, TWV
(temple police); Lc. i. 2 {iTnype rat yevd/xcvot TOU Xoyou, Acts
1 On dvefibs see Bp Lightfoot ad loc. was an extra hand, taken by Barnabas
2 Cf. Ramsay, St Paul the Traveller, and Saul on their own responsibility."
p. 71 : "he was not essential to the 3 Acts xiii. 5. For virrip^v D reads
expedition ; he had not been selected by inrr/peTowTi aurots : E substitutes
the Spirit; he had not been formally jj.eS eavruv ical I. a s d
delegated by the Church of Antioch ; he 4 Ac*- App., p. 146.
PERSONAL HISTORY OF ST MARK. xvii
xxvi. 1 6 vTTTjptTTfjv Kat fjLapTvpa (a person employed in the service of
the Gospel); Lc. iv. 20 a?roSovs TO> vTnrjpeTrj (the synagogue minister
or HO) 1 . Official service, not of a menial kind, is the prevalent
idea of the word which distinguishes it from SovXo? on the one
hand, and to some extent from Stcwcoi/o? on the other : see Trench,
syn. 9. epaTrooi/ is similarly used in reference to Joshua (Exod.
xxxiii. n, LXX.).
For such forms of ministry John possessed perhaps a natural
aptitude (2 Tim. iv. 1 1 evxpijcrros els SiaKoviav), and his assistance
would be invaluable to the two Apostles, whose time was fully
occupied with the spiritual work of their mission. But it was
rendered only for a short time. At Perga in Pamphylia he left
his colleagues, and returned to Jerusalem (Acts xiii. 13 airo^w-
ptfaas air avrwv vTretrrpe^v els lepocroXuyaa). If St Luke
records the fact in words which are nearly colourless, the censure
which he represents St Paul as having subsequently passed upon
Mark s conduct at this juncture is severe and almost passionate
(xv. 38 rj^iov TOV anroffTavra CLTT avrcov CLTTO Tla/ju(f)v\ias KOI p,rj
<rvve\66vTa avrols et<? TO epyov, prj (rvv7rapa\ajjL/3dvei,v TOVTOV).
Nevertheless, as Professor Ramsay has pointed out 2 , there is some
thing to be said on Mark s behalf. He was not sent to the work
by the Spirit or by the Church, as Barnabas and Saul had been.
The sphere of the mission, moreover, had not been revealed at the
first ; and when the Apostles determined to leave the seacoast and
strike across the Taurus into the interior, he may have considered
himself free to abandon the undertaking. He had left Jerusalem
I for work at Antioch, and had not engaged himself to face the
dangers of a campaign in central Asia Minor (2 Cor. xi. 26) ; and
he may have felt that duty to his mother and his home required
him to break off at this point from so perilous a development of
the mission.
To Barnabas, at any rate, Mark s withdrawal did not appear in
the light of a desertion, nor was St Paul unwilling to be associated
with him again in the work at Antioch ; for from Acts xv. 37 it
1 Dr Chase (in Hastings, D. B. iii. p. John, the synagogue minister."
245 f.) suggests that the word may be 2 The Church in the Roman Empire,
used in this sense of John Mark, trans- p. 61 ; St Paul the Traveller, p. 90.
latiag, "and they had with them also
P. M. 2 b
xviii PERSONAL HISTORY OF ST MARK.
would seem that he was with the Apostles there till the eve of the
second missionary journey. St Paul, however, declined to accept
the cousin of Barnabas as a companion in another voyage to Asia
Minor, and Mark consequently set out with Barnabas alone.
Whilst Paul went by land through the Cilician Gates, Barnabas
sailed with Mark to Cyprus. In the first soreness of the separa
tion each turned to the home of his family. Barnabas was
KvTrpios TO) 761/et, for Levite though he was, he belonged to a
Hellenistic family which had settled in the island (Acts iv. 36),
and Mark was also probably a Cypriot Jew on one side 1 . Un
fortunately the author of the Acts leaves the two men at this
point, and there is no early or even moderately trustworthy
tradition to carry on the thread of Mark s story. The Acts of
Barnabas ( jreplo^oi Bapvdffa), a work ascribed to St Mark, but
of the fourth, or, in its present form, the fifth century, represents
the Apostle as suffering martyrdom in Cyprus, and adds that after
his death Mark set sail for Egypt, and evangelised Alexandria.
The book as a whole is quite unworthy of credit, but it is not
improbable that Mark proceeded from Cyprus to Egypt, whether
in company with Barnabas or after his death.
Barnabas was still alive and at work when St Paul wrote i Cor.
ix. 5 (rj /xoYos eyo> /ecu, Bapva/:?a<? OVK c^o/xev e^ovo-tav pr] epya^ctr^at ;),
i.e. in A.D. 57, or according to Harnack 52-3. In the Clementine
Homilies Barnabas is represented as doing evangelistic work in
Egypt (i. 9 &c.). McGiffert conjectures, but without probability,
that B. was the author of i Peter, which with Ramsay he places
in the reign of Domitian (Hist, of Christianity in the Apostolic age,
p. 59 7ff.).
A widespread series of traditions connects St Mark with the
foundation of the Alexandrian Church 2 . According to Eusebius,
whose statement is possibly based on Julius Africanus or an
older authority 3 , his first successor in the care of that Church
was appointed in Nero s eighth year, i.e. A.D. 61-2. If the date
1 On Jewish settlements in Cyprus andrian Fathers, Clement and Origen,
ee Schiirer n. ii. pp. 222, 232 (E. T.), make no reference to any sojourn or
or ed. 3 (1898) iii. p. 27 n. ; and cf. work of Mark in that city."
Acts xi. 19, 20, xxi. 16. 3 Cf. Lipsius, Die Apocryphen Apostel-
2 Against this must be placed the fact geschichten, ii. 2, p. 323 ; Harnack,
to which Chase (Hastings, D. B. ii. 248) Chronologie, p. 123 f.
<salls attention, that " the great Alex-
PERSONAL HISTORY OF ST MARK. xix
is approximately correct, it may be that of the departure of
Mark from Alexandria after the completion of his mission there.
Such a hypothesis helps to account for part at least of the long
interval between Mark s separation from St Paul and his reappear
ance in St Paul s company at Rome.
The following are the chief early authorities: Eus. H.E. ii. 16
<f>a(rlv 7Ti TT/S AiyvTTTOv crreiXa/xevov TO vayyeXioi> o Srj /cat o~uj/e-
ypanj/aro Krjpv^cu, e/c/cX^crtas T TT/KOTOV ITT avrvys AXe^avSpa as
cracrOa.L. Ib. 24 Nepwvos Se oy8oov ayoi/TOS Trjs /Sao-iXetas ero?
/Ltera Map/cov TOV evayyeXtcrr?i/ r^s ei/ AXeavSpei a 7rapoi/aa?
T^/ XeiTovpyt av StaS^erat. Cf. Hieron. c?e wrr. -&7 8 "adsumpto
itaque evangelio quod ipse confecerat 1 perrexit Aegyptum...rnor-
tuus est autem octavo Neronis anno et sepultus Alexandriae
succedente sibi Anniano." Const. Ap. vii. 46 T^S 8 AXc^avSpewv
Avviavos -rrpujTo? VTTO Map/cov TOV evayyeXto-roi; Ke^etpoTo^rat. Epiph.
haeT. li. 6 o Map/cos... ypai^as TO ei^ayyeXtov aTrocrreXXeTai VTTO TOT)
aytov IleTpov ets T^V TWV AiyuTTTt cov ^copav. Of. Mart. Rom. (Apr. 25)
"Alexandriae natalis b. Marci evangelistae... Alexandriae S. Aniani
episcopi qui b. Marci discipulus eiusque in episcopatu successor...
quievit in Domino."
We have assumed the identity of John Mark of the Acts with
Mark of the Pauline Epistles. It is placed beyond reasonable
doubt by Col. iv. 10, where St Paul refers in one sentence to the
relationship which existed between Mark and Barnabas, and the
hesitation which the Colossians would naturally feel as to receiving
the man who had forsaken the Apostles on occasion of their first
visit to Asia Minor (Map/co? o dve^Lo^ Bapvdfia, Trepl ov \d(3ere
eVroXa? Eaz> e\0y 777309 v/juds, Be^acrde avrov*). Mark, it appears,
had thought of visiting the Churches of the Lycus valley some
time before the writing of the Colossian letter, perhaps when he
was on the point of leaving Cyprus; and St Paul had on that
occasion sent orders to Colossae that he was to be received.
There is nothing to shew that the visit took place ; if our
hypothesis is correct, it was abandoned for the mission to -Egypt.
The latter was now at an end, and Mark had proceeded to Rome.
1 An inference from the ambiguous from the imperial city." But it is
phrase of Eusebius. Bishop J. Words- explained as easily by the constant
worth (Ministry of Grace, p. 603 f.) sug- communication between the two cities,
gests that "the close connection of 2 See Lightfoot ad loc.; for 5ecur0e
Alexandria with Borne " was "due pro- comp. Me. vi. 10, ix. 37, and Didache
bably at first to the mission of St Mark c. 1 1 .
62
xx PERSONAL HISTORY OF ST MARK.
There, perhaps to his surprise, he found St Paul a prisoner. A
complete reconciliation took place, and the vTrrjpeTTjs of the first
missionary journey became the crvvepyos of the Roman imprison
ment (Col. iv. n, Philem. 24). The fact is the more remarkable,
because of all the Jewish Christians in Rome at this time only
three were loyal to St Paul, Aristarchus, Jesus Justus, and Mark ;
his other colleagues, Epaphras, Demas, Luke, were Gentiles. The
Apostle s grief was alleviated by the ministry of his Jewish
friends (eyevrjOrjo-dv pot, Traprjyopia), and especially no doubt by
the revival of his old association with Mark. After this Mark
seems to have returned to the East, for in 2 Tim. iv. 1 1 , Timothy,
who is apparently at Ephesus (cf. v. 19), is directed to "pick up
Mark" on his way to Rome (Maptcov avaka^wv aye yitera aeavrov 1 ).
The reason which is given assigns to Mark his precise place in the
history of the Apostolic age; he was evxprjo-ros eZ? Siafcovlav.
Not endowed with gifts of leadership, neither prophet nor teacher,
he knew how to be invaluable to those who filled the first rank in
the service of the Church, and proved himself a true servus servo-
rum Dei.
Mark s early history had connected him with St Peter, and
it is therefore no surprise to find him described by St Peter
(i Pet. v. 13) as his son 2 / The Apostle who had been most
prominent in the beginnings of the Church of Jerusalem must have
known Mary and her son John from the time of their baptism,
and may have been the instrument of their conversion. Yet
o u/o? IJLOV does not involve spiritual relationship of this kind,
which is more naturally expressed, as in the Pauline Epistles, by
TGKVOV (cf. I Cor. iv. 17, Phil. ii. 22, Philem. 10, I Tim. i. 2, 18,
2 Tim. i. 2, ii. I, Tit. i. 4). Rather it is the affectionate designation
1 Lightfoot, Biblical Essays, p. 407. likely that any one else would do it
2 The Petrine authorship of i Peter save Paul himself " ; the epithet is surely
may be assumed, notwithstanding the at least as appropriate on the lips of St
recent attempt of Professor McGiffert to Peter. As to the Paulinism of i Peter
assign that epistle to Barnabas (History see Hort, Romans and Ephesians, p. 169:
of Christianity in the Apostolic Age, " St Peter makes them [the thoughts de-
p. 598 ff.). It is difficult to follow him rived from St Paul] fully his own by the
when he writes (p. 599 f.) : "that Bar- form into which he casts them, a form
nabas should speak of him (Mark) as for the most part unlike what we find in
his son was very natural, but it is not any epistle of St Paul."
PERSONAL HISTORY OF ST MARK. xxi
of a former pupil, who as a young disciple must often have sat
at his feet to be catechised and taught the way of the Lord,
and who had come to look upon his mother s old friend and
teacher as a second father, and to render to him the offices of filial
piety.
But the Mark of I Peter is not merely described as St Peter s
son ; he is represented as being with that Apostle at Rome 1 .
The words are : acnrd&Tai v//,as vj fv Ba/ftAawi trwe/cXe/on; Kat
s d vtos /AOV. Babylon 7 has been identified with (i) the
city on the Euphrates, (2) a fortress in Egypt now Old Cairo 2 ,
(3) Rome. The evidence in favour of the last is summarised by
Lightfoot, Clement, ii. p. 492, Salmon, Introduction to the N.T. 1 ,
p. 439 ff., and Hort, First Epistle of St Peter, p. 5 f.; the first and
second identifications are without ancient authority, and beset with
difficulties. Blass (Philology of the Gospels, p. 27 ff.) regards
St Peter as having proceeded to Babylon from Antioch (Gal.
ii. n) shortly after A.D. 46. But apart from Strabo s statement
that Babylon was at this time a desert, which Blass seeks to
minimise, the facts which Josephus (ant. xviii. 9 sqq.) relates as
to the condition of the Jews in Babylonia render this hypothesis
highly improbable.
According to the constant and probably true tradition which
brings St Peter to Rome, that Apostle suffered martyrdom there
in the time of Nero and at the same time as St Paul (Diony-
sius of Corinth ap. Eus. ii. 25 e/^aprvprja-av Kara TOV avrov
Xpovov). " The expression (as Lightfoot urges, Clement, ii. p. 499)
must not be too rigorously pressed, even if the testimony of a
Corinthian could be accepted as regards the belief in Rome," or,
we may add, the testimony of a bishop who lived in the latter
half of the second century as regards matters of fact which belong
to the history of the first. Lightfoot himself placed the martyrdom
of St Peter in A.D. 64, and that of St Paul in A.D. 67 ; but if the
two martyrdoms may be dissociated, it is open to consideration
whether St Paul s was not the earlier.
Harnack 3 , who holds that the two Apostles suffered together in
A.D. 64, refers to Clem. I Cor. 6 TOVTOIS rots avSpda-iv (sc. Iler/xt) /cat
1 Cf. Jerome de virr. ill 8 "meminit Churton),ii.p.35sf. ; andcf. A. J.Butler,
huius Marci et Petrus in prima epistula, Ancient Coptic Churches, i. p. 155 ff.
sub nomine Babylonia figuraliterEomam 3 Chronologic, p. 708 ff. ; cf. C. H. Tur-
significans." ner, Chronology of the N. T. (in Hastings,
2 See Pearson s Minor Th. Works (ed. Dictionary of the BiUe). That the
xxii PERSONAL HISTORY OF ST MARK.
Tlav\ti)}...crvvr)OpOLcr6r] iroXv 7r\rj6o<s e/cXcKTtov otrives TroXXats awa ais
Kat fia<rdvoi<s...V7r6$iyiJLa KaXXwrroi eyei/oi/To. But the words of
Clement do not necessarily imply that the Apostles and the -rroXv
TrXrjOos suffered at the same time, or that the martyrdom of the
Apostles took place at the first outbreak of the persecution. Nor
does the fact that St Peter was believed to have been buried in
the Vatican amount to a proof that he was among the first
sufferers. Early as the tradition is (cf. Eus. H.E. ii. 25), it may
rest upon inference only.
An examination of I Peter supplies more than one reason for
believing the Epistle to have been written subsequently to St
Paul s death, (i) It is addressed to the Christian communities
of Pontus, Galatia, Cappadocia, Asia, and Bithynia, some of which
were distinctly Pauline Churches and had received letters from
St Paul during his imprisonment. It was transmitted to them by
the hands of Silvanus, a well-known colleague of St Paul. It con
tains reminiscences of two of St Paul s writings, the Epistle to the
Romans and the Epistle to the Ephesians 1 . The conclusion can
scarcely be avoided that at the time when it was written St Paul
had finished his course. The care of the Churches had fallen on
St Peter; the two oldest associates of St Paul had transferred
their services to the surviving Apostle ; both had originally been
members of the Church of Jerusalem, and, when the attraction of
the stronger personality had been withdrawn, both had returned
to their early leader. St Peter on his part is careful to shew
by the character of his letter and by his selection of colleagues
that he has no other end than to take up and carry on the work of
St Paul. (2) Further, it has been pointed out by Professor
Ramsay that I Peter contemplates a state of things in Asia Minor
which did not exist before A.D. 64, and was hardly realised before
the middle of the eighth decade of the century 2 . Reasons have
been advanced for hesitating to push the year of St Peter s death
so far forwards as 75, or beyond 7O 3 ; but even 68, the last year
martyrdom of St Peter took place in p. 168; Salmon, Intr. to the N. TJ, p.
A.D. 64 is also maintained by Chase 4425.
(Hastings, D. B. iii. 777!); cf. Zahn, 2 The Church and the Empire, p.
Einleitung, ii. p. 19. 279 ff. Cf. Exp. rv. viii. 285 ff.
1 Sanday and Headlam, Romans, p. s Dr Sanday in the Expositor, iv. vil.
Ixxiv. ff. ; Hort, Eomans and Ephesians, p. 411 f.
PERSONAL HISTORY OF ST MARK. xxiii
of Nero s reign, will leave time for a considerable interval during
which Mark may have ministered to St Peter at Rome.
Of the services rendered by Mark to Barnabas or to St Paul
the tradition of the Church preserves but the faintest traces ; in
post-canonical Christian writings his name is persistently associ
ated with St Peter.
An exception occurs in Const. A p. ii. 57 TO. evayye Ata a...ol
(rvvep-yol IlavAou TrapetA^orcs KareAeti^av vfjuv Aov/cas Kat MapKos, and
another in Hipp. haer. vii. 30 TOVTOVS [sc. TOV? Adyovs] ovre IlavAos
d aVdo-ToAos ovre MapKos...aV?7yyeiAai/. But the former writer has
perhaps been influenced by the order of the Gospels with which he
was familiar ; and the latter seems in this passage to have strangely
confused St Mark with St Luke (see Duncker s note ad loc.).
3. One of the oldest and most trustworthy of Christian
traditions represents Mark as St Peter s interpreter, and as the
author of a collection of memoirs which gave the substance of
St Peter s teaching.
The chief authorities are as follows: (i) Asiatic and Western.
Papias ap. Eus. U.E. iii. 39 Kat toW o TrpecrfivTepos cAeye- Map/<os
[Av, IpfjLrjvevTrjs IleVpoi; yei/d/xevos, Sera e/xv^/xdvevcrev aKpt/3(3s eypai//v,
ov fjivroL ra^ei, TO, VTTO TOV ^ptaTOu rj \x@VTa rj Trpa^Ocvra. ovre yap
ifjKovo-f. TOV Kvptov ovTC TTaprjKoXovO^aev avru) vo-repov 8e, ws c^y,
IltTpa), os Trpos ras ^petas 67rottTO ras 8t8acrKaAtas, aAA* ov^ wcrTrep
orvvra^iv rwv Kvpia/<(i3j/ TTOIOV/XCVOS Xdycov. UKTTC ov&ev ^/xaprc Map/cos,
OUTOOS 4Vta ypai^as ws aTrc/Avry/xdvevorev evos yap CTrotrfcraTO Trpdvoiav, TOV
p7)$ev <Sv TJKOVO- TrapaXtTreii/ r; i^evVao-^at rt ^ aurots 1 . Iren. iu. I. I
/A6TO, Sfi T^|V TOVTWV [SC. TOU IleTpOU Kttt TOU IlauXou] ^o8oi/ MSpKOS, 6
fj,a6r)Trj<; /cat epfjirjvevTr) 1 ; Uerpov, Kat avro? TO, VTro Xlerpou K^pvo~o"d/xeva
eyypa^tus 7;/xrv 7rapa8e 8a)K. /6. io. 6 Marcus interpres et sectator
Petri initium evangelicae conscriptionis fecit sic." Fragm. Murat.
ad init. " [Marcus... (?) ali]quibus tamen interfuit et ita posuit 2 ."
Tertullian aofo. J/arc. iv. 5 "licet et Marcus quod edidit Petri
affirmetur, cuius interpres Marcus." (2) Alexandrian. Clement,
hypotyp. ap. Eus. H.E. vi. 14 TO 8c KaTa Map/cov ravryv cr^r]K-
vai TT)I/ otKovo/xtav TOV Tlerpov 8r//xoo-ta i/ PwfjLfj Kr)pvavTo<; TOV
Adyov Kat Trvev/xaTi TO cvayyeAtov e^etTrdvTos TOVS Trapdvras TroAAovs
ovTas TrapaKaAeaat Toy MapKOV a5 av aKoXovOijo OLVTOi avT<3 TroppiaOev KOLL
fjifjnnrjfjivov TWV \f.~^Of.vT^v avaypa i^at TO, ctp /y/x.eya, 7rof)fo"a^Ta Se TO
evayye Atov /xeTa8ovvat Tots Sco/xevois avrov. o?rep CTTtyvdvTa TOV Herpes
/X7/T6 KwAvcrat /w,^T 7rpOTpei//acr^at. (Of. Eus. ii. 15 yvoWa
1 For the interpretation of this pas- cfeew Kanons, i. p. 871 ff. ; Link, in
sage see Westcott, Canon of the N. T. 6 , Studien u. Kritiken, 1896, 3.
p. 74 f. ; Lightfoot, Supernatural Eeli- 2 Comp. Lightfoot, S. Ji., T p. 205 ff. ;
gion, p. 163 f. ; Zahn, Gesch. d. NTH- Zahn, op. cit., ii. p. 14 ff.
xxiv PERSONAL HISTORY OF ST MARK.
Se TO irpayBiv <acri rov aTroo-roXov, a7ro/caXvi//ai/Tos avr<3 TOV
ya-OrjvaL r-fj rwv dvSpwv 7rpo$u/aia, Kupwo-ai re TT/V ypacftrjv el<s
TCU? tKKXrjo-iais KA^/x/tys ev CKTO) rwv VTroTVTrooo-ewv 7rapaT0eiTat TT)V
lo-roptav.) Adumbr. in I Petfr. v. 13: "Marcus Petri sectator
palam praedicante Petro evangelium Romae coram quibusdam
Caesareanis equitibus et multa Christ! testimonia proferente,
petitus ab eis ut possent quae dicebantur memoriae commendare,
scripsit ex his quae Petro dicta sunt evangelium quod secundum
Marcum vocitatur." Origen ap. Eus. vi. 25 Sevrepoi/ B \ru>v recr-
crapwv evayyeXtW] TO KaTa Map/cov <os IleTpos v^ryy^o-aTO avraJ
TTonfo-avTa. Jerome gathers up the substance of the traditions
recorded by Papias and Clement (de virr. ill. 8); but elsewhere
he follows Origen (see p. xxi).
It will be observed that while the two lines of tradition have I
much in common, they are by no means identical, and probably j
depend on sources partly or wholly distinct. The Asiatic I
tradition goes behind St Mark s work as an Evangelist, and I
describes the nature of his services to St Peter. He had been the I
Apostle s interpreter. According to its usual meaning in later
Greek, the eppfjvevr^ is the secretary or dragoman who translates
his master s words into a foreign tongue 1 .
Thus when Joseph as an Egyptian prince communicates with his
brethren from Palestine he uses the services of an interpreter
(Gen. xlii. 23 6 yap ep/x^vcurjys ava /xecror avrwv yv). St Paul directs
that the gift of tongues shall not be exercised in Christian
assemblies unless there be an interpreter at hand (i Cor. xiv. 28
lav Se jjir] rj Step/x-T/veuT^s (v.l. cp/A^vevT^ s), o-tyaT<o ev rf)
Now John Mark had enjoyed opportunities of becoming a
serviceable interpreter to an Aramaic-speaking Jew. As a resident
in Jerusalem he was familiar with Aramaic ; as a Jew who on one
side at least was of Hellenistic descent, he could doubtless make
himself understood in Greek. His Graeco-Latin surname implies
something more than this ; he had probably acquired in Jerusalem
the power of reading and writing the Greek which passed current
in Judaea and among Hellenistic Jews. Simon Peter on the other
hand, if he could express himself in Greek at all, could scarcely
have possessed sufficient knowledge of the language to address
a Roman congregation with success. In the phrase e
1 For a different view see Zahn, Einleitung, ii. pp. 209, 218 ff.
PERSONAL HISTORY OF ST MARK. xxv
Herpov 76^0/^6^05 we catch a glimpse of St Mark s work at Rome
during St Peter s residence in the city 1 .
The traditions differ also as to some important points con
nected with the origin of the Gospel. Papias suggests and
Irenaeus expressly says that it was written after St Peter s death ;
Clement of Alexandria on the other hand states that the Apostle
knew and permitted or even approved the enterprise. He adds
that Mark wrote at the request of the Roman hearers of St Peter;
but this feature in the story bears a suspicious resemblance to
the account which the Muratorian fragment gives and Clement
repeats in reference to the Gospel of St John. On the whole,
notwithstanding St Mark s Alexandrian connexion, the Alexandrian
tradition appears to be less worthy of credit than the Asiatic.
Clement indeed attributes it to "the elders of olden time" (rrapd-
Soaiv TWV dvetcaOev Trpeo-fivrepcov re6eirai\ meaning probably
Pantaenus and others before him. But it must have passed
through several hands before it reached Clement, whereas the
statement of Papias came from a contemporary of St Mark 2 .
John the presbyter, on whose witness Papias relies, describes
the character of St Mark s work with much precision. It was not
an orderly or a complete account of the Lord s words or works.
Mark had no opportunity of collecting materials for such a
history, for he had not been a personal follower of Christ, and
depended upon his recollections of St Peter s teaching ; and that
teaching was not systematic, but intended to meet the practical
requirements of the Church. On the other hand there was no
lack of industry or of accuracy on the part of the Evangelist ; he
was careful to omit nothing that he had heard and could recall,
and in what he recorded he kept strictly to the facts. It will be
observed that John does not describe St Mark s work as a Gospel.
1 Jerome ad Hedib. n suggests that assuredly not the interpreter who sup-
St Peter may have employed more than plied the Epistle with its Greek dress.
one interpreter, basing his belief on the 2 The Alexandrian elders were so im-
differences of style which distinguish perfectly informed as to the relative age
I and 2 Peter ("ex quo inteUegimus pro of the Gospels _that according to Euse-
necessitate rerum diversis eum usum bius (H. E. vi. 14) they held irpoye-
interpretibus"). The argument applies ypd^ai r&v ciayye\luv T&
with greater force to i Peter as com- rds
pared with St Mark ; the evangelist was
xxvi PERSONAL HISTORY OF ST MARK.
It was a record of St Peter s teaching or preaching (rrjs
Kdklas, cf. Iren. I.e. ra VTTO Uerpov KypvavofLeva). "Yet it was
certainly limited to the Apostle s reminiscences of the ministry of
Christ (ra viro rov %pt(TTOV rj Xe^tfeWa TJ Trpax^evra), and thus
in its general scope answered precisely to the book which was
afterwards known as vayye\iov Kara Mdp/cov. Later forms of
the story exaggerate St Peter s part in the production. Even
Origen seems to represent the Apostle as having personally con
trolled the work (005 Herpos v^rjyijcraTo avrw), whilst Jerome
(ad Hedib.) says that the Gospel of St Mark was written " Petro
narrante et illo scribente."
The subscriptions which are appended to St Mark s Gospel
in certain cursive MSS. enter into further details, e.g. 293
subscr. ypd<f>r) tSto^etpws avrov TOV ayuov Map/ccw... /cat Z&SoOrj
Trapa nrpov...TOts iv Pw/xr; overt Trttrrots aSeA<ois. Others add
v-rrrjyoptvOr] (or ^LrjyopfvOrj) VTTO Tlerpov, or 7T$6Qr) MapKu) T<3 I
evayytXicrrr]. On the other hand the subscriptions to the versions
recognise Mark s authorship without mention of St Peter : e.g.
" explicit evangelium secundum Marcum " (Latin Vulgate) ; ev-
7COHC Kd,T^ Md,pKon (Memph.); ^_a
(Sin. ajid Cur. Syriac) ;
(Peshitta; similarly Harclean). The last of these seems to be
an attempt to combine the Papias tradition with the ordinary
attribution to Mark ; the Gospel is a record of preaching at
Home, but the preaching is Mark s and not St Peter s.
4. One personal reminiscence of St Mark survives in a few
authorities of Western origin. According to Hippolytus (Philos.
vii. 30) he was known as 6 /co\o/3o$dfCTv\os, and the epithet is
repeated and explained in the Latin prefaces to the Gospel. A
Spanish MS. of the Vulgate, cod. Toletanus (saec. Viil), says: "colo-
bodactilus est nominatus ideo quod a cetera corporis procerita-
tem (sic) digitos minores habuisset 1 "; whilst the ordinary Vulgate
preface states that the Evangelist after his conversion amputated
one of his fingers in order to disqualify himself for the duties of
the Jewish priesthood ("amputasse sibi post fidem pollicem dicitur
ut sacerdotio reprobus haberetur"). The explanation is ingenious,
1 Wordsworth and White, p. 171.
PERSONAL HISTORY OF ST MARK. xxvii
but it is evidently based upon the conjecture that Mark, like
Barnabas, belonged to the tribe of Levi. An attempt was made
by Dr Tregelles 1 to shew that the word is used by Hippolytus as
an equivalent for deserter/ in reference to Mark s departure from
Perga. But this account of the matter can hardly be regarded as
satisfactory ; it is far-fetched at the best ; and so offensive a
nickname is not likely to have attached itself to the Evangelist in
Roman circles, where he was known as St Paul s faithful colleague.
The word itself determines nothing as to the cause of the defect,
or its extent ; it may have been congenital, or due to accident ; it
may have affected both hands or all the fingers of one hand or one
finger only 2 . The preface in cod. Toletanus seems to ascribe it to
a natural cause. No authority c%n be allowed to a document of
this kind, but the statement is not in itself improbable ; at all
events there seems to be no reason for setting aside the literal
meaning of the word, or for doubting that it describes a personal
peculiarity which had impressed itself on the memory of the
Roman Church. Such a defect, to whatever cause it was due,
may have helped to mould the course of John Mark s life ; by
closing against him a more ambitious career, it may have turned
his thoughts to those secondary ministries by which he has ren
dered enduring service to the Church.
KoXo/3os is either (i) of stunted growth, or (2) mutilated. Both
senses occur when the word is used as part of a compound; the
former appears in KoXofiavOrjSj KoAo/Jo/ce/Daros, KoXo^or/aa^Xo?, the
latter in /coA.o/3o/cep/cos (Lev. xxii. 23 LXX., where it is coupled with
Ko\oj36pw (Lev. xxi. 1 8) ; cf. 2 Regn. iv. 1 2 Ko\o/3ovo-Lv
aura>i> KCU rovs TroSas avrwv.
As to the time and manner of St Mark s death we have no
trustworthy information. Jerome, as we have seen, fixes his
death in the eighth year of Nero, at Alexandria ; but the state
ment seems to be merely an unsound inference from the Eusebian
date for the succession of Annianus. The Paschal Chronicle
assigns to Mark the crown of martyrdom 3 , but the story cannot be
1 Journal of Classical and Sacred to some mutilation or malformation of
Philology, 1855, p. 224 f. the toes, resulting in lameness."
2 Dr Chase (in Hastings, D. B. iii. p. s Chron. Pasch. : iirl TOIJTOV rov Tpcua-
247) suggests that " the word may refer vov KO.I MapKos o evayyeXurTys ical eiri-
XXV111
PERSONAL HISTORY OF ST MARK.
traced back further than the fourth or fifth century, when it is
found in the Acts of Mark, an apocryphon of Alexandrian origin 1 ;
the particulars as they were elaborated at a later time may be
seen in Nicephorus, or in the Sarum lections for his festival 2 . No
reference is made to the fact in the prefaces to the Vulgate,
or by Jerome, though he relates that Mark was buried at
Alexandria 3 .
Mark with the Church of Aquileia and
the translation of his body to Venice
see the Acta Sanctorum (Apr. 25), and
as to the latter point cf. Tillemont,
Memoires, ii. pp. 98 f., 513; Lipsius,
op. cit., p. 346 ff. On the mission to
Aquileia Ado of Vienne (t 874) writes
Chron. vi., Migne P. L. cxxui. col. 78) :
Marcus evangelista evangelium quod
Romae scripserat Petro mittente primum
Aquileiae praedicavit, itaque...ad Ae-
gyptum pervenit." The extension of the
older story (Eus. JET. E. ii. 16) in this
passage is instructive. The mosaic at
St Mark s, Venice, which represents the
removal of the Evangelist s body is
described by Ruskin, St Mark s Rest,
p. 109 ff. ; for his account of St Mark s
see Stones of Venice, ii. p. 56 ff.
ptjffev,
1 See Lipsius, Apostelgescli. ii. 2
321 ff.
2 Niceph. Call. H. E. ii. 43 els
A\ej-dvdpeiai> ir&Kiv 1-jra.vei.ffLV, orrov
ras dia.Tpi(3as irot-o^^evos fjv ev rots
K\OV 6vofj.aofj(.evois /jierd TIVWV dde
irappriaiq, rbv "xpiGrbv Krjptiffffuv. ol
vvv rCjv el&&lt;j3\<j}v Oepairevral
is TOI>S ?r6i
el\ov . . . oijrd) dy <rvp6-
rb irveviMO. iraparLdrfoi r$ deip.
Procter and Wordsworth, Sanctorale,
col. 262 f. The day of his martyrdom
was Pharmouthi 30 in the Egyptian
Kalendar, and vin Kal. Mai = Apr. 28 in
the Roman (Lipsius, op. cit., p. 335).
3 For the traditional connexion of St
XXIX
II.
I
I
HISTORY OF THE GOSPEL IN THE EARLY CHURCH.
I. A work which was ascribed by contemporaries to a dis
ciple and interpreter of St Peter, and believed to consist of carefully
registered reminiscences of the Apostle s teaching, might have
been expected to find a prompt and wide circulation in Christian
communities, especially at Rome and in the West, where it is said
to have been written. Yet the letter addressed to the Corinthian
Church by Clement of Rome, c. A.D. 95, contains no certain refer
ence to the Gospel according to St Mark, although it quotes
sayings which bear a close affinity to the Synoptic record.
Clem. R. I Cor. 23, vrpwrov /xev <uAAoppoet, eTra j3Xa.<rro<s yiWrou,
ctra </>uA.Aov...eiTa arracfrvX.}) TrapecrT^/cwa, reminds the reader of
Me. iv. 28, 29; but the passage in Clement is part of a quotation
(cf. ypa.(f>r]...oTrov Xeyet) which occurs again in Ps.-Clem. 2 Cor. n
and appears to be derived from some Christian apocryphon (cf.
Lightfoot ad loc.), so that the reference, if there be any, is
indirect. In Clem, i Cor. 1 5, OUTOS 6 Xao? rots x f ^ (rlv /* TL l Ji ^) tf &
/capSia avrajv Troppco aTrcortv ctTr e/x,ov, Isa. xxix. 13 is cited in words
which are nearer to Me. vii 6 than to the LXX., but the quotation
is given by Mt. in an almost identical form, and Clement (cod. A)
differs from both Evangelists and from the LXX., writing aTrecmv
for aTre xei. The passage had probably (Hatch, Essays, p. 177 f.)
been detached from its context and abbreviated by some compiler
of testimonia before the middle of the first century, and, if so, no
argument can be built upon the general coincidence of the form
used by Clem, with that which appears in Me. Ib. i Cor. 46, oval
T<3 av0pa>7ra> eKetVo) KaXov yv auraJ et ov/c eycvi/r/^, agrees fairly well
with Me. xiv. 21, but still more exactly with Mt. xxvi. 24, and
may have been cited from a pre- evangelical tradition.
The same may be said of the writings of Ignatius, Polycarp,
and Barnabas. Bishop Westcott, after a careful examination,
arrives at the conclusion that "no Evangelic reference in the
xxx EARLY HISTORY OF THE GOSPEL.
Apostolic Fathers can be referred certainly to a written record 1 ."
Yet these writers with Clement represent the chief centres of
both East and West Rome, Antioch, Smyrna, and perhaps
Alexandria. If we add other documents of the same period
the Didache, the so-called second Epistle of Clement, the Epistle
to Diognetus, the martyrdom of Polycarp, the fragments of Papias
and the Elders the general result will not be different 2 . On the
other hand the Shepherd, which is the next document emanating
from the Roman Church, and cannot be placed later than A.D. 156,
while it may possibly belong to the first years of the second
century, seems clearly to shew the influence of the second Gospel.
Herm. sim. ix. 20 ot TOIOVTOI ovv Svcr/coAtos eto-eAevcrovTai ets
rrjv /?acriAetav TOV 0eov...Tots TotovVots 8vcr/coXov ecrriv ets T. /?.
r. 0. eto-eA.0eu/ (cf. Me. x. 23, 24; Mt. has merely 7r\ovcno<s eto-eAev-
o-eTai ets T. ft. TOJI/ ovpavwv, and Lc. drifts further away from the
Marcan form of the saying). Ib. mand. ii. 2 ei/o^os ea-y r^s d/zapTt as
(cf. Me. iii. 29). On the general question as to the use of our four
Gospels by Hermas see Dr C. Taylor, Witness of Hermas, p. 5 ff.
In Justin, again, we have an echo of Christian opinion at
Rome, and though the point is open to dispute, there is ground
for believing that he not only refers to the second Gospel, but
identifies it with the " memoirs of Peter."
Dial. 1 06 TO etTretv /xercovo/AaKei/at avrov He rpov eVa TWV aTrooroAeoi/
/cat yeypa<$eu ev rots aTro/xvry/Aovev/xacrtv CLVTOV yeyevT^eVov /cat TOVTO
jjira rov KOL aAAovs Suo a3eA.</>ovs vtovs Ze/3eS(Hou ovras /jtercovoyLtaKe
ovofJidTi TOV Boai/epyes, o Icrnv vtot ySpoi/r^s, (Ttq^vriKOV 3\v rov
CLVTOV Ktl/OV St" OV Kttt TO CTTCOl/V/AOV ittKO)/? TO) Icrpa^X e7Tt/<A.^^e
It is clear from this that Justin knew certain ATTO/X
HeVpov which contained the words oj/o/xa Boai/epyes, o
vtot /3povT?7s, or their substance. But the actual words occur
in Me. iii. 17, and in no other evangelical record 3 . The assump
tion that they were borrowed not from our second Gospel but
from Pseudo-Peter appears to be arbitrary, notwithstanding the
support of some great names (Harnack, Bruckstucke d. Ev. d.
PetruSj p. 37 ff., and Sanday, Inspiration, p. 310). A second
reference to Me. has been found in Dial. 88 TeWovos vo/x,to/x,eVov
1 Canon of the N. T. 6 , p. 63. possibly a reminiscence of the saying in
2 Ignatius has^(J^- 16) the Marcan Me. ix. 35, tffTai...iravTwv 5idicoi>os, but it
phrase rb irvp rb acr/3e0Toj , out cf. Mt. iii. is too uncertain to establish direct in-
i?=Lc. iii. 17 ; all the passages rest on debtedness.
Isa. Ixvi. 24. In Polyc. Philipp. 5 (TOV 3 See the writer s Akhmim Fragment,
Kvplov 6s eytvero didicovos Trdvruv) there is p. xxxiii. ff. ; J. Th. St. ii. p. 6 ff.
EARLY HISTORY OF THE GOSPEL. xxxi
(Me. vi. 3); other passages might be quoted, but they relate to
contexts which are common to Me. and Mt. or Lc., or to the
non-Marcan verses xvi. 9 20 (see Intr. xi.).
Meanwhile the Gospel was known and used by more than one
of the earlier Gnostic sects, and in other heretical circles both in
East and West.
Thus Heracleon (ap. Clem. Al. strom. iv. 72) in a catena of
extracts from the Synoptic Gospels cites Me. viii. 38 ; cf. Zahn,
Gesch. d. NTlichen Kanons, i. p. 741 f. Irenaeus (i. 3. 3) refers
fco the use of Me. v. 31 by a Yalentinian school, and Me. i. 13
is distinctly quoted by the Eastern Yalentinians, Clem. exc. 85
(avTi/ca 6 /cvpios /xera TO /3a7TTto-/xa ytVerai 7rpa>TOi> fjiera Orjpiwv iv
Tfl ep?7/x,a)). A Docetic sect mentioned by Irenaeus manifested a
preference for the Second Gospel (iii. n. 7 "qui autem lesum
separant a Christo et impassibilem perseverasse Christum passum
autem lesum dicunt, id quod secundum Marcum est praeferentes
evangelium "). But a mistake may perhaps lurk in this state
ment. Basilides, we know (Clem, strom. vii. 17), professed to have
received instruction from one Glaucias, who is styled an interpreter
of Peter. If this Gnostic rival of St Mark wrote a Gospel, it is
possible that the words of Irenaeus refer to the Gnostic Gospel,
and not to the true St Mark. In Pseudo-Peter there are distinct
indications of the use of St Mark (Akhmim Fragment, p. xL).
The Ebionite Clementine Homilies also shew an acquaintance
with it, e.g. xix. 20 rot? avrov /ACETOUS KO.T tScav 67reA.ve Trjs r<Zv
ovpavuv /3a<TiAei as {AvoT^ pta (Me. iv. 34) ; a reference to Me. xii.
29 in horn. iii. 51 is less certain, but probable (cf. Sanday, Gospels
in the second century, p. 177 f.). Hippolytus (phil. vii. 30)
strangely represents St Mark s Gospel as forming part of the
canon of Marcion 1 . But apart from Marcion the Second Gospel
seems to have found no opponents in early Christian communities,
heretical or catholic.
The early circulation of St Mark s Gospel is further attested by
its place among the primary Gospels, which were regarded, perhaps
before the middle of the second century, as a sacred quaternion.
This idea is first expounded by Irenaeus iii. n. 8 eVetS?/ re
K\Lfj.ara TOV /cooyxov ei> a> eoyAev t<7t Kat rca-crapa KaOoXiK
Kareo-Traprat Se 77 cK/cA^crta CTTI Trcurty? njs yr7S...eiKOTO)? (consequens est)
recrcrapas ^X et>/ a ^ r *7 1 CJTV A.OVS . . . e wv <j>avf.pov on 6 T&V a7ravT<t)i>
6 KaOljfJLVO<S 7Tt TtOV ^(pOV/3lfJi KO.I (TVVe^tDV TO, 7TO.VTa,
rots di/^pw7rots IScu/cei/ yjfjuv rerpa/xop^ov TO tvayyiXiov
(quadriforme evangelium}, evt Se TrvevfJMn o-we^o/Aevov. But the
conception of a TTpa/xop^)ov evayyeAcov does not seem to have
1 Marcion was probably acquainted with St Mark (cf. Westcott, Canon 6 ,
p. 316 n. ; Zahn, Geschichte, p. 675).
xxxii EAELY HISTORY OF THE GOSPEL.
originated with the Bp of Lyons. Dr C. Taylor ( Witness of Hermas,
i. passim] with much probability traces it to Hernias, i.e. to
the generation before Irenaeus. Between Hermas and Irenaeus
we have the witness of Tatian, whose Diatessaron reveals the fact
that the four Gospels which had received general recognition were
none other than those of the present canon. Moreover there is
reason to believe (J. R. Harris, Diatessaron, p. 56) that Tatian s
Harmony was not the first attempt of its kind; certainly the
harmonising of portions of the Synoptic narrative appears to
have begun before his time.
If it be asked why St Mark s Gospel took its place among the
four, the answer must be that in the belief of the post- Apostolic
Church it was identified with the teaching of St Peter. It did not ji
appeal in any special manner to the interests of the Ancient
Church, or, like the first and fourth of our Gospels, bear an
Apostolic name. It was saved from exclusion, and perhaps from
oblivion, by the connexion of its writer with St Peter. Thus its
position in the primitive canon bears witness to a general and I
early conviction that it was the genuine work of the interpres
Petri.
In Irenaeus the identification of the work of St Mark with the j
Second Gospel is formal and complete. The great Bishop of
Lyons is "the first extant writer in whom, from the nature of
his work, we have a right to expect explicit information on the j
subject of the Canon 1 ," and he does not disappoint our expectations jl
here. He quotes our Gospel repeatedly, he quotes it as St Mark s, J
and he declares the author to have been St Peter s disciple and
interpreter.
Iren. iii. 10. 6 "Marcus interpres et sectator Petri initium evan- i
gelicae conscriptionis fecit sic : initium evangelii lesu Christi filii
Dei" etc. (Me. i. i 3). Elsewhere Irenaeus quotes verbatim
Me. i. 24 (iv. 6. 6), v. 31 (i. 3 . 3 ), 4 i, 43 ( v . 13. i), viii. 31 (iii.
16. 5), 38 (iii 1 8. 6), ix. 23 (iv. 37. 5), 44 (ii. 32. i), x . 3 8
(i. 21. 3), xiii. 32 (ii. 28. 6), xvi. 19 (iii. 10. 6). The last of these
passages shews that the Gospel as he possessed it included the
supplementary verses, and that he attributed the whole to Mark :
"in fine autem evangelii ait Marcus Et quidem Dominus lesus,
postquam locutus est eis, receptus est in caelum, et sedet ad dexteram.
Dei."
1 Lightfoot, Supernatural Religion, p. 271.
EARLY HISTORY OF THE GOSPEL. xxxiii
The century ends with the witness of an anonymous Roman
writer, the author of the so-called Muratorian fragment, and that
of Tertullian, who represents the belief of the daughter Church of
Carthage.
The Muratorian writer recognised four Gospels ("tertio secun-
dum Lucam . . . quarti evangeliorum lohannis"), and the single line
which is all that remains of his account of St Matthew and
St Mark doubtless refers to St Mark. The words are quibus
tamen interfuit et ita posuit. Quibus may be regarded as the
second half of aliquibus, the first two syllables having perished
with the preceding leaf of the MS., or quibus tamen may represent
ots Se in the Greek original 1 . The sentence cannot mean that
St Mark was on certain occasions a personal attendant on our
Lord, as the next sentence (" Lucas... Dorninum... nee ipse vidit
in carne ") 2 clearly shews, and must therefore refer to St Peter s
teaching 3 , which Mark reported carefully so far as he had oppor
tunity. This may be either a reminiscence of the words of
Papias (ovSei/ ^aprc MapKos, OV TOOS evict ypa^a? <Js aTre/ii/^/zo-
vevo-ev), or part of an independent Roman tradition. In either
case it is important as evidence of Roman opinion at the end of
the second century.
Tertullian s belief is clearly shewn in adv. Marc. iv. 2, 5 " nobis
fidem ex apostolis loannes et Matthaeus insinuant, ex apostolicis
Lucas et Marcus instaurant... licet et Marcus quod edidit Petri
affirmetur, cuius interpres Marcus." His references to Mark are
few, but some of them at least admit of no doubt ; they will be
found in Ronsch, d. N. T. Tertullians, p. 148 ff.
From the end of the second century the literary history of
St Mark is merged in that of the canon of the Four Gospels.
The Gospel according to Mark holds its place in all ancient
versions of the New Testament and in all early lists of the
canon. No voice was raised against its acceptance; East and
West, Catholics and heretics, tacitly recognised its authority.
The evidence comes from all the great centres of Christian life ;
from Edessa and Antioch, from Jerusalem and Asia Minor, from
Alexandria and the banks of the Nile, as well as from Rome,
Carthage, and Gaul.
The Gospel according to St Mark was contained in the Old
Syriac version (it appears in both the Curetonian and Sinaitic
1 So Chase in Hastings, D. B. iii. p. tung, ii. pp. 200, 201. A later tradition
247. represented St Mark as one of the
* Lightfoot, 8. R. p. 271. Seventy (Adamant. Dial. p. 10 (ed.
* See on the other hand Zahn,Einlei- Bakhuyzen), Epiph. haer. 51 6).
S. M. 2 C
xxxiv EARLY HISTORY OF THE GOSPEL.
texts), in the Egyptian versions, both Bohairic and Sahidic, and
in the oldest forms of the Old Latin. It finds a place in all the
catalogues which enumerate the Gospels, both Eastern and Western
(see Westcott, Canon, app. D; Preuschen, Analecta, p. 138 ff.).
2. But while no doubts are expressed by any early writer as
to the genuineness of St Mark, it cannot be denied that the Gospel
received comparatively little attention from the theologians of th
ancient Church. This relative neglect is noticeable from the very
first. It has been pointed out that with the exception of Hernias
the Apostolic fathers contain no clear reference to St Mark, and
that their quotations as a whole are in closer agreement with thel
first Gospel than with the second 1 . But it is doubtful whether .
the earliest post-apostolic writers of the Church made use of
written Gospels at all. Papias expresses the general feeling of the
age which succeeded the Apostles when he records his preference!
for "the living voice, * i.e. the oral testimony of the elders who yet ,
survived from the first generation ; even the Memoirs of St Peter
would not be widely used so long as the stream of oral tradition
continued to flow. This consideration may serve to account for 5
the absence of quotations from St Mark in such writers as Clement
of Rome and Ignatius of Antioch. It is less easy to explain the
apparent neglect of this Gospel long after it had taken its place in
every Greek codex of the Gospels and in every version of the New
Testament. The commentator known as Victor of Antioch, a
compiler whose date is certainly not earlier than the fifth century,
complains that, while St Matthew and St John had received the
attention of a number of expositors, and St Luke also had
attracted a few, his utmost efforts had failed to detect a single
commentary upon St Mark.
Victor, hypoth. : TroAAoov ets TO Kara MaT^cuov /cat eis TO KOTO,
Iwavv?7V...cnn TaavTUM> VTro/xv^/xara, oAtyoov ets TO Kara AovKav,
ovSevos oe oAws, 005 ot/xat, cts TO Kara Map/cov e^m/T^a ayAei ou, CTTCI
ju^Sc /u-eXP 1 T^/xepov d/of/coa KOL TOVTO TroAvTrpay/xov^o-as Trapa TO>I>
<nrov$r)v 7roiov/x,cVo>v TO, TOOV ap^atoTe/owv crvvdyeiv Trov^/xara /crA.
1 Sir J. C. Hawkins (Hor. Syn. p. 179) the purposes of catechetical or other
finds a correspondence between " the de- teaching." Traces of such adaptation
gree of familiarity with the language of are fewest in St Mark, and this fact
the three Gospels which appears to have suggests a reason for the comparative
existed among Christians" and the re- neglect of St Mark in the sub-apostolic
lative adaptation of the Gospels "for age.
EARLY HISTORY OF THE GOSPEL.
xxxv
The cause is doubtless partly to be sought in the prestige
attaching to the first Gospel, which was regarded as the im
mediate work of an Apostle, and the greater fulness of both
St Matthew and St Luke. St Mark offered, after all, merely a
disciple s recollections of his master s teaching. There was little
in St Mark which was not to be found in St Matthew or St Luke,
or in both. Moreover, St Mark was believed even by Irenaeus
to have been written after St Matthew ; and from this view men
passed by easy steps to the conclusion that the second Gospel
was a mere abridgement of the first.
Iren. iii. I. I 6 /xci/ STJ Margate?... ypcu>}v e^vcy/cei/ evayyeAiov TOV
Tltrpov /cat TOV IlavAov cv Pco/XTy euayyeAio/Aeva)v.../u,Ta Se rrjv TOVTCOV
!oSov MapKos KT\. Victor, hypoth. icrreov OTL /xera Mar^atov Map/cos
6 evayyeXttmJs <rvyypa<^V Trotetrat. Aug. de cons. evv. i. 3, 4 " isti
quatuor evangelistae...hoc ordine scripsisse perhibentur : primum
Matthaeus, deinde Marcus... Marcus eum subsecutus tanquam
pedissequus et breviator eius videtur. cum solo quippe loanne
nihil dixit, solus ipse perpauca, cum solo Luca pauciora, cum
Matthaeo vero plurima et multa paene totidem atque ipsis verbis
sive cum solo sive cum ceteris consonante."
I Such an estimate of St Mark was sufficient to counterbalance the
weight which was attached to this Gospel as the work of St Peter s
[interpreter.
Something may be learnt as to the relative importance of the
[Gospels in the judgement of the Ancient Church from the order
[in which they are placed in catalogues and MSS. The two
>rincipal groupings are as follows :
(1) Mt. Me. Lc. Jo. (or Mt. Me. Jo. Lc.);
(2) Mt. Jo. Lc. Me. (or Jo. Mt. Lc. Me., or Jo. Mt. Me. Lc., or
[t. Jo. Me. Lc. 1 ).
le first is that of nearly all the Greek MSS. and of the great
ajority of the catalogues and ecclesiastical writers, and in its
mdary form it appears in the Curetonian MS. of the Old
tyriac, and in the Cheltenham list. The second is the order of
1 Gregory, Prolegomena, p. 137 f. ; siaster and the list of the Sixty Books
anday, Studio, Biblica, iii. p. 259 f. ; have Mt. Lc. Me. Jo., where the Apos-
lestle, Textual Criticism of the N.T. tolic Gospels are placed first and last,
(E. T.), p. 161 f. The O. L. MS. k has but Me. retains its usual Western posi-
i order Jo. Lc. Me. Mt., whilst Ambro- tion.
xxxvi EARLY HISTORY OF THE GOSPEL.
the Gospels in Codex Bezae and one Greek cursive, in certain Old
Latin MSS. (a b e f ff q r), the Gothic version and the Apostolical
Constitutions, in the Latin stichometry of Codex Claromontanus,
in Tertullian, and in the vocabularies of the Egyptian versions.
Each of these groupings rests upon an intelligible principle. The
second, which embodies the original order of the West (cf. Tert.
adv. Marc. I.e.), places in the first pair the Gospels which were
ascribed to Apostles, and after them those which were the work
of followers of the Apostles. The first, which ultimately prevailed
in the West as well as in the East, arranges the four according to
the supposed ordo scribendi\ In both the relative inferiority of
St Mark is apparent; in (i) he follows Mt. as his pedissequus ; in
(2) he is preceded not only by the two Apostles, but usually also
by St Luke. The two exceptions are probably due to a mixture of
(2) with (i); the scribe began with the Western order, but when
he reached the apostolici, he reverted to the customary arrange
ment, in which Mark precedes Luke according to the order of
time 2 .
Another indication of the attitude of the ancient Church
towards the Gospel of St Mark is to be found in the distribution
of the evangelical symbols among the Four Evangelists. From
the time of Irenaeus the four Gospels were associated in Christian
thought with the four Cherubim of Ezekiel, and the correspond
ing &&gt;a of the Apocalypse. Irenaeus (iii. n. 8) quotes the
Apocalypse only, but he calls the living creatures Cherubim,
and refers to Ps. Ixxix. (Ixxx.) 2 LXX. (6 Kadrfiievos eVl rwv
^epovj^eifju, 6fj,(f)dv7)()t,). It is the Eternal Word, he says, Who
sits upon the Cherubim, and their four aspects represent His
fourfold manner of operation (irpay^aTeia, dispositio) ; the lion
answers to His royal office and sovereign authority and executive
power (TO e/jLTrpafcrov avrov teal tfye/JLOvi/cov /cal fiacrCKiicov) ; the
1 Cf. Clem. Al. in Eus. H. E. vi. 14. 1456, give the same order. It may have
2 The Eev. H. T. Tilley informs me come from the Commentary on the
that in the tower of Wolston Church near Apocalypse which is printed under the
Rugby there is a fifteenth century bell name of Victorinus of Pettau, where the
which bears the inscription + MAECVS Evangelists are mentioned in this order
MATHEVS . LVCAS IOHES, and that some (Migne, P. L. v., col. 324).
tiles at Malvern Priory Church, dated
EARLY HISTORY OF THE GOSPEL. xxxvii
calf symbolises His sacrificial and priestly character ; the human
face, His coming in human nature ; the flying eagle, the gift of
the Spirit descending on His Church. The Gospels accordingly,
which reflect the likeness of Christ, possess the same character
istics ; St John sets forth the Lord s princely and glorious genera
tion from the Father, St Luke emphasises His priestly work,
St Matthew His human descent, St Mark His prophetic office :
Iren. I.e. MapKOS Se O.TTO TOV Trpot^rjr LKOV Trvev/xaros TOV e vif/ovs
cTTtovros rots av$pw7rois Tyv o.p\^ v tToirjcraTO Aeycui/ Ap^i; TOV evay-
ycAi ov Ir/o-ov Xptorov, cos yeypaTrrat ev Htrata T<3 Trpo<f>rjT-rj t rrjv
TTTp<J)TLKY)V Cl/COVO. TOV CVdyyeAlOV 8CLKVWOV 8lOL TOVTO 8e /Cat (TVVTOfJiOV
Kal 7raparp)(OV(Tav TTJV xaTayyeAiav TrcTrot^raf 7rpo^)TyTt/cos yap 6
OVTOS.
Thus Irenaeus, it is clear, regards the Eagle as the symbol of
St Mark, whilst St Matthew, St Luke and St John are repre
sented by the Man, the Calf, and the Lion respectively. This
interpretation of the symbols is followed in the lines prefixed
to the Gospel-paraphrase of Juvencus, according to which
"Marcus amat terras inter caelumque volare,
Et vehemens aquila stricto secat omnia lapsu."
But the method by which it was reached is so arbitrary that
later writers did not hesitate to rearrange them at discretion.
Thus in the notes on the Apocalypse attributed to Victorinus of
Pettau the Eagle is assigned to St John and the Lion to St Mark.
Through the influence of Jerome this became the popular view,
and impressed itself on mediaeval art, although it was based on
grounds not more reasonable than those which led Irenaeus to the
opposite conclusion.
Hieron. in Marcum tract, ad init. "in Marco leonem in heremo
personat...qui in heremo personat utique leo est." Cf. Yictorin. in
Apoc. c. iv. (Migne, P.L. v. I.e.) "simile leoni animal Marcum
designat in quo vox leonis in heremo rugientis auditur... Marcus
itaque Evangelista sic incipiens... leonis habet effigiem."
Other arrangements were freely proposed. Thus in the Pseudo-
Athanasian Synopsis 1 Matthew is the man, Mark the calf, Luke
1 Migne, P. G. xxvni., col. 431 : TO /card Mapicov etfayyAtoi . The second
rfoo-apa yap el8e xepou/Sei/* ovros 6 irpo- symbol is attributed to the second
01JT77S...TO detirepov dfJiotov /J.6ffxv> TOUT^GTI Evangelist.
xxxviii EARLY HISTORY OF THE GOSPEL.
the lion, John the eagle. Augustine finds the lion in Matthew,
the man in Mark, the calf in Luke, the eagle in John. He
complains with justice of the puerility of deciding the character
of a book from the opening sentences, and not from the general
purpose and aim of the writer ; and he justifies his assignment of
the man to St Mark on the ground that the second Gospel sets
forth the human life of Christ rather than His royal descent, or
His priestly office.
De cons. evv. i. 9 "de principiis enim librorum quandam coniec-
turam capere voluerunt, non de tota intentione Evangelistarum... <
Marcus ergo, qui neque stirpem regiam neque sacerdotalem vel cog-
nationem vel consecrationem narrare voluit et tamen in eis versatus
ostenditur quae homo Christus operatus est, tantum hominis figura
in illis quatuor aniinalibus significatus videtur."
A table will shew the extent of these variations 1 .
Irenaeus. Victorinus. Augustine. P$.-Athanasius. ;
MT. Man Man Lion Man
Me. Eagle Lion Man Calf
Lc. Calf Calf Calf Lion
Jo. Lion Eagle Eagle Eagle.
It will be seen at a glance that while in three out of the four
distributions St Matthew is the Man, St Luke the Calf, and
St John the Eagle, to St Mark each of the symbols is assigned in
turn. This fact illustrates with curious precision the difficulty
which the ancient Church experienced in forming a definite
judgement as to the place and office of his Gospel 2 . Irenaeus
indeed has rightly seized upon the rapid movement of the narra
tive as one of its features, and Augustine calls attention to
another and deeper characteristic, the interest which the writer
shews in the humanity of the Lord. But it remained for a later
age to realise and appreciate to the full the freshness and exact
ness of the first-hand report which has descended to us from the
senior Apostle through the ministry of John Mark.
1 A fuller treatment will be found in symbols in connexion with certain Irish
Zahn, Forschungen, ii. p. 257 ff. MSS. "in which, while the text followed
See Professor Lawlor s Chapters on the Vulgate order, the symbols adhered
the Book of Mulling (p. 17 ff.) for an to that of the older versions."
interesting discussion of the evangelical
III.
PLACE AND TIME OF WRITING, AND ORIGINAL
LANGUAGE.
I. According to the prevalent belief of the ancient Church
St Mark wrote his Gospel in Rome and for the Roman Church.
Chrysostom transfers the place of composition to Egypt, but he
is sufficiently refuted by the testimony of Clement of Alexandria
and Origen.
For the Alexandrian evidence see p. xxii . Chrysostom s words
(prooem. in Mt.} are as follows : KCU Map*o? Sc iv AlyvTrro) TOJK
/xaflr/Twv Trapa/caXeo-avTO)!/ avrov OLVTO TOVTO Troifjcrai (sc. (rvvOeivai TO
evayye Xiov, as the context shews). The error has possibly arisen
from the statement of Eusebius (If. E. ii. 16), Mao/cov irpu-rov <ao-iv
CTTI rrjs AtyuTTTou orTeiXa/zevov TO eJayye Xioi/ o Brj <rvv-ypauf/a.TO Krjpv^ai :
cf. Jerome, de virr. ill. 8 "adsumpto itaque evangelio quod ipse con-
fecerat perrexit Aegyptum." Epiphanius for once expresses him
self with greater care (haer. li. 6 cv e P<V?7 eVtrpeTrerat TO euayyeXtoi/
/c$eV$ai, Kat -ypauf/as aTroaTeXXeTat VTTO TOV ayiov Uerpoi; ets TT)V TWV
AtyuTTTtwv X">pw)- The subscriptions to the Gospels vary; while the
majority of those which fix upon a locality are in favour of Rome,
others refer only to the preaching of the Gospel at Alexandria,
e.g. a codex quoted by Mill has CTrcSoOrj Map/o TW evayyeXto-T^ KCU
fKrjpvxOr] iv AXe^avSpeta /cat Trdcrrj rrj Trepi^wpu) avT^s (cf. Ps. Ath.
synops. 76). Tischendorf mentions the subscription lypd<f>7)...v
as found in certain MSS. which he does not specify.
2. But if the Gospel was written at Rome or for the Church of
Rome, at what time was it written ? After the departure (e
1 For o5os in this sense cf. Lc. ix. ye\Lov tKdoffiv, and Grotius (Annot. p.
31, 2 Pet. i. 15, Jos. ant. iv. 8. 2 (^TT 523) quotes /uerA rotrov tKdoaiv from
t68ov TOV fa}. The citation from Ire- "an old MS."; but the Latin of Ire-
naeus which follows Victor s argument naeus post vero horum excqssum supports
(Possin. cat. p. 5, Cramer, p. 264) the printed Greek text.
begins pera TTJV TOV Kara ~M.aTda.iov cvay-
xl PLACE, TIME, AND LANGUAGE.
of St Peter and St Paul, says Irenaeus ; while St Peter was yet
alive/ is the answer of the Alexandrians. The former is the more
credible witness, whether we consider his relative nearness to the
age of St Mark, or his opportunities of making himself acquainted
with the traditions of Rome and Asia Minor.
According to the subscriptions of many of the later uncials and
cursive MSS. of Me., the Gospel was written in the tenth or twelfth
year after the Ascension 1 . This computation is doubtless based
on the tradition which represents Peter as taking up his abode in
Rome in the second year of Claudius (Eus. H. E. ii. 14, Hieron.
de virr. ill. i). If we dismiss this story, we are left free to adopt
the terminus a quo fixed by Irenaeus and at least implied in the
statement of Papias. It is more difficult to settle the terminus ad
quern. As we have seen, Jerome s date for the death of St Mark
(the 8th year of Nero) rests upon a mistake 2 . The Paschal
Chronicle with greater probability places it in the reign of
Trajan; the young man who was the vTrvjpeTijs of Saul and
Barnabas in A.D. 42 might have lived to see the last decade of
the first century 3 . On the other hand an earlier date is suggested
by the circumstances under which, if we accept the Alexandrian
tradition, the Gospel was composed. The request for a written
record of St Peter s teaching would naturally be made soon after
the Apostle s death, while the Church was still keenly conscious
of its loss. Thus we are led to think of A.D. 70* as a probable
limit of time, and this conclusion is to some extent confirmed
by the internal evidence of the Gospel. The freshness of its
colouring, the simplicity of its teaching, the absence of any indi
cation that Jerusalem had already fallen when it was written,
seem to point to a date earlier than the summer of A.D. 70.
3. It may be assumed that a Gospel written for Roman be
lievers in the first century was composed in Greek. Even if Greek
was not the predominant language of the capital, it certainly pre-
1 The form is usually et-edbdv] yuerct xpto-rou di/aXi^ews <rweypd<j)ir} v Pcfyz?;.
Xpovous i (or i/3 ) TT}S TOV xpto-rou ava\-/i- Cf. Harnack, Chronologie, pp. 70, 124.
\f/ws (so codd. G 2 KS and many cur- 2 See pp. xviii. f., xxvii.
sives) ; cf. Thpht. prooem. in Me. rb /card 3 Comp. Harnack, op. cit., p. 652.
etayytXiov pera 5^/ca %TT\ 7-775 TOV 4 See p. xxii. f.
PLACE, TIME, AND LANGUAGE. xli
bailed among the Roman Jews and the servile class from which the
tarly Roman Church was largely recruited 1 . The Gospel of St Peter s
taterpreter, if of Roman origin, was doubtless written in the
I janguage which was employed by St Paul when he addressed the
I phristians of Rome, and by Clement when he wrote in the name
:| If the Christians of Rome to the Church at Corinth. A Latin
. Grospel would have appealed to comparatively few of St Peter s
I Roman friends. Moreover it can scarcely be doubted that Greek
Lnd not Latin was the tongue into which St Mark had been
J Accustomed to render St Peter s Aramaic discourses, whether at
I Jerusalem or at Rome. Bishop Lightfoot indeed maintains
;he opposite 2 , on the ground that the Apostle knew Greek enough
i |o address a Greek-speaking people without the aid of an inter-
: preter. But the scanty knowledge of colloquial Greek which
; .! ufficed the fisherman of Bethsaida Julias in his intercourse
pith Galileans, may well have proved inadequate for sustained
i Discourses delivered at Rome. The occasions would have been few
I vhen the Apostle would have needed to use the Latin tongue, and
In is at least uncertain whether Mark, a Jew probably born and
:\ brought up in Jerusalem, could have rendered him assistance
;, Here.
A few MSS. (e.g. codd. 160, 161) in their subscriptions to St Mark
support the view that the Gospel was originally composed in Latin,
and the form of words which they adopt (typd(f>y Poo/mio-xt tv
Pw /nfl) suggests the origin of the mistake. The same error appears
in the subscriptions to the Peshitta and Harclean Syriac (see
p. xxvi.); on the other hand the preface to the Latin Vulgate is
content to say, "evangelium in Italia (or "in Italiae partibus")
scripsit." Yet it was once believed that the autograph of St Mark
existed in a MS. of the Latin Yulgate at Venice (Simon, hist, critique
ii. p. 114, and Dobrowsky, Fragm. Pragense Ev. S. Marci vulgo
autographi (Prague, 1778); cf. Gregory, prolegg. p. 185, Scrivener-
Miller, ii. pp. 84, 259).
Professor Blass 3 maintains that St Mark s Gospel was originally
mtten in Aramaic, and that Papias, who knew the Gospel only in
1 The evidence is stated most fully by Commentary on Eomans, p. lii. ff.
/aspari, Quellen zur Geschichte des Tauf- 2 Clement, ii. p. 494.
ymbols, iii. p. 267 ff. ; a useful summary 3 Philology of the Gospels (1898), p.
oay be seen in Sanday and Headlani s
xlii PLACE, TIME, AND LANGUAGE.
a Greek form, mistook a translation for the original. Blass sup
ports his theory by two arguments: (i) "Luke in the first part
of his Acts followed an author who had written in Aramaic.
Mark is very likely to be the author who first published these
stories; he seems therefore to be Luke s Aramaic authority. If
Mark s Acts were written in Aramaic, his Gospel originally was
written in Aramaic also." (2) "Secondly, the textual condition of
St Mark s Gospel suggests the idea that there existed a plurality
of versions of a common Aramaic original." It is difficult to
take the first of these arguments very seriously. Granting that
St Mark wrote a book of Acts in Aramaic, it is manifestly unsafe
to infer that Aramaic was also the original language of his
Gospel ; for Mark was ex hypothesi bilingual, and he would use
either Aramaic or Greek according to circumstances. The second
argument is supported by examples which open an interesting
field of enquiry, but cannot be regarded as supplying a secure
basis for so large an inference. When he adds that the Aramaic
words in St Mark are "relics of the original, preserved by the
translation," Blass seems to overlook the fact that they are followed
in almost every case by a rendering into Greek. A translator
might have either translated the Aramaic or transliterated it; but
transliteration followed by interpretation savours of an original
writer.
But the theory of an Aramaic original has to meet a stronger
objection. A translator may shew a partiality for certain words
and constructions by employing them as often as the author
gives him the opportunity. But an examination of St Mark s
vocabulary and style reveals peculiarities of diction and colouring
which cannot reasonably be explained in this way. Doubtless
there is a sense in which the book is based upon Aramaic
originals ; it is in the main a reproduction of Aramaic teaching,
behind which there probably lay oral or written sources, also
Aramaic. But the Greek Gospel is manifestly not a mere trans
lation of an Aramaic work. It bears on every page marks of the
individuality of the author. If he wrote in Aramaic, he translated
his book into Greek, and the translation which we possess is his
PLACE, TIME, AND LANGUAGE.
xliii
Iwn. But such a conjecture is unnecessary, as well as at variance
dth the witness of Papias.
Blass s supposition that "Papias s presbyter knew of different
Greek forms of Matthew besides the Hebrew (or Aramaic) original,
but in the case of Mark, the interpreter of Peter, he knew only
one Greek form of that Gospel, and nothing at all of an Aramaic
original," imputes to this contemporary witness something worse
than ignorance. It is evident that the presbyter means to con
trast the original work of St Mark with the many attempts which
had been made to translate the Xoyia of St Matthew.
IV.
VOCABULARY, GRAMMAR, AND STYLE.
i. A complete vocabulary of St Mark 1 will be found at tl
end of this volume. It contains some 1330 distinct words,
which 60 are proper names. This is not the place to attemj
a full analysis of the Greek of St Mark, but it may be usei
to the student to have access to a few tables which will enabl
him to form some estimate of the relation in which St Marl
vocabulary stands to that of other writers in the New Testamenl
i. Words in St Mark (excepting proper names) which occur
no other N.T. writing :
*<rypeviv, * aXaXo?, dXeKTOpo<awa, dXXaxov, * d|i<j>if3dXXav, *
oSov, dvaKvXfciv, avaXos, * aVcwnySav, * avacrTva^tv, aTro Sry/Aos, ctTrc
pye g, * yvafavs, * (Wxi Xioi, * 8v<ncoXos,
iv, J eKTreptcrtrwg, * evay/caXi^co-tfai, * vei
* ea7rira, * e^ovSevctv, Impairmv,
*6afj./3LcrOaL 9 *6vyaTpiov, * KarajBaptivciv, *
KOTTTCIV, * KarevXoyetv, * KaroCKT]<ris, K6VTvpa>v, ]J! K<{>aXiovv,
t KOVfJL, * KvA.iet!/, KCO^diroXtS, * fJL7]KVVLV t *
irpoo-ai
*
ova,
J irpop.pijjLvav, * irpoo-apparov, * 7T/3oo-K^>aAaiov,
iropcuco-dcu, J Trvy/x^, * (TKwA^, cr/xvpvt^tv, J o-Trc/covXarw/o, crracrtac
<rrtpds, *<rr(Xptv, * a-vpirocriov, * <rvv8X(piv, *o-wXv7reto-^at, *<
tTaXi0(, Jr^Xavyws, Tpi eu>, *TpvftaXwi, * V7repr)<j>avia, J VTrepTre/cucrc
(Words in this list marked by an asterisk occur in the
Thick type denotes that Mt. or Lc. uses another word in the
place. Transliterations peculiar to Me. are distinguished by f,
other words which appear to be a?ra Xeyo/^i/a, by .)
i Me. xvi. 9 ff. is not included in in the Index of Greek Words at the
this examination of the Marcau vocabu- of the volume.
lary. Its words will be found, however,
VOCABULARY, GRAMMAR, AND STYLE. xlv
ii. Words peculiar to St Mark and one or both of the other
Synoptists :
dyavctKTctv, dyyapeuciv (Mt.), dyeXiy, ayva<os (Mt.), dyopa, dypos,
dXd/?a<rrpos, dXeevs, aXi eii> (Mt.), dvayatov (Lc.), dva^e/xart^etv (Lc.),
(Lc.), dvcuretetv (Lc.), aviTrros (Mt.), di raXXay/xa (Mt.),
, aTraXds (Mt.), aTrapveio-^ai, aTroS^/xetv, aTTOKe^aXi^etv, aTro-
ieiv, ctTTocrTacrtov (Mt.), ap^tcrwaycoyo? (Lc.), acrflfO TOs, CUTKOS,
acr<aXak (Lc.), avrojuaTos (Lc.), a^eSpwi/ (Mt.), ySaTTTifm;?, (3dro<; (Lc.),
/3Xa7rreiv (Lc.), J3ov\vnj<s (Lc.), yaXijvr}, yevecria (Mt.), yovuTreTetV
(Mt.), Scpyaarivos (Mt.), 8ta/3Xe7Tti/, StayiVccr^at (Lc.), 8taXoyt^(r^at,
Stavotyciv (Lc.), StttTrepav, Stapler <reiv, StapTra^etv (Mt.), StacrTrai^, ota-
<f>r)fJLieiv (Mt.), 8wti/ (Lc.), Svo-KoXcos, et<T7ropeueor^at, e/<aTOi/Ta7rXa<jtojv,
ticStSoor^ai, K?rX/;oro-a-^at, e/CTrvetf (Lc.), CKcrrao-ts (Lc.), e/CTti acrcretv,
cK<f>vtiv (Mt.), EXXr/vi s (Lc.), eXtot (Mt.), e/x7rcuetv, fjjLTTTvew, eVSiSvV-
KCti/ (Lc.), eat(vr7? (Lc.), c^avareXXetv (Mt.), e^avto-raVat (Lc.), e7rai/i-
crTavat (Mt.),7rty8X>;/xa, cTriypa^, eTn-Xveiv ( Lc.), 7rt(TKta^eti/, eTrtcrwayetv,
fprf/xaxris (LXX.), VK07T09, HpwSiavos, 6*poc, ^Xa^civ, OopvjSfiarOai
(Lc.), Oopvftos, ifJKiTi&iv (Lc.), i^^vSioj/ (Mt.), Ka^eSpa (Mt.),
Xoyetv, Kcx/x^Xos, Kavavatos (Mt.), KarayeXav, KaraxXav (Lc.),
(Lc.), Kara/xaprvpctv (Mt.), Karao-K^votv, Karao-rp^ftv, Ka
xara^ctv (Mt.), Kare^ovo-ta^civ (Mt.), Kepa/xtoi/ (Lc.), K^VCTOS (Mt.),
K\07nj (Mt.), KoSpaVTTJS (Mt.), KO\OJ3ovV (Mt.), KOTTtt^tl/ (Mt.), KOpOLVlOV
(Mt.), Kpao-TreSov, Kp7;/xvos, KT%>ta, Ki;XXos (Mt.), Kvvapiov (Mt.), KCO</>O S,
Xap:a (Mt.), Xaro/xeiv (Mt.), Xeytwv, XeVpa, XcTrpo s, XCTTTOV (Lc.), XuVpov
(Mt.), /xaKpos (Lc.), /xar^i/ (LXX., Mt.), /XCO-OVVKTIOV (Lc.), ^
yuo Sios, fJLOt^aaOai. (Mt.), /xofo<^)^aX/.cos, Na^apr/i-o? (Lc.), V^CTTIS (Mt.),
VO(T05, VVfJi<f>WV, OlKoSeO-7TOT^9, O/X/Xtt, OI^IKOS (Mt.), Op^OJ? (Lc.), O
opKt^etv, 6p/xav, opvVaeu/, opxeur&u, oi/^c (Mt.), TrapaKOvetr (Mt.), Trapa-
XVTIKOS, TrapaTTOpevea^at (Mt.), Trapa^e peiv (Lc.), Tre Sv; (Lc.), TTC^ (Mt.),
Trei/tfepa, 7rept/?Xe7recr^at (Lc.), TreptXvTros, Trcpto-crw?, Trept^copos, Trerpwoiys
(Mt.), Tn/pa, TriVa^, Trvtyeiv (Mt.), Troppw (LXX.), Trpo^atVetv, TrpocrKvXtetv
(Mt.), Trpoo-TrtTTTeiv, Trpoo-rao-o-eiv, Trpoo-rpe^etv (Lc.), Trpvfjiva (Lc.),7rpwro-
Ka$eSpi a, TrpwroKXicria, Trvpyos, Trupeo-cretv (Mt.), pa/cos (Mt.), pa^>is
(Mt.), pvo-ts (Lc.), cra/?ax^avt (Mt.), SaSSovKaio?, travSaXtoi (Lc.)>
LXX.), crtVaTri, crtvSwv, <rta>7rav, o-KX^po/cap8t a (Mt.), (TKuXXciv,
(Lc.), o-Trapa crcreii/ (Lc.), (TTrXayxvt^co-^at, crTroptjaov, <rra ;(vs,
arpoovvvrai, <m;yva^tv (Mt.), <rv/n/3ovXioi , (rvvaKoXov^etf (Lc.),
<rvvava/<eto-^ai, crw^evyvvetv (Mt.), (TW^TCII/ (Lc.), <rvvKa6rjcr@ai (Lc.),
(TWAcaXeu (Lc.), o-v^XaXttv, crvvTrriyeiv, crw7ropV(r(9at (Lc.), (rvixnrapacr-
creiv (Lc.), cri;i/T7;ptv, ^vpos, (r<^vpis, reWtov (Mt.), TeXajv^
paKio-xtXioi, rpiySos (LXX.), Tpv /?Xiov (Mt.),
(Mt.), <e yyos, ^paycXXow (Mt.),
(Mt.), \l/i-^iov (Mt.).
iii. Words peculiar to St Mark and St John s Gospel :
o.Kai/0tvos, vra^>iao-/>tos, tfupoopo s,
vapSos TTIOTIKOS, TrXotaptov, TrpocratrTys, Trrretv, pafiftowfL, paTTtcr/xa,
OJTaptOV.
xlvi VOCABULARY, GRAMMAR, AND STYLE.
iv. Words peculiar to St Mark, one of the other Synoptists,
St John :
apto/xa (Lc.), yao<vXaKiov (Lc.), e/A/?pi/xao-0ai (Mt.), itca s (Lc.)!J
Kpa/3arTOS (Lc.), /*ot X a (Mt.), oi/aos Mt.), TrXe/cetv (Mt.), pa/3 ft*
(Mt.), o-vroyyos (Mt.), <avepc3s (Lc.), uxrawa (Mt.).
v. Words peculiar to St Mark and the Pauline Epistles (ii
eluding Hebrews):
afij3d, aXaXaeiv,
(LXX.), d<f>poa"vvrj, d^etpoTro 117x0?, /3a7rrta /xo5,
eop7xrorciv, ev/catpos, cvKOiptas, T^Sews, 6Xo/cavTco/xa,
, 7rpoXa/x/3ai/eiv, <TvvaTro6vr)<TKeiv, rpo/xos, vo-repr/o-is.
vi. Words peculiar to St Mark, one of the other Synoptists,
the Pauline writings :
(Lc.), a8?7/xoveiV (Mt.), aKvpovv (Mt.), a7rt(TTca (Mt.).
(Lc.), a7TOTao-(re<r$ai (Lc.), appaxrros (Mt.), aprvetv (Lc.]
atruveros (Mt.), an/AOS (Mt.), yovu (Lc.), SiaTropevccr^ai (Lc.), 8iSao>
Xta (Mt.), St^yeto-^at (Lc.), e/<Ave<T#ai (Mt.), eK^epetv (Lc.),
^Lc.), evraX/xa (Mt.), e^avr^s (Lc.), eTrato-^wecr^at (Lc.), eTri
(*Lc.), ep^/xta (Mt.), e}/<cupU> (Lc.), ^Xvs (Mt.), 0A^e/ (Mt.]
OpocL<r@ai (Mt.), Ka^atpetv (Lc.), yaao-rt^ (Lc.), /x,Ta/Aop^>o)o-^at (Mt.]
/xwpos (Mt.), i/eoV^s (Lc.), oLKoSofjLij (Mt.), TTavTa^ov (Lc.), Trdvrot
(Lc.), TrapaSocrts (Mt.), Trapatretcr^at (Lc.), TrapaTrrw/xa (Mt.), TTC
rrjptw (Lc.), TreptfcaXvTrretv (Lc.). 7TpLKcl(rOai (Lc.), irXtto-Tos (Mt.),
TTpOCTKCUpOS (Mt.), 7TpOO-KapTptV (Lc.), <T^W\3VO.l (Mt.), (TTTOpOS (LlC.), ,J
<rvv(rts (Lc.), cr^oXa^etv (Lc.), VTroBela-Oai (Lc.), X aXav (Lc.),
TTOl^TOS (Lc.).
vii. Words peculiar to St Mark and the Catholic Epistles :
Sa/xaeiv (Jas.), 8o>peto-^at (2 Pet.).
viii. Words peculiar to St Mark, one other N.T. writer, and the
Catholic Epistles :
(Lc., I Pet., 3 Jo.), ayvoeti/ (Paul, 2 Pet.), ayptos (Mt.,
Jude), aa-e Xycta (Paul, I Pet., 3 Jo.), 0ep/xcu veo^ai (Jo., Jas.), XatXai^
(Lc., 2 Pet.), TToXvreXrys (Paul, I Pet.), arevd&Lv (Paul, Jas.), <rwrpe-
(Lc., i Pet.), rpe/xetv (Lc., 2 Pet.).
ix. Words peculiar to St Mark and the Apocalypse, or to
St Mark, the Apocalypse, and one other N.T. writer :
SptVavov, Kav/xaTteev (Mt.), Xcu/caiveii/, /xeyicrrav, tteXt (Mt.), /zvXo?
(Mt.), TTopvevetv (Paul), irop^vpa (Lc.), 7rrd>/>ta (Mt.), o-roXij (Lc.),
(Mt.),
Such tables may easily be multiplied 1 with the help of the
index at the end of this volume and a good concordance. But
1 For a good comparative table of the characteristic words in Me., see Haw
kins, Hor. Syn., p. 10 f.
VOCABULARY, GRAMMAR, AND STYLE. xlvii
those which are given above suffice to bring out certain features
in St Mark s vocabulary. Of the 1270 distinct words (excluding
proper names) which it contains, 80 are peculiar to St Mark,
about 150 are shared only by St Matthew and St Luke, and 100
more are among the less widely distributed words of the New
Testament. This is not a large proportion of peculiar or unusual
words. St Luke s Gospel has more than 250 aira^ \y6fi,va,
besides a large number of words common only to itself and the
Pauline writings 1 . On the other hand the aira^ \eyo^eva of
St Mark, if not relatively numerous, are often striking ; while he
has comparatively few of the compounds in which the later Greek
delighted, we meet in his pages with such survivals as eZrei/,
jrcuSioOev, such colloquialisms as KevTvpiwv, fecrr???, irian/cos,
<T7re/cov\dTci)p, and such transliterations as tcopfidv, Ta\ei6a KOV/J,,
e<f)(t>a0d, paftfiovveL If we might generalise from these features
of St Mark s Greek as compared with the Greek of St Luke, we
should be led to conclude that the writer was a foreigner who spoke
Greek with some freedom, but had not been accustomed to employ
it for literary purposes 2 . He is not at a loss for an unusual word
when it is wanted to convey his meaning or give point to his
narrative, but under ordinary circumstances he is comparatively
limited in his choice, and he displays no familiarity with the
habits of the Hellenistic writers of his age.
2. The Greek of St Mark s Gospel is characterised by pecu
liarities of construction and style which force themselves upon
the attention of every student. A few of these may be parti
cularly mentioned.
(a) Frequent use of eu/ai and eXOelv with a participle : i. 6 rjv. . .
ev&e&vjJiei o$...Kal o-$o>i/, 33 ^i/...e7rtcrwr/y/xevr;, 39 rjXOev Kypvcrcrwv,
40 2pxTai...7rpoo-KaA.(3i/, ii. 3 ep^ovrat <epovre9, 5 rjcrav KaOijfJievoi /cat
StaXoyt^o/xevoi, v. 5 rjv /cpau)v /cat KaraKOTrra)!/ eauroV, ix. 4 Jjcrav
cnn/AaAovrT5, x 32 ^o-av...aVa/3aiVovTes.../cal yv Trpoaywv, xiii. 13
ecrecr$ /xto-ov/xevot, 23 etrovrat TrtTTTOvres, XV. 43 rjv
1 See Plummer, St Luke, p. lii. ff. "the non-classical words. ..occur with
2 Sir J. C. Hawkins (Hor. Syn. , p. 106) considerably more frequency in the
has collected a list of 26 " rude, harsh, special vocabulary of St Mark than in
obscure or unusual words or expressions those of the other Synoptists." Comp.
in St Mark," and points out (p. 171) that Encycl. Bibl. ii. 1 767 f.
xlviii
VOCABULARY, GRAMMAR, AND STYLE.
(6) Multiplication of participles: i. 21 TrpocrekOuv
KpaTycras, 41 o"7rXa,yxvr$ets KTetWs...i7i/faTO, v. 25 ff. ovcra . . . /ccuiBj
a\ovo-ao-a...eX0ovo-a rj\}/aTO, xiv. 67 t8ovcra...e/x^X^ao-a Xe yei, xv. 43!
(c) Use of article with infinitives and sentences: i. 14 /xeTo-TcJ
TTdpo.ooB nvaL TOV IOKXVWV, iv. o otot TO JJUYJ Vtv pc^a-Vy V. 4 OKX TO OLVTOV
SeSeV^at Kat Sico-TraV^at -UTT avTOv KTX, ix. 23 TO ei SvVy, xiv. 28/4*
TO eycpOrjvai /xe.
(c?) Frequent use of tvOvs, which occurs 34 times in Me. i. ixj|
and 7 times in x. xvi.
(e) Use of av in such sentences as iii. ii 6Vav CCVTOV
VI. 56 07TOV CtV lO-7rO/3VTO...OO-Ot O.V TJlj/aVTO, Xi. 19 OTttV yVOt/TO.
(/) Use of broken or imperfect constructions, in cases of parei
thesis (ii. 22, iii. 16 18, vii. 19), or mixture (ii. i, iv. 15, 26,*
30 31, vi. 8, n, viii. 2, xiii. 34), or extreme compression (v. ;
vi. 43, viii. 8), or ellipse (x. 40).
(g) Construct ad sensum : ix. 20 tSwv avTov TO Tn/ev/xa, xiii
t /x^Scv etTnys, v. 3
(h) Repetition of negative: i. 44
ovSets eSwaTO, xvi. 8 ovScvt ovSev
(z) Frequent use and careful discrimination of prepositions:
e.g. i. 39, ii. i, 2, ip, 13, iii. 8, iv. 7, 19, 21, vi. 5, 6,^1.3,
42, x. ii, 22, 24, xi. 4, xii. i, 17, xiii. 51; cf. aTTOKvXiW,
xvi. 3 f. 1
3. Such examples, however, give no just conception of St
Mark s general style. The body of the work consists of a series |
of sentences connected by the simplest of Greek copulas, each
contributing a fresh fact to the reader s knowledge, and each
by its vivid and distinct presentation of the fact claiming his
close attention. St Mark knows how to compress his matter,
where a multitude of words would only weaken the effect, or i
where the scheme of his work forbids greater fulness; on the [
other hand, when words can heighten the colouring or give life
to the picture, they are used without regard to brevity and with
little attention to elegance.
1 To these stylistic peculiarities may
be added (j) a frequent use of the his-
toric present 151 instances are quoted
as against 78 in Mt. and 4 or 6 in Lc.;
(k) preference of Kal to 3<?; (I) use of
asyndeton (Hawkins, Hor. Syn.,pp. 108 ff .,
ii3ff., i2off.); and (m) disposition to
employ pleonastic forms (Salmond, in
Eastings, D.B. iii. p. 251).
VOCABULARY, GRAMMAR, AND STYLE. xlix
For instances of compression see especially Mark s summaries of
our Lord s teaching or of the comments of the hearers, e.g. i. 27, ii.
7, viii. 29, xii. 38 40 (comp. Mt.). For his habit of adding word
to word where one might have sufficed see i. 32 ot/rt a?...ore cfuo-ei/ 6
77X109, 35 Trpwt fvvv^ai XtW, V. 26 (see above 2 6), vi. 25 eu6v<> /xera
o-TrovS^s, vii. 13 rrj TrapaSoVet rj TrapeScoKare, viii. 25 Ste/SXei/ cv /cat
aTreKaTtcrrr] /cat eve/?Xe7rev, 37 V7rep7repicro-<os e^eTrX^o-o-ovro, xii. 14
!ecrTtv 8owat...S<j3/xi/ 77 /XT) 8uyxev;, 44 TraWa ocra t;(ev /?aXv, oXov
TOV /3tov avr^s, xiv. 3 a\a/3a.crrpov vdpSov TTIO-TIK^S TroXureXovs, 68 ovre
oTSa ovre eTrtcrra/xat, XV. I e#v? Trpcot, xvi 8 rpo/xos Kat K(TTao-i9.
"Under the same head may be placed the frequent instances in
which a statement is made first in a positive and then in a negative
form or the reverse (e.g. i. 22, ii. 27, iii. 29, v. 19, x. 45).
Two other points, which the tables do not shew, deserve
be emphasised here : ( I ) the relatively frequent use of certain
characteristic words; (2) the use of certain ordinary words in
in uncommon and sometimes enigmatic sense.
Examples of (i) are: d/ca&xpros 11 (in the term Tryev/xa d/ca^aprov),
tTrm/xai/ 9 , evayye Xioi/ 7 , $a/A/3eur$at 3 ,
irapaXatt/JdVetv 4 , TrapaTropcvecr^at 4 , Trept^XeTrecr^at 6 , 7rX^pco/za 3 , Trpoayetv 6 ,
Trpoo-KaXcrcr^at 9 , Trwpova^at (Trwpwcrts) 2 , cruv^TCU 8 , VTrayetv 16 , c/>t/xo{5-
<r^at 2 . Under the second head we may place eVet^cv (vi. 19), Trvy/a^
(vii. 3), aVe xet (xiv. 41), eVi/foXtuV (xiv. 72).
Further, St Mark gives movement to his history by the
jmarkable freedom with which he handles his tenses.
Changes of tense occur (i) with a corresponding difference of
meaning: v. 15 ff. TOV Sat/xovio/xi/oi ...6 SaiyU-ovio-$ets, vi. 14 ff.
ey7ypTai...T7yep$?7, vii. 35 tXvOrj . . . fXdXci . . .8tecrrtXaro...8teo-TeXXTO,
ix. 15 ^OafJ./3~^Orj(Tav ...... ycnrd^ovTO, XV. 44 TC^V^KCV ...... a,7re#avev :
(2) apparently for the purpose of giving life to a dialogue : ix.
34 ff. eTrr/pwra.. .Xeyt...T7rV, xi. 27 ep^ovTat.../cat !Xeyoj/...er7rev...
Xyovo~ti / . . . Xeyet.
Thus present, perfect, imperfect, aorist, are interchanged,
>t through ignorance of the laws of the Greek language, or
ith conscious artificiality, but from a keen sense of the reality
living interest of the facts. Sometimes the historical tenses
used almost exclusively throughout a paragraph (e.g. ii. 3
[O, xv. 20 24) ; more frequently they alternate with the imper-
and aorist (e.g. iv. 35 41, vi. 30 51). Even in indirect
s. M. 2 d
1
VOCABULARY, GRAMMAR, AND STYLE.
narration the present and perfect are freely used (ii. I, xv. 44, 47,
xvi. 4), when the writer desires to place the reader for the moment
in the speaker s point of view. On the other hand St Mark
frequently uses the imperfect in a sense which is scarcely dis
tinguishable from the aorist, except that it conveys the impression
of an eye-witness describing events which passed under his own
eye (cf. e.g. v. 18, vii. 17, x. 17, xii. 41, xiv. 55).
Much has been written as to a supposed tendency on the
of this writer to adopt Latin words and forms of speech. The
occurrence of such words as Brjvdpiov, Kevrvpiwv, KoSpavrr)?, KpaM
/9arT09, Xeyitov, fe<TT?79, o-Tre/covXdrtop, and such a phrase as licavbv
iroieiv, lends a,prima facie support to this view. But some of th<
Latinisms occur in other Gospels as well as in St Mark, and it
may be doubted whether they prove more than a familiarity
with the vulgar Greek of the Empire, which freely adopted Latin
words and some Latin phraseology 1 . Nevertheless their relatively
frequent occurrence in St Mark is one indication amongst others
of his larger acquaintance with the Greek which was spoken in
the Roman world, and it accords well with the tradition which
represents the writer of this Gospel as a professional interpreter/
and as having resided for some years in Rome.
1 Blass, Philology of the Gospels, p. 2 1 1 f.
V.
CONTENTS, PLAN, AND SOURCES.
I. Attempts were made at an early time to break up the
Gospels into sections corresponding more or less nearly to the
nature of the contents. Besides the stichometry which measured
the text by lines 1 , and the Ammonian sections which divided it
in such a manner as to shew its relation to that of the other
Gospels, there were systems of capitulation under which it was
arranged in paragraphs for reading. Two such systems survive in
cod. B and cod. A respectively. In the former, which is the more
ancient 2 , St Mark is broken up into 62 sections as against 170 in
ISt Matthew and 152 in St Luke; in the system represented by
cod. A 8 (the so-called Kefyakcua maiora or rtrXot) St Mark has
|48 sections, St Matthew 68, and St Luke 83 4 .
The following table will enable the student to compare the
capitulation of codd. BA with the paragraphing adopted in the
text of Westcott and Hort. Italics are used where two of the
three systems coincide; where the three agree the verse-numbers
are printed in thick type.
Cod. B Cod. A
I. i
9
12
1 For the variations of the sticho-
Zin St Mark see Studio, Biblica, p.
; J. E. Harris, Stichometry, p. 49;
Th. St. i. p. 444 f., ii. p. 250; the
ijority of the subscriptions in MSS. give
1600. The Ammonian sections fluctuate
stween 232 and 242 (Gregory, Prolegg.,
. p. 1 52 f. ; cf. Burgon, Last twelve verses,
3iof.). On the Church lessons in
WH.
I. i
2
9
12
St Mark see Gregory, p. 162, Scrivener-
Miller, p. 80 flf.
2 Found also in cod. JEf.
3 Found also in codd. CNKZj and
possibly of Alexandrian origin; cf. J.
Th. St., i. p. 419.
4 Cod. D has a system peculiar to it
self, in which Me. is divided into 148
sections (Scrivener, Codex Bezae, p. xx.).
lii CONTENTS, PLAN, AND SOURCES.
Cod.
B
Cod. A
WH.
14
14
16
21
21
L 23
29
29
29
32
J-2
35
38
J5
II.
i
40
II. i
II. 3
13
13
13
15
18
7!
III.
23
i
III. i
^J
III. i
7
z
7
H
20
IV.
i
31
IV. i
IV. 2
10
10
21
24
26
3
33
V.
35
i
35
V. i
35
V. i
21
21
22
VI.
16
25
VI. I
6b
6b
VI. 7
*4
14
14
30
3
34
45
45
47
VII.
53
i
VII. i
53
VII. i
17
24
24
25
CONTENTS, PLAN, AND SOURCES. lir,
Cod.
B
Cod. A
WH.
3i
31
3i
VIII.
i
VIII. i
VIII. i
10
ii
13
14
i5
22
22
22
27
2 7
2 7
31
34
IX.
2
IX. 2
IX. 2
14
17
28
30
J0
33
33
33
38
X.
i
X. i
X. 2
13
17
17
J 7
23
28
32
35
35
46
46
46
XI.
I
XI. i
XI. i
12
12
12
20
^0
25
xii. 27 i
xii. 2 1
XII.
13
13
13
Jtf
jtf
28
^c?
35
J5
40
41
41
XIII.
I
XIII. T-
XIII. 3
28
3 2
32
XIV. i
XIV.
3
XIV. 3
3
12
12
I?
17
22
liv- CONTENTS, PLAN, AND SOURCES.
Cod. B Cod. A WH.
26
27 27
32
43 43
53 53
66 66
XV. i XV. j-
16 16
2ob
24
33
38
42 XV. 42 42
XVI. i XVI. i
[9]
The rir\oi which precede the Gospel in cod. A give the
contents of the successive chapters as follows 1 :
Tov Kara Map/cov evayyeXtov at Trcpto^at.
a . Trepi TOV 8at/xovto/xevov. ft, Trepi T^S Trevtfepas IleTpov.
y . Trepi TOOV ta0evTa>v (XTTO TrotKtXa>v voVtov. 8 . Trepi TOV XeTrpov.
e . Trepi TOV TrapaXvTtKov. g~ . Trepi Aevi TOV reXwvov. ^. Trept
TOV r)pav e^oi/ros ^etpa. 17 . Trept TT^S TOOV dTrotTToXcov eKXoy^s.
. Trept T^S 7rapa/3oX^s TOV cnropov. i. Trept T^9 eTrtTt/x-^o-ews rov
dve/Aov Kat r^s ^aXao-o-^?. ta . Trept TOV Xeyecovo?. ty^. Trept -nys
Qvyarpos TOV dp^wruvaywyov. ty . Trept r^s at/xoppoovcr^?. tS . Trept
7T^5 Staray^s ro>v dTrocrroXwv. te . Trept loodwov Kat Hpa>8ov.
i~ . Trept TWJ/ Trevre aprwi/. i^ 7 . Trepi TOV ei/ OaXdcra-rj TreptTrarov.
; . Trepi r^5 Trapa^aa-ew? T^S ei/roX^s TOV ^eoO. i^. Trept T^S
^otvtKto-cr^s. /c . Trept TOV /x,oytXaXov. /ca . Trept TOJI/ eTrra apTcov.
K/3 . Trepi TT^S v///>7s TO>V ^aptaatW. /cy . Trepi TOV Tv<Xov. K8 . Trepi
eV Kanrapta eTrepwT^aews. Ke . Trepi T^S //.eTa/AOp^xoo-ews TOV
/eg- . Trepi TOV o"eXr7i/iao/>i,eVov. K^ . Trepi T<3i> 8taXoyt^o/xe-
vwv Tts /xet^wv. /o/. Trepi TWV ^7repcoT^o-avTo>v <E>apto-ata)v. K0 . Trepi
TOV eTrepcoT^o-avTos avTov TrXovo-tov. X 7 . Trepi TWV vtciov Ze/?eSatov.
Xa . Trepi BapTt/xatov. X/3 . Trepi TOV TrwXov. Xy . Trepi T^S
O~VK^S. X8 . Trepi d/AVTyo-iKa/aas. Xe . Trepi TOJI/ eTrepw-
TOV Kvptov dp^tepewv Ktxi ypa/xyaaTewv Ev TTOIO. e^ovcrta Tavra
Trotets ; Xg- . Trept TOV a/xTreXwvo?. X^ . Trept TWI/ ey/ca^eVtov 8ta TOV
Krjv(rov. Xrf. Trepi TCOV ^a88ov/cattov. X^ . Trept TWV ypa/x/>iaTe(ov.
/x . Trepi T^S TOV Kvptov eTrepwTTycreto?. /na . Trepi TT^S TO, 8vo XeTrra.
/x^. Trepi rjys crvvTeXeta?. /xy . Trept -n^S lytiepas Kai topas. /xS . Trepi
T^S aXeti^aoTys TOV /cvptov /xvpw. /xe . Trepi TOV Traa-^a. /xg- . Trepi
1 For the variants of codd. LA see the Latin Vulgate, cf. Wordsworth and
Tregelles, p. 486! ; for the capitulation White, p. 174; and for tables of Latin
of cod. Amiatinus and other MSS. of tituli, Thomasius, opera, i. p. 303 sqq.
CONTENTS, PLAN, AND SOURCES. Iv
7rapa8oo-<os Trpoc^Teia. /x . apwjo-is Ilerpov. p.rf. Trepi rfjs al-nj-
CTCDS TOV KVplOLKOV
The following conspectus shews the contents as they are
| arranged in the present edition.
I. i. Superscription.
2 8. Preparatory ministry of John the Baptist.
9 ii. The Baptism.
1 2 1 3. The Temptation.
14 15. First preaching in Galilee.
1 6 20. Call of the first four disciples.
21 28. Casting out of an unclean spirit in the synagogue
at Capernaum.
29 31. Healing of Simon s wife s mother.
32 34. Miracles after sunset.
35 39. Withdrawal from Capernaum and first circuit of
Galilee.
40 45. Cleansing of a leper.
II. i 12. Healing of a paralytic in a house at Capernaum.
The forgiveness of sins.
13 14. Call of Levi.
15 17. Feast in Levi s house.
1 8 22. Question of fasting. The Old and the New.
23 28. Cornfield incident. Question of the Sabbath.
III. i 6. Healing of a withered hand on the Sabbath.
7 12. Second great concourse by the Sea.
13 i9 a . Second withdrawal from Capernaum, and choice of
the Twelve.
i9 b 30. Question of the source of the Lord s power to
expel unclean spirits.
31 35. Errand of the brothers and the mother of Jesus,
and teaching based upon it.
IV. i 9. Teaching by parables. The parable of the Sower.
10 12. Reasons for the use of parables.
13 20. Interpretation of the parable of the Sower.
21 25. Parabolic warnings as to the responsibility of hear
ing the word.
26 29. Parable of the automatic action of the soil.
30 32. Parable of the mustard seed.
33 34. General law of parabolic teaching.
35 41. Stilling of the wind and sea.
Y. i 13. Casting out of the legion at Gerasa.
14 17. The Gerasenes alarmed and hostile.
1 8 20. The restored demoniac sent to evangelise.
21 34. Petition of Jairus. Healing of the cu/xoppoovo-a.
35 43. Raising of the child of Jairus.
VI. i 6 a . Departure from Capernaum. Preaching at Naza
reth.
6 b 13. Another circuit of Galilee. Mission of the Twelve.
Ivi
CONTENTS, PLAN, AND SOURCES.
14 1 6.
1729.
3 44.
4552.
5356.
VII. 113.
1423.
2430.
3137.
VIII. 19.
1013.
14 - 21.
22 - 26.
2730.
3133-
34-IX. i.
IX. 28.
913-
1429.
3 32-
3337-
3840.
4150.
X. i.
2 - 12.
13 1 6.
1722.
2327.
28 - 31.
3234.
3545-
4652.
XI. i ii.
12 - 14.
20 - 25.
2733-
XII. I 12,
The fame of Jesus reaches the Tetrarch.
Episode of John s imprisonment and death.
Return to the sea. Feeding of the five thousand.
Walking on the sea.
Ministry in the Plain of Gennesaret.
Question of ceremonial washings.
Teaching based upon the question.
In the region of Tyre and Sidon. The daughter oi
a Syrophoenician delivered from an evil spirit.
Return to Decapolis. Healing of a deaf man whc
spoke with difficulty.
Feeding of the four thousand.
Fresh encounterwiththe Pharisees near Dalmanul
The leaven of the Pharisees and the leaven
Herod.
Arrival at Bethsaida. A blind man recovers sight
Journey to the neighbourhood of Caesarea Philippi,
Question as to the Lord s Person.
The Passion foretold. Peter reproved.
Public teaching on self-sacrifice.
The Transfiguration.
Conversation about Elijah, during the descent froi
the mountain.
A demoniac boy set free, and the sequel.
The Passion again foretold.
Return to Capernaum. Question of precedence.
On the use of the Name by a non-disciple.
The teaching resumed. On the consequences
conduct towards brethren in Christ.
Departure from Galilee; journeys in Judaea an<
Peraea.
Question of divorce.
Blessing of children.
The rich man who wanted but one thing.
The rich and the Kingdom of GOD.
The reward of those who leave all for Christ s sake
The Passion foretold for the third and last time.
Petition of the sons of Zebedee. Teaching
on the incident.
Passage through Jericho: Bartimaeus restored
sight.
Solemn entry into the precinct of the Temple.
Fig-tree in leaf but without fruit.
Second day in the Precinct. Breaking up of tl
Temple-market.
Conversation on the withering of the fig-tree.
Third day in the Precinct. Authority of Jesus
challenged by the Sanhedrists.
Parable of the Husbandmen and the Heir.
The Pharisees question.
CONTENTS, PLAN, AND SOURCES. Ivii
1 8 27. The Sadducees question.
28 34. The scribe s question.
35 37 a . The Lord s question.
37 b 40. Denunciation of the Scribes.
41 44. The widow s two mites.
XIII. i 2. Destruction of the Temple foretold.
3 13. Question of the Four: first part of the Lord s
answer.
14 23. Troubles connected chiefly with the Fall of Jerusa
lem.
24 27. End of the Dispensation foretold.
28 29. Parable of the budding fig-tree.
30 32. The time known to the Father only.
33 37- Final warning.
XIV. i 2. The day before the Passover.
3 9. Episode of the Anointing at Bethany.
10 1 1. Interview of Judas with the Priests.
12 1 6. Preparations for the Paschal meal.
17 21. Paschal Supper : the Traitor pointed out.
22 25. Institution of the Eucharist.
26 31. Departure to the Mount of Olives. The desertion
and denial foretold.
32 42. The Agony in Gethsemane.
43 50^ Arrival of the Traitor: arrest of Jesus: flight of
the Eleven.
51 52. Story of the young man who followed.
53 65. The Trial before the High Priest.
66 72. Peter denies the Master thrice.
XV. i 15. The Trial before the Procurator.
1 6 2o a . The Lord mocked by the Procurator s soldiers.
2o b 22. The way to the Cross.
23 32. The Crucifixion, and the first three hours on the
Cross.
33 37- The l as ^ three hours on the Cross : the Lord s Death.
38 41. Events which immediately followed.
42 47. The Burial of the Lord.
XVI. i 8. Visit of the women to the tomb on the third day.
[9 n. Appearance to Mary of Magdala.
12 13. Appearances to two disciples.
14 1 8. Appearances to the Eleven.
19 20. The Ascension, and its sequel.]
2. We are now in a position to consider how far the contents
px>up themselves into larger sections 1 , revealing the existence of a
1 Zahn (Einleitimg, ii. p. 224 ff.) di- Dr Salmond (in Hastings, D. B., iii. 249)
rides the Gospel, apart from the intro- suggests a division in accordance with
luction and appendix, into five very the geographical data (i. 14 vii. 23,
inequal parts (i. 1645, ii. i iii. 6, vii. 24 ix. 50, x. i 31, x. 32 xv. 47).
Iii. 7 vi. 13, vi. 14 x. 53, xi. i xvi. 8).
Iviii CONTENTS, PLAN, AND SOURCES.
purpose or plan in the mind of the writer. Even a hasty exami
nation will shew that the book deals with two great themes,
the Ministry in Galilee (i. 14 ix. 50), and the Last Week at
Jerusalem (xi. I xvi. 8), and that these sections are connected
by a comparatively brief survey of the period which intervened
(x. i 52). The first fourteen verses of the Gospel are evidently
introductory ; the last twelve have the character of an appendix,
which links the Gospel history with the fortunes of the Church
in the Apostolic age.
The first of the two great sections of St Mark bears manifest j
signs of brevity and compression, especially in certain parts of the
narrative. On the other hand there are indications of the writer s
desire to follow the order of events, as far as his information
permitted him to do so. It is shewn by the notes of time and |
place which continually occur.
The following are examples : Trapaywv Trapa ryv OdXao-a-av (i. 16)...
Kat Trpo/3as oAtyov (19)... /cat eurTropevovTat ets Kac/>apvaou/u,, /cat ev#v?
rots crd/3{3a.(riv eio-fXOwv eis rrjv a-vvaywyyv (21)... /cat cvOvs e/c rfjs j
o-waywy?7S ceA$ovTs (29)...6i/aas 8e yevo/xev^s (32)... /cat Trpcot ei/w^a
Atav aVacrras ef)\@ev (3 5)... /cat eto~eA0wv TraAtv ets Kac/>. oY ^epwv (ii. i) j
.../cat e^-rjXOev 7raA.iv Trapa Tr)v $aAaercrav (13)... /cat Trapaycov (14)... /cat 1
ewnyA^ev TraAtv ets o-vvayajy^v (iii. I ) . . . /cat . . . dve^prjcrev Trpos TT/V @d-
Xao-crai/(7).../cat ava/?atVet cts TO opos (i3)...Kat epx^rat t? ot/cov (20)...
Kat TraXtv rjp^aro StSacr/cetv Trapa rr)v ^aAaoxrav (iv. i).../cat ore e-ycvero
Kara //.was (io)...Kat Xtyet avrots ev e/cctvTy rf) tjfJ-tpa oi/ ta? yei/o/^e^? >
AteA^w/xev ts TO Trcpa? (3 5)... Kat rjXQov ci<s TO Wpav (v. i).../cal ,
StaTTtpao-avTOS TOV Iryo-ov ev TU> TrAota) TraAtv (21)... /cat t^rjXOev cKfWev
(vi. i).../cat TTCpt^ycv Tas Kw^as (7)... /cat aTn^A^ov ev T<p TrAotw et?
(.pf]jjLOV TOTTOV (3 2)... Kat StaTTCpacravTcs 7rt T^V y^v ^A^ov ets T 1 ewrjaraper i
(53)...KfWV 8e avao"Tas aTrrjXOev ets TO, opta Tvpov (vii. 24)... Kat
Tra Aiv e^eA^wv K TWV optW Tvpov ^A^ei/ Sta StSaJvos ets T^V OdXao-a-av
(31)... Kat eu0vs e/A^Sas ets TO TrAotOV. . .^A^V ets Ta ftep?; AaA/xai/ov^a
(viii. I o)... Kat... TraAtv e//,/3as aTnyA^ev ets TO Trepav (13)... Kat ep^ovTat t
ets B-^o-atSa v (22). ..Kat erjX6v...ci<; Tas Kw/x,as Katoraptas (27). ..Kat
/xeTa 7;yu,epas e^...dvac/>epet avrovs ets opos fnfnrjXov (ix. 2)... Kat KaTa/Jat-
VOVTWV avTwv e/c Tov opovs (9)...Kat to"eA^ovTos avTov ets otKov (28)...
KctKet^ev e^eA^o vres erropeiWro 8ta T^S FaAetAatas (30)... Kat ^A$ov ets
Kac/>apvaou/>t (33).
It is impossible to resist the impression that the writer ;
who constructed this chain of sequence believed himself to be
presenting his facts upon the whole in the order of their actual i
CONTENTS, PLAN, AND SOURCES. lix
Kicurrence ; and this impression is not weakened by the occasional
Iropping of a link (as e.g. at i. 40, ii. 23, vii. i), for such excep-
jions suggest that he was unwilling to go beyond his information,
,nd that the indications of order which he gives are sound so
ar as they go. This view is supported by the absence of his
feivourite evQvs at the points of transition; at such times the
isrriter vouches for the relative order only, and not for the im-
jaediate succession of the events. The kind of sequence which
^e aims to establish is consistent with the omission of many
incidents or discourses, and with the bringing into close proximity
If others which were separated by considerable intervals, but not
rith a disregard of chronological order; nor is it his habit to
xoup together materials of similar character, or which appeared
o illustrate the same principle 1 .
But granting that the writer intended to follow the relative
rder of time, is there reason to suppose that he has succeeded ?
an we recognise in this part of his work the steady and natural
velopment of events which possesses historical verisimilitude ?
The answer makes itself distinctly heard by the careful
udent. He observes a progress in the history of the Galilean
inistry, as it is depicted by St Mark, which bears the stamp
truth. The teaching of Christ is seen to pass through a
iccession of stages in an order which corresponds to His method
dealing with men : first there is the synagogue homily, then
le popular instruction delivered in the larger auditorium
pplied by the sea-shore or the neighbouring hills, then the
caching by parables of the multitudes who had proved them-
Ives incapable of receiving spiritual truth, and lastly the
dtiation of a select few into the mysteries of the Kingdom,
hich they were afterwards to proclaim to the world. And
1 Dr Sanday, however, (Smith, D.B. 2 , as wholes are in chronological order, the
p. 1224, cf. Hastings, D.B., ii. p. 613) events within each section are obviously
nds some instances of this: "Some massed in groups"; "within his first
Actions (according to Holtzmann, ii. section St Mark certainly groups events
; iii. 6, iv. 21 25, ix. 33 50, x. 2 by subject-matter rather than by time."
i, xi. 2326) shew marks of artificial The general attitude of St Mark to-
mposition." Mr C.H.Turner (Hastings, wards chronological order is stated in a
.., i. pp. 406, 410) expresses himself few careful sentences by Dr Salmoud,
ith less reserve: "even if the sections in Hastings, D. B., iii. p. 255.
Ix CONTENTS, PLAN, AND SOURCES.
the course of events as sketched by St Mark answers tc
this progress in the teaching and partly explains it. We seei
the crowd growing daily in numbers and enthusiasm, the
opportunities of teaching increased, the necessity arising for ^
division of labour, the consequent seleetion and training of the]
Twelve ; and on the other hand, the growing hostility of the
Scribes, their reinforcement from Jerusalem, their alliance withj
the party of Herod, the unintelligent and dangerous excitement
of the common people, the awakened curiosity of Antipas. A*
we look more closely into St Mark s picture, the plan of the
Ministry begins to shape itself. We see that it includes (i) the|
evangelisation of the lake-side towns and country, both in the
tetrarchy of Antipas and in that of Philip; (2) the extensiorj
of this work to the rest of Galilee during intervals of enforceoj
withdrawal from the lake-district; and (3) the instruction andj
disciplining of the men who were ultimately to carry the preach
ing of the Divine Kingdom to the ends of the earth. The whol
of this complicated process moves onwards in St Mark s historjl
in so easy and natural a manner that we are scarcely conscioi
of the movement until we come to analyse the contents of th(
Gospel. But in fact the scheme is developed step by step,
incident forming a distinct link in the sequence 1 .
According to Papias St Mark wrote aKpi/?ak, ov fievroi raei, and
this has been taken to mean that, while his recollections were
faithfully reproduced, he made no attempt to arrange them chrono
logically 2 . But rais is order of any kind, and its precise meaning I
must be interpreted by the context in which it occurs. In this
case the context supplies a clue, for Papias goes on to say thai
St Peter taught ov^ wcrTrep (rvvra^iv ran/ KvpiaKwv Trotov/xevos Xoywv,
i.e. not with the view of producing a literary work. A o-wrais if
a set treatise which follows the rules of orderly composition ; thus]
the writer of 2 Maccabees at the end of his task (xv. 39) finds
comfort in the reflexion TO T^S Karao-/cev^s rov Aoyov repTret ras ctKoacj
TCDV evTvy^ai/oi/Twi/ TT/ (rwrd^L. Papias himself claims that his logim
were compiled o-wraKTiKws : OVK OKVT/CTW Se troi KOI oo-a TTOTC Trapa Ttovj
7rp0-/3uTpooi/ KaAxos tpaQov /cat /caXws e^vrjfjiovfva-a o-uvKarara^at (t
1 The solitary exception is the ex
planatory episode of the Baptist s death
(vi. 1729).
2 For various explanations of this]
omission see Salmon, Intr. 7 p. 91.
CONTENTS, PLAN, AND SOURCES. Ixi
<rvi/raai) rats ep^veicus. St Mark s work, being a mere echo of
St Peter s aTroju.v^/xoi cv/zaTa, was not in this sense orderly; it
belonged to a different category from the artificial treatises which
were in fashion, and for the most part was a mere string of notes
connected in the simplest way. The structure of the Second Gospel
is wholly in harmony with this view. The paragraphs, often
extremely brief, are connected by the simplest of Greek copulas.
Tore, which abounds in St Matthew, is not once used by St Mark
as a note of transition ; ouv, St John s favourite copula, is employed
in narration only by the writer of the supplementary verses; Se
occurs in this connexion but four times in the first nine chapters.
Yet in the longer subsections the writer of this Gospel shews him
self willing to vary the monotony of the repeated KCU by the use
of dAAa, yap, tSov, or by dispensing with copulas of any kind. His
invariable use of /cat at the commencement of a paragraph 1 may
therefore be attributed to the deliberate purpose of connecting his
notes together in the least artificial manner; and this feature of
his work sufficiently explains the words of Papias.
When we pass from the narrative of the Galilean Ministry
(i. 14 ix. 50) to the brief summary of the Judaean and Peraean
journeys which followed it, St Mark s manner changes perceptibly.
le is still, at least in c. x., a compiler of \jiro^vr]^aTi(T^oi, but
lis memoranda are no longer accompanied by notes of time,
ind the notes of place are few (x. I, 17, 32, 46). When Jerusalem
s reached such indications of fuller knowledge appear again ; the
mccession of the events is carefully noted, and the places where
;hey occurred are specified (e.g. xi. I, 11,12, 15, 19, 20, 27 ; xii. 41 ;
mi. I, &c.). The hand of the writer to whom we owe the first
jreat section of the book is clearly to be seen in the last. Yet
;here is a change of manner which is perhaps not wholly due
the difference of theme. The narrative of the Passion is on a
scale which is out of all proportion to that on which the Ministry
is drawn. The subsections become noticeably longer ; instruction
lolds a more prominent position ; the terseness of the earlier
sayings is exchanged for specimens of more prolonged teaching (e.g.
si. 23 25, xii. 24 27, 29 31, 38 40); a whole chapter (xiii.)
is occupied by a single discourse ; the style is more varied, and
the monotonous ical gives place more frequently to 3e or some
other equivalent. These are among the signs which point to a
1 See above, p. xlviii. n.
Ixii CONTENTS, PLAN, AND SOURCES.
partial use in these chapters of a source distinct in character froml
that which supplied the materials of the first nine or ten chapters.!
3. The tradition which from the days of Irenaeus hasjj
identified the Second Gospel with the teaching of St Peter is tool
early and too consistent to be wholly set aside, unless the internal!
evidence of the book requires us to abandon it. There is certainly!
but little in this Gospel which did not fall within the limits ofl
St Peter s personal knowledge. He may have been present on all!
the occasions in our Lord s life to which St Mark refers except the!
Baptism, the Temptation, and the Crucifixion and the scenes whichl
followed it. On certain occasions he was one of three selected!
witnesses. It is true that the figure of Simon Peter does now
loom large in the Second Gospel, and some pages in the history!
where he fills a prominent place are wanting in St Mark ; it!
is St Matthew who relates the high commendation passed upon!
Peter s confession of faith, while St Mark gives only the story
of his subsequent miscarriage; the story of Peter s walking
on the sea, and of the stater in the fish s mouth, are also ini
Matthew only; indeed the only long paragraph in Mark which
concerns St Peter is the account of his three-fold denial of the
Master.
This difficulty presented itself to the acute mind of Eusebius
of Caesarea, and he met it by what is probably on the whole the
true explanation of the facts the Apostle s reluctance to call
attention to himself in a record of the words and works of Christ;
dem. ev. iii. 3 ravra. //,/ ovv 6 Herpes CWCOTOOS irapacrKaTraarOai iJiW
Oio^ /cat Map/cos avra TrapeAorci/, TO, 8c Kara TTJV apvyaw avrov is TrdVras
tK-qpvgev av6pu)7rov<s... Map/cos (JLCV ravra ypcu^ci, Herpes Se ravra Trepl
cavrov ^apn;pet. Such reticence may indeed serve to disarm sus
picion when we remember that the Pseudo-Peter writes in the
first person (Ev. Petr. ad Jin. eyo> Sc 2t/xo>v Herpes KOI Aj/opc as 6
dSeA<os /xov), and that the same feature appears in other Christian
pseudonymous literature.
But if tokens of Petrine origination are not prominent in
St Mark s Gospel, they are not wanting altogether, and the
unobtrusiveness of those which meet the eye of the careful
student increases his sense of their importance. Thus, while the
Second Gospel omits a series of incidents relating to St Peter
which find a place in the first and third (e.g. Mt. xiv. 28 f., xv. 15,
CONTENTS, PLAN, AND SOURCES.
Ixiii
xvi. 1 8, xvii. 24 ff., xviii. 21, Lc. v. 3 ff., xii. 41, xxii. 31), and
contains no such incident which the other Synoptists omit, it
occasionally identifies St Peter where St Matthew and St Luke
are indefinite.
Simon, Peter, or Simon Peter is mentioned 28 times by Mt., 25
by Me., 27 by Lc. Of Mc. s references to the name in separate
contexts four are peculiar to him (Me. i. 36, xi. 21, xiii. 3, xvi. 7),
whilst, except in the passages cited above, Mt. has no reference
which is not shared by one or both of the other Synoptists. Lc.
has four (viii. 45, xxii. 8, xxiv. 12, 34), but the last two are found
elsewhere (Jo. xx. 3 ff., i Cor. xv. 5).
There are other facts which point to the same conclusion. The
reader of the Synoptist Gospels is frequently struck by the appear
ance in St Mark of minute details or touches which suggest first
hand knowledge. This impression may be partly due to St Mark s
characteristic style, though on the other hand it is possible that
the style itself may have been moulded by intercourse with an
eye-witness. Such striking phrases as e^pifirja-d/iLevo^ avru>
s efe /3aXez> avrov (i. 43), 7rep/3Xe^a/u,eyo9 avrovs yLter opyr/s
<7vv\V7rovfj,vo<? eVl T$ r rrwp(t)<7i T?}? icapSias avrwv (iii. 5), Trepie-
/5\67T6TO IBeiv TJ]V TovTO iToiijcracrav (v. 32), ai/eVecrai/ Trpa<rial
irpacriai (vi. 40), can hardly be attributed to the fancy of a
compiler. Certainly no amount of realism will account or the
scores of unexpected and independent details with which St Mark
enriches the common narrative ; as Bishop Westcott observes,
"there is perhaps not one narrative which he gives in common
with St Matthew and St Luke to which he does not contribute
some special feature 1 ."
Examples maybe found in Me. i. 14 f., 20, 27, 29, 33, 35 ff., ii. 2,
3, 4, 13, 15, 23, iii. 4, 7, 9, 14 f., 17, 20 f., 31, 32, 34, iv. 33, 34,
35> 3 6 , 38, v. 13, 20, 21, 26, vi. i, 5, 30, 32, 37, 45, 48, 51, 53, 56,
vii. 24, 26, 31, viii. 12, 22 ff., 34, ix. 13, 15 ff, 28, 33 ff, x. 16,
21 ff, 32, 46 ff, xi. 8, n, 13, 16, 19, 20 f., 27, xii. 12, 35, 37, 41,
43, xiii 3, xiv. 40, 58, 59, 65, 66, 67, 72, xv. 7, 8, 21, 23, 25, 41,
44, 45, 46, xvi. i, 3, 4, 5, 8.
Was St Peter the eye-witness who supplied this mass of
c| independent information ? There are three narratives in the
i| Synoptic tradition which must have been derived originally from
1 Westcott, Introduction to the Study of the Gospels, p. 562.
Ixiv CONTENTS, PLAN, AND SOURCES.
St Peter, St John, or St James; and there is one of which
St Peter alone was competent to give a full account. A com
parison of St Mark s account of these incidents ought to throw
light upon the question.
(i) Me. v. 37 43 (Mt. ix. 23 25, Lc. viii. 51 56). Me.
alone distinguishes the successive stages of the Lord s way to the
dead child (ov/c d<?7Kev ovSej/o, /ACT O.VTOV crvvaKoXovOrjcrai et /xi;
/crX. .../cat epvovTai ets TOV OLKOV...KOI eio~X0(W...eicr7ropevTai OTTOV rjv
TO TraiSiov) ; in Me. only the Lord s words are preserved in Aramaic,
and the child s age is mentioned at this point to account for her
rising and walking (TrepteTraTci, r)v yap erwi/ SwSeKa) ; lastly, it is Me.
only who connects this miracle with the departure from Capernaum
which followed (vi. i). (2) Me. ix. 2 13 (Mt. xvii. i 13, Lc. ix.
28 36). Here Mt. is in some respects fuller than Me., and seems
to have had access to another tradition. But Me. has several
striking features, some of which point to Peter as their source.
Such a phrase as o~Ti\/3ovTa XCVKO, Xiav ota yva<evs /crX., the untrans
lated "Rabbi" of Peter s answer, the explanatory clause ov yap rj&ci
TL aTTOKpiOfj, the mention of the suddenness with which the vision
vanished (e^aTrtva Trepi/^Xei^a/Acvot ov/ceri ovBeva etSov), the reference
to the reticence which the three practised (TOV \6yov expor^o-ai/. . .
o-vvZflTovvTcs KT\.) are just such personal reminiscences as St Peter
might have been expected to retain. (3) Me. xiv. 33 42 (Mt.
xxvi. 3746, Lc. xxii. 4046). Here Mt. agrees with Me., yet a
close examination reveals the greater originality of Me., and some
probable traces of a Petrine source ; thus it is Me. only who pre
serves the Aramaic a/3/2a, and the Si /twv of the Lord s address to
Peter; moreover the characteristic ov/c ^Seicrav TL a7roKpi0a>criv avrw
clearly comes from the same mind which supplied the similar note
in the Marcan account of the Transfiguration. (4) Me. xiv. 54,
6672 (Mt. xxvi. 58, 6975, Lc - xxii - 54 62). All the Synoptic
accounts here depend on St Peter, for St John s report (Jo. xviii.
17 1 8, 25 27) is quite distinct. But Mc. s narrative manifests
special knowledge of the lesser details (e.g. ?v...0/o/Aau/6>j>os Trpo?
TO <<os, ifiovaa TOV TleTpov ^ep/xaivo /xevov, eis TO 7rpoavAiov, IK ScvTfpov,
e7ri/3aA(oV). His dialogue also has greater freshness and verisimili
tude; cornp. KCU o-v /X,TO. TOV Na^apryvov rfvOa TOV I^o-ov with Mt. s
Kai o-v rjvOa /XCTO. Iiyo-ov TOV FaXctXatov, and the answer OVTC otSa ovre
cyVra/mt <& TL Xe yet? (Me.) with the tamer OVK oT8a TL Xeyeis (Mt.),
OVK oiSa avTov, yvi/at (Lc.).
The internal evidence does not amount to a proof of Petrine
origination. But it is entirely consistent with the tradition which
represents St Mark as specially indebted to St Peter ; and the
tradition is at once too early and too wide-spread to be abandoned
unless the evidence of the Gospel itself renders its acceptance
impossible.
CONTENTS, PLAN, AND SOURCES. Ixv
It is another question whether the present book can be
assigned as a whole to St Peter or even to St Mark 1 . The last
twelve verses, as we shall see, almost certainly belong to another
hand ; the first verse is possibly no part of the original work.
To St Mark and not to St Peter must probably be ascribed the
episode of the Baptist s martyrdom, the story of the veavia-icos in
Gethsemane, such explanatory notes as vii. 3 4, 19 b, and the
interpretations of Aramaic words and names. It may be doubted
whether the long discourse of c. xiii. was derived from St
Peter s teaching ; indeed the note in v. 14 (o avaywoMTicwv voeira))
seems to point distinctly to a written source which St Mark
has incorporated. At xiv. I we come upon the traces of another
source ; the words TJV 8e TO Trdo-^a KOI TO. a^vpa /JLCTO, &vo
fjfjiepas have the air of a new beginning and are not in St Mark s
style, and the incident which follows, although it might have formed
a suitable introduction to a detached narrative of the Passion,
breaks St Mark s order of time, carrying us back, as St John
shews, to the day before the Lord s entry into Jerusalem. Thus
it is probable that at this point St Mark has availed himself of an
earlier document, into which he has worked his recollections of
St Peter s teaching and such other materials as his own residence
at Jerusalem had placed within his reach 2 .
On the whole it seems safe to assume as a working theory of
the origination of the Gospel that its main source is the teaching
of St Peter, which has supplied nearly the entire series of notes
descriptive of the Galilean Ministry, and has largely influenced the
remainder of the book. But allowance must probably be made,
especially in the last six chapters, for the use of other authorities,
some perhaps documentary, which had been familiar to the
Evangelist before he left the Holy City.
1 The present writer has risen from undergone.
his study of the Gospel with a strong 2 For an account of the attempts
sense of the unity of the work, and can made by critics since the time of Baur
echo the requiescat Urmarkus which to discover a tendency or a dogmatic
ends a recent discussion. But he is not purpose in the Second Gospel, see Sal-
prepared to express an opinion as to the mond in Hastings, D.B. iii. p. 260; and
nature and extent of the editorial re- on the supposed Paulinisms of St Mark
vision which St Mark s original has cf. Encycl. BibL ii. p. 1844.
S. M. 2
VI.
COMPARISON OF ST MARK WITH THE OTHER
SYNOPTISTS.
If we accept the traditional account of the origin of St Mark s
work, the writer was far from regarding it in the light of
a Gospel, i.e. as one of a series of attempts to produce a record
of the life of Christ. It is not impossible that the present
headline Ap^H rof eyArreAi oY MHCOY Xpicrof maybe due to a later
hand; the superscription KATA AVxpKON was certainly added by
a generation which had conceived the idea of a tetrad of Gospels.
The interpreter of Peter, if he gave a title to his book, was
doubtless content to call it by such a name as we find in Justin
But though originally an independent work, St Mark stands
to the first and third of our present Gospels in a relation which
is not accidental or artificial, but vital. When the three writings
are compared together, they are found to deal with the same
great cycles of events, and to describe them in words which are
often nearly identical. The literary problem which arises from
this remarkable fact belongs to the general Introduction of the
Gospels, and cannot be usefully discussed here 1 ; nor, indeed, is it
one which directly concerns the student of St Mark. But he will
do well to take note of the distinctive features of the second
Gospel as compared with the first and the third, and to examine
1 For a comprehensive treatment of Encyclopaedia Biblica is unhappily dis-
the subject the reader may be referred figured, more especially in the section
to Professor Stanton s article Gospels on the Credibility of the Synoptics, by
in the second volume of Dr Hastings the dogmatic statement of conclusions
Dictionary of the Bible. An elaborate which are quite insufficiently supported.
and able article on the same subject in
COMPARISON WITH THE OTHER SYNOPTISTS. Ixvii
their bearing upon the origin and character of the book upon
which he is engaged.
The following table will shew how far the First and Third
Gospels cover the ground which is covered by St Mark, and the
relative order which they follow. For the contents of the sections
see v. p. li ff.
Me.
Mt.
Lc.
I.
I
28
III.
I 12
III. i6, 1517
9 n
1317
21 22
1213
IV.
I II
IV.
113
1415
1217
1415
16 20
2128
1 8 22
8:
Iff.]
3137
2931
VIII.
1415
3839
3234
16
4041
3539
4244
4045
24
V.
12 16
II.
I 12
IX.
i8
17 26
1314
9
2728
15 17
10 13
2932
1 8 22
1417
3339
2328
XIL
i8
VI.
i5
III.
i6
914
6 ii
712
1521
1719
13 i 9 a
i 9 b 30
X.
XII.
i4
2232
XI.
12 16
14 26
3135
4650
VIII.
19 21
IV.
i9
XIII.
i9
4-8
10 12
10 15
9 10
1320
1823
1115
2125
16 18
26 29
332
3i32
XIII.
1819
3334
34
3541
VIII.
2327
VIII.
22 25
V.
J J 3
28-32
2633
1417
3334
3437
1820
3839
2134
IX.
1822
40 48
3543
2326
4956
VI.
i6
XIII.
53-58
IV.
1630
713
IX.
35- X. i, X.
IX.
i6
5- XL i
14 16
XIV.
I 2
79
1729
312
III.
19 20
Ixviii COMPARISON WITH THE OTHER SYNOPTISTS.
Me.
Mt.
Lc.
3044
1321
IX. 10 17
4552
2233
VII.
1-13
XV. 19
1423
10 19
2430
21 28
3137
29 ff. 31
VIII.
I 10
32 39 a
1113
39 b-XVI. 4
14 21
XVI. 5i2
22 26
2730
1320
18 21
3 1 33
2123
22
34-IX. i
2428
2327
IX.
28
XVII. i8
2836
9 *3
9 J 3
1429
14 20
37 43 a
3032
2223
43 b 45
3337
XVIII. i5
4648
3840
495
4150
6-9
X.
i
XIX. 12
2 12
39
13 16
XVIII. 1517
17 22
1 6 22
1823
2327
2326
2427
2831
2730
2830
3234
XX. 17 19
3134
3545
20 28
4652
2934
3543
XL
i ii
XXI. i ii
XIX. 29 45*
1214
1819
1519
12 17
45 b 48
20 25
I9 b 22
2733
23 27
XX. i8
XII.
I 12
3346
919
13 17
XXII. 1522
20 26
1827
2333
2738
2834
3440
35 37 a
4145
4144
37 b 40
XXIII. i 3 8
4547
4144
XXI. i4
XIII.
I 2
XXIV. i2
5-6
313
314
819
1423
1525
20 24
2427
2931
25 28
2829
3233
2931
3032
3435
3233
33-37
4244
36
COMPARISON WITH THE OTHER SYNOPTISTS. Ixix
Me. Mt. Lc.
XIV. i2 XXVI. i5 XXII. i2
39 613
10 ii 14 16 3 6
12 16 1719 713
1721 2025 14, 2123
2225 2629 1720
26 3i 3035 3139
32 42 36 46 40 46
435 47 5 6 4753
5152
5365 5768 54 a , 63 71
66 72 69 75 56 62
XV. 115 XXVII. 126 XXIII. 125
16 2o a 27 31*
2o b 22 3 b 33 2633*
2 332 3444 33 b 43
3337 455 44 45 a
3841 5 1 56 45 b 55
4247 57 61 50 ^5
XVI. 1-8 XXVIII. i2o 56 XXIV.
1. It appears from this table that out of the 106 sections of
the genuine St Mark there are but three (excluding the head-line)
which are wholly absent from both St Matthew and St Luke ;
and of the remaining 102, 96 are to be found in St Matthew,
and 82 in St Luke. On the other hand, as the table shews with
equal distinctness, there are large portions of St Matthew and St
Luke (e.g. Mt. i. ii., v. vii., Lc. i. ii., ix. 51 xviii. 14) which are
either entirely wanting in St Mark, or represented there only by
an occasional fragment. This is but a rough statement of the
case, but it suffices to indicate the relation of St Mark to the
other Synoptists 1 in regard to the extent of the fields which they
respectively occupy.
2. Further, the table reveals a marked difference of order in
that part of the common narrative which belongs to the Galilean
Ministry. From the beginning of the journeyings to Jerusalem
to the Resurrection the order of the sections differs but slightly.
St Matthew (xxi. 19 f.) brings the withering of the fig-tree into
immediate connexion with the sentence pronounced upon it, and
1 Compare Mr W. C. Allen s paper in Exp. T. xii., p. 279 ff. (The dependence
of St Matt, i xiii upon St Mark).
Ixx COMPARISON WITH THE OTHER SYNOPTISTS.
St Luke (xxii. 21 f.) places the detection of Judas after the distri
bution of the Eucharist. With these exceptions the order of Me.
x . i xvi. 8 is generally followed by St Matthew and St Luke.
But in the sequence of the events narrated in Me. i. 14 ix. 50
there is no such consensus. St Luke, indeed, is generally in fair
agreement with St Mark, where the two are dealing with the same
events ; but St Matthew s displacements of the Marcan order are
numerous and serious in the earlier chapters.
The chief differences of order in St Luke are as follows : (i) the
charge of collusion with Beelzebul follows the arrival of the
mother and brethren; (2) the parable of the mustard seed is
detached from that of the sower and stands in a later context ;
(3) the preaching at Nazareth is placed at the outset of the
Ministry. St Matthew s order is essentially different from
St Mark s as far as Me. vi. 13, although from that point the
two are in almost complete agreement.
It may be taken as a prima facie argument in favour of St
Mark s order that it is " confirmed either by St Matthew or St
Luke, and the greater part of it by both 1 / Moreover, when one
of the other Synoptists strikes out a path peculiar to himself,
his order usually has less verisimilitude, and is open on internal
grounds to suspicion.
Thus (i) when Mt. places the gathering of crowds from Decapolis
and Judaea at the very outset of the Ministry (Mt. iv. 25), there
can be little doubt that he antedates a state of things which Me.
rightly places at a later stage (Me. iii. 7 ff.). (2) The crossing to
the Gadarene (Gerasene) country, if preparatory to an evangelistic
tour in the Decapolis, seems to come too early in Mt. s order,
and on the other hand he places the calling of the Apostles too
late ; in Me. both incidents occupy places which accord with what
appears to be the natural course of events. (3) The synagogue
scene at Nazareth, which Lc. fixes before the commencement of the
Lord s residence at Capernaum, bears upon its surface the evidence
of a later date (cf. Lc. iv. 23 ocra TyKovo-a/xei/ yevo/>ti/a ets ryv Ka<ap-
vaov /z KT\.). (4) Again the notes of time and place in Me. are
frequently precise where in Lc. they disappear, or exist only in a
weakened form e.g. Me. i. 22 v#vs rot? tray8/3a<riv (Lc. ev TOIS o-.),
11. I cicreX^obv 7raA.iv ts Ka</>apvaov/x, Si* T^/xepwv (Lc. tycvfro fv /xia TOJV
17/x.epoji/), iv. 35 ei/ Kewrj rfj yptpa. (Lc. iv ftict ran/ ij/xepwi/) whilst in
1 Mr F. H. Woods in Studio, Biblica* ii. p. 62 : cf. Dr Sandav s remarks i
Smith s D.B. a (p. 1224).
COMPARISON WITH THE OTHER SYNOPTISTS.
Ixxi
Mt. the incidents have sometimes fallen into new surroundings
which are inconsistent with those assigned to them in Me. or Lc.
or in both j comp. e.g. Mt. viii. I KaTa/3avro<s Se avrov O.TTO rov opovs
(Lc. Iv TO> eTvat avrov i/ /xia TCUV 7roXti)i>), ix. 1 8 ravra avrov XaXowTOS
(Me. and Lc. place the preceding parables in other contexts).
3. The comparison of St Mark s matter with that of the corre
sponding narratives in St Matthew and St Luke has been to some
extent anticipated in the preceding section (p. Ixiii if.). But it
may be useful to illustrate a little more fully the relative fulness
of St Mark s knowledge in matters of detail 1 . The following
examples are taken from the first four chapters of the Gospel.
Me.
i. 20 d^tVres TOV
jra.Tf.pa, avrojj/ Z e /? e -
Satov ev T<5 TrXotu)
avrov.
. 35 Trpou
Xtav di/acrTas
Kai, aTrfjXO
avrto
^vs e^e/JaXev
TOV, Kat Xeyet aura)
ev-
av-
. 2
TToXXot (OCTTC
S TO. ?rpos Ovpav,
ii. 23 rjpavTO oSov
TTOietV TtXXoVTC? T0l)5
iii. 6
4>aptcratot ev^v? /xera
i/ xrX.
. 1 4
avros...
Kat
Ka...va
avrov Kat ?va airo-
Mt.
i\ T . 22 d^>VT? TO
TrXotov Kai TOV Tra-
repa avrwv
viii. 4 Kat Xeyet
xii. I rjpa.VTo
X. I
/xevo? TOVS
Tots i^ovariav
KTX.
Lc.
V. II KaTayayov-
TS TO. TrXottt 7Tt T^|V
Trdvra
v. 42
TO7TOV.
V. 14 Kat avros
rrap^yyetXev
KTX.
vi. i tTtXXov ot
avrov KOL
iov TOV<S o-Ta^vas.
vi. II avrot 8e
KTX.
vi. 13 Trpo<T<f>(i>v-
TOVS
Kat
ttTT* aVTWV 8(0-
StKO. . .
1 Cf. Papias ap. Eus.:
Trpoj/oiaj/, roO p.tj5ev uv -fjnovcre irapa.Xnreti .
Ixxii COMPARISON WITH THE OTHER SYNOPTISTS.
Me. Mt. Lc.
PVQ-CTCLV Kat
. 1921
rat eis otKOV /cat
6 oxXos, wo-re
-$at avr
aprov c/>ayetv.
Trap avrov
/
Kparrj(raL avrov, e-
Xeyov yap on ee-
CTTf).
IV. 10 OTyVTO
Kara /xoVas, rjpwTtov
O.VTOV ol Trept avrov
<rvv TGI?
xiii. 10 Trpoo-cX-
lOrj
KrX.
iv. 34 Kar
Se rot? tSt ots
rats
ra.
iv. 36 7rapaAa/u./2a -
vov<rtv avrov <os ^v iv
TO> TrXotw, /cat aXXa
TrXota f)V /x,T* av-
TOV.
iv. 38 /cat avros ^
cv rrj TrpvfjLvrj tirl
TO 7rpoo-/cc/>aA.aiov
v. 39
TO) ave/xa) /cat
TiJ 6a\d(T(Ty
viii. 23 e/A/2aVrt
3 ets
Se
Viii. 2 6 f7TTL/Jir)-
crev rots ai/cjaots Kat
aura)
O.VTOV.
v. 24 avros
v. 9
8 aim)!/ ot
avrov KrX.
Viii. 22 avros ei e-
ets TrXotov Kat ot
avrov.
v. 23
dc/>v7Tva)O ev.
Se
Viii. 24 7TTt/>tT7-
o~ev TO) av/xo) Kat TO)
KXvScovt TOV
Kat
When St Mark does not add to our knowledge, his presentation
of a fact or saying is often distinct from that which it assumes in
St Matthew and St Luke, and has the appearance of being the
original from which one or both of the other accounts have been
derived.
The following examples from the same chapters may suffice :
Me. Mt. Lc.
i. 1 6 St/xcoi/a Kat iv. 1 8 Svo a8eX-
AvSpeav TOV a 8eXc/>ov
iv. __ ___ _
2t]u.a>va TOV
\ey6fjLcvov IleVpov
COMPARISON WITH THE OTHER SYNOPTISTS. Ixxiii
Me. Mt. Lc.
Mt.
t "AvSpeav TOI/ a-
i. 26 cnrapd^av av-
roV.
ii. 1 2 TOV Kpai/3a.T-
TOV.
ii. 17
v. 3 5
15 TO
ix. 6 TTJV K\W7)V.
ix. 13 /caXeVai...
ii. 21 ei Sc /XT;, atpet
TO 7T A?7p(0tia OLTT aVTOV
TO KO.LVOV TOV TTttAatOV.
lii. I 6 Kttl 7T@r]Kl
OVOfJLCL TO) 2l/XUJVt IIc-
Tpov, Kat laKW/Jov.
iv. ii v/xu> TO /xv-
iv. 1 6 atpei yap
TO 7rA/7p<ju/Aa
a?ro TOV t/xartov.
IV. 21 p;(Tai 6
xiii. n v/Atv -
Sorat yvwvat TO, /xv-
.
V. 15
V. 24 TO
V. 32 Ka\O"at d-
/XapTCoXoV? t? (J.TOL-
VOiav.
v. 36 et 8c />^/y,
Kttt TO KatVOf (T\iCTL
Kat T(3 TraAatoj ov
TO 7Tl-
TO CtTTO TOV
Katvov.
vi. 14 ^Ljjutiva ov
Kat o>vop,ao*V He-
Tpov . . . Kai laKwjSov.
viii. 9 v/xtv 8e So-
Tat yvwvat TO,
pta.
viii. 1 6
iv. 22 ov yap co~-
Tll KpVTTTOV ttV /XT^ IVtt
iv. 31 oj? KOJCJCW.
X. 26 ovScv yap
mv Ke/caXv/x/xe vov
O OVK KT\.
xiii. 31 6/xoia 0--
TIV. . .KOKKU).
viii. 17 ov yap
KpVTTTOV O OV
x. 19 /xota
TtV KOKKOJ,
Although in several of these instances St Mark s mode of ex
pressing himself is briefer than that which is preferred by the other
Synoptists, his style is not on the whole distinguished by brevity.
On the contrary his treatment of incident is constantly fuller than
theirs, partly through the habit, already illustrated, of filling up
his picture with an abundance of minute details, partly from his
way of (i) presenting facts in a vivid and pictorial form, and
(2) interpreting character and conduct.
Examples of (i) may be found in the story of the Gerasene
demoniac, the narrative of the cleansing of the ai/xoppoovo-a and
the raising of the child of Jairus, the Baptist s martyrdom, the
discussion arising out of the question about Koivat x^P S ^ ne
healing of the Syrophoenician girl, the epileptic boy, and the son
of Timaeus, the scribe s question, the anointing at Bethany. This
feature in Me. is most apparent when he is compared with Mt.
Ixxiv COMPARISON WITH THE OTHEE SYNOPTISTS.
Lc. has a fulness of his own, but it is of another character, and
largely due to a literary style; cf. Me. ii. 22 with Lc. v. 37!, v. i
with Lc. viii. 26, v. 17 with Lc. viii. 37, viii. 30 with Lc. ix. 21,
viii. 34 with Lc. ix. 23, ix. 32 with Lc. ix. 45, xi. 8 with Lc. xix.
37, xiii. 7 f . with Lc. xxi. 9 ff.
The following may serve as illustrations of (2) : Me. i. 41
o-TrAayxvio-flets, i. 43 e/A/fyi/^o-ajatvos, iii. 5 /XCT* opyvjs (rwAvTrov/xevos,
v. 30 eTTiyyovs cv eavTw rrjv e avrov Svva.fj.Lv, v. 36 Trapa/cotVas rov
Aoyov AaAov/ACvof, vi. 19 evet^ev avTu> KT\., vi. 20 <o/3iTO...7roAAa
TjTTopei KCU TySe ws avrov r)K.ovf.v, vi. 52 TJV CLVTOJV 77 KapSia TreTrw/aw/xevr;,
vii. 19 KaOapL^fov Trdvra ra /Jpooyaara, X. 21 /x/3Aei//as avra) ^yaTr^o-ev
bV, x. 22 CTTvyvcuras CTTI T<3 Aoycu, xv. 15 /?ovAo/Avos TO) o^Aa) TO
TTOI^O-CU, xvi. 8 ovSevt ovSev etTrov, t(f>o(3ovvTO yap.
As a result of this characteristic fulness of St Mark, some
eighty verses in his Gospel find no direct parallel in the other
Synoptists. Although he seldom introduces a narrative or a
parable which is not also found in St Matthew or St Luke, the
aggregate of matter peculiar to the Second Gospel cannot fall
much below one-sixth of the whole book.
In one respect, indeed, St Mark is concise where the other
Evangelists are full. With a single exception (c. xiii.) he repre
sents the longer discourses of St Matthew and St Luke by a few
compact sentences. Thus, the Sermon on the Mount finds only
an occasional echo in the Second Gospel (e.g. iv. 21, ix. 50, x. n);
the long charge to the Twelve (Mt. x.) is reduced by St Mark
to a few verses (vi. 8 11); of the final denunciation of the
Pharisees, which occupies a whole chapter in St Matthew (xxiii.),
St Mark gives merely a specimen (xii. 38 40). Such public
teaching as St Mark reports is chiefly parabolic (ii. 19 22, iii
2 3 2 7> i y - 3 3 2 > y ii- I5> xii. i 9); yet his parables are few in
comparison with those of either Matthew or Luke. On the other
hand instructions delivered privately to the Twelve are some
times given more at length by St Mark than by the other twoi
Synoptists (cf. e.g. vii. 18 23, viii. 17 21, ix. 33 50, xiii.
34 37)- And such sayings as St Mark records are often, like
his narrative, characterised by touches which possess a singular
freshness and originality.
^The following are examples: i. 14 ireTrAr/pomu 6 Kayo s, ii. 27 TO
craft fiaTov Sta rov avOpwrov cyeVcro /cat ofy 6 avOpuiros Sia TO (rdftfiaroVy
COMPARISON WITH THE OTHER SYNOPTISTS. Ixxv
iii. 23 Trtos SvvaraL ^arava? ^aravav e/c/3aXXetv; 26 dXXa reAos
29 Ivo^o? eo-Tcu ataw ov d/xapr^/AttTO?, iv. 8 dva^atvovra /cat avav6fjifva y
13 OVK oiSare Tr/f TrapafioXrjv rav-rrjv KrA., vii. 13 Trapo/xoia roiavra
TroXXa TToietrc, vii. 27 a<es TrpaJroi/ ^opTa.crO fjvaL TO. reKva, viii. 21 OVTTO>
o~vvLfT ; ix. 23 TO Ei Svv??, TravTa Swara TO> TrttrrevovTt, ix. 29 TOVTO TO
yci/os tv ovSevi SvraTat c^eX^eti/ t /LIT) ev Trpoa-eu^, x. 30 /ACTO. Sicoy/xwv,
xi. 22 ex T 7rt/ " TtI/ ^eov, xii. 27 TroXv 7rAavao-#e, xii. 34 ov fjMKpav t
dfl-o T^S /SeurtXccas TOU 0cov, xiv. 36 iravra. SuvaTa trot.
To sum up these remarks. It would appear that the relation of
St Mark to the other Synoptists is that of an early but fragmen
tary record towards records of a somewhat later origin 1 and more
complex character. In compass St Mark falls far short of the
other two 2 , but he excels them in approximation to chronological
order and in life-like representation of the facts 3 . His narrative
moves in a more contracted field; he reports bat one of our
Lord s longer discourses in full, and comparatively few of His
sayings and parables. But where the three Synoptists are on
common ground, St Mark is usually distinguished by signs of the
minuter knowledge which comes from personal observation or
from personal contact with an eye-witness 4 .
1 For a discussion of this point see the marvellous. With the phenomena
Hastings, D. B. iii. 259 f., Enc. Bibl. ii. of the Apocryphal Gospels before our
1847 f. ; the literature upon it will be eyes it will surely be reckoned a sign of
found in Moffatt, Historical N. T., p. decadence that our Second Evangelist
262 f. dilates so exuberantly on the Gadarene s
2 Jerome, de virr. ill. 8, " Marcus... ferocity and the epileptic s paroxysm."
breve scripsit evangelium." The comparison of St Mark with the
8 On the genius of St Mark s Gospel Apocryphal Gospels is unfortunate. It
see Salmond in Hastings, D. B., p. 253 ff . calls attention to the essential difference
4 Mr F. P. Badham in St Mark s between the real and the realistic, a
Indebtedness to St Matthew uses the report based upon a first-hand authority
>icturesqueness of St Mark s narrative and an historical romance. For a criti-
an argument against his priority ; see cism of Mr Badham s method the student
j. p. 44 : " consider the frequently may be referred to Mr A. Wright s Some
ivial character of these details... con- N. T. problems, p. 256 ff.
der, too, the tendency to emphasise
VII.
USE OF THE OLD TESTAMENT BY ST MARK.
This Gospel contains 68 distinct references to the Old Testa
ment, of which 25 are either formal 1 or nearly verbal quotations.
Only seven of the references are peculiar to St Mark.
In the following table quotations are distinguished by an
asterisk; (Mt.), (Lc.), indicate that the passage is used by
St Matthew or St Luke in a corresponding context; a dagger
before a Marcan reference shews that it contains a quotation
peculiar to St Mark.
*Gen.
*
i. 27
ii. 24
xviii. 14
xxx vii. 20
xxxviii. 8
iii. 6
XX. 12
XX. 12 17
xxi. 17
xxiv. 8
xiii. 49
xix. 1 8
xxvii. 17
iv - 35
v. 1 6
V. 17 20
vi. 4
vi.5
xiii. i
xxiv. i
xxiv. 14
xxv. 5
xxx. 4
i Sam. xv. 22
*Exod.
Lev.
*
Num.
*Deut.
Me. x. 6 (Mt.)
x. 7 f. (Mt.)
x. 27 (Mt., Lc.)
xii. 7 (Mt., Lc.)
xii. 19 (Mt., Lc.)
xii. 26 (Mt., Lc.)
vii. io a , x. 19 (Mt.)
x. 19 (Mt., Lc.)
vii. i b (Mt.)
xiv. 24 (Mt.)
i. 44 (Mt., Lc.)
xii. 31, 33 (Mt., Lc.)
vi. 34 (Mt.)
t xii. 32
vii. 10 (Mt.)
x. 19 (Mt., Lc.)
xii. 29, 32
xii. 33 (Mt., Lc.)
xiii. 22 (Mt.)
x. 4 (Mt.)
t x. 19
xii. 19 (Mt., Lc.)
xiii. 27 (Mt.)
t xii. 33
1 The formal quotations in Me. are 19; see Introduction to the O. T. in Greek,\
USE OF THE OLD TESTAMENT. Ixxvii
i Sam. xxi. 6 Me. ii. 26 (Mt., Lc.)
1 Kings xxii. 17 vi. 34 (Mt.)
2 Kings i. 8 i. 10 (Mt.)
Esther v. 3, vii. 2 vi. 23
Job xlii. 2 x. 29 (Mt.)
*Ps. xxii. i xv. 34 (Mt.)
xxii. 7 xv. 29 (Mt.)
xxii. 19 xv. 24 (Mt., Lc.)
xli. 9 f xiv. 1 8
xlii. 6 xiv. 34 (Mt.)
Ixix. 22 xv. 36 (Mt.)
ex. i xii. 36, xiv. 62 (Mt., Lc.)
cxviii. 22 f. xii. 10 (Mt., Lc.)
cxviii. 25! xi. 9 (Mt.)
Isa. v. i 2 xii. i (Mt., Lc.)
vi. 9! iv. 12 (Mt., Lc.)
xiii. 10 xiii. 24 (Mt.)
xix. 2 xiii. 8 (Mt., Lc.)
xxix. 13 vii. 6 (Mt.)
xxxiv. 4 xiii. 25 (Mt.)
xl. 3 i. 3 (Mt, Lc.)
Ivi. 7 xi. 1 7 a (Mt., Lc.)
Ixii. 2 vi. ii (Mt.)
Ixvi. 24 f ix. 48
Jer. v. 2 1 t viii. 1 8
vii. ii xi. i7 b (Mt., Lc.)
Ezek. xii. 2 f viii. 18
xvii. 23 iv. 32 (Mt., Lc.)
xxxiv. 5 vi. 34 (Mt.)
Dan. ii. 28, 29, 45 xiii. 7 (Mt., Lc.)
iv. 12, 21 iv. 32 (Mt.)
vii. 13 xiii. 26, xiv. 62 (Mt., Lc.)
ix. 27 xiii. 14 (Mt.)
xi. 31 xiii. 14 (Mt.)
xii. i xiii. 19 (Mt.)
* xii. ii xiii. 14 (Mt.)
Joel iii. 13 f iv. 29
Mic. vii. 6 xiii. 12 (cf. Mt., Lc.)
Zech. ii. 10 xiii. 27 (Mt.)
viii. 6 x. 27 (Mt.)
ix. 1 1 xiv. 24 (Mt.)
* xiii. 7 xiv. 27 (Mt.)
*Mal. iii. i i. 2 (Mt., Lc.)
iv. 5 ix. 12 (Mt.)
A comparison of the formal and direct quotations with the
Cambridge manual edition of the LXX. 1 will shew that while St
1 A more detailed comparison is given by Mr W. C. Allen in Exp. Times, xii.
(1900-1) pp. 187 ff., 281 ff.
Ixxviii
USE OF THE OLD TESTAMENT.
Mark is generally in fair agreement with the MS. which on the
whole presents the LXX. in its relatively oldest form, there are
some remarkable variations.
In the following list thick type is used where the text of the
Cambridge LXX. diverges from the text of St Mark as edited in this
volume.
Me. i. 2 iBov a.7roo-TeXXa> TOV
ayyeXov /xov Trpo Trpoo toTrov o~ov,
os KaracTKevao et Trjv ooov o~ou.
Me. i. 3 <a)v7 ySocuvTOS cV
TV) epry/xu) ETOt/xao"aT T^V 68ov
KvptOV, V^taS 7TOttT TttS Tpt-
/?ovs avTov.
Me. vii. 6 6 Xaos OVTOS Tots
/xc Tt/xa, 77 8e KapSta
Troppa) aTre^ct air e/xov-
8c cre^ovTat /xe,
Mai. iii. I iSou
ayycXov /xov, Kai irif3\l\|r6Tai 68ov
TTpO 7rpOO"O)7TOV fJLOV.
Isa. xl. 3 <f>u>vrj /3ooWos ev
Tr/v 6Sov
7TOttT TO,? Tpl-
ySovs TOV 00t> T)|ia>v.
Isa. xxix. 13 fYv^- H- ot o ^-aos
OVTOS V TW OTOJiaTl avTOV, Kttl V
Tots ^etXO~iv avTwv Tt/xworv tif, 77
8e KapSta avrwi Troppw *
ror Trarepa
<rov.
Me. vii. io a
crov Kat TT/V
Me. vii. io b
Trarepa -7 /x^rcpa
Tara).
Me. ix. 48 6 o-KwA.77^ avrwv ov
a Kai TO 7JT)p or
Me. X. 6 apo-ev Kai ^
cvTaX/xaTa
Me. X. 7 f. VK/ TOVTOV KttTtt-
aV^pWTTO? TOV TTttTeptt ttVTOV
Kat TT^V fJLrjrepa, Kat eo-ovTat ot 8vo
ts adpKa fALav.
Me. X. 19 ^ ^>OVVO*^9, /X^
j//ev8o-
rt/xa
TOV TraTepa o*ov Kat TT
Exod. xx. 12 (Deut. v. 16) Tt/xa
TOV TTttTtpa O~OV Kttt T^V tt^Tc ptt.
Exod. xxi. 1 6 (17) 6 KaKoXoywv
ira.Tf.pa avrov rj /xr/Tepa avTov
TeXcvTTJo-et 6a.va.TM.
Isa. Ixvi. 24 6 . . . o-K(a\r) auVtov
ov TeXevnjo-et (TeXevra A), Kat TO
TTVp ttVTWV OV O"^O^1jO*Tai.
Gen. i. 27 apo-ev Kat tf^Xv eVot-
f](TV ttVTOVS.
Gen. ii. 24 IVCKCV TOTTTOV
\Lil/L av$pa>7ros TOV TraTepa
Kat TTJV fjLrjTpa avTov, ...Kat ccrov-
Tat ot Svo ets orapKa tttav.
Exod. xx. 12 17 Tt/xa TOV
ov K
Me. xi. 9 cJoravva-
6 ep^o /xcvos eV 6vo/xaTi Kvptov.
Me. XI. iy a 6 O*K09 /XOV 0*KOS
K\r]0tja-rai iraa-iv TOIS
\rjo-r
Deut. xxiv. 14, A OVK a7roo"T-
o-is.
Ps. cxvii. (cxviii.) 25, 26 o--
o~ov i . . . voy7/xevos
ev ovd/xaTt Kvptou.
Isa. Ivi. 7 6...oTKos /xou O*KOS
TCO.CTIV TOIS
Me. xi.
Jer. vii. 1 1 o-TTTyXatov
USE OF THE OLD TESTAMENT.
Ixxix
MC. Xli. IO XcOoV OV aT
fjiacrav ol otKoSo/xovvre?, ovros
eyci rjOf] 19 KC<j>aXr)V yow a9* trapa
Kvptov eyeVeTo avrry, Kal
Me. xii. 26 et7rev... Eya> 6 #eo
A/?paa/u, Kal #O9 IcraaK /cat $eo
Me. xii. 29 f. aKovc,
Kv pto9 6 $eo9 77/xc3i
O"Tti> Kal ayoLTTijcreLS Kvptov TOV
$oV CrOV e 0X779 [r79] KapSlttS
crov Kal e 0X179 1179 1/^179 crou
Kat e^ 0X17? rfjs Stavotas crov Kat e^
0X179 T^S to-^vo? o-ov.
Me. xii. 31 ayaTTT/o-ct? TOV
Tr\r)(TLOv aov cos o~airro v.
Me. xii. 32 OVK lo-rtv aXXos
irX^i/ avrou
Me. xii. 36 t7Ti/ Kvpios TO)
Kvpia) /aov Ka^ov K Se^tdji/ /xou
00? av $(3 TOV? e^ovs o~ou VTTO-
Kara> r<3v Trowt o*ou.
Me. xiii. 14 TO y88tXvy/xa
Me. xiii. 19 0\fyis ota ov
yoi ev...
Me. xiv. 24 TO at/xa...r^s Sia-
Me. Xiv. 27 TTttTa^O) T01/ TTOt-
/u,o/a, Kai TO. Trpo /Jara
Ps. cxvii. (cxviii.) 22 f. TOV
XiOov ov a.7TooKL/Jiaa"a.v OL oi/co8o-
, OVTOS fycwjOrj cts
Trapa Kupi ou eyei
Kat
17/X, OJV.
Exod. iii. 6 CITTCV Eyw ijJLi 6
A(3paa/jL Kal
Kttl 0OS IttKWyS.
Deut. vi. 4 f. aKove,
Kvptos 6 0eos yfjitov Kvptos ets
eo-Tiv Kal ayaTi-T/o-eis Kvpiov TOK
vov 0*01; e^ oXr^s T^S Stai/oias o~ov
Kal ^ 6X179 T??9 ^X ? 5 " OV Ka ^
0X179 Ti^9 8vvd(Jts crov.
Lev. xix. 1 8 dyaTnjo-fiS TOV
irXycriov crov o>9 creavrov.
DeUt. iv. 35 OVK 0-TtV ^Tt
(aXXo9 A) TrXyv auVov.
Ps. Cix. (CX.) I 17TV 6 KVpt09 TO)
Kvptw ^Ltou Ka^ov CK Sc^taji/ ^tov
1(09 av ^<3 T0i>9 )(@pov<s crov viro-
ir<J8tov Twi/ TToScoi crov.
Dan. xii. n (LXX.) TO /38e.
Xvy/xa TT79 p77/xo>crco>9.
Dan. xii. i (Th.) 0Xu/a9 ofa
ov ycyoi/ev...
Exod. xxiv. 8 TO al/xa Tr/9 Sta-
Zach. xiii. 7 7raTaaTe TOVS ?rot-
ras Kal 6K<nrd<raT TO. 7rpd/?aTa.
Me. xiv. 34 Trepi Xvrros...^ Ps. xii. (xiii.) 6 7TpiXv7ro9...i7
Me. xv. 34 6 0eos /AOV 6 ^eo
/txov, ts Tt eyKaTcXiTre? /AC;
Ps. xxi. (xxii.) i 6 0eo9 6 fled
v...tva Tt
The variations, it will be seen, are not numerous or extensive,
but they are sometimes well marked and of considerable interest.
Details have been discussed, as far as space permitted, in the
footnotes ; but attention may be called here to a few points,
(i) St Mark manifests an occasional leaning towards the text of
cod. A (Gen. ii. 24 [?], Exod. xx. 13 ff. (order), xxi. 16, Deut. vi. 4,
Zach. xiii. 7). (2) In a few remarkable instances he agrees with
the other Synoptists against the LXX. (Isa. xxix. 13, xl. 3,
Ixxx
USE OF THE OLD TESTAMENT.
Zach. xiii. 7, Mai. iii. i). (3) While his LXX. quotations usually
exhibit the same text as St Matthew s and St Luke s, he is here
and there independent of one or both (Exod. xx. 13 ff., Deut. vi.
4, Ps. xxi. (xxii.) I, cix. (ex.) i).
With few exceptions (e.g. i. 2, 3) St Mark s references to the
Old Testament occur in his report of the words of our Lord or of
those who conversed with Him. But the commentary will make
it probable that our Evangelist was intimately acquainted with
the language of the Greek Bible 1 . To the LXX. he was probably
indebted for nearly all that he knew of Greek as a written language 2 ,
as well as for the form in which his conceptions of the Messiah
and the Kingdom of GOD were generally cast.
1 See also iv. of this Introduction.
2 Sir J. C. Hawkins (Hor. Syn. pp.
108, 162 ff.) points out that, to judge by
the list of words peculiar to St Mark,
his acquaintance with the LXX. was less
intimate than either St Matthew s or
St Luke s. The test, however, is not
conclusive, merely establishing a proba
bility that Me. had other resources, such
as those which a ^p^vevT^ might not
unnaturally possess, which rendered him
more independent of the LXX. vocabulary
than the other Synoptists.
VIII.
EXTERNAL CONDITIONS OF THE LIFE OF CHRIST
AS DEPICTED BY ST MARK.
I. Two sections of Palestine make up the field of St Mark s
history, Galilee (77 Ta\6i\aia l ), and Judaea (77 lov&aia %&)/? or
simply 77 *Iov8ala) ; and two cities stand prominently forward as
the centres of the movement, Capernaum (KcKJxipvaov/ji), and
Jerusalem (in Me. always le/ooo-oX-i^a). Adjacent regions are
also mentioned, into some of which the scene occasionally passes
Idumaea, Peraea (irepav *Iop$dvov), Phoenicia (nepl Tvpov KOI
2u8cz/a, TO. opta Tvpov Kal StScG^o?), Decapolis (77
Ae/ea7ro?U9), Gennesaret, the land of the Gerasenes (77 %o>/oa.
Tepao-rjvwv) ; and other towns and villages Nazareth
Bethsaida, Dalmanutha (? Magdala or Mageda), Caesarea (Kaio-apla
r) <&i,\i7nrov), Tyre, Sidon, Jericho, Bethphage, Bethany. The
river Jordan, the wilderness of Judaea (77 6/377^09), the waste
or common ground in the neighbourhood of the towns of Galilee
and Gaulonitis (eprjpoi, TOTTOI, epTj^la), the lake (77 Qakavva rr}9
FaXetXata9, or 77 6d\aacra\ the Galilean and Peraean hills (TO
0/309, ra 0/377), a high mountain in the North which is probably
Hermon, and the Mount of Olives (TO 0/009 TCWZ/ ekcuwv), complete
the geographical surroundings of the narrative.
1 The name is spelt thus in cod. B analogy may have had weight, it is
throughout St Mark except i. 9 and xvi. probable that FaXetXa/a is a genuine
7, and uniformly in the O. T. (Jos. xx. attempt to reproduce the sound of the
7, xxi. 32, 3 Kegn. ix. n, 4 Kegn. xv. Hebrew word, and that the diphthong
vriih K pelt>eiv,fjLeiffeli>,iro\eTTat. But though WH. Notes, p. 155.
S. M 2
kxxii EXTERNAL CONDITIONS OF THE LIFE OF CHRIST.
If we consider the extent of our Lord s itinerations, this list
will appear singularly meagre. During the period covered by
Me. i. 14 ix. 50 He seems to have evangelised in person or
through the Twelve every part of Galilee, and a portion at least
of the vaguely denned region east of the Jordan which was known
as the Decapolis, besides undertaking a journey through Phoenicia
and across the Lebanon. These missionary journeys led Him
through all the towns and larger villages (Kw^oir6\ei^) of the
most densely populated part of Palestine ; but though St Mark
relates the fact (i. 38 ff, vi. 6 ff.), he is silent as to the names of
the places visited. Nor again, graphic as he is, does he stop to
describe the effect produced upon fishermen of the little inclosed
freshwater lake by their first sight of the Mediterranean and
of the glories of Lebanon and Hermon. The Evangelist keeps
strictly to his purpose, and allows himself to enter into details only
when they illustrate the matter which is in hand. He is more
concerned to set forth the character and method of the Ministry
than the names of its localities. Nevertheless the indications of
place are distinct enough to fix the geographical surroundings of
almost every important incident, if we may assume that St Mark s
order is roughly chronological. Of the events reported in c. x. I 3 1
no more can be said than that they took place in Judaea or in
Peraea (x. i). But in both the greater sections of the history
(i. 14 ix. 50, x. 32 xvi. 8) localisation can be carried into
details.
This is obvious in x. 32 xvi. 8; but a little examination
will shew that it is true also of the earlier section. Capernaum
or its neighbourhood on the west side of the Lake is the scene of
i. 1638, ii. i in. 12, iii. 20 iv. 36, v. 21 43, vi 53 vii. 23,
ix. 33 50, whilst v. i 20, vi. 32 47, vii. 32 viii. 9, 22 26
belong to the eastern shore, and iv. 37 41, vi. 48 52, viii.
14 21, to the Lake itself; journeyings through Galilee, Phoenicia,
Abilene and Ituraea occupy i. 39 45, iii. 13 19, vi. i 13,
30 31 , vii. 24 31, viii. 27 ix. 32. This accounts for the whole
section i. 14 ix. 50 with the exception of vi. 14 29, which
consists of an explanatory episode and belongs, as we learn from
an independent source, to Machaerus on the east of the Dead Sea.
In many cases we can locate separate incidents yet more precisely.
Thus the events of i. 21 34, ii. i 12, ix. 33 50, are expressly
EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxxiii
connected with Capernaum ; others belong to Gerasa, Gennesaret,
Bethsaida, Nazareth, the neighbourhoods of Tyre and Caesarea
Philippi. The exact locality however is more frequently described
than named ; the writer is usually content to place the event in
its physical surroundings in a house, on the road, by the side of
the lake, among the hills, or wherever it may have occurred but
information of this kind is rarely withheld.
This method of localising the incidents imparts distinctness
and movement to the history, while it does not burden the
reader s memory with mere lists of names. At the same time it
offers guidance in the construction of an intelligible plan of the
Ministry. We can see quite clearly that the Ministry in Galilee
found its centre in Capernaum; there it begins and ends (i. 21,
ix. 33). Other Gospels couple Chorazin with Capernaum (Mt. xi.
21 ff., Lc. x. 13 ff.); St Mark mentions no other town on the west
hore of the lake, and thus fixes attention on the head-quarters of
he movement. Capernaum was the home of Simon and Andrew
L 29) and Levi (ii. 15); from Capernaum easy access could be had,
not only to every part of the lake-district, but, by means of the
rreat roads which were within reach, to every part of Palestine. The
roads brought people together from east and west, north and south
iii. 8), and at other times carried the Lord and the Twelve upon
Jieir errand of preaching the Gospel to the rest of Galilee. So
ar as we can judge, it belonged to our Lord s design to evangelise
;he Tetrarchy thoroughly, while He made the lake-side the centre
>f His work. In St Mark we can see how the wider purpose was
worked into the narrower. The itinerations occur at intervals
determined by circumstances; whenever the enthusiasm of the
crowd rose to a dangerous height, or the hostility of the Scribes at
Capernaum or of the court-party at Tiberias rendered a temporary
withdrawal expedient, the Lord used the interval either in evan
gelistic work (i. 35 if., vi. I ff.), or in intercourse with the Twelve,
br which leisure and privacy were gained by travel (vii. 24 ff., viii.
27 ff.). Towards the end of the Ministry in Galilee the latter
employment predominated, and in this fact it is impossible not
to see the working out of a Divine plan. The solitudes of
Lebanon and Hermon afforded an unrivalled scene for the teaching
/2
Ixxxiv EXTERNAL CONDITIONS OF THE LIFE OF CHRIST.
of the laws of the Kingdom to the future Apostles and their
initiation into the mystery of the Passion.
Besides the journey from Judaea to Galilee (i. 14), the Gospel
describes (i.) three voyages on the lake, with visits to places in the
neighbourhood, (ii.) three inland journeys in Galilee, (iii.) three
longer journeys. The particulars are as follows : i. i. From
Capernaum to the land of the Gerasenes and back (iv. 35, v. i,
21). 2. From some point on the west shore, probably north
of Capernaum, to the neighbourhood of Bethsaida, and back to
Gennesaret (vi. 32, 53). 3. From some point on the east shore to
the neighbourhood of Dalmanutha, and from thence to Bethsaida
(viii. 10, 22). ii. i. Circuit of Galilee; return to Capernaum
(i. 39, ii. i). 2. Visit to the hill -country ; return to Capernaum
(iii. 13). 3. Circuit of the villages beginning with Nazareth;
return to the lake (vi. i, 6, 32). iii. i. From Capernaum to
Phoenicia, through Sidon, and round to Decapolis and the lake
(vii. 24, 31). 2. From Bethsaida to the neighbourhood of Caesarea
Philippi, thence northwards to Hermon ; return through Galilee to
Capernaum (viii. 27 ix. 33). 3. From Capernaum to Judaea and
Peraea (x. i).
For the identification of the various sites see the commentary
upon the text, and the maps. It is to be understood that the dotted
lines in the latter give merely the probable direction of the routes.
2. Into the political conditions of the countries where our
Lord worked or travelled, St Mark allows his readers only a passing
glimpse. He is almost obviously indifferent as to precise details of
this kind. Herod Antipas is introduced as the king (vi. 14, in a
context where both Mt. and Lc. are careful to write o Terpaap^rj^).
There is nothing to shew that when Christ crossed the lake to
Bethsaida or Gerasa He entered another tetrarchy, or that He
came under the authority of the legatus Syriae when He visited
Phoenicia, and under that of the Procurator of Judaea when He
reached Jericho. Yet if St Mark s history is placed in the light
of these facts, it is seen to be in full accord with them. Tyre
and Sidon, Caesarea Philippi, and even Bethsaida Julias are
recognised as places of relative safety, where the Lord can shelter
for a time from the intrigues of Herod. On the other hand, He is
represented as being aware that in going up to Jerusalem He is
encountering greater peril than in Galilee; there He will be
delivered to Gentile officials (rot? Wvea-iv), and die by a Roman
punishment. If the writer of this Gospel does not display a
EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxxv
knowledge of the complex political life which prevailed in
Palestine at the time, his reticence is not due to ignorance.
3. On the state of religion in Galilee and Judaea St Mark is
less reserved. The synagogues in Galilee, the Temple and Precinct
at Jerusalem, control the ecclesiastical life of the two provinces ;
in the North the ap^Lcrvvdycoyoi, in the South the ap%tpel% are
the ecclesiastical authorities. But in both the religious teachers of
the people are the Scribes ol 7/aoft/LtaTet?, as St Mark uniformly
calls them and we meet them everywhere, at Capernaum (ii. 6),
among the villages under Hermon (ix. 14), and at Jerusalem. Of
the two great religious sects which divide religious opinion, the
Pharisees are found both in Galilee and Judaea; of the Sadducees
St Mark makes no mention till he reaches the last scenes at
Jerusalem. In these the Pharisaic Scribes fall into the back
ground, and their place is taken by the Sadducean priesthood
which dominates the capital. There is a delicate mark of truth
in this sudden but unannounced change, of which indications
may be found everywhere in the last five chapters of the Gospel.
On the first morning after His entrance into the Precinct the
Lord comes into collision with the hierarchy through His action
in the matter of the temple-market. From that moment they
take the lead in seeking His death: they head the deputation
from the Sanhedrin which demands to know His authority ; they
negotiate with Judas for the betrayal; a servant of the High
Priest seems to have been foremost in the arrest ; the Lord is
taken from Gethsemane to the High Priest s Palace, and, though
other members of the Sanhedrin are present, the condemnation is
evidently the act of the priesthood, and it is from them that the
Procurator learns the nature of the charge. Even Pilate could
detect the motive which inspired them. For traditionalism,
which concerned the Scribes so deeply, they cared little ; but they
could not suffer a superior, and if Jesus were the Christ, or were
generally regarded in that light, their supremacy was at an end.
Thus Jesus was condemned in the end not for His supposed con
tempt of the Law, written or oral, but for His acceptance of the
Messianic character. The result is widely different from what the
,
Ixxxvi EXTERNAL CONDITIONS OF THE LIFE OF CHRIST.
experience of Galilee would have led the reader to expect ; but
it is fully explained by the change of circumstances which St
Mark assumes but does not stop to relate.
Not less interesting is the light which the Evangelist throws
upon the religious and social condition of the mass of the Jewish
people. There is here again a marked distinction between the ,
North and the South, though our attention is hardly called to it.
In Galilee we find ourselves in the midst of a population which on
the whole is rural; the towns are for the most part KcopoTroXeis, and
round them are uninhabited spaces, high ground, cornfields (TO,
o-TTopifjua), open country dotted with villages and farms (aypoi).
The history moves among the working classes, the fishermen and
husbandmen who were the backbone of the lake-side people. At
Tiberias and Machaerus the court of Antipas attracted men of
another stamp, and on the occasion of the Tetrarch s birthday we
see the "heads of Galilee" (pi Trp&Toi rrjs TdXeiXaias) mingling
with high officials and military tribunes (pi peyiGraves, oi %i
apxpi)- But at Capernaum the only indications of proximity to
a seat of government are the re\wviov which faces the shore, and
the "Herodians" with whom the local Pharisees take counsel.
The most striking feature here is the vast throng (o o%Xo<?, oi
ox\ot) which surrounds the Prophet of Nazareth all day long and
day after day. It is replenished from all parts of Syria, but the
bulk of the crowd must always have come from the lake-side towns
and villages (cf. vi. 55). This crowd is uniformly friendly and
indeed enthusiastic, intent in the first instance upon getting its
sick healed or watching and admiring the miracles, but also
attracted by a teaching which was strangely unlike that of
other Rabbis (i. 21, 27). Many elements were mingled in this
Galilean audience ; a few were themselves Rabbis, and these were
at least secretly hostile ; the majority were doubtless members of
synagogues and men of unblemished orthodoxy (cf. Acts x. 14),
but there was also a large following of persons who had no place
in the religious life of Judaism (re\wvai KOI a/j,aprw\oi, ii. 15),
but were not averse to religious instruction such as Jesus offered.
Our Lord was touched by their enthusiasm ; it revealed a yearning
EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxxvii
for guidance which deserved better shepherding than it received
at the hands of their official guides (vi. 34). But He was at
the same time grieved by the immaturity and obtuseness which
rendered the masses impervious to directly spiritual teaching, and
indeed unworthy of it (iv. 1 1 ff.). Even the picked companions of
His journeys in Galilee retained much of the callousness and
blindness which belonged to their environment (viii. 17, 21).
Hence the Galilean teaching of Christ was limited to elementary
lessons of truth, or, if it went further, was clothed in parables
(iv. 1 1 f).
Of the Jerusalemites this Gospel tells us little, but there are
indications that the influences at work among them were widely
different. The Lord had friends and disciples in Jerusalem and
the neighbourhood the household of Simon at Bethany (xiv. 3),
Joseph of Arimathaea, the owner of Gethsemane, and the master
of the house in the city where the last supper was eaten. But it
may be doubted whether the Galilean Prophet was popular in. the
city. The crowds who escorted Him to Jerusalem, and who hung
on His words in the Court of the Gentiles, were largely made up
of Galileans and visitors ; the crowd of citizens which thronged up
to the Praetorium when the news of His arrest spread through
the city, was chiefly interested in the opportunity of pressing its
claims upon Pilate (xv. 8), and yielded to the importunity of the
ap%i,6peis (xv. 1 1 ). The report that Jesus had threatened to
destroy the Temple easily turned the scale of feeling against
Him; no release was attempted, no hands were laid on the
party who had brought about His crucifixion, no sympathy was
extended to Him on the cross by the passers-by, who mocked His
sufferings (xv. 29). On the other hand our Lord s attitude at
Jerusalem shews that He was brought face to face there with
questions quite distinct from those which met Him in Galilee. He
was no longer under a government which, though pagan in spirit,
preserved the forms of Judaism ; the shadow of the Roman
imperium lay upon Jerusalem, and He was called there to
vindicate His Messiahship, and to settle the apparently conflicting
claims of Caesar and GOD.
Ixxxviii EXTERNAL CONDITIONS OF THE LIFE OF CHRIST.
4. The Gospel abounds with minute references to the external
features of life.
Its vocabulary is rich in words which describe clothing (t/Aarioi/
//
i/xds), food (dpros, oW, dos, Adxavov, IxOvhov, ^v^y, /xc Xi, /Spco/xa,
KXdayx-a), the house and its parts ^OIKOS, ouaa, avX?;, TrpoavXtov,
TTvXco v, 0v pa, di/dyatoi/, KardXv/Aa, oWy?;, S<3/m, d<eSpaV), utensils
and tools (/xoStos, Xu xvos, Xvxvi a, 7riVa, rpvfiXiov, Trorvypiov, aa-Kos,
rpos, ^cm;s, Kpd/3arros, /cXtV^, Tnjpa, KO</OS, o-^ypcs, /xaxaipa,
, /xvXos), coins (dpyuptov, x a A*cos, S^vdptov, KoSpdvrrjs, XCTTTOV,
KoXXu/2os), divisions of time (wpa (rpirr], CKT^), Trpun, Trpooia, di//, di^ta,
/xecroj/VKTtov, dXe/cTOpcx^awa), religious practices (/3a7TTt<r/xds, Ka#a-
pioy>ids, Kopfidv, adp/SaTov, 7rpoadj3/3a.TOV, Trapacr/cei;^, TrapdSocrig,
l/wy>7, crvveSptov, Upov, yao<uXdKtov, lopr*/, Ova-La, dXoKavrco/xa,
_>\ _. ^ v/xvtv), marriage (ya^ieiv, ya/xeiv,
yw>7, 7rev0epd, y8t)8Xos aTrocrrao-t ov), service
;, vTT^penys, So{)Xos, /XICT^CDTOS, ^vptopo?, TratSiGr/cr;), punishment
(Sepetv, fia.aravL&iv, a7roK^)aXt{tv, (j>vXa.Ktj J SeV/uos, crravpo?), agricul
ture and other rural pursuits (o-Trdpt/xa, Trpaatd, d/xTreXwv, vTroXT/vtov,
d>pay/xds, irvpyos, SpeTravov, vepKT/xos, yetopyos), trade (cKOiooj/at,
dvrdXXay/xa, Xvrpov), military matters (Kevrvptwv, x^-^^PX 05 CTTTCKOV-
Adrajp, tTTretpa, Xcytwv), boating and fishing (dXeeis, d/x^t^ScxXXetv,
St/cruov, TrXotov, TrXotdpioi/, irpvpva., 7rpocr/<^)dXaiov, Trpocrop/xt^ecr^at),
animals (OrjpLa, Ka/xr/Xos, x^P^ > Kvvaptov, TrwXos, Trcretvd, Treptcrrcpd),
disease (Trvperd?, Xewpa, KOX^OS, /xoytXdXos, (TTrapdcrcreo-^at, SaiftovC-
eor0ai, /u,ovo<^^aX/x,os), treatment of the dead (evciXeu , ei^a^iao-jad?,
pvpov, dpw/xara). A considerable number of these words are used
by no other N. T. writer.
Besides this free use of words which describe the visible
surroundings of life, there are many less manifest but not less
instructive traces of local knowledge; such as the references to
pauperism which appear only in connexion with Judaea and
Jerusalem (TTTCO^O?, x. 21, xii. 42 f., xiv. 5, 7; Trpoo-airrjs, x. 46), I
and a similarly restricted use of \rja-rrjs (xi. 17, xiv. 48) and
crrao-tacrTT?? (xiv. 7); the tacit assumption of the general em
ployment of Aramaic, at least in Galilee, which underlies such |
Aramaisms as ftoawripyes and raXeiOa icovfj, , the careful choice
of words which seem to imply that in Hellenised places, such as
the Decapolis and the neighbourhood of Caesarea Philippi, the
Lord s ministry was limited to the villages and open country, and
that He did not enter the practically pagan towns.
St Mark s interests do not lie in the field of contemporary
EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxxix
history or political geography or in the social condition of Pales
tine. Every detail of this kind in his Gospel is merely incidental.
But his passion for exact description, so far as it can be brought
within the compass of his work, leads him unconsciously to supply
a variety of information on these subjects, whilst his residence in
Jerusalem and his personal relation to St Peter assure us that
the information which he gives is first-hand and accurate.
IX.
ST MARK S CONCEPTION OF THE PERSON AND
OFFICE OF OUR LORD.
Whether the present headline of the Gospel in its fuller form is
due to St Mark or not, it admirably expresses the idea of the book.
It is the Gospel of Jesus Christ, the Son of GOD. St Mark begins
(i. 2) by quoting two well-known Messianic passages (Mai. iii. I,
Isa. xl. 3), and tracing their accomplishment in the mission of the
Baptist; and his next step is to shew that at His Baptism
Jesus was declared to be the Beloved Son (i. 11). Thus he
places in the forefront of the work the presupposition of our
Lord s Messianic office and Divine Sonship, and all that follows
is a record of the historical manifestation of the Christ.
According to St Mark the Lord began His Galilean Ministry in
the character of the Baptist s successor, repeating St John s message,
and carrying it a stage further (i. 15). His method, however, was
new. John had appeared in the wilderness, Jesus shewed Himself
in the heart of Galilee ; John waited till men came to him, Jesus
sought them out, and called them to follow Him (i. 17 ff.); John
was a preacher only, Jesus on His first sabbath in Capernaum
revealed His power over unclean spirits (i. 27), who at once
recognised Him as the Holy One of GOD (i. 24), the Messiah
(i. 34), and the Son of GOD (iii. 1 1 , v. 7). But their premature
and hostile testimony was refused and silenced, and the Lord
proceeded to reveal Himself by other means. He began by
applying to Himself the title Son of man (ii. 10), which, while it
implied a relation to human weakness and mortality (viii. 31,
ix. 9, 31, x. 33, 45, xiv. 21, 41), at the same time asserted His
CONCEPTION OF THE PERSON AND OFFICE OF CHRIST, xci
authority over all matters connected with the spiritual well-being
of the human race ; and in this capacity he claimed the right to
forgive sins upon earth (ii. 10), to regulate the observance of the
Sabbath (iii. 28), and to adjudge future rewards and punishments
(viii. 38 f.).
But neither friends nor enemies could find an explanation of
His extraordinary powers in a name which seemed to carry no
assertion of a superhuman origin. At Nazareth the wisdom and
the miracles of the Son of Mary excited both surprise and
resentment (vi. 2, 3). His own family and friends saw in them
indications of madness which called for interference and restraint
(iii. 21). Learned scribes, who had come down from Jerusalem to
enquire and report, hazarded the conjecture that He was possessed
by the chief of the unclean spirits (iii. 22). Among the crowd,
on the other hand, whispers were heard that Jesus was a prophet,
and one of the same rank as the Prophets of the canon ; possibly
Elijah himself, the expected forerunner of the Messiah (vi. 15,
ix. n), or the Baptist restored to life (vi. 14, 16, viii. 28). The
Twelve shared the general perplexity (iv. 41). There is no indica
tion that any one in Galilee, while the Ministry was in progress,
stumbled upon the truth, or that Jesus during this period either
publicly or privately declared Himself to be the Christ.
The Twelve were the first to make the discovery, but they did
not make it till our Lord s work in Galilee was practically at an
end. He was on His way to Caesarea Philippi, with his back
turned upon Capernaum and the Lake, when He raised the ques
tion of His own personality, and received from St Peter the
immediate answer "Thou art the Christ" (viii. 29). For the
Apostles the moment was decisive. Henceforth the Messiahship
of Jesus was a part of their faith, and the ruling idea of their
lives; they knew themselves to be Christ s (ix. 41). The Lord
now began to speak to them freely of His future glory (viii. 38) ;
to Peter and the two sons of Zebedee, whom he seems to have
constituted His three witnesses (v. 37, ix. 2, xiv. 33), He granted
a remarkable anticipation of it, which at once confirmed and
interpreted St Peter s confession. The Transfiguration proved
xcii CONCEPTION OF THE PERSON AND OFFICE OF CHRIST.
that Jesus was not a mere Prophet, not even Elijah, but greater
than Elijah and Moses himself; it repeated the Divine assurance
vouchsafed to the Baptist, that the Son of Mary was also the
beloved or unique Son of GOD (ix. 7); it revealed Him for a
moment clad in the glory of the Father, and thus rebuked the
expectations which had begun to rise in minds that savoured not
the things of GOD, while it encouraged hopes of a more than
earthly magnificence. Raiment such as the Messiah wore at His
Transfiguration no fuller on earth could whiten (ix. 3) ; all was
celestial and superhuman in this vision of the glorified Christ.
Another revelation began simultaneously with that of the
Lord s Messianic dignity. From the moment that St Peter con
fessed Him to be the Christ, Jesus set Himself to foretell His
coming Passion (viii. 34) ; and the prediction was repeated more
than once with growing clearness during the months which
followed the Transfiguration (ix. 31, x. 33). But the doctrine of
the Cross, while it perplexed and disquieted the Twelve, awoke no
response in their hearts, and did not even penetrate their under
standings (ix. 32, x. 32, 35 ff.). False ambitions were at work
in them, shutting out the true conception of the Kingdom of
GOD; and the Lord was occupied at this period in dispelling
these errors, and teaching the primary laws of self-sacrifice and
service (ix. 33 if., x. 2131, 3545)-
When at last the Lord approached Jerusalem to offer His
own Sacrifice, the occasion for the reserve which He had prac
tised in Galilee had passed away. His Messiahship was no
longer a secret to be kept by the Twelve ; it was openly recog
nised and acknowledged. At Jericho for the first time in this
Gospel we hear the cry Son of David (x. 47). On the Mount of
Olives the crowd acclaimed the coming Kingdom of our father
David (xi. 10). In the parable of the vineyard the Lord openly
represented Himself as the Beloved Son and the Heir (xii. 6, 7).
His question on Ps. ex. I, though it dealt only with the general
subject of the Messianic dignity, was doubtless understood to
refer to Himself. When Caiaphas asked Art Thou the Christ?
the Lord, according to St Mark, replied without hesitation / am,
CONCEPTION OF THE PERSON AND OFFICE OF CHRIST, xcni
adding words from the Book of Daniel which placed His early
claim to be the Son of Man in connexion with the vision of a
Messianic Kingdom (xiv. 62). It was as Messiah that He was
condemned to the Cross, for the King of the Jews is but the Christ/
expressed in terms intelligible to a Roman judge. The banter
with which He was assailed on the Cross proves that His claim
to be Messiah was uppermost in the thoughts of the people
of Jerusalem, from the hierarchy downwards : let the Christ,
the King of Israel, come down now from the cross ; He calleth
Elijah... let us see whether Elijah cometh to take Him down
(xv. 3236).
The abrupt end of St Mark s work prevents us from ascer
taining his conception of the Risen Christ. We do not know
whether the original work was ever brought to a completion.
But if it was, a comparison of Me. xvi. 7 with Mt. xxviii. 7
suggests that St Mark, like St Matthew, proceeded to give an
account of the meeting in Galilee 1 . In such a narrative, if it
followed the general lines of Mt. xxviii. 16 20, our Evangelist s
view of the Person and work of Jesus Christ the Son of GOD
would have found its natural issue. The Lord had begun His
ministry in Galilee by claiming authority over the spiritual
forces which are at work in man s world (Me. ii. 10, 27); this
claim was renewed in His last utterances, and extended to
things in heaven (Mt. xxviii. 18). He had foretold the catholic
mission of His Gospel (Me. xiii. 10, xiv. 9); before He left the
world He provided for its worldwide propagation (Mt. xxviii. 19).
He had been revealed as the Beloved Son (Me. i. n, ix. 7,
xii. 6), and had identified His work with the operation of the
Divine Spirit (Me. iii. 29, 30); He now completed the revela
tion of His oneness with the Father and the Spirit by the
command that all His disciples should be baptized into the Name
of the Father and of the Son and of the Holy Ghost. He had
taken the Twelve to be with Him in the association of a
common life (Me. iii. 14), and now He pledged Himself to be
1 Cf. Pseudo-Peter, ev. 12, and see Mr F. C. Burkitt s Two Lectures on the Gospels,
p. 28 ff. gee also Me. xiv. 28.
xciv CONCEPTION OF THE PERSON AND OFFICE OF CHRIST,
with them and with His whole Church until the consummation
of the age.
St Mark does not write with a dogmatic purpose. But the
Person whose movements are depicted in his vivid narrative is
seen to be at once man and more than man. In every act
and word the Christ of the second Gospel is revealed as the
supreme Son of man and the only Son of GOD. No Gospel
brings into clearer light the perfect humanity of the Lord. He
can be touched (i. 41) and grieved and angered (iii. 5) ; He makes
as though He does not hear (v. 36) or does not see (vi. 48), He is
moved with indignation (x. 14), He permits Himself to use irony
(xiv. 41); He sleeps from fatigue (iv. 38); He possesses a human
spirit (ii. 8), soul (xiv. 34), and body (xv. 43), with all their
capacities and their sinless limitations. He turns to see who has
touched Him (v. 30); He asks questions, apparently for the
purpose of gaining information (viii. 5). He submits Himself
absolutely to the Father s will (xiv. 36) ; He disclaims the right
to make the final award apart from the Father s predestination
(x. 40); He professes Himself ignorant, as the Son, of the
Father s appointed time (xiii. 32). On the other hand He claims
an authority in the sphere of man s relations to GOD which
is coextensive with the present order (ii. 10, 28); He knows
precisely what is passing in men s minds and hearts, and the
circumstances of their lives (ii. 5, 8, viii. 17, ix. 3 f, xii. ijf, 44);
He foresees and foretells the future, whether His own (viii. 31,
38) or that of individual men (x. 39, xiv. 27) and communities
(xiii. i if.); in the most trying situations He manifests abso
lute wisdom and self-adaptation; even in His death He extorts
from a Eoman centurion the acknowledgement that He was a
supernatural person (xv. 39). The centurion s words express the
conviction with which the student of St Mark rises from his
examination of the Gospel ; truly this man was Son of GOD. But
for those who have before them the whole record of that supreme
human life they bear a meaning of which the Roman could not
have dreamt ; we realise that the Sonship of Jesus was unique
and essential. It was not a servant who was sent in the last
CONCEPTION OF THE PERSON AND OFFICE OF CHRIST, xcv
resort to receive the fruits of the Divine Vineyard, but the only
Son, Who is the Heir of GOD (xii. 2 7).
Limited as St Mark s work is to recollections of the Lord s
Ministry and Passion, it is full of glimpses into His future relations
to the world. / came not to call the righteous but sinners (ii. 17);
the Son of man... came... to give His life a ransom for many (x.
45); My blood of the covenant... is shed for many (xiv. 24); every
one shall be salted with fire (ix. 49) ; the Bridegroom shall be taken
away (ii. 20); the Son of man... shall come in the glory of His
Father (viii. 38) ; the Gospel must first be preached to all the
nations (xiii. 10); if any man willeth to come after me let him
deny himself (viii. 34) ; have salt in yourselves, and be at peace
one with another (ix. 50); have faith in GOD... pray... believe...
forgive (xi. 23 ff.) ; what I say unto you I say unto all, Watch
(xiii. 37). These and similar sayings contain an almost complete
outline of Christian soteriology and eschatology, and assert the
principles of the new life which the Lord taught and exemplified
and which His Spirit was to produce in the life of the future
Church.
X.
AUTHORITIES FOR THE TEXT.
I. The following Uncial MSS. contain the Greek text of
St Mark in part or in whole.
N. Cod. Sinaiticus (iv.). Ed. Tischendorf, 1862. Ends at
xvi. 8 (see xi.).
A. Cod. Alexaiidrinus (v.). Ed. E. M. Thompson, 1879.
B. Cod. Vaticanus, 1209 (iv.). Ed. Cozza-Luzi, 1889. Ends
at xvi. 8 (see xi.).
C. Cod. Ephraemi (v.). Ed. Tischendorf, 1843. Contains
Me. i. 17 vi. 31, viii. 5 xii. 29, xiii. 19 xvi. 20.
D. Cod. Bezae (vi.). Ed. F. H. A. Scrivener, 1864 ; reproduced
in heliogravure by the Camb. Univ. Press 1 , 1899.
Contains Me., except xvi. 15 20, which is in a later
hand.
E. Cod. Basiliensis (viii.).
F. Cod. Boreelianus (ix.). Contains Me. i. i 41, ii. 8 23,
iii. 5 xi. 6, xi. 27 xiv. 54, xv. 6 39, xvi. 19 20.
G. Cod. Seidelianus I. (ix. or x.). Contains Me. i. 13 xiv. 18,
xiv. 25 xvi. 20.
H. Cod. Seidelianus II. (ix. or x.). Contains Me. i. 131,
ii. 4 xv. 43, xvi. 14 20.
I. Fragm. Petropolitanum (v.). Ed. Tischendorf, mon. sacr.
ined., nov. coll. i., 1855. Contains Me. ix. 14 22, xiv.
58-70.
K. Cod. Cyprius (ix.).
L. Cod. Regius (viii.). Ed. Tischendorf, mon. sacr. ined.,
1846. Contains Me. i. i x. 15, x. 30 xv. i, xv. 20
xvi. 20 ; the shorter ending precedes xvi. 9 (see xi.).
M. Cod. Campianus (ix.).
1 A useful collation of D with Gebhardt s text is printed in Nestle s N.T. Gr.
supplementum (Lips., 1896).
AUTHORITIES FOR THE TEXT. xcvii
N. Cod. Purpureus (vi.). Ed. Tischendorf, mon. sacr. ined.,
1846 ; an edition including the new St Petersburg frag
ments has been published by the Rev. H. S. Cronin in
Texts and Studies, v. 4 (Cambridge, 1899). Contains
v. 20 vii. 4, vii. 20 viii. 32, ix. i x. 43, xi. 7 xii. 19,
xiv. 25 xv. 23, xv. 33 42.
P. Cod. Guelpherbytanus (VL). Ed. Tischendorf, mon. sacr.
ined., nov. coll. vi., 1869. Contains i. 2 n, iii. 5 17,
xiv. 1324, 4861, xv. 12 37.
S. Cod. Vaticanus 354 (x.).
T 1 . Cod. Borgianus (vii.). Contains Me. i. 3 8, xii. 35 37.
TJ. Cod. Nanianus (ix. or x.).
Y. Cod. Moscuensis (ix.).
W b . Fragm. Neapolitanum (vm. or ix.). Contains Me. xiii.
21 xiv. 67.
W c . Fragm. Sangallense (ix.). Contains Me. ii. 8 16.
W d . Fragm. Cantabrigiense (ix.). Contains Me. vii. 3 4, 6 8,
30 viii. 1 6, ix. 2, 7 9. Ed. J. R. Harris (in an
Appendix to his Diatessaron of Tatian, 1890).
W f . Fragm. Oxoniense aed. Chr. (ix.). Contains Me. v. 16 21,
2228, 2935, 3540.
W g . Fragm. Londiniense (ix.). Contains Me. i. i 42, ii. 21
v. i, v. 29 vi. 22, x. 50 xi. 13.
W h . Fragm. Oxoniense Bodl. (ix.). Contains Me. iii. 15 32,
v. 1631.
W 1 . Fragm. Parisiense I. (vii.). Contains Me. xiii. 34 xiv.
29.
W m . Fragm. Parisiense II. (vii. or viii.). Contains Me. i.
2741.
W. Fragm. Mediolanense (ix.). Contains Me. i. 12 24, ii.
26 iii. 10.
X. Cod. Monacensis (x.). Contains Me. vi. 47 xvi. 20 ; many
verses in xiv. xvi. are defective.
P. Cod. Oxoniensis (ix. or x.). Contains Me. i. i iii 34,
vi. 21 xvi. 20.
A. Cod. Sangallensis (ix. or x.). Ed. Rettig, 1836. On the
text of this MS. in Me. see WH., Intr. 209, 225, 229,
37> 35 2 ; Nestle, Textual Criticism of the N.T., p. 72.
b . Fragm. Petropolitanum I. (vii.). Contains Me. iv. 24 35,
v. 1423.
*. Fragm. Porfirianum (vi.). Contains Me. i. 34 ii 12, with
some lacunae.
II. Cod. Petropolitanus (ix.). Contains Me., except xvi. 18
20, which is in a later hand.
S. M. 2 u
xcviii AUTHORITIES FOR THE TEXT.
3. Cod. Rossanensis (vi.). Ed. Gebhardt and Harnack, 1883.
Contains Me., except xvi. 14 20.
$. Cod. Beratinus (vi.). Ed. Batiffol, 1886. Contains Me. i
i xiv. 62.
*. Cod. Athous Laurae (vm. or ix.). Contains Me. ix. 5
xvi. 20 ; the shorter ending precedes xvi. p 1 .
n. Cod. Athous Dionysii (vm. or ix.).
3. Cod. Athous Andreae (ix. or x.). Contains Me. i. i v. 40,
vi. 1 8 viii. 35, ix. 19 xvi. 20.
*| 10 . Fragm. Sinaiticum (v.). Ed. J. R. Harris, Biblical Frag
ments, 1890. Contains Me. i. n 22, ii. 21 iii. 3, iii.
27 iv. 4, v. 9 20.
*l u . Fragm. Sinaiticum (vi.). Ed. J. R. Harris, op. cit. Con
tains Me. xii. 32 37.
I 12 . Fragm. Sinaiticum (vn.). Ed. J. R. Harris, op. cit., and in
Mrs Lewis s Syriac MSS., p. 103. Contains Me. xiv. 29
45, xv. 27 xvi. 10 ; the shorter ending precedes xvi. 9.
p. Fragm. Parisiense (VIIL). Ed. Amelineau, ap. Notices et
Extraits, xxxiv. ii. pp. 370, 402 ff. Contains Me. xvi.
6 18; the shorter ending precedes xvi. g z .
T, Fragm. Oxyrhynchitanum (v. or vi.). Ed. Grenfell and
Hunt, Oxyrhynchus papyri^ i., 1898. Contains Me. x.
50 f., xi. ii f.
For the Freer MS. of the Four Gospels see p. 404.
2. The cursive Greek MSS. which contain this Gospel are far
too numerous to be recited here. According to Gregory (Prole
gomena (1884 94), pp. 6 1 6, 717, 1310, the known cursive MSS.
of the Gospels are 1287, besides 953 lectionaries ; Mr Miller
(Scrivener s Introduction (1894), i. p. 283, 396* f.) enumerates
1326 Gospels and 980 lectionaries. The following list is limited
to those which are frequently cited in the apparatus.
i. Basle, Univ. Libr. (x.). Ed. K. Lake in Texts and Studies,
vii. 3, 1902.
3 1 3. Paris, Nat. Libr. (XHI.); wants Me. i. 20 45.
28. Paris, Nat. Libr. (XL).
33. Paris, Nat. Libr. (ix. or x.); wants Me. ix. 31 xi. ii,
xiii. ii xiv. 59.
59. Cambridge, Gonville and Caius Coll. (XIL); cf. J. R. Harris,
Origin of the Leicester Codex.
1 On the text of this Codex in Me. symbol T 1 (Textual Criticism of the N.
see J. Th. St., i. p. 290 ff., and Studia T., pp. 70, 74).
Biblica, v. 2, pp. 97104 ; the latter 3 For these MSS. see Dr T. K. Abbott,
gives also a complete transcript of the Collation of four important MSS., 1877;
Marcan fragment (pp. 105122). cf. J. E. Harris, On the origin of the
* For this MS. Nestle proposes the Ferrar Group, 1893.
AUTHORITIES FOR THE TEXT. xcix
66. Cambridge, Trin. Coll. (x. or xni.).
3 6g. Leicester, Libr. of Town Council (xv.); cf. J. R. Harris,
op. cit.
109. London, Brit. Mus. (xiv.).
118. Oxford, Bodl. Libr. (XIIL).
3 1 24. Vienna, Imp. Libr. (xn.).
131. Rome, Vat. Libr. (xiv. or xv.).
157. Rome, Vat. Libr. (xn.).
209. Venice, S. Mark s Libr. (xiv. and xv.).
238. Moscow, Libr. of the Holy Synod (XL).
242. Moscow, Libr. of the Holy Synod (xn.).
282. Paris, Nat. Libr. (xn.).
299. Paris, Nat. Libr. (x. or XL).
3 3 46. Milan, Ambr. Libr. (x. or XL).
435. Leyden, Univ. Libr. (x.).
482 (=p Klt , 570 Miller). London, Brit. Mus. (XIIL).
556 (= 543 Greg.). Burdett-Coutts collection (XIL). See Scrivener,
Adversaria crit. sacr., p. r ff.
565 (= 2** Tisch., = 81 WH., = 473 Miller). St Petersburg, Imp.
Libr. (ix. or x.). Edited by Belsheim, 1885 ; corrections
of his text are supplied in an appendix to Mr Cronin s
edition of cod. N (Texts and Studies, v. 4, p. 106 ff.).
569 (7 1 * Tisch., =475 Scriv.), St Petersburg, Imp. Libr. (XL).
604 (=700 Greg.), London, Brit. Mus. (XL). Collation published
by H. C. Hoskier, 1890.
736 (=718 Greg.), Cambridge, in the possession of the editor.
1071. Athos, Laur. 104 A (XIL). See the Rev. K. Lake s descrip
tion and collation in Studio, Biblica, v. 2, p. I32ff.
3. The ancient versions of St Mark used in this edition are
the Latin, Syriac, Armenian, Egyptian, Gothic, and Ethiopic.
I. Latin (latt).
(a) Old Latin (lat*).
The following MSS. are cited as offering a more or less purely pre-
Hieronymian text.
a. Cod. Vercellensis (iv.). Ed. Bianchini, evang. quadr., 1749;
Belsheim, 1894. Wants Me. i. 22 34, iv. 17 25, xv.
15 xvi. 20 ; xvi. 7 20 is supplied by a later hand.
b. Cod. Veronensis (v.). Ed. Bianchini, op. cit. Wants Me.
xiii. 9 19, xiii. 24 xvi. 20.
xcviii AUTHORITIES FOR THE TEXT.
2. Cod. Rossanensis (vi.). Ed. Gebhardt and Harnack, 1883.
Contains Me., except xvi. 14 20.
<f>. Cod. Beratimis (vi.). Ed. Batiffol, 1886. Contains Me. i.
i xiv. 62.
>. Cod. Athous Laurae (vin. or ix.). Contains Me. ix. 5
xvi. 20 ; the shorter ending precedes xvi. g\
fl. Cod. Athous Dionysii (vm. or ix.).
3. Cod. Athous Andreae (ix. or x.). Contains Me. i. i v. 40,
vi. 1 8 viii. 35, ix. 19 xvi. 20.
T 10 . Fragm. Sinai ticum (v.). Ed. J. R. Harris, Biblical Frag
ments, 1890. Contains Me. i. u 22, ii. 21 iii. 3, iii.
27 iv. 4, v. 9 20.
*l u . Fragm. Sinaiticum (vi.). Ed. J. R. Harris, op. cit. Con
tains Me. xii. 32 37.
I 12 . Fragm. Sinaiticum (vn.). Ed. J. R. Harris, op. cit., and in
Mrs Lewis s Syriac MSS., p. 103. Contains Me. xiv. 29
45, xv. 27 xvi. 10 ; the shorter ending precedes xvi. 9.
p. Fragm. Parisiense (vin.). Ed. Amelineau, ap. Notices et
JSxtraits, xxxiv. ii. pp. 370, 402 ff. Contains Me. xvi.
6 18; the shorter ending precedes xvi. 9 2 .
1 Fragm. Oxyrhynchitanum (v. or vi.). Ed. Grenfell and
Hunt, Oxyrhynchus papyri^ i., 1898. Contains Me. x.
50 f., xi. ii f.
For the Freer MS. of the Four Gospels see p. 404.
2. The cursive Greek MSS. which contain this Gospel are far
too numerous to be recited here. According to Gregory (Prole
gomena (1884 94), pp. 6 1 6, 717, 1310, the known cursive MSS.
of the Gospels are 1287, besides 953 lectionaries ; Mr Miller
(Scrivener s Introduction (1894), i. p. 283, 396* f.) enumerates
1326 Gospels and 980 lectionaries. The following list is limited
to those which are frequently cited in the apparatus.
i. Basle, Univ. Libr. (x.). Ed. K. Lake in Texts and Studies,
vn. 3, 1902.
3 13. Paris, Nat. Libr. (xiii.); wants Me. i. 20 45.
28. Paris, Nat. Libr. (XL).
33. Paris, Nat. Libr. (ix. or x.); wants Me. ix. 31 xi. ii,
xiii. ii xiv. 59.
59. Cambridge, Gonville and Caius Coll. (XIL); cf. J. R. Harris,
Origin of the Leicester Codex.
1 On the text of this Codex in Me. symbol T l (Textual Criticism of the N.
e J. Th. St., i. p. 290 ff., and Studia T., pp. 70, 74).
iblica, v. 2, pp. 97 104 ; the latter 3 For these MSS. see Dr T. K. Abbe
ves also a complete transcript of the Collation of four important MSS., 18;
arcan fragment (pp. 105 122). cf. J. K. Harris, On the origin of ;
8 For this MS. Nestle proposes the Ferrar Group, 1893.
AUTHORITIES FOR THE TEXT. ci
(j8) Vulgate Syriac or Peshitta (syr 1 * 811 ). Ed. Leusden and
Schaaf, 1717 ; P. E. Pusey and G. H. Gwilliam, 1901.
(y) Harclean (syr hcl ). Ed. White, 1778.
(8) Palestinian (syr Mer ). Ed. Lagarde, 1892; Mrs Lewis and
Mrs Gibson, 1899. Contains Me. i. i n, 35 44, ii.
i 12, 1417, 23 iii. 5, v. 2434, vi. 15, 14 30,
vii. 2437, vii i- 2731, 34 39, ix. 1630, 3240, x.
32 45, xi. 22 25, xii. 28 44, xv. 16 32, 43 xvi. 20.
III. Armenian (arm).
The only critical edition of the Armenian text is that of Zohrab
(Venice, 1805), whose margin gives variants, without however
naming the codices from which they are taken. Uscan s edition
(Amsterdam, 1666) is valueless to the critic, as having been freely
corrected by the Latin Vulgate. The most recent study of the
Armenian version is the article by Mr F. C. Conybeare in Hastings
Diet, of the Bible (1898). Some interesting facts about Uscan s
edition are given by Simon (Hist. Grit, des Versions, 1690, pp.
196 ff.) 1 .
IV. Egyptian (aegg).
(a) Memphitic or Bohairic (me). Ed. D. Wilkins, 1717. Anew
edition by Mr G. Horner with a translation and copious
apparatus criticus has been issued by the Clarendon Press
(1898).
(/3) Thebaic or Sahidic (the). A list of the MSS. is printed in
G. Zoega s Catalogus codd. Copticorum (Romae, 1810).
The known fragments of St Mark (Gregory, iii. p. 864)
are i. 36 38, i. 41 44, ii. 2 4, ii. 7 9, ii. 12 ix. 16,
1 This account of the Armenian ver- cursives known as the Ferrar group ; see
sionhas been supplied by Dr J. Armitage e.g. (i) viii. 4 ; (2) iii. 18, iv. 24, viii. 14,
Robinson. He adds : " According to xi. o. The relation of the Ferrar group
the Armenian historians this version itself to the Syriac is a vexed question,
was translated from Syriac and after- Striking correspondences are also to be
wards subjected to a careful revision by noted with 1-28-209, with 2 1 *, and
the aid of Greek MSS. Internal evi- with 604 ; many too with D and with k ;
dence affords striking confirmation of some, both in this Gospel and in the
this view (see Euthaliana, Texts and others, with the first hand of X. Note-
Studies in. ii. pp. 72 ff.). Two con- worthy is xiv. 25 ofl /^ irpo<r6u> ireiv D
spicuous elements of the version are (2^) a f arm : it is curious that for a
(i) the Old Syriac, as now represented Semitic idiom like this no Syriac attes-
for us in St Mark by the Sinai palimpsest, tation is forthcoming."
and (2) the text represented by the Greek
cii AUTHORITIES FOR THE TEXT.
ix. 19 xiv. 26, xiv. 34 xv. 41, xvi. 20 "about three
quarters of [the] Gospel " (Scrivener-Miller, ii. p. 131).
A full account of these versions is given by Mr Forbes Robinson
in Hastings Dictionary (i. 668 ff.).
V. Gothic (go).
Ed. Gabelentz and Lobe, 1836 ; Massmann, Ulfilas, 1857 ; Stamm-
Heyne, Ulfilas, 1878 ; Skeat, Gospel of St Mark in Gothic,
1882. The extant fragments of Mark contain i. i vi. 30,
vi. 53 xii. 38, xiii. 16 29, xiv. 4 16, xiv. 41 xvi. 12.
VI. Ethiopic (aeth).
Ed. T. P. Platt, 1830 (but cf. Gregory, prolegg., p. 899!). See
Ethiopic Version, in Hastings, i. 791 .
XI.
ALTERNATIVE ENDINGS OF THE GOSPEL 1 .
In some of our authorities the Gospel according to St Mark
ends with the words KOI ov&evl ovSev elirav, efyoftovvro yap
(xvi. 8). Other MSS. and Versions add the twelve verses which
follow in the Received Text, whilst others again, usually as an
alternative, present a short ending which consists of only two
sentences, and is wholly independent of the printed supplement.
I . Eusebius of Caesarea in his book of Questions and Solutions
concerning the Passion and Resurrection of the Saviour* represents
an apologist 3 as seeking to remove a supposed inconsistency in the
Gospels by throwing doubt upon the genuineness of Me. xvi. 9 ff.
Quaest. ad Marin. ap. Mai nov. patr. bibl. iv. p. 255 f. 6 /xej/ yap
TTJV TOVTO <f>dcTKOVCra.V TTfplK07Ty]V tt^CTtOf C17T06 dV /A?) fV OLTTaO-LV aVTIJV
<f>fpf<r6a.L TCHS aVriypa<ois rov Kara MapKOv fvayyfXtov TO, yovv a/cpt/?^
TU>V aWiypa<u)v TO Te/Vos Trepiypac^ei...^ rots Aoyois... e<o/3otWo yap.
fV TOvVa) yap (T^cSov Iv a7racrt rots a.VTLypa.cj)ot<s TOV Kara MapKOv
eva.yyeA.tov TrepiycypaTrrat TO rcXos, Ta Bf ^779 o~7ravi cos tv TLCTLV aAA OVK
(v> 7ra.(TL <^>po/xva TTcptTTa av Lrj. For a full discussion of this passage
see WH., Notes, p. 30 f. The textual statement for which Euse
bius appears to make himself responsible is reproduced by Jerome
(ad Hedib. 3 "Marci testimonium...in raris fertur evangeliis, om
nibus Graeciae libris paene hoc capitulum non habentibus "), end
by Victor of Antioch (in Me. xvi. i eVeiS?} 8e ev Tto-t r<Sv dvTtypa^xuv
7rpoo*/ctTat. . . aVao-Tas Se KT\. ...pov(j,tv ws &WO.TOV r)V flirf.lv ort
Vfv6@fVTa.L TO Trapo, Map/ca) TfXfvralov fv TUTL </>po/xcvov. Victor s
commentary ends accordingly with xvi. 8, for the note on xvi. 9
and the attempt to reestablish the authority of w. 9 20 which
follow in Cramer are clearly due to other sources (WH., Notes, p. 35).
1 On the subject of this chapter see p. 47) suspected that Eusebius met
now Zahn, Einleitung, ii. p. 227 ff. "with the suggestion in some older
(Leipzig, 1899) ; a useful summary of writer (in Origen probably)." Dr Hort
the literature is given by Salmond in (Notes, p. 32) agrees with him, and
Hastings, D. B. iii. p. 253. points out that in this case " the testi-
2 On this work see Bp Lightfoot s mony as to MSS. gains in importance
art. Eusebius in D. C. B. (ii. p. 338 f.). by being carried back to a much earlier
3 Dean Burgon (Last twelve verses, date and a much higher authority."
civ ALTERNATIVE ENDINGS.
The two great codices which have come down to us from the
fourth century corroborate this evidence. Both B and K bring
the Gospel to an end at tyoffovvro yap, as "the accurate copies"
cited by the apologist in Eusebius were wont to do. In both the
words are followed by the subscription ; but in B the scribe has
left a column blank after KATA MAPKON, which has been taken to
mean that he was acquainted with a text of St Mark which
did not end at v. 8, although his own copy failed him at that
point.
The Gospel ends thus in the two MSS. :
Cod. B. Cod. X.
CTACIC KAI oyAeisii oy CTACIC KAI oy >
AGN einoN ec(>oBoYN Aesii oyAeN ei >
TO r^P* nON (t>oBoyN
TO r^p : :
> KATA >
> AlON >
>KATA MApKON >
Witness of a similar kind is borne by the cursive MS. 22,
which places re Xo? after both v. 8 and v. 20, and after the first
reXo? has the note ev TIGI TGOV dvnypdcfxov eo><? &)8e irK^povrai 6
evayye\ia-rrt^, eV TroXXofc Be KOI ravra <f>eperat. In like manner I
* * r i
"some of the more ancient Armenian MSS. have evayye\iov Kara
Mdp/cov after both v. 8 and v. 20" (WH., Notes, I.e.) , a few
Ethiopic MSS. appear to omit everything after v. 8 (Sanday,
Appendices ad N. T., p. 195). To this must now be added the I
testimony of the Sinaitic Syriac, which ends the Gospel at
e</>o/3oOi/To ydp, followed immediately by the subscription and
the opening of St Luke. Other documentary evidence of a
less direct character will come into view as we proceed.
2. Of the two endings found in MSS. and versions which
do not stop short at v. 8, it will be convenient to discuss the
shorter first. It occurs in four uncial MSS. whose testimony
must be given in full.
ALTERNATIVE ENDINGS.
Cod. L. Cod. T 2 .
ec|>o
ov
TO
<}>epeTe TTOY
KAI TAYTA
HANTA Ae TA
ITeAMCNA TOIC
nepi TON
CYNTOMOOC elH
rr AAN* MGTA
A TAYTA KAI AYTOC
OICjATTOANATOAHC
KAI A)(pl AYCecOC
eSATTeCTlAeN Al
AYTCON TO lepON
KAI A(J)0ApTON KH
pYfMA THC AIOO
NIOY CGOTHplAC
eCTHN A KAI
TAYTA (})e pO
M6NA M6TA TO
(J)OBOYNTO
TAp
ANACTAC Ae npco i
npOOTH CABBATOY
KTA. ... CHMeiOON.
AMHN.
K T A
[KATA
[HANTA Ae TA TTA
pHrreAMeNA TOIC
nepi TON neTpoN
CYNTOMCOC elHf
reiAAN M6TA Ae] 1
TAYTA KAI AYTOC
1C AnO ANATOAHC
A)(pi AYceooc elA
necTeiAeN Ai AY
TCON TO lepON KAI
A(J)6ApTON KHpY
fMA THC AIOONIOY
COOTHplAC AMHN
eCTIN Ae KAI TAYTA
(J)pOMNA MeTA
TO (|)OBOYNTO TAP
ANACTAC Ae npooV
npCOTH CABBATOY
e(})ANH npCOTON
MAplA TH MAfAA
AHNH nAp HC
eKBeBAHKei enTA
AAIMONIA
[TOIC] /we
(cetera desiderantur)
1 I owe this restoration (jra.vra 5e...
/Ltera 5e) to Mr Burkitt, who points out
that, since I 12 has 25 lines to the
column, 5 lines are lost before raura /cai
a/r6s. He adds, however, that as the
note tffriv KT\. is "in a smaller charac
ter " (Syriac MSS., p. 104), faperal TTOU
Kal raOra may have stood before iravra.
CV1
Cod. p.
[HANTA] Ae TA
[nApn]rreAMeN
TOIC nepi TON
TOMOOC
pel A AN*
MTA Ae TAYTA
KAI AYTOC 1C
e<J)ANH AYTOIC
An ANATOAHC
TOY HAlOY KAI
AYCCOOC elene
CTeiAeN Ai AY
TOON TO lepON
KAI A(J)9ApTON
THC
COOTH
plAC AMHN
ALTERNATIVE ENDINGS.
Cod. .
HANTA Ae TA nApnrreAMeNA TOIC rrepi TON
neTpoN CYNTOMCOC. eSHrrei^N : MeTA
Ae TAYTA. KAI AYTOC 1C e4>ANH ATTO ANATOAHC
KAI Me)(pi AYCCOOC eZAirecTeiAeN Ai AYTCX>N
TO VepON KAI A4>0ApTON KHpYfMA THC AICO
NIOY CCOTHplAC AMHN I
6CTIN KAI TAYTA (|>epOMeNA
MTA TO e4)OBOYNTO f^P-
ANACTAC Ae KTA. . . CHMeicoN. AMHN.
KATA MApKON
ei)(eN
TpOMOC KAI CK
CTACIC KAI OY
ANI OYA6N 1
HON
TO
ANACTAC Ae...nioo[ciN]
(cetera desiderantur)
It is obvious that the archetype of L H 12 p ended at <f)o(3ovvTo
yap, and that the scribes on their own responsibility have added
two endings with which they had met in other MSS., preferring
apparently the shorter one, since it is in each case placed first.
But each codex has its own way of dealing with the supplementary
matter. In I 12 the subscription i>a<yye\iov Kara Map/cov has
been retained after v. 8, where it stood in the archetype ; in L,
ALTERNATIVE ENDINGS. cvii
and possibly also in I 12 , each ending is preceded by a brief note
of origin; in p there are no such notes, but the scribe, after
writing the shorter ending, returns to v. 8 and annexes the
longer ending to it. Cod. M/*, which stands alone in placing
the shorter ending immediately after ecfrofiovvro yap, without
either break or note 1 , seems to have descended from an archetype
which had the shorter ending only, though the scribe of "^
proceeds to give the longer with the usual prefatory note. Since
the formula ecmv Be /cat ravra (^epo^eva yw-era TO e<. yap is
common to L ^ "V 2 , we must suppose that these MSS., notwith
standing other features which attest independence, drew at this
point from the same relatively early archetype.
Besides these uncial authorities the shorter ending finds a place
in the margin of the cursive MS. 274 and of the Harclean Syriac,
in the margin of two important MSS. of the Bohairic or Memphitic
version 2 , and in several MSS. of the Ethiopic, where it stands in the
text between v. 8 and v. 9 without note or break 3 . One authority
which is still extant gives the shorter ending only the O.L. MS.
&, in which Me. ends: "omnia autem quaecumque prae|cepta erant
et qui cum puero (sic) erant | breviter exposuerunt posthaec | et
ipse hi 8 adparuit et ab oriente- | usque usque in orientem
misit | per illos sanctam et incorruptam [praedicationem 4 ] |
salutis aeternae amen."
As the shorter ending has not been printed with the text, it may
be convenient to give it here with an apparatus.
Trdvra Se TO, Trap^yyeX/xeva rots Trept rov Uerpov crvvTO/iws
Se ravra KOI avros 6 Irytrovs e^any avrots, /cat ctTro dvaro\7J<s KCU
Svcretos e^aTrco-TeiAev oY avrwv TO icpbv /cat a<j>0aprov Kijpvyfjia rfjs
cucoviou crayr7pias.
7rai/Ta. . ./xera Sc] hiat ^ | om Kat avros me codd(mg) aeth codd I o Irjo-ovs
Lp] om o * 1 o /cvptos I. ð M \ rfavr) avTots (p) me codd(mg aeth codd ]
1 Gregory, prolegg., p. 445: "nihil chapter expelled in the Greek " (Oxford
adnotationis ante -rravra dt noster inter- edition, p. 480).
>onit, quod antiquiorem sibi vindicare 3 So WH. 2 , Notes, pp. 38, 44 ; see
ontem videretur, nisi fortasse vocabula however Sanday, App., p. 105.
vrj, fj^xp^ &MV seriorem textus con- 4 " Ha " which stands here in the
ormationem testarentur." margin refers, as Dr Sanday points out,
2 "In A, at the end of v. 8, in the to praedicationis (i.e. praedicationem)
>reak, as if referring to the last twelve which the corrector has written at the
verses, is a gloss [in Arabic] this is the foot of the page.
cviii ALTERNATIVE ENDINGS.
om LI 274 mg syr hcl(mK) om cumus * k | K<H 2 k (me 00 * 4 (m *>)
om rell | airo] air p | airo avaroX^ (avaroW 274"* cf. me codd(mg) )J
+ TOV TAiov me codd(mg) aeth codd | om KCU 3 T k | axpi] /xe X pt ^ | oV
. P |
For cod. L see the facsimile in Burgon, as twelve verses, p. 112,
and Tischendorf, mon. sacr. ined., 1846; for cod. ^, Gregory, Prolegg.
ii. p. 445, Lake, Texts from Mt Athos, p. 122; for cod. "I 12 , Mrs
Lewis, (7ato. of Syriac MSS. on Mt Sinai, p. 103 f.; for cod. p,
Amelineau, Notices et extraits xxxiv. ii. p. 402 ff.; for cod. 274,
Tischendorf, N. T. Gr* i. p. 404; for syr** 1 , White s edition, i.
p. 258; for me, Sanday, Appendices ad W. T. t p. 187, and Coptic
Version of the N. T., Oxf., 1898, i. p. 480 ff.; for aeth, Sanday, op.
cit., p. 195 ; k is printed in full in 0. L. Bibl. Texts, ii. p. 23.
As to the origin of this ending there can be little doubt. It
has been written by some one whose copy of the Gospel ended at
<j>o/3ovvTo yap, and who desired to soften the harshness of so
abrupt a conclusion, and at the same time to remove the impres
sion which it leaves of a failure on the part of Mary of Magdala
and her friends to deliver the message with which they had been
charged. Terrified as they were, he adds, they recovered them
selves sufficiently to report to Peter the substance of the Angel s
words. After this the Lord Himself appeared to the Apostles
and gave them their orders to carry the Gospel from East to
West ; and these orders, with His assistance, were loyally fulfilled.
The style of this little paragraph, as Dr Hort 1 observes, bears
some resemblance to that of St Luke s prologue, but it is certainly
as little as possible in harmony with the manner of St Mark.
Perhaps it may without rashness be attributed to a Roman hand 2 ;
a Western origin is suggested by the pointed references to the
westward course of the Apostolic preaching.
One or two verbal similarities may suggest Clement, cf. i Cor.
6 Kijpvg yi/o^,vos ei/ re ry dvaroX-fj KOL iv rrj 8u<rei, and with iepbv KOL
a<j>OapTov cf. ib. 33 U/rats Kat ajuoo /xois. On the other hand some of
the more striking words are characteristic of Ps.-Clement 2 Cor.
(e.g. crvvTO/xws, e^aTTOOTeAAeu/, a<
1 WH., Intr., p. 298 f. conjectures that it is taken from the
Nestle (in Hastings, D. B., iii. p. 13) KT/pvy/xa IX^rpou, which, as he contends,
suggests Egypt as its birth-place, and was written as an appendix to Me.
Dobschiitz (Texte u. Unters. xi. i. p. 73 f.)
ALTERNATIVE ENDINGS. cix
The place it occupies in k and its occurrence in other versions,
and in the four uncials where it is given with considerable variations
of text and setting, point to an early date, and there is nothing
either in the vocabulary or the manner to forbid this view. On
the other hand it must always have had a very limited acceptance,
for no trace of it has been found in any Greek or Latin Christian
writing. It was overshadowed almost from the first by the
superior merits of the longer ending.
3. The longer ending follows v. 8 without break in every
known Greek MS. except the two which end at e<f>ojSovvTo yap
(X B) and the four which append both endings as partially attested
alternatives (L "^ T 2 p). It is found or at one time occupied a
place without alternative in the uncial MSS. AC(D)EFGHKM(N 1 )
SUVXrA(II2)nD, in all cursive MSS., in the Old Latin MSS. c ff
g 1 n o q, in the Curetonian form of the Old Syriac, in the Mem-
phitic and Gothic. Moreover, it appears as the recognised ending
of St Mark in the earliest Christian writings which bear definite
traces of the influence of the second Gospel. There are indica
tions of its use in Hernias, and Justin appears to refer to v. 20,
whilst v. 19 is expressly quoted by Irenaeus as the work of St Mark.
For Hermas see Dr C. Taylor s Hermas and the Four Gospels,
p. 57 ff. Justin either has our fragment in view or stumbles unac
countably upon its phraseology when he writes (ap. i. 45): ot 0,71-0-
oroAoi avrov ceX#oWes Travraxov e/c^pv^av. Other "early evidence for
the twelve verses" may be seen in a paper contributed by Dr Taylor
to the Expositor for 1893 (iv. viii., p. 71 ff.). These writers, however,
may have known the fragment in another connexion ; in Irenaeus
it is quoted as a true part of this Gospel : iii. 10. 6 "in fine autem
evangelii ait Marcus Et quidem dominus lesus," &c.
Thus on the whole it seems safe to conclude that at Rome and
at Lyons in the second half of the second century the Gospel
ended as it does now. If the last twelve verses did not form part
of the autogra^K, there is nothing to shew when they were
attached to the Gospel. But they must have been very generally
accepted as^the work of St Mark soon after the middle of the
second century, if not indeed at an earlier time. It is significant
1 See Cronin, Codex purpureus Petropolitanus, p. xxviii.
ex ALTEKNATIVE ENDINGS.
that a writer of such wide knowledge as Irenaeus entertained no
doubt as to their genuineness.
4. The present ending of the Gospel stands in evident con
trast with the formal and somewhat turgid manner of the shorter
ending. Although it contains an abundance of words and phrases
which differentiate it from the rest of the book, yet like St Mark s
genuine work, it might have been written by a bilingual Jew of
the first generation who had been nourished upon the vocabulary
of the LXX., and accustomed to translate Aramaic into Greek.
But the two fragments are distinguished by a more serious and
indeed fundamental difference. While the shorter ending was
evidently composed with the view of completing St Mark s work,
the last twelve verses of the common text are as clearly part of
an independent composition. They form an epitome of the appear
ances of the Risen Christ from the moment of the Resurrection
to the Ascension, followed by a brief summary of the subsequent
work of the Apostles. Instead of taking up the thread dropt at
the end of xvi. 8, the longer ending begins with a statement
which, if not inconsistent with xvi. I 8, presupposes a situation
to which the earlier verses of the chapter offer no clue. It is
clear that the subject of avaara^...e<l>avr] has been indicated in
the sentence which immediately preceded ; but v. 8 is occupied
with another subject. The writer of v. 9 introduces Mary of
Magdala as if she were a person who had not been named before,
or not referred to recently; but St Mark has already mentioned
her thrice in the previous sixteen verses. Moreover, both the
structure and the general purpose of this ending are remarkably
distinct from those which distinguish the genuine work of Mark.
Instead of a succession of short paragraphs linked by /cat, and an
occasional Se, we have before us in xvi. 9 20 a carefully con
structed passage, in which pera Se ravra, vcrrepov Be, 6 pev ovv,
eKeivos Se, mark the successive points of juncture. The purpose is
didactic and not simply or in the first instance historical; the
tone is Johannine rather than Marcan. The author wishes to
exhibit the slow recovery of the Apostles from their unbelief, and
the triumphant power of faith (f)Tri<TTr]crav...ove
FACSIMILE OF EDSCHMIATZIN MS.
To face p. cxi
ALTERNATIVE ENDINGS. cxi
rrjv airio-riav avra)v...6 Tno-reva-a^ (TO)Orj<Trai,...eKetvo( f
8e efeX#oi>T9 eicrfpvi;av jravra^ov). He carries the Risen Lord
beyond the sphere of history to His place at the Right Hand
of GOD, and recognises His cooperation in the work of the Church
during the age which followed the Ascension. The historian has
given place to the theologian, the interpreter of St Peter to the
scholar of St John.
5. A recent discovery assigns a name to the author of this
fragment. In November 1891 Mr F. C. Conybeare found in the
Patriarchal Library of Edschmiatzin an Armenian MS. of the
Gospels written A.D. 989, in which the last twelve verses of St
Mark are introduced by a rubric written in the first hand, Of the
presbyter Ariston 1 . Mr Conybeare with much probability suggests
that the person intended is the Aristion who is mentioned by
Papias as one of the disciples of the Lord.
Papias (Eus. H. E. iii. 39) is quoted as saying : el Sc TTOV KOL Traprj-
KO\ov6r)Ku>s TIS rots Trpecr/JvTepois cX$ot, TOVS TU>I> Trpco-fivrfptav oW/cpn/ov
Xdyovs. ..a re AptoTtW /cat 6 7rpeo-/3vrepo<; IwdVv^s ot TOV /cvptov /xa^ryrat
Xeyovo~tv. Eusebius adds : /cat aXXas Se rrj tSta ypa^tfj TrapaSi Saxrtv
Apto-TiWos TOV Trpoa-Ofv SeS^Xw/xevov TCUV TOV Kvpiov Xoycov
Papias frequently cited him by name in his AoyiW xvpiaKwv e
<rets (Eus. I.e. : Apio-TtWos Se /cat TOV 7rpo-/3vTepov Icoawov
eavrov <f>r)<ri yevfa-Oai oro/xao-Tt yovV TroXXcxKts avriov fjivrjfjiovtvcras ev Tot?
avTOv o*vyypa/x/xao-t riOrjcriv avrwv TrapaSoVets).
Through Mr Conybeare s kindness a photograph is given of the
leaf which bears the name of Ariston. He has sent me the
following note in explanation of the facsimile.
" In this codex verse 8 of ch. xvi. ends at the beginning of a line,
in the second column of a page. The line is partly filled up with
the vermilioned flourishes which indicate that the Gospel proper of
Mark is ended. Verse 9 however is begun on the next line, and
the whole 12 verses are completed in the same large uncials as the
rest of the Gospels. As it were by an afterthought the scribe adds
the title Ariston Eritzou just above the flourishes mentioned, and
within the columnar space. It is written in vermilioned smaller
uncials identical in character with those which at the foot of each
column denote the Ammonian canons, and also with those which
the scribe uses to complete a word at the end of a line, thereby
preserving the symmetry of the lines and avoiding the necessity of
placing the last one or two letters of a word by themselves at the
1 Expositor, iv. viii. p. 241 ff.
cxii ALTERNATIVE ENDINGS.
beginning of a fresh line. The title therefore was added by the
first hand; or, if not by him, at least by the SioptfcoTvfc. In any
case it is contemporary and must have stood in the older copy
transcribed, from which also were perhaps transferred the fifth
century full-page illuminations included in the existing codex. At
first it was intended to omit the title, but on second thoughts it
was added. If the scribe had from the first meant to keep it, he
would have left room for it, instead of cramping it in above the
terminal flourishes. That he regarded Mark proper as ending with
verse 8, is further shewn by the large circular boss consisting of
concentric circles of .colour added against the end of verse 8
between the columns. The paler tints in the photograph corre
spond to vermilion in the codex ; and the vermilioned lettering of
the title was so faint in the positive sent to Mr Conybeare from
Edschmiatzin in 1895, that he has strengthened it with ink for
the preparation of the present facsimile. The parchment of the
codex is so thin and fine that the writing on the back of the page
here and there shews through in the photograph."
Though neither Eusebius nor Papias as quoted by Eusebius
says that Aristion committed his Sirjyrfa-eis to writing, nothing is
more likely than that they were collected and published by those
who heard them. To such a collection, made under the influence of
the school of St John, this summary of post-Resurrection history I
may well have belonged, and in the exemplar which was the j
archetype of the codices known to Irenaeus it had been judged
worthy to complete the unfinished work of the Evangelist. While
the shorter ending passed over to Carthage and established itself in
some circles at Alexandria, Rome and Gaul were quick to perceive
the higher claims of this genuine relic of the first generation, and
it took its place unchallenged in the fourfold Gospel of the West.
6. The documentary testimony for the longer ending is, as
we have seen, overwhelming. Nevertheless, there are points at
which the chain of evidence is not merely weak but broken.
Besides the fact that in the fourth century, if not in the third,
the accurate copies of the Gospel were known to end with)
xvi. 8, and that in the two great fourth century Bibles which
have come down to us the Gospel actually ends at this point,
those who maintain the genuineness of the last twelve verses
have to account for the early circulation of an alternative ending,
and for the ominous silence of the Ante-Nicene fathers between *
ALTERNATIVE ENDINGS. cxiii
Irenaeus and Eusebius 1 in reference to a passage which was of
so much importance both on historical and theological grounds.
When we add to these defects in the external evidence the internal
characteristics which distinguish these verses from the rest of the
Gospel, it is impossible to resist the conclusion that they belong
to another work, whether that of Aristion or of some unknown
writer of the first century 2 .
1 See Zahn, Einleitung, ii. p. 227. piling his recollections of St Peter s
2 Dr Salmon (Introduction to the teaching. But is there anything in the
N.T., p. 151) writes in reference to the Gospel, whether in its opening verses
last twelve verses of this Gospel, "We or elsewhere, which resembles the
must ascribe their authorship to one rhythmical structure and didactic tone
who lived in the very first age of the of the present ending ? Unless we en-
Church. And why not to St Mark ? " tirely misjudge the writer of the second
St Mark, undoubtedly, has more than Gospel, the last twelve verses are the
one manner ; he writes with greater work of another mind, trained in another
freedom when he is stating facts on his school.
own knowledge than when he is com-
S. M.
XII,
COMMENTARIES.
We have already seen that this Gospel received little or no
attention from the great commentators of the first five centuries.
The commentary ascribed to Origen in a Paris MS. (Omont,
Manuscrits grecs de la bibl. nat, p. 180) is identical with the work
of Victor (Harnack, Oesch. d. altchr. Lit, p. 389; cf. Huet,
Origeniana, iii., app. iv. ; see also Westcott, Origen, in D. C. B.
iv., p. 112). In Anecdota Maredsolana (ill. ii. p. 319 sqq.,
1897), Dom Morin has printed some interesting homilies on
St Mark which he attributes to Jerome 1 , but the treatment is
allegorical and practical rather than exegetical in the strict sense.
A few fragments which are found among the exegetical works
of Theodore of Mopsuestia are probably taken from his other
writings (Fritzsche, fragm. Th. Mops., p. 84). Chrysostom is
said by Suidas to have written on St Mark, but the statement
needs confirmation 2 .
The earliest extant commentary on the second Gospel is that
which bears the name of "VICTOR, presbyter of Antioch."
In the Oxford MS. used by J. Cramer (Catenae in Evangelia,
1840) the argument is said to be e* 7-775 ets O.VTOV (TOV Map/cov)
ep^vcia? TOV Iv dyiois Kvpt AAov AAeavSpet as. Other MSS. have
the same attribution, but the majority ascribe the work to Victor
(Simon, hist. crit. du N. T., p. 427). For an account of the MSS.
and editions of this commentary see Burgon, Twelve last verses I
of St Mark, p. 272 ff. It was first published by Possinus in the
Catena Graecorum Patrum in ev. sec. Marcum (Rome, 1673); see
Burgon, p. 270.
1 Two commentaries upon St Mark of Gregory the Great will be found in
are printed in the appendix to Jerome P.L. Ixxix. coll. 1052, 1178.
(Migne,P.L. xxx. coll. 56osqq., 59osqq.). 2 gee Bardenhewer, Patrologie, p. 313.
Collections on St Mark from the works
COMMENTARIES. cxv
VICTOR OF ANTIOCH is otherwise unknown, but his personality
is of little importance, since he professes to limit himself to the
task of a compiler (crvvelSov ra Kara pepos /cal criropa^v et?
avro eiprjiJLeva Trapa TOOV $i$acrKa\cov r^9 e/c^X^er/a? crvvarycvyelv,
/cal a-vvrofjiov kp^Tjveiav o-vvrd^ai). Burgon (pp. cit., p. 2/5 )
has shewn that while Chrysostom s homilies on St Matthew
supply the backbone of the work, Origen is freely used, and
there are at least occasional references to St Basil, Apollinaris,
Theodore of Mopsuestia, Titus of Bostra, and Cyril of Alexandria.
A suggestion of Schanz 1 that the bulk of the commentary belongs
to the school of Antioch is not supported by a solitary reference to
Nestorius, which points the other way. Rather it seems to be
the work of an industrious compiler who is willing to use all
the materials at his disposal. Yet as Burgon points out 2 , Victor
is not a catenist in the ordinary sense, for he speaks occasionally
in his own person, and rarely quotes his authorities by name.
The popularity of his work in the Eastern Church is shewn by
the multiplication of copies ; it survives in more than fifty codices
of the Gospels 3 . As to the time of its composition Dr Hort
writes 4 : "it probably belongs to Cent. v. or VI., but there is
no clear evidence to fix the date ; Dean Burgon, less cautiously :
"[the] date... may be assigned to the first half of the fifth century
suppose A.D. 425 450." A conjecture which placed it a century
later would perhaps be nearer to the truth.
Next in point of age to Victor of Antioch comes our country
man BAEDA [j- 735]. Bede s commentaries on St Mark and
St Luke were written at the desire of Acca, Bishop of Hexham.
A passage from a letter to Acca prefixed to the commentary
on St Mark describes Bede s method : " quae in patrum venera-
bilium exemplis invenimus hinc inde collecta ponere curabimus,
sed et nonnulla propria ad imitationern sensus eorum ubi opor-
tunum videbitur interponemus." He complains in the preface
to Luke of the difficulties which in a monastic cell beset such
1 Commentar, p. 53. The passage KTJO-O, (Cramer, p. 272).
quoted runs : et aXXos fr aXXy larl /card z Op. cit., p. 277.
rovs \6yovs TOU NeffToplov 5ei elwew "Ej> 3 Ib. pp. 60, 278!!.
ffoi tanv 6 iuos /J.QV 6 ayair rjTbs ev y eu56- 4 Notes, p. 34.
cxvi COMMENTAKIES.
work " ipse mihi dictator simul notarius et librarius " but tells
us that he has nevertheless contrived to collect materials from
all the great Latin fathers, Ambrose, Augustine, Gregory and
Jerome. To the commentary of Jerome on St Matthew most
of his exposition of Mark appears to be due; but the work
is by no means devoid of independent merit, and perhaps its
best features are those which it owes to the insight and devotion
of Bede himself. Printed in Migne, P. L. xcii.
Under the name of WALAFRID STRABO (t7$o)we have (i) the
Olossa ordinaria, and (2) a few notes on St Mark (Migne, P. L.
cxiii., cxiv.).
THEOPHYLACT, Archbishop of Achridia (Ochrida) in Bulgaria
(fl. c. A.D. 1077), has expounded St Mark with considerable fulness
in his ^pfAqveLa el? ra Teacrapa vayy6\ia (Simon, iv., p. 390 if.).
Simon s judgement ("les commentaires de Theophylacte...sont
plutot des abrege s de S. Chrysostome que de ve"ritables commen
taires ") is manifestly less applicable to this Gospel than to the
others, if Chrysostom left no genuine work on St Mark ; certainly
Theophylact s commentary on St Mark is of considerable im
portance for the exposition of the Gospel, and in the dearth of
older expositions invaluable. Printed in Migne, P. G. cxxiii.
EUTHYMIUS ZIGABENUS, a monk of Constantinople (fl. c.
A.D. 1115), is also a follower of Chrysostom (prooem. in Mt. .
jAcbucrra fiev airo TT}? efyyijcrea)? rov ev aylois Trarpb? y/jLUiv
*\wdvvov rov xpvcroGTO/Jiov, en Be KOI CLTTO SicKfropcov a\\wv
Trarepoov crvveio-eveyfcovTos TWO). But unlike Theophylact he I
regards St Mark as scarcely deserving of a separate commentary,
since the second Gospel is in close agreement with the first,
excepting where the first is fuller (a-v^wvel \lav rut MarOalq) I
7r\rjv orav eiceZvos eVrt irXarvrepo^). His notes on Mark are I
therefore generally mere cross-references to those on Matthew ; I
here and there, however, where Mark differs from Matthew or
relates something which is peculiar to himself, useful comments
will be found. Printed in Migne, P. G. cxxix.
BRUNO ASTENSIS (f 1125) contributes a brief exposition, of
which the author writes : " non multum quidem nos laborare
COMMENTARIES. cxvii
necesse erit quoniam valde pauca ibi dicuntur quae in Matthaeo
exposita non sint." Printed in Migne, P. L. clxv.
RUPERTUS TUITIENSIS (Rupert of Deutz, f 1135): in vol. iv.
Evangelistarum commentariorum liber unus (Migne, P. L. clxvii.).
(?) THOMAS AQUINAS (f 1274): catena aurea in iv. Evangelistas.
ALBERTUS MAGNUS (f 1289) : commentarius in Mar cum.
DIONYSIUS CARTHUSIANUS (f 1417): in iv. Evangelia.
FABER STAPULENSIS (f 1527): commentarii initiatorii in iv.
Evangelia.
DESIDERIUS ERASMUS (f 1536): paraphrasis in N.T.
Jo. MALDONATUS (f 1583): commentarii in iv. Evangelistas.
CORNELIUS A LAPIDE (f 1637): commentaria in iv. Evangelia.
Among later writers on the four Gospels good work of varying
merit and usefulness may be found in the commentaries of Bengel,
Eisner, Grotius, Kuinoel, Kypke, and Wetstein. The last century
produced many expositions of St Mark, and others have appeared
since 1900. It must suffice to specify the following:
FRITZSCHE, K. F. A.: Evangelium Hard, Lips., 1830.
MEYER, H. A. W. : in the Krit.-exegetischer Kommentar, first
ed., 1832; ninth ed. (Meyer- Weiss), 1901.
ALFORD, H.: in the Four Gospels, London, 1849.
ALEXANDER, J. A.: Gospel ace. to St Mark, Princeton, 1858.
LANGE, J. P. : in the Theol.-homiletisches Bibelwerk, first ed.,
1858; fourth ed., 1884.
KLOSTERMANN, A. : das Markusevangelium, Gottingen, 1 867.
WEISS, B. : das Markusevangelium, Berlin, 1872; die vier
Evangelien, Leipzig, 1900.
MORISON, JAS. : Commentary on the Gospel ace. to St Mark y
London, 1873.
COOK, F. G. : in the Speaker s Commentary on the N.T., vol. I.,
London, 1878.
RIDDLE, M. R. : in SchafFs Popular Commentary on the N.T.,
Edinburgh, 1878-82.
PLUMPTRE, E. H. (in the N.T. Commentary for English
readers), London, 1879.
cxviii COMMENTARIES.
SCHANZ, P.: Commentar uber das Evangelium d. h. Marcus,
Freiburg-im-Breisgau , 1 8 8 1 .
MACLEAR, G. F. (in the Cambridge Greek Testament), Cambridge,
first ed., 1883; last reprint, 1899.
CHAD WICK, G. A.: the Gospel ace. to St Mark (in the Expo
sitor s Bible), London, 1887.
LUCKOCK, H. M. : Footprints of the Son of Man as traced by
St Mark, London, 1889.
HOLTZMANN, H. J. : in the Hand-commentary Freiburg-im-
Breisgau, 1892; third edition, 1901.
KNABENBAUER, J.: Commentarius in Evangelium sec. Marcum
(in the Cursus scripturae sacrae), Paris, 1 894.
GOULD, E. P. : a critical and exegetical commentary on the
Gospel ace. to St Mark (in the International Critical Commentar} 7 ),
Edinburgh, 1896.
BRUCE, A. B.: St Mark (in the Expositor s Greek Testament),
London, 1897.
MENZIES, A. : the Earliest Gospel : a historical study of the
Gospel ace. to Mark, London, 1901.
WELLHAUSEN, J.: Das Evangelium Marci. Berlin, 1903.
GRESSMANN, H., and KLOSTERMANN, E.: Die Evangelien. i.
Markus. Tubingen, 1907.
WOHLENBERG, G. : Das Evangelium des Markus (in Th. Zahn s
Kommentar zum N.T.). Leipzig, 1910.
The following are a few of the least obvious abbreviations
employed in the footnotes:
BDB. Brown Driver and Briggs, Hebrew and English Lexicon of the O.T. (Oxford,
1892- ).
Blass, Gr. F. Blass, Grammar of N.T. Greek. Translated by H. St J. Thackeray
(London, 1898).
Burton. E. de W. Burton, Syntax of the Moods and Tenses in N.T. Greek (Edin
burgh, 1894).
Dalman, Gr. G. Dalman, Grammatik d. Judisch-Paldstinischen Aramdisch (Leip
zig, 1894).
Dalman, Worte. G. Dalman, Die Worte Jesu bd. i (Leipzig, 1898): the English
translation (The Words of Jesus, i, Edinburgh, 1902) appeared too late to be
quoted in this edition.
D.C.A. Smith and Cheetham, Dictionary of Christian Antiquities.
D.C.B. Smith and Wace, Dictionary of Christian Biography and Doctrines.
Deissmann. G. A. Deissmann, Bible Studies. Translated by A. Grieve (Edin
burgh, 1901).
Delitzsch. N.T. in Hebrew (Leipzig, 1892).
Euth. Euthymius Zigabenus.
Exp. The Expositor.
Exp. T. The Expository Times.
Field, Notes. F. Field, Notes on the translation of the N.T. = Otium Norvicense iii.,
edited by A. M. Knight (Cambridge, 1899).
Hastings, D. B. J. Hastings, Dictionary of the Bible (Edinburgh, 1898 1902).
J. B. L. The Journal of Biblical Literature.
J. Th. St. The Journal of Theological Studies.
Nestle, T. C. E. Nestle, Textual Criticism of the N. T. Translated by W. Edie and
A. Menzies (London, 1901).
SH. Sanday and Headlam, Commentary on the Epistle to the Romans (Edinburgh,
1895)-
Thpht. Theophylact.
Vg. The Latin Vulgate.
Victor. Victor of Antioch (in Cramer s Catena).
WH. Westcott and Hort, N.T. in Greek (Cambridge, 1881); WH. 2 , second edition
(1896).
WM. Winer-Moulton, Grammar of N.T. Greek, 8th Engl. ed. (Edinburgh, 1877).
WSchm. Winer- Schmiedel, Grammatik d. NTlichen Sprachidioms (Gottingen,
1894- ).
Zahn, Einl. Th. Zahn, Einleitung in das N.T. (Leipzig, 18979).
In substance and style and treatment the Gospel of St Mark is essentially
a transcript from life. The course and issue of facts are imaged in it with
the clearest outline. If all other arguments against the mythic origin of the
Evangelic narratives were wanting, this vivid and simple record, stamped
with the most distinct impress of independence and originality, totally
unconnected with the symbolism of the Old Dispensation, totally independent
of the deeper reasonings of the New, would be sufficient to refute a theory
subversive of all faith in history. The details which were originally
addressed to the vigorous intelligence of Roman hearers are still pregnant
with instruction for us. The teaching which l met their wants in the first
age finds a corresponding field for its action now.... The picture of the
sovereign power of Christ battling with evil among men swayed to and fro
by tumultuous passions is still needful, though we may turn to St Matthew
and St John for the ancient types or deeper mysteries of Christianity or
find in St Luke its inmost connexion with the unchanging heart of man.
Bishop Westcott.
KATA MAPKON
APXH TOV evayye\LOV Irjcrov XpicrTov \viov 6eov]. I
Kara MapKov KBF] pr evayye\iov ADEHKLMUrAII2< minP 1 TO K. M. (ayiov)
evayye\iov min 8 * 11
I. i apxT] TOV ev.] evayye\tov syr Wer | vtov deov K a BDL] viov TOV deov AEFHKMSU
VrAII2<l> minP 1 latt S yrrP eshhcl < m 8) arm me go aeth Ir 2 Or? 1 Amb Hier 1 Aug (om K* 28
[lyo-. tantum 28*] 255 syr hier Ir 1 Or 4 Bas Hier 2 )
I. i. SUPERSCRIPTION.
y TOV fvayyf\iov I. X.] Pos-
sibly an early heading which arose
from the fusion of an original title
eyAITeAiON Hf XY with the note &px^
that marked the beginning of a new
book (Nestle, Exp., Dec. 1894 ; Inlr.
pp. 163, 261 ; see on the other hand
Zahn, Einl. ii. p. 220 ff., 235). Yet
the sentence is intelligible if regard
ed as a title prefixed to the book
by the writer or editor ; for a similar
opening comp. Hosea i. i (LXX.), dpx^l
\6yov Kvpiou eV Qa-fjc ; see also Prov.
i i, Eccl. i. i, Cant. i. i, &c. Or it
may have been intended to refer to
the immediate sequel. Irenaeus con
nects it with v. 2 : enro TOV Trpo<j)r)TtKov
y Apxr)...a>s yeypcnrTai, KT\. , and SO
Origen (in Jo. t. vi. 24). Others with
more probability find the dpxrj in the
events described in v. 4 iff., e.g. Basil
C. Eun. ii. 1 5, o 8e MapKos dpX*i v Tov f v~
ayyeAiou TO iwavvov ircTroirjKC Krjpvyp.a I
Victor, *Io)dvvr)V ovv TeXfvTaiov TWV Trpo-
(prjTcov dpxfiv Lvai TOV vayyf\iov (firjaiv.
The starting-point varies with the
position of the writer ; Mt. sees it in
the ancestry and birth of the Messiah,
S. M. 2
Lc., in the birth of the Baptist ; Jo. (but
see Jo. xv. 26) looks back to the dpx~n
in which the Word was with GOD ; St
Paul, using the word * Gospel in a
wider sense, sees a fresh beginning in
the foundation of each of the churches
(Phil. iv. 15). That Me. begins his
Gospel with the ministration of the
Baptist is one indication amongst
many that he preserves the earliest
form of the evangelical tradition, in
which the record of the Birth and
Childhood did not find a place.
Evay-ye Xtoi/ (in class. Greek usually
pi., t va.yyfA.ta} from Homer downwards
is the reward accorded to a bearer of
good tidings, but in later writers
(e.g. Lucian, Plutarch) the good news
itself. The LXX. use it only in 2 Regn.
iv. 10, and in the class, sense, for in
2 Regn. xviii. 22, 25 we should pro
bably read tvayyeXta (cf. V. 2o). In
the N.T. the later sense alone occurs,
but with some latitude of application ;
see v. i$n. Ev. I. X. is the good
tidings concerning J. C. (gen. of the
obj.), as revealed in His life, death, and
resurrection. The phrase is unique in
the Gospels, which elsewhere have TO
fv. TOV 0ov (i. 14), TO ev.
THE GOSPEL ACCORDING TO ST MARK.
[1.2
P 2
t
<yeypa7TTai ev TW Hcraia TO*
TOV
JJLOV
7rpoo"co7rov
2 Kaew KBKLAII* i 33 209 604 2*" alP" uc Or al] ws ADEFHMPSUVrn 2 ST
Ir Or 1 al | ev TW H<rcua ru irpo<pr)T-r} KB(D)LA (r 22 al) 33 604 1071 al nonn latt
S y rr peshhcl(mg)hier arm codd me J r l Qr 4 al] ev TOIS
gyrhciftxt) arm zoh aeth Ir 2Iat | om i5ov...T7]v od. ffov Bas Epiph Victorin |
KALPrAIIS<i> min fereomn vg 611 syr hcl arm go aeth Or 4 (om BD 28 latt Ir int )
K alP uc me
or simply TO ev. (i. 15). If the heading
was added early in the second century
we might understand by ev. here a
record of the Lord s life and words:
for the earliest exx. of this use of
the word see Ign. Philad. 5, 8, Did.
App. 8, n, 15, Justin ap. i. 66; and
cf. Zahn, Gesch. des N. T. Kanons, i
p. 162.
vlov 6eov\ The evidence for the
omission of these words is weighty, but
meagre. WH. (Notes, p. 23) relegate
them to the margin as a secondary
reading, but hold that " neither read
ing can be safely rejected." Possibly
the heading existed almost from the
first in two forms, with and without
vl 6. The phrase vibs 6eov or o vi. T.
6. occurs in Me. iii. n, v. 7, xv. 39;
cf. i. n, ix. 7, xii. 6, xiii. 32, xiv. 61.
28. THE PREPARATORY MINISTRY
OF JOHN THE BAPTIST (Mt. iii. i 12,
Lc. iii. i6, 1517 ; cf. Jo. i. 631).
2. Kadws yf ypaTrrat] A LXX. for
mula = 1-1 n33 (4 Regn. xiv. 6, xxiii. 14,
2 Paral. xxiii. 18, xxv. 4, xxxiii. 32,
xxxv. 12, Tob. i. 6). Me. employs it
again in ix. 13, xiv. 21, and it occurs
in Lc. ev act , and frequently in St
Paul; Jo. (vi. 31, xii. 14) seems to
prefer KaOms eo-Tiv yeypa^evov. The
perf. gives the sense of perpetuity ;
the litera scripta abides. See WM.,
P- 339-
The apodosis to /m&os- *rX. is want
ing, unless we find it in v. 4. For a
similar omission see the opening clause
of i Tim. (L 3, 4). For other possible
constructions cf. Nestle, Intr. p. 261.
ev rep Htrat a TO> irpo(f)T/TT)] The quo
tations are from Mai. iii. i, Is. xl. 3.
In the parallels Mt. iii. 3, Lc. iii. I 6
(cf. Jo. i. 23) Malachi is not quoted, but
his words are used by the two Synoptists
in another connexion (Mt. xi. 10, Lc.
vii. 27). Origen (in Jo. t. vi. 24)
remarks that Me. is here dvo irpo-
(prjreias ev $ia(p6pois elprjfievas TOTTOIS
VTTO dvo 7rpo(pT]Ta)v els ev crvvaywv. That
he quotes the two under one name
did not escape the notice of Porphyry
(Hier. tr. in Me.); Jerome (on Mt.)
answers : " nomen Isaiae putamus ad-
ditum scriptorum vitio...aut certe
de diversis testimoniis scripturarum
unum corpus effectum." The latter
solution is not improbable. Me. (or
his source) may have depended upon
a collection of excerpts in which Mai.
iii. i stood immediately before Is. xL
3, possibly on a leaf headed HCAIAC.
A similar confusion occurs in Iren.
iii. 20. 4, where quotations from Micah
(vii. 19) and Amos i. 2 are preceded
by the formula Amos propheta ait.
On the use of such collections see
Hatch, Essays, p. 203 ff. ; SH., Romans,
pp. 264, 282. The reading is hotly
contested in Burgon-Milier, Causes
of Corruption, p. 1 1 1 f.
lbov...Tr)v odov oWJ LXX. ISov ega-
Troo-reXXoj TOV ayye\6v pov, KOI e7Tt/3Xe-
v//-eTat ooov Trpo Trpoo-wirov /zov. Both
Mt. (xi. 10) and Lc. (vii. 27) read with
Me. KaTao-Kevdaei and a~ov, and trans
pose Trpo TTpotrcoTrou o~ov, but both
add e/iTrpoo^ev o~ov after odov trov.
The LXX. e-mftXtyeTai presupposes the
vocalisation rns, whereas KaTao-xevd
represents H3S (Resch, Paralleltexte
zu Lucas, p. 1 14) ; Symm. (dnoa-Kevdcre i)
and Theod. (eToipdo-ci) agree with the
I. 4]
THE GOSPEL ACCORDING TO ST MARK.
3
09 KaTa<TK6v<rei TY\V oo crov . <ptovr) /Sowj/ros 3
i/ Trj eprj/ua) Grcu/xacraTe TY\V dSoiA Kvpiov, evdeias "H
TO.S Tpi/3ovs avTOv. 4 e f yeveTO Icodvris 6 /3a7T- 4
ev Trj eprifJLM Kripv&a tov fiaTTTKr/ULa
i TIJV odov ffov] + efjiTrpoffOev croi/ ArAlPS al min? 1 f ff g vg 6 * 1 syr hcl arm go me Or
3 CLVTOV] TOV 6eov vfiwv D 34 m s a b c f ff t (del nostri) syr hcl ( m s) go Ir intvidbi9 (ante deum
nostrum) 4 eyevero] pr /cat K* | Iwav-rjs B] Iwavv-ns codd fereomn | o ^OTTT. NBLT d A
33 me] om o A(D)PriIS4> al syr^ sh arm | ev T-TJ e/>. pairT. D 28 604 latt (exc f)
| Kripvwwv] pr /cat KADLA2<i> al latt syrr arm me (om /cat B 33 73 102)
= o /SaTmoTTjy, as in vi. 14, 24 (cf. 25);
on this use of the participle see Light-
foot on Gal. i. 23. If with all the
uncials except B and with the versions
we read <a\ /c^pvo-o-toi/, the descriptive
clause will run on to the end of the
verse ( John the Baptizer . . . and
preacher, &c.).
(v TTJ fprj/uo)] Mt. connects this
with KTjpvcrcraiV and adds TTJS louSatas.
According to Lc. (i. 80, iii. 3) the
Baptist was eV rat? fp^ots till his call
came, and then went to the Jordan ;
Mt. and Me., writing in view of Isa. xl.
3, draw no distinction between the
fprjpos and the Jordan valley. The
wilderness of Judah or Judaea (" IIP
"l^ "^) LXX. (A), TT\V eprjfiov lovda,
Jud. i. 1 6) has been described as
a region " piled up from the beach of
the Dead Sea to the very edge of the
central plateau" (G. A. Smith, Hist.
Geogr. p. 263), and, from an opposite
point of view, as "the barren steeps in
which the mountains break down to
the Dead Sea" (Moore, Judges, p. 32) ;
Engedi seems to have been the most
southerly town of this district (Moore,
I.e., referring to Josh. xv. 61 f.). It
was in the wilderness of Engedi that
David had sought a retreat (i Sam.
xxiv. i), and the same neighbourhood
would naturally have offered itself to
John, whose childhood had been spent
in the hill country of Judaea (Lc. i.
39).
Krjpvo O atv /3a7rrio /za...a/iapTta>i/] The
vox clamantis (Isa. I.e., cf. Jo. i. 23)
I 2
Gospels. For a-ov the Heb. supplies
no justification : it is perhaps due to
the compiler of the excerpts (see last
note), who has blended MaL I.e. with
Exod. xxiii. 20.
TTpO TTpOCTtoTTOV CTOf] Victor :
,..67Tt Tcot/ (Baa-iXecov ol cyyvs TOV
IULTOS fXavvovrfS OVTOI T&V ofXXcoj/ etVi
\afjL7rp6repoi.
3. <pa>vr) . . .T ptftovs avrov] So the
LXX. exactly, except that for the last
word, following the Heb., they give
TOV 0fov rjiitov a reading which has
found its way into some Western texts
of Me. (see vv. 11.). Origen (in Jo. I.e.],
Jerome (in MaL iii.), and Victor notice
this remarkable divergence of the
Synoptists from the LXX. The passage
is quoted also by Jo. (i. 23), but he
stops at Kvpiov.
Tregelles connects eV rfj epi/fto) with
erot/zao-are, following the M. T. ; but
the absence in the Greek of any
parallelism corresponding to nini;2
justifies the ordinary punctuation
which is common to the Gospels and
the LXX., and it is supported by Jewish
interpretation (Delitzsch ad /.).
4. eyeWro itodvrjs rX.] There
arose John the Baptizer in the wilder
ness, preaching &c. For this use of
eyevero cf. 2 Pet. ii. I, I Jo. ii. l8; and
especially Jo. i. 6, where it begins a
sentence with equal abruptness. On
the forms ladv^s, Iwai/i^s see WH.,
Notes, p. 166; Winer-Schmiedel, p. 57 ;
Blass, p. 1 1. Mt. (iii. I ) has TrapcryiWrcu,
tfrv is nearly
4 THE GOSPEL ACCOKDING TO ST MARK. [I. 4
5 as a(f)6(nv d/uapTicoi/. 5 Kai e^eTropevcTO Trpos CLVTOV
irdora r\ lovSaia xtopa Kai ol lepO(ro\v/UL6iTai
i /3a7rTL^OVTO V7T aVTOV iv TO)
5 c&iropevovTo EFHLSVr lat* tn go | iravres KM e/3. N c - a BDLT d AS 28 33
1071 ab qt vg syr 1 * 8 * 1 arm me] /ecu e/3. IT. APPII al syr hcl go 13 al om Tray-res < minP* uc
f om /ecu tf* 69 a | om Trorct/iw D 604 a b c
era of spiritual remission (Lc. iv. 21).
In the N.T. both words are used with
some reserve (acpea-is 18 , p-eraVota 22 ) ex
cept perhaps by Lc. (a(p. 10 , /uer. 11 ).
5. ^f7Topfi ero...7rai/res] Judaea is
personified, as in Gen. xli. 57 iratrai al
X<x>pai rf\6ov. So Mt. ; Lc. (iii. 7) pre
fers to speak of eWopevop.ei/oi o^Xot.
With 77 I. x^P a (Vg ludaeae regio)
cf. the similar phrases in Lc. iii. i,
Acts xvi. 6, xviii. 23 ; 77 lovdaia yfj
occurs in Jo. iii. 22, 77 xP a T <*> v lovdaianr
in Acts x. 39, 77 X - r^js lovdaias in Acts
xxvi. 20. More usually we have simply
ij lovdaia (e.g. Me. iii. 7, x. i, xiii. 14).
For the limits of Judaea see Joseph.
B. J. iii. 3. 5, and comp. Neubauer,
geogr. du Talmud, p. 59 ff., G. A,
Smith, Hist. Geogr., c. xiii. Mt. adds
/cat Tratra T? Trept^wpos TOV lopSai/ou, i.e.
the Jordan valley (finiB < ^??" ?|i, Gen.
xiii. 10) ; some came from Galilee, as
Simon, Andrew, and John (Jo. i. 35 ff.),
and Jesus Himself. Ot lepoo-oXv/ierrai
(on the breathing see WH., p. 313, and
on the termination in -eirrjs, WH.,
Notes, p. 1 54 : for the form comp. 4
Mace, xviii. 5, Jo. vii. 25, Joseph, ant.
xii. 5. 3) ; distinguished from 77 L ^&&gt; pa
as a conspicuous portion of the whole,
cf. Isa. i. i, ii. i, iii. i not only the dis
trict in general, but the capital itself,
poured out its contribution of visitors.
Hao-a, TrdvTfs, like the Heb. 73, are used
with some looseness : cf. Mt. ii. 3 Tmo-a
lepocrdXu/Lia. The movement was prac
tically universal. The long-cherished
desire for a revival of prophecy
(i Mace. iv. 46, xiv. 41, cf. Mt. xi.
9, 32) seemed to have been realised;
hence this exodus to the Jordan.
Both the exodus and
was the cry of a herald (N"^ is ren
dered indifferently by (Soav and Krjpixr-
o-fiv, cf. Dan. iii. 4, LXX. and Theo-
dotion), proclaiming a religious rite
which was to be at once the expression
and the pledge of repentance (/zera-
voias, gen. of inner reference, WM., p.
235), and had remission of sins for its
purpose and end (ds a<p., WM., p. 495).
The baptism of John was strictly
speaking els fj-eravoiav (Mt. iii. 1 1, Acts
xix. 3 ; cf. Wiinsche, neue Beitrdge,
p. 385); it was els afacriv only inas
much as it prepared for the !i> /3. els
a<pf(nv ap,apTia>v of the Christian
Creed. Ambr. in Lc. ii.: "aliud fuit
baptisma paenitentiae, aliud gratiae
est ; Victor: TrpooSoTrotooz/ Trapayeyoi/e
/cat 7rpoeTot/xaooi/, ov TTJV Scopeai/ x a P l ~
ofji(vos . . . aXXa 7rpOTTapa(rK(vda>v ray
^v^ay. J/ A0eo-ty belongs properly to
the Messianic Kingdom (Me. ii. 5 ff.),
in which it is associated with the
Baptism of the Spirit (Acts ii. 38).
The Law itself offered forgiveness of
external offences through external
rites ; the new order, anticipated in the
Psalms and Prophets and beginning
with John, proclaimed a full forgive
ness citra sacriftcia levitica (Bengel).
On the form /Sunrto-^a see Me. vii.
4, note, and Lightfoot on Col. ii. 12:
neither /3a7rrio>ia nor /SaTn-tcr/zos is
known to the LXX., and the verb is
used of a religious purification only
in Sir. xxxi (xxxiv.) 30. Merai/ota is
nearly restricted to the non-canonical
books (Prov. 1 Sap.3 gi r .s).
though frequent, occurs nowhere in
the Greek O.T. in the sense of forgive
ness, although the 6 wawrfc
(Lev. xxv. 10) is the archetype of an
1.6]
THE GOSPEL ACCORDING TO ST MARK.
5
r\v
TCLS /uLapTias avTtov. Ka r\v 6 6
Tpi%as Ka/u.ri\ou Kal ^covrjv Sep-
Trepi Trjv 6<r<pvv avTov, Kal ecrdtoi/ dicpiScK Kal
6 /cat yv KBLT d 33 sP 61 "* b d al vg] t]v 5e ADPFAHZ* al j r/>txas] dfpprjv D a
(pellem) \ om /cat uvi)v . . .aurou D a b d ff t | ecrfltwi ADL^Tm al? 1
the baptisms were continuous ; corap.
Jo. iii. 23, and contrast the aorists in
Acts ii. 41, i Cor. i. i3f., x. 2, xii. 13.
YTT* avrov determines the voice of
/3a7rr., they received baptism at the
hands of John (cf. v. 9) ; the middle
is also used, as in 4 Regn. v. 14,
Judith xii. 7, Acts xxii. 16, i Cor. x. 2.
For Josephus s account of the baptism
of John see ant. xviii. 5. 2, and on the
question of its relation to proselyte-
baptism, cf. Schiirer n. ii. 319 ff. Ev
TOJ lopS. TTora/xw (cf. is rov lop., V. 9,
note): so Mt. ; "im Jordanstrome"
(Schanz). L irora^os is regarded as a
single term, needing but one article
(synthetical apposition, cf. WM., p.
72 f.).
e^o/JoX. ras ap. avrwv] Evidence of
TavoLa. E^o/ioXoyeio-tfai in Biblical
Greek is usually to give glory to GOD
/= ^ nnin), a phrase especially common
in the Psalms ; see also Mt. xi 25,
Rom. xiv. 1 1. The rarer e o/zoX. apap-
rias occurs in Dan. ix. 20 (LXX.), where
Th. lias fgayopevetv, the usual equiva
lent in the LXX. of the Hithp. of FIT.
ayopn>civ does not occur in the
. T., but e o/xoX. raff a/iapr/ay is Used
in James v. 16 as well as by Mt., Me.
in this place ; see also Barnabas (19),
Clement of Rome (i Cor. 51), Ps.
Clement (2 Cor. 8), Tert. pat. 15,
paen. 10, 12.
6. tfv...vftf8vnct>os KrX.] Elijah had
worn a sheepskin mantle (^Xcor?;,
3 Regn. xix. 19; cf. Heb. xi. 37, Clem.
R. i Cor. 17) and a leathern girdle
(4 Regn. i. 8 ^COITJV dfp^aTivrjv 7repteco-
(Tfifvos TTJV 6o~(f)vv O.VTOV) | and a similar
costume had become the traditional
dress of the prophet (Zech. xiii. 4
; cf. Mt. vii.
1 5). Acppiv has been transferred from
Zech. I.e. into some representatives of
the Western text of Me. ; see vv. 11.
But John s ei>8vfj.a OTTO rpi\(ov KapyjXov
(Just. dial. 88) was probably not a
camel s skin, but an ordinary garment
of sackcloth (o-aos rpix^os, Apoc. vi.
12) woven from the rough hair of the
animal ; J. Lightfoot ad loc. points
out that the Talmud speaks of such
a garment (D^Di "IDVO in). Cf.
Victor : a-cKpecrrepov 6 MarOalos (prjcriv
<os TO fvdvpa avrov r\v OTTO Tpt^coy
/ca/ijyXou* Euth. rpt^as ov^i darep-
ydo Tovs dXX vcprjcpacrfjifvas, and see
Joseph, ant. xvi. 4, B. J. i. 17. Hieron.
op. imp. : " non de lana cameli habuit
vestirnentum . . . sed de asperioribus
setis." The crowd did not go out to
see avOptoirov ev p,a\a.Kols ijpfpieo fj.evov
(Mt. xi. 8), but one who inherited the
poverty as well as the power of Elijah.
Jerome claims the Baptist as the
head of the monastic order : " mona-
chorum princeps Johannes Baptista
est." With the constr. eVSeS. rpi ^as
cf. Apoc. i. 13, xix. 14.
Kal tcrBtov] Mt. 77 e rpofpfj r\v avrov.
It was " wilderness food" (Gould). Cer
tain locusts were accounted * clean :
Lev. xi. 22, 23, raCra (pa-yetrtfe aVo
TCOI/ fpTTfTO)V...rr]v aKpida (^Pl) Kal TO.
o/ioia avrf). "The Gemarists feign
that there are 800 kinds... of such
as are clean " (J. Lightfoot ad loc.) :
Hieron. adv. Jovin. ii. 6, " apud orien-
tales...locustis vesci moris est." It
was perhaps in ignorance of this fact,
perhaps from encratite tendencies,
that some ancient commentators
understood by a<pls in this place a
THE GOSPEL ACCORDING TO ST MARK.
u.e\i aypiov. 7 Kai eKtjpvcrcrev Xeywv
, f f * > T -
KTYVpOTEpOS JULOV OTTKTtt) fJiOV , OV
KV\ISCZS Xvcrat TOV IjULavTa TWV v:
CLVTOV.
7 8 KCU eXe-yev airrcus 701 per vjj.. pairr. fv 1 5. cpx- 5e ov. pov o urxvpor. p.ov ov
OVK et/u IK. \v<rai T. ifju TWV woo. avrov KOI euros vfi. j8awTti" ev TTV. ay. D (a) (ff).
7 fvTjpi o-crev] ciccicpayev T \ iff X vpos A min 1 | om fu>v 2 B Or 1 | om OTrtcrw /zou A
min 1 ff t | om KV^CLS D iS 256 1071 s^abcfg Amb
kind of vegetable food (cf. Euth.); see
J. R. Harris, Fragments of Ephrem,
p. 17 f. As to the wild honey of
Palestine (ayptov, Vg. rilrestre, Wy-
eliffe, "hony of the wode"), cf. 4 Regn.
iv. 39, Ps. Ixxix. (Ixxx.) 14, and see
Exod. iii. 8, Deut. xxxii. 13, Judg.
xiv. 8, i Sam. xir. 25 ; also Joseph.
B. J. iv. 8. 3, where it is named among
the products of the plain of Jericho.
The Sinaitic (Mt.) and Jerusalem
Syriac versions render /ie Xi ayptov
mountain honey i,cf. Lc. xii. 28 in
g vrrp sin.cu.). the Ebiouite Gospel had
the curious gloss (from Exod. xvi. 31,
Num. xi. 8) ov T) yevaif rjv TOV fidvva
cos cyKpls fv fXaiai : cf. Resch, Paralld-
tejcte zu Jit. u. Me., p. 56. The
name p.e\i aypiov (met silcestre) was
:ilso given by the ancients to a
vegetable product : Diod. Sic. xix. 94,
(plTai..MTTO TO)V 8fv8pti)V KOI /if At TToAv
TO KaXovpevov aypiovl Plin. ff. ^V. xix.
8, " est auteni mel in aruudinibus col-
lectum." But it is unnecessary in the
present case to go beyond the natural
meaning.
"Eafciv = <rdiftv, a Homeric form
which "occurs Me. 1 and probably Me. 1 ,
Lc. 4 , mostly in the participle "(WH. 2 ,
Notes, p. 152 f., cf. WSchm., p. 127,
Blass, p. 54). In the LXX. the shorter
form of the participle is frequent in
cod. B.
7- Kai KTjpv(T(Tev Ae -ycoi/ v Epxercu *rA.]
A second stage in the Baptist s preach
ingthe heralding of the Christ. Lc.
iiii 15) mentions that he was led to
it by the growing belief in his own
Messiahship. O to-^vporfpos /zov : cf.
Lc. xi. 22. Mt inverts the sentence (o
fit O7T. pOV fpX lO~VVpOTfpO5...) , COtllp.
Jo. i. 15, where the ground of the
superiority is found in the preexistence
of Messiah (on TTP&TOS p-ov qv). O5..
auroO : see WM., p. i84f.
OVK elp.1 IKOVOS] Cf. Exod. iv. IO
(LXX.). IKOVOS (lp.i in the N. T. is fol
lowed by an inf., as here (Burton,
3?6), by iva (Mt. viii. 8), or by npos
Ti (2 Cor. ii. 16). Jo. (i. 27) substitutes
a|ios for iKavos; see Origen in Jo.
t vi. 36 (20).
Kv^ras \vo~ai TOV lp.dvra KrA.] Ku^at
is a touch peculiar to Me. and ex
punged by D and some other Western
authorities. For AOo-at... viroS. avTov
(Me. Lc.) Mt. substitutes ra vnod^paTa
$aora0-ai, cf. Victor, and Origen (in 7b.
t. vi. 34), who suggests, a/cdAou#6i/ ye
fjLTjdevos a(pa\\ofjivov TU>V e r ayy t \IO~TCJV
...dp.ff)QTfpa KOTO. 8ia<popovs Kaipov? \
elprjKevai TOV ftcnmcmjv : similarly
Aug. de cons. ii. 30. Both were |
servile acts connected with the use of
the bath, and possibly suggested by
the baptismal rite (Bengel : * ad bap-
tisinum...calceiexuebantur"): see Ps.
Ix. 10, and Lc. xv. 22, where the
slaves offer viro^paTa. Plautus trin.
ii. i speaks of slaves known as sandali-
ferae: and cf. Lucian Herod. 5, o del
TIS ^laAa SouAiKcoff d(paipel TO o~av8d\iov-
For ipd$ (corrigia) see Isa. v. 27 (LXX.)
of IpAvrcs TU>V
Victor: f/*. (prjai rduj,
o-(pnipcor^pa (Gen. xiv. 23) roO vVro-jj
drjfj.aTos. Euth.: TOV tK Acopou decrp-ov.:
For AOo-at in this connexion see Exodj
iii. 5 (LXX.) and Polyc. Mart
I. 9]
THE GOSPEL ACCORDING TO ST MARK.
CWTOS
9 Kac eyeveTo ev etce ii/cus rals tjfiepcus f\\6ev 9
Irjcrous OLTTO Na^apeT Trjs
KCLI
8 cyu] + fjit> ADPrAIIZ3> al (om /xcv KELT* 33 69 al a b c ff t vg Or 1 ) I vSart] pr
er ADLPTdriIZ<f> (om ev KBHA 16 33 al pauc Or 1 ) | om vftat 3 K* (hab K c - a )b |
irvevfMTi] pr ec KADHPT d rAII23> al ac f ff r me Or 1 (om ev BL b t vg) | ayiu] + Kai trvp.
P^>al syr hcl * 9 om /ecu iB | om KCU eyevero a | Ii7<rou$] pr o DMrAIIZ<f> al | Xafctper
KBLFA 33 69 rorr a b d f Or] Xafapar APS Xaftpe0 DEFHKMUVILfc min mu vg me go
KOI VTToXvftv eavTov, p.r) nporepov TOVTO
TTOIOOI/. Ov. .avrov, cf. viL 25, and see
WM.,p. i84f.
8. /3a7rrio-a] Mt, Lc., /SaTrri^a).
The aor. represents John s course as
already fulfilled in view of the coming
of Messiah : cf. the epistolary eypa^a
scripsi, and cirfp^a misi (WM., p.
347). c Ydari...7ri/ev/iari with water,
with the Spirit, dat. of manner or
instrument (WM., p. 271): ev vfian,
fv irv. are used (Mt. Lc. Jo. i. 33, 34,
Acts i. 5) in reference to the spheres,
material and spiritual, in which the
action is performed (WM., p. 483 ff.).
For the correlation of {/Sa>p and
TrvevfjA see also Jo. iii. 5, iv. 14, vii.
38, 39, Acts i. 5, Tit iii. 5. Mt.,
Lc. add KOI TTvpi. The effusion of
the Spirit was a well-known character
istic of the Messianic age (see Isa. xliv.
3, Ezek. xxxvi. 25 27, Joel ii. 28), but
the phrase a7m<|Vii/ trvcvpMTi is new,
though Joel (LXX.) has e/c^e<5 and Ezek.
pavw. Iii/. ayiov is the Holy Spirit in
operation; contrast TO TTV. (i. 10, 12),
TO irv. TO ay. (iil 29), the Holy Spirit
regarded as a Divine Power.
9 ii. THE BAPTISM (Mt. iii. 13
17, Lc. iii. 21 22 ; cf. Jo. i. 32 34).
9. KCII yVfTo...y\6v] A Hebra
ism, 3--*rH ; also KO.I cy. (or ey. 8)...
Kai : both constructions occur in the
LXX., e.g. Gen. iv. 3, 8, and the N. T.,
but Me. has only the first For KCU
eytvfTo followed by the inf. see Me. ii.
23, and on the whole subject consult
WM., p. 760 n., Burton, 357 f. Ev
Tals qfj.(pais t another Hebra
ism = Diin D PJS. Cf. Exod. ii. ii,
Jud. xviii. i, &c., and in the N. T. Mt.
iii. i, Me. viii. i, xiii. 17, 24, Lc. ii. i,
iv. 2, Acts ii. 1 8, vii 41, &c. ; ev cKflvr)
TfljJ/ic pa occurs in nearly the same sense
Lc. xvii. 31, Jo. XVL 23, 26. As a
note of time the phrase is somewhat
indefinite, but like Tore (Mt. iii. 13) it
brings the narrative which follows into
general connexion with the preceding
context. Here e.g. it connects the
arrival of Jesus at the Jordan with
the stage in the Baptist s ministry de
scribed in 7, 8. Euth. : jncpas de vvv
(pqcriv ev ais fKr)pv<T(re...o laawrjs.
aTro NaiapcT TTJS FaXetXaiaf] Mt,
aaro TT)S T. ; the exact locality had
been mentioned by him in ii. 23.
Mc. s apxri does not carry him behind
the Lord s residence at Nazareth ; to
the first generation Jesus was 6 ano N.
(Jo. i. 46, Acts X. 37), or 6 Nafapi/i/or
(Me. i. 24, xiv. 67, xvi. 6) or Na^copatos-
(Lc. 1 Jo. 3 Acts 8 ) on the two forms
see Dalman Gr. d. Aram. p. 141 n.
Naapfr (-p0, -pa#, -pa are also found,
but not in Me., see WH., Notes, p. 160,
is unknown to the O. T. and to Jose-
phus ; and its insignificance seems to
be implied by the explanatory notes
which accompany the first mention of
the place in Mt. ii. 23, Lc. ii. 39, and
here : perhaps also by the question of
Jo. i. 46. The onomastica revel in
etymologies, e.g. " N. flos aut virgultum
eius vel munditiae aut separata vel
custodita"; the first was based on a
8 THE GOSPEL ACCORDING TO ST MARK. [I. 9
10 ek TOV lopSdvrjv VTTO Icodvov. I0 /ca* evOus dvafiaivw
i/S
TSei/
6K TOV i/a-ros e
9 e T. Iop5. viro Iwav. NBDL 33 al] VTTO
arm go aeth j Iop5.] + irora^v syr hler
33 al go] a?ro APrAIIS* al pler | <rxi<y* <
gy r hier i T0 Tj-j/ev/Aa] + TOV 6eov arm
supposed reference to the "TO?, in Isa.
xi. i. Delitzsch (Z.f. d. L Th., 1876)
proposed to connect the name with
rn$, Aram. JT3V3 (Dalman, p. 119,
prefers fl^P, Aram. fn3, l"nV3), a
watch-tower, in reference to its posi
tion on the flank of a hill commanding
a wide prospect. On the situation
see G. A. Smith s H. G., p. 432 f. and
Merrill, Galilee,}*. 122. T^s TaXeiXatas
(Mt. xxi. n, Lc. i. 26) is the topo
graphical gen., cf. WM., p. 234. H 777
77 TaXftXaia, or simply r; r., occurs
in the LXX. as far back as Jos. xx. 7,
xxi. 32 ; cf. 3 Regn.ix.,ii, 4 Regn. xv.
29, i Par. vi 76 (61), Isa. ix. i (viii.
23), and answers to 7V5, "YV^ a
roll, or ring, hence a circuit of country :
see G. A. Smith, H. G., p. 413 ff., cf.
Joseph. B. J. iii. 3. i. From Nazareth
the journey to the place of the Bap
tism would lie along the Esdraelon
as far as Bethshan, and then down
the valley of the Jordan. On the
locality of the Baptism see G. A.
Smith, //. G., p. 496.
Ka\ t$aiTTio~6r) . . .VTTO !.] Mt. adds
that the journey was taken for this
purpose (TOV @a<rrTio-6f)vai). Els TOV
lopodvrjv (WM., p. 517 f.} = v r<5
lopSaj/r; (i. 5), but with the added
thought of the immersion, which
gives vividness to th^ scene. In
every other instance fiairrl&iv els is
followed by the ace. of the purpose
(els fJLTavotav, els a(j>eo~iv) or of the ob
ject to which the baptized are united
((IS XptGTTOI *Ir)O~OVV, fig TOV MtBlKTT;,
fls TOV BdvaTov). YTTO icoai/ou (cf. i. 5,
note), as the rest /iera rcoi/ SovXo>v 6
detTTTorr/s (Euth. Zig.).
10. Kai ev6vs /crX.] Evtivs (Wy-
TOVS ovpavovs Ka TO
Iwav. eis T. Iop8. APrAH24> alP ler f syr hcl
10 6i/0ews APrn om D a b t | e/c NBDLA
>ys] ijvvyfievovs D latt (apeTtos, aperiri)
cliffe, anoori) is characteristic of Me.
"em Lieblingswort des Marcus,"
Schanz occurring Me. 41 Mt. 19 Lc. 7 ;
Mt. shews a similar partiality for Tore.
In the LXX. (Gen. xv. 4, xxxviii. 29)
KOI v6vs nijni. = KQI tSov, a phrase
which, though common in the other
Gospels, is not used by Me. Of the
forms v6vs, fvdetos the first only
occurs in Me.; the second predomi
nates in the rest of the N. T. (f f ).
dvafiaivav K TOV v8aTos] Out of the
river into which He had descended :
cf. Jos. iv. 1 8, et-eftrjo-av ol tepes...cK
TOV lopSai/ou, Jer. xxix. 20 (xlix. 19),
eotTTrep Xecov dra/Sqo-ereu e /e JJLCO-OV TOV
lopSai>ov. Mt. s OTTO TOV v8aTos is less
graphic, giving merely the point of
departure: cf. Acts xxv. i, Apoc. vii.
2. Lc. adds Trpoo-ei^o/iei/os, cf. Me. i.
25, vi. 46, Lc. ix. 28.
flftev o~xio[jivovs TOVS ovpavovs]
The subject is Irjo-ovs (v. 9). Some
interpreters, influenced by Jo. i. 32 ff,
have regarded dvaftaivnv as a nom.
pendens, and understood o Icoai/ryy
after eiSei/: cf. Tindale, "John saw
heavens open" (so even in Mt.). It
was permitted to the Baptist to share
the vision as a witness (Jo. l.c. ewpafca
Kai /ie/iaprvprj/ta), but the vision was
primarily for the Christ.
o-xifrpevovs ] Vg. apertos, with the
Western text, from Mt. (ijvftoxOrja-av
ol ovpavoi, cf. Lc.) ; in the true text of
Me. both the word and the tense are
more graphic He saw the heaven
in the act of being riven asunder.
Bengal: "dicitur de eo quod antea
non fuerat apertum." S^t ^eiv is used
of a garment (Isa. xxxvi. 22, Jo. xix.
24), a veil (Lc. xxiii. 45), a net (Jo.
xxi. n), rocks (Zech. xiv. 4, Isa.
I. n]
THE GOSPEL ACCORDING TO ST MARK.
TrepurTepav KaTafialvov els CCVTOV.
KCU II
10 ws] wtrec MPS3> al | Karapaivov] + /cat /j.et>oi> KA forte8 P tttvac 33 262 al b f t vg me
aeth | e BD 13 69 alP auo ag] e-rr KALPrAIIZ* alP er
xlviii. 21, Mt. xxvii. 51), and wood
(Gen. xxii. 3) : scindere caelum occurs
in Silius Italicus i. 535 f. Ai/oryi/
is the usual word in this connexion
(Gen. vii. n, Ps. Ixxvii. (Ixxviii.) 23,
Isa. xxiv. 1 8, Ixiv. i, Acts vii. 56,
Apoc. iv. i, xix. 11): cf. esp. Ezek.
1. I, Tijvoi\6r]0-av ol ovpavol Kal eidov
opdo-eis 6eov. Orig. in Jo. fragm.
(Brooke, ii. 238), avoigiv dc rj o-xio-iv
ovpavnv aMT&tfrut&t OVK. <mv Idew,
O7TOT6 ovde ra>v ira^yTcpwv o co/iaToov.
Jerome in Matt. I.e. " aperiuntur au-
tem caeli non reseratione elemento-
rum, sed spiritualibus oculis." This
vision of the rending heavens seems
to have symbolised the outcome of
Christ s mission: cf. Jo. i. 5 1 -
Kal TO 7rvfVfj.a] Mt. 7rvfv[jia 6fov (cf.
Gen. i. 2), Lc. TO irv. TO dyiov. The
art. either looks back to i. 8, the
(Holy) Spirit already mentioned/ or
more probably indicates the Person
of the Spirit, as in Jo. i. 32, 33, Acts
x. 19, xi. 12, &c.
<os irepioTepdv] Mt. uxrel TT., Lc.
(ra)/j.aTiK(p tiSei o>s TT. Jerome : " non
veritas sed similitudo monstratur."
The Ebionite Gospel paraphrased :
V ei Set 7Tpi(TTfpas Ka.T\6ovo~r)$ KOL
ci<r(\6ov(TT)S fls avrov. Cf. Justin
dial. 88, tas Trepurrcpav TO ayiov
fimrTrivai 7T avrov eypatyav ol anot
Xot, and see other references in Resch,
Paralleltexte zu Luc., p. 15 The
vision corresponds to that of Gen. i.
2, where nsrnp suggests the motion
of a bird; cf. Chagigah (ed. Streane)
15 A. The dove is a familiar image
in Hebr. poetry; see esp. Ps. Ixviii.
13 (Cheyne), Cant. ii. 12 ; F. C. Cony-
beare (Exp. iv. ix. 436) produces
illustrations from Philo, e.g. quis rer.
div. her. 25, 77 6ela o-o(i / a...a-u/*/3oAiKc5s
...rpvy&v KaXemu : ib. 48, Trepiorepa
fjifv 6 rj/jLerepos vovs...fiKdcTai, TO> de
TOVTOV TrapaSety/xaTi (i.e. the Divine
Aoyos) 77 rpvywv. In the Protev., c. 9,
Joseph is said to have been marked
by a like phenomenon : Ibov
T(pa...ff)\6v eVi rrjv K(pa\T)v
On the significance of the symbol, cf.
Mt. x. 1 6, Tert.6op*. 8, and the Greek
commentators ad I., e.g. Victor : eV ei Set
TOV 6(ov KarayyeXXov TTJ oiKOvp,fvrj, afj.a
Kal dr]\ovi/ OTI TOV TTvevfiiiTiKov a.TTovr]pov
flvai xpr) KO.L rrpaov, carXovv T KOI
adoXov.
KaraftoLvov fls ai>Tov\ The KaTaftacris
answers to the dvd@ao-is of i. 10 ; cf.
the play upon these compounds in
Jo. iii. 13, Eph. iv. 9, 10. For els
avTov, Mt., Lc. prefer eV avToV : only
Jo. (i. 33) has KOI fji(Vfi> eV CLVTOV (cf.
Isa. xi. 2 ; see vv. 11. here). The im
manence of the Spirit in Jesus was
at once the purpose of the Descent
and the evidence of His being the
Christ; see note on next verse.
II. Kal $o>i>r} KTA.] Victor: 17 dyye-
\LKTJ TIS r)V TJ Kal fTfpa CK TrpocrwTTov TOV
TraTpos. For exx. of such voices in
the O. T. see Gen. xxi. 17, xxii. n, 15,
Exod. xix. 19, xx. 22, i Kings xix. 12,
13. In the Gospels the Father s Voice
is heard thrice, at the Baptism and
Transfiguration (cf. 2 Pet. i. 17) and
before the Passion (Jo. xii. 28). The
Voice was audible or articulate only
to those who had ears to hear (Jo.
v. 37, xii. 29) : comp. the scoff of the
Jew in Orig. c. Gels. i. 41, TIS TJKOVO-CV
e ovpavov cpwvrjs ; On its relation to
the ?1p 713 see Edersheim, Life and
Times, i. p. 285.
10
12
THE GOSPEL ACCORDING TO ST MARK.
[1. II
<po)vr/ eyeveTO K TWV ovpavwv Cv el 6 vios JULOV, 6
CLVTOV eK/3d\\6i els Tr]v
ia Kai ev6vs TO
ii eyevero K c - a ABLP alP ler lat vet P lerv syrr arm me] om K*D ff g t -rjKovffdri 28
31* | oupa w ] + Ae7&H syr Wer +Afat Aeyei arm | <roi NBDLPAS1 i 13 22 33 69 604 2**
al a t vg me al] o> Am<l> al b d g | rjvdoK-rjffa D 00 " EFHVPA al 12 TO Trvev^a] + ro
aytov D
<ri> ei o vios /AOU, o dyaTTTjTos] So
Lc., after Ps. ii. 7 ; Mt., ovros eanv
KT\. The words point to Gen. xxii. 2
and perhaps also to Isa. xlii. i (cf. Mt.
xii. 1 8). AyaTTTjTos in the LXX. answers
to TIT (novoyevris, unicus, cf. Hort,
Two Diss. p. 49 f.) in seven instances
out of fifteen ; in the N. T., where
the word is much more frequent,
it is exclusively a title of Christ, or
applied to Christians as such. As a
Messianic title (cf. Me. ix. 7, xii. 6,
2 Pet. i. 17, Epl). i. 6 (o jjyaTr^eVos),
Col. i. 13 (o vlos rfjs aycnrr)s ai>Tov\
where however see Lightfoot), it indi
cates a unique relation to GOD ; thus
in Rom. viii. 31 roO I8iov vlov is sub
stituted for rov dycnrrjTov vi. of Gen.
xxii. 16. The title is frequent as a
name of Messiah in the Ascension of
Isaiah (ed. Charles, p. 3 &c. ; see also
Hastings, D. B. ii. 501 ; cf. Test.
XII. patr. Benj. II, ai/aorijcrerai...
dycnrrjTos Kvpiov) and is used in the
Targum of Jonathan on Isa. xlii. i.
ev aoi evdoKrja-a] Latt., in te COm-
placui. Mt., ev < ev8. EvdoKflv eV =
? $$ 2 K-egn. xxii. 20, Mai. ii. 17, or
3 nvn Ps. xliii.(xiiv.)4, cxlvi. (cxlvii.)
1 1. The reference is probably to Isa.
xlil I ^3 nn^ (LXX. irpoo-fd^aro,
Th.r)v8oKr)Vv) ; the exact phrase occurs
in Isa. Ixii. 4. In Lc. an early Western
reading Substitutes eya> arjucpov yeyev-
vrjKa ae (from Ps. ii. 7), cf. Just. dial.
103; in the G. ace. to the Hebrews the
two sayings seem to have been com
bined (Epiph. haer. xxx. 13). Ace. to
Jerome (on Isa. xi. 2) the Nazarene
Gospel had the interesting gloss, " Fili
mi, in omnibus prophetis expectabam
te ut venires et requiescerem in te;
tu es enirn requies mea."
The aor. evdonrjo-a does not denote
merely "the historical process by
which God came to take pleasure in
Jesus during his earthly life" (Gould),
but rather the satisfaction of the
Father in the Son during the preexist-
ent life; cf. Jo. i. 2, xvii. 24. Thus
it corresponds to the perf. nnV"} of
Isa. xlii. i ; cf. Driver, Tenses in
Hear. 9, Burton, 55.
Theodore of Mopsuestia, in the in
terests of his Christology, held that
the evdoKia arose from the foreseen
perfection of the Man with whom the
Word united Himself (Minor Epp. ii.
p. 294 ff.). According to his view the
Son in whom GOD took pleasure was
not the Word, but the dvaXrj^Qels
av6pa>7Tos (ib. i. 63, 260 ; Migne, P. G.
Ixvi. 705 6).
1213. THE TEMPTATION (Mt iv.
i n, Lc. iv. i 13).
12. KOI evdvs TO Trvevfjui KT\.~] For
Kal evOvs see i. 10 n. EK/3aAX, Vg.
expellit ; other Latin texts (a, f ) have
duxit, eduocit : Wycliffe, "puttide
hym (forth)." Mt. has simply dmjxOr). . .
virb TOV 7rvvp.aTos, Lc. fjyfTO ev TO) irvev-
fian. ~EKfid\\fiv is used for the power
exercised by Christ over the Sat/^owa
(e.g. i. 34). But expellit and " driveth "
(A.V.) or "driveth forth" (R.V.) are
perhaps too strong in this context, cf.
Mt. ix. 38, Me. i. 43, Jo. x. 4 ; k-
aAAeti/ = &Oin in 2 Chron. xxiii. 14,
xxix. 5 (see Guillemard, G. T., Hebra
istic ed. p. 20). At the most the word
denotes here only a pressure upon the
spirit (Victor: eA/cei), not an irresistible
I. 13] THE GOSPEL ACCORDING TO ST MARK. ir
13 KCLL ?\v ev Trj eprjjULO) Tecro-epaKOVTa rjjmepas 13
VTTO TOV craTava, Kai rjv jmeTa
drjpicov Kai ol ayyeXoi SirjKovovv
13
7-17 ep.1 pr em EFHMrAII corr <l>ST al? 1 syrr arm go aeth e/cet sine ev r. e. EH*
i 28* 69 124 131 209 604 2P al syr sin arm
K. v. T.) LM 13 33 al vg syr hclm s me aeth |
01 AMI 33 al
power. Mt. adds the purpose (TTCI-
pao~6iji>cu vTTo TOV Sia/3oAov). Cf. Hilary
in Matt., "significatur libertas Spiritus
sancti, homiuem suum iam diabolo
offerentis" ; Jerome in Matt. I.e., "du-
citur autem non invitus aut captus,
sed voluutate pugnandi."
els TTJV epj//ioz/] To be distinguished
apparently from the cpr)p.os of i. 4-
Christian tradition from the time of
the Crusades points to the Quaran-
\&m&(Jebel Kuruntitf), a rugged lime
stone height which rises 1000 feet a-
bove the plain of Jericho (cf. Josh,
xvi. i); the Arabs on the other hand
select the conical hill Osh el Ghu-
rdb. The Gospels give no indication
beyond the fact that the Lord went
to the place from the Jordan.
1 3. Teo-a-fpaKovra rjp.epas . . . aaTava]
The same limit of time occurs in the
lives of Moses and Elijah (Exod. xxxiv.
28, i Kings xix. 8), and again in the
life of Christ (Acts i. 3) ; for other
exx. of the number in Scripture see
Trench, Studies in the Gospels, p. 13 ff.
Me., Lc. make the Temptation coex
tensive with the 40 days ; Mt. seems
to connect the limit of time with the
fasting, and to place the Temptation
at the end of the days. Comp. in
support of the Marcan tradition Clem.
horn. xi. 35, xix. 2 ; Orig. horn, in
Luc. 29. IT? ipd&iv in the LXX. is used
of man tempting GOD, and of GOD
tempting man, but not o/ Satanic
suggestions: in i Chron. xxi. i we
have eTTcvfto-ev in this connexion : in
i Mace. L 15 fTTipd0T]o-av (ft< c - a? ) ap
proaches to the latter sense, but the
/ecu reaffapaKovra VVKTO.S (vel
pr /cat D | ot 0776X01] om
reading is more than doubtful. In
the N. T. this meaning is common
(cf., besides the present context and
its parallels, i Cor. vii. 5, Gal. vi. i,
Heb. ii. 18, Apoc. ii. 10, iii. 10); in
Mt. iv. 3, perhaps also in i Thess. iii.
5, 6 TTCipdfov^o traravas. See Mayor
on James i. 13.
VTTO TOV craTava] Mt., Lc., VTTO TOV
o-iapoXov. The LXX. translate jp ^n by
6 didftoXos in Job i., ii., and Zech. iii. ;
craTav is used in the sense of an ad
versary in 3 Regn. xi. 14, 23, 6 o-arai/as
appears first in Sir. xxi. 27 (30). In
the N. T. 6 o-aTavas or 2arai>as (Me. iii.
23, Lc. xxii. 3) is invariably the Ad
versary /car foxjv, and the name
is freely used by the Synoptists and
St Paul, and in the Apocalypse. On
the history of the Jewish belief in
Satan see Cheyne, Origin of the Psal
ter, p. 282 f., Schultz, O.T. Theology,
ii. p. 274 ff., Edersheim, Life &c. ii.
p. 755 ff., Charles, Enoch, pp. 52 ff.,
119, Weber, Jud. Theologie, ed. 2,
p. 251 f.
rjv [j.eTa T<OV fajpiow] Comp. 2 Mace.
V. 27, loi58as...di/a^a)pT/(ras eV ro?s ope-
<riv (i.e. probably the wilderness of
Judaea), Brjpioav Tponov Bif^rj. In Ps.
xc. (xci.) 13 the promise of victory over
the Qrjpia follows immediately after
that of angelic guardianship, cited by
the Tempter in Mt. iv. 6. But this
peculiarly Marcan touch may be simply
meant to accentuate the loneliness of
the place ; cf. Victor : OVTO>S a/3aros r^v
77 epTjfjios to? /cai 6r/pia>v ir\r/pr/s vnap^civ .
it was not such an eprjfios as John
tenanted, but a haunt of the hyaena,
THE GOSPEL ACCORDING TO ST MARK. [I. 14
i TO 7rapa$o6fjvai TOV Icodvrjv r\\Gev 6
Trjv FaXeiXaiav Ktipvcrcrcov TO evayyeXiov
12
14
14 /cat /iera BD a (c) syr" in ] /iera Se KALrAnS^l al latt Hmuv s syrT^ shhcl go
aeth | TOV law.] om TOV AEFG*H al | o Irjffovi] om o AV^rm al | Kripwewv] pr
KO.L L
Judaea, he does not "exclude it"
(Gould); it lies outside his subject
perhaps outside his information.
From Mc. s point of view the Lord s
Ministry begins where the Baptist s
ends : " loanne tradito, recte ipse
incipit praedicare; desinente lege,
consequenter oritur evangelium" (Je
rome).
rfkBev] Mt., dvexa>pr)o-ev. This jour-
ney to Galilee was in fact a withdrawal
from Judaea, where the tidings of
John s imprisonment (Mt.), and still
more the growing jealousy of the
Pharisees towards the new Teacher
(Jo. iv. i), rendered a longer stay
dangerous or unprofitable. Though
Galilee was under the jurisdiction of
Antipas, His mission there would not
expose Him at first to the tetrarch s
interference (cf. Me. vi. 14, Lc. xiiL
31 f., xxiii. 8). It was Jerusalem, not
Galilee, that shed the blood of the
prophets ; in any case it was clear that
Jerusalem would not tolerate His
teaching ; Galilee offered a better
field (cf. Jo. iv. 45). The Greek com
mentators think of the move only as
an escape from peril (Theod. Heracl.,
ira ijfjMs 8io dt-7] /AT) anourj^av Tols Kiv8v-
vois : Victor, dieTr/pei eavTov) ; but the
other motive should be kept in view.
els TTJV FaXet/vaiai/] Jo. adds TraXiv,
and states the route (iv. 4 fita TTJS
2a/ictpi as). Cana was visited on the
way to Capernaum (Jo. iv. 46).
Kr]pvo~o-Q>v TO evayye\iov TOV GfOii]
Contrast i. 4 Krjpvo-o-cov /SaTrrwr/jia
HCTavoias. Both proclamations urged
repentance, and both told of good
tidings ; but peTdvoia predominated in
the one, cvayycXiov in the other. The
preaching of Jesus began, as a regular
mission, with the silencing of John :
jackal, and leopard (cf. Tristram,
Land of Israel, p. 240 ; G. A. Smith,
H. G., p. 316 f.). The mystical refer
ence to the Second Adam (Gen.ii. 19),
which some have imagined, seems, as
Meyer has well said, out of place in
this narrative ; see, however, Trench,
Studies, p. 9 f.
Kal oi ayyeXoi dtrjKovovv aurai] Ap
parently during the forty days, the
imperf. corresponding with ^v...neipa-
6p.evos...qv. Mt. seems to limit this
ministry to the end (rore irpovr)\6ov).
Comp. Gen. xxviii. 12, Jo. i. 51, Heb.
i. 14 ; esp. the hymn in i Tim. iii. 16,
eSiKaicoflr) (V 7rvevp,aTi, (S(pdrj dyyeXois.
The dtaKovia may refer to the supply
of physical (i Kings xix. 5 ff.) or
spiritual (Dan. x. 19 ff.) needs. Such
a ministration, while it attests the
human weakness of the Lord, bears
witness also to His Sonship ; cf. Clem.
Al. exc. Theod. 85 <s av 77^77 fiao-i\evs
d\r)Qr)s VTT* dyye\<0v rfbrj SiaKovelrai.
14 15. FIRST PREACHING IN
GALILEE (Mt. iv. 1217, Lc. iv.
1415)-
14. /zero TO napadodijvai TOV iwa-
vrjv] A definite terminus a quo for
all that follows : cf. Mt., d/covo-as 8e on
*l<t>dvr)s TrapfdoQrj. Hapadio tofj.i (in the
LXX. generally the equivalent of fru)
acquires its special meaning from the
context ; the most usual complement is
s (TOES) xetpas (rail/) e^^pajj/ or the like,
but we find also TC. els Gavarov 2 Chr.
xxxii. n, els irpovop.r)v (Isa. xxxiii. 23),
els a-fpayrjv (xxxiv. 2). Here we may
supply els (pvXaKJv, as in Acts viii. 3,
xxii. 4; cf. Lc. iii. 20, Jo. iii. 24. The
events of Jo. ii. iii. must be placed
before the commencement of the Syn
optic Ministry. If Mark is silent as
to the previous work in Galilee and
I. I 5 ]
THE GOSPEL ACCORDING TO ST MARK.
TOV 6eov * 5 Kai \6<ya)V OTL rieTrXrjptoTai 6 Kcupds, 15
l ri<y<yiKev n ftcurtheia TOV 6eov /xeTai/oelre,
ev TO* evayjeXico.
14 TOV 0eov] pr rys /Sao-iXetas ADFAII2^>T al a f g vg syrP* 11 go aeth 15 /cat
\eywv BKLMAnl> alP ler a b vg S yrrP e8hhcl me] om /tat K a ADEFGHSUS1 1071 al
f ff g t go om /cat, \ey. K* c syr sin Or | TreTrXypuvTat, ot /cat/Dot D abcffgrt | om ev
36 ev 481 b f vg Or
cf. Mt. iv. 17, OTTO rore rfparo. He
took up the Baptist s note, but added
another. To euayyeAtoi/ roO dfov (ev.
6fov] is a Pauline phrase (Rom. i. I,
xv. 16, 2, Cor. xi. 7, I Thess. ii. 8, 9),
used however also by St Peter (i Pet.
iv. 17). The gen. probably denotes
the source : the Gospel which comes
from GOD, of which GOD (the Father)
is the Author and Sender ; cf. v. i ;
see, however, the more inclusive view
advocated by SH. (on Rom. i. i). The
insertion of rfjs /Sao-iAems (vv. 11.) is
due to a desire to explain an unusual
phrase : see next verse.
15. OTI IleTrAT/pcoTai o Kaipos KT\."\
The substance of the new proclama
tion. "On is here * recitative (WM.,
p. 683 n.), as in i. 37, 40, ii. 12, and
frequently in Me. For TrX^povo-tfat
used of time, cf. Gen.xxix. 21, TreTrAj;-
pcBi>rai (-IfcOTp) at ijp,epai a phrase fre
quently occurring in the LXX.; and
for its connexion with Kaipos see Tob.
xiv. 5 (B), Esth. ii. 12 (A). Kaipos
(usually = ny or *Wi) is the < season,
the opportune moment (see esp. Eccl.
iii. 18), with an ethical outlook,
Xpovoy being merely the time, con
sidered as a date: see Trench, syn.
vii. and cf. Lightfoot on i Thess. v. i.
Thus St Paul speaks of the TrA^pco/ia
TOV xpoz/ou (Gal. iv. 4), when he has in
view the place of the Incarnation in
the order of events, but of the 7r\rjp.
T&v Kaip&v (Eph. i. 10), when he thinks
of the Divine oiVoi/o/ua. Here the
thought is that of the opportuneness
of the moment. The season fixed in
the foreknowledge of GOD (Acts i. 7),
and for which the whole moral guid
ance of the world had prepared, was
fully come. It is not so much in
regard to Galilee that the words are
spoken as in reference to the world
and humanity considered as a whole.
See Lux Mundi, Essay iv.
Kal yyyiKev 77 /3ao"iAei a TOV 6eov^
Acc. to Mt. (iii. 2) this announcement
had been anticipated by John. Mt.
has usually -q (3acr. T&V ovpavwv (TOV 6.
only in vi. 33, xii. 28, xix. 24, xxi. 31,
43), but the two expressions are nearly
equivalent (see Schurer n. ii 171,
Bevan on Dan. iv. 26, Stanton, J. and
Chr. Messiah, p. 208 f.). The term
possibly originated in the language of
Daniel see esp. ii. 24, vii. 22 (Nestle,
Marginal., p. 41), and cf. Stanton, p.
2ii and there are parallels in pre-
Christian literature, e.g. Ps. Solom.
XVli. 23, dvao~Tr)o~i a,VTols TOV /3ao~iAe a
avTa>v...is TOV Kaipov ov tSey. On the
Rabbinical use of the term see Stan-
ton, p. 2i4f. A yearning for a Di
vine Kingdom pervades the history
of Israel, and the new preaching in
announcing its realisation probably
found the phrase ready. For a fresh
and invigorating if incomplete view of
the subject see Ecce Homo cc. iii., iv.
*HyyiKi>,appropinquavit, hath drawn
near, is nigh ; cf. Isa. Ivi. i, Thren. iv.
19, Ezek. vii 7, &c. (T$ or 3Vlj?) ;
Me. xiv. 42, Lc. x. 9, 1 1^, i Pet. iv. 7.
jneravoeire, Kal TTio-reikre KrA.] See
on v. 14. ior the connexion of
pCTavoia and TTLCTTIS cf. Acts XX. 21,
Heb. vi. I. Ui<TTvciv ev (Zl TP^ 1 ?.)
occurs in Ps. Ixxvii. (Ixxviii.) 22, cv.
14 THE GOSPEL ACCORDING TO ST MARK. [I. 16
1 6 l6 Kal Trapdywv Trapa Trjv Qa\a(T(Tav Trjs FaXei-
\aias eidev Ci/uLcova Kal AvSpeav TOV d$e\(f>ov
d/uKf>i/3d\\ovTas ev Trj 6a\d<T(rri, r](Tav yap
1 6 /cat irapayw KBDL 13 33 69 604 al latt syr 85 "? 6311 arm me] irepnraTWV 8e
ArAn2f> al pl syr hcl ( txfc ) | SI/AWVCS KBLM<I> min** 110 a arm me] TOV S. AE^^A i 69 al nonn
avrov TOV S. E*FHKSUVnS$T al mu syr hcl go O.VTOV DGF 33 al latt vt P lv s syrr aeth |
<t/j.<f>ipa\\ovTas KABDE* al] /SaXXovras E corr Mrn corr al + afjupipX-rjo-Tpov ArAIIE<i>l
2 pem g a j b ft + a /j.<j>ip\r)(rTpa I al + ra diKTva D 13 28 69 134 346 2P txt a c f g
vg | aXiets KB corr (D)m al
(cvi.) 12 (cf. 24), Jer. xii. 6, and else
where, frequently however with a v. 1.
which omits eV. In the N. T. the
construction is perhaps unique (see
Westcott on Jo. iii. 15, and Ellicott
on Eph. i. 13 on its occurrence in
Ign. Philad. 8, cf. Lightfoot adl.} ; nor
do we elsewhere hear of believing the
Gospel (see however Me. xvi. 15,
1 6); faith is regarded as primarily
due to the Person of whom the Gospel
speaks (cf. e.g. Jo. xiv. i). Yet faith
in the message was the first step ; a
creed of some kind lies at the basis
of confidence in the Person of Christ,
and the occurrence of the phrase TT.
fv TO) fvayyeXio) in the oluest record of
the teaching of our Lord is a valuable
witness to this fact. To evayyeXiov is
the nucleus of Christian teaching
already imparted in the announce
ment riyyiKfv, KT\. For other mean
ings see note on i. i.
1 6 20. CALL OF THE FIKST FOUR
DISCIPLES (Mt. iv. 18 22 ; cf. Lc. v.
iff.).
1 6. KGU Trapaycoi/ Trapa TTJV 6aXao-(rav
icrA.] Mt. Trepwraraw de ; see VV. 1L
here. Ilapdycov intraus. ( = "O^) oc
curs in the LXX. (Ps. cxxviii. (cxxix.)
8, cxliiL (cxliv.) 4) and K T. (Mt.
Me. Jo. Paul), but the construction
with Trapa seems to stand alone; see
however 3 Mace. VI. 16, Kara TOV imro-
dpo^ov napfiyev. Mt and Me. carry
the reader at once to the lake-side ;
Lc. prefaces the preaching at Caper
naum with the synagogue-scene at
Nazareth : see Me. vi. i , note.
TTJV daXacra-av TTJS I\] So Mt, Me., or
more usually the Sea. Jo. adds (vi. i)
or substitutes (xxi. i) TTJS Tiftepiddos.
Lc. prefers XI /XI/T/ to ^oXao-o-a, and in
v. i calls it 77 X. TtvirqarapfT, apparently
from the district known as Tevvrjo-apeT
on its western shore (Me. vi. 53) : c
Joseph. B. J. iii. 10. 7, 77 X. rei/^orap, i
Mace. xi. 67, TO vdvp TOV r. The O. T.
name is rn.33 DJ, ^aXao-o-a Xez/apa
(X/e p<!#, X/ep<00), Num. xxxiv. n,
Jos. xiii. 27. On the topography of
the Lake see G. A. Smith, H. G.
c. xxi.
fiftev 2t/na>i>a KOI Ai/Speai/j 2ifj.a>v is
a Hellenized form of 2v/iea>j/ ( = jiVP^,
Gen. xxix. 33, cf. Apoc. vil 7) ; both
forms are used in reference to Simon
Maccabaeus, i Mace. ii. 3, 66, to whose
reputation the popularity of this name
is probably due (Lightfoot, Gal, p.
268). The Apostle is called Sv/tfcoy
in Acts xv. 14, 2 Pet i. i (NA) ; the
Synoptists call him St/ncoi/ up to the
choosing of the Apostles, after which
he is IleYpos (but see Mt. xvi. 16, 17,
xvii. 25, Me. xiv. 37, Lc. xxii. 31, xxiv.
34), a name which Mt anticipates here
(iv. 1 8, 2. TOV Xeyopcvov II.). For a fuller
discussion see Hort, St Peter, p. 1 5 1 ff.,
or Chase, in Hastings D. B. iii. p. 756.
Ai/ope as is a true Greek name (Hero
dotus vi. 126), but instances occur of
its use by Jews (Smith s D. B., ed. 2,
i. 128); and Andrew appears in com-
1. 19]
THE GOSPEL ACCORDING TO ST MARK.
eiTrev ai/ToIs 6 Irjcrovs AevTe OTT/cro) /ULOV, Kal 17
i)//as <yeve<r6ai aXeeis dvOpayTTcav. lS /ca* evdvs 18
d(j)6VT6S TO. SiKTva riKO\ov6r]arav CIVTW. I9 Kai 7Tpo/3ds 19
17 om o Irjtrovs 4> | om yevcvdcu i 13 28 69 118 209 604 1071 al b
aeth | aXtets B corr DriI 18 evdvs KL 33] ei>0ews ABCD al pi j TO. SIKTVO. KBCL al
vg arm me] + avruv ArAII2^>T alP |er f g syrr go aeth iravra D a b c ff ret \iva
604 | ffKoXovdovv B 19 7r/3o/3as] + e/cei0ei fc<*ACrAII2<l al pler (K c - a 33 post 0X17.)
c f vg syr hcl arm go aeth
pany with Greeks in Jo. xii. 20 f. The
brothers came from Bethsaida (Jo. I.e.,
i. 44, cf. Me. vi. 45 n.), but at this time
resided in Capernaum (Me. i. 29) ; the
father s name was Jonas (Mt. xvi.
17), or John (Jo. i. 42, xxi. 15 17).
Andrew had been a disciple of the
Baptist (Jo. i. 35, 40), but apparently
both A. and S. had for some time fol
lowed Jesus, witnessing His miracles
in Galilee (Jo. ii. 2, 7) and Jerusalem
(ib. 13, 23), and baptizing in His
Name (Jo. iii. 22, iv. 2) ; after His
return to Galilee they had gone back
to Capernaum and resumed their fish
ing.
dfjL(pi^dX\oifras cv rrj $0X00-077] Mt.
/3d\\ovTas dfJ.<pifi\r)(rTpov els rrjv 6d\a<T-
a-av: cf. Hab. i. 17, d)i(i/3aXei TO dfi(pi-
P\r)(rrpov avrov, and see vv. 11. here.
Me. alone uses d/i<t/3dXXei> absolutely ;
cf. however 01 d/i$t/3oXeis, Isa. xix. 8.
On the synonyms d^obi/SX^orpoi/, &LK-
rvov (Me. i. 1 8, 19), trayrivrj (Mt. xiii.
47), see Trench syn., Ixiv. : dp<p.
and <rayr]vr) occur together in Hab. i.
16, cf. Isa. xix. 8. On d/u(i/3. els, eV,
see WM., p. 520.
Tfcrav yap dXeets] The form dXeelr
predominates in the best MSS. of the
LXX. (Isa. xix. 8 N*B*, Jer. xvi. 16
K*B*, Ezek. xlvii. 10 B*A (but Job
xL 26 dXieW) ; cf. W II., Notes, 151. On
the fish of the Lake of G. see Sir
C. W. Wilson in Smith s D. B., ed. 2,
ii. p. 1074 ; Merrill, Galilee, p. 43 f.
17. Kal ciTrei> avTols KT\.] The
brothers are in their boat, Jesus
speaks from the shore; cf. Jo. xxL
4> 5- Aeirre OTTLO-CO pov
Regn. vi. 19; other forms are
(Me. viii. 34), dTrepxfo-dai (Me. i. 20),
aKo\ovdflv OTTIO-O) (Mt. X. 38), or
simply dKoXovQelv w. dat. (Me. ii. 14,
viii. 34 b, Jo. i. 43, &c.) ; for vndyeiv
OTTLOTQ) with a very different sense, see
Me. viii. 33. On the form of the
sentence see Burton 269 c.
Kal 7roi^(T<i>...dvdpcoTra)v] Mt. omits
ycv<r0ai (n ^rip)- see WM., p. 757,
and C. W. Votaw, Use of the Infinitive,
p. 7- AXeeTy di/$p<B7ra>i> : so Mt. ; Lc.
OTTO TOV VVV dvQpOiTTOVS f(TT) fayp&V. For
the metaphor, cf. Prov. vi. 26, Jer.
xvi. 16, 2 Tim. ii. 26, and cf. Pitra,
Sp-ic. Solesm. iii. 419 ff.; as to its in
fluence on early Christian thought
and art see the articles fish, fisher
man in Dgf. A. In Clem. Alex.
hymn, in cKr. the Lord Himself is
the dXtei lV] fjicpoivoiv | TWV (T<i)ofjiei>(i)v |
TreXdyoi;? KOKLOS | lx@vs dyvovs | Ku/xaros
x&pov | y\vKfpq faf) df\(ad)v. The
anulus piscatoris worn by the Pope
is of mediaeval origin (D. C. A. ii. p.
1807). Erasmus appositely remarks,
"piscantes primum piscatus est
Jesus."
1 8. KOL fvfivs dfpevrcs TO. diKTva]
So Mt.; Lc., who appears to follow
another tradition (cf. Latham, Pastor
pastor um, p. 197 f.), and connects the
call with a miraculous draught of
fishes, concludes (v. Ii) : Karayayovres
TO. TrXota cirl TTJV yfjv d<f>VTcs ndvra TJK.
avroi.
19. ical irpofias crX.] Another pair
of brothers (Mt. aXXovs dvo d8c\(povs},
called shortly after the first pair
(o\tyov, Me. only). laKcoftos, lacobus
i6
THE GOSPEL ACCORDING TO ST MARK.
[I. 19
oXiyov e&ev laKcofiov TOV TOV ZefieSaiov Kat Icodvrjv
TOV d$eX<pov avTOVy Kat avTOvs ev TCO TrXoicp
20 Tibiras Ta SiKTva, 30 /ca* evdvs eKaXecrev avTOvs.
TOV TraTepa avTwv Ze/3e$a7ov ev TW
13
TCOV
19 ora o\Lyov K*S<I> (irpofi. o\iyot> sine e/c. BDL min nonn a b ff g syrr ^P 66 * 1 me)
20 ev6vs (evdews ACDrAII al minP 1 ) ante a<j>. transpon A 124 al c f syrP 6811 arm |
<nn)\dov oiriffb) aurou] ijKO\ov6r](rai avrw D latt
= lpl LXX. la/Kco/3 (Gen. xxv. 26 and
throughout 0. T.), English James
(through Ital. Giacomo, Mayor) from
Wycliffe onwards. ludvrjs (for the
orthography, see on i. 4)= ^nirp, jjni*
(LXX., leoai/dy, lami/di/, iwva, but in
2 Paral. xxviii. 12, i Esdr. viii. 38,
cod. B uses leooV^s, and y la)dvvr]s
occurs in cod. A, i Esdr. I. c., i
Mace. ii. i sq.). The father, who
is mentioned as present (infra), was
one Ze/Se&uor = ^3! or rather i"PT!l?
for which the LXX. have Za/3Seia in
2 Esdr. viii. 8, x. 20, and Za/SaSat as-
in i Esdr. ix. 35, or Za/35aio$-, ib. 21 ;
the mother was Salome, see Me. xv.
40 on the form of the name cf. Dai-
man, p. 1 22. Tbv ddf\(f>bv avTov implies
that John was the younger or the
less important at the time; cf. TOV
a8e\(f)bv Sifj.Mvos (v. l6). ttpoftas
oX/yoi/, i.e. along the shore (i. 16)
towards Capernaum (ii. i).
KOI avrovs] Me. only. Vg. et ipsos,
they too : c Lc. i. 36, Acts xv. 27, 32
(Blass); the exx. of K al avTos with
a finite verb, adduced by Knaben-
bauer, are inapposite. James and
John, like Simon and Andrew, were
in their boat (ev ro> n-X.), though not
similarly occupied. Karapn bi/ras ra
diKTva, Vg. componentes retia : "Wyc
liffe, "makynge nettis," Tindale, A.V.,
R. V., "mending their nets,"cf. Jerome :
"ubi dicitur componentes ostenditur
quod scissa fuerant." Karapr/fcw is
used of rebuilding a ruin (2 Esdr. iv.
12, 13), and in surgery, of setting a
bone, or bringing the broken parts
together (Galen). In a metaphorical
sense the word is a favourite with
St Paul (see Lightfoot on GaL vi. i,
i Thess. iii. 10), but it is also used in
i Pet. v. 10. Here it may include the
whole preparation (see Heb. x. 5, xi.
3) of the nets for another night s
fishing. Comp. the different account
in Lc. v. 2.
20. KOI evdvs eicdXeo-cv avrovs ] On
cvdvs see v. 10, note. Mt. omits it
here, but places ev& o* before dQevrcs,
as in v. 18. The call was doubtless
as before, v. 17 ; and the voice was as
familiar and as authoritative in the
second case as in the first.
d(j)VTes TOV Trarepa] See the arche
type of this parting in i Kings xix.
20 f., and cf. Me. x. 28, 29. Mt. brings
out more fully the relative greatness
of the sacrifice in this case : a ^eWe?
TO irXolov Kal TOV Trarepa OUTWV. In
both cases the abandonment was
complete (Lc. acpeVes Travra) ; all left
what they had to leave. Mc. s /zem
TWV iJLio-dcoTwv has been thought to
imply comparative prosperity, but the
two pairs of brothers were partners
in the fishing industry (Lc. v. 7, 10),
so that there was at least no social
difference. Of fjuo-6a>Toi we hear again
in connexion with other businesses
(Jo. x. 12, 13, cf. Mt. xx. i).
d7rf)\6ov OTTIO-CO avTov. Mt.
Gr\aav avTa>. See note on i. 17.
I. 21] THE GOSPEL ACCORDING TO ST MARK. 17
ai Kai ei&TTOpevovTai ek KafyapvaovfjC Kai evQvs 21
(Ta/3/3a(riv
21 om ei<rTr. eis K. /cat eu0. syr sin | eiffeiropevovro D 33 61 a b f go |
ACLril alP 1 | evOvs KL i 28 33 131 1071] evdeus ABCD rell minP 1 | om ei(reX0a>
KCLA 28 6g 346 2P" al pauc me syrr" 11 ? 6811 Or biB (hab ABDrnZ3> al latt syr hcl arm
go aeth) | TTJV aw.] + avruv A
21 28. CASTING OUT AN UNCLEAN
SPIRIT IN THE SYNAGOGUE AT CAPER
NAUM (Lc. iv. 31 37).
21. /cat elcrir. els KcKpapvaovfji] Cf.
Mt. iv. 13 KaraXiTreov rr)v Naapa cKQa>v
KdTtpKTjo-fv fls K. ; Lc. iv. 31 (after the
Sabbath at Nazareth) Kar^dev els K.
In Me. the entrance into Capernaum
follows the walk by the Sea, but eiW.
does not of course exclude a previous
arrival from Nazareth. Ka(j>apvaovp
(Kmrcpv. is a Syrian corruption,
WH., Notes, p. 160) : Mt. adds rijv
irapaOdXaaro-iav eV opiots Za/3ouXooi/ KOI
Ne$#aXei/i, in ref. to Isa. viii. 23 (ix.
i). The name D-im IB?, Nahum s
village, is unknown to the O. T., but
Josephus mentions a KO>HTJV Ke$api/eo-
KOV \cyopevriv (vit. 72) and a fountain
called Capharnaum in Gennesar (nrjyfj
. . .Kixpapvaovp avrrjv ol eVt^coptot \eyov-
<riv, B. J. iii. 10. 8), identified by some
with Ain-et-Tin close to Khan Minyeh,
by others with Ain-et-Tabigah. The
site has been sought either at Khan
Minyeh, at the N. end of the plain
(so G. A. Smith, H.G. p. 456; Enc.
BiU. i. p. 696 ff.), or at Tell Hum 2^
miles N.E. of Khan M. (see Wilson,
Recovery of Jerusalem, p. 3426., and
the other authorities quoted in Names
and Places, s.v.). Jerome onomast.
says, "usque hodie oppidum in Gal-
ilaea." On the Talmudic references
see Neubauer, geogr. du Talmud, p.
221. Tell Hum is now a wilderness
of ruins, half buried in brambles and
nettles ; among them are conspicuous
the remains of a large synagogue
built of white limestone (Wilson, I.e.).
On the strange statement of Hera-
S. M. 2
vde 7TTTOlT]KCi)S Tl Xe yfTCU V dVTT]
rj XfAoX^Kcos see Origen in Joann.
t. x. ii.
Kai evBvs rols ardftjBaa-iv] On the first
sabbath after the call of the Four. 2a/3-
/Sara (so Joseph, ant. iii. 6. 6, and even
Horace, sat. i. 9. 69) is perhaps pi.
only in form = Aram. NHIl^ ; cf. how
ever TO. av/za, ra yfV<ria } and the like.
The LXX. use both o-a/3/3aroi/ and o-d/3-
/3ara for a sabbath, cf. Exod. xvi. 23,
xx. 8f., xxxi. 15; but o-a/3/3aroi/ does
not appear in cod. B before 4 Regn. iv.
23. Me. uses the sing, in ii. 27, 28, vi.
2, xvi. i, and it is the prevalent form
in the N. T. ; <ra/3/3ara occurs as a
true plural in Acts xvii. 2. The meta-
plastic dat. o-dpftao-iv is normal in the
N.T. ; " B twice has o-a^arois," WH.,
Notes, p. 157 (in Mt. xii. i, 12). On
rots cr. with or without Iv see WM.,
p. 274.
fla~f\Bo>v fls T^V (rvvaywyrjv f8i8a<rKcv]
He was engaged in teaching in the
synagogue, when the event about to
be recorded took place. The rejec
tion of eiVeX#eoi> by some good authori
ties (? Alexandrian ) may be justified
by such passages as i. 39, x. 10, xiii. 9.
The pregnant use of els is not to be
attributed to confusion of els with cv ;
see WM., p. 5 1 6 ff. Trjv a-w. ; there was
probably but one (see Lc. vii. 5). The
synagogue teaching of Christ seems to
have been characteristic of the earlier
part of His ministry : we hear no more
of it after Me. vi. 2. On the Synagogue
as an institution see Schiirer n. ii. 52 ff.
The word occurs abundantly in the
Pentateuch (LXX.) for nir or 7HJ?, the
congregation of Israel (see Hort,
THE GOSPEL ACCORDING TO ST MARK. [I. 22
Kai 6%e7r\n<rcrovTO enl^ TYJ SiBa^y avrov, rjv yap 22
avTOvs ws e^ovcriav e^ow Kat ovx ^ ol
CMAS 33 al c f syrr aeth + et farisaei e
Ecclesia, p. 4 flf.) : later on it is used
for any assembly (Prov. v. 14 cv p-ea-co
(rvvaywyrjs KOI eK/cXj7<rias, I MaCC. XIV.
28 eVi <rvvaya>yrjs pfyaXrjs tepeW), esp.
a religious assembly, Ps. Sol. xvii. 8 ;
but as denoting a place of assembly it
is almost peculiar to the N. T., aud
occurs chiefly in the Synoptists and
Acts (Jo. vi. 59, xviii. 20, James ii.
2 are not real exceptions). Teach
ing was a chief purpose of the syna
gogues ; Phil, de Sept. 2 calls them
didaa-KaXfla (ppovij(rea>s. It arose out
of the Scripture lections (Lc. iv. 16,
Acts xiii. 15), which were followed by
a ni^"n or exposition. The expositor
(^"H) was not an officer of the syna
gogue, but any competent Israelite
who was invited by the officers. Hence
the synagogue supplied invaluable
opportunities to the first preachers of
the Gospel.
22. KOi ^7T\rj(T(rOVTO KrX.] SO Mt.
Yii. 28 f., Lc. iv. 32. EicTrX., though
used from Homer downwards, is rare
in the LXX. (Eccl. 1 Sap. 1 Mace. 3 ) and
in the N. T. is limited to Mt., Ma,
Lc. OT " * For rl TTJ 8. see WM., p. 491
( over = at). The amazement was due
to the manner of the teaching. It was
authoritative, and that not on certain
occasions only, but in general (rjv 8i8a-
tricmv, periphrastic imperf., cf. Blass,
Gr. p. 203 f.). Its note was cgovo-la,
Justin, apol. i. 14, contrasting our
Lord with the Greek o-oQurrcu, says:
/Spa^eis 8e KCU crvvrofjioi Trap* avrov Xo-
yoi yeyovcKriv ov yap a~o<picrTr)s VTrfjpxfv
aXXa 8vva^.is Scov 6 Xoyoy avrov r\v.
The frequenters of the synagogue were
chiefly struck by the Lord s tone of
authority; there was no appeal to
Rabbis greater or older than Himself,
His message came direct from GOD.
The same character pervades all our
Lord s conduct : cf. i. 27, ii. 10, xi. 28 flf.
The source of this cov<ria is the Father
(Mt xxviii. 1 8, Jo. v. 27, x. 18, xvii.
2) ; the Son delegates His authority
to His servants (Me. vi. 7, xiii. 34, Jo.
L 12). On the distinction between 8v-
vapis and eou<ria see Mason, Condi
tions of O. L s Life, p. 98 : " authority
is not always power delegated, [nor is
it always] a rightful power... the dis
tinction is rather between the inward
force or faculty... and the external
relationship." For the use of as with
the part, to denote the manner of an
action cf. Burton, 445.
KOI ovx s L "YP-\ Ot yp., generic
art., the Scribes as a class. On the
functions of this class see Schiirer n.
i. 306 flf.; Robertson Smith, O.T.J.C.
42 flf. The classical ypa^arevs is the
secretary or clerk of a public body;
TTS /ouy, rrs ycpovcras,
v are mentioned in the in
scriptions, cf. Hicks, Inscr. ofEphesos,
p. 8, and Blass on Acts xix. 35. In
the LXX. ypa/A/iarels first appear in
connexion with the Egyptian e pyodi<3-
jcreu, and Deissmann has shewn (Bibelst.
p. io6f.) that the papyri employ the
word for a class of military officers,
presumably those who kept the regis
ter of the army (cf. Driver on Deut.
xx. 5, Moore on Jud. v. 14). In the
later sense of a Biblical scholar the
word first occurs in i Esdr. viii. 3,
2 Esdr. vii. 6: cf. i Mace. vii. 12,
2 Mace. vi. 1 8 ; the Gospels know no
other. But the ypa^arels had before
this time become a dominant factor in
Jewish life, the recognised teachers of
Israel, taking their place in the Sanhe-
drin with the representatives of priest
hood and people (Me. xv. i). Scribe
(Latt. scriba) unfortunately lays stress
on the etymological sense of the word
1.24]
THE GOSPEL ACCORDING TO ST MARK.
5/J \ f , ~
evuvs r\v ev Tn
CLVTWV 23
^ ev TrvevjjLaTL ctKaddpTw , Kal dveKpa^ev 1
Ti TIJJUV KCLI croi, Irjcrov Na^aptjve ; f7\06s 24
; o/Scc <re T/S e/, d dyios TOV 6eov.^ ^
23 om eutfvs ACDrAIIZ3> al latt syrr arm go aeth (hab KBL i 33 131 209 me Or) )
om avrwv DL 72 b c e E g | aveKpa&v] + (pwiq fAeyaXrj 1071 24 n] pr ea
K c - a ACLrAII2<i> al syr hcl arm go Or 1 Eus 3 (om ea K*BD 102 157 i^ latt
me aeth) | otdafjiev KLA arm me aeth Or 2 Eus 4
DHSpD); lawyer
Mt. 1 Lc. 6 ) is scarcely better : Lc. s
vopodidao-KaXos (v. 17, cf. Acts V. 34)
is perhaps the most exact title. On
the relation of our Lord s teaching to
the Law and its authorised expounders
see Hort, Jud. Chr. p. i4ff. T Hi/ yap
8i8da-K(0v is a little wider than edi-
tiao-Kev above ; as He proceeded, the
note of authority rang out more and
more clearly.
23. KOI fv6vs tfv KT\.~\ Me. and Lc.
only. Lc. omits evQvs and avraiv; both
words as they stand in Me. belong to the
completeness of the picture ; the events
occurred at a definite time and place,
on that Sabbath during the sermon in
the synagogue of the Capharnaites.
av6p(07TOS CV TTVfVfJLCLTl CZKa&] LC.
av6p. %a>v 7rvevfJ.a diapoviov aK.a6a.prov
an easier phrase. For [clvat] eV
mmtfuert cf. Mt. xxii. 43, Me. v. 2,
xii. 36, Lc. ii 27, Rom. viii. 9, i Cor.
xii. 3, Apoc. i. 10. Ev is not here in
strumental or indicative of manner
(Blass, Gr. p. 131) : rather it represents
the person who is under spiritual in
fluence as moving in the sphere of
the spirit. Most of the exx. refer
to the Holy Spirit, but there is no
thing in the formula to forbid its
application to evil spirits in their
relation to men under their control.
Hvevfj-a cLKadaprov appears already in
Zech. xiii. 2 ( = nNplsn n-n); cLKaQap-
TOS and aKadapo-ia are ordinarily used
in Leviticus for the ceremonial pollu
tion which banishes from the Divine
presence. This idea of estrangement
from GOD probably -predominates in
the present phrase : cf. Victor : dta TTJV
a.(re(3ciav ical rrjv OTTO 6fov dva\(apr)(riv,
adding however what should not
perhaps be excluded dia TO irda-ais
rals ala-xpals Kal Trovrjpals
Kal dvenpa^cv xrX.] Avaicpafciv (LXX. ;
late Gk.) is used again of the cry of a
demoniac in Lc. viii. 28 ; and of the
cry of human terror (Me. vi. 49) or
excitement (Lc. xxiii. 18). Lc. adds
here $001/77 pfydXj] (cf. I Regn. iv. 5
and Me. infra, v. 26).
24. ri rjp.lv Kal o~oi /crX.] =
*s\%\: cf. Jos. xxil 24, Jud. xi. 12,
2 Regn. xvi. 10, 3 Regn. xvii. 18 ; the
phrase was used also in class. Gk., see
Wetstein on Mt. viii. 29 and WM., p.
731. What have we in common with
Thee? Cf. Me. v. 7, and esp. 2 Cor.
vi. 14, ris yap /xero^r) diKaio(rvvr) Kal
dvopia KT\. Hfuv rols doiftowotff,
us, as a class ; only one seems to
have been in possession in this case,
but he speaks for all. Nafapqpos 1 is
the Marcan form (cf. xiv. 67, xvi. 6) ;
Mt, Lc. (xviii. 37), Jo., Acts, give
Na^copcuos. On the origin of the two
forms see Dalman, p. 141 n.
r/XOcs diroXeo-ai ^/xas-;] Probably a
second question, parallel to TI
didst Thou come (hither from
Nazareth, or perhaps, since 77^0? is
generic, into the world) to work our
ruin, to destroy and not to save, in
our case 1 Contrast Lc. xix. 10. The
23
THE GOSPEL ACCOKDING TO ST MARK. [I. 25
vTco 6 Irjcrovs \eycov <Piiu.a)6riTi
20
25
25 om \eywv K*A* vid | e avrov] e/c rou avdpuirov D (8P 6 ) latt (exc f) air aimw HLS
33 alP 1 + TT^eu/ia aKa.ea.pTov D (8?) b c e ff g q go aeth | avrov] avrwv 1071
Saviour of men must needs be the
Destroyer of unclean spirits. See the
use made of this context against
Marcionism by Tertullian, adv. Marc.
iv. 7.
oldd o-e TLS fi KT\."] See James ii. 19
TO. Saifjiovia 7rio~Tvovo~iv KOI <ppio~o~ov-
o-iv, and cf. also Lc. iv. 41, Me. v. 7,
Acts xix. 1 5. Orig. in Jo. t. xxviii. 1 5,
dvvarai KOI Trovrjpa irvev/jLara p.aprvpea>
TO) Irjo ov Kal irpcxprjTeveiv irepl avrov.
For the special meaning of olda as
opposed to yuvoa-Ko (Acts I.e.) see
Lightfoot on GaL iv. 9, Rom. vii. 7,
I Cor. ii. 1 1 : oida is absolute, yiv(oo-K<o
relative. At this stage the evil spirits
merely knew as a matter of fact that
Jesus was the Messiah : experience of
His power came later on. The slightly
pleonastic o-e is common to Me. and
Lc. here, and perhaps is due to an
Aramaic original (Delitzsch, D T^p
iiriK) ; for the attraction cf. Mt. xxv.
24. O ayios TOV dtov : cf. Ps. CV.
(cvi.) 1 6, Aapeoi/ TOV ayiov Kvpiov :
4 Regn, iv. 9, avQpa>iros TOV dfov ayios.
The Apostles learnt afterwards to
adopt the title (John vi. 69, cf.
i Jo. ii. 20, Apoc. iii. 7). Employed in
this way it distinguished the Christ
from all other consecrated persons.
Victor: aytoy fjv KOL eKaoros 1 rail/ n-po-
(})T)Ta>v . . Sta TOV apdpov TOV eva o-rjfj.aivei
T&V a\\a>v f^aipfTov. O diKaios is also
used (Acts xxii. 14, James v. 6 : the
two stand together in Acts iii. 14).
But it was the ayio-njs of Jesus His
absolute consecration to GOD (Jo.
x. 36, xvii. 19) which struck terror
into the &u/ioj/to. Bede : " prae-
sentia Salvatoris tormenta sunt dae-
monum."
25. eVert/xjyo-ei/ auroi] Sc. TO> dv-
^pa)7r<j>, but in effect the spirit, as the
words that follow shew; cf. v 8
E7riri/iaz/, Vg. comminari, Wycliffe
and Rheims "threaten," other Engl.
vv., " rebuke " ; the strict meaning of
the word is to mete out due measure/
but in the N. T. it is used only of
censure ; cf. 2 Tim. iv. 2, where it
stands between eXe -y^eii/ and Trapa-
KaAeii/ : Jude 9 (Zach. iii. 2), tVm-
jj,rjo-ai crot Kupios. With these two-
exceptions it is limited to the Synop-
tists.
Kal cge\6e] The rebuke
takes the form of a double command :
Euth., egovo-iao-TiKov TO <pi/i. K.al TO
?|eX^e. The offence was two-fold: (i)
The confession oldd a-e KT\., coming
inopportunely and from unholy lips ;
cf. i. 34, Acts xvi. 18, and see Tert
Marc. iv. 7, "increpuit ilium... ut in-
vidiosum et in ipsa confessione petu-
lantern et male adulantem, quasi haec
esset summa gloria Christi si ad
perditionem daemonum venisset " :
(2) the invasion of the man s spirit
by an alien power. Su/xoui/ occurs in
its literal sense in Deut. xxv. 4, cited
in i Cor ix. 9, i Tim. v. 18; <pifiovo-6at,
is in the LXX. (4 Mace. i. 35, KV) and
N.T. uniformly metaphorical, Vg. ob-
mutescere. The word is not a vulgar
colloquialism, as Gould s rendering
suggests; it occurs in this sense in
good late writers (Josephus, Lucian,.
&c.) ; see, however, Kennedy, Sources,
p. 41. In Mt. xxii. 34, i Pet. ii. 15 we-
find the active similarly used, cf. Prov.
xxvi. lo Th. <pifjLa>v a(ppova <pi/zeu ^oXovs 1 . j
For egeXQe see v. 8, ix. 25. The sum
mons to depart was in this case the
penalty for unprovoked interruption;
the daifjLoviov was the aggressor. An
exodus was possible, since the human
personality, although overpowered,
remained intact, awaiting the De
liverer : cf. iii. 27, Lc. XL 21 &
1. 27]
THE GOSPEL ACCORDING TO ST MARK.
21
avTov. * 6 Kai cnrapd^av avTov TO TrvevjuLa 26
TO aKaOapTOV Kal (pcovfjcrai/ (pwvrj jj.e yaXri efj\6ev
e CIVTOV. ^ Kai e6afj./3ti6rjcrav ajravTes, eocrre 27 w m
CIVTOVS \eyovTas Ti ICTTIV TOVTO ; St-
16 /ecu i-rj\0ev TO TTV. TO o.K. /ecu <nrapaas avrov /cai */>aas (frwrj fiey. eTj\dev air
avTov D (e) (ff) | om TO irv. B 102 | <pwri<rai> KBL 33 (1071) Or] Kpa^av AC(D)rAIIS<l>
alpier | e ] a?r C(D)MAS 33 al mu -27 eda/j-prjaav D Or | Trcwres ACDrAII al | avrovs
KB b e ff q] irpos aurous GLS<I> min mu irpos eaur. ACDFAIIS al min? 1 irpos OLVTOV
7 pem g i x^yo^res ACE*MA corr 13 33 238 346 736 | om TI <TTIV TOVTO D evP* uc b c e ff q
arm
26. Kal <Tirapdav...rj\0ci ] The
spirit obeyed, but displayed his
malice (Apoc. xii. 12); cf. Lc. pfyav
CIVTOV IS T< fJLfVOV cr)\0V . . fJ.T)8eV
j3\d\lsav avTov. Sjrapd^av, Vg. ^45-
cerpens ; the verb is used in reference
to a spirit again in Me. ix. 20 (<rw O-TT.)
26, Lc. ix. 39, 42 (crui/o-Tr.). The later
usage of the word inclines towards
the meaning convulse ; see 2 Regn.
xxii. 8, but esp. Dan. viii. 7, where
l is translated by Th.
v avrov etrl TTJV yrjv, but by LXX.
CLVTOV eVl TTJV yr)v. From
the second instance it is clear that, on
the hypothesis of a Hebrew or Aramaic
original, Lc. s pfyav may represent
the same word as Mc. s o-irapdgav, and
that the latter implies no laceration,
so that Lc. s (perhaps editorial) note
p.T)8fv /3X. avrov is justifiable. The
reading of D in ix. 20 (fTdpagev) and
in Lc. ix. 42 (O-WCT.) is a serviceable
gloss. For the mystical interpreta
tion see Greg. M. horn, in Ezek. i.
12. 24, "quid est quod obsessum
hominem antiquus hostis quern pos-
sessum non discerpserat deserens
discerpsit, nisi quod plerumque dum
de corde expellitur acriores in eo
tentationes generat ? " ^coi/j/craj/ (pcovy
pfyd\T], using for the last time the
human voice through which he had
so long spoken. Lc. has connected
<pa>vf] p.yd\Tj with the cry rt cp.ol K. tr.,
and omits it here.
27. Kal eOapftriOTja-av airavTes\
Amazement (v. 22) deepened into
awe. Lc. eyevfTO 6d/j.[3os eVi Trdvras.
Qappelo-Qai, eK&anfielffQai are used ill
the N. T. only by Me., but occur
occasionally in the LXX. ; in class.
Gk. the words are found chiefly in
poetry, and Oapfielv is intrans. ; cf.
i Regn. xiv. 15, and the reading of
D here. 0a^/3o? is connected with
cKaTao-is in Acts iii. 10, and the verb
with (pofielo-Oat. in Me. x. 32.
cocrrf <rvvrjTflv avrov?] = Lc. crvvt-
XaAoui irpos dXXjjXovf. "Svv^rjTf iv IS
usually followed by irpos (ix. 14,
Acts ix. 29), or the dative (viii. n,
Acts v. 9), or a dependent clause
giving the subject of debate (ix. 10) ;
see vv. 1L here. Here, as again in
xii. 28, it is used absolutely: they
discussed. The word is predomi
nantly Marcan; see Hawkins, Hor.
Syn. p. 10.
TI f(mv TOVTO; dio~a)(T) Kaivrj] Lc.
Tty o \6yos euros ; on KT\. Me.
gives the incoherent and excited
remarks of the crowd in their natural
roughness : the Western and tradi
tional texts attempt to reduce them
to literary form. For didaxrj naivrj see
0. 22. There was now another ele
ment which was new : the et-ovo-ia
was manifested in accompanying acts
/car eovo~iav nal KT\. Exorcism
was not unknown among the Jews
of this period, cf. Mt. xii. 27, Acts
xix. 13 (on the latter reference see
Blass, and cf. Edersheim L 482); but
22
THE GOSPEL ACCORDING TO ST MARK. [I. 27
Kar eov<riav Kat TOK 7rvei>}j.a<riv TO?9
# .o \
28 dKaOdpTOis eTTLTao-a-eL Kal v7raKOVov<riv avry.
28 >
Kat
TY\V
29 * 9 Kai evdvs IK
t]\6ev els
27 didax-r) KWI\ Kar e. KBL 33 IO2 (i 28* 2" e *) (604)] ru *) Std. r, KO.UHI avr-rj ore
/car e. (A)CrAIIZ<l> al min? 1 f vg syrr? 68 " 01 arm go ns t] did. eKeivi} i? KO.IV. avr. i\
efowia on D T 77 8i5. fo KCUI/.) aur. /car e. b c e ff (q) r (syr-*) 28 e^X^ep 5e
Arn al | om ev0vs N* i 28 33 al b c e ff q syr 8in arm | om iravraxov N*ADrAIIS<l>
mm? 1 c f ff vg syrr arm go (hab ( c - a ) BC(L) 69 124 b e q me) | rr)s Ta\.] r^s louScuas
* rou lopSavov 28 + /cat TroXXot TjKoXove-rjffav aurw syr sin 29 om evdvsDoeffg
Syrr smpe8h aet h | % \ew -rjXdev B(D)(S) i 22 69 124 604 al f g syr hcl < m *> arm aeth]
min? 1 P^ hcltxfc eeX0 W y 7X^ ff
it consisted in the use of magical
formulae, not in the power of a direct
command. The tone of authority
adopted by Jesus was extended even
(H) to the uncontrollable wills of
spirits who defied all moral obliga
tions (rois TTV. rols a/a#., an order
which emphasises the adj., cf. Eph.
iv. 30, i Thess. iv. 8), and even in that
sphere it received attention (KOI vrr.
avrw, cf. iv. 41). For 8i8axrj <aivj] cf.
Acts xvii. 19, and for the sense of
Kaivos as compared with veos see Me.
ii. 21, 22. The freshness and vigour
of the teaching, and not merely its
novelty, attracted attention.
Kar eov<riav] Lc. ev e^ovcria Kal
dwdfuu With Kar e. in the way of
authority cf. Rom. iv. 16, Iva Kara
X&piv, PhiL ii. 3, prjdev Kar fpidiav
p.r]8f Kara Kfvodo^iav. Lc. s Kal Suva/net
brings into sight another factor (see
i 22, note), in the act, which however
was not in the forefront of men s
thoughts at the time. Kal TOLS irvfv-
/uao-0/... even the demons obey His
word, cf. iv. 41 Kal o avep-os KOI TJ
daXaa-aa. See Lc. X. 17, 2O. YTTOKOT;-
ova-iv aura> : Lc. et-fpxovrai.
28. Kal e^X^ei/...7rai^ra^ov] From
that hour (evOvs) the new Teacher s
fame (OKO^, Vg. rumor] spread in all
directions. AKOTJ is (i) hearing (e.g.
in the common LXX. phrase
(2) in pi., the organs of hear
ing (Me. vii. 35, Acts xvii. 20); (3) the
thing heard, hearsay, i Regn. ii 24
(iTyD^), Isa. liii. i, cf. Rom. x. 16, 17,
where (3) passes back into (i).
els o\rjv rrjv TT. rf/s I\] Either = if
O\T)V TTJV Ta\et\aiav (TIJS T. being epexe-
getical of r. TT.), or into all the district
round G. ; Wycliffe, "the cuntree of
G."; Tindale, Cranmer, &c., "the
region borderinge on G." The latter
accords with Mt. s summary (iv. 24,
airrjXOcv 77 CKO^ avrov els ciXrjv TTJV
Svpiav) and with usage: cf. f) IT. TOV
lopddvov (Gen. xiii. 10, n, Mt. iii. 5),
r5i/ Tepao-rjvav (Lc. viii. 37), Ifpovaa-
\rip. (2 Esdr. xiii. 9) ; and on the other
hand see Deut. iii. 13 -n-aa-av ireplx^pov
Apyofi. A third interpretation is the
whole of that part of Galilee which lay
round Capernaum. 7 But for this elf
o\rjv TTJV TT. Kafpapvaovfj. would have
sufficed, for there was no need at pre
sent to contrast the Galilean Trepix^pof
with the tetrarchy of Philip which had
not yet been mentioned ; moreover the
report could not have been limited to
the W. of the Jordan. Lc., however,
seems to incline to the narrowest
sense (ets TroWa roirov rrjs Trept^copov).
2931. HEALING OF SIMON S
WIFE S MOTHER (Mt. viii. 1415,
Lc. iv. 38 39)
29. Kal evOvs K rrjs cruv. ee\6<bv
THE GOSPEL ACCORDING TO ST MARK.
o iKiav
Kai AvSpeov fueTa laKwfiov Kai
Iwdvou. 3 77 Se 7rev6epd CLJJLCOVOS KaTexeiTO 7rvpe<r- 30
crofora, Kai evBvs Xeyowriv avTto Trepi avTrjs 3l Kai 31
7TpO(T\6(*)V ri<yeipev a\)Tr\v KpaTrj(Tas T^S %ipos, Kai
d(pfJKv avTriv 6 TTvpeTos, Kai SirjKovei ai/rcus.^ ^ H
30 /care/cetro 5e TJ TT. S. D latt (exc f) | om evdvs b c ff g q syrr^P 681 * aeth
31 -rjyeipev avrrjv tcpar. TT/S X ei Ps] fKreivas TTJV X i P a Kpar. -rjy. avnjv D (b f q) |
X fi Ps] + av-njs ACrAII2<l> al vg syrr arm me (om aur. KBL (D b q)) | 7ruperos] +
eutfews A(D)rAII2<l> al (b c e f ff q vg) syrrC^HP* 811 ) 1 * 1 go aeth (om ev8. KBCL i 28
33 alP auc e arm me) | /cat dirjKovei] pr /ecu rjyeperj 16 syrr sinhcl aeth
man" before his call, and his wife
accompanied him afterwards in his
Apostolic journeys (i Cor. ix. 5, cf.
Suicer s. v. yvvrf) ; see the story told
of her by Clem. Alex, strom. viii. 1 1.
62 (Eus. H. E. iii. 30), and Clement s
statement, strom. iii. 6. 52 (cf. Hieron.
adv. Jocin. i. 26) : r) KOI drrooroXovs
Herpos p.fv yap /cat
Hermother
(for irfvOfpa and the correlative vvixprj
see Mt. x. 35) kept her bed of a
fever, decumbebat febricitans : Kctra-
<(l(T0at is used of the sick by Galen,
and occurs again in this sense Me. ii. 4,
Lc. v. 25, Jo. v. 3, 6, Acts ix. 33, xxviii.
8; cf. Mt. fiepXrjuevrjv Kai irvp. See
Field, Notes, p. 25. For TrupeWovo-a
Lc. has the professionally precise <ruv-
\o/j.fvrj Trupero) /zeyaXep, * in a high
fever, and similarly ypnTTjo-av for the
simple \eyova-iv. The pi. is best ex
plained as referring to of irfpl TOV
2i/i&)i/a. The Lord is told as soon
as He enters the house (evQvs) ; they
have waited till He returned from the
synagogue.
31. Kai Trpocrf\B(ov KT\.] He ap
proached the sufferer, took her by the
hand, and raised her up. Lc. adds e n i-
(TTas eTrdvco avTrjs eTreTi^rjcrev T<U irvpcrto
(cf. Me. i 2 5 , i v. 39). For KpaT-qvas r. x-
compare Me. v. 41, ix. 27. The aor.
part, is one of * antecedent action,
see Burton 134 rather perhaps of
concurrent action, the grasp scarcely
preceding and certainly coinciding
The narrative is still unbroken,
as K. evdvs suggests, and e< rrjs <r.
shews. We are carried back to the
end of v. 26, vv. 27, 28 being paren
thetical. As soon as the congrega
tion had broken up (Acts xiii. 43),
Jesus went to the house of Simon.
E^eX^coi/ ?i\6ev, as it stands, is a * sub-
singular reading of B (see WH., Intr.
308 ff.), but D gives i&\6. de <T K TJS
o-vv. y\6(i>, and 2, KOI ef\d. cvdvs CK
Tys a-w. rj\0cv : with B are also a fair
number of important cursives (see vv.
1L), and the sing. part, is supported
by Syr. 810 - and the 0. L. MS. /"; be
sides, the roughness of B s text is in
its favour, and ^\66vrcs ^\6av fol
lowed by pfTa laKo>/3ou /cat Icoai/ov is
hardly tolerable ; see however Zahn,
Einleitung ii. pp. 246, 252, where an
ingenious explanation is given of the
reading of A. Trjv olnLav 2i /no>i>os
Kai Avdpeov. Mt, Lc. mention only
Simon (Mt., HeVpov) ; the home was
probably his, since he was a mar
ried man, but shared by his brother.
gy r sin. nas . Andrew and James and
John were with Him" (? pcra Avdp.
K. la*. KOI la).). A house in Caper
naum is frequently mentioned as the
rendez-vous of Jesus and the disciples
(Me. ii. i, ill 27, vil 24, ix. 33, x. 10).
Jerome : " utinam ad nostram domum
veniat...unusquisque nostrum febri-
citat."
30. 77 8e ircvBfpa 2i /no>i/os] Simon
was therefore " himself also a married
24
32 s
7T|0os
33
THE GOSPEL ACCORDING TO ST MARK. [I. 32
ias Se 7ei/o//eW 7 ore ecWei/ d #Ytos, 6 ^epoi/
Trai/ra? roik /ca/cak e^oi/ras /ca* roik
32 edvw BD 28] eu NACLTAnS^ al? 1 | e<j>epo<rw D | om Trpos avroi>
ex-] transil K* ad KO.K. ex- ( r - 34) + "o<n>is Troi/aXcus D b c e E g q syr 81 " vid
syr* 11
their sick before sunset, cf. Victor:
ovx OTrXeo? trpoo-K.fi.rai TO * bvvovros TOV
r/\iov, } dXX Trcio~Tj evo^ov fir] eelvai
TIVI Bepairfveiv o-a/3/3aro>, TOVTOV X^P IV
TOV o-a/3/3arou TO irfpas dvepevov. For
&vtra = dvv see WSchm., p. 109, and
cf. vv. 11.
cfapov KT\.] Case after case ar
rived (imperf.); Mt. irpocr^vfyKav, Lc.
r/yayov, with less realisation of the
scene. In using the Marcan tradition
Lc. has changed the position of
TrotKtXaiff voo-ois : cf. what is said of
(po>vfj (j.eyaXj) supra, v. 26. KdK&s
e^e/ (Ezech. xxxiv. 4) is not uncommon
in the Gospels (Mt. 7 Me. 4 Lc. 2 ). Kai
TOVS daifjLovi(o^.ifovs : Mt. d. TroXXous (cf.
Me. infra, v. 34). Aatjuowa have not
yet been mentioned by that name, yet
the verb is used as if familiar to the
reader. The corresponding classical
form is daipovav, and ftaipoWfco&u is
rare before the N. T. ; there is no
trace of it in the Gk. 0. T., but it
occurs in the later literary Greek in
reference to the insane. In the N. T.
its use is nearly limited to the parti
ciples 6 x cu^oi>to/Liei>off, Stu/ioi/io-tfei s-, in
the sense of a person possessed by a
: cf. Acts X. 38, TOVS Kara-
s viro TOV 5ia/3oXou.
33. Kal rjv 0X77 YI TroXis /CTX.] See
note on i. 5. Eirio-vvdyeiv is a strength
ened form of a-vvdyfiv found in late
Greek and frequent in the LXX., nor
mally implying a large or complete
gathering, cf. i Mace. v. 10, 16, Mt.
xxiii. 37, Me. xiii. 27, Lc. xii. i ; c
C7rio~vvrpex lj ) M C ix. 25. Ilpbf TT]V
Bvpav : the ace. dwells on the thought
of the flocking up to the door which
preceded, and the surging, moving,
with the lifting of the prostrate
form; cf. Blass, Gr. t p. 197. The
genitive is partitive (WM., p. 252);
for an ex. from the LXX. see Gen.
xix. 1 6. With the whole narrative
compare Acts xxviii. 8 another case
of miraculous recovery from fever.
KOI dirjKovei avrols] The prostration
which attends early convalescence
found no place ; she at once assumed
her usual function in the household (cf.
Lc. x. 40, Jo. xii. 2). Jerome : "natura
hominum istiusmodi est ut post febrim
magis lassescant corpora, et incipi-
ente sanitate aegrotationis mala sen-
tiant; verum sanitas quae confertur a
Domino totum simul reddit." The
service was probably rendered at the
Sabbath meal; cf. Joseph, mt. 54 CKTT]
&pa KaB^ Tjv rols crafifia<Tiv apioroTrot-
eia-Qai vopifjiov eVrtv jfuv. For SiaKovelv
*to wait at table cf. Lc. I.e., xvii. 8, xxii.
26, 27, Acts vi. 2. Victor : ai/ex<ap w
(Off ev (ra/3/3erra> eVi eoTtatrii/ els TOV OIKOV
TOV fia6r)Tov. AVTOIS Me., Lc. : Mt.,
avToJ. The Lord, Who had restored
her, was doubtless the chief object
of her care. Jerome: "et nos mini-
stremus lesu."
3234. MlKACLES AFTER SUNSET
(Mt. viii. 1 6, Lc. iv. 40 41).
32. otyias 8e yfvop.evrjs, ore eSvcrcv
6 ij\ios] For the phrase o^/a e-yeVero
cf. Judith xiii. i. Mt. omits ore
fftvcrev 6 77., Lc. changes it into bvvovros
rov T)\IOV: comp. the similar discre
pancy in the readings of Me. xvi. 2
(dvcLTfiXavros S. dvareXXovros TOV r/Xiov).
Lc. s recension is probably intended
to leave time before dark for the
miracles that follow. On the Sab
bath the crowds would not bring
I. 34]
THE GOSPEL ACCORDING TO ST MARK.
s TY\V Bupav. 34 Ka* eOepctTrevcrev TroAAoik /ca/ccos 34
7roiKi\ais vocrois, KCLL Saijudvia TroAAa e^e- a
i OVK ij<pi6V \a\elv TO, Sai/moi/ia, OTL 6 f
33 7r/)os TTJV dvpav (wp. Tt] Qvpo. U Trp. Tas dvpas 28 124 2 pc )] + airrou D c ff g q
24 /cat e0ep. aurous /cat rovs daifMovia. ex- e[3a\ev aura a?r avruv /cat ou/c
70. aura XaXetP on rjidicrav avrov /cat e0e/o. TT. /c. e^oi/ras TTOI/C. y. /cat Sat/*. TT.
c^e/3a\ev D | om /ca/cws. . votrois syr 8 * 11 | om TTOI/C. vo<r. LK* (hab K c - a ) | ret Sat/x. XaX.
B aura XaXeiv D | xpt(rro etvai BLS i 28 33 69 a! 8 * tmu g syr hcl arm me aeth] rov
W etcat ^<=-CGM 2,1 om fc<*ADEFKSUVrA0 f 4> alabcefffqvg syrr" 11 ? 61111 go
mass before it : cf. ii. 2, xi. 4, and
contrast Jo. xviii 16, ior^/cei Trpos r^
34. /cat fQfpairfva-fv KT\.] For ^epa-
Treufti/ to attend on a patient, to treat
medically, see Tobit ii. 10 (), eTroptvo-
flTjV TTpOS TOVS IdTpOVS 6fpa7Tv6f)Vai.
It is in Mt. and Me. the nearly constant
word for Christ s treatment of disease ;
laadai occurs only in Mt. viii. 8, 13,
xiii. 1 5 (LXX.), xv. 28, Me. v. 29. The
treatment was not tentative ; iro\\ovs
is either coextensive with Trdvras (v.
32, cf. Mt), or it implies that if
all could not approach the Lord that
night, there were many that did and
were healed (on Mt. see Hawkins, Hor.
Syn., p. 96). Lc. adds the method of
individual treatment: eVt ocaoro> av-
ru>v ras xetpaff fTrtndels. The diseases
were various Troi/c/Xaiy: cf. IT. firitiv-
fuat (2 Tim. iii. 6), ^Soi/at (Tit. iii. 3),
dvvdfMfis (Heb. ii. 4), dtda^at (Heb.
xiii. ^9).
Kai 8aifj.6via TroXXa f^e/BaXev] The
class. Scu /ieoi/ (Mt. viii. 31) or Saipoviov
is simply a power belonging to the
unseen world but operating upon men
here (deos r) dfov epyov Arist.; /xera^v
ori 6fov /cat 6vr]Toi) Plat.). In Bibli
cal Greek the word took a bad sense
through its appropriation to heathen
deities (Deut. xxxii. 17, Ps. xcv. (xcvi.)
5, Bar. iv. 7, cf. i Cor. x. 20, 21), re
garded either as DH^ genii (?) (see
Driver on Deut. 1. c., Cheyne, Origin
of the Psalter, p. 334!!) or D^. In
Tobit, under Persian influence, the
conception of evil bai^ovia is devel
oped (Tob. iii. 8, Ao-^dSavs- (-Scuoy X) TO
irovrjpbv Saipoviov) ; a further progress
is made in Enoch (c. xvi.), where how
ever the Greek has irvfv^aTa. Joseph.
B. J. vii. 6. 3 identifies them with the
spirits of the wicked dead (ret KaXovp-eva
8ai(j.6via, ravra Se irovrjpwv e<rTtv av6pa>-
iro)v Trvev/JLara rot? a>criv eicrSud/xei/a).
On the later Jewish demonology seo
Edersheim, Life and Times, ii., app.
viil, or the subject may be studied in
J. M. Fuller s intr. to Tobit (Speaker s
Comm.) or in Weber Jild. Theologie
pp. 2519; c F. C. Conybeare in
J.Q.R. 1896, and the arts. Demon,
Demons in Hastings, D.B., and Enc.
Bibl. The N.T. uses 8aifi6via as = irvcv-
(jMTa a/ca^apra, adopting the accepted
belief and the word supplied by the
LXX. E<?/3aXei> : see note on i. 12.
Mt adds Xo yw a command sufficed.
/eat OVK f)<pt(v AaXeti/] Cf. i. 25. Lc.
fills in this brief statement, represent
ing the spirits as Kpd^ovra /cat \eyovra
OTI 2i el 6 vlos TOV 6eov. *H0tev, SO
Me. xi. 1 6 ; cf. dcpiopev Lc. xi. 4. A0t<u,
a(pteeo, d(pir)ij.i seem to have been all
in use (WH., Notes, p. 167, Blass, Gr.,
p. 51) : a(pio> occurs in the best MSS. of
the LXX., i Esdr. iv. 50, EccL v. 1 1, and
d(ptf<o in Sus. (LXX.) 53 rov? 8e evo-
Xovs jfpiets, cf. PhiL leg. ad Cai. 1021.
"Hdfurav avrov: see on ot Sa trc i 24;
and contrast Jo. x. 14 yivcoa-Kova-i pe
TO. /ia. XptOTOV (OF TOV ^plOTOJ/) flVdt
26 THE GOSPEL ACCORDING TO ST MARK. [I. 35
syr hler 35 35 Kai Trpcoi evvv^a Xiav dvaa~Tas e^Xdev [KO.I
36 a.7rfj\6ev\ ek eprj/uLOV TOTTOV /ca/ce? Trpoa-rjv^eTO. 3<5 fccu
37 KaT6$ia)ev avTOV CifJiwv Kai ol JJLT (ZVTOV, 37 J
35
KBCDL0 f 28 33 al] evvvxov ArAnS< alP ler | om avaaras D 226 a c [
om ^\dev KO.L 1071 b de q | om /cat aTrr)\6ev B 28 56 102 235 2** ff g | e/s^. roir.} pr
TOP D | /tat eK AD | Trpo<rrjveTO D 36 /careSiwfev KBMSU 28 40 604 vg al]
ACDLrA0 f n24> abcefffgq syrr | o Eifuav ACrA6 f o re S. KH 1071 ot
aur.] om ot B + 170-01 A
is strongly supported, yet may have
been an early gloss from Lc.; cf.
Victor: TO 5e reXfuTatoi/ Map/toy OVK
e^et. But in any case it probably
strikes a true note. It does not seem
as though the knowledge of the daipo-
via went beyond the fact of our Lord s
Messiahship; both 6 aytos rov 6eov
and 6 vlos T. 6. are Messianic titles.
35 39. WITHDRAWAL FROM CA
PERNAUM, AND FIRST CIRCUIT OF
GALILEE (Lc. iv. 42 44).
35. K.OI Trptot evvvxa Aiai> KrA.] IIpou
may be the morning watch the </>u-
\dKTj Trpcota (Ps. cxxix. = cxxx. 6), as in
Me. xiii. 35 ; but in the present context
the simpler meaning seems preferable
early/ so early that it was still quite
dark : cf. Ami/ TrpoH (xvi. 2) = opOpov
fiaOeas (Lc. Xxiv. I ) = Trpco t (TKorias ert
ovo-rjs (Jo. xx. i). *~Ewvxos is used by
the poets from Homer downwards,
and in the prose of the later Gk.,
cf. 3 Mace. v. 5. With the adv. ewvxa
(O.TT. Aty.) compare Travw^a (poet, and
late Gk.); Hesych. quotes vvxa =
VVKT&P. The Vg. diluculo valde fails
to give the force of eWi>xa (Euth.
avr\ TOV VVKTOS ert ovo-rjs}. In Lc. this
touch of intimate acquaintance with
the circumstances is lost (yevop.evr)s de
fiftfpas egfXdwv). E7]\0ev: i.e. out
of the house and town. It is difficult
to believe that the reading e . K al
aTrrjkQtv is not a conflation which
happens to have secured a consensus
of the great majority of the autho
rities (see w. 11.), although under the
circumstances it must retain its place
in the text : a-rrrjXdfv is probably from
vi. 32, 46. The epTjp.os TOTTOS (Me. Lc.)
was doubtless in the neighbourhood
of Capernaum : cf. vi. 31 if., Lc. ix. icx
KaKel Trpoa-rjvxfTo] C Ps. V. 4,
Ixxxvii. (Ixxxviii.) 14. These words
reveal the purpose of the sudden with
drawal. Sunrise would bring fresh
crowds, new wonders, increasing popu
larity. Was all this consistent with
His mission ? Guidance must be
sought in prayer. Comp. vi. 46, xiv.
32, Lc. vi. 12, ix. 1 8, 28, xi. i. Victor:
OVK avros TavTTjs dfopevos. . .aAA OLKOVO-
p.i/ceoff TOVTO TTOKBI/. Ambros. in Lc. v. :
"quid enim te pro salute tua facere
oportet quando pro te Christus in
oratione pernoctat ? " There is truth
in both remarks, but they overlook
the ei5Aa/3eta of the Incarnate Son
which made prayer a necessity for
Himself (Heb. v. 7, 8).
36. KOL KareStc0ei/ avrbv SI/MCOV /crX.]
Vg. Et persecutus est eum Simon
(whose personal narrative we clearly
have here) started in pursuit of Him
with Andrew and James and John (ol
p.cTavTov,cf.v.2C) Bengel: "iam Simon
est eximius "), and tracked Him to His
retreat. KaraStcoAco) (an air. Aey. in the
N.T. butfreq. inLxx., where it usually =
H l l) has an air of hostility : Gen. xxxi.
36, Tl TO dftlKTJfJid /IOV...OTI KClTfdiuga?
oTTi o-o) /xov ; yet cf. Ps. xxii. (xxiii.) 6,
TO eAeoy crov Karadico^fTai fj.. SSimon s
intention at least was good ; the Master
seemed to be losing precious oppor
tunities and must be brought back.
Yet see note on v. 31.
L 38] THE GOSPEL ACCORDING TO ST MARK.
evpov avTOV Kai Xtyovcriv avTiio OTL Flai/Tes
(re.
s 38
KcojuioTroXeis wot Kai e/ce? K
e TOVTO
37 K. evpov avrov Kai \ey. KBL e me 004 aeth] K. cvpovres avr. \ey. ACrA9 f II<I>
al K. evpovres avrov etirov *L K. ore evpov avrov \ey. D | dicentes b C | ere frrovffiv
AFe f II 1071 38 om aXXa^ou AC corr DrA0 f IIZ<f> latt syrr go (hab NBC*L 33
arm me aeth) | exo/xevas (exo/Awa B)] evyvs D | /cw/zo7roXeis] /ca>/*as /cat eis ras TroXeis
D latt syrr 8111 ? 681 *
37. Kai fvpov avTov KrX.] Lc. 3 S ac-
count apparently is not based on the
Marcan tradition, and in form at least
conflicts with it : in Lc. the 0^X01 pur
sue Jesus and stay Him; from Me. we
learn that in fact the attempt was
made by the disciples. Tatian en
deavours to harmonise the two tradi
tions, in the order Me. i. 35 38, Lc.
iv. 42, 43. HavTfs (JJTOIHT IV <re, i.e. all
the Capharnaites and others on the
spot. Cf. Jo. vi. 24, 26, xiii. 33. The
quest was prompted by very mixed
motives.
38. KOL Xeyet avrols *Aya)fJiev aXXa-
Xo{5 rX.] In Lc. similar words are
addressed to the crowd, but the occa
sion is clearly the same. ""Ayoo/zei/,
intrans., as in Me. xiv. 42 ; Jo. xi. 7,
15, 1 6, xiv. 31, and as aye in Homer
and the poets : let us go elsewhere ;
= aXXoae or aXXa^ocre, as
^ i. 28, = 7rdvTO(T( or iravra-
: the latter forms are not used in
N. T. Gk. AXXaxoC occurs here only
in N. T. ; cf. aXXa^o^ei/, Jo. X. I.
is TCIS e^ofjievas K<o/xo7roXeis] Into tho
neighbouring country towns ( WycliflFe,
" the nexte townes and citees," after
Vg., in proximos vicos et cimtatesi
comp. the reading of D). O e^o^ei/o? =
6 TrXrjo-iov is freq. in the LXX., but un
common in the N. T., cf. Lc. xiii. 33 ;
Acts xiii. 44, xx. 15, xxi. 26 ; Heb. vi.
9 : the phrase " is used of local con
tiguity and also of temporal con
nexion" (Westcott on Heb. I.e.). Ka>/uo-
TroXis- an air. Xey. in the N. T. and not
found in the LXX., though Aq. and
Theod. seem to have used it in Josh,
xviii. 28 (Field) occurs in Strabo
(PP- 537> 557), and in Joseph, (ant.
xi. 86). According to J. Lightfoot
it is the 123 as distinguished from
the TV (cf. Schurer n. i. 155) the
small country town, whether walled
or not, or partly fortified (cf. Euth. 77
cv /ne pet p.ei> drei ^io-ro? fv /ie pei 5e re-
Tfixio-uevrj). There were many such
in Galilee : Joseph. B. J. iii. 3. 2, iro-
Xei? TrvKval KOI TO ra>v KU>/LICOI/ 77X^0?
TroXvavflponrov dia rr/v ev~
Lc. has merely iroXis in this
context. Such small towns are called
indifferently K3/u or TroXets ; cf. Lc.
ii. 4, Jo. vii 42.
tva Kai eKfl KT\.] The Lord s primary
mission was to proclaim the Kingdom
(i. 14) ; dispossessing demoniacs and
healing the sick were secondary and
in a manner accidental features of His
work. Ets TOVTO yap crj\dov (Me.) is
interpreted for us by Lc. on eVi TOVTO
aireo-ToXr^v. J E^\6ov does not refer to
His departure from Capernaum (v. 35),
but to His mission from the Father
(Jo. viii. 42, xiii. 3); whether it was so
understood at the time by the disci
ples is of course another question.
The thought, though perhaps unin
telligible to those about Him, was
present to His own mind from the
first, as even the Synoptists shew (Lc.
ii. 49). Bengel: "primi sermones lesu
habent aenigmatis aliquid, sed paulla-
tim apertius de se loquitur."
28
THE GOSPEL ACCORDING TO ST MARK.
[I- 38
i r\\6ev Kr}pvcro-u)v ek rets (rvva-
o\r]V Tr]V FaXeiXaiav Kat TO,
39 yap erj\6ov.
ywyas avTcov
6K/3d\\COV.
40 4 Kai epxcTai TTpos CLVTOV XeTrpos 7rapaKa\a)V
avTOV [jcai ryovvTreTwv], \e<y(*)v CLVTW OTL Gav
38 cfr\dov NBCL 33] eeXi;Xi;0a ADrilZ* al cX^Xu^a A (00 -2** min B fcmu
39 -rfKdev NBL syr 1 ^ me aeth] TJV ACDrA9 f IIZ<i> latt syrr 8111 **" 111101 arm go | eis ras
KABCDKLAOTI I 69 al] ev rats o-wcryarycus EFGMSUVrS<I> (ev ras
40 irapa.KaXuv ] epuruv D | /ecu yovwirerajv HL I 209 300 736* 2?*
alp"efqvg arm] AC. 7. ai// ACA6 f n2i al syrr me aeth om BDGF minP* 110
a b c E g | Xe7wv] pr /cat K c - a ACDLrAe f n2<l> al | on eav BeXtjs NAFAH al min? 1
syr 8in ] Kv/ote o. e. 0. B /cvpie e. 0. CLS c e ff g arm go aeth o. e. 6. Kvpie f <i> 28 cav
(D) 69 71 238 b f q vg syr^ sh | SWT; B
as the first of its class, or as having
made the deepest impression. All
the Synoptists relate it, but in differ
ent contexts. Aeirpos (jrriVp, ^ f 1^V)>
suffering from leprosy, is in the
Gospels used as a noun. Lepers were
evidently a numerous class of sufferers
in Palestine in our Lord s time, c Mt.
x. 8, xi. 5 ; Lc. xvii. 1 2, perhaps at all
times (Lc. iv. 27), as indeed the ela
borate provisions of Lev. xiii., xiv. seem
to shew. The approach of this leper
(irpo<re\Ba>v, Mt.) to Jesus is remark
able ; cf. Lev. xiii. 45, 46, Lc. xvii. 12
(iroppadev). He came near enough to
be touched (v. 41). The event took
place ev [jua T&V TToXecai/, i.e. in one of
the KoafjLOTToXfis of Galilee where the
Lord was preaching, but doubtless
outside the gate (Lev. I.e.).
TrapaKoXav avrov K. yovvTrerajv] Tho
entreaty begins at the first sight of the
Lord ; when the leper has come up
with Him, the prostration follows.
TovvrrfTflv (Polyb., but not LXX.) occurs
also in Mt. xvii. 14, xxvii. 29, and Me.
x. 17 ; in this place the words KOI yov.
are open to doubt (see w. 11.), yet as
they are not from Mt. (irpoo-fKvvei) or
Lc. (Treo cop eVt TrpocrwTTOv) it is difficult
to regard them as an interpolation.
For \eyuv OTL see i. 15 note.
eav OeXys, ftvvaarai pe KaOaplcrai] So
Mt, Lc., but with a prefixed Kvpic.
39. KOI Tj\6eV KTJpV(T(T(OV KT\.] A
tour of synagogue preaching follows,
extending through the whole of Galilee
(Me., cf. Mt. iv. 23), and if we accept
the reading lovSaias (see WH., Notes,
p. 57) in Lc. iv. 44, through Judaea
also ; Judaea is occasionally used by
Lc. inclusively (i. 5, perhaps also vii.
17, Acts ii. 9, x. 37), but not as = Gali
lee. See the references to this syna
gogue preaching in Lc. xxiii. 5, Jo.
xviii. 20. Such a cycle may have
lasted many weeks or even months
(see Lewin, fast, sacr., 1245, Eders-
heim, Life and Times, i. p. 501, and
on the other hand Ellicott, Lectures,
p. 1 68), although only one incident has
survived. Els ras o-vvaywyds : where-
ever He went, He entered the syna
gogue and proclaimed His message
there ; els o. T. TaXeiXatav adds the
locality, = e V 3\rj rfj TaXeiXam (cf. Mt.
iv. 23), but with the added thought of
the movement which accompanied the
preaching. Me. has fused into one the
two clauses rjkflcv els o. r. r. (cf. i. 14),
and eKTjpvo-a-fv ttff ray crvv. avrvv (cf. i
21).
4045. CLEANSING OP A LEPER
(Mt. viii. 2 4, Lc. v. 1216).
4- fpxeTai irpos avTov XcTrpoy]
Though the purpose of this circuit was
preaching, miracles were incidentally
performed. One is selected, possibly
I. 42] THE GOSPEL ACCORDING TO ST MARK.
: fjL6 Kadapicrai. 4I
/cc
29
41
air avTOv r\ \67rpa,
41 /cat i KBD a be] o 6e is AGFA al | o-7r\a7x i to ^ ets ] opyurdeis Daff r* Eph om
bg | avrov Ti\j/aTo] + avTov D 7** latt pl 77^. aurou ACrA6 f II al pl | om avrw fc< i -209 cff
42 /cat i] + eurovTos avrov ACrA6 f II2<;E> min? 1 f q vg syr hcl arm go aeth | om
awrjXdev air avrov tj \. /cat syr 8 11 | e/ca0api(T0?7 KB corr DEKMSUm al pl
Contrast the petition in Me. ix. 22, Delitzsch renders here, Ivl? DITTJ1
and the Lord s method of dealing with but Drn is represented in the LXX, by
the two cases. On the force of the eXeeS or otKretpeo. The <nr\ayxva I^o-ov
apodosis see Burton 263. For SiW XpicrroC (PhiL I.e.) are a favourite
o-ai = 8vv7] (Me. Lc.) see WH., Notes, topic with the author of the Ep. to
p. 1 68. Ka6apifiv = Ka0aipfiv p^P), the Hebrews (see ii. 17, iv. 15,7.2).
the term used for the ceremonial
cleansing of a leper in Lev. xiii., xiv.,
is transferred in the Gospels to the
actual purging of the disease.
41. Kal (nr\ayxvicr6eLS /crX.] On the
* Western reading opyicrdfis see WH.,
Notes, p. 23 : "a singular reading, per
haps suggested by TO. 43 (e/i/Spi/^o-a-
pfvos), perhaps derived from an ex
traneous source." Nestle thinks that
it may be "an instance of a differ
ence in translation"; see his Intr.,
p. 262. Op7^ is attributed to our Lord
in Me. iii. $, but under wholly different
circumstances ; nor is Ephraem s ex
planation satisfactory : " quia dixit
Si vis, iratus est" (Moesinger, p. 144) ;
for at this stage in the story there is
nothing to suggest anger, and crn-X.
is obviously in keeping with CKT. r. ^.
a. ^f^aro. In the N. T. a"ir\ayxvi^f(r6ai.
is limited to the Synoptists : in the
LXX., Prov. xvii. 5 o eiricrirXayxvi-
6fjvos (A, CTTrX.) eXer/^crerai (where
the Gk. is the converse of the Heb.)
seems to be the only instance of its
use in a metaphorical sense ; for the
literal sense of the verb and its
derivatives, see 2 Mace. vi. 7, 8, 21,
vii. 42, ix. 5, 6. It is remarkable that,
while a-nXayxva was used in classical
Gk. for the seat of the affections, the
verb appears first in Biblical Greek:
see Lightfoot on PhiL i 8, "perhaps
a coinage of the Jewish dispersion."
TTJV X P a
Contrast i. 31, Kpar-qa-as TTJS X fL P s >
the action is adapted to the circum
stances. Even after the Ascension
the Apostles remembered the out
stretched Hand (Acts iv. 30). As
specimens of patristic exegesis see
Origen c. Gels. i. 48 : VOT]TO>S p.a\\ov rj
alo-drjTccs Irjo-ovs ff^faro TOV XeTrpoC,
iva avrov KaOapio-ij, o>s ol^ai, St^tos.
Victor: dia ri 8f aTTTerai TOV \firpov
KOI p.T) \6yco fTrayei TTJV ia<rti/;...ort OKO-
6apcria Kara (pvcriv ovx aTrrerat Scor^pos
...xal OTI Kvpios eOTt TOV tdiov v6(j.ov.
<9eXa>, Kadapio-GrjTi] So Mt., Lc. The
Lord s human will is exercised here in
harmony with the Divine: contrast
Me. xiv. 36, where it remains in har
mony by submission. The subject
may be studied further by comparing
Mt xv. 32, xxiii. 37; Me. iii. 13, vi.
48, vii. 24; Lc. xil 49; Jo. vii. i, xvii.
24, xxi. 22. For a singular misunder
standing created by an ambiguity in the
Latin version see Jerome in Matt. :
" non ergo ut plerique Latinorum
putant...legendum volo mundare, sed
separatim \volo, mundare}"
42. icat v6vs...fKaQepLcr6rj\ Mc. s
text seems here to be a conflation of
Mt (KOI ev0Q>s eic. avTov 77 XcVpa) and
Lc. (KCU v6ea>s rj X. aTr^X^ei OTT avTov).
But it is possible that Mt and Lc.
have each preserved a portion of the
original tradition, and the general
30 THE GOSPEL ACCORDING TO ST MARK. [I. 42
43 Kat Ka66pi<r6ri^ 4 W epfipifju>i<rdpvo$ aura evBvs
44 etepaXev avTOV, 44 /ccu \eyei avTW l Opa jUf/Sei/t* /j
e /TT*??, a XXa i;Va76 (reafroi/ Se?^oi/ TW le^el,
Trpoa-eve^Ke irepl TOV Ka6apia-p.ov <rov a TrpocreTa^ev
43 om evOvs e%epa\t> avrov Kat syr sin 44 om wSev ADLA 33 69 124 604
al latt syr? 6811 me aeth | tepei] apxt-epei 33 ^9 vg
phenomena agree with this hypothe
sis. For the form ega&ptVdi? (Mt.
Me.) see WH.,.ZVbfe*, p. 1 50, and Winer-
Schm., p. 50. With the whole nar
rative it is instructive to compare
4 Regn. v. 614. Of Naaman too
is used.
43. Kai fj,^pip,rjo-p.vos avro> *r.
E/i/3pi/iao-0at (Aesch. Sept. c. Theb. 46,
of the snorting of the horse) is to speak
or act sternly: cf. Dan. xi. 30 (LXX.)
t Pa)p.aLot,...e^pt^(TovTaL auYo>, in refer
ence to the attitude of C. Popilius
Laenas towards Antiochus (Bevan on
Daniel I.e.) ; in Lam. ii. 6, f/i#P l f t7 7f um
opyys avTov = iSN Dm?. But the idea
of anger is not inherent in the word ;
see Jo. xi. 33, 38, where it is used of
our Lord s attitude towards Himself ;
rather it indicates depth and strength
of feeling expressed in tone and man
ner. A close parallel to the present
passage is to be found in Mt. ix. 30.
In neither case can we discover any
occasion for displeasure with the
subject of the verb : the Vg. commi-
natus est (Wycliffe, "thretenyde hym")
is too harsh, nor is there any apparent
room for eVtri^crts, unless by antici
pation. We may paraphrase, * He
gave him a stern injunction : cf.
Hesych. e/x/Spt/iTyo-at KcXeG<rat. A sum
mary dismissal followed evdvs ee-
(BaXev avrov . on K/3aAAa> cf. V. 12. Vg.
eiecit ilium ; Wycliffe, " putte hym
out " ; Tindale, " sent him away," and
so A.V. ; R. V. " sent him out." If the
first rendering is too strong, the last
seems to fall short of the original,
which involves at least some pressure
and urgency.
44. KOL Ae yet auro) KT\.] The words
reveal in part the need for this stern
and curt manner. If the man re
mained even a few minutes, a crowd
would collect; if he went away to
spread the news, the danger of inter
ruption to the Lord s work of preach
ing would be yet greater. He mast
go at once, keep his secret, and fulfil
the immediate duty which the Law
imposed. "Opa prjdcvl nydev clvy* (Mt.
omits p,T)Sev) : for the double negative
cf. Rom. xiii. 8. How grave the
danger which Jesus sought to avert
ultimately became is apparent from
Jo. vi. 15.
aAAa vTraye KrA.] So Mt. ; Lc. aTreA-
6o>v delgov cr. r. I ; cf. Lc. xvii. 14, in
a narrative peculiar to the third
Gospel, TropfvOevTfs 7Ti8eia.Tf eavrovs
rols lepeva-tv. All depend on Lev. xiii
49 dfi^ei TO) tepei [TTJV a-Cpyv], xiv. 2
ff av 77/iepa Ka6api<r6fi KOI Trpoo-a^-
Orja-erai rc5 tepei. "\Tray = ^\?. y as in
ii. ii, v. 19, and frequently: a use of
vird-yeiv which, though classical, is un
known to the LXX.
Kai TT poa-evfjKe KrA.] Mt. Trpoa-tvey-
KOV : on the two forms see WSchm.,
p. Ill f. Ilepi TOV KadapKr/jiov (rov,
in the matter of, in reference to
the ceremonial purification required
by the Law ; cf. Lev. xiv. 32 els
TOV KaOapicrnov avrov. So Ka6. IS
always used in the Gospels (cf. Lc. ii.
22, Jo. ii. 6, iii. 25) ; in the Epistles
(2 Pet. i. 9, Heb. i. 3) the deeper
sense comes into sight. *A (o, Mt. ;
/cantos, Lc.) 7rpo<reraei/ Mcova-rjs, see
Lev. xiv. 4 ff. The Mosaic origin of
the Levitical and Deuteronomic legis-
I. 45 ] THE GOSPEL ACCORDING TO ST MARK. 3*
Mcovcrfjs ek fj.apTvpiov auTols.^ 45 6 Se e^eXBcov rip^aTO 45 IF
K.Y]pVCra LV 7TO\\CL Kdl ^La(^)r]fJLL^LV TOV \OyOVy U)CTT
fju]KTi CLVTOV ^>vvacr6ctL (pavepoos et9 TTO\IV
44 MONTHS ACEGLMSUr alP 1
lation is accepted as belonging to the
recognised belief (cf. vii. 10, x. 3, 4,
Jo. vi. 32, vii. 19), and not set forth
by our Lord as part of His own
teaching; see Sanday, Inspiration,
p. 413 ff. There was no revolt on His
part against Moses, still less any
disposition to detach the Jew from the
obedience he still owed to the Law :
cf. Hort, Jud. Chr., p. 30.
els papTvpiov avrols] The phrase
occurs again in vi. n and xiii. 9, cf.
Lc. ix. 5> f ls P- ^Tr* avTovs. For ft?
fiapTvpiov in the LXX. see Prov. xxix.
14 ("1$), Hos. ii. 12 (14), Mic. i 2,
vii. 1 8 1$). The cure of the
leper would witness to the priests
(avTols = Tols ifp(v<Tiv suggested by
TW tepei above) that there was a Pro
phet amongst them (2 Kings v. 8);
the knowledge that Xerrpol Kadapi-
govrai (Mt. xi. 5) might lead them
to suspect that the Messiah had
come. WM., p. 183, interprets avrols
of the Jews, but they are not in ques
tion : indeed it was not the Lord s
purpose that the miracle should be
generally known it was enough to
leave the guides of the nation without
excuse, if they rejected Him (Jo. v.
36, xv. 24). AvTols however is not
like eV avTovs necessarily hostile ;
whether the witness saved or con
demned them would depend on their
own action with regard to it Victor s
exposition is too harsh: TovreW>, els
Karrjyopiav TTJS avrutv dyvcofiocrvvrjs.
Comp. Jerome: "si crederent, salva-
reutur ; si non crederent, inexcusabiles
forent." OVT&S (writes Origen in Jo.
t. ii. 34) els fj-apTvpiov rols diricrrois ot
papTvpes naprvpovo-i KOL TTCLVTCS ot ayiot.
45- o de %\6>v icrX.] He left the
presenceofChrist(eeA0a>Vcorresponds
45 om TroXXa D latt
to e^/3aXfi/), only to tell his tale to
every one he met. For this use of
KTjpva-a-fiv cf. v. 20, vii. 36 ; the ad
verbial TroXXa occurs again in iii 12,
v. 10, 23, 38, 43, ix. 26, with the
meaning much or often. Both
senses are almost equally in place
here. An oriental with a tale not
only tells it at great length, but
repeats it with unwearied energy.
*Hpgaro Krjpvo-o-eiv : cf. ii. 23, iv. I,
v. 17, etc., and see Blass, Gr., p. 227.
KOI 8ia(pr]p.L^ftv TOV Xoyoi ] AuKprj-
lii&iv (Vg. diffamare\ a word of the
later Greek, not in LXX. ; cf. Mt. ix. 31,
xxviii. 1 5. Tov \6yov = "n H, the tale ;
Tindale, "the dede," A.V., "the
matter"; cf. i Mace. viii. 10 eyvwa-drj
6 \6yos, Acts xi. 22 ijKovcrBrj 5e o
Xoyos : Lc. here, St^p^rro 6 Xoyos-.
Euth. understands by TOV \6yov the
words of Jesus (tfe Xoo, KaBapia-drjTi).
But Victor is doubtless right: TOVT-
eorij TTJV 7rapd8oov 6 ] f pa-rrt Lav.
<uo-re pTjKfTi avTov 8vvao-6ai KT\.] The
result was, as Jesus had foreseen,
another enforced retreat, and the
abandonment of His synagogue
preaching ; if He entered a town, it
could only be at night or in such a
manner as not to attract attention (cf.
Jo. vii. IO, ov (pavfpns aXX coy ev
KpuTrrco). But in general He lodged
henceforth outside the walls (e o>,
cf. xi. 19) in the neighbouring open
country (tTrt with dat. of place = on, i.e.
remaining in, the locality, WM., 489;
for eprjfMot TOTTOI cf. i. 35). The inter
val was spent in prayer : Lc.
puv ev TOIS eprjfJiois Kal irpoo-
On o><rre /^/ce ri see WM., p. 602.
The inability was of course relative
only: He could not enter the towns
to any good purpose, or indeed with
out endangering the success of His
THE GOSPEL ACCORDING TO ST MARK.
d\Xa ew 67r
TOTTOLS r\v
[1-45
TTpOS
avTOV
II
g y r hier
1 x Kal elcre\6u)V Tca\iv
/ /I t/ f *f J/
2 rjKOvcrur] OTL ev OLKO) ecTTiv
Ka<papvaovfJ.
n, \
*Kat
A \ \
TTO\\OL
45 e?r KBLA minP auc ] ev ACDr0 f II24> al | om -r\v B 102 om ^ /cat b e | iravrodev
KABCDKLMSAe f n24> i 33 1071 al nonn ] Travraxodev EGUVF al
II i ei<re\9wv KBDL 28 33 604 alP* uc a c arm me aeth] eun]\dei> ACEFGKMSI> al
b d e f ff q vg S yrrP eshhcl go | om ira\iv S e | KaTrepraov/x. ACLre f n al? 1 | yKovad-n]
pr /cat ACDrA9 f II2<f> al latt vt P lv * gyrr^ 1101 go | ev OIKU] eis OIKO? ACrA6 f n< al g vid
2 KCU i] + eu0ews ACDrAGTIS^ al pier a c e f ff g q syr hcl go
mission; of physical danger as yet
there was none.
Ka rjp^ovTO Trps avrov
Lc. uvvr] p^ovro 0^X01 TroXXoi
not dfpaircvfo-dat. He could still de
liver His message, but not in the
synagogues, where He willed to
preach at this stage in His ministry.
ndvrodev, cf. Lc. xix. 43, Heb. ix. 4;
so the LXX. (Jer. xx. 9, Sus. 22 Th.,
Sir. li. 7 (10)); the prevalent form
in Attic prose is TravraxoOev (vv. 11.).
II. i 12. HEALING OF A PARA
LYTIC IN A HOUSE AT CAPERNAUM.
THE FORGIVENESS OF SINS. (Mt. ix.
I 8, Lc. v. 17 26.)
I. /eat ia~e\@a)v rraXiv icrX.J The
circuit (i. 39) is now over, ended
perhaps prematurely by the indiscre
tion of the leper (i. 45) ; and the Lord
returns to Capernaum. EtVeXtftoV,
an anacoluthon, cf. WM., p. 709 ff.
and w. 11. ; TraXiv looks back to the
visit before the circuit (i. 21 ff.).
According to Mt. the Lord appears
to have arrived by boat from the
other side of the lake, but the im
pression is perhaps due simply to
Mt. s method of grouping events ; in
Lc. as in Me. the healing of the para
lytic follows the healing of the leper.
Mt. in this context calls Capernaum
TTJV ISiav TroXtv, probably, as Victor
suggests, Sta TO TroXXoKis eKelo-e 7ridr)-
[jielv . Lc. ev jMia roSi/ TroXecoi/. Al ^/uepaji/
(Lc. ev fjuq ra>i/ ^/xeptoi/), Vg. post dies,
Euth.,
TOV dieXot>o-3v
TLVV } : for this use of fita see WM.,
p. 146 f. and Lightfoot on Gal. ii. i,
and cf. Dion. Hal. ant. x. Sta 7roXXo3i>
rjp.epwvj and the class. Sta %p6vov. The
note of time is to be attached to fla-
eX^coi/, not to r}Kovo-0T), and covers the
interval between the first visit to
Capernaum and the second ; as to the
length of the interval it suggests
nothing. See note on i. 39.
TjK.oi>cr6rj OTL ev O%KO> eoriVJ Men
were heard to say He is indoors/
HKOVO-^?; impers., Vg. auditum est :
cf. 2 Esdr. xvi. 1,6, Jo. ix. 32; in Acts
xi. 22 we have ^ova-Or) 6 \oyos : cf.
Blass, Gr., p. 239, who suggests a
personal construction here. The read
ing els -OIKOJ/ (WM., 516, 518) is at
tractive, but the balance of authority
is distinctly against it in this place.
The house was probably Simon s (i. 29),
but ev OLK(O is not ev TG> OIKO> ; the
sense is at home, indoors, 5 cf! i Cor.
xi. 34, xiv. 35.
2. Kal (rvvrix.0r)arav TroXXot /crX.] Cf.
i. 33. The concourse was so great
as to choke the approaches to the
house, so that even the doorway
could hold no more, 3 Vg. ita ut non
caperet neque ad ianuam. The Qv
or house-door seems to have opened
on to the street in the smaller Jewish
houses (cf. xi. 4, irpos Ovpav e o> 67Tt row
a/z$odov) ; no TrpoavXiov or irpodvpov
(xiv. 68) would intervene between the
door and the street, nor would there
be a 6vpo)p6s (Jo. xviii. 16) to exclude
unwelcome visitors. Ta Trpos TTJV
Bvpav is simply the neighbourhood of
II. 4]
THE GOSPEL ACCORDING TO ST MARK.
33
a(TT fj.riK.6T i %a)pev jULrjSe TO. TTpos TV\V Oupav,
e\d\ei avToIs TOV \6yov. z K.al ep^ovTcu (pepovTes 3
S CLVTOV TrapaXvTiKOV aipofjizvov V7TO Tecrcrapcov.
TTpocreveyKai avrw Sid TOV o%\ov 4
4 Kai IJLY\
OTTOV r}
2 avr.ois] irpos avrovs D b c ff q | TOV \oyov~\ om TOV D 3 epx- Trpos avrov Tives
TrapaX. <pep. & \ VTTO] euro L CTTI A Trapa y 801 " 4 irpoaeveyKcu &SBL 33 al f Vg
syj-hci me a eth] irpoo-eyyurcu ACDrA6 f II24> al minP ler abceffg syri* 811 arm go | Sta
TOV oxXov] airo TovjoxXov D arm* 1 | om eopvavTes D lat vt P ler syr? 6811 aeth
the door on the side of the street : cf.
Trpos rrjv GaXao-o-av, iv. I : on the ace.
cf. i 33. For xoopeti capere see Gen.
xiii. 6, 3 Regn. vii. 24 (38), Jo. ii. 6,
xxi. 25 ; and on ourre fjiT)KTi...p.T)de see
notes on i. 44, 45.
Kal eXaXet avrots 1 Toy Xoyoi ] The
preaching- meanwhile proceeded with
in (imperf.). C O Xoyos = ro evayye Xtoi/
occurs with various explanatory geni
tives, e.g. TOV 6fov, TOV Kvpiov (Acts viii.
14, 25), TTjS O-toTT/piaS, TTJS X^P ITOS ) T V
ft ayyfXtou (Acts xiii. 26, xiv. 3, xv. 7),
ToD o-Tavpov (i Cor.i. 1 8), TTJS /caraXXay^y
(2 Cor. V. 19), TJ7? aX?;<9etas- (Col. L 5) ;
but the term (like 77 686s, TO #e X?7/*a,
&c.) was* also used by itself in the first
generation ; cf. Me. iv. 14 ff., 33, Acts
viii. 4, x. 44, xiv. 26, xviii. 5. To
CLVTOS T\V dtdo~K(iiv Lc. adds KOI
Bvvafus Kupi ou rfv els TO lao~dai CLVTOV :
on which see Mason, Conditions, &c.,
P-97-
3- Kal epxovrai (pepovTes KT\.~] Mt.
Kal iSou Trpoo-efapov CLVTV, Lc. K. I8ov
avftpes (frepovTts. Me. alone mentions
that the bearers were four. They
reach the outskirts of the crowd, but
are stopped before they can approach
the door. For alpo/j-fvov cf. Ps. xc.
(xci.) 12, cited in Mt. iv. 6. Ilapa-
\VTIKOS (not class, or in LXX.) is used
by Mt., Me. in this context, and by Mt.
also in cc. iv. 24, viii. 6 ; Lc. seems to
avoid it (v. l8, avtipwrrov os ?fv irapa-
XeXv/xe i/oy, 24 TO> TrapaXcXt^iei/eo).
4. Kat p.T) 8vv. Trpoa-fveyKdi] Vg.,
cum non posset tt off err e ewm illi ;
S. M. a
for TTpoo-cveyKai the Western and
traditional texts read irpoo-fyyio-at,
possibly a correction due to the
absence of O.VTOV. Cf. Lc. ^ evpov-
TS Tfolas el<TfVyK.(t)(Tiv avTov. Nothing
daunted, they mounted on the roof (so
Lc. alone expressly, dvapdvTcs eVt TO
6\5/xa, cf. Acts x. 9), by an external
staircase, the existence of which in
Palestinian houses of the period is
implied in Me. xiii. 15.
dirfO Ttyacrav TTJV crrfyrjv KTX.]
A7roo"reyaa> (air. \cy. in the N. T.)
is used by Strabo (iv. 4), and by
Symmachus in Jer. xxix. 1 1 (xlix. 10)
for *fl^|, LXX. aTrexaXu^o. The Un-
roofing was, according to Lc., limited
to the removal of the tiles (8ia Kepdp.a>v:
see however W. M. Ramsay, WasChrist
born, &c., p. 63 f.) just over the spot
where the Lord sat. It was done by
digging up the place (fgopvgavTes).
E^opvo-o-eiv is chiefly used of putting
out the eyes (Jud. xvi. 21, i Regn. xi.
2, Gal. iv. 15); the housebreaker is
said Stopvo-orfiv (Mt. vi 19); Joseph.
ant. xiv. 15. 12 uses dvao-Ka-n-Teiv simi
larly. It is difficult to realise the
circumstances. The Lord was clearly
in a room immediately under the roof.
The v-n-fptoov would answer to the
conditions, and it appears to have
been a favourite resort of Rabbis when
they were engaged in teaching; cf.
Lightfoot ad I., Vitringa de Syn. 145,
Edersheim, Life and Times, i. 503 ;
the last-named writer suggests a roofed
gallery round the av\rf. But it may
34
THE GOSPEL ACCORDING TO ST MARK.
[II. 4
TOV KpdfiaTTOV OTTOV 6 TrapaXvTiKOs Kare-
5 KeiTO. 5 Kai i$un> 6 Irjcrovs TY\V TTLCTTLV avTwv Xeyei
TO) TrapaXvTiKtp Tewov, ctyievrai (TOV ai d/uLapTiai.
4 KpapaKTov K item 9, n, 11 Kpa.ppa.Tov B corr V grabattum a e grabatum c d f g ff |
j-ov 2 KBDL a g] e</> w ACEG6 f 4> al lat^ 1 " 1 ^ syrr arm me go aeth etf> o T | T?J> o
irapoX. /caraKei/ievos D 5 re^o?] pr 0ap<m C + ^ou K* syr hier me | a0iej>rai
B 28 33 a c e ff vg syrr go] afaovrai A aQeuvraL KACDLr6 f I12(4>) al | crou at a/x.
KBDGLA i 33 69 al nonn ] <roi ai ctyu. <rov AC 3 EHKM 2 SUVriIZ$> al a c d f q
be doubted whether a fisherman s
house in Capernaum would have been
provided with such conveniences.
.The next step was to lower (xaXtSo-t
= Lc. KaOrjKav) the pallet on which the
man lay (Lc. the man, bed and all).
For xaXav cf. Jer. xlv. (xxxviii.) 6,
e^aXao-av avrov fls TOV XOKKOP, Acts
ix. 25, 2 Cor. xi. 33. Kpa/3arro?, said
to be a Macedonian word (Sturz, dial.
Mac., p. 175 f.), does not occur in the
LXX., but is used by Aq. in Amos iii. 12
for. bni? (see Jerome s remarks ad l.\
and in the N. T. by Me. (in this con
text and vi. 55), Jo. (v. 8 ff.), and Lc.
(Acts v. 15, where it is distinguished
from K\ivr] see Blass, ad I., ix. 33) ;
from the N. T., perhaps, it has passed
into Ev. Nicod. 6, Act. Thorn. 50, 51.
It was used by certain writers of the
New Comedy. For the forms of the
word (/cpajSaro?, KpdfiaKTos SO N{, cf.
Kpa/3aKrioi>, Grenfell, Gk. papyri ii. p.
l6l Kpa/3/3aros-, Kpa/3arros) see Winer-
Schm., p. 56, and n. ; in Latin it be
came grabdtus (Catullus and Martial) ;
modern Greek retains it in the form
Kpf/3/3an (Kennedy, /Sources of N. T.
Gk., p. 1 54). The classical equivalents
are dcrKavrrjs, crKi/i7rous (Phryn. ova /iTrovs
Xe ye aXXa p.rj Kpa/S/Saros ), O"/cijU,7r6Sioi .
Clem. Al. paed. i. 6 substitutes O-KI /Z-
TroSa here ; see also the story related
by Sozom. H.EA. 1 1. The Kpa/3arro?
or o-KipTTovs was the poor man s bed
(Seneca, ep. mor. ii. 6, where gra-
batus goes with sagum and panis
durus et sordidus), small and flexible,
and therefore better adapted for the
purpose of the bearers than the
which Mt. and Lc. substitute. Lc.,
who seems to feel the difficulty as to
K\ivr), uses K\ivi8iov as the story ad
vances (v. 19).
5. KOI l8a>V 6 *L TTJV TTLOTIV CLVTOtv]
So Mt., Lc. ; Victor : ov TTJV TTIOTIV
TOV 7rapa\c\vfj.evov aXXa rail/ Kopicrdv-
TO>V. Ephrem: "See what the faith
of others may do for one." Ambros.
in Lc. v. 20, " Magnus Dominus
qui aliorum merito ignoscit all is... si
gravium peccatorum diffidis veniam,
adhibe precatores, adhibe ecclesiam"
an application of the words which,
as the history of Christian doctrine
shews, needs to be used with caution.
For
iria-riv (Bengel : " opero-
sam") cf. i Mace. xiv. 35, James ii.
l8. Aeyet r<5 TrapaXvrjKQ) : Mt. enrev
T. 7T., LC. flTTV.
TKVOV, dffrifVTai <rov al d/iaprtai]
Child, thy sins are receiving forgive
ness. 3 TCKI/OI/ is used of disciples and
spiritual children (Me. x. 24, i Cor. iv.
14, 17, &c. ; see Intr., p. xx f.) ; for the
contrast between TCKVOV and 7rai8iW
see Westcott on Jo. xxi. 5. Victor:
TO Se TCKVOV 77 feat aOra) Tria-Tfixravn
TI Kara TTJS drj/jnovpyias Xeyet. In either
case it is intended to cheer and win
confidence (Schanz : " Jesus den
Kranken mit dem gewinnenden TCKVOV
anredet"), a point of which Lc. s
ai/0p&)7re loses Sight. A0tei/rat, di-
mittuntur, see vv. 11. here and in v. 9,
and cf. Mt. ix. 2, 5. The forgiveness
is regarded as continuous, beginning
from that hour (see however Burton,
13, who calls d(f). an "aoristic pre
sent "). Lc. has d(pea)VTat (a Doric
II. 7] THE GOSPEL ACCORDING TO ST MARK. 35
6 r}(rav Se Tives TWV ^pafjLjjLaTedov e/ce? Ka.6riiji.evoi Kai 6
SiaXoyt^ojULevoi ev TCUS KapSiais avTtov 7 Ti OVTOS 7
OVTCOS AaAeF; /3\acr^)r7^ter T/S SvvctTai d(pi6vai djj.ap-
6 ai/row] + XeyovTfs D lat vtexcf i 7 TI] <m B 482 om b c | om ourws min 20 c
arm | om OVTUS XaXei b q | XaXei |SXa(r07;/iet KBDL a f ff vg me] X. p\a<r<jyr)/uas
ACr(A)IIS<i> al c S yrr(p h > hcl arm go aeth
perfect, Winer- Schin., p. 1 19, cf. Blass,
Gr., p. 51), regarding the afao-is,
from another point of view, as com
plete, although enduring in its effects.
Jewish thought connected forgiveness
with recovery : " there is no sick man
healed of his sickness until all his sins
have been forgiven him" (Schottgen
ad I.).
6. rjcrav df rives rutv ypa/z/zareW
*rX.] The first appearance of the
Scribes in the Synoptic narrative ; cf.
supra L 22. Lc. &apio~aloi KOL //o/io5t-
(cf. Me. ii. 1 6), adding ot
rfjs
e/c 7ro~rjs
Ta\t\aias /cat loufiaia? feat
Le., the local Galilean Rabbis had now
been reinforced by others from the
capital, some of them possibly mem
bers of the Sanhedrin (see Me. iii. 22).
The suspicions of the Pharisees of
Jerusalem had been roused before
Jesus left Judaea (Jo. iv. i, 2), and
they had decided to watch His move
ments in Galilee (cf. Jo. i. 19, 24).
The Scribes were seated (jca^/nei/oi
Me., Lc.), probably in the place of
honour near the Teacher (cf. xii. 38,
39).
dia\oyt6p.fvoi cv rais Kapdiais
avT&v] ML flirav ev eavrols (cf. Me.,
v. 8) ; in the immediate presence of
Jesus communication was impossible.
Like many of the finer points this
passes out of sight in Lc. (tfpgavTo
&aXoyi Vo-0at). For the two senses of
8ia\oyi<rp.6s see Lightfoot on Phil. ii.
14. The KapSta is the source and
seat of deliberative thought, cf. Me.
vii. 21, Lc. ii. 35, ix. 47. As the
centre of the personal life, it is the
sphere not only of the passions and
emotions, but of the thoughts and
intellectual processes, at .least so far
as they go to make up the moral
character. Thus didvoia may be dis
tinguished from icapSia (Me. xii. 30,
Lc. i. 51), as one of the contents from
the seat and source ; see Lightfoot on
PhiL iv. 7, and Westcott on Hebrews
viii. 10 (cf. p. 1 1 5 f.)- Yet in the LXX.
didvoia. is for the most part used as a
rendering of 1? or D3?, with icapbla.
as an occasional variant ; see e.g. Exod.
xxxv. 9, Deut. vi. 5, Job i. 5.
7- TI OVTOS ovTtos XaXei; (3Xa.(T(pT)-
pel] Comp. Mt. OVTOS p\ao-<pr)ficl, Lc.
ris f(TTiv OVTOS os XaXfi ft\
For /3Xacr(p7/zeZj = XaXelp /S
cf. 2 Mace. x. 34, xii. 14, Mt. xxvl
65, Jo. x. 36, Acts xiii. 45, &c.: the
more usual constructions are /3X. nva
(n), fis Tiva, cv TIVI, and in class. Gk.,
7Tpi, Kara TIVOS (WM., p. 278). Used
absolutely the word is understood
of the sin of blasphemy (sc. els rov
6fov, cf. Dan. iii. 96 (29), LXX., Apoc.
xvi. n). The offence was a capital
one (Mt. xxvi. 65 f.), and the normal
punishment stoning (Lev. xxiv. 15,
1 6, i Kings xxi. 13, Jo. x. 33,
Acts vii. 58). The blasphemy in the
present instance was supposed to
lie in the words d<ptei/rai &ov al dp..
(OVTWS XaXei), by which the Lord
seemed to claim a Divine preroga
tive : cf. Jo. x. 36, Mt xxvi. 65.
riff dvvaTai...i p,rj fls 6 6eos ;] See
Exod. xxxiv. 6, 7, Isa. xliii. 25, xliv.
22. On the O. T. doctrine of For
giveness see Schultz, ii. 96: on the
Rabbinic doctrine, Edersheim, i. p.
32
36 THE GOSPEL ACCORDING TO ST MARK. [II. 7
F 8 rtas el imri els 6 $eos ; B KO.L evdus eTriyvovs 6 Irjcrous
TW TrvevfJLCLTi avTOV OTL OVTCOS
ev
eavTo s
avTois Ti
9
f ri
Tavra iaoyecre ev
evKOTTcoTepov, eiTrelv
8 om ev6vs D 28 64 565 a b c f g q syrP 68 " 1 arm aeth | om avrov D 258 a b c e ff q [
om ourws B 102 a g r | SiaXc^tfoj/Tcu] pr aurot ACrAGTIS 13 22 33 69 1071 min mu
gyr hci go | favrois] aurots L min 2 | \eyei KBL 33 e f vg] etTre? ACDrAGH al? 1
a b c f g q | om airrots B 102 ff arm | om raura L
508 ff. For els solus (Lc. povos) c
Me. x. 1 8. Mt. omits this clause.
8. Koi fv6vs eiriyvovs o I. ro> rrvev-
/uart aurov] The Lord at once became
conscious of the thoughts which occu
pied those about Him. ETrryi/ovs (so
Lc. ; Mt. IStov} : cf. Me. V. 30, etriyvovs
fv eavT<a : the verb describes the fuller
knowledge gained by observation or
experience (cf. Lightfoot on Col. i. 6,
9) the locus classicus is i Cor. xiii.
1 2, apri yw(0(TK(0 CK pepovs rare de
(Triyvaxronai. The recognition was in
the sphere of his human spirit, and
was not attained through the senses ;
there was not even the guidance of
external circumstances, such as may
have enabled Him to see the faith
of the friends of the paralytic. He
read their thoughts by His own con
sciousness, without visible or audible
indications to suggest them to Him.
For TO 7rvvp.a, used in reference to
our Lord s human spirit, see Mt.
xxvii. 50, Me. viii. 12. His spirit,
while it belonged to the human na
ture of Christ, was that part of
His human nature which was the im
mediate sphere of the Holy Spirit s
operations, and through which, as we
may reverently believe, the Sacred
Humanity was united to the Divine
Word. "Wycliffe glosses " by the holy
goost"; Tindale rightly, "in his
spreete." On our Lord s power of
reading the thoughts of men see Jo.
ii. 24, 25, xxi. 17. In the 0. T. this
power is represented as Divine, e.g.
Ps. cxxxviii. (cxxxix.) 2 <rv awr/icas
roiis 8id\oyi<rp,ovs juov, cf. Acts i. 24,
eos. Its presence
in Jesus clearly made a deep im
pression on His immediate followers.
See Mason, Conditions, &c., p. 164 ff.
on ovT(t)s SiaX. cV eavrols] = Mt. ray
i/Bv^r)(Tis avT&v, Lc. TOVS 8iaXoyi(rp,ovs
avTo>v. For ri ravra diaXoyifco-df Mt.
has Iva. TI evSvptla-Qc Trovrjpa, whilst Lc.
simply omits ravra.
9- Tl f(TTLV VK07TtoTpOV KT\.] Mt.
T/ yap... The second question justifies
the first: why think evil... for which
is easier...? Ti...^ = Trorepov...^ (W-
M., p. 211). To the scribes the an
swer would seem self-evident ; surely
it was easier to say the word of ab
solution than the word of healing (et-
irfiv...$l etTTctv), since the latter in
volved an appeal to sensible results.
Jerome: " inter dicere et facere multa
distantia est; utrum sint paralytico
peccata dimissa, solus noverat qui
dimittebat." Anticipating this reply
the Lord utters the word which they
deemed the harder, with results
which proved His power. But His
question, sinking into minds prepared
to receive it, suggests an opposite
conclusion; the word of absolution
is indeed the harder, since it deals
with the invisible and eternal order.
In speaking with authority the word
of absolution Christ had done the
greater thing; the healing of the
physical disorder was secondary and
made less demand on His power.
But this answer does not lie upon
the surface; the question presented
no enigma at the time; and Christ
does not stop to interpret His words,
II. 10]
THE GOSPEL ACCORDING TO ST MARK.
37
A<pievTai crov ai d/uLapTtaLy
Kai apov TOV KpdfiaTTOV <rov Kai
^\ 5>~ f/ >V- f yf \ ^ /i
iva O6 eior]T6 OTL e^ova~tav e^ei o vios TOV avupwTrov 10
d<pie
ievai
9 a.(piVTau...irepnra.Tei] eyeipe apov TOV /c/oa/3. (rov /rat vir. eis T. OLKOV aov i\ enreir
a<f>au(jJt>Tat <roi at a/A. D | cKpievrai (KB 28 565)] a^ecoirai AC(D)LrA9 f II2(<J>) al | o~ov
at a/A. KBEFGHKLMUVIIS min tm ] aoi ai ait. ACDSW<TAe f <l> <rot at a^t. <7ou a c f q
gyrrP eshhci arm me go aet h | e7et/3e KACDEFGHKMSVre f n2<i> i 33 al mu ] 67pov
BL 28 eyeipai UW c A0 f minP 1 | om /cat i CDL i syrP 66 * 1 arm | TreptTraret ABCm
al min feroomn b c e f q vg syrrP 08111101 me aeth] viraye ^LW C A UTT. ets TOV OLKOV <rov D
33 a ff vg arm 10 em T. 7. a<. a/i. ^CDHLMW e A9 f S al mu latt syr? 6 " 11 me arm
go] a0. 67rt r. 7. a/*. AEFGKSUVm i 69 al syr hcl a0. a/A. eia r. 7. B$ 142 157
but leaves them to germinate where
they found soil. EvKorrwTfpov f<mv oc
curs here in the three Synoptists, and
again in Me. x. 25 (Mt. Lc.) and Lc.
xvi. 17; for fvK07ros see Sir. xxii. 15,
1 Mace. iiL 18, and CVKOTTIO. occurs in
2 Mace. ii. 25 ; the words belong to
the later Greek from Aristophanes
onwards. "Eyeipe: WH. prefer eyeipov,
the reading of BL 28; see note on
v. ii.
10. Iva 8t ddr]Tf OTI KrA.] But
be the answer what k may to con
vince you that the word of absolution
was not uttered without authority, I
will confirm it by the word of healing
of which you may see the effects.
On the construction see Blass, Gr.,
p. 286 f. E^ovo-mi/ e^ei, Mt., Me., Lc.,
not = potest, potestatem hdbet, as the
Latin versions render, followed by
the English versions from Wycliffe
onwards, but " hath authority " : c i.
22, 27. This eovori a is not in con
flict with the 8vvap.is of GOD (ii. 7),
but dependent on it. It is claimed
by the Lord as the Son of Man, i.e.
as belonging to Him in His Incar
nate Life as the ideal Man Who has
received the fulness of the Spirit (cf.
i 10, Jo. xx. 23), and as Head of the
race : cf. Jo. v. 26.
6 vlbs TOV dv8p(07rov\ Used here
for the first time in the Synoptic
narrative: cf. ii. 28, viii. 31, 38, ix.
9, 12, 31, x. 33, 45, xiii. 26, xiv. 21,
41, 62. The LXX. has (of) viol TOV dv-
6p<*irov (DnNrpJ?^ EccL iii 18, 19,
21, and vibs dvdpcoTrov (SWN 13^ Dan.
vii. 1 3 (LXX. and Th.) and (D1K-J3), Ezek.
ii. i, &c., Dan. viii. 17. The term is
usually thought to be based on Dan.
vii. 13, but see Westcott, add. note
on Jo. i. 51, and on the interpreta
tion of Dan. I.e. cf. Stanton, J. and C.
Messiah, p. 109, and Bevan, Daniel,
p. n8f. Comp. also Charles, B. qf
Enoch, p. 312 ff., and on the use of
vlbs TOV dvBp. by our Lord and in the
early Church, see Stanton, p. 239 ff. ;
G. Dalman, Die Worte Jesu i., p.
191 ff. ; the careful investigations by
Dr Jas. Drummond in J. Th. St. ii
pp. 35off., 539; and the art Son of
Man in Hastings, D.B. iv.
eVi TTJS yrjs dfpievai a/iapri as] In con
trast to an implied in Heaven, c
Lc. ii. 14, fv v^io-Tois...7rl yfjs : Mt.
xvi. 19, CoL i. 20, fVl rfjs yrfs...fv rols
ovpavols. The ratification of the ab
solving words belongs to another order
(Mt. I.e.) : the act of absolution, which
is committed to the Son of Man as
such, takes place in man s world, and
is pronounced by human lips, either
those of the Son of Man Himself or
of men who receive His Spirit and
are sent by Him for that end (Jo. xx.
23). Such absolutions do not invade
IT syr
38 THE GOSPEL ACCORDING TO ST MARK. [II. II
1 1 "Co* AeVo, eyeipe, apov TOV KpdfiaTTOV (rov
izvTraye els TOV O!KOV (rov. Kai riyepffri, Kai <
apas TOV KpdfiaTTOV e^n\6ev ep7rpo(r6ev TrdvTvv-
wa-Te efto-Taa-Bai irdvTas Kai $o%deiv TOV 6eov
"* . ^-^ _f *r *^. / /^. MT
[\670I/Ta5j OTL
ii eyupcu LUW C A al- tmu eyeipov K + Kat AWAe H al 12 177- KM ev0vs
B(C*) L 33 me*** 1 ] 777. eu^ecos KOI AC 3 W c rA6 f n2^> al syrr go aeth cvOeus 777. /cat
D om eufl. b c e fl q | ^irpoadev BL 604] wv ACDWTAH2 al eyonrcoy W C 6
33 107! alP*" | Xe70fras KACLW c rA0 f n2l>] om B b KM \eyeiv D arm
CD (etSoAcej/ ^ c - a BLWr al iSo/xev AKMVH al)] t<t>avn ev rw lo-paTjX fc^*
the prerogative of GOD, since they
ultimately proceed from Him, and
become effective only on conditions
which He prescribes.
Xcyei TO) TrapaAvTiKcS] Mt. Tore
KrX. : Lc. ciirev Tai TrapaXeXv/ieya). It
is instructive to observe how a note
which clearly belongs to the common
tradition receives a slightly different
form from each of the Synoptists.
II. o-ol Xeyw, eyetpf] The absolution
was declaratory (d(iWai), the healing
is given in the form of a command,
for the recipient must co-operate.
"Eyeipe, like aye, is used intransi
tively; see "Winer-Schm., p. 126;
tyeipov (w. 1L v. 9) seems to be a
grammatical correction; eyeipai (Mt.
ix. 5, 6, Me. ad 1., Lc. v. 24, vi. 8,
viii. 54, Jo. v. 8) is possibly an
itacism, yet see WSchm. p. 126.
apov rov *pa/3. <rov] Cf. Jo. V. 8.
The KpajSarro? without its burden
could easily be carried by one man
if in good health. That the para
lytic could do this was proof of his
complete recovery. Taken with viraye
els TOV ol<6v (TOV (Mt. Me.), the com
mand points to his being an inhabit
ant of Capernaum, and not one of
the crowd from outside. He would
therefore remain as a standing witness
to Jesus.
12. KOI rlyeptir), KOI v0vs KrX.] The
command received prompt (evOvs, Me.
only) obedience : the paralytic rose
(riyepOr), raised himself), took the pal
let on his back or under his arm and,
the crowd giving way, passed out into
the street (f^Xdev, Me.; Mt. Lc.
airfj\6fv\ in the sight of (fjLirpoadev =
eV7rtov= t| J35?, cf. Guillemard on Mt.
v. 1 6) the whole company.
coo-re e iVrao-$ai Trdvras KrX.] Mt.
ISovres df (po^r}0rjo-av : Lc. eKorcum
e\a@cv airavras. For the moment the
general amazement was too great for
words (cf. v. 42, vi. 51): when they
spoke, it was to glorify GOD for the
authority committed to humanity in
the person of Jesus (Mt. rov dovra
e^ovcriav rouivrrjv rols dvdpwTrois). Ac
cording to Lc. the restored paralytic
had set the example (dirr)\6cv. . .dogdfav
\fyovras on Ovr
Lc. fio ap.ev 7rapado|a ff^epov. The
contrast between this astonishment at
the physical cure, and the silence with
which the absolution had been re
ceived, did not escape the ancient ex
positors : cf. Victor : TO pcl^ov Ido-avres
TTJV TU>V a/xaprteoy a<pecrii> TO (paivopevov
6avndovo-iv. idelv OVT&S is an unusual
construction for Id. roiavra, but see Mt.
ix. 33, ovdeTTOTe (pdvrj ovToas ; for eiSa-
/zei/ cf. WH., Notes, p. 164: Blass, Gr.,
p. 45. Lc. has given the sense in other
words ; both accounts convey the same
impression of unbounded surprise.
II.
THE GOSPEL ACCORDING TO ST MARK.
13 Kat
39
13
7rd\iv Trapd TY\V 6d\a(rcrav
6 o^Ao? iipxeTO Trpos avTOV, Kai eBlScuTKev av-
Kal Trapdywv elBei/ Aeveiv TOV TOV *A\(f>aiov I4syr hi
7Ti TO reAwVfoi/, Kai \e<yei avTtip AKO\ov6ei
/mot Kai dvacTTas rfKO\ov6rj(Tv
13 om iraXiv D 13 | irapa] eis K* (TT. K c - a ) | om o D* | tjpxovTO 1071
FGHr min nonn | Aeuew K c - a BE*LMS$> (Aewv CE 2 FGHSUV
AKSFAH 33 al mu )] lawpov D 13 69 124** abcdeffgr
Aevi
13 14. CALL OF LEVI (Mt. ix. 9,
Lc. v. 2728).
13. /cat erj\6fv ira\iv KT\.] Pro
bably as soon as the crowd was dis
persed and the excitement had sub
sided. E^r/Xtfei/, i.e. from the house
and the town, cf. i. 35 : with e irapa
COmp. Acts xvi. 13, c^Xtfo/zei/ eeo TT/S-
TrvX?;? napa irora^ov . the way Out led
Him to the seaside, Vg. ad mare, i.e.
ac? oram maris. ndXiv a note fre
quently struck by Me., cf. ii. I, iii.
i, 20, iv. i, &c. refers not to e.,
but to irapa T. 6dXa(r(rav ) cf. i. 1 6 ;
once again He found Himself, as at
the beginning of His Ministry, by
the side of the lake.
teal iras 6 o^Xo? ^p^ero KrX.] As
soon as He is seen there, the crowd
reassembles as thick as ever (waff),
and the teaching, interrupted in the
house, begins afresh by the lake. The
imperfects ^pxero...e S/Sao-Kei/, as con
trasted with crj\6ev, point to the
continuance of the process, perhaps
at intervals, through the day. Only
Me. notes the teaching by the seaside
on this occasion.
14. Kai Trapaycoz/ AcrX.] As He
teaches, or at intervals between the
instructions, He passes on along the
shore. Hapdya>v flbev : the same words
are used at the call of Simon and
Andrew (i. 16) : cf. also Jo. ix. i ;
even in moving from place to place
the Lord was on the watch for op
portunities. Afvelv TOV TOV AX(paiov
(so Me. only : Lc. ovo/zan Aevfiv : Mt.
Aeveis
(Afvcl, <l l?) occurs in i Esdr. ix. 14 as
the proper name of a Jew of the time
of the exile, and is used in Heb. vii. 9
for the patriarch ; cf. Aevis Joseph, ant.
i 19. 7. In Origen c. Gels. i. 62 the
true reading is Aevjfc, and not, as was
formerly supposed, Afpr/si see WH.,
Intr., p. 144 (ed. 2, 1896). AX^aior,
Vg. Alphaeus, was also the name of
the father of the second James (Me. iii.
1 8) : hence apparently the * Western
reading la.Ka>pov in this context, see
w. 11., and Ephrem s comment "He
chose James the publican," ev. con
cord. exp. p. 58 : cf. Photius in
Possin. eaten, in Me. p. 50 : dvo r\vav
, Mar&uos Kai
TOU c AX<pai ov] AX0aioff = Aram.
*S>kl, cf. Syrr. lto - (I * )peih - ,A" Whether
it is identical with RAcon-as- (Jo. xix.
25) is more than doubtful, see Light-
foot, Galatians, p. 267 n.; against
that view is the spelling of the latter
word in Syrr." 6 *- "* with ja instead of
oj. On the identity of Aevds with
Martfalos see note on iii. 18.
Ka6rjp.ci>ov fTrl TO TeXamoz/] Caper
naum was on the Great West road
which led from Damascus to the
Mediterranean (G. A. Smith, Hist.
Geogr., p. 428), and like Jericho had
its establishment of reXcoj/at and its
TeAeoi ioi , but the tolls were here col
lected for the tetrarch and not for the
Emperor (Schiirer I. ii. 68). TeXomop
(Vg. teloneum, cf. Tert. de bapt. 12;
used in modern Greek, Kennedy,
40
15
THE GOSPEL ACCORDING TO ST MARK.
Kai
[II. 15
KaTaKeI(r6ai avTov ev Trj OIK.LCL
avTov, Kai 7ro\\oi TeXwvai Kai d/ULapT(x)\oi (rvvave-
15 yiverai KBL 33 565 604] eyevero ACDrAII2<l> al latt | KaraKtivdou avr.] pr. cv
ACW c m2$ alP ler f q vg syrrP 68111101 arm me ev TV /cara/cXt^ai A KaTa.Keifji.evw
D a b c e ff
KelcrOai, used of the sick in i. 30, ii. 4,
refers here and in xiv. 3 to persons
at table (see Amos vi. 4); cf. Judith
xiii. 1 5, Lc. v. 29, i Cor. viii. 10, and
in class. Greek, Plato, Symp. 185 D.
Mt. prefers dvaKelo-tfai, which is more
usual in this sense in Biblical Greek
(LXX., i Esdr. iv. 10, Tob. ix. 6 (K),
Me. xiv. 1 8, &c.), so Me. just below
(o-wavcKLVTo) ; the Vg. endeavours to
distinguish between the two (cum
accumberet...simul discumbebant). Ev
rfj oiKi a avrov : so Lc. ; Mt., speaking
of his own house, omits avrov a house
to its owner or tenant is simply 77 OIKI O.
A second house in Capernaum is now
thrown open to Jesus and His dis
ciples, cf. i. 29. On avrov (nearly =
eWwv) cf. WM., pp. 183, 788.
TroXXoi re\wvai KrX.] So Mt. ; Lc.
TfV O^XoS 7TO\VS Tf\Q)VU>V KOI aXXo0Z>. It
was, as Lc. Says, a fjicyaXr) So^r;, a
reception/ which, if intended in the
first instance to do honour to the
Master (avroi), included many of Levi s
friends and colleagues. Tc\avr)s occurs
in Me. only in this context. TeXo>i>eii>
to impose taxes is used in i Mace.
xiii. 39 (el TI a XXo ereXaji/cTro eV lepou-
o-aXf/jM, prjKCTi Tf\a>vL(r0a>, cf. X. 29, 30)
of dues exacted from the Jews under
the Syrian domination. The rf\<avijs
or tax-farmer was a well-known
personage at Athens in the time of
Aristophanes, and not popular; cf.
Ar. q. 247 f., Trait Trale TOV iravovpyov. . .
Kai Tf^wvrjv Kai (frdpayya Kai Xapv/35ii
dpTray^s. The Vg. renders the word
by the title of the corresponding
officer at Rome, piiblicanus ; but the
Te\a>vat of the Gospel s corresponded
more nearly to the portitores. With
the reXcoi/ai were d/xaprcoXoi : the two
classes are found together again in
p. 154) is, (i) the toll (Strabo, xvi.
I. 27, Tf\a>viov e x t Ka * T OVT ov nerpiov\
(2) the toU-house (Wycliffe, "tolbothe,"
Tindale, "receyte of custome"), as
in this context. Levi was seated,
doubtless amongst other reXaivai (v.
15), at (ad] the office. ETTI c.
ace. in the N. T. often answers the
question whither ? (Blass, 6?r.,p. 136),
cf. iv. 38, Lc. ii. 25, Acts i. 21 : the
phrase is here common to Mt., Me.,
Lc.
Kai Xeyei avrm AKoXovtfei /xoi] See
note on i. 17. The command was
practically a call to discipleship, in
volving the complete abandonment of
his work. Disciples who were fisher
men could return to their fishing at
pleasure (cf. Jo. xxi. 3) ; not so the
toll-collector who forsook his post.
Yet Levi did not hesitate: dvaaras
yKoXovOrjaev avYo>, Mt., Me. ; Lc.,
thinking of the life which was thus
begun, writes JKoXovdei, and adds <a-
Ta\.ura>v TTCIVTO. The call was given
by One Who knew that the way
had been prepared for its accept
ance. How the preparation had been
made can only be conjectured: pos
sibly, as in the case of the first four,
through the Baptist, Lc. iii. 12. . Cf.
Tert. 1. c., "nescio quorum fide uno
verbo Domini suscitatus teloneum
dereliquit." To Porphyry, who saw in
Matthew s prompt obedience proof of
the mental weakness of Christ s dis
ciples, Jerome replies that it rather
attests the magnetic power exerted
on men by His unique personality.
1517. FEAST IN LEVI S HOUSE
(Mt. ix. 10 13, Lc. v. 29 32).
15. *at yivfTai ... Kai] Mt. Kai
eyevfTo...Kal Idov : Lc. drops the
Hebraic turn of the sentence. Kara-
II.
THE GOSPEL ACCORDING TO ST MARK.
K6WTO Tto
Tro/VAor Kai t]KO\ov6ovv
l6
Kai
r]<rav
r? 1 6
15 ffvvaveKLVTo\ pr \6ovres AC* | /cat t]Ko\ovdovv (-drjffav ACDriI2<f>) aurw] pr
ot D b f vg et omisso /cat a c e ff q arm 16 /cat (om /ecu BA me) ot (om 01 KW cyid )
yp. rujv 3>ap. (K)BL(W cvid )A 33 b me 004 ] /cat 01 yp. /cat 4?ap. ACDm$ al ot Se yp. /cat
ot <&ap. 2 604 arm yid
Mt. ix. 19, Lc. xv. i. Fritzsche cites
Lucian Necyom. n, poi^ol KOI iropvo-
(TVKo<pdvTai KOL TOLOVTOS
iravra KVKWVTOW cv TO> /3ia>. But dp,, is
probably used in this connexion with
some latitude : sometimes it refers to
the outcasts of society (Lc. vii. 37),
but as used by the Scribes it would
include non-Pharisees e.g. Saddu-
cees (so frequently in the Psalms
of Solomon, Ryle and James, pp.
xlvi, 3 f.), Gentiles (Galatians ii. 15,
Lightfoot s note), or even Hellenizing
Jews (i Mace. ii. 44, 48). Many of
the men thus branded in Capernaum
were probably guilty of no worse
offence than abstaining from the
official piety of the Pharisees, or
following proscribed occupations (Lc.
xix. 7, 8), or were of Gentile ex
traction, or merely consorted with
Gentiles (Acts x. 28) : cf. Mt. xviii. 17
6 c OviKos ical 6 T. The word dp.ap-
reoXos belongs to the later Greek, but
was probably a colloquialism in
earlier times (cf. Ar. Thesm. mi);
in the LXX. it is specially common
in Pss. (where it mostly = V^n) and
in Sirach.
(TvvaveKfivro TO> l^trou *rA.] So
Mt. SvvavaKelo-Qat (3 MaCC. V. 39)
occurs again in vi. 22, and in Lc. vii.
49, xiv. 10, i $ ; Jo. appears to prefer
dvaKeivQai. crvv (xii. 2). ir^croC is the
N. T. form of the dat. (WM., p. 77) ;
in Deut. iii. 21, xxxi. 23, Jos. i. i, &c.
Iijo-ol is the reading of Cod. B (in
Jos. IV. 15 of A also). Ma&jr?;? is
here used by Me. for the first time ; it
occurs in Cod. A of Jer. xiii. 21, and
again in xx. n, xxvi. (xlvi) 9, and not
elsewhere in the LXX., but it is used
by Plato for the adult pupil of a
philosopher (Prot. 31 5 A). The Bib
lical pa6r)Ti]s is the pupil (Tp?ri) of
a religious teacher, such as a Rabbi,
or a Prophet who assumed the office
of 8i8ao-Ka\os. On the pupils of the
Scribes see Schiirer n. i. p. 324 ; cf.
the reference to them in Aboth i. i
(Taylor, /Sayings, &c., p. 25). The
master followed by his pupils was
a familiar sight in Galilee; it was
the teaching which was new.
r)<rav yap TroXXoi] These words ap
pear to refer to rtX. K. ap., reasserting
the singular fact just mentioned
an editorial note, or possibly one
belonging to the earliest form of
the tradition. If Kal fjKoKovQow
at is to be connected (WH.) with
the antecedent clause, it must be
taken to refer to the fact that a
number of this class had already
begun to follow Jesus, probably in
consequence of His words of forgive
ness to the paralytic, as well as
through the example of Levi. But
see next note.
15 16. Kal r)Ko\ov6ovi> avT<a *rX.]
So the words should probably be
connected and read. Jesus was fol
lowed to Levi s house by enemies
as well as (*ai ) disciples. AKoXovQelv
in the Gospels usually implies moral
attraction, and it may be to the
rarity of the ordinary meaning that
the disturbance of the text is due :
D (ot Kal... Kal... Kal flSav} mediates be
tween the two texts. Ot ypappaTels
TO>V &apuraia>v: those of the Scribes
who belonged to the Pharisees, cf.
Acts XXJii. 9, rives TU>V
42 THE GOSPEL ACCORDING TO ST MARK. [II. 16
TWV <Papi(raia)V KCLL ISovTes OTL ecrOieL //era TWV
K.GLL T\wi/a)iv eXeyov TO?? jjLa6r)TaLS avTOV
i 17 I7 /ca^ dKOva-as 6 lr](rovs XeyeL aimus oVt OJ X^etai/
ol i(TXVOVT6S LdTpOV, dXX OL /C0t/Cft)
tjXOov KctX(Tc(:L oiKaiovs aXXcc
16 Kat tdovres KBLAW C ] om Kat ACmS<i> latt vt P lv arm vld Kat etdav D | OTL ecrfltei
B 33 565] OTL rja-etev NDL c vg O.VTOV eaOtovTO. ACWTAIIZS* al a f q go | apapr. K.
reX. BDL* 33 565 a b c g q vg 00 1 1 ] reX. K. apapT. KACL corr W c rAIIS<i> al f ff syrr^ 5 " 01
arm go | on] pr TL ACrAIIZ^ al dia TL XD | reX. K. a/t.] reX. K. TWV a/j,. B a/A. K. rwv
T\. D a aeth | ccrdtet 2 (NBD minP* 110 a b c ff eo-^iere GS 124 604 syr hcl )] + /cat Trivet
ACEFHKLrAII$> al c f vg syrrP eshhcl me go aeth + jcai Trivere GS 124 604 syr hcl + o
Stda<TKa\os VJJLWV XC (ante evd.) LA 69 1071 al c f vg me aeth 17 om aurois D
i 209 a b c ff g q | OTL BD 1071] om cett | ov\ ov yap CL 1071 c f ff vg | aXXa B [
s] + ets ^eravoiav CF al a c f g syr hier (om s /t. KABDKL AH24> al b f ff q vg
e ae th)
rov fj-fpovs TOOI/ 3>aprai G>i>. Mt. has
of 3>apicraloi, Lc., combining Mt. and
Me., of <. Kat of yp. avT&v.
KOI l&ovres OTL *rA.] The changes of
order (15, reX. AC. d/z., 16, dp. K. reX.
(i), reX. AC. a/z. (2)) are singular and,
if original, can hardly be accidental.
Possibly Me. means to shew that in
the thoughts of these Scribes, though
not in their words, the charge of
being in the company of sinners was
foremost. Here, at least, the Master
had, as they supposed, revealed His
departure from the standard of the
0. T. (Ps. i. i). For Idelv on (see
w. 11.) cf. ix. 25.
c\yov rot? [j,a6r)Tais AcrX.] Not yet
daring to remonstrate with the Mas
ter ; they have learnt caution from the
experience related in ii. 8. "On is
here = rt; (Mt., Lc., 6\a n ;): cf. ix. n,
28, and for the LXX., i Chron. xvii. 6
(5rt = H^), Jer. ii. 36 ( = HO); see
WM., p. 208, n. 5, and Burton,
349- To eat with Gentiles was an
offence recognised even by Pharisaic
Christians (Acts xi. 3, cf. Gal. ii. 1 1 f.),
and publicans and sinners were ranked
in the same category with Gentiles
(i Cor. v. ii).
After co-diet Mt. supplies
Xoff VLLWV : Lc. includes the disciples
(fO~6ifT KOL TTlW-re).
17. Acai a.Kovo~as o Irjaovs] The
remark does not escape Him : cf.
V. 36. Ov xpetav fx ova l v <l ^X
AcrX.: so the three Synoptists (Lc.,
vyutivovTs = lo~xyovT<i). The proverb
in some form was not unknown to
pagan writers, e.g. Pausanias ap.
Plutarch, apophth. Lacon. 230 F, ovd y
of tarpot, ffprj, Trapa TO!? vyLaivovo-iv
OTTOV 8e ol voo-ovvres tarpt/3eiy fl<o6a-
a-LV. Diog. Laert. Antisth. vi. i. 6,
of tarpoi, (pT^o-t, /xera rcov voo-ovvra>v
dalv dXX* OV 1TVpTTOV(TLV . tll6 last
words present an application to which
Jesus does not refer, but which is im
plied in the use of the saying.
OUAC rjkOov AcrX.] Lc. OVAC eX^Xv^a,
adding els i^rdvotav a true gloss,
but perhaps not so well in keep
ing with the proverbial form of
the saying as the terser ending.
There is no need to say that the
physician s aim is the restoration of
the patient to health. For early
homiletic applications see Justin M.,
apol. i. 15, ov yap TOVS SiKaiovs ovde
rovs aaxppovas fts peTavotav r*caXc<ra
II. 1 8] THE GOSPEL ACCORDING TO ST MARK.
18 Kai rjcrai/ oi jmaBrjTai Icodvov Kai ol 4
43
tot 18
vr](TT6vovT6s . Ka
Kai \eyovarw avTw Aid
18 oi Qapta-aioi KABCDKMII al b c e f ff q vg syrrs whcl arm me go] OL TUV
EPGHLSUVrAHS i 33 al agl syr-*
o Xpioroff, aAAa TOVS do-ffScls Kai aVo-
\do-Tovs Kai ddtKovs. Ps. Clem. 2 Cor.
2, TOVTO \eyet OTL 8el TOVS aVoAAu/ie-
vovs o~(peiv fKelvo yap eaTiv p.eya Kai
Oavfj.ao Tov^ ov TO. eoreora o~Trjpiiv aA
Aa ra TTLTTTovTa. The contrast of dpap-
T(O\OS and di<aios appears first in Ps.
i. 5. The question who are the di-
Kaioi whom Christ did not come to
call has exercised interpreters here
and in Lc. xv. 17. In such contexts
the relatively righteous can hardly
be in view, since all are a/xaprcoAoi
in the sight of GOD and of Christ
(Rom. iii. 23, i John i. 8). Hence
Macarius Magnes, iv. 18, argues that
the SiKaioi are the Angels. But since
our Lord speaks only of those within
the sphere of His mission, the expla
nation is inadmissible. Rather His
reference is to the Pharisees, on the
assumption that they were what they
professed to be, and the saying in
this respect should not be pressed
beyond its immediate application :
cf. Jerome: "sugillat scribas et Phari-
saeos, qui iustos se aestimantes pec-
catorum et publicanorum consortia
declinabant"; we need not add with
Thpht. : /car etpcoi/etai/ -yap TOVTO (frrjo-iv.
The point of it is that if the guests
were a/xapro)Aot, it was in such com
pany the physician of souls might be
sought, and not under opposite cir
cumstances. For this view of sin as
a disease comp. Isa. i. 4 ff. and liii.
5, TO) /A&)Ao)7Tl aVTOV ^fJLfls IdfltJUfV.
Mt. inserts between the proverb and
its application a reference to Hosea
vi. 6 q. v. With ^\&ov cf. e^Xtfoi/,
i. 38, and note there ; x. 45, Jo. i. n,
iii. 2, &c.
1 8- 22. QUESTION OF FASTING :
THE OLD AND THE NEW (Mt. ix. 14
17, Lc.^v. 3339)-
l8. Kai yo-av ol p.a6rjTai /crA.] Vg. et
erant...ieiunantes, were fasting not
(as WM., p. 438) were used to fast ;
cf. Lc. vTjo-Tevovo-iv irvKvd ; OIL this im-
perf. see Blass, Gr., p. 198 f., Burton,
34. If Levi s entertainment fell on
a Sunday or a Wednesday night, the
disciples of Jesus were feasting after
the disciples of stricter schools had
begun one of their weekly fasts. The
Law required abstinence only on the
Day of the Atonement (77 vqarfia,
Acts xxvii. 9), but the stricter Jews
practised it on the second and fifth
days of every week (Schiirer n. ii.
1 1 9). For the practice of the disciples
of the Pharisees (i.e. the pupils of
Pharisaic Rabbis) see Lc. xviii. 12,
vr)o~TfV(o o~ls TOV cra/3/3arov, Diddche
7 = Apost. Const, vii. 23, vrjo-Tevovo-t
yap SfVTepq <ra/3/3ara>i Kai ircpTrTTj, and
J. Lightfoot on Mt. ix. 14. The
disciples of John (mentioned again in
Jo. i. 35, iii. 25, cf. Acts xix. 2 ff.)
naturally inherited John s asceticism
(Mt. xi. 1 8). Tatian omits this ex
planatory note, which is peculiar to Me.
Kai epxovTai *rA.] Not apparently
the disciples of John or of the Phari
sees, but the Scribes, who have now
gathered courage from confidence in
the goodness of their cause : cf. Lc.
oi 8e cinav. Mt. gives another ac
count : irpoo-cpxovTai avTO> ol fj.adrjTa.1
leoai/ou, and alters the question ac
cordingly (did TI 77 /ue Is KT\.\ Tatian
ignores the difference, adopting Lc. s
form. Later harmonists imagine the
same question to be put in varying
form by the disciples and the guests,
e.g. Aug. de cons. ii. 26. 62, who is
followed by Bede : " colligendum a
pluribus hanc Domino objectam esse
quaestionem et a Pharisaeis scilicet
et a discipulis Joannis et a convivis
vel aliis quibusdam." The uncertainty
thus imported into the history is
44
THE GOSPEL ACCORDING TO ST MARK.
[II. 18
TL ol jmaOrjTal luidvov KCII ol fJLadfjTai TCOV
vrjcTTevovorii 1 ol Se crol juaBrjTai ov vrjcrTeuov cri v ;
19 el-Trey CLVTOIS 6 lri<rovs I9 Mr) ^VVCLVTCLI ol viol TOV
wiuKpwvos eV W 6 vvjuL<pios JUL6T avTwv 6(TTiv vr}(TTeveiv ,
ocrov yjpovov e-^ovcTLV TOV vvfj.<piov JULET avTwv ov
20 Svvavrai vrjtrreveiv ao 6\ev<rovTai Se reai OTCLV
1 8 01 ftae. r. $a/>. KBC*L 33 565 e aeth] OL r. 4>. C 2 DrAIIZ3> al c vg
3?api<raioi ininP*" a f ff arm ot airo r. 3>. ot pad. r. $. 1071 om A | om fj.adr)rai, 4 B
127 2** 19 om o Ir/o: D 28 b i q | TOV i>vfj,<f>.] nuptiarum b ff vg | om cow
Xpovov . . . vrjffTeveiv DU i 33 604 alP*" a b e ff g i syr? 6311 aeth | fied eavruv
al
runner. In the present connexion the
title * sons of the bride-chamber had
perhaps a further appropriateness ; it
was in fact an answer to the cavil of
?. 1 8, for "apparently by Rabbinic
custom all in attendance on the bride
groom were dispensed from certain
religious observances in consideration
of their duty to increase his joy"
(Hort, Judaistic Christianity, p. 23).
ev w 6 vvfj.(f)ios KT\.] So the Lord
identifies Himself with the Bride
groom of O.T. prophecy (Hos. ii. 21,
&c.), i.e. GOD in His covenant relation
to Israel, a metaphor in the N.T. ap
plied to the Christ (Mt. xxv. i, Jo.
iii. 28, 29, Eph. v. 28 ff., Apoc. xix. 7,
&C.). Victor : TTOIOS vvu.<j)ios ; 6 /u,eX-
\(OV VVfJL(j)V0-6ai TT]V
eo~Tiv T) vvfj.(pevo-is ; dppaftwvos
TovTQ-Ti irvevpciTos ayiov x<*P ts ^ v
$ Me., Lc. = e oo Mt., cf. Me.,
infra, oo~ov %povov. For vrjaTeveiv Mt.
substitutes Trcvtielv. Fasting was
fitting for the house of mourning,
not for a time of rejoicing : cf.
Judith viii. 6, eV^oreue iracras ras
jjfjiepas TTJS \ripfv(Ta)S O.VTTJS. With
oo oi xpovov %ovo~iv cf. xiv. 7) e f-^ ^^
ov irdvroTf fX T {.^^ fovr&v] : Jo.
xiii. 33, en fjiiKpov peS V/ZOM/ et/Ltt.
"Oo-ov xpovov is the acc. of duration,
WM., p. 288. Tatian again (cf. v. 18)
omits the words which Me. adds.
2O. \vo~ovTat de
surely a worse evil than any doubt
that can arise as to the precise
accuracy of one of the reports.
ot Se o-ot natirjTai /crX.] They still
stop short of a direct attack upon the
Master; cf. v. 24.
19. /x?) dvvavrai ;] Yg. numquid
possunt? Mij expects a negative an
swer (WM., p. 641, Blass, Gr., p. 254);
cf. e.g. Mt. vii. 9, 10, Jo. iii. 4, James
ii. 14. Lc., as often, turns the sentence
into another form with a slightly
different sense: ^ 5ui/ao-^
vrjo-Tevo-ai ; in Mt. and Me.
points to the moral impossibility ;
they might be made to fast, but it
would not be a fast worthy of the name.
ot viol TOV vvfji<j)a>vos] =
known in class. Greek as
and in the later literary style as
( Trao-roff, Joel ii. 1 6) cf. Tobit vi. 14,
17, and for the idiom sons of/ &c.,
i Mace. iv.- 01 vtoi rrjs aKpas = l the
men of the citadel ; see Trench,
Studies, p. 170 n. The Lord per
haps designedly adopts the Baptist s
own metaphor (Jo. iii. 29), substi
tuting however ot inot TOV vvp<f)a>vos
for 6 <f>tXos TOV wptfriov : on the dis
tinction between the two see Eders-
heim i. 355, and Moore on Judges
xiv. ii, 20. The role of the best
man was over ; twelve disciples had
taken the place of the one fore
II. 21] THE GOSPEL ACCORDING TO ST MARK.
45
ajrapdrj aV avTcov 6 vvfji<pios, Kai TOTe vr}CTTv<TOV(riv
/ / 21 >^ ^ s /o-v
ei/ Kivri Trj rj/mepa. ovcets s eTTip/V^a pcucovs 2 1
eTripctTTTei ejrl L/ULCCTLOV iraXaiov ei $e
20 a7ra/)077] a/>0T7 C 13 28 64 69 124 346 | ev CKCIVCUS rats yuepais Til 2 al minP ler
ab c e f vg me 21 ovfcts] pr /ecu EFHUVm al + 5e DGM \ eiri<rwpairTi D |
TraXata; ArAIIS^l al | ^77] /i^e KAII*S min nonn
the ordinance of fasting, see Victor :
OVK avaynrj . . . aXXa yi/tu/iT/, 81 apfrrjv.
Bede aptly compares Acts ii. 13. Cf.
the logion : lav /AT) 1/17 ore ixrrjre TOV
Koo~p,ov ov p.r) evprjTf rfjv flao~i\iav TOV
Bfov (Oxyrhynchus Papyri, i. p. 3).
21. ovdeiy eVi /SArj/ua fcrA.] The two
parables that follow occupy the same
position in the three Syuoptists, and
doubtless are meant to illustrate the
answer to the question of v. 18. ETTI-
/SArj/za paKovs dyvdcpov, Vg. adsumen-
tum panni rudis, is explained by
Lc. as TTi(3\r)[jLa OTTO t/zartoi> Kaivov.
PCLKOS is a rag, whether of old stuff
(Jer. xlv. (xxxviii.) 1 1, TraAata /5a/C7;),or,
as here, newly torn from the piece : e.g.
Artemidorus (27) uses it of the strips
of cloth wound round a mummy. In
the present case the paws is ayvacpov
( = a.yva7TTov, aKvanrov) torn off from
a piece which had not gone through
the hands of the yvacpcvs. Tvacpevs
(Me. ix. 3) = Dn 13, Aram. N~JV, occurs
thrice in the LXX. (4 Regn. xviii. 17,
Isa. vii. 3, xxxvi. 2) in connexion
with "the fuller s field "possibly a
bleaching ground at Jerusalem ; cf.
Joseph. B. J. V. 4. 2, TO TOV yva(pQ>s
7rpoo~ayopv6p,vov fj.vijp.a. Comp. the
account of the martyrdom of James
the Just, 3 Euseb. H. E. ii. 23 : Aa-
/3a>f...ei? TU>V Kva(pa>v TO v\ov cv a>
aTreTTte^e TO. I/xarta AcrA. E7T//3A 77/^101,
a patch, cf. Jos. ix. n (5), Symrn., TO.
o~av8d)(.ia eVtjSAr^iara f%ovra : for CTTI-
pdtrTfi (WH., Notes, p. 163, Blass,
Gr. t p. 10) Mt., Lc. have eVt/3aAAei.
el Se w icrA.] Et de ^ (Lc. fl 8e
/ir)ye), Vg. alioquin, i if otherwise :
see Blass, Gr. 9 p. 260, and c Mt. vi.
i, Jo. xiv. 2, Apoc. ii. 5.
There must be a limit to the joyous
life of personal intercourse. The say
ing as far as VIJO-TCVO-OVO-IV is reported
in identical words in Mt., Me., Lc.
For the phrase fXevo-ovrai rip. see
Lc. xxi. 6, and with the whole verse
compare Jo. xvi. 2O. "Orav dnapdfj,
Vg. cum auferetur rather perhaps,
cum ablatus fuerit ; orav leaves the
moment uncertain, while of the cer
tainty of the future occurrence there
is no question : cf. Burton, 316.
A-n-aipeo-Gai, here only used of Christ s
departure; but cf. Isa. liii. 8, atperat
OTTO rrjs yrfS TI 0)77 avrov. Kai rore
vrja-Tfva-ova-iv : a prophecy, not a com
mand ; the Lord anticipates that
fasting will remain as an institution
of the Church after the Passion, and
regulates its use (Mt. vi. 16). Comp.
Acts xiii. 2, 3, xiv. 23, Didache 7, 8,
e vrja TcixrctTf rerpada Kai rrapa-
The fast before Easter was
from the end of the second century
specially connected with this saying
of Christ: Tert. ieiun. 2, "certe in
evangelic illos dies ieiuniis deter
minates putant in quibus ablatus est
Sponsus, et hos esse iam solos legitimos
ieiuniorum Christianorum...de cetero
indifferenter ieiunandum ex arbitrio,
non ex imperio." Cf. Const. Ap. v. 18
V rals rj/JLepais ovv TOV 7racr\a i/^oreuere
...V ravrais ovv rjpdf} a(j) y ijfiwv. Even
in regard to the Paschal fast there
was at first no rigid uniformity; cf.
Iren. (ap. Eus. v. 24) who remarks :
T) dicxfravia TIJS vrja-Tfias ri]v opovotav
Tr/s TTiWecos- <rvvL<TTr)(ri. Ei/ etceivrj rfj
^fce pa = (Lc.) ev Kivais rais jj/iepaty,
for which see Me. i. 9 note. On the
change introduced by the Gospel into
4 6
THE GOSPEL ACCORDING TO ST MARK.
[II. 21
t 22
aipei TO TrXvpto/ULa GLTT avTov TO KCLIVOV TOV TraXcuov,
JJLYI,
olvov veov els d&KOvs TraXaiovs el Se
olvos TOI)S d(TKOvs 9 KCLL 6 oivos a7r6\\vTai
da"Koi [ d\\a olvov veov els dcTKOvs
o
ol
21 apet H | TO TT\. air avrov K (om TO) AB (a0 eauT.) KAII*S 33 al mu ] om OTT
minP 1 aeth om air avrov D 13 28 69 124 a b f ff i q vg | TOU TraXaiou] pr a?ro
D 13 etc | om K<u...yiverai L 22 /-o?] /*^7e CLM 2 S alP*" | p-rjaeei ArAIIS^T ale eff
q syrr 8 11 **" 111101 arm me aeth | o oti/os i] + o veos AC 2 rAII2$n e f Byr hcl go aeth | o
ot>os aTroXXvTcu /cat oi ao-/coi BL me] o otvos /cat ot (UTKOL airo\ovi>Tai D a b e ff OL affK.
a.7ro\\vi>Tai Kai OL oivos e^xeiTat 124 syrr arm o oiv. exxTat icai oi ao-/c. a?roXou^Tat
N*ACrAII2$T al c f q vg me go aeth | om aXXa...Kawous D a b ff i | Kaivovs] +
P\v)Toi> K c - a ACLrAns^l al c e f q vg (syrr) me go arm aeth + paXhovviv
(om K*B) | ad fin vers add /cat a/j-^orepoL GwrypovvTaL minP auo e f g aeth
aipei TO TrXijptopa OTT auroG] Mt.
mpet...To TT\. avTov airo TOV ipaTiov.
In each case it seems best to identify
ro 7T\T]p(op,a with TO 7ri /3Xj;/xa, and to
take avTov as = TOO t/xan ou. In adopt
ing this view it is not necessary to
give up the passive sense of 77X77-
po>/ia for which Lightfoot contends
(Colossians, p. 323 ff.) ; for as he
points out, the patch may be so
called "not because it fills the hole,
but because it is itself fulness or
full measure as regards the defect."
As f7TL^\T)fjia is the piece laid on or
applied to the rent, so TrXr/poo^ia is
the same piece as filled in and be
come the complement (Vg. supple-
mentum). To KCLLVOV TOV TraXcuou, the
new complement of the old garment ;
the contrast of Katvos (veos), TraXeuos 1 , is
frequent in the N.T., perhaps through
the influence of this saying, and the
examples are interesting : Rom. vii. 6,
Eph. iv. 22 ff., Col. iii. 9 f., Heb. viii. 13.
For TmXaios- as applied to a garment
cf. Deut. viii. 4, Isa. 1. 9, li. 6.
KOI xetpov o-^iV/za yiWrai] *And a
worse rent is the result (Wycliffe,
" more brekynge is maad "). Cf. Lc. s
paraphrase, and Philo, de creat. princ.
II, ov p,6vov r) diaffropoTTjs aKoivwvrjTov,
aXXa KOL T) eVtKpareia SaTepov prjiv
<nr(pya(rop.fvr) /naXXoi/ rj eva>o-iv. For
o-xio-fj.a cf. i. 10 : elsewhere in the N. T.
the word is used in an ethical sense
(Jo. vii. 43, i Cor. i. 10, &c.).
22. Kai ovoYis /3aXXei KrX.] So Lc. ;
Mt. ovde fiaXXovviv. The worn out
do-ic6s passed into a proverb, see Job
xiii. 28, Ps. cxviii. (cxix.) 83 : comp.
especially Jos. ix. 10 (4), do-<ovs OLVOV
TraXaiovs KOI Kareppoxyoray : ib. 19(13),
OVTOL oi ao~Kol TOV O LVOV ovs 7r\r}o~a[iev
KO.IVOVS, Kai OVTOI fppcoyao~iv. The
wine-skins in the parable are as yet
whole, but thin and strained by use,
and unable to resist the strength of
the newly fermented wine. The con
trast is here between veos and TraXaios-:
veos is recens (Vg. novellus), freshly
made, in reference to time : for olvos
veos cf. Isa. xlix. 26, Sir. ix. 10. A
full treatment of the synonyms /tati/dr,
veos may be found in Trench, syn. 10,
or in Westcott on Heb. viii. 8, xii. 24.
et 8e M KT\.] Mt, Lc. ci 8c wye :
see on v. 21. If any one is so unwise
as to become an exception to the
rule, he will lose both wine and skins.
Mc. s brevity is noticeable ; both Mt.
and Lc. distinguish the manner of the
loss in the two cases o olvos fK^elrai
(eK-^vOr^creTai) /cat ot ao Koi a.7r6\\vvTa\>
(a7ro\ovvTai). Similarly in the next
clause Mt. supplies /SoXAovcrw, Lc.
Attempts have been made
II. 24]
THE GOSPEL ACCORDING TO ST MARK.
47
^ CLVTOV ev Tols (rd/3/3aa iv SiaTropev- 23
(r6ai Sia TWV (nropLfJuav^ Kal ol fiaOfjTal CIVTOV rip^avTO
6$ov TTOielv T/AAo i/res TOik cTTcr^fas. * 4 Kai ol <Papi- 24
23 eyevero] + ira\iv D 13 69 124 346 a ff q vg pr TraXiv <J> | om e? < 1071 | Sta-
iropeve<reai BCD] irapairop. KALrAIIZ<in al latt v *P lerv 8 irop. 13 69 124 | om aurou
D 435 ff | o8ov Troieiv ri\\ovTS fc^ACLrAn^T] oSoTroieii TL\\OVT. BGH 13 69 124 346
D 26 ev bcefgt + effdieiv c e ff
in the MSS. to assimilate Me. ; see
TV. 11. The contrast between veos,
xaivos is preserved by the three Syn-
optists, but it has been missed in
the Vg., vinum novum in utres no-
vos. On the connexion of these para
bles with the context see Hort, Jud.
Chr., p. 24. The general teaching
is that men "nova non accepturos
esse nisi novi fierent" (Hilary). The
old system was not capable of being
patched with mere fragments of the
new, and still less could the old man
receive the new spirit and life. For
some special applications of the prin
ciple cf. Trench, Studies, p. iSoff.
2328. CORN-FIELD INCIDENT.
QUESTION OF THE SABBATH. (Mi xii.
i 8, Lc. vi. i 5.)
23. KOI cyeveTo...8tairopcvc(rdai] Et
factum est ut... ambularet (f ) ; cf.
it 15, and see Burton, 360. Lc.
has the same construction, and agrees
with Me. also in the order of events :
Mt., who begins ev ccetj/a> ra> Kaipa)
firopfvdr), places this incident much
later. Ei/ Tols o-dftfiao-iv (rots 0-. Mt.,
(v <ra/3|3aro> Lc. : see note on i. 21),
on the sabbath ; in Lc. Western 5
and Syrian authorities add devrepo-
TrptBro), cf. WH., Notes, p. 58. Ata-
iropcvfa-dai, a common LXX. word
(usually = "l?r| or 1?V)> ^ 8 rare ^ n * fte
N. T., occurring, besides this context,
Lc. ev - 2 > ^- * Paul x ; the construction
varies, the verb being used absolutely,
or followed by ace. with or without
prep.; for Sia?r. 8td cf. Prov. ix. 12 c,
Soph. iii. i. The fields were probably
in the neighbourhood of Capernaum ;
there is no charge of having exceeded
the Sabbath day s journey (Acts i. 12,
cf. Joseph, ant. xiii. 8. 4, OVK cc<mv
5 rjfj.lv ovre fv roil a-dpfiao-iv OVT tv
rfj OpTT) [rf] 7TVTT]KOO-Tf)] 6lieiv). Ttt
o-Tropt/xa : in the LXX., <nr6pipos=V $
(Gen. i. 29) or WIT (Lev. xi. 37); O-TTO-
pt^a-"sown land," "corn-fields" (V.
sata\ is found in a papyrus of c. A.D.
346, and seems to have been familiar
in colloquial Greek of cent i, for it
belongs to the common tradition of
the Synoptic Gospels.
rfpavTo odbv Troiflv riXXovres] Mt.
TJpavro T/XXeti/, Lc. ertXXof. OSoi/
Troiflv is properly, like oSoTroteli/, to
make a road, or make one s way, and
suggests that the party was pushing
its way through the corn where there
was no path; Euth. : Iva 7rpo/3euWii/
exoiv. But 68ov TTotelo-Qai is used
(Herod., Xen., Dion. Hal., Joseph.,
&c.) of simple advance (Vg. coeperunt
praegredi, v. 1. progredi\ and 65.
noielv probably bears that meaning
here ; cf. Jud. xvii. 8 roO Troifja-ai 6dov
avrov (13") 1 :! nVl^w, but see Moore,
Judges, p. 385 f.). As they went
they plucked the ears and ate (KOI
Mt.; KOL rja-Qiov Lc., who adds
es rais ^epa-iV). Permission to
pluck and eat ears of standing corn
was given by the Law, provided that
no instrument was used, Deut. xxiii.
24 (26) : <rt>AXeei ev rais ^epcriV crov
a-rd^vs KOL dp7ravov ov pr) eiriftdXys.
24. KOL ol 3?api(Tcuoi /crX.] See
notes on ii. 16, 18. The Master is
again attacked through the disciples.
Mt. supplies ol fjiadrjTai o-ov before
TTOLova-iv, Lc. represents the question
as addressed to the disciples (rt
THE GOSPEL ACCORDING TO ST MARK. [II. 24
eXe yov avTw J/ /e TL TTOLOVO LV TCHS <rd{3/3a(rLv b
4 8
25 OVK efe&TW, ^Kal eXeyev avTois OuSeVoTe
TL eTToirjo ev AaveiS OT -^peiav ecr^ei/ Kai e7reiva(rev
26 CIVTOS Kai oi ]meT avTOv , a6 eicrrjXOev ek TOV OLKOV
TOV Oeov 67ri A/3ia6ap dpxiepetos, Kai TOI)S apTOVs
24 TTOiova-iv] + oi fiaOriTai aov DMS i 13 28 69 124 346 al lat vt < *) S yrr sin;icl arm
go aeth + oi /m#. 1071 | rots <ra(3j3a.<rii>] pr e/ EGHLSUVrS 25 e\eyej> ABrAII]
\eyei. KCL 33 604 1071 al (nroKpi0eis enrev D apr avTos AFAH al 26 eurq\0cv ] pr
TTOJS KACLrAIIZ<l>n latt syrr arm al (om TT. BD t) | om eiri A0. apx. D27iabeffit
ACA (T. up.) IIS$n i 33 69 al
31, i Regn. i 7, 24. It was at this
time in Nob (No/*/3a, No/i/xa (B), No/3a
(A), No/3 (N)), a town of Benjamin (Neh.
xi. 32) near Jerusalem (Isa. x. 32
Heb.). Mt. TraJs elo-fjXOev (cf. w. 1L
here), Lc. oo? ciV.
eVl A/3ta^ap ap^iepecos] Vg. 5^& ^4.
principe sacerdotum : cf. i Mace. xiii.
42, TOVS TTpCOTOV 7TL "SifJLCOVOS ap^tpCOS.
Lc. iii. 2, eVl ap^iepe cos "Avva Kai
Kaidfpa. Polyc. mart. 21, CTTI ap^iepecos
^tXiTrTrov TpaXXtai/o. E7r/= in the
time of, as in Acts xi. 28 e-yevcTo eVl
KXavfiiov : when an anarthrous title
is added to the personal name, the
period is limited to the term of
office : * in the days when A. was
highpriest. 5 ToG ap^. (AC) is perhaps
a correction. The clause is peculiar
to Me., and may be an editorial
note. It is in conflict with the ac
count in i Sam. I.e. where the high-
priest at the time of David s visit
to Nob is Ahimelech ( > n?D l) n^ ) LXX.,
codd. BA, A/3(e)i/ieXex but in i Regn.
xxx. 7, 2 Regn. viii. 17, A^et^ieXe^),
not Abiathar, Ahimelech s son and
successor (i Sam. xxii. 20). The con
fusion between Ahimelech and Abia
thar seems to have begun in the text
of the O. T., where (both in M.T. and
LXX.) we read of Ahimelech the son
of Abiathar as high-priest in the time
of David (2 Sam. viii. 17, cf. Driver,
ad I., i Chron. xviii. 16, xxiv. 6). The
clause is omitted by Mt, Lc., see
Hawkins, H., p. 99.^
"iSe (= nX"}) ; not tSou (=
; cf. iii. 34, xi. 21, xiii. i, 21, xv.
4, 35, xvi. 6. The offence was being
openly committed under the very eyes
of the Master. Plucking corn was
considered as equivalent to reaping,
the hand taking the place of the
sickle, and reaping on the Sabbath
was forbidden (Exod. xxxiv. 21, ro>
dfjLrjTG) KaraTravo-Ls ; cf. J. Lightfoot on
Mt. xii. 2). T/ irotoixriv rots- tm/3/3. o
OVK eecrriv ; SC. iroieiv rots crafiftcuriv.
Mt. simplifies the construction by
writing TTOIOVCTLV o OVK e^ecrnv Troielv iv
o-a/3/3ar<, and similarly Lc. The act
was not unlawful in itself, but only in
regard to the occasion.
25. Kai e\eycv avTols OvdeTrore
dveyvo)T KT\.] The Lord concedes
the principle for the moment, content
with pointing out that rules of this
kind admit of exceptions. Ovd. avtyv.,
an appeal to an authority which they
recognised and of which they were pro
fessed students. The formula is fre
quently used by our Lord, cf. xii. 10,
26, Mt. xii. 5, xix. 4, xxi. 16 (ovdeVorc,
ovSe, or OVK dveyv. ;).
TI eiroirjcrcv Aavei S KrX.] The
reference is to i Sam. xxi. i 6, but
the words %pfiav eo~%v KOL eircivcurev
are an inference from the facts, added
to bring out the parallel. David and
his men find their counterpart in the
Son of David and His disciples.
26. flO~fj\8fV IS TOV OLKOV TOV $eo{;]
I.e., the Tabernacle: cf. Jud. xviii.
II. 27]
THE GOSPEL ACCORDING TO ST MARK.
etyayev oi/s
eScoKev Kai
crw
fyayeiv ei JJLYI TOI)S
OVK
epes, Ka ecoKev Kai TO?? crw avTa)
eXeyev avToTs To (rd/3/3aTOv Sea TOV avdpwTrov
ovcriv.
37
49
27
16 irpoffdefffws D (cf. Nestle Intr. p. 237) | ovs...ovffiv] KO.L eSwKev rots per O.VTOV
ovffiv of? OIAC ei-ecmv <f>ayeiv ei /J.T) rots tepevaiv D | rous tepets NBL] rots lepevcriv
ACDrAII al roij apxi-epevcrt & + /j,ovots A< 13 33 69 alP auc lai ytmu + /J.OVQV 1071
27 28 Kai \yv...wffTe ] \ey(,) 5e V/JLIV Daceffit 27 eyevero] e/crr0?7 i 131
209 604
rot 1 ? aprovs TTJS irpo6fo~f(os\ Vg. panes
propositionis (Wycliffe, "loues of pro-
posicioun"); cf. Heb. ix. 2, T; -rrpofccris
T&V apTwv, propositio panum. The
shewbread as set before GOD is
Called D OQn DPI?, aprot evnirioi (Exod.
xxv. 29), TrpoKeipcvoi (Exod. xxxix. 18
(S^)), TOV TTpOO-toTTOV (l RcgH. XXl. 6),
TTJS -rrpoo-cfropas (3 Regn. vii. 34 = 48).
(Ot) aprot (rr/s) Trpodeo-ftas occurs also in
i Regn. I.e., but as a paraphrase for
Hp, and in 2 Chron. iv. 19 it stands
for D^Qil DH^; but elsewhere it =
(Exod. xl. 21 (23), &c.) or in
Dn.l^rrDnS (i Chr.ix.32);i.e.,
it points to the ordered rows upon the
table rather than to their ceremonial
import. See however Deissmann,
Bibdstudien, p. 155 f. (E. Tr., p. 157).
It was one of the glories of Judas
Maccabaeus that he restored the use
of the shewbread (2 Mace. x. 3, rS>v
apruv rr)V irpo9ecriv eVotr/o-avro).
ovs OVK e. (foayelv el pr} TOVS iepe is]
Which it was not lawful that any
should eat except the priests : so Lc.;
Mt. has the more usual construction
^f(TTtv. . .rot? Ifpevcriv. On the law of
the shewbread see Lev. xxiv. 5,
Joseph, ant. iii. IO. 7, 01 Se rots lepevcriv
irpos rpo<f)r)v dtdovrai. But the prohi
bition does not seem to have been
absolute ; cf. i Sam. xxi. 4. OVK fgeo-rtv
is taken out of the mouth of the
Scribes, and used in their sense (v. 24) :
it was at least as unlawful to eat
the shewbread as to pluck and eat
corn on the Sabbath.
Kai eSa>Kfj/ Kai rot? trvv avr<p ov(Tiv\
Cf. v. 2 5, ot per avrov. An O. T. phrase
S. M. 2
(see Gen. iii. 6)
Delitzsch renders:
DrB*!. The com
panions were in David s
D^IW, i.e. personal followers, the
nucleus of the crowd who gathered
round him in the cave of Adullam
(i Sam. xxii. 2). The contrast be
tween these men and the peaceful
disciples of Jesus is great, but it only
serves to add force to the argument.
27. Mt. gives another argument :
the priests in the temple were com
pelled to violate the strict law of the
Sabbath, their duties being in fact
doubled on that day (Numb, xxviii. 9) ;
if the exigencies of the temple justi
fied their conduct, a greater than
the temple was here to justify the
disciples. He adds a quotation from
Hos vi. 6, which he had previously
cited in connexion with the saying of
v. 17 (Mt. ix. 13).
ro o"d/3/3aroi/. ..8ta ro cra$3aroi ] Me.
only; cf. Hawkins, H.S. p. 99. Comp.
2 Mace. v. 19, ov 8ia rov TOTTOV TO
eQvos, a XXa 5ta ro tOvos TOV TOTTOV 6
Kvpios e eAe aro. The Rabbis them
selves occasionally admitted the prin
ciple ; see Schottgen ad L and the
passage cited by Meyer from Mechilta
in Exod. xxxi. 13: "the Sabbath is
delivered unto you, and ye are not
delivered to the Sabbath." Our Lord s
words rise higher, and reach further;
at the root of the Sabbath-law was
the love of God for mankind, and not
for Israel only. Cf. Ephrem : * the
Sabbath was appointed not for God s
sake, but for the sake of man." Ben-
gel : " origo et finis rerum spectanda ;
benedictio sabbati (Gen. ii. 3) hominem
50 THE GOSPEL ACCORDING TO ST MARK. [IL 27
1Tt28fcat ov% 6 avdpcoTTOs Sia TO cra/3/3aTOV.
KVplOS eCTTLV 6 ViOS TOU dvdpWTTOV Kat TOV (
III. i * Kat el(rrj\6ev TraXiv ek a-vvaywyrjv, Kai r\v e/cel
2
27 om Kat ovx o tu>8p. d. TO <r. syr 8 | om KO.I 2 AC 3 m al? 1
ycoyr]i>] pr rrjv ACDLSI>T al (om KB) | e^pafjtftevijv } rjpat> D
AC*DAST mini*" 10
Ill i (rvva-
2 iraperrjpovvTO
spectat." For a similar antithesis cf.
i Cor. xi. 9. O avdptoTros, man, i.e.
humanity ; cf. Eccl. i. 3, iii. 19.
28. too-re Kuptor eVrii/ KT\.] Wycliffe,
"and so mannes sone is also lord of the
sabath." Rvpios yap eo-riv, Mt. ; K. eVru ,
Lc. In Me. the sequence of the thought
is clear. The Sabbath, being made for
man s benefit, is subject to the con
trol of the ideal and representative
Man, to whom it belongs. On wore
with the indie, mood see WM., p. 377,
Burton 237, and cf. Me. x. 8. Kvptos
is here perhaps rather owner than
master ns^n ^3, cf. Gen. xlix.
23, Jud. xix. 22. On 6 vl r. av6p. see
v. ion. Tatian, followed by the 0. L.
cod. a, places after this verse c. iii. 21
(q.v.), as if it was His doctrine of the
Sabbath which led our Lord s relatives
to suspect insanity.
III. i 6. HEALING OF A WITHERED
HAND ON THE SABBATH (Mt. xii. 9
14, Lc. vi. 6 n).
I. KCU flcrfi\6fv TraXiv els crvvaya)-
Another 1 scene in a synagogue,
points back to i. 21 (cf. ii. i,
13; iii. 20, iv. i) unless, with Bengel,
we interpret "alio sabbato." Ets
crvvaytoyriv, not els rrjv o\, as in i.
21, (vi. 2), where the synagogue is
localised ; here the reader s thought
is limited to the fact that the event
took place in a synagogue. Cf. Jo.
vi. 59, xviii. 20, James ii. 2 ; simi
larly we speak of going to church
or being in church when no par
ticular building is in view. Me.
suggests, and Mt. seems distinctly
to State (/zera/3aff fKeWev rjXQev}, that
this visit to the synagogue followed
immediately after the cornfield inci
dent; Lc. places it on another Sab
bath (ev T(p(0 o-a/3/3aro>). St AugUS-
tine s reply (de cons. ev. 81, "post
quot dies in synagogam eorum ve-
nerit...non expressum est") is not
wholly satisfactory ; the two tradi
tions if not absolutely inconsistent
are clearly distinct, Lc. perhaps pos
sessing information unknown to Me.
and Mt. Cod. D meets the difficulty
by omitting erepw in Lc.
KCU TIV Kl av6p(airos *rA.] For 77-
paivo/jLcu ( = by see 3 Regn. xiii. 4,
Zach. xi. 17. Jo. (v. 3) mentions grj-
poi as a class of chronic invalids ; in
the present instance the paralysis of
the hand was not congenital, but as
Bengel says "morbo aut verbere," as
the past participle implies a point
which Mt. s grjpdv overlooks. T?)J/
Xelpa, his hand, cf. v. 3, w. 11.;
for exx. of the predicative use of the
art. see Blass, Gr. p. 158. Lc. adds
that the hand was 77 Segid. Jerome
says that the Gospel according to
the Hebrews represented the man
as pleading his case with the Lord:
" caementarius eram, manibus victum
quaeritans ; precor te, lesu, ut mihi
restituas sanitatem ne turpiter mendi-
cam cibos."
2. KCU jraper^povv avt6v\ Cf. Ps.
xxxyi. (xxxvii.) 12, TrapaTrjp^a-fTat
(D?3T) o a/iaprcoXo? TOV dlicaiov Dan.
vi. ii, Sus. 12, 16 (Th.). The middle
is more frequent, but Traparrjpe iv occurs
in Susanna and in Lc. xx. 20. Polybius
(xvii. 3. 2) couples Traparrjpf iv with
evedpeveiv. This hostile sense is not
however inherent in the word, which
III. 4] THE GOSPEL ACCORDING TO ST MARK. 5
povv avTOv el TO?S (rd/3/3a(riv BepcnrevcreL CLVTOV, iva
avTOv. *Kai heyei TCO dvvpwTrw TO) 3
TO
4 in 10
(rd/3/3a(Tiv d f ya6o7roifjo ai
2 rot? <r.] pr ev KCDHM min 1 me | depairevet. KDS j KaT-r)yopi)<rov<nv DS
TW X- X- &P av B L 565 a me aeth] rw TIJV . x- % KC*A 33 T
T. %. A corr (D)rnS$T al go | eyeipai Ur$> | ets ro /WTO-OP (e? /*ecrw D c)] pr /cat <rn)dt
D c aeth 4 ee(mv] pr rt E* i 118 131 arm | rots o-a/3/3.] pr ev ADE al 2? me
go | a.ya.doTroirjo a.i] aya6ov Tronr)<ra.i X rt ay. TT. D 6 arm
merely means (Lightfoot on GaL iv.
10) to observe minutely, going along
as it were with the object for the
purpose of watching its movements.
Lc. uses the middle here and in xiv.
I. Haparrjpfljf el, to watch whether;
f. Blass, Gr. p. 211.
ft rots o-dpftaa-iv Oepaircixrfi] Ac
cording to the Rabbinical rule relief
might be given to a sufferer on the
Sabbath only when life was in dan
ger (Schiirer n. ii. 104). Since in
the present case postponement was
clearly possible, a charge might lie
against Jesus before the Sanhedrin
if He restored the hand; and they
watched Him closely in the hope that
this opportunity might be given (tva
Kcrrr)yopr)O (i)criv avroi/). According to
Mt. they even challenged Him by
asking Ei c ^eori rols a-dpftao-iv Qepa-
irevfiv ; The question afterwards put
to them by Jesus (Me.) does not
exclude this account of the matter
(Victor, CIKOS fie dpcpoTcpa yeyfv^-
<r6ai) , but Lc. s comment (j^Sei TOVS
8ia\oyicriJLovs avratv) seems to be in
consistent with it, and the additional
matter in Mt. clearly belongs to an
other occasion (Mt. xii. n, i2 = Lc.
xiii. 15, xiv. 5).
3. KOI Ae-yei r<5 czj/$pa)7ra) KrA.] His
knowledge of their purpose (Lc.) did
not deter Him: comp. Dan. vi. 10.
His first step was to bring the man
out into the body of the synagogue
where he could be seen by all (Me.,
Lc.) ; there should be no secrecy and
no need for Traparrjprjo-is in the mat
ter, since a principle was involved:
comp. Jo. xviii. 20. "Eyfipe fls TO pe-
<roV) a pregnant construction : arise
[and come] into the midst ; c ex
amples in Blass, Gr. p. 122. Lc. in
terpolates Kal OT7/01, and adds KOI dva-
a-ras ecrrrj details which Me. leaves
to be imagined. The purpose of the
command is clear. The miracle was
intended to be a public and decisive
answer to the question * Will He work
His cures on the Sabbath ?
4. KOI \fyei avrois lerA.] The Lord
anticipates their question (cf. ii. 8).
Lc. prefixes Vepo>ro> v^as. His ques
tioning of the Rabbis began in child
hood (Lc. ii. 46) : in the method there
was nothing unusual, still less disre
spectful ; see J. Lightfoot on Lc. I. c.
The present question puts a new
colour on that which was in their
minds ; for depcnrevfiv He substi
tutes dyaQoTTotrjo-ai, which raises the
principle. AyaOoTroielv (formed on
the analogy of the class. Kaicoiroieiv)
is a word of the LXX. (=n^n), for
which class. Gk. used cv iroutv or
fvepyerelv. In Tob. xii. 13, i Mace.
xi. 33 dyadov Troteii/ has been substi
tuted by some of the scribes, and the
same tendency appears here ; but the
compound is well supported in the
N.T., especially in i Peter, where,
besides dyaOonoiflv (quater\ we find
dyaOoiroua and dyadonoios. *H KO.KO-
Troifja-ai raises the startling alterna
tive : if good may not be done on
4 2
THE GOSPEL ACCORDING TO ST MARK.
[III. 4.
o
52
P (TVV\V7rOVfJiVOS
4 77] pr yiiaXXov 28 124 | cnroKTeivai ] aTroXecrai LA i 124 209 2** latt syrP 6 " 11 arm |
eaitinrriaav (L)Z<I> agq 5 eiri r. irwpwcrei] e-rn r. irrjpwo-ei 17 20 arm super caeci-
tate(m) cordis a b e f q vg eiri r. ve/cpwo-ei D syr sin super emortua cor da c ff i r
the Sabbath, are you prepared to
justify evildoing on that day? I.e.,
Was it unlawful on the Sabbath to
rescue a life from incipient death
(tyvxqv o-oSo-ai), and yet lawful to
watch for the life of another, as
they were doing at the moment?
Was the Sabbath a day for malefi
cent and not for beneficent action ?
ATroKremu is used of a judicial sen
tence, Jo. xviii. 31 ; Lc. substitutes
here the more usual an-oXe crai.
ot Se eVtcuTra)!/ : whether from policy,
or shame (ix. 34), or simply because
they had no answer ready (Lc. xx.
26).
5- Kai 7rep^3Xe i v|/ > d/u>os avrovs]
Except in Lc. vi. 10 (the parallel to
this context) Trepi/SXtVeo-tfai is used by
Me. only (iii. 5, 34, v. 32, ix. 8, x. 23,
xi. n), and five times out of six in
reference to the quick searching
glance round the circle of His friends
or enemies, which St Peter remem
bered as characteristic of the Lord :
see Ellicott, Lectures, pp. 25, 176.
Bengel: "vultus Christi multa nos
docuit." For the use of ?repi/3X. in
the LXX. cf. Exod. ii. 12, 3 Regn. xxi.
(xx.) 40, Tob. xi. 5. Mer opyTjs: there
was anger in the look or attending it
(cf. pera SctKpvW Acts XX. 31, Heb.
xii. 17). Anger is attributed to the
Lamb, Apoc. vi. 16, 17: it is "legiti
mate in the absence of the personal
element" (Gould), i.e. if not vindictive,
and not inconsistent with a gentle
character (Mt. xi. 29).
o-vv\virovfjLvos eVt KT\.] Me. only.
The anger was tempered by grief:
comp. i Esdr. ix. 2, TrwOw virep v
TWV pryaXuv rov 7r\Tjdovs.
"2vv\v7rel<r6ai, Vg. contristari, implies
sorrow arising from sympathy, either
with the sorrow of another (cf. Ps.
Ixviii. (Ixix.) 21, where the o o-vv-
\VTTOV fjLevos answers to 6 TrapaKaXeoi/),,
or, as here, with his unconscious
misery. With this sorrow of Christ
for sinners comp. Eph. iv. 30. Sorrow
is predicated of Jesus again in Mt.
xxvi. 37. ^vvXvTrovfifvos pres., in con
trast with TTfpi^\^afj.vos aor., points-
to the abiding nature of this grief:
the look was momentary, the sorrow
habitual. Cf. Oxyrhynch. log. 3
firi rols vlois TO>V
ooo-i? rfjs <ap8ias occurs again
in Eph. iv. 18, where it is a character
istic of pagan life: in this respect
unbelieving Israel was on a level with
untaught heathendom (Rom. xi. 25) ;
even the Apostles suffered at times-
from this same malady (Me. viii. 17).
is to grow callous, and
in medical language is the
formation of the hard substance
(Trojpor, callus) which unites the frac
tured ends of a broken bone ; trans
ferred to things spiritual, it is the
process of moral ossification, which
renders men insensible to spiritual
truth. Cod. D and the Sin. Syriac
express the result by substituting
veKpcMTts : so some O.L. texts, super
emortua ittorum corda. The idea
seems to be derived from Isa. vi. io r
where the LXX. has 7raxvv6rj...^ Kapdia
TOV Xaov TOVTOV, but Jo. (xii. 40) para
phrases eVeopoxrey avru>v rrjv Kapdiav.
The Vg. renders super caecitate(m}
cordis eorum (WycliflTe, " on the blynd-
nesse of her harte," followed by
Tindale and Cranmer), reading appa- f |
III. 6]
THE GOSPEL ACCORDING TO ST MARK. 53
crov
Kai aTreKaTea-Tar] Y\
ol tpapicraioi evdvs juteTa TCOV
<rviu/3ov\iov $i$ovv KCLT avTov OTTCOS CLVTOV aTroA.6-
O COO ll/.
i 6
5 om crov BEMSU Vr<l>l min nonn |
(KABLPrAII 2 al) airoic. (DH*3> mm* ) ] aTre/carecrr?? C 565 | 77 xet/> aur. (om
syr hier )] + ev6e(i)$ D ff i + vyiys cos 77 aXX^ C 3 LF al + a>s 77 a. syr sin hier 6 om evdvs
DL al bcffgiq aeth | edidovv BL 13 28 69 124 346 604] eiroiTjffav KCA 238 736
1071 2P" alp CTTOIOVV APrnZ* al latt vt P lv s arm go Troiovvres D | om /car avrou syr sin |
2
are o*. Xa/ij3aye4i/ (Mt. 6 ) or Troiflv
(Me. xv. i, with a variant eYoi/iaeti/).
Efii Sow (eVotovi/) perhaps implies that
the consultation held that day was
but one of many ; the last is described
in xv. i. "OTTOOS avrov diro\o~a><Tiv re
presents the purpose and ultimate
issue of their counsels (cf. Burton,
207) not however without refer
ence to the means to be employed.
Lc. gives the immediate subject of
debate rt av 7roiijo~aiev TQ> y lrjo~ov t and
Mc. s form implies the question Hois
CLVTOV ex7roXe<ra>/Ltej>; (WM., p. 374).
/xera ratv HpepStai/aJi ] Me. only.
Tindale, "with them that belonged
to Herode." The HpwSiai/ot appear
again in the same company c. xii.
i3 = Mt. xxii. 16, and some under
standing between the two parties is
implied also in Me. viii. 1 5. Josephus
(ant. xiv. 15. 10) speaks of TOVS TO,
HpoiSou (ppovovvras, but the term
Hpvdiavos occurs only in Mt., Me.
Adjectives in -avos denote partisan
ship (Blass on Acts xi. 26). An Hero-
dian party, so far as it found a place
in Jewish life, would be actuated by
mixed motives; some would join it
from sympathy with the Hellenising
policy of the Herod family, others
because they " saw in the power " of
that family "the pledge of the pre
servation of their national existence"
(Westcott in Smith s -B.Z>. 2 , s.v.). The
latter would have certain interests in
common with the Pharisees, and
rently Trrjpvcrei : cf. Job xvii. 7, B,
irf7T(&pa>vTa.i...oi o0$aX/zoi fiou, where
^ aa A have the variant TreTr^pooimu.
See however J. Th. St. iii. i, p. 81 flf.,
where Dr J. Armitage Robinson main
tains that TTcopeoo-tff acquired by use
the sense of Tnjpaxris.
\eyei rco aj>0po)7ra>] As He had
turned to the paralytic, ii. 10, 1 1. A
command in each case precedes the
healing ; recovery comes through faith
and obedience. With the whole
scene comp. 3 Regn. xiii. 6.
aTrfKarta-raQr) 77 X et p] Mt. adds
vytrjs cos ;; a\\T). For this US6 of
careK.. cf. Me. viii. 25. The verb is
frequent in the later Gk. and in the
Lxx.; in the N.T. (exc. Heb. xiii. 19)
its use is always more or less dis
tinctly Messianic, and based perhaps
on Mai. iv. 5 (see on Me. ix. 12).
Each miracle of healing was an earnest
in an individual case of the aTro/cara-
vrao-is TrdvTcov (Acts iii. 21). For the
double augment see WH., Notes,
p. 162, and Blass, Gr., p. 39.
6. Kai ge\66vrcs ol &. evdvs] The
Pharisees left the synagogue mad
with rage (cTrXTJcrdrjo-av dvoias, Lc.)
and lost no time (cvQvs, Me. only) in
plotting revenge. Lc. speaks only
of an informal discussion (SteAoAoui/
irpos aXXr/Xou?), Me., Mt. of a council
or consultation (o-vuftovXiov in Prov.
xv. 22 it is Th. s word for liD, LXX.
tnvfopia). Sw/nj8. SiSoi/cu occurs here
only in the N.T. ; the usual phrases
54 THE GOSPEL ACCORDING TO ST MARK.
7 7 Kai 6 lrj(rovs //era TCOV
prj(T6V
TY\V
[III. 7
avTOV
i 7TO\V 7T\fj6oS CL7TO Trj?
8 FaXeiXaias ^KO\ov6rj(rev Kai OLTTO Trjs lovSaias 8 Kai
7 Ii)ffovs] + yj ovs 1071 | 7iy>oj] eis DHP min nonn irapa. 13 28 69 124 1071 | iro\v
TTO\VS o^Xos D latt | rjKoXovdijffev] om D 28 124 a (be) eff i q syr Bin post Iou5.
transp KBA 238 1071 f vg + aurw <J>
might have readily joined them in
an effort to suppress a teacher who
threatened the status quo ; although,
as Bengel quaintly suggests, "for-
tasse non magnopere curabant Sab-
batum." The Pharisees on their
part, without any great affection for
the Herods, could acquiesce in their
rule as the less of two evils. H.
the Great had made bids for their
support (Schurer i. i. pp. 419, 444 f.),
and Lc. shews (xiii. 31 f., xxiii. 10)
that they were not unwilling to use
Antipas as an ally against Jesus, or
even to act as emissaries of the
Tetrarch.
712. SECOND GREAT CONCOURSE
BY THE SEA (Mt. xii. 1521, Lc. vi.
1719)- (
7. KCU 6 *Ir](rovs...dvfx<opT]o-v] Ara-
xotpelv is used, esp. by Mt., of with
drawal from danger, Mt. ii. 12 ff., iv. 12,
xiv. 13; in the present context Mt.
makes this meaning clear by adding
yvovs. Jesus withdrew from the town
to the seaside because He was aware of
the plot. He and His would be safer
on the open beach, surrounded by
crowds of followers, than in the narrow
streets of Capernaum. His friends
would prevent an arrest ; in case of
danger, a boat was at hand. Ets is
the usual preposition after avaxwpflv
(Mt. ii. 14, &c.) : irpos gives the direc
tion or locality of the retreat (cf. ii. 2).
On the policy of this retreat see Bede:
" neque adhuc venerat hora passionis
eius, neque extra lerusalem fuit locus
passionis."
Kai TroXv ir\fjdos *rX.] Cf. i. 28, 37,
45 J " 13- nX^os is frequent in Lc. ;
for TroXu TT\. cf. Lc. xxiii. 27, Acts xiv.
i, xvii. 4. On the prominence given to
the adj. see WM., p. 657 ; the normal
order occurs when the words are re
peated in v. 8. The punctuation of
this paragraph is open to some doubt ;
we may either keep JKo\ov6r)(rev for
the Galileans, assigning the other fac
tors in the crowd to ^\6ov (v. 8), or we
may begin a new sentence at 7r\fj6os
iro\v, or at oKovovres. WH. and R.V.
adopt the former view, but the re
peated diro seems to point to the con
tinuity of the words from KOI TTO\V to
y l8ovfj.aias, and probably to 2tS<3i/a:
COmp. Lc. 7T\r)dos iro\v...oi rjXQav.
7 8. Kai drro r. lovSaia? /crX.] The
Galilean following is now supple
mented by others from south, east,
and north. Judaea had already sent
Pharisees and Scribes (Lc. v. 17), and
now, perhaps as a result of the syna
gogue preaching mentioned in Lc. iv.
45, adds its contribution to the Lord s-
willing hearers. Jerusalem is named
separately, as in Isa. i. i, Jer. iv. 3,.
Joel iii. 20; cf. i. 5. H iSov
named here only in the N.T. =
in the LXX. (Isa. xxxiv. 5, 6, &c.).
The victories of Judas Maccabaeus
(i Mace. v. 3) and John Hyrcanua
(Joseph, ant. xiii. 9. i) had gone-
far to remove the barrier between
Edom and Israel, and the Edomite
extraction of the Herods brought the
two peoples nearer: "in our Lord s
time Idumaea was practically a part
of Judaea with a Jewish [circumcised]
population" (G. A. Smith, Hist. Geogr.
p. 240; cf. Joseph, ant. xiii. 9. i). More
over in Roman times Idumaea was .
III. 9] THE GOSPEL ACCORDING TO ST MARK. 55
0.7TO lepO(TO\VIUL(x)V KO.L OLTTO Tf/S /SofjUOC/a? K.OL 7TpaV
TOV lop^dvov Kai Trepi Tvpov Kai QSwi/a, TrXijBos
i/j a/coi/oi/Tes aero. TToie?, r]\6ov TTjOos avTOv. 9 Kai 9
avTov *lva TrXoidpiov TrpocrKapTeprj
&L7rev Tots
8 om /cat euro TTJS Idovp. N* i 118 131 209 258 c ff syr sin arm | irepav] pr 01
D f | Trepi] pr 01 ADPmS<J> rell a vg Byr hel go arm | StSwi a] pr 01 ire/at D | om
Tr\r)0. 7roXu a b c syr 8 " 1 | a/couopres KBA f 1 3 69 al latt (exc a) me go aeth] a/coucrcu/res
ACDLPmZ<I> al | o<ra] a CD min 2 a i r vg me | -n-otei BLsyrr vid ] eiroiet KACDPrAIIS<
al latt me | fj\6av D y\6ev U 9 TrXoiapia B
used loosely for the south border
land of Judaea; cf. Joseph, c. Ap.
ii. 9 T) /u.ez> iSou/zata T^S J^iere pas ^a>pas
eVrty op,opos Kara Ta^av Keip-einj : ant.
V. I. 22 77 /Liei/ Iov5a Xa^ovo-a
aipeirai r^f K.ad\nrfp6t
Tfivovcrav fjitv a-XP 1 T
ro 6 eupos- ecos- r^s SoSo/xiriSo? Xipvrjs
Kadr/Kovo-av. Thus Judaea and Idu-
maea together represent the South.
The East too sent its contribution
from Peraea (nepav TOV lopdavov, i.e.
OTTO TOV nepav T. *L). H Uepaia
(Joseph. B. J. iii. 3. 3) is both in
LXX. and N.T. simply 77 ircpav TOV
> iopaa J /ou = n < i?n~i:iy, cf. Isa, ix. i
(viii. 23), Mt. iv. 25, Me. x. i. Accord
ing to Josephus I.e. Peraea extended
on the East of Jordan from Machaerus
to Pella, i.e. it lay chiefly between the
Jabbok and the Arnon ; but, like
Idumaea, the name seems to have
been somewhat loosely applied (G. A.
Smith, p. 539); Mt. in a similar list
(iv. 25) substitutes Decapolis for
Peraea : see note on Me. v. 20. From
the North-West came inhabitants of
the Phoenician sea-coast (TT^PI Tvpov
Kai 2i8a>va = TTJs irapaXiov Tvpov Kai
Si&wi/os, Lc.); the district is called
&OIVLKTJ in Acts xi. 19, xv. 3, xxi. 2,
and in the LXX. (i Esdr. ii. 16 ff.,
2 Mace. iii. 5, &c.), but not in the
Gospels, where it is simply TO. pepr)
or TO opta Tvpov AC. SiStovos (Mt. XV.
21, Me. vii. 24). The network of
roads which covered Galilee facilitated
such gatherings; see G. A. Smith,
p. 425 ff.
v. 7, note; the emphasis is no longer
on the magnitude of the concourse,
but on its cause. The fame of the
miracles (c i. 28, 45) had brought
them together, and also, as Lc. adds,
the fame of the teaching (rj\6av aKovo~ai
avTov Kai laBrjvat). AKOVOVTCS o<ra
Trotet, $\6ov. for aKovovres we expect
aKovo~avTcs (see vv. 11.), but the pres.
part, may denote that the rumour on
the strength of which they started
continued and increased in strength
(WM., p. 429 ; Burton 59, who calls
it " the present of past action still in
progress"); in xroteZ we hear the re
port as it is passed from one to another
in the crowd. "Oo-a, how many things
rather than how great, = all that ;
cf. Me. iii. 28, v. 19, vi. 30, x. 21;
Lc. viii. 39; Acts xiv. 27, xv. 4, 12.
9. Kai iTrev... iva KrX.] On flnelv
Iva see WM., p. 422. nXotoptoi/, Vg.
navicula, probably here a light boat
in contrast with a fishing smack
(TrXoZoi/), as in Jo. vi. 22, 24, xxi. 8
(cf. WestCOtt). Upoo-KapTCpelv (Acts 6 ,
Paul 3 , here only in the Gospels) is
rendered in the Vg. by perseverare,
perdurare, instare, adhaerere, pa-
rere, servire, and here by deservire :
in Me. the English versions from
Tindale have had the happy rendering
wait on. The boat was to keep
close to the shore, moving when He
56 THE GOSPEL ACCORDING TO ST MARK. [III. 9
10 avTW Sid rov o^Xov, iva JJLYI 6\i(3a)(Tiv avToV IO TTO\-
Xovs yap eOepaTrevcrev, wcrre
avrw va
W 1 1 avTOV
e^ov
" Kal
TO,
TO. aKaOapra, orav avTov edewpovv, TTpocre-
7T17TTOV aVTU) Kal 6Kpa%OV XejOVTO, OTL Cv 1 6 VIOS
9 avroj>] + 7roXXoi D a ff + oi 0^X01 13 28 69 124 346 10 edepairevev KIT min 2
me I aurw] pr ev D latt n KO.I irv. aKad. D | oravj + ow D | edewpovv
(KBCDGLAS 13 33 69 1071 al)] eOewpei APm<i> | TrpoaeirnrTav B TrpoaeimrTev EHSUV
al | eKpafrv EHMSUV al | \eyovres KDK minP auc | av ei] + o xp<-<rs CMPI> 16121 syr hcl *
moved, so as to be ready at any 00-01 ti^oi/ pao-Tiyas] For this use
moment to receive Him ; comp. Lc. of /zao-rtyes see Me. v. 29, 34, Lc.
v. 3. On the present occasion He vii. 21 v6ao>v Kal ^aa-Tiyatv.
does not seem to have used it; the
work of healing kept Him on the
land as long as it was possible to
remain there. There was no shrinking
from contact with the crowd, but only
a provision against a real danger Iva
pr) 6\ift(0(Tiv avTov. For the literal
sense of 6\lfia> cf. Mt. vii. 14 Tc6\ip,nevr)
f) oSoy : both in LXX. and N.T. it is used
with few exceptions metaphorically.
IO. TroXXous yap edepdrrevcrev KrX.J
On Qepaireveiv see note on i. 34. For
TroXXovs, Mt. has TrdvTas : see note on
i. 34 : all were healed who touched
Him or on whom He laid hands.
(Bore fTrtTTiTrreiv avr&i] The enthu
siasm grew till it became dangerous :
the sufferers threw themselves on
Him in their eagerness, or impelled
by the crowd. For ciruriirTftv rwl
(more usually eV/ nva or nvi) see
2 Regn. xvii. 9, Job vi. 16, Judith xv. 6.
The action is not always hostile (cf.
Acts xx. 10), but it implies suddenness,
and usually some degree of passion ;
Field (Notes, p. 25) adduces Thuc. vii.
84, eTTfTri fTTov re aXXj^Xot? Kal /careTra-
row. In the present case it was
natural enough, yet perilous, "iva
avTov atyuvrai : contact was thought
to be a condition, since it was often
the concomitant, of healing (Me. i. 41,
V. 27 flf., vi. 56, viii. 22 ; cf. Lc. e ^row
aiTTfcroai avroC, ort $vvauis Trap* avrov
represents disease or suflfering as a
Divine scourge used for chastisement ;
comp. Prov. iii. 12, cited in Heb. xii. 6 ;
the idea is frequent in the O.T. and
Apocrypha, cf. e.g. Ps. Ixxiii. 4, 5,
Jer. v. 3, Tob. xiii. 14 (18), 2 Mace.
iii. 34, ix. n, Ps. Sol. x. i, but the
noun does not appear in the LXX. as
interchangeable with voa-os: possibly
even in the N.T. it carries with it the
thought of greater suflfering, as well
as of a more direct visitation of
God.
II. Kal TO. Trvevpara ret a.Ka6. *rX.]
For Trvfvfjia dKadaprov^dai^oviov see
i. 23 note. "Orav avrbv c6ewpovv =
the class, ore or onore 6ta>polcv (Madv.
134 5); see Burton, 290, 315, and
cf. WM., p." 388, Blass, Gr. p. 207:
* whenever, as often as, they caught
sight of Him. npoo-ri7rroi> an act
of homage (Acts xvi 29) akin to
adoration (cf. Ps. xciv. (xcv.) 6,
now, as it seems, for the first time
offered to Jesus since the commence
ment of His ministry ; subsequently
such prostrations were frequent (Me.
v. 6, 33, vii. 25). The contrast between
firiiritrrcw (v. lo) and Trpoo-Tr /TIT-CIV is
striking and perhaps not accidental.
KOI Kpaov *rX.] Kpaa> is used of
the wild cry of the demoniacs also in
i. 23, v. 5, 7, ix. 26. The words of
the cry go beyond the confession of
III. 13]
THE GOSPEL ACCORDING TO ST MARK. 57
i 7ro\\a 67TT//ua avTois IVOL \JLY\ avTOV 12
V 6eov.
(pavepov
13 Kai dvaftaivei ek TO opos Kai TTpocTKaXelTai oi/s 13
12 TTOl7)<Ta)<Tlv] TTOltofflV B 2 DKLII* 1 3 69 alP* uc + OTt
2 pe corr w 801 " 00 " a + ort yd. avrov b ff g q t
rov
avrov etvat
i. 24, for o vlbs TOV 0fov, however inter
preted, is more definite than 6 dyios.
Comp. Mt. IV. 6, 6 Sia/3oAos \cyfi avrqt
Et vfoy et rov 6eov KT\. The earliest
confession of the Sonship seems to
have come from evil spirits, who knew
Jesus better than he was known by
His own disciples ra daipovia TTIO~~
revovo-iv (James ii. 19).
12. Kai TroXXa cTTfTifia avTois KT\.]
Cf. i. 25, 43. The purpose of the
censure was to prevent a premature
divulgence of His true character : cf.
PhiL ii. 6, ov% apira.yii.bv yytfo~aTO TO
flvai icra ra) den. Mt. reminds his
readers of Isa. xlii. i 4, which he
sees fulfilled in our Lord s freedom
from personal ambition. HoXXa
circri/ia, Vg. vehementer commina-
batur : TroXXa as an adverb is charac
teristic of Me., cf. v. 10, 23, 43, ix. 26.
Mt. has the less vivid tirfri^a-ev
avrols: Lc. omits the circumstance.
&avfpbv iroLftv = ^>avfpovv occurs only
here and in Mt. s parallel. The <f>ave-
poxris was postponed only; cf. iv. 22,
Rom. xvi. 26; it was not yet the
time for a general manifestation (Jo.
vii. 6 f., xvii. 6), and the daipovia were
possibly aware that their revelations
could only work mischief at this
stage. " Nee tempus erat, neque hi
praecones " (Bengel). Bede compares
Ps. xlix. (1.) 16.
13 1 9 a. SECOND WITHDRAWAL
PROM CAPERNAUM, AND CHOICE OP
THE TWELVE (Mt. x. i 4, Lc. vi.
12 16).
13. Kai avaftaivfi rX.] Lc. fyfVfro de
V rats Tjnepais ravrats et-cXddv, again
implying an interval where Mc. s
narrative seems to be continuous
(comp. Me. iii. i); in Mt. the order
is. entirely different. Avapaivei, the
historical present, frequent in Me.
(e.g. i. 21, 40, ii. 15, 1 8, iii. 4, 8; cf.
Hawkins, p. 113 ff.); TO opos as in vi.
46 the hills above the Lake (ra op?/,
V. 5), cf. 77 BaXacra-a (ii. 13, iii. 7) :
any other mountain is specified, e.g.
ix. 2, xi. i. Similarly in Gen. xix. 17
TO opoff pHH) is the heights above the
Jordan valley, and in Jud. i. 19, the
hill country of Judah (17 opivrf, Lc. i. 39,
65). With the phrase avafiaivciv els
rb o. compare Mt. v. i, xiv. 23, xv. 29.
The purpose of this retreat to the
hills is stated by Lc. : eycpero...ccX-
6fiv ai}TOJ>...7rpoo-euao-$ai, Kai rjv 8ia-
vvKTfpevav cv TT; 7rpoo-ev^ TOV 6fov.
A crisis had been reached, for which
special preparation must be made.
"A way was prepared in that night of
prayer upon the hills whereby an
organic life was imparted to the little
community... Our Lord takes counsel
of the Father alone,.. .when the morn
ing comes [Lc. 6Vf eyeveTO rjp.pa\ His
resolve is distinct, and it is forth
with carried out" (Latham, Pastor
pastorum, p. 238). It was the first
Ember night; Victor: TOVS rjyovpevovs
8idao~K(i)v TTJS KK\r)o-ias npb r>v yivo-
fJifVCOV V7T* OVTtoV ^etpOTOI lCOI/ diaVVKTf-
Kai TrpoovcaXemu ovs rfdfXev avTos
KT\.} The King chooses His ministers :
the selection is His act and not
theirs : Jo. vi. 70, xv. 16, Acts i. 2.
For other instances of the exer
cise of our Lord s human will, see
i. 41, vii. 24, ix. 30, Jo. xvii. 24,
xxi. 22 ; and for its renunciation,
xiv. 36, Jo. v. 30. Bengel : " vole-
bat, ex voluntate Patris." Two steps
(Me., Lc. ; the point is not noticed by
58 THE GOSPEL ACCORDING TO ST MARK. [III. 13
14 fideXev oaJros, KCLI a7rri\6ov Trpos avTOv. 14 /ccu eVo/-
Sw Se/ca, oi)s /ca* a7roo"To\oi/s wvojuiacrev^ face
/xer* avTOv, Kai iva aTrocrTeXXrj avTOvs Krjpv&creii/
14 5wSe/ca post iva <a<riv Daci Vg | ovs /cat cnr. wvo/j-acrev KBC* vid A 13 28 69 124
238 346 syr 1101 ^) me (aeth)] om AC 2 DLP2(<I>) minP 1 latt S yrr 8in P e8hhcl < t * t > go arm j
om iva 2 B | aTrooreAet !> | Kypvcrffeiv] pr /cat aTrocrroXous (avop-acrev TOV <$> + TO evayye-
\ioj> D befffgiq
instance of Western non-interpola
tion 5 ; but the external evidence is
too strong in their favour to permit
their ejection from the text of Me.,
even if Me. vi. 30 does not presuppose
their presence here. The name was
not perhaps given at the time, but it
was given by the Lord ; He not only
created the office but also (/cat) im
posed the title. ATroo-roXos is used
by the LXX. only in 3 Regn. xiv. 6 (A),
where it n-17^ } cf. Isa. xviii. 2 Symm.
oVoerreXXcoj/ aVoo-roXous ( = D^"VV, Aq.
7rpecr/3evras). For the history and
N.T. use of the word see Lightfoot,
Galatians, p. 92 ff. ; Hort, Ecclesia,
p. 22 ff.
Iva Gxrti/ /zer* avTov KrX.] Two im
mediate purposes of the creation of
an Apostolate : (i) such closer associa
tion with the Master as was impos
sible for the general body of /xa^rai ,
(2) a mission based on the special
training thus imparted. Association
with Christ was at once the training
of the Twelve, and if they were faith
ful, their reward (Jo. xvii. 24). For
its effects see Acts iv. 13. On irotflv
iva cf. Blass, Gr. p. 226.
14 15* ^ va onwreXAg KT\."] Hence
the name of their office. On aTroo-re X-
Xa> as distinguished from Tre /zTrco see
Westcott on Jo. xx. 21 (add. note) ; for
KT)pva-(ra> cf. i. 4, 14, and w. 11. here;
the substance of the original Apos
tolic Krjpvypa was (Mt. X. 7), "HyyiKf v rj
/Sao- tX eta T&V ovpavu>v. A second part
of their commission was to exorcise and
to heal ; Me. mentions only exorcism,
but cf. Mt. (x. i). For this work au-
Mt.) appear in this e ^Xoyij: (i) the
summoning of an inner circle of
disciples; (2) the appointment of
twelve of their number to a special
office. Upoo-KaXflcrOai (vocare ad se,
Vg.), first in Gen. xxviii. i, is from
this time forth frequently used of
the summons of Christ whether to
the padrjTai or the oxXos (Me. 8 ).
Those who were summoned in this
instance anffKOov irpos avrov more
perhaps than venerunt (Vg.) : in
coming they finally parted with the
surroundings of their previous life.
14. Kal ejToiijo-ev 6\oSe*a] Out of
those who answered His summons
He again selected twelve : Lc. e*Xea-
/xe i/os oV avToii/ daJfiexa ; Victor : rj(rav
yap TrXeiovs 01 irapovres. These He ap
pointed (eVoi j/o-ei/, Me.). For iroielv in
this sense see i Regn. xii. 6 (6 Troiijo-as
TOV Meovo^i/ Kai r. Aapcui/), Acts ii. 36,
Heb. iii. 2 (Westcott), Apoc. v. 10;
the Vg.fecitut essent, &c. presupposes
the Western reading eVoujo-ei/ Iva <oa-iv
iff /ner CIVTOV. The number (i) seems
to have reference to the tribes of Israel,
to whom the Twelve were originally
sent (Mt. x. 6, 23) ; (2) it suggests their
relation to the larger Israel as patri
archs and princes of the new Kingdom
(Mt. xix. 28, Lc. xxii. 30, Apoc. xxi.
12, 14).^ Cf.^Barn. 8. 3, of? ?&&lt;, T oO
evayyeXtov TTJV egovo-iav, ovviv deKadvo
els iwprupiov T>V (pv\a>v.
ovs Kai a.7ro<rTo\ovs (ov6fj.aa-fv] See
w. 11. : the words look like an inter
polation from Lc., and it has been
suggested that their omission by D
and other Western ; authorities is an
III. 17] THE GOSPEL ACCORDING TO ST MARK.
59
* 5 Kai
l6 Kai
ef~ov<riav K/3a\\eiv TO,
eTroirjcrev TOVS ScJSe/ca* Kai 67re6rjKev wopa TW
^ Kai laK(jo/3ov TOV TOV Ze/3e$aiov KCU /w- 17
15 exeiv] edwitev avrots Db cf ff i t vgaeth | eov<nai ] + depaireveiv ras voffovs KCU
AC 2 DPrnS3> min fereomn latt syrr arm go 16 /ecu eiroi^ev T. 5co5. KBC*A3>
aeth cd ] om AC 2 DLPPIIS minP 1 latt syrr arm me go aeth edd irpurov Si//,o;j>a 13 69
124 346 | eiredrjKev aurots ovoftaTO. 1071 | r(a S. ovoytta APriI2<i> al minP ler S. o^o/ia D
thority was necessary (fx fiv fovo~iav
eK/3aAAeii , cf. Mt. edoxev avTols eov-
o-iav KT\.); authority delegated from
Christ was to be the note of their
ministry, as authority delegated from
the Father had been the note of the
Master s (see i. 22, ii. 10). Their
mission was identical in its purposes
with His, but secondary, and depen
dent on His gifts.
1 6. KOI ciroirjtrev TOVS ScoSexa] The
thread of v. 14 is picked up after the
parenthesis Iva. (ocriv. . .TO. Sat/ioi/ta and
so He created the Twelve. Aco Sexa
now has the article, cf. iv. 10, vi. 7, &c. :
SO Lc. X. I a.ve8eiev...fl38ofj.r]KOVTa Svo,
,ib. 17 oi epdofj.r)KovTa 8vo, Acts vi. 3
a.vdpas...7rra.j xxi. 8 ovros CK TO>V eTrra.
For Troielv cf. v. 14, note.
Kai 7re0r)<V ovofj,a TW 2t /iaw Herpov]
For e-rndflvai ovona cf. 4 Regn. xxiv.
17, and on the practice of imposing
characteristic names on scholars, see
Schottgen, ad 1. ; Bengel : " domini
nota est dare cognomen." The con
struction thus begun is broken off by
the intervention of another train of
thought. Me. is (as it seems) about to
continue /ecu ro> Iaco>/3a>. . .Kai Icodvrj ene-
6r)Ki> ovofj-a Boaw;pyey, when it occurs
to him that a list of the twelve will
naturally follow eiroirjo-fv TOVS 8a>Se/ca.
Hence he proceeds as if he had written
St/zoopa a> eiTfdrjKev ovofj.a HfTpov. WH.
regard Kal... Sip,<ovi as a parenthesis,
but a parenthesis in such a context is
almost intolerable. Such added names
are common in the N.T., cf. Acts i.
23 BapcrafBfiav os eTre/cX^T/ lovo-ros,
iv. 36 Icoo-?;^ 6 eTriKXrjQels Bapj/aj3as,
Xli. 12 icoayov roG eiriKoXovfievov Map-
KOV : in Acts a similar formula is used
in Simon s case (x. 5, 18, 32, xi.
13), but only when that Apostle is
mentioned by or to persons outside
the Church ; elsewhere in the Acts
and in the Gospels he is hence
forth Herpes or 2i/j,eov Ile rpos 1 , the
latter especially in St John. Ile rpos-
= Kr)(pas (Jo. i. 42), i.e. NB3 (cf.
D" 1 ??, Job xxx. 6, Jer. iv. 29), Syr.
*2ns>, a rock, or usually a de
tached piece of rock, a stone (cf.
Hort, First Epistle o/St Peter, p. 1 52).
"The title appears to mark not so
much the natural character of the
Apostle as the spiritual office to which
he was called" (Westcott) : cf. Victor,
iva TrpoXdftr] TO epyov 77 K\rjo~is 7rpo(prj-
TIKU>S. The name was actually given
at the first call of Simon (Jo. l.-c.}, but
apparently not appropriated till he
became an Apostle. Mc. s eneB^tv
leaves the time undetermined, so that
Augustine (de cons. 109) may be right :
"hoc recolendo dixit, non quod turn
factum sit." Justin appears to refer
to this verse, dial. 106 : [j.eTa>vofj.aKevai
O.VTOV HeTpov eva ratv d-rrooroXcov, KOI ye-
ypdcpdai ev rols airo^.vr]\iov^\)\ia<TLV avrov
yyvrjp.fvov KOI TOVTO (cf. Intr. p. xxx).
17. KOL *LzKCDj3by...iea2 iwai^i/] Sc.
iroir]o-fv. For these Apostles see
note on i 19. They follow next after
Peter (irpa>Tos ^ifj-otv, Mt), either be
cause they shared with him the
prerogative of a title imposed by the
Lord, or because with him they were
afterwards singled out for special
6o
THE GOSPEL ACCORDING TO ST MARK. [III. 17
KO.I
TOV d$e\(f)6v TOV
ovojjia * Boavrjpyes* : , o ecrTiv Yioi
1 8 l8 Kai AvSpeav Kat <t>L\.L7T7rov Kai BapGoXojJLalov Kai
17 TOV Ia/tw/3ou] avrov Ia/c. AFS al avrov G rninP*" Syr 810 om TOV CKSA
BD min 3 syrP esh ] ovo^ara KACLrAIIS< al min? 1 latt syr hcl arm me go aeth | poavrjp-
yes tf ABCKLMA 2 !!* i 33 69 alP auc ] poavepyrjs D poavepyes EFGHUVm 2 <i> min? 1
poavapyes A* pavypeyef 604 pavr/peyes ^ e \ om o <rrn> vioi pp. syr sin
privileges (Me. v. 37, ix. 2, xiv. 32;
Acts i. 13, where the titles are not
mentioned, has the same order).
Kai Tredr)KV avTois ovopa Boavrjpye?
KT\.] Dalman, Gr. pp. 112 n., 158 n.,
suggested that Boai^pye s is a corrup
tion of Vavypoyes (TJT^.5), and similar
forms occur in two important cursives
(see vv. 11.), and in the Syriac versions,
which have the meaningless 9 \ \
i~\2 1 and the Armenian (Bane-
reges). More recently ( Worte Jesu,
p. 39, n. 4) he has proposed to regard
either o or a as an intrusion into
the text. Others have justified the
prevalent form by such partial ana
logies as 2oSo/za = Dlp ? Pooo/Scotf =
The second factor in Boav-
is hardly less perplexing. The
Syriac root x^i is never used of
thunder, and the ordinary Heb. for
thunder is Din (Syr. *&yx*J\).
Jerome (on Dan. i. 7) proposed Bene-
reem orBaneraem (DJH"M?), but with
out Greek authority. In Job xxxvii. 2
t .p appears to be used for the rumbling
of the storm, and this seems to point
to the quarter where a solution may
be found. The vioi ppovrfjs ( = ol
ftpovT&vres, Euth.) were probably go
called not merely from the impetuo
sity of their natural character (cf. e.g.
Me. ix. 38, Lc. ix. 54), but, as Simon
was called Peter, from their place in
the new order. In the case of James
nothing remains to justify the title
beyond the fact of his early martyr
dom, probably due to the force of his
denunciations (Acts xii. 2) : John s
vorjrrj /Spozmj (Orig. Philoc. XV. 1 8) 18
heard in Gospel, Epistles, and Apoca
lypse; see esp. Trench, Studies, p.
144 f., Westcott, St John, p. xxxiii ;
and for the patristic explanations cf.
Suicer s. v. Bpovrj. Victor: dia TO
peya KOI 8ta.Trpvcriov ijxfjcrat rrj otKov-
fievrj TTJS 0fo\oyias rot fioy^ara.
1 8. icai Avftpeav Kai 3>tXt7nroi>J As
Simon Peter s brother, Andrew follows
the first three, although irpbs TOVS Tpeis
OVK rjXBfv (2 Regn. xxiii. 23) ; cf. Me.
xiii. 3, Acts i. 13; Mt. and Lc. place
him second. He appears again in
connexion with Philip in Jo. xii. 22.
Both Ai/Speas- and QiXiTrnos are purely
Greek names, whilst Si/xcoj/ is Sv/iecoi/
Hellenised (note on i. 16) : the three
men came from the same town, Beth-
saida (Jo. i. 44), where Hellenising in
fluences were at work; see note on
viii. 22.
icat Bap0oAo/ucuoj/J
(only in the Apostolic lists)
Syr.sin.pe8h. ^Aoit-to, the son of
Talmai or Tolomai : cf. Baptcom Mt.
XVL I7 = [vios] y la>avov Jo. xxi. 15, Bap-
Ti/naioff=6 vtbs Tt/aatov (Me. X. 46). The
name "wn (M.T. ftyty occurs in Num.
xiii. 22, Josh. xv. 14, Judg. i. 10,
2 Sam. iii. 3, xiii. 37, i Chrou. iii 2,
and among its Greek equivalents in
codd. BA are eoaA/net, eaA/tm, eoA/ue/,
QoXapai Josephus has GoAo/iaTos- (ant.
xx. i. i). Only the patronymic of
this Apostle appears in the lists, but
he is probably identical with the
of Jo. i. 46 ff., Xxi. 2 (see
III. 18] THE GOSPEL ACCORDING TO ST MARK. 6l
MaddaTov^ Kai OoojULav Kai laKO)/3ov TOV TOV *A\(f)aiov H fc
1 8 Ma6datov B*D] Mardatov K (sed alibi plerumque Ma00.) AB 2 CLrAIIS<l> al
13 69 124 209 604 1071 syr hcl ( m s> arm
Westcott ad II.}. If so, he was from
Cana, and his introduction to the
Lord was due to Philip, whom he
follows in the lists of Mt. Me. Lc.
Tradition (Eus. H. E. v. 10) gave him
India as his field of Apostolic work.
Kai MadOalov KOI Qafjiav] The two
names are associated, in varying or
der (M. AC. G., Me. Lc. ; 0. K. M., Mt.),
by the three Synoptists ; in Acts
they are separated by Bartholomew.
Mt. adds 6 reXcoi^s- to his own name.
Ma^aToff, Syrr. 8in - cu -P esh - ^ivm, is
either like Manias an abbreviated
form of -liTriniO (i Chron. xxv. 21 Mar-
6ias, A) so Dalman, Gr. p. 142, Worte
J., p. 40 f. or connected with np 5 vir.
That Matthew is identical with Levi
seems to follow from Mt. ix. 9 ff.
compared with the parallels in Me.,
Lc. But some expositors ancient as
well as modern have distinguished
the two, e.g. Heracleon (ap. Clem.
Al. Strom. IV. 9, e <av Mar&nor, *t-
XITTTTOS, QatfjLas, AfvtS) Kai aXXot), and
perhaps Origen (Gels. i. 62). No dif
ficulty need be felt as to the double
name, of which the Apostolic list has
already yielded examples. eo>/zar=
ND-1KJ? ( = D-1KFI Gen. xxxviii. 27), c
Dalman, p. 112, is interpreted by Jo.
XL 1 6, XX. 24, xxi. 2 (o Xf-yo/if i/off
Ai Su^or, the twin). According to the
Acta Thomae (cf. Eus. H.E. i. 13)
his personal name was Judas (eXa^ei/
77 y lv8ia lovSa Gto/xa ra> /cat AtSu/ia)).
In Jo. xiv. 22 Syr. cu - has Judas
Thomas and Syr. 8in - Thomas for
lovftas ovx o lo-KapuoTTjs : see Light-
foot, Galatians, p. 263 n. If there
were three Apostles of the name of
Judas, the substitution of a secondary
name in the case of one of them was
natural enough.
Kat la/c<u/3oi TOV TOV AX0aiov] So
Mt. : Lc. ev - act - laK<B/3os AX^atou : SO
called no doubt to distinguish him
from laKtoftos 6 TOV Zefiedaiov. AX-
</>atoy ( = > Q?n j cf. XaX</>et, i Mace. xi.
70) is perhaps identical with KX ca
n-as, Jo. xix. 25 : if he is the KXeo7ras =
KXeoTrarpos of Lc. xxiv. 1 8, the latter
name must be simply a Greek sub
stitute for the Aramaic name (cf.
Lightfoot, Galatians, p. 267 n., Dal
man, p. 142 n.). If the identification
of AX<paios with KXeoTras is correct,
this James was also known in the
Apostolic Church as o piKpos: his
mother was a Mary, and he had a bro
ther Joses ( Joseph); cf. Me. xv. 40.
There is no reason for regarding him
as a brother of Levi, or as one of the
brothers of the Lord (see notes on
ii. 14, vi. 3).
eaddalov] Aram, ton, ^Fl (Dalman,
Gr., p. 143 ; Worte J., p. 41). Both
in Mt. and Me. the Western text
gives Ae/3/3aIoff (WH., Notes, pp. 11,
24), either an attempt to identify this
Apostle with Levi (H.), or another
rendering of his name (from D?, cor f
as GafiSaToff is from *1$ t Syr. ^-n^x
mamma). In Lc. 6 ^ 8 * 4 - his name is
given as lovdas la/cco/Sou : cf. Orig.
praef. ad Rom.: "eundem quern...
Marcus Thaddaeum dixit, Lucas lu-
dam lacobi scripsit...quia moris erat
binis vel ternis nominibus uti He-
braeos." This Judas is apparently
referred to in Jo. xiv. 22 as ovx
laKapKOTTjs. For fuller particulars
see Nestle, in Hastings, D. B. iv.
p. 741 f.
2i /Acora TOV Kavavaiov] So Mt. ; Lc. ev -
Si/icoi a TOV KO\OV pevov ^Xtor^i/, Lc. act>
Sifjuovo r)\a>TT)s. Karai/aTos-likeGaSSatos 1
is a descriptive name, not a native of
62
THE GOSPEL ACCORDING TO ST MARK.
Kcti OaSScuov Kat CifJiiava TOV Kavavaiov I9 /ccu
oB, os KCLI 7rape$a)KV O.VTOV.
[III. 18
19
18 Qaddaiov] Aefipaiov Dabffiq | Kavavaiov KBCDLA 33 565 latt syrr 8in P C8hrid
arm me aeth] Kavavirrjv AriI2f> al min fereomn gy^ci go ^ l ffKa p iW e XBCLA
33 2P al 2 ] S/capiwfl D a vid bffiqvg IffKapiwT-rjv AHI2* al minP ler (syr^P 6811 arm)
Cana (Karaios), nor a Canaanite (Xara-
vaios, ^W?), but, as Lc. interprets it, a
zealot (&$% Syr. 8 ^ 811 - ^ A ^ n),
cf. Exod. xx. 5, Deut iv. 24 M\> ^K,
LXX. 6eos 77X0^77$, and in reference to
devout Israelites i Esdr. viii. 69, A,
2 Mace. iv. 2 ; the model of a true
frXarris was Phinehas, 4 Mace, xviii.
12. The later Zealots were a fanatical
party originating among the Pharisees
(Schiirer I. ii. 80 n., 229 ). This
Simon cannot have belonged to the
more advanced Zealots who were
associated with sedition and outrage
(cf. Joseph, ant. xviii. i, B. J. iv.
3. 9, &c.), but he may have been
before (GaL i. 14) and even after
(Acts xxi. 20) his call a scrupulous
adherent to the forms of the Law.
Yet it is difficult to suppose this of
one who belonged to the inner circle
of our Lord s disciples, and the analogy
of other secondary names in the list
leads us to regard the name as descrip
tive of personal character only. As
the first Simon was rocklike/ so the
second was characterized by jealousy
for what he conceived to be right or
true. Possibly he was a man who
under other teaching might have de
veloped into the fanatic or bigot, but
who learnt from the Master to cherish
only the fire of love.
19. lovdav itTKapieotf] So xiv. IO,
Lc. vi. 16; elsewhere o lo-KaptooYq?
(Mt^x. 4, xx vi. 14, Lc. xxii. 3 (<$
KaXovpevos), Jo. xii. 4, xiii. 2, 26, xiv.
22). lo-KapiaQ appears to = ninj? S^K :
for the form la-Kapimrrjs comp. Joseph.
ant. vii. 6. i, "lo-ropos = HID S^X.
There is some difficulty in identifying
Kerioth; in Josh. xv. 25, to which
reference is usually made, the word is
but part of the name Kerioth-Hezron ;
in Jer. xlviil 24, 41 Kerioth (LXX.,
Kapia>0) is a town of Moab distinct
apparently from Kiriathaim, one or
the other of which Tristram (Land of
Moab, p. 275) is disposed to identify
with Kureiyat, S.E. of Ataroth on the
east side of the Dead Sea. In Jo. vi.
71 the name of the town is given as
Kapvwros by K* and some good cur
sives (OTTO Kapveorov), and the same
reading appears in D at Jo. xii. 4,
xiv. 22 ; cf. Lightfoot, Bibl. Essays,
p. 143 f. If this Judas came from a
town east of the Dead Sea, he was
possibly one of the newly arrived dis
ciples (Me. iii. 8) a circumstance
which would perhaps account for his
position at the end of the list. His
father Simon ( lovdas 2i /u.a>i>or Jo. 4 ) was
also of the same town (Jo. vi. 71, W-
8av Sipuvos icTKaptwrov, N*BCGL).
See Zahn, Einl. ii. p. 561, and the artt.
in Hastings and Encycl. Bibl.
os KOL TrapefttoKfV CLVTOV] Mt. 6 Kal
7rapa8ovs CLVTOV, Lc. os eyiveTO Trpodorrjs
(cf. Acts i. l6 3 rov ycvopevov o^rjyov
rols o~v\\a(Sovcriv y lrja~ovv) t Jo. xii. 4 o
p,f\\o)V avTov Trapadidovat, xviii. 2, 5 o
avrov. In one form or an
other the terrible indictment is rarely
absent where the name of this Apostle
is mentioned. For Trapadidovai comp.
note on i. 14, and on the use of the
aor., Blass, Gr. p. 198. Kat calls
attention to the identity of the
traitor with the Apostle, and con
trasts the treachery of Judas with the
choice of Christ.
III. 21] THE GOSPEL ACCORDING TO ST MAEK. 63
IX \ >l * f 2O t "\
20 Kai p%eTai ets OLKOV Kai (rvvepxcTai TraXiv
6 6 yAos wcrTe UT) SJi/aa*6ai CIVTOVS fULrjSe apTov (bayeiv.
/v
21 ai /ca^ a/coJo"a^T5 ot TTotjO* avTOV efj\6ov KpaTrjcrai
19 cpxeru K*Br alP auc b e i E syr 81 "] epxovrcu K c - a CLAIIZ< al minP ler e q vg
gyn-peshhci arm g O . eKrepxovTcu D | ot/cov] pr TOP 2P 20 o-wepxercu] epxerai. M c
syr sin arm o-uj/e^xovrai II* mm? syrP 6811 | o o^Xos (K c - a ABDL corr min nonn )] om o
K*CEFGKL*TIIS3> alP ler | om avrovs D go j wde ABKLUAH* min nonn ] ^re
KCDEFGS<I> al pler | aprous D 21 aKouo-aj/res ot Trap avrov (cue. OL a5e\0ot auroi;
ore tjKOva-av irepi avrov ot 7/ja^i/Aarets Acai 01 Xot?roi D lat^P 161 " go
i^j) 20. QUESTION OF THE SOURCE
OF THE LORD S POWER TO EXPEL
8aip.6via (Mt. xii. 22 32, Lc. xi. 14
26 ; cf. Mt. ix. 32 34, Lc. xii. 10).
19. Km ep^erat els OIKOJ/] Com
pared with v. 13 the words imply an
interval during which the Lord
descends from the mountain and
returns to Capernaum (Lc. vii. i).
Lc. introduces here the discourse
V! TOTTOU TTfSivov which corresponds
on the whole to Mt. s Sermon on
the Mount, and the harmonists from
Tatian onwards place it rightly as
it seems in this position. Me., to
whom the Sermon is unknown, passes
without notice to his next fact, and
the English reader s sense of the
relation of the sequel to what has
gone bfefore is further confused by the
verse division. The house entered
is probably Simon s (i. 29); for the
omission of the article cf. ii. i.
20. Kai <rvvepxfTai iraXiv rX.]
Apparently in the house and at the
house-door ; cf. i. 32, ii. 2. For 7rd\iv
see note on ii. i. "Go-re /^.../iTjSe ,
Vg. ita ut non possent neque panem
manducare, so that they could not
even, &c. ; the reading wore /z^...
pyre could only = " ita ut n. p. neque
panem manducarent" (WM., p. 614,
Blass, Gr. p. 265). "Aproi/ (payeli/, to
take food (of any kind)=Drfe b$,
as in Gen. iii. 19, xliii. 16, Exod. ii.
20, &c. The difficulty must often
have arisen during the height of the
Lord s popularity; for another in
stance see Me. vi 31. Bede exclaims,
" Quam beata frequentia turbae con-
fluentis, cui tantum studii ad audi-
endum verbum Dei."
21. /ecu aKova-avTcs ol Trap* avrov
KT\.] Cf. Prov. xxix. 39 (xxxi. 21) ol
irap avT77s = niV3. In Sus. 33 (cf. 30)
01 Trap* avTTjs are Susanna s parents,
children, and other relatives (Th.),
or her parents and dependents (LXX.) ;
in i Mace. ix. 44 (KV, but TOIS dSeA-
(polff, A), xi. 73, xii. 27, xiii. 52,
xv. 15, xvi. 1 6, 2 Mace. xi. 20, the
phrase is used in a wider sense of
adherents, followers, &c., cf. Joseph.
ant. i. II, Treptre /zverai KOL rravres ol
trap avTov. Thus the Syr. silL His
brethren or the Vg. sui fairly repre
sents its general sense ; " his kynnes-
men" (Wycliffe), or " kynesfolkes "
(Geneva) is too definite ; the context,
however, shews that this is practi
cally what is meant. Clearly ol Trap
avrov cannot be the Scribes and
Pharisees, as D, which substitutes
ot ypa/j./iaret? /cat oi XOITTOI, and Victor :
vofjLi^(i>...7rpl TQJV <&api(raia)V <al ypap-
H.a.Tea>v \cyeiv TOV fvayyeXiO Trjv. Either
disciples or relatives are intended,
and as the former were on the spot,
aKovo-avres fgyXtiov could hardly apply
to them. We are thus led to think
of His family at Nazareth, whose
coming is announced in v. 31. The
incident of vv. 2230 fills the inter
val between their departure and
arrival. For Kpareiv in this sense,
cf. xii. 12, xiv. i, 46.
o
64 THE GOSPEL ACCORDING TO ST MARK.
22 avTOv, e/Veyoj/ yap OTI
ol OLTTO lepocroXv/uicoi
(3ov\ e^t, Kal OTI Gv TM ap^ovTi TCOV
[III. 21
OTI
21 ee0-rctTat avrovs D* (ee<rrcu D 2 ) exentiat eos abdffiq e^ea-rarai 13 69.
346 escort minP auc 22 01 OTTO I.] pr /cat H all* 5 a | BeefoSotA B
yap
see Burton, 47 ; as to the meaning
cf. Euth., 7rapf(jC>poi/77o-e, and the Vg.
here, "in furorem versus est." The
same charge was brought against St
Paul, Acts xxvi. 24, cf. 2 Cor. v. 13,
ei re yap e^O~TT]p,ev } 6eq>. For et-corrjv
in this sense see Isa. xxviii. 7, Hos.
ix. 7. The family of Jesus were
doubtless inspired by a desire for His
safety, but their interpretation of
His enthusiasm implied want of
faith in Him, cf. Jo. vii. 5 ; the
Mother perhaps was overpersuaded
by the brethren. Tatian strangely
places this verse in connexion with the
narrative of Me. ii. 23 28 (Hill,
Diatess., p. 71 ; see above, p. 50).
22. Kal ol ypappaTels KrX.] Mt. ol
$apt(nuot, Lc. ni/ey e avreoi/. The
Pharisaic Scribes from Jerusalem
had been from the first the insti
gators of the opposition (Lc. v. 17 ; cf.
Me. ii. 6, vii. i). The present attack
arose out of the healing of a pos
sessed man who recovered sight and
speech (Mt. Lc.); voices were heard
in the crowd asking M^rt ovros eo-rw 6
vios Aaue/8; (Mt. xii. 23), and the
Jerusalem Scribes were thus tempted
to suggest another explanation. For
Karapfjvai OTTO lep. cf. Lc. ii. 51, X.
30 f., Acts viii. 26.
BeAe/3ouA e ^et] The form Beelze-
bub, which occurs in Syrr. sin - cu - P esh - and
in most MSS. of the Vulg., but in no
Greek MS., comes from 2 Kings i. 2, 6
]Vij$ ^K 3J ^35, where the LXX.
render eV T< (TT;) BaaX pvlav Qeov A/c/ea-
On the aor. ??T, whence 7-13T, a Talmudic word
6eov Expo)!/. The derivation of BeeA-
eftov\ is obscure : some connect
the second factor of the name with
for dung (so Dalman, p. 105 n.) r
i
others with 72J, habitation: cf.
Kautzsch, p. 9, Dalman, I.e. Neu-
bauer (Stud. Bibl. i. p. 55) suggests.
that 712T is a dialectal form of "V)lT r
a bee, SO that BeeXe/3ouA = BeeXe-
/3ovp : but the conjecture has not
much to recommend it. We have then
to choose between Lord of dung*
and * Lord of the habitation ; to the
latter the apparent play upon
in Mt. x. 25 (rov olKodecnrorrjv B.
eVe/caXeo-ai/) lends some support; if
the former is adopted, dung 7 is
used as an opprobrious name for
idols (J. Lightfoot on Mt. xii. 24),.
and the application of the word to
the prince of the unclean spirits
points to the old belief in the con
nexion of idols with ba^ovia : see
note on Me. i. 34. The form Bee^-
/SovA, given by B here and by KB in
Mt. x. 25, xii. 24, Lc. xi. 15, 18, 19,
is admitted by WH. into the text
(Notes, p. 1 66); but it is difficult to
regard it as anything but a phonetic
corruption, perhaps a softening of th&
original word. With BeeX e^et cfl
Jo. vii. 20, where a similar charge
comes from the o ^Xos at Jerusalem.
Even of the Baptist some had said
Aaifjioviov e ^ei (Mt. xi. 1 8). The charge
brought against our Lord was per
haps equivalent to that of using
magic : see Hastings, iii. p. 21 1 a.
eV TW ap%ovTt rX.] In the power
and name of the chief of the un
clean spirits : cf. Mt. xii. 28 ev Trvev-
HCITI $6ou, Lc. xi. 2O eV 8aKTv\a> Qeov.
With 6 ap\a)v TG>V b. cf. 6 rov KOCT/ZOU
ap^o)i/ (Jo. xiv. 30), 6 ap^a)i/ rov
III. 24] THE GOSPEL ACCORDING TO ST MARK.
65
6K@d\\ei TO. Sai/uLOi/ia. * 3 Kai TrpocrKaXea-dfjievos CIVTOVS 23
ev 7rapa/3o\cus e\eyev avTots /7o)9 SvvctTai CaTavas
6K/3d\\etv ; * 4 Kai eav (3aa"i\eia e<p eavTrjv 24
23 O.VTOLS] + O Kvpios 1 170-0115 Daff gr + o Irjvovs U 1071 b C (al)
TOVTOV (Jo. xvi. n), 6 apxcov rfjs
f^ova-Las TOV depos (Epb. ii. 2). The
authority is not denied, but limited
to its proper sphere : ev epol OVK e^et
ovSeV (Jo. xiv. 30).
23. Kai TrpocrKa\o~a.fjLvos O.VTOVS~\
See on iii. 13. The remark of the
Scribes, if made openly, was not
audible to Jesus, but He knew their
thoughts (Mt. Lc.): cf. ii. 8. He
beckoned them to Him, and they
came, little suspecting His purpose.
v 7rapa/3oXaIff eAeyei/ : in half-veiled,
proverb - like teaching. napaftoXy,
which occurs here for the first time,
is the usual LXX. rendering of ?^p,
cf. Num. xxiii. 7 ff. (dvaXafifiv irapa-
?;!/), 3 Regn. iv. 28 =v. 12 (eXaXrjo-cv
rpicr^tXiay 7rapa/3oXas), Ps.
Ixxvii. (Ixxviii.) 2 (dvoign ev irapafio-
\ais TO 0-rop.a pov, cited in Mt. xiii.
35) ; the other rendering being napoi-
fiia, which gives its Greek title to
the Book \!?pp. The Synoptists use
the former in reference to the teach
ing of Jesus, St John (x. 6, xvi. 25,
29) the latter. A 7rapa/3oX?7 is pro
perly a comparison (Me. iv. 30), and
a kind of 7rapadeiy/*a (Arist. Rhet. ii
20), an illustration drawn from life
or nature. This meaning prevails in
the Gospels, but the sense suggested
by the Hebrew equivalent, a gnomic
saying (cf. Prov. i. 6), shews itself oc
casionally, e.g. Lc. iv. 23 ; the present
instance may be regarded as inter
mediate. A distinction between Trap-
oip.ia and TrapajBoXij appears perhaps
first in Sir. xlvii. 1 7, eV adals ical irapoi-
KOL irapafto\als (Heb. fett "W?
jpl JlTn, cf. Prov. i. 6). Parable 7
comes to us through the European
S. M. 2
O.L. and Vg., and appears in Wycliffe :
Tindale substituted similitude (cf.
similitudo of the * African O.L.), but
the familiar word re-appears in Cran-
mer and A.V.
7T<ff bvvaTm Saravas *rX.] The Lord
does not use BeeXej8ovX, but the or
dinary name for the Chief of the evil
spirits; the occasion was too grave
for banter. Only Me. reports this
saying, which goes to the heart of
the matter. The Scribes explana
tion was morally impossible : the 8ai-
/zoi/ia could not be expelled through
collusion with their Chief. For 2a-
ravas cf. note on i. 13. 2arai/az/, i.e.
TO. 8aifioi>ta regarded as Satan s re
presentatives and instruments. The
identification is instructive as throw
ing light on the manifoldness of Sa
tanic agency. For the form of the
question cf. Mt. xii. 29, 34, Lc. vi. 42,
Jo. vi. 52.
24 25. jcai ecuf a<rcXc/a xrX.] The
first Kai seems to be merely a con
necting link with v. 23 : the two
that follow (w. 25, 26) coordinate
the three cases of the divided king
dom, the divided house, and the di
vided Satan (WM., pp. 543, 547). For
c0* tavrrp, in relation to itself, Mt.
substitutes the explanatory <aff eav-
rrjsj returning however to just
afterwards (f<f> eavrov). Ov dvvarai
<TTa6f]vcu = epr//LioCrat, Mt., Lc. ; simi
larly for ov o vvija eTai o"rf)vat Lc. has
iriirrei both probably interpretat
ions: cf. Burton, 260, 262. For
the phrase which Me. uses cf. Ps.
xvii. (xviii.) 39, xxxv. (xxxvi.) 13 :
the corresponding Heb. is D-1p ^ K^
If the difference between o-Tadrjvat.
and arrival is to be pressed in this
5
66
THE GOSPEL ACCORDING TO ST MARK. [III. 24
25 juipi(r6ri, ov SvvaTai (TTadfjvai r\ (3a<ri\eia e
edv OLKLa e(f) eavrriv mepia-Brj, ov SwrtcreTcu r\
26 eKeivrj (TTrjvai. a6 Kai el 6 craTavds dvea-Trj e(f> y eavTov
KCLI e/mepio-Bri, ov SvvctTai (TTfjvaL d\\d T\O9
27 a7 aAA ov SvvaTai ovdeis ek TY\V oiKiav TOV
eicre\8cov TCL cncevn avTOv ^LapTrdcrai iav /mrj
25 ovvrjfferaL NBCLA 1071 a i vg] dwarai ADriI24> albcefffq syrr |
BKLH] earavai D ffrad-qvaL KAEFGHMSUVrAZ* al 26 ei] ecu/ D | aveffTT] e0
eavrov] caravav e/c/3a\Xet DabceffgiqrJKai c/Aepiffdr) ov K c - a BL] /cat /ie/xepto-rat
ou AC 2 mS<l> al syrr vid arm me go al cptpiady /cat ou K*C* vid A f vg /ie/xepta-rat (-^at D*)
e< eaurov ou D | (rryvai KBCL] ora^at ADrAII* al min omnTid + i7 /SacrtXeta auroi;
D a b g i q r | reXos] pr TO D 27 a\X] /tat C 2vid G om ADrn2l> al latt vt P lv syrr
go | ou dvv. ovdeis tsBC*A] ouSets Swarat ADLmS4> al latt syrr arm go | ets rt]v OLK.
TOV iax- ei<J"e\^. ra <TK. (^)BCLA 33 1071 syrr Bin P esh me aeth] TO. <TK. TOV t<r
eis r. OLK. ADrns<*l al latt syr hcl arm go TO. <TK. TOV to-%. G
place, it must lie in the fact that
the body politic takes up and keeps
a position (cf. Lc. xviii. n, 40, xix.
8) whilst the building stands as an
inert mass ; but the use of a-Tijvat
in the third clause is against this
distinction. Jerome: " quomodo con-
cordia parvae res crescunt, ita dis-
cordia maximae dilabuntur."
26. KOI i 6 (raravas dv(TTrj.>.fjLe-
pio-Br) ] This clause might have run
on the same lines as the other two
(KCU av 6 2. dvcurTf)...Kal p,fpi(rdfj KrX.),
i.e., as involving a supposition which
will probably be fulfilled (Burton,
p. 250, cf. JBlass, Gr. p. 214); but
the three Synoptists agree in repre
senting the action of Satan as a matter
of fact : t suppose Satan to have actu
ally risen against himself... then he is
at this moment in an unstable con
dition, his end has come. E/zept o-tf?/,
i.e. Satan in his corporate capacity, as
representing the Kingdom of evil ; cf.
I Cor. i. 12, /xe/^ieprrat 6 ^pioros.
dXXa Te Xos- e xft] Cf. Lc. xxii. 37.
A phrase frequent in class. Gk. (cf.
e.g. Plat. Legg. 71711, T&V jjdrj TfXos
x6vra>v=Ta>v vfKpmv). Mt., Lc. add
here in almost identical words d Se
eyco ev
r) /Sao-tXet a TOV Qeov.
27. aXX ov dvvaTai ovfteis KT\.]
Another Trapa/SoX?;. Mt. gives it in
a form almost exactly the same as
this; Lc. resets the picture. The
connexion of thought is : so far from
being in league with Satan, I am
his conqueror, for he is too strong
an oiKoSeo-TroTrjs to witness with equa
nimity the spoiling of his goods. O
lo-xvpos possibly hints at the claims
of Satan as a usurper of Divine au
thority (cf. e.g. Mt. iv. 9, 2 Cor. iv.
4), since lo-xvpos or 6 iV^. in the
LXX. frequently represents ?K or
"fain. The parable itself is based
on Isa. xlix. 24, 25.
T<Z o~Kfvrj avVovJ Lc. Ta virapxovTO,
avTov. Cf. Gen. XXXI. 37 (navTa. TO.
(TKevrj TOV o iKOv /AOV), Lc. XVli. 31 ( r ^
<TK.. avToC ev TTJ ot/aa), 2 Tim. ii. 20 f. ;
how inclusive the word can be is seen
from Acts x. n, o-Kevos TI o5s odovrjv.
For diapTrdaai . . . diapTrdo-ci Mt. has
dp7rao-at...Stap7ra(7ei, as if the result
were to be even more thorough than
could have been anticipated ; for Stap-
Trd&iv cf. Gen. xxxiv. 27. Lc., who
describes the Strong One as armed to
III. 29] THE GOSPEL ACCORDING TO ST MARK.
67
TOV
* s
TOT6 TT\V oiciav avTOV t.ap-
dimr]i/ Xeyw v/uuv OTL TTCLVTCL d<pe6ti<T6Tai 28
viols TWV dvOpcoTTtov, TO. dfjiapTYifJiaTa K.ai al
{3\cur(f)riiuiiai ocra eav /3\acr<prjiuL^(ra)(ni/ ^ * 9 os o av 29 if i
27 TTJV otK. 2] Ta o-/ceu?7 syr sinvid j diapiraffet] diapirafa D diapTrwrj AEFGKUV
riP2n 28 at Xa<70.] om at DKMSUVrn al | off a. KBDE*GHAII* al] ocras
ACE 1 FKLMSUVrn 2 2l ^ \ om OCT. av /3Xa<r0. a Vc e ff g i q r Cypr 2 Ambrtr
the teeth (Ka0o>7rXto>ieW), and keep-,-
ing guard, mentions his Trai/oTrXta^nd
<TKvXa among his goods (ra ^^owa
auroO) : the picture seems to 10e ampli
fied from Isa. I.e. (LXX.)./ l n this
fuller form of the parable / three stages
can be distinguished, ; nfthe vanquish
ing of Satanj^ ( < personal victory
(170-77 Me., vutfar] Lc., cf. Jo. xvi. 33,
Apoc. iii. {Ql ^ ( 2 ) tne disarming of the
defeate^ ol KO 6(nr< 5 T ^5 } (3) the spoiling
(&ap7r<gior ft ) and distribution
" ll/ ) c wf his ill-gotten gains
^ Y- ictor : eVetS^ (r/cev?; rcoy
7 ?0bj/aa-t^ ot av6p(07roi...d&v
a( lt>aipf6f)vai rovs Saiftovas ryv
KT ^(TLV aXX 17 TTporepov avr&v
G^.-av. The initial victory was won
at j the Temptation.
>f Both Mt. and Lc. add here o w
P&er e>oG, KT\. ; see the complementary
^canon in Me. ix. 40.
28. a^v Xe -yw vfuv occurs here for
the first time in Me. (Mt. 30 Me. 13
Lc. 6 Jo. 26 ); in Jo. drfv is constantly
doubled, cf. Num. v. 22 (Heb.), I
Esdr. ix. 47 (B), 2 Esdr. xviii. 6 (Heb.).
The adv. )E>K is rendered by yevoiro
in Deut. xxvii. 1 5 ff. : the translitera
tion a/urp appears first in i Chron.
xvi. 36. On the different uses of
Amen in the 0. and N. T., see an
article in J. Q. R., Oct. 1896. The
Amen of the Gospels is what the
writer in J. Q. R. calls "introduc
tory," i.e. it opens a sentence, as in
i Kings i. 36, Jer. xi. 5, xxviii. 6
(Heb.); but it is sharply distinguished
from the 0. T. exx. inasmuch as it
affirms what is to follow, not what
has just been said. The form a^v
Xe yeo v/xTi/ is characteristic of Him
who is o A^irp (Apoc. iii. 14). Here
Mt. has merely X<ryo> vptv, but the
occasion suits the graver style. The
logical victory is followed by the most
solemn of His warnings.
7rai/ra d(pc6^(TfTai. KrX.] See ii. 5 ff.
There is one exception to the e^ova-ia
of the Son of Man in the forgiveness
of sins, which He proceeds to state.
TotS VIOLS TO>V dvdfKOTWV = Mt. TOlff
dvQptoTTois : for the phrase ( = D1S" I) ^)
see Dan. ii. 38 Th. (cf. LXX.), Eph. iii.
5 ; Log. 3 ; cf. Hawkins, Hor. Syn.
p. 56. Ta dpapTi] fj,ara } Mt. 7rao~a
dfjiapria : a/zapT77/j,a, which is fairly
common in the LXX., is limited in the
N. T. to this context and Paul 2 (Rom.
iii. 25, i Cor. vi. 18); as distinguished
from djuapria it is an act of sin,
whilst a/iapria is strictly the principle
(SH., Romans, p. 90); but the dis
tinction is in the case of d^aprLa
repeatedly overlooked. See note on
next verse.
Km at @\a<r(pr)fj,Lai] They had charg
ed Him with blasphemy (ii. 7), and
were themselves grievous offenders
in this way. But blasphemies against
the Son of Man (Mt, Lc. xii. 10)
formed no exception to His mission
of forgiveness. "Oo-a eav ^Xaa-^rjfj.^-
vayo-iv a construct ad sensum
( = oa-as KrX.); cf. Deut. IV. 2, V. 28
(WM., p. 176 n.) ; on eav=3i/ see
Burton, 304.
29. 6s av J3\acr<pr)fjiii(r7] *rX.]
Mt. T) de TOV TTvevfjiaTos /SXao-c^/ua,
Lc. TCO 5e els TO aytov Trvevfia /3Xao~-
52
68
THE GOSPEL ACCORDING TO ST MARK. [III. 29
e - K ^ov aivva, d\\a evo^o* IfTTiV aiMLOV
3Xn-f f\wov HvevfJLa aK(i6apTOV e
D minP- c a b e f ff q vg Cypr* | ewv ABCTII*n al i 69 al b
29 om ets TQV euwva-x upLAS a alP auc a e f ff q vg arm Cypr te8t | a^apTTj/xaros
syrr me go Ath Gypr*] ""^^ * 6 Ath) latt p. w syi ,m me go Cyprf] xpureuc
fcsBLA 28 33 565 (a.u.aoTias C ., /^ TvoX/iof-Pfwri
f tol
aeu
auToj/ D a b c e f ff g q
For TrvcvfjLO. ayiov See A/l ^
Me. i. 8, and for TO 7rj/eO/za, i. 10, 12 ;
TO Try. rb ayiov occurs again in Me.
xiii. n, Lc, ii. 26, iii. 22, Jo. xiv. 26,
Acts i. 1 6, v. 32, &c., and in the LXX.
Ps. 1. (H.) 13, Isa - km. n (TflS 0-1-1,
iKHi?). The repeated article brings
the holiness of the Spirit into pro
minence (cf. Eph. iv. 30, i Thess. iv. 8,
where see Lightfoot), contrasting it
with the aKadapo-ia of the evil spirits.
The charge BeeX>/3ouX ex l was
directed in fact against the Trvevfj-a
IT/O-OV (Acts xvi. 7) not the human
spirit of the Son of Man, but the
Tn/eC/io 6fov (Mt. iii. 16) which per
vaded and controlled it. For an
early extension of this saying cf.
Didache n.
OVK. fx et ^4 )(TIV KT X.] To identify
the Source of good with the im
personation of evil implies a moral
disease for which the Incarnation
itself provides no remedy ; afaa-is
avails only where the possibility of
life remains. Ets rov alaiva in the
D?y?, in perpetuity (Exod.
xxi. 6, xL 13), or with a negative,
1 never more 3 (2 Regn. xii. 10, Prov.
vi- 33) 5 m tne N. T. it gains a wider
meaning in view of the eternal relations
which the Gospel reveals. C O al<ov is
indeed the present world ( = o alo>v
OVTOS, 6 eWcrrwy) in Me. iv. 19, the
future life being distinguished from
it as ala>v 6 epxo/jievos (Me. x. 30) ; and
fls rov al&va in Me. xi. 14 is used in
the narrower sense. In this place
however it is interpreted by Mt. as
inclusive of both alwves (ovre ev
rovro) TO> atom t .
is interpretation is supported
context in Me.
,
,x. x ,,fVX OS
aAAa * - But lies un( i er the conse-
or of that against which
offence is committed (rov
^ <in act of sin which belongs-
quences ot I iu of t he world to come :
to the sphere^ <rni delicti (WjcW),
Vg. reus erit aete ^oas 3 ). v Ei/o-
"gilti of euerlastynge tre. 4 - t h a dative
X os is used in the N. T. wi, . om one ia
of the person or body to wn? L - Vve 8pt<o,
responsible (rfj /c/atcret, TOJ o , f the
Mt. v. 22), and a genitive -t
penalty (e.g. Qavdrov Me. xiv.
Xemff Heb. ii. 15), or of the
(cf. 2 Mace. xiii. 6, rov Ifpoo-vXias e.j
rov aip,aros rov Kvpiov, I Cor. xi. ^ ^
The man is in the grasp of his s? 1 a,
which will not let him go without . it
Divine afao-ts, and to this sin, since ^
belongs to the eternal order, the pc
exercised by the Son of Man on e*
does not apply. Aluvios in the IT
seems never to be limited to ,
present order, as it often is in the LXX.
(cf. e.g. Gen. ix. 12, Lev. vi. 18 (n)),
always reaching forward into the life
beyond (as in the frequent phrase
0077 atcoi/toy) or running back into a
measureless past (Rom. xvi. 25, 2 Tim.
i. 9). On the alwviov dfj.dprrjp.a see the
interesting remarks of Origen, de orat.
27, in Jo. t. xix. 14, and comp. Heb.
vi. 4 ff., i Jo. v. 1 6, with Bp Westcott s
notes. Bengel: "peccatahumanasunt,
sed blasphemia in Spiritum sanctum
est peccatum satanicum. 3
30. on e\tyov KrX.] I.e., it was
this suggestion which called forth the
III. 34] THE GOSPEL ACCORDING TO ST MARK.
69
31 Kai ep^ovTcti Y\ /ULr/T^p avTOV KOI ol d$6\<poi 31
Kai e^o) (TTrjKOVTes aTreaTetXav Trpos ai>Tov
K.a\ovvT<2 avTOV. z *Kal eKadrjTo Trepi CLVTOV^ 0^X09, 32
Kai \eyovcrLV avrco ISov r\ /uLr]Tr]p <rov Kai ol d$6\<poi
(Tov e^o) fyiTOV(riv <re. 33 /cca aTTOKpidels avTots Xeyei 33
77s <TTIV Y\ fJLYlTY)p fJLOV Kai OL d<$6\(poi } 34 /Ca* TTEpL- 34
31 Kai epX KBCDGLA I 13 69 1071 alP* uc latt syr? 6811 me go aeth] epx- ovv
AmSSn al syr hcl (epxerai KDG lat vt6 ) [ OL ad. (avr.) Kai i\ wryp avrov Am al minP ler
gyr hcl arm | <TTT)KOVTS BC*A 28] o-ravres ^ eo-r^/cores C corr GL minP auc eo-rwres ADmS^T
al | Ka\ovvTe$ fc^BCL I 13 28 69 al] (puvovvres DrnS^T al ^rjrovvres A 32 7re/>t
airr. o%Xos] irpos avr. o. X* TT/JOS TOV ox\ov D \ o%Xos] + TTO\VS 1071 /cat Xe7oua - ti ] enrov
Se AmS<l>"T al syr hcl go | <rou 2] + /cat at a5eX0at <rou ADEFHMSUVr min mu
a b c f ff q syr hcl m 8) go (om NBCGKLAII i 13 33 69 al nonn e vg syr? 6 ^ arm me aeth)
33 airc K pie-r)...\eyw ADriIS<l> al | /cat 2] 97 A(D)EFHKMSrnS$1 c e f qr zyr* ta arm
34 om Kai i B
Lord s utterance on the Eternal Sin.
Me. only; perhaps an editorial note.
Jerome : " [Marcus] caussas tantae
irae manifestius expressit."
31 35. THE ERRAND OF THE
BROTHERS AND THE MOTHER OF
JESUS, AND THE TEACHING BASED
UPON IT (Mt. xii. 46 50, Lc. viii.
1921). ^
31. KCU fp^ovrai TJ prjTTjp KT\.~] See
note on v. 21. Mt. explicitly con
nects this incident with the fore
going (ert avrov AaAoOiros). The
mother of Jesus does not appear
again in Me., but is mentioned in vi. 3
(6 vtos TTJS Maptay) in company with
the brothers; see notes on vi. 3 and
comp. Acts i. 14.
eco oTJ/Koi/res] On crrr/KM see WH.,
Notes, p. 169. Mt. io-Tr)Ki(rav e o>.
They were crowded out, as in the
case of the paralytic, ii. 4; cf. Lc.
OVK ^bvvavro vvvrvxeiv avra 8ia TOV
ox^ov. Naturally they were unwilling
to disclose their errand (iii. 21), and
therefore contented themselves with
asking for an interview. KaXovvres :
on the reading see Nestle, T. C., p. 263.
32. Kai fKadrjro Trepi avrbv 0^X0$-]
The scene is similar to that in c. ii.
i ff., but the Scribes seem to have
left, and the Lord is surrounded by a
crowd of friends (not o o^Xos), amongst
whom the Apostles and other ^adrjTai
form an inner circle (v. 34). The
message is passed from one to
another till it reaches Jesus.
I8ov 17 fji^Trjp KT\.] The addition
Kai al d8cX<J)ai crov is "Western and
probably Syrian" (WH., Notes, p. 24).
The sisters of Jesus are mentioned
in vi. 3 as living at Nazareth (<w$e
npos Tj/uas). But they would scarcely
have taken part in a mission of this
nature, and the addition was probably
suggested by vi. 3 or by dde\(f>^ in
* 35-
33. Kai dfroKpiOels avrols \eyei]
Not to His relatives who are still
without, but T<5 Xeyoi/n avrw (Mt.),
and through His informant to the
audience. The interruption affords,
as so often, an opportunity for fresh
teaching ; it is instruction and not
censure which is the purpose of the
Lord s answer. ATroKpiQeis is the
later Gk. for oVoKpii/a/iei/o? (Blass,
6?r., pp. 44, 177) ; so LXX. and N. T. ;
direKpivaro appears however in Me.
xiv. 61, and a few other passages.
The phrase oVo/cpttfeiy Ae yei or einev
is a LXX. equivalent for "ttpK1 |y>1
(Gen. xviii. 27, &c.).
ris eoriv rj fjirJTrjp pov AcrA.] This
THE GOSPEL ACCORDING TO ST MARK.
[in. 34
Xeyei
JJLOV Kai ol d$e\(J)oi IULOV. 35 os av 7roirj(rrf
TOI)S Trepi CLVTOV
TO 6e\rjjULa TOV 6eov, OVTOS a
JULOV Kai dSe\(pri
Kai
34 -rrepipX. KVK\W T. ir. avrov Ams<l alP ler syr hcl (arm) go TreptjSX. TOVS KVK\W D j
om /cwcXw 16 61 S yrr 8in P esh < vid > | t5ou ADGKMAHS I 13 al | /AOU 2] + oim)i ei<n> 1071
35 os av B b c me] os 70/3 aj> KACDLAIIS^T al min onmvid f ff q vg syrr arm go | TO.
B | ade\(f)Tr)] + /j,ov CII&1 minP auc a vg syrr me aeth | fj.tjr np] + t">v H* al mu
syrr 8in P e8h meal
relative renunciation of kinship ap
pears at the outset of the Ministry
(Jo. ii. 4) and continues to the end
(Jo. xix. 26), and a similar attitude is
urged upon the disciples (Me. x. 29).
But it is a relative attitude only (Mt.
x. 37), and is perfectly consistent
with tender care for kinsmen, as the
saying on the Cross shews : cf. i Tim.
T. 4, 8. Victor: IKVV<TIV on Traa-rjs
Trpori/ia (rvyyewas rovs Kara rr\v irio-riv
oiKeiovS" ravra de e(f)rj OVK a7rodo/a/Liaa>i/
Trdi/rwff rrjv p.r)Tcpa KCU TOVS d8e\(f)ovs.
Ambrose : " neque tamen iniuriose
refutantur parentes, sed religiosiores
copulae mentium docentur esse quam
corporimi." At the present moment
the relatives of Jesus were forfeiting
their claim to consideration by op
posing His work (Mt. x. 35). Here
again His knowledge of the unspoken
purposes of men appears ; for He
could hardly have been informed of
the nature of their errand.
34. 7repi/3Xe\^a/iei/os TOVS Trepi avrov]
For 7repi/3X. cf. note on iii. 5. Who
those round Him were appears from
Mt., KTiVttS TT]V X ^P a &VTOV tVi
TOVS padr/Tas avTov. Stretching forth
the hand was another characteristic
movement (Me. i. 41), which may well
have accompanied the searching and
inclusive glance. Of fia6r]Tai need
not be limited to the Apostles : cf.
Lc. vi. 17.
i Se 77 fj-JTrjp] Cf. V. 32, I Sou 77 p.
On the difference between Idov and
tSe see WM., p. 319. Both are re
garded as interjections (en, ecce\ and
not as verbs.
35. os av 71-0177077 TO 6f\rjfj.a TOV
$eo9] Mt. ToC Trarpos /iov TOV ev
ovpavols (perhaps a reminiscence of
the Lord s Prayer) ; Lc. interprets
the phrase 01 TOV \6yov TOV Qcov
aKovovTes Kai TroiovvTes the particu
lar fulfilment of the Father s Will in
which those who were present were
then engaged. The bond which
unites the family of GOD is obedience
to the Divine Will. This was the end
of the life of the Incarnate Son (Jo.
v. 30, &c., Mt. xxvi. 42), and is the
aim of the adopted children (Mt. vi.
10, vii. 21). To BtXrjua became a
recognised term (SH. on Rom. ii. 18);
ra QeXr/paTa (B) is an 0. T. equivalent
(Chase, Lord s Prayer, p. 39 f.).
KOI d8eX<pr7] So Mt. also. See v. 31.
The word would have its fitness in
the teaching even if the sisters were
not among the relatives without ;
doubtless the o^Xos contained women
as well as men who were attached
followers: cf. Lc. viii. 2, 3, Me. xv. 40.
Our Lord, however, characteristically
lays stress on the works which reveal
faith and are the truest note of His
next of kin.
KOI MT^O] Jerome : "isti sunt mater
mea qui me quotidie in credentium
animis generant." But the form of
the sentence (os av 7roi^o-jj...ovTos
do~\(pos...Kal pTJTT)p) seems to forbid
this mysticism in details. Hilary s
interpretation is truer to the text:
IV. 3] THE GOSPEL ACCORDING TO ST MARK. 7.
*Kal TraXiv rip^aTO SifidcTKeiv Trapd TY\V OdXacrvav. i
\ f > \ ,r -^ ^ -, </
Kai crvva<y6TaL Trpos avTov o^Aos 7r\eicrTOs, CO(TT
avTov ek TrXolov fJL/3dvra KadfjcrBai ev Trj daXdfrcrri,
\ ~ < */ -V A \ /) /x j \ ~ t-s
/cca Tras o o^Aos Trpos Tr]V ua\a(rcrai/ eTTi Trjs yrjs
ri<Tav. z Kat eS/Sacr/cei/ ai/TOik ev 7rapa/3o\dis 7roX\d, 2
Kai eXeyev avTols ev Trj SiSa^rj avTOv z AicoveTe. 3
IV.
IV i ?rapa] irpos D \ (rvvayercu KBCLA 13 ?8 69 124 604]
minP ler latt syrr 8inhcl <rwrjxQri<rav A ^ e a l satmu syr** 811 go arm aeth
Tr\eiffTos KBCLA] iro\vs
] o Xaos D |
i 33 al go]
pr TO AB 2 DA al minP ler me | ev rrj 6a\. ] irepav rrjs ddXaa-a-rjs D irapa r-rjv 6a\. 131
circa mare d circa litus (maris), ad Z., a b c proxime Z. c ff | irpos TTJV daXaacrav] irepav
TTJS daXawrjs D | om eiri TTJS 7775 D lat vt syr sin | rjv eiri T?;S 7175 1071 2 TroXXats D
3 a/coi/o-are C 2? e alP auc
"respondit.-.quicunque voluntati pa-
ternae obsecutus est, eum esse et
patrem et sororem et matrem...pro-
pinquitatum omnium ius atque nomen
iam non de conditione nascendi sed de
ecclesiae communione retinendum."
He justly adds: "ceterum non fas-
tidiose de matre sua sensisse existi-
mandus est, cui in passione positus
maximae sollicitudinis tribuerit affec-
tum. ;;
IV. i 9. TEACHING BY PARABLES.
THE PARABLE OF THE SOWER. (Mt.
xiii. i 9, Lc. viii. 4 8.)
I. <al ird\iv KrX.] IlaXii (see On
ii. i) looks back to ii. 13, iii. 7. Mt.
places this new teaching by the sea
immediately after the indoor scene of
lit 31 3S (xiii. I, ev rrj r}fj,epa eKeivrj
ee\6a>v 6 I. rrjs oiKtas) ; in Lc. this
order is inverted. For irapa r??i/ 0aX.
see ii. 1 3.
icat o-vvdyerai] The pres. (Burton,
14) places the scene before us, the
crowds flocking together as the Lord
begins to speak. The gathering was
even greater than on former occa
sions o^Xos TrXeicrros : cf. TroXu irXfjdos
iii. 7, 8. Mt. and Lc. are less precise
(o^Xoi TToXXoi, O^XoV TToXXoO), but Lc.
adds KOI TeSj> Kara iroXiv eTrnropevope-
va>v, i.e. the audience came from the
other towns as well as from Caper
naum.
avrov KrX.] He was seated at
first on the beach (Mt. xiii. i), but
when He saw the crowd hurrying
down, He took refuge in a boat (cf.
iii. 9) possibly Simon s (Lc. v. 3), but
if so, no stress is laid upon the fact,
for TrXotoi/ is anarthrous in the best
text of Me. and Mt. "The whole
multitude" (all were by this time
assembled) stood (rjo-av = IO-T^KCI, Mt.)
on the land facing (Trpoy, WM., p. 504)
the sea, the sloping beach (Me.) form
ing a theatre from which He could
be seen and heard by all. Thpht.
iva Kara Trpocratrrov %(ov iravras ev
7rr)Koa> Travrav Xeyot. Cf. Victor :
Kadrjrai ev r<5 TrXoico d\ieva>v <al crayrj-
vevtov rovs ev rfj yfj.
2. Kal e didao-Kev KrX.] He began
a series of parables ; eV irapaftoXdis
TroXXa, i.e. as D rightly interprets, Trapa-
(SoXals TroXXats. Mt. s aor. (e\d\T)(rev)
is less exact, while Lc., who limits
himself here to the Parable of the
Sower, has nothing to mark the com
mencement of a new course of teaching
(eiTrev dia 7rapaj3o\rjs). On TrapajSoX?;
see iii. 23 note. Ei/ rfj 818. avVoO, in
the course of His teaching, =cv r<5
diddo-Keiv avrov (cf. Xli. 38).
3. aKovcre] A characteristic sum
mons to attend "ad sedandum populi
strepitum" (Bengel); cf. Mt xv. 10,
xxi. 33, Me. vii. 14. It finds its
THE GOSPEL ACCORDING TO ST MARK.
[IV. 3
i
IT I 10
v 6 crTreipwv cnreipac 4 /cou eyeveTO ev
(nreipeiv^ o jj.ev eirecrev Trapd TVJV dSoV, Kai rj\6ev TO.
5 TTeTeivd Kai KaTefyayev avTO. $ S KCU aAAo eVecrej/ ETTL
TO TreTpcoSes [fca/] OTTOV OVK el^ev <yrjv T
3 ffireipat, X*B1 seminars ab cd e E g] pr TOV N c - a ACLAII2<l> ad seminandum f vg
+ TOV ffiropov avrov F min nonn go om o-rreipai D 4 om eyevero DJ? minP suc latt
(exc a) gyrr ain P esh | o~ireipai D | ra Treretra] + TOV ovpavov DGM min nonn aiq 5 aXXa
D 33 21* alP uc | ra TrerpwSr} X* (TO irerpwdes K c - a ) D i 33 i^ alP auc lattP ler [ K ai oirov
B a vid ] >cat on D b c ff OTTOU rell
prototype in the famous yft$ of Deut.
vi. 4 (Me. xii. 29) : but see also Gen.
xxiii. 5, 13, Jud. v. 3, I Regn. xxii. 7,
12, &c. Mt., Lc., omit it here; Lc.
omits also the ldoi> which follows and
strengthens the call (cf. iii. 32).
^rj\6ev 6 (nreipwv (TTretpat] O CTTT.
(so also Mt., Lc.), the sower (see on
i. 4), i.e. the particular sower contem
plated in the parable, the representa
tive of his class ( WM., p. 1 32). STmpat
= TOV a-Treipfiv (Mt.),ToO o-Treipat (Lc.),
the inf. of purpose which may be used
with or without the article (Burton,
3^6, 397) : both uses occur together
in Lc. ii. 23, 24: 7rapao-r^a-tu.../<ai TOV
6 oOi/at.
4. Kai tyevcro rX.] The pleonastic
Kai eyev. (cf. i. 9) is abandoned by Mt.,
Lc. Ev ro> a-TTfipeiv, in the process of
sowing: the article points back to
o-Tretpat, whilst the change of tense
brings into view the succession of
acts which constitutes the sowing.
In o-Trelpat the whole is gathered up
in a single purpose; it is ev r&&gt;
a-TTfipf iv, as the sower carries out his
purpose, that the things happen
which are about to be related. This
delicate train of thought is lost
in Mt.
4 ff. o pev...Kal aXXo...Kcu aXXo...
Kai aXXa] Mt. a / LteV...a XXa Se ...ctXXa
Se ...aXXa del Lc. o pev...Kai erepoi/...
KOt TpOV...KCU CTfpOV. Cf. WM., p.
130. Some part of the seed (6 /ieV),
i.e. some seeds (a /*/), fell by the side
of the road (^apa, Mt. Me. Lc.; WM.,
p. 502); not of course that the sower
deliberately sowed the pathway, but
that he partly missed his aim, as in
such rapid work must needs happen ;
or he had not time to distinguish
nicely between the pathway and the
rest of the field, C Victor: OVK
ciirev OTI avros eppi^ev, aXX. on fne~
(rev.
Kai r[\6fv KrX.] Lc. Kai KaT7ra.Trj0rj
Kai...KaTc(payov avro. But in the in
terpretation he adds nothing to cor
respond to this new feature, which
has possibly been suggested by the
mention of 6d6s. The birds would
be on the spot immediately and leave
little for the passers by to spoil;
moreover the point of the illustration
is that the seed, if unable to penetrate
the soil, will presently be stolen away.
For KarcKpayelv, comedere, used in
reference to the clean sweep which
birds make of food, see Gen. xl. 17,
3 Regn. xii. 24, xiv. 1 1 (cod. A), xvl 4,
xx. 24 (cod. A).
5. And another (portion) fell upon
the rocky (part of the field) : TO
TrerpcoSe? = Mt. ra 7rerpa>&7, Lc. (less
precisely) TTJV neTpav. Ilerpw&js does
not occur in the LXX., or in the N.T.
except in this context (Mt., Me.), but
it is used in good Greek (Soph., Plat.,
Arist.); the word implies not a stone-
strewn surface, as the English versions
except R. V. suggest, but rock thinly
coated with soil and here and there
cropping up through the earth a
characteristic feature in the cornlands
IV. 7] THE GOSPEL ACCORDING TO ST MARK. 73
ev6vs e^aveTeiXev Sid TO ^rj e^eiv /3d6os yfjs- 6 Kai 6
OT6 dvereiXev 6 yXios eKav/uLaTicrdti, Kai Sid TO JJLYI
e xeLV pityv erjpdv6rj. 7 Kai d\\o 7re<rev ek ras 7
aK.dv6as y Kal dveflrjorav ai aKavOai Kal arvvGTTV&av
5 efavereiXev] efe^Xcw^crev I 13 28 118 124 346 604 | 7775] 7-775 7775 B rrjv 777? D
6 KO.I ore aver, o 77X105 KBCDLA 1071 E i q vg me] 77X101; Se afaretXavros AIIS<I> al
min f
a c f | Kavfj.aTia6r] &ACLAIIZ<I>] eKa.vfjt,a.Tio-6r)<rav BD a e
D (604) e 7 aXXos K* aXXa K c -* 28 33 alP e | ets KABLAnS<l> al min? 1 lattP 1 ]
CTTC CDM 2 33 604 2P al nonn b me | aireirv^av 33 604 al nonn
of Galilee, still to be noted by the
traveller among the hills which slope
down to the Lake. Kai OTTOU *rX. Kai
if genuine is probably epexegetic
(WM., p. 545 f.); Mt. omits it without
detriment to the sense. The ncTpw-
des was that part of the ground where
the earth was shallow.
Kal evQvs faveT( iXf v KT\.~\ Mt. here
agrees with Me. almost verbatim ; Lc.
compresses greatly (KOI (pvev). *Ea-
z/art XXa) in the LXX. is trans., see Gen.
ii. 9, Ps. cxlvi. (cxlvii.) 8, but drareXXco
is used intransitively of vegetable
growth (Gen. iii. 18, cf. Is. Ixi. n).
Nearness to the warm surface in
duced rapid growth, but it also led to
the shortening of the young plant s
life. BdQos yfjs: Syr. sin - adds below
its root. The reading of D, because
the earth had no depth, 3 does not suit
the context so well ; both in OVK flx fv
(v. 5) and dia TO ^ X eu> (2, v. 6) it is
the seed which is the subject of the
verb.
6. Kai ore dveTei\fv *rX.] In Mc. s
simpler style *ai merely adds a fresh
particular, without regard to the
logical connexion. Here there is in
fact a contrast (cf. Mt. TjXt ou de dva-
Tt\avTos). The plant grew rapidly
in the warm Eastern night (comp.
Jon. iv. IO, eycvrjOrj vnb VVKTO), but
as soon as the sun grew hot it lan
guished and withered. E/cau/zarurtf?/
is a word of the later Greek (Plu
tarch, &c.), not used in the LXX., but
occurring again in Apoc. xvl 8, 9:
it felt the burning heat
was scorched ; Latt., aestuavit, ex-
aestuavit. The same illustration
Occurs in James i. II, dvcreiXev yap
6 tfXios vvv TO) Kavcrwvi Kal ft-rjpavev
rbv xoprov. See also Me. xi. 20, 21,
Jo. xv. 6, i Pet. i. 24 (Isa. xl. 7). In
this case the withering is due to the
very cause which led to rapid growth
the shallowness of the soil which
did not permit the plant to develop
its roots. For 8ia TO ^ e^ ft j/ pifav
Lc. has the remarkable variant 8ia TO
M e. iKfidda. Cf. Jer. xvii. 8, eVt
iKfj-dda fta\fi piav avTov* ov (po(3r]6r)-
o-fTai orav f\6y Kav^a a passage
which may have suggested the Lucan
gloss, if it be such.
7. Kai aXXo (ireo-fv fls Tag aKavQas]
And another (portion) fell into the
thorns. 3 Mt. TTI TCLS CZAC., Lc. ev peaa
T>V dicavQuv : when the clause is re
peated in the interpretation (Mt. xiii.
22, Lc. viii. 14), both agree with Me.
Cf. Lc. X. 36, TOV euTTfO ovTOf els TOVS
\jja-Tas (30, \7jo-Talf irepie-Trea-fv).
dveftrjo-av al aKavdai] Lc. <rvv(pvio-ai.
Mc. s word, retained by Mt., is more
fully descriptive of the process : the
thorns not only grew with the wheat,
but grew faster and higher. For
dvafiaivciv ( = ITO) to mount up, used
of vegetation, see Gen. xli. 5, Deut.
xxix. 23 (22), especially Isa. v. 6,
xxxii. 13.
mn>irviav\ Mt., Lc. dneTrvi^av : in
the interpretation all have ovvirviycuf,
the Latin versions use suffocare with-
THE GOSPEL ACCORDING TO ST MARK.
[IV. 7
He 8 avTO, Kai KapTrov OVK e^a3Kev. *Kai a\\a eTrecrev^ ei?
A x ^ ^ ^ /3 /
nv TTIV Ka\nv : Kat eoLOOV KapTrov, avapaivovTa,
c av^avofJieva* Kal efyepev ek TpiaKOVTa Kai eis
out distinction. "Swirv. suits Mc. s
context best, for he adds KOL KapTrov
OVK eduKev, which Mt., Lc. omit. The
thorns, crowding round the wheat and
keeping off light and air, effectively
prevented the yielding of fruit, and
ulti 
