Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical
Part 22

By Albert Barnes

THE GOSPEL ACCORDING TO MARK - Chapter 8

THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verses 1-9

See this passage explained in the notes at Matthew 15:32-39.

THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 1

In those days - While in the wilderness, where he had cured the deaf-mute man.

Having nothing to eat - Having come unprovided, or having consumed what they had brought.

THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 2

I have compassions - I pity their condition. I am disposed to relieve them.

THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 9

Four thousand - Four thousand "men," besides women and children. See Matthew 15:38. See this passage explained in the notes at Matthew 15:32-39.

THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 10

Dalmanutha - In Matthew 15:39 it is said that he came into the coasts of "Magdala." See the note on the place.

THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verses 11-21

See this passage explained in Matthew 16:1-12.

THE GOSPEL ACCORDING TO MARK - Chapter 8 — Verse 12

Sighed deeply in his spirit - His heart was deeply affected at their wickedness and hypocrisy. The word "spirit" here is taken as the seat of the emotions, passions, affections. He drew groans deeply from his breast.

No sign be given - That is, no such sign as they asked, to wit, a sign "from heaven." He said a sign should be given, the same as was furnished by Jonas, Matthew 16:4. But this was not what they "asked," nor would it be given "because" they asked it.

THE GOSPEL ACCORDING TO MARK - Chapter 8 — Verse 15

Beware of the leaven of the Pharisees - See Matthew 16:6.

Of Herod - Of the Herodians - of Herod and his followers. Matthew, instead of "Herod," has "the Sadducees." It is not improbably that he cautioned them against them all. The Pharisees sought his life, and were exceedingly corrupt in their doctrine and practice; the Sadducees denied some of the essential doctrines of religion, and the Herodians probably were distinguished for irreligion, sensuality, and corrupt living. They were united, therefore, with the Pharisees and Sadducees in opposing the claims of Jesus. Matthew has recorded his caution to avoid the Pharisees and Sadducees, and Mark has added, what Matthew had omitted. the caution likewise to beware of the Herodians. Thus, the evangelists speak the same thing.

THE GOSPEL ACCORDING TO MARK - Chapter 8 — Verse 22

To Bethsaida - See the notes at Matthew 11:21.

And they bring a blind man unto him - The healing of the blind man of Bethsaida is recorded only by Mark.

Besought him to touch him - That is, to heal him, for they believed that his touch would restore his sight.

THE GOSPEL ACCORDING TO MARK - Chapter 8 — Verse 23

Led him out of the town - Why this was done the sacred writers have not told us. It might have been to avoid the collecting of a multitude, and thus to have escaped the designs of the Pharisees who were attempting to take his life, and chiefly on a charge of sedition and of exciting the people. On this account Jesus chose to perform the miracle alone, thus showing that while he did good, he desired to do it in such a way as to avoid the "appearance" of evil, and to prevent, at the same time, ostentation and the malice of his enemies.

Spit on his eyes - Why this was done is not known. It was evidently not intended to perform the cure by any natural effect of the spittle. It was to the man a "sign," an evidence that it was the power of Jesus. The eyes were probably closed. They were perhaps "gummed" or united together by a secretion that had become hard. To apply spittle to them - to wet them - would be a "sign," a natural expression of removing the obstruction and opening them. The power was not in the spittle, but it attended the application of it.

Saw aught - Saw anything.

THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verses 24

I see men, as trees, walking - I see men walking, but see them so indistinctly that, but for their "motion," I could not distinguish them from trees. I cannot distinctly see their shapes and features. Probably our Lord did not "at once" restore him fully to sight, that he might strengthen his faith. Seeing that Jesus had partially restored him, it was evidence that he could "wholly," and it led him to exercise faith anew in him, and to feel more strikingly his dependence on him.

THE GOSPEL ACCORDING TO MARK - Chapter 8 — Verse 25

Every man clearly - Could see their form and features. His sight was completely restored. Though our Lord did not by this, probably, "intend" to teach any lesson in regard to the way in which the mind of a sinner is enlightened, yet it affords a striking illustration of it. Sinners are by nature blind, 2 Corinthians 4:4; 1 John 2:11; John 9:39. The effect of religion, or of the influence of the Holy Spirit, is to open the eyes, to show the sinner his condition and his danger, and to lead him to "look" on him as a Saviour. Yet at first he sees indistinctly. He does not soon learn to distinguish objects. When converted he is in a new world. Light is shed on every object, and he sees the Scriptures, the Saviour, and the works of creation, the sun, the stars, the hills, the vales, in a new light. He sees the beauty of the plan of salvation, and wonders that he has not seen it before. Yet he sees at first indistinctly. It is only by repeated applications to the Source of light that he sees all things clearly. At first religion appears full of mysteries. Doctrines and facts are brought before his mind that he cannot fully comprehend. He is still perplexed, and he may doubt whether he has ever seen anything aright, or has been ever renewed. Yet let him not despair. Light, in due time, will be shed on these obscure and mysterious truths. Faithful and repeated application to the Father of lights in prayer, and in searching the Scriptures, and in the ordinances of religion, will dissipate these doubts, and he will see all things clearly, and the universe will appear to be filled with one broad flood of light.

THE GOSPEL ACCORDING TO MARK - Chapter 8 — Verse 26

The town - The town of Bethsaida.

Nor tell it … - Lest it excite the jealousy of the Pharisees, and produce commotion and danger.

THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verses 27- 38

See this passage illustrated in the notes at Mark 8:32

He spake that saying openly - With boldness or confidence, or without parables or figures, so that there could be no possibility of misunderstanding him.

THE GOSPEL ACCORDING TO MARK - Chapter 8 — Verse 38

Ashamed of me - Ashamed to own attachment to me on account of my lowly appearance and my poverty.

And of my words - My doctrines, my instructions.

This adulterous and sinful generation - This age given to wickedness, particularly to adultery.

In the glory of his Father - In the day of judgment. See the notes at Matthew 26:64. The meaning of this verse is, Whosoever shall refuse, through pride or wickedness, to acknowledge and serve Christ here, shall be excluded from his kingdom hereafter. He was lowly, meek, and despised; yet there was an inimitable beauty in his character even then. But he will come again in awful grandeur; not as the babe of Bethlehem, not as the man of Nazareth, but as the Son of God, in majesty and glory. They that would not acknowledge him here must be rejected by him there; they that would not serve him on earth will not enjoy his favor in heaven; they that would cast Him out and despise him must be cast out by him, and consigned to eternal, hopeless sorrow.

THE GOSPEL ACCORDING TO MARK — Chapter 9

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verse 1

Verily I say … - See the notes at Matthew 16:28. This verse properly belongs to the preceding chapter and the preceding discourse.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verses 2-10

And after six days … - See this passage explained in the notes at Matthew 17:1-9.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 3

No fuller - Rather, no "scourer." The office of the person here mentioned was to "scour" or "whiten" cloth; not to "full" it, or to render it thicker.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 6

He wist not - He "knew not." He was desirous of saying something, and he knew not what would be proper.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verses 11-13

Why say the scribes … - See the notes at Matthew 17:10-13.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verses 14-29

See this passage explained in the notes at Matthew 17:14-21.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 14

Questioning with them - Debating with the disciples, and attempting to confound them. This he saw as he came down from the mount. In his absence they had taken occasion to attempt to perplex and confound his followers.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 15

Were greatly amazed - Were astonished and surprised at his sudden appearance among them.

Saluted him - Received him with the customary marks of affection and respect. It is probable that this was not by any "formal" manner of salutation, but by the "rush" of the multitude, and by hailing him as the Messiah.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 16

What question ye? - What is the subject of your inquiry or debate with the disciples?

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 17

A dumb spirit - A spirit which deprived his son of the power of speaking.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 19

And wheresoever - In whatever place - at home or abroad, alone or in public.

He teareth him - He rends, distracts, or throws him into convulsions.

He foameth - At the mouth, like a mad animal. Among us these would all be considered as marks of violent derangement or madness.

And pineth away - Becomes thin, haggard, and emaciated. This was the effect of the violence of his struggles, and perhaps of the want of food.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 22

If thou canst do any thing - I have brought him to the disciples, and they could not help him. If thou canst do anything, have compassion.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 23

If thou canst believe - This was an answer to the request, and there was a reference in the answer to the "doubt" in the man's mind about the power of Jesus. "I" can help him. If thou" canst believe," it shall be done. Jesus here demanded "faith" or confidence in his power of healing. His design here is to show the man that the difficulty in the case was not in the want of "power" on his part, but in the want of "faith" in the man; in other words, to rebuke him for having "doubted" at all whether he "could" heal him. So he demands faith of every sinner that comes to him, and none that come without "confidence" in him can obtain the blessing.

All things are possible to him that believeth - All things can be effected or accomplished - to wit, by God - in favor of him that believes, and if thou canst believe, this will be done. God will do nothing in our favor without faith. It is right that we should have confidence in him; and if we "have" confidence, it is easy for him to help us, and he willingly does it. In our weakness, then, we should go to God our Saviour; and though we have no strength, yet "he" can aid us, and he will make all things easy for us.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 24

Said with tears - The man felt the implied rebuke in the Saviour's language; and feeling grieved that he should be thought to be destitute of faith, and feeling deeply for the welfare of his afflicted son, he wept. Nothing can be more touching or natural than this. An anxious father, distressed at the condition of his son, having applied to the disciples in vain, now coming to the Saviour; and not having full confidence that he had the proper qualification to be aided, he wept. Any man would have wept in his condition, nor would the Saviour turn the weeping suppliant away.

I believe - I have faith. I do put confidence in thee, though I know that my faith is not as strong as it should be.

Lord - This word here signifies merely "master," or "sir," as it does often in the New Testament. We have no evidence that he had any knowledge of the divine nature of the Saviour, and he applied the word, probably, as he would have done to any other teacher or worker of miracles.

Help thou mine unbelief - Supply thou the defects of my faith. Give me strength and grace to put "entire" confidence in thee. Everyone who comes to the Saviour for help has need of offering this prayer. In our unbelief and our doubts we need his aid, nor shall we ever put sufficient reliance on him without his gracious help.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verses 30-32

See the notes at Matthew 17:22-23.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 31

Is delivered - Is given to men to make an atonement by his sufferings and death, and will in due time be taken and killed.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verses 33-37

See the notes at Matthew 18:1-5.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verse 38

We saw one … - There is no improbability in supposing that this might have been one of the disciples of John, or one of the seventy whom Jesus had sent out, and who, though he did not "personally" attend on Jesus, yet had the power of working miracles. There is no evidence that he was merely an "exorcist," or that he used the name of Jesus merely as a pretence.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verse 39

Forbid him not - Do not prevent his doing good. If he can work a miracle in my name, it is sufficient proof of attachment to me, and he should not be prevented.

Can lightly speak evil of me - The word here rendered "lightly" means quickly or "immediately." The meaning of the passage is, that he to whom God gave the power of working a miracle, by that gave evidence that he could not be found among the enemies of Jesus. He ought not, therefore, to be prevented from doing it. There is no reason to think here that John had any improper designs in opposing the man. He thought that it was evidence that he could not be right, because he did not join them and follow the Saviour. Our Lord taught him differently. He opposed no one who gave evidence that he loved him. Wherever he might be or whatever his work, yet, if he did it in the name of Jesus and with the approbation of God, it was evidence sufficient that he was right. Christians should rejoice in good done by their brethren of any denomination. There are men calling themselves Christians who seem to look with doubt and suspicion on all that is done by those who do not walk with them. They undervalue their labors, and attempt to lessen the evidences of their success and to diminish their influence. True likeness to the Saviour would lead us to rejoice in all the good accomplished. by whomsoever it may be done - to rejoice that the kingdom of Christ is advanced, whether by a Presbyterian, an Episcopalian, a Baptist, or a Methodist. Compare Philemon 1:18.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verse 41

Whosoever shall give you a cup … - How easy it is to be a Christian! What is easier than to give a cup of cold water to a thirsty disciple of Jesus! But it must be in his name - that is, because he "is" a Christian, and therefore from love "to the Saviour." This is very different from giving it from a mere motive of common kindness. If done from love to Christ, it will be rewarded; and hence we learn that the humblest acts of Christians - the lowest service that is rendered - will be graciously noticed by Jesus and rewarded. None are so humble in his kingdom as not to be able to do good, and none so poor that he may not show attachment to him. The feeblest service will be accepted, and acts of love that may be forgotten by man, will be remembered by Him, and rewarded in heaven.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verses 42-50

See the notes at Matthew 18:7-9. Millstone. See Matthew 18:6.

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verses 44-46

Their worm - This figure is taken from Isaiah 66:24. See the notes at that passage. In describing the great prosperity. of the kingdom of the Messiah, Isaiah says that the people of God "shall go forth, and look upon the carcasses of the men who have transgressed against God." Their enemies would be overcome. They would be slain. The people of God would triumph. The figure is taken from heaps of the dead slain in battle; and the prophet says that the number would be so great that their worm - the worm feeding on the dead - would not die, would live long - as long as there were carcasses to be devoured; and that the fire which was used to burn the bodies of the dead would continue long to burn, and would not be extinguished until they were consumed. The figure, therefore, denotes great misery, and certain and terrible destruction. In these verses it is applied to the state beyond the grave, and is intended to denote that the destruction of the wicked will be awful, widespread, and eternal.

It is not to be supposed that there will be any "real" worm in hell - perhaps no material fire; nor can it be told what was particularly intended by the undying worm. There is no authority for applying it, as is often done, to remorse of conscience, anymore than to any other of the pains and reflections of hell. It is a mere image of loathsome, dreadful, and "eternal" suffering. In what that suffering will consist it is probably beyond the power of any living mortal to imagine. The word their, in the phrase "their worm," is used merely to keep up the "image" or "figure." Dead bodies putrefying in that valley would be overrun with worms, while the "fire" would not be confined to them, but would spread to other objects kindled by combustibles through all the valley. It is "not" meant, therefore, that every particular sufferer has a special worm, or has particular sins that cause remorse of conscience. That is a truth, but it does not appear that it is intended to be taught here.

THE GOSPEL ACCORDING TO MARK — Chapter 9 — Verse 49

Every one shall be salted with fire - Perhaps no passage in the New Testament has given more perplexity to commentators than this, and it may be impossible now to fix its precise meaning. The common idea affixed to it has been, that as salt preserves from putrefaction, so fire, applied to the wicked in hell, will have the property of preserving them in existence, or they will "be" preserved amid the sprinkling of fire, to be continually in their sufferings a sacrifice to the justice of God; but this meaning is not quite satisfactory. Another opinion has been, that as salt was sprinkled on the victim preparatory to its being devoted to God (see Leviticus 2:13), so would "the apostles," by trials, calamities, etc., represented here by "fire," be prepared as a sacrifice and offering to God. Probably the passage has no reference at all to future punishment; and the difficulty of interpreting it has arisen from supposing it to be connected with the 48th verse, or given as a "reason" for what is said in "that" verse, rather than considering it as designed to illustrate the "general design" of the passage. The main scope of the passage was not to discourse of future punishment; that is brought in incidentally. The chief object of the passage was -

1.To teach the apostles that "other men," not "with them," might be true Christians, Mark 9:38-39.

2.That they ought to be disposed to look favorably upon the slightest evidence that they "might be true believers," Mark 9:41.

3.That they ought to avoid giving "offence" to such feeble and obscure Christians, Mark 9:42.

4.That "everything" calculated to give offence, or to dishonor religion, should be removed, Mark 9:43. And,

5.That everything which would endanger their salvation should be sacrificed; that they should "deny" themselves in every way in order to obtain eternal life. In this way they would be "preserved" to eternal life.

The word "fire," here, therefore denotes self-denials, sacrifices, trials, in keeping ourselves from the gratification of the flesh. As if he had said, "Look at the sacrifice on the altar. It is an offering to God, about to be presented to him. It is sprinkled with "salt, emblematic of purity, of preservation and of fitting it, therefore, for a sacrifice." So "you" are devoted to God. You are sacrifices, victims, offerings to him in his service. To make you "acceptable" offerings, every thing must be done to "preserve" you from sin and to "purify" you. Self-denials, subduing the lusts, enduring trials, removing offences, are the proper "preservatives" in the service of God. Doing this, you will be acceptable offerings and be saved; without this, you will be "unfit" for his eternal service and will be lost."

THE GOSPEL ACCORDING TO MARK — Chapter 9 - Verse 50

Lost its saltness … - See the notes at Matthew 5:13.

Have salt in yourselves - Have the preserving, purifying principle always; the principles of denying yourselves, of suppressing pride, ambition, contention, etc., and thus you will be an acceptable offering to God.

Have peace - Avoid contention and quarrelling, struggling for places, honors, and office, and seek each other's welfare, and religion will be honored and preserved in the world.

THE GOSPEL ACCORDING TO MARK — Chapter 10

THE GOSPEL ACCORDING TO MARK — Chapter 10 - Verses 1-12

See this question about divorce explained in the notes at Matthew 19:1-12.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 12

And if a woman shall put away her husband - It would seem, from this, that a woman, among the Jews, had the power of separating herself from her husband, yet this right is not given her by the law of Moses. There is not, however, any positive evidence that females often claimed or exercised this right. Cases had occurred, indeed, in which it had been done. The wife of Herod had rejected her former husband and married Herod. And though instances of this kind "might" have been attempted to be defended by the example of Pagans, yet our Saviour was desirous of showing them that it did not free them from the charge of adultery. The apostles were going forth to teach Pagan nations, and it was proper for Christ to teach them how to act in such cases, and to show them that they were cases of real adultery.

THE GOSPEL ACCORDING TO MARK — Chapter 10 - Verses 13-16

See the notes at Matthew 19:13-15.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 13

Should touch them - That is, should lay his hands on them, and pray for them, and bless them. Compare Matthew 19:13. It was common to lay the hands on the head of a person for whom a blessing was asked. See the case of Jacob, Genesis 48:14.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 14

Saw it - Saw the conduct of his disciples.

Was much displeased - Because, first, it was a pleasure to Him to receive and bless little children; and, secondly, they were doing what they were not commanded to do - interfering in a case where it was evidently improper.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 15

Whosoever shall not receive - Whosoever shall not manifest the spirit of a little child.

The kingdom, of God - The gospel. The new dispensation by the Messiah, "or the reign of God through a Mediator." See the notes at Matthew 3:2.

As a little child - With the temper and spirit of a child - teachable, mild, humble, and free from prejudice and obstinacy.

Shall not enter therein - Shall not be a Christian; shall not be a "real" member of the family of Christ on earth. though he may be a "professor," and shall never enter heaven.

THE GOSPEL ACCORDING TO MARK — Chapter 10 - 16

Took them up in his arms - These were small children.

Blessed them - Prayed for them, sought a blessing on them, or gave them the assurance of his favor as the Messiah. How happy would it be if all parents thus felt it to be their privilege to present their children to Christ! The question with a parent should be, not whether he ought to present them by prayer, but whether he "may" do it. And so, too, the question respecting infant baptism is not so much whether a parent ought to devote his children to God in this ordinance, as whether he may do it. It is an inestimable privilege to do it; it is not a matter of mere stern and iron-handed duty; and a parent with right feelings will come to God with his children "in every way," and seek his blessing on them in the beginning of their journey of life. Our children are given to us but for a little time. They are in a world of danger, sin, and woe. They are exposed to temptation on every hand,

If God be not their friend, they "have" no friend that can aid them in the day of adversity, or keep them from the snares of the destroyer. If he is their friend they have nothing to fear. The "proper expression, then, of parental feeling," is to come and offer them early to God. A parent should ask only the "privilege" of doing it. He should seek God's favor as the best inheritance of his children; and if a parent may devote his offspring to God - if he may daily seek his blessing on them by prayer - it is all that he should ask. With proper feelings he will rush to the throne of grace, and daily seek the protection and guidance of God for his children amid the temptations and snares of an ungodly world, and implore Him to be their guide when the parent shall be laid in the silent grave. So children who have been devoted to God - who have been the daily objects of a father's prayers and a mother's - tears who have been again and again presented to Jesus in infancy and childhood - are under the most sacred obligations to live to God. They should never forget that a parent sought the favor of God as the chief blessing; and having been offered to "Jesus" by prayer and baptism in their first days on earth, they should make it their great aim to be prepared to meet "him" when he shall come in the clouds of heaven.

THE GOSPEL ACCORDING TO MARK — Chapter 10 - Verses 17-31

See this passage illustrated in the notes at Matthew 19:16-30.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 17

Gone forth - From the place where he had been teaching.

Into the way - Into the road or path on his journey.

Running - Thus showing the intensity with which he desired to know the way of life. Zeal to know the way to be saved is proper, nor is it possible that it should be too intense if well directed. Nothing else is so important, and nothing demands, therefore, so much effort and haste.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 19

Defraud not - Do not take away your neighbor's property by fraud or dishonesty. To "cheat" or "defraud," supposes a covetous desire of a neighbor's property, and is usually attended with "falsehood" or "false witness" against a neighbor in obtaining it. It is thus a violation of the ninth and tenth commandments; and our Saviour very properly, therefore, "condensed the two," and expressed their substance in this - not to defraud. It is, besides, expressly forbidden in Leviticus 19:13; "Thou shalt not defraud thy neighbor."

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 21

Jesus beholding him, loved him - What occurred afterward showed that the young man did not love the Saviour, or was not a true disciple; so that this expression denotes simply natural affection, or means that Jesus was pleased with his amiableness, his morality, and his "external" regard for the law of God. At the same time, this was entirely consistent with deep sorrow that he would not give his heart to God, and with deep abhorrence of such a love of the world as to blind the mind to the beauty of true religion, and to lead to the rejection of the Messiah and the destruction of the soul.

One thing thou lackest - When the young man came to Jesus he asked him, "What lack I yet?" Matthew 19:20. This "question" Mark has omitted, but he has retained the "answer." The answer means, there is "one thing" yet wanting. Though all that you have said should be "true," yet, to make the system complete, or to show that you "really" are disposed to keep the commands of God, go and sell your property. See whether you love "God" more than you do your "wealth." By doing that you will show that your love of God is supreme; that your obedience is not merely "external" and "formal," but "sincere" and "real;" the thing now "lacking" will be made up.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 24

Children - An expression of affection, perhaps also implying a reproof that their slowness of understanding was like that of children. When they should have seen at once the truth of what he said, they were slow to learn it. It became necessary, therefore, to "repeat" what he had said.

How hard - With how much difficulty.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse - 26

Out of measure - Very much, or exceedingly. The Greek means no more than this.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse - 30

An hundred-fold - One hundred times as much.

In this time - In this life. In the time that he forsakes all.

Houses … - This cannot be taken literally, as promising a hundred times as many "mothers, sisters," etc. It means, evidently, that the loss shall be a hundred times "compensated" or made up; or that, in the possession of religion, we have a hundred times the "value" of all we forsake. This consists in the pardon of sin, in the favor of God, in peace of conscience, in support in trials and in death, and in raising up "friends" in the place of those who are left - "spiritual brethren, and sisters, and mothers," etc. And this corresponds to the experience of all who ever became Christians. At the same time. it is true that godliness is profitable "for all things," having the promise of the life that is, as well as of that which is to come. See the notes at 1 Timothy 4:8. "The favor of God" is the security for every blessing. Obedience to his law secures industry, temperance, chastity, economy, prudence, health, and the confidence of the world - all indispensable to success in life, and all connected. commonly, with success. Though the wicked "sometimes" prosper, yet the "surest" way of prosperity is to fear God and keep his commandments. Thus will all "needed" blessings descend on us "here," and "eternal" blessings hereafter.

With persecutions - Persecutions, or the contempt of the world, and bodily sufferings on account of their religion, they "must" meet. Jesus did not conceal this; but he consoled them. He assured them that "amid" these, or perhaps it should be rendered "after" these, they should find friends and comfort. It is well to bear trial if "God" be our Friend. With the promises of the Bible in our hand, we may hail persecutions, and thank God that, amid so many sorrows, he has furnished such abundant consolations.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verses 32-34

See the notes at Matthew 20:17-19.

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse 32

Jesus went before him - In the manner of an intrepid, fearless leader and guide, exposing "himself" to danger and death rather than his followers.

And they rather amazed … - They were afraid that evil would befall him in the city; that the scribes and Pharisees, who had so often sought to kill him, would then do it. Their fear and amazement were increased when he told them what would befall him there. They were amazed that, when he knew so well what would happen, he should still persevere in going up to the city.

THE GOSPEL ACCORDING TO MARK — Chapter 10 - Verses 35-45

See the notes at Matthew 20:20-28.

THE GOSPEL ACCORDING TO MARK — Chapter 10- Verse — 35

And James and John … came unto him - They did this through the instrumentality of their mother. They did not come in "person," but they got their mother to make the request for them. Compare the notes at Matthew 20:20.

THE GOSPEL ACCORDING TO MARK — Chapter 10 - Verses 46-52

See this passage explained in the notes at Matthew 20:29-34.

THE GOSPEL ACCORDING TO MARK — Chapter 10- Verse 46

Blind Bartimeus - Matthew says there were two. Mark mentions but one, though he does not deny that there was another. He mentions this man because he was well known - Bartimeus, the "blind man."

THE GOSPEL ACCORDING TO MARK — Chapter 10 — Verse - 50

Casting away his garment - That is, his outer garment - the one that was thrown loosely over him. See the notes at Matthew 5:40. He threw it off, full of joy at the prospect of being healed, and that he might run without impediment to Jesus. This may be used to illustrate - though it had no such original reference - the manner in which a sinner should come to Jesus. He should throw away the garments of his own righteousness - he should rise speedily - should run with joy - should have full faith in the power of Jesus, and cast himself entirely upon his mercy.