41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

42 b And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

44 Where their worm dieth not, and the fire is not quenched.

45 And if thy foot offend thee, cut it off; it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched :

46 Where their worm dieth not, and the fire is not quenched.

47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

48 Where their worm dieth not, and the fire is not quenched.

49 For every one shall be salted with fire, and every sacrifice shall be salted with salt.

41 that is not against us is for us. For whosoever shall give you a cup of water to drink, 2 because ye are Christ's, verily I say unto you, he shall in 42 no wise lose his reward. And whosoever shall cause one of these little ones that believe on me to stumble, 5 it were better for him if a great millstone were hanged about his neck, and he 43 were cast into the sea. 6 And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquench45 able fire. And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be 47 cast into hell. 10 And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather 48 than having two eyes to be cast into hell; where 11 their worm dieth not and 12 the fire is not 49 quenched. For every one shall be salted with

VII. TO HELP OR HARM CHRIST'S CHILDLIKE SERVANTS WILL BRING GREAT REWARD OR

PUNISHMENT, 41, 42. Men may despise such unambitious ones, busily serving others, humble and childlike, but God greatly honors them, making high angels their attendants (Matt. 18: 10), and he will reward those who give them the least help (this idea of help connects ver. 41 with what precedes), and will terribly punish those who hinder their progress or cause them to do wrong (ver. 42). 42. One of these little ones that believe on me shows plainly that in the whole connection he is not speaking of little children but of childlike believers. The subsequent rise of infant baptism has largely confused the mind of Christendom in regard to such passages. The little child was only an illustration, furnishing an object-lesson. Cause.. to stumble may here mean retard their progress (striking against an obstacle) or cause them to sin (stumbling over a stone and falling), as in 4:17. The latter is the thought in the succeeding verses. A great millstone, not simply one that could be turned by hand, but a large one such as could be turned only by a sweep drawn around by an ass (see Margin). To be thus hopelessly sunk in the sea would be a less frightful punishment than that awaiting him who causes some lowly Christian to sin, for God is not willing that one of them should perish (Matt. 18: 14). Alas! there are people who take a fiendish pleasure in leading Christians to do wrong.

VIII. WHATEVER WOULD HINDER US IN

CHRIST'S SERVICE MUST BE CAST AWAY, 4350. With solemn parallelism, like the Old Testament poetry, our Lord states this great truth three times by three similar images-the hand, the foot, the eye, if it causes us to sin. Compare Matt. 18: 18, 19, and heretofore in the Sermon on the Mount, Matt. 5: 29, 30. 43. Hell (ver. 43, 45, 47) in Greek is Gehenna, and the term was doubtless derived by the Jews from the valley of Hinnom (valley of lamentation), south of Jerusalem, where dead bodies were devoured by worms or burned with fire. But there cannot be the least question that the Jew understood the term and our Lord intended it to denote a place of future punishment. The images here added (ver. 43, 48) show that the punishment is terrible and unceasing and imply that it is eternal, which is expressly declared in Matt. 18:8; 25: 41, 46. The awful images of ver. 48 (comp. Isa. 66: 24) were early added by some copyists to ver. 43 and 45, forming ver. 44 and 46 of King James. From this word " hell," Gehenna, the Revised version properly distinguishes hades (the abode of departed spirits, whether saved or lost), in Matt. 11: 23; 16: 18; Luke 10: 15; 16: 23; Acts 2: 27, 31, and several passages of Revelation.

49. To this dread image of the unquenched fire our Lord adds, For every one shall be salted with fire. This obscure saying is given by Mark alone. The "fire" must of necessity be taken (observe "for") in the same sense as just before, viz., as the fire of eternal punishment. The most probable meaning is as

50 Salt is good: but if the salt have lost its saltness, wherewith will ye season it? b Have salt in yourselves, and have peace one with another.

50 fire. Salt is good: 2 but if the salt have lost its saltness, wherewith will ye season it? 3 Have salt in yourselves, and be at peace one with another.

follows: Fire generally consumes. It did so in the valley of Hinnom, but this unquenched fire will preserve, as salt does, so that its objects will remain forever unconsumed. Some early students supposed a reference to the command of Lev. 2: 13, that every sacrifice must be rubbed with salt, and put a condensed statement of that command on the margin, from which subsequent copyists took it into the text (as in King James). But the passage is more easily explained without supposing any reference to salting sacrifices.

50. Then having taken an image from the conservative properties of salt (to describe the conserving effect of the unquenched fire), our Lord adds another and more familiar image from salt, one previously also given in the Sermon on the Mount (Matt. 5: 13), viz., that Christians act as salt in the world and must take diligent heed not to lose this influence. Another interpretation of ver. 49, 50 is well presented by W. N. Clarke on Mark. Have lost its saltness. Much of the salt used in Palestine is very impure, and after the saline matter has been dissolved away there remains an utterly worthless mass, to which nothing can restore saline properties. Finally, our Lord felicitously reverts to the thought with which the discourse began, and be at peace one with another, instead of ambitious and jealous disputing.

SIDE-LIGHTS.

The place and companions. Agreeing with the best biblical scholars that the place of the Transfiguration could not have been fortified Mount Tabor, the spot pointed out by tradition from the days of St. Jerome, but was doubtless on one of the spurs of Hermon, Geikie says: "Brought up among the hills, such a region, with distant summits white in spots with snow even in summer, its pure air, and the solitude of woody slopes and shady valleys, must have breathed an ethereal calm and deep peaceful joy seldom felt amidst the abodes of men on the wearied and troubled spirit of our Lord. Taking the three of his little band most closely in sympathy with him and most able to receive the disclosures that might be made to them, he ascended into the hills toward evening for silent prayer. The favored friends were Peter, the

rock-like, his host at Capernaum from the first; and the two sons of thunder, John and James; loved disciples both, but John, the younger, nearest his Master's heart of all the Twelve, as most like himself in spirit. They had been singled out already for similar especial honor, for they only had entered the death chamber in the house of Jairus, and they were hereafter to be the only witnesses of the awful sorrow of Gethsemane."

Moses. The rabbis taught that Moses should appear at the coming of the Messiah. Thus in the "Debarim Rabba" is this declaration : "God, the Ever-Blessed, said, 'O Moses, as thou gavest thy life when thou wert alive for Israel, so, also, in the times of the Messiah, when I shall send Elijah the prophet to them, you also shall come at the same time.'"'

PRACTICAL LESSONS.

1. Glimpses of heavenly glory may strengthen us for the sufferings of earth (ver. 2, 3; comp. Rev. 7:9-17; 14: 1-5).

2. From secluded spiritual enjoyments we must speedily come down again to the world's hard work (ver. 5).

3. Difficulty in understanding Scripture sometimes proceeds from unwillingness to accept the plain meaning (ver. 10).

4. When we fail in attempts to do good, men are ready with captious inquiries and sneers (ver.14).

5. The only limit to the Saviour's blessings is our own lack of faith (ver. 23).

6. A faith that is consciously weak may be properly avowed, and may be graciously accepted (ver. 24).

7. The great preparation for doing good is prayer (ver. 29).

8. It is often hard to understand what we do not like to accept (ver. 32).

9. Still does unworthy ambition often show itself among the followers of Christ (ver. 34).

10. Christian superiority appears in childlike humility and unambitious service of others (ver. 35, 36).

11. To receive Christ's lowliest representative is to receive Christ himself and to receive God (ver. 37).

12. We may rejoice in any help to Christ's

1 AND he arose from thence, and cometh into the coasts of Judea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.

2 b And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.

3 And he answered and said unto them, What did Moses command you?

4 And they said, Moses suffered to write a bill of divorcement, and to put her away.

cause even when given irregularly and indirectly (ver. 39, 40).

13. We must put away whatever would lead us to sin, however valued and useful. The most painful losses are better than the eternal fire of hell (ver. 43 f.).

14. Let there be no ambitious strife among Christians, but peace (ver. 50).

Chap. 10. 1-16. (Comp. Matt 19: 1-15; Luke 18: 15-17.) Harmonists make it probable that a little more than six months remained before his death, which period was spent in Judæa and Peræa. John and Luke give much matter which apparently belongs to this later ministry (John 7 to 12; Luke 9: 51 to chap. 19). See Clark's "Harmony," Tischendorf's "Synopsis," Geikie's or Farrar's "Life of Christ." Matthew and Mark pass over nearly all of this, beginning only at a point corresponding to Luke 18: 15, which appears to be a few days before our Lord's journey from Perea to the Passover at which he was slain. We must therefore understand that nearly six months of Christ's ministry have elapsed, and we are now very near the time of the crucifixion.

I. JESUS PROHIBITS DIVORCE, 1-12. 1. The place. From thence, from Galilee, and probably from Capernaum (9:30, 33). "Beyond Jordan means beyond the lower Jordan, opposite to Judæa and Samaria. Geographers call it Peræa, "the beyond (country)." Mark here makes a complex and very comprehensive statement, exactly agreeing with the facts as shown by harmonists. Jesus left Galilee, which had so long been the chief scene of his ministry, and came into the borders of Judæa and beyond Jordan, into the southern districts of Judæa and Peræa, where the rest of his work was done, as recorded by Luke and John (see above). Students and copyists did not see the reason for his thus connecting the two districts, and some supposed that Mark must have written "through the (country) be

yond Jordan" (as in King James), i. e., came through Perea to the borders of Judæa, which is probably the meaning of Matthew's expression (19:1). Multitudes. . . again, as so often in Galilee, and the adjacent regions. Taught them again, as he was wont to teach the multitudes elsewhere. He also "healed them" (Matt. 19: 2).

2. The question as to divorce. Among the many subjects upon which Jesus taught in Judæa and Peræa, was this important and muchdisputed matter of divorce. Pharisees, without the article, some of that party. Here in Peræa as in Galilee they are hostile, and do not come seeking instruction, but tempting, trying, him. They ask, Is it lawful? literally, “allowable," "permitted." The word does not contain any immediate reference to the law of Moses, though that was of course involved. To put away his wife meant what we call divorce, involving the right to marry again, as explicitly stated in ver. 11. Divorce was exceedingly common among the Jews, as well as the Greeks and Romans. The obscure expression of Deut. 24 1 was held by a small and strict section of Pharisees in the time of Christ, "the school of Shammai," to warrant divorce only in case of adultery. But the far larger and more popular section, "the school of Hillel," interpreted it very loosely-if anything in the wife's appearance, character, or behavior displeased the husband, he might put her away. Accordingly in Matt. 193 they ask, "Is it lawful for a man to put away his wife for every cause?" this phrase "for every cause " exactly stating the view of the popular party. We can see how they were thus "trying him" with a difficult question; to take the strict side would be unpopular, to take the loose view might be called encouraging immorality.

3. Reply to the Pharisees. Jesus turns them from all their traditions of Shammai and Hillel to the law of Moses. They quote the law (Deut. 24: 1-5) as if warranting divorce for any

he should touch them; and his disciples rebuked those that brought them.

14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God.

15 Verily I say unto you, b Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

16 And he took them up in his arms, put his hands upon them, and blessed them.

17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

that he should touch them: and the disciples 14 1 rebuked them. But when Jesus saw it, he was moved with indignation, and said unto them, 2 Suffer the little children to come unto me; 3 forbid them not: for of such is the kingdom of 15 God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, 16 he shall in no wise enter therein. And he took them in his arms, and blessed them, 7 laying his hands upon them.

17

And as he was going forth into the way, there ran one to him, and kneeled to him, and asked him, Good Master, what shall I do that I may 18 10 inherit eternal life? And Jesus said unto him, Why callest thou me good? none is good save

Touch them, as a sign of the blessing at the same time invoked upon them. Matthew (19:13) has "lay his hands on them, and pray" (comp. Gen. 48: 5:14). Rebuked them. The disciples were very anxious that the Master should not be interrupted in speaking of a great practical subject, and perhaps thought there was an unwarrantable intrusion upon their privacy. 14. Our Lord's severe displeasure, moved with indignation, indicates that their motives were highly improper. Probably they showed that contempt for mere babies which a good many men exhibit when interrupted by them in some highly interesting conversation. But babes must not be despised; Jesus tenderly loved them, and all right-minded followers of his would do likewise. And as to instruction, there was something to be learned from them of greater importance than anything about even such a matter as divorce; for all subjects of Messiah's reign must be childlike. Whether we render to such belongeth, or of such is (Margin, and King James)—and the Greek may mean either-the thought remains the same, that true subjects of the kingdom of God must be such as little children; and this is expanded in ver. 15. Here is then the same great thought as in 9: 36, 37, Christians ought to be childlike, as free from ambition and self-seeking as an infant child. 16. Took them in his arms. Mark alone mentions that he not only laid his hands on them as requested and as was customary, but took them in his arms, thus markedly showing his hearty love for babies.

There is in all this nothing whatever about infant baptism. The practice of that ceremony has associated with the sweet words of ver. 14 various ideas which are not there present. "The little children " are taken to include Sunday-school children, etc., while Luke shows that it was said of babes. "To come unto me

is understood of intelligent spiritual approach (as in Matt. 11: 28; John 6: 37), which is impossible for babes. "Such" is supposed to mean these and such as these, while ver. 15 and 9: 36, 37 shows that it means simply such as these, childlike believers. And "the kingdom of God" is confounded with heaven or with "the church," where it means the Messianic kingdom or reign. As to those who die in infancy, there is nothing here said about them. All agree in believing that they are saved, yet the reason for so believing is not in the fact that Jesus showed kindly love for infants, nor that he said that all Christians must be childlike.

17-31. (Comp. Matt. 19: 16-30; Luke 18: 18-30.) The sorrowful departure of the rich young ruler led Jesus to speak of the difficulty of salvation for the rich, and the reward of sacrifices made in his service.

III. THE STORY OF THE RICH YOUNG MAN, 17-22. 17. The young man's eager inquiry. As he was going forth, as Jesus was going out of the house (ver. 10), in which the disciples had asked him further about divorce, and the babes had been brought for his blessing. Into the way, the road leading to some other place. Ran... and kneeled. He saw Jesus departing, was eager to ask his question, and was full of reverence for the teacher. One. We learn from Matthew (1920) that he was a young man," and from Luke (18: 18) that he was a "ruler." Master. The Greek word means teacher, and master is here used in that sense, as when we say schoolmaster. Good was intended as a term of respect for an eminent teacher. Inherit. Their inheriting the land of Canaan had furnished the Israelites a figure for all the blessings received from God (Matt. 5:5).

18-21. The Saviour's reply. (1) Jesus first makes the term "good" the occasion of turning attention to God, who alone is essentially good.