People S New Testament Mark (Barton W. Johnson)

《People’s New Testament – Mark》(Barton W. Johnson)

Commentator

BARTON W. JOHNSON was born in 1833, in a log cabin on a clearing in Tazewell County, Illinois. His ancestry, on both sides, is of stock which had settled in this country before the Revolution; his father's parents were South Carolinians; his mother was born in Tennessee. His early education was such as could be obtained in a backwoods school, on a farm, and from the few books he could buy or borrow. In his eighteenth year he commenced to study at Walnut Grove Academy, now Eureka College, where he attended for two years. Then, after teaching for one year, he went to Bethany College in 1854. At that time the college was presided over by Alexander Campbell, aided by such professors as R. Milligan, W. K. Pendleton, R. Richardson, and others of less note. In 1856 he graduated in a class of twenty-seven, the honors of which were divided between him and W. A. Hall, of Tennessee.

In the fall of 1856, be engaged in a school in Bloomington, Ill., preaching on Sundays in the vicinity. The next year he took a position in Eureka College, where he remained in all seven years, two years as its president. In 1863, he acted as corresponding and financial secretary of the American Missionary Society, and was re-elected to that position at the convention of 1864, but he declined to continue, having accepted the chair of mathematics in Bethany College. Here he remained two years, until after the death of Alexander Campbell, when he returned to the west. After a pastoral charge at Lincoln, Ill., he accepted the presidency of Oskaloosa College, in connection with the care of the Church at Oskaloosa. A failure of health compelled him to cease teaching two years later, but he continued to preach for the congregation for four more years.

In the meantime, THE EVANGELIST, long published as a monthly, had assumed a weekly form, and he became its editor. For about sixteen years he has been engaged in editorial work; on THE EVANGELIST, in Oskaloosa and Chicago, and subsequently on the CHRISTIAN-EVANGELIST in St. Louis. In the meantime he has written several books which have had a wide circulation: The Vision of the Ages, Commentary on John, The People's New Testament, in two octavo volumes, and the successive volumes of the Christian Lesson Commentary, from 1886 to the present time. In the summer of 1858 he was united in marriage to Miss Sarah S. Allen, of Bloomington, Ill., who has made him a devoted and self-sacrificing companion. Three children, all living, have been borne to the marriage.

In his Bible studies he had been made to feel the need of a personal knowledge of the places mentioned in the Bible, of the people, manners and scenes of the east; and hence, in the summer of 1889 he crossed the Atlantic. During his absence of between four and five months, he visited Great Britain, France, Switzerland, Italy, Greece, Turkey in Asia, Palestine and Egypt. The enforced absence from his desk was of great advantage to his health, which had become somewhat impaired by his arduous labors. If his life is spared, additional volumes will in due time appear from his pen, which are already in preparation.

00 Introduction

The Second Gospel was written by Mark, the kinsman of Barnabas, and the companion of Paul in his first missionary journey. When and where it was written is uncertain. Of its author the following facts are gathered from the New Testament: He is first named in Acts 12:12 . His mother's name was Mary, and we learn from Col. 4:10 , that she was a sister of Barnabas. She dwelt in Jerusalem, and this city was probably Mark's early home. He was converted by Peter ( 1 Peter 5:13 ), it has been supposed, at the great ingathering on the day of Pentecost. He became a minister ( Acts 12:25 ), attended Paul and Barnabas on their first missionary journey did not prove satisfactory to Paul ( Acts 15:38 ), and as Barnabas insisted on taking him, he and Paul parted company on the second missionary journey. That Paul and Mark were afterwards intimate is shown by the subsequent history. We find him by Paul's side during his first imprisonment at Rome, A.D. 61-63; and he is acknowledged by him as one of his few fellow-laborers who had been a "comfort" to him during the weary hours of his imprisonment ( Colossians 4:10Colossians 4:11Philemon 24 ). We next have traces of him in 1 Peter 5:13 . "The church that is in Babylon ... saluteth you, and so doth Marcus, my son". From this we infer that he joined the spiritual father, the friend of his mother, at Babylon, then and for some hundred years afterwards returned one of the chief seats of Jewish culture. From Babylon he would seem to have returned to Asia Minor; for during his second imprisonment, A.D. 68, Paul, writing to Timothy, charges him to bring Mark with him to Rome, on the ground that he was "profitable unto him for the ministry" ( 2 Tim. 4:11 ). From this point we gain no further information from the New Testament respecting the Evangelist. It is most probable, however, that he did join the Apostle at Rome, whither also Peter would seem to have proceeded, and suffered martyrdom along with Paul. After the death of these two great pillars of the Church, ecclesiastical tradition affirms that Mark visited Egypt, founded the Church of Alexandria, and died by martyrdom. This tradition is, however, very uncertain.

Mark was not one of the twelve, and there is no reason to believe that he was an eye and ear witness of the events which he has recorded; but an almost unanimous testimony of the early fathers indicates Peter as the source of his information. The most important of these testimonies is that of Papias, who says, "He, the presbyter (John) said: Mark, being the interpreter of Peter, wrote exactly whatever he remembered; but he did not write in order the things which were spoken or done by Christ. For he was neither a hearer nor a follower of the Lord, but, as I said, afterward followed Peter, who made his discourses to suit what was required, without the view of giving a connected digest of the discourses of our Lord. Mark, therefore, made no mistakes when he wrote down circumstances as he recollected them; for he was very careful of one thing, to omit nothing of what he heard, and to say nothing false in what he related." Thus Papias writes of Mark. This testimony is confirmed by other witnesses.

Tradition affirms that Mark wrote for the benefit of Gentile Christians, and this view is confirmed by the fact that he often explains Jewish customs, where Matthew, writing for Jews, omits the explanation as if well understood. In the comments on Mark references will be found to the parallel passages in Matthew, where full explanatory notes will be found.

01 Chapter 1

The Beginning of the Ministry of Christ.

SUMMARY.--The Mission of John the Baptist. His Preaching in the Wilderness. His Baptism in the Jordan. The Baptism of Jesus and the Anointing. The Temptation. Christ's Ministry in Galilee Begun. The Call of Four Apostles. An Unclean Spirit Cast Out. The Increased Fame of Jesus. Peter's Wife's Mother. Solitary Prayer. Preaching Throughout Galilee. Healing the Leper.

1. The beginning of the gospel of Jesus Christ. This is a sort of title. The whole history of Jesus is an unfolding of the gospel. Gospel. Good news. Jesus. The personal name given by the angel ( Matt. 1:21 ), meaning "Savior." Christ. The official title of the Lord. It means the anointed. Kings and priests were anointed in Israel, and Jesus, "the Lord's Anointed" is our Priest and King. They were anointed with oil; Jesus with the Holy Spirit.

2, 3. As it is written in the prophets.Isa. 40:3 and Mal. 3:1Isa. 40:3 and Mal. 3:1 . See notes on Matt. 3:3 and 11:10.

4. John did baptize in the wilderness. Of Judea. See note on Matt. 3:1, for account of the wilderness and John the Baptist. And preached the baptism of repentance. He preached, as well as baptized. Only those who repented were fit subjects of baptism. Hence it was called the "baptism of repentance." Repentance signifies, not only sorrow for sin, but the resolve to sin no more. For remission of sins. This indicates the object of repentance and baptism. Those who repented and were baptized were pardoned. Both were needful to remission. Compare Acts 2:38 .

5. There went out to him. See notes on Matt. 3:5, 6.

6. John was clothed with camel's hair. See note on Matt. 3:4.

7, 8. There cometh one after me. See note on Matt. 3:11. Shall baptize you with the Holy Ghost. See note on Matt. 3:11.

9. In those days. When John had been preaching and baptizing about six months. For the account of the baptism of Jesus see Matt. 3:13-17 , and the notes.

10. Coming up straightway out of the water. The Greek preposition translated "out of" is ek, which means out from within. This could only be true of immersion. Thus all great and candid Pedo-baptist scholars concede that Christ was baptized.

12, 13. Tempted of Satan. See Matt. 4:1-11 , and the notes.

14. Now after John was put into prison. Mark proceeds to the account of the Savior's public ministry in Galilee. Between Christ's baptism and this occurred the events narrated in John, chapters 2, 3 and 4 . For notes on this ministry see Matt. 4:12-25.

16. He saw Simon. For notes on the call of the four apostles see Matt. 4:18-22.

21. They went into Capernaum. For account of Capernaum see note on Matt. 4:13. Entered into the synagogue. For description of a Jewish synagogue see note on Matt. 4:23 .

22. They were astonished at his doctrine. See note on Matt. 7:28. Scribes. For account of scribes see notes on Matt. 5:20.

23. A man with an unclean spirit. See note on Matt. 8:28. Compare Luke 4:31-37 . The New Testament plainly teaches that demoniac possession was a real and actual possession of the soul by a fallen spirit.

24. What have we to do with thee? A common Jewish way of saying, "Do not trouble us." Art thou come to destroy us? An admission that Christ came to destroy the devil and his works. I know thee. The demon made a better confession that most of the Jews.

26. He came out of him. At the command. The whole account shows that there was a real possession by an evil spirit.

27. They were all amazed. Those in the synagogue.

28-34. His fame spread abroad. For notes on the increasing fame of Christ see Matt. 4:25; for notes on the healing of Peter's wife's mother, see Matt. 8:14.

35. And in the morning. See note on Matt. 8:17.

36. Simon. Peter and the other disciples.

38. Let us go into the next towns. The villages of Galilee.

39. Throughout all Galilee. This was the first missionary circuit of Galilee. Galilee was then densely peopled. Josephus says it contained 240 towns and villages.

40. There came a leper. See notes on Matt. 8:2-4. Compare also Luke 5:12-15 . This miracle occurred after the Sermon on the Mount. Leprosy, that terrible scourge of the East, is unknown in our times, or even in the United States.

44. Shew thyself to the priest. At Jerusalem. Those things which Moses commanded. See Lev. 14:4-7 , and note on Matt. 8:4.

45. Came to him from every quarter. Not only to see and hear, but to be healed.

02 Chapter 2

The First Conflict with the Scribes and Pharisees.

SUMMARY.--The Palsied Man Healed. The Charge of Blasphemy. The Calling of Matthew. The Feast at the House of Matthew. Not the Whole, but the Sick Need a Physician. Fasting. New Wine in Old Bottles. Plucking Corn on the Sabbath Day. The Son of Man Lord of the Sabbath.

1. Again he entered Capernaum. After his first missionary circuit of Galilee.

2-12. Many were gathered together. For notes on the healing of this paralytic see Matt. 9:2-8. Compare Luke 5:17-26 . As we learn from Luke, among those gathered were Pharisees and scribes from Judea, Jerusalem, and Galilee, evidently by a preconcerted arrangement. The whole incident illustrates: (1) The Divine power of Christ. He could assert that he forgave sins without blasphemy. (2) The difference between Christ and his apostles, none of whom claimed to forgive sins (see Acts 8:22-24 ). (3) It affords a test for all priests who claim to forgive sin. If they possessed power to forgive sins they would have power also to relieve the body of the physical consequences of sin.

14. He saw Levi the son of Alphæus. Matthew Levi; the apostle after this, but now a publican. On the call of Matthew and Matthew's feast see notes on Matt. 9:9-17, and compare also Luke 5:27-39 .

15. Sat at meat. At a meal. In his house. Matthew's. Many publicans. Gatherers of the Roman tax. Sinners. Persons excommunicated from the synagogue.

18. Why do the disciples of John . . . fast? See notes on Matt. 9:14, 15.

21. No man also seweth, etc. On this figure and that of old and new bottles see notes on Matt. 9:16, 17.

23. He went through the corn fields on the sabbath. See notes on Matt. 12:1-8. Compare Luke 6:1-11 .

26. In the days of Abiathar, the high priest. In 1 Sam. 21:1-9 , Ahimelech is represented as the high priest. Abiathar was his son and successor. The Revised Version gives the text of the best MSS. by omitting "the high priest."

27. The sabbath was made for man. The Sabbath rest; that is, a rest of one day in seven was made for man, not for Jews only. This implies that it is to be a universal institution; that the good of man requires it, and that it is not an arbitrary enactment, but a wise and benevolent provision for the welfare of the race. Experience shows that men are happiest, most moral, most prosperous and healthiest where it is devoutly observed.

28. The Son of man is Lord also of the sabbath. This affirms the Divine nature of Jesus. None but the Divine is Lord of a divine institution. Since Christ is Lord of the Sabbath day, he has the right to modify it, to adapt it to the new dispensation, and to change the time of its observance from the last day of the week to the first, so as to make it the memorial of the beginning of the New Creation, instead of commemorating the rest from the first creation.

03 Chapter 3

Blasphemy Against the Holy Spirit.

SUMMARY.--The Man with the Withered Hand. The Pharisees and Herodians in Council. The Great Physician Healing. The Twelve Apostles Appointed. The Blasphemy of Ascribing His Divine Power to Beelzebub. The Sin That Hath No Forgiveness. Christ's Mother and Brethren.

1. He entered again into the synagogue. Of Capernaum. Compare Matt. 12:9-14Luke 6:6-11 . For fuller notes, see Matthew.

2. They watched him. The same critics who had found fault in the preceding chapter Mk 2:6Mk 2:16Mk 2:18Mk 2:24 . There was present a man whose right hand was withered, and they watched to see whether the Lord would heal him on the Sabbath.

3. Stand forth. He read their thoughts and determined to give prominence to the good work. He would heal him on the Sabbath; heal him in the synagogue, heal him before all.

4. Is it lawful . . . to save life, or to kill? A home thrust at the fault-finders. They were harboring murderous thoughts; he was seeking to save life. Which was breaking the Sabbath?

5. Looked on them with anger. Indignation. Hardness of heart. Shown by their fault finding, evil thoughts, and silence by his questions.

6. Pharisees. See note on Matt. 3:7. Herodians. See note on Matt. 22:16. Took counsel. Already these inveterate enemies were resolved to destroy Jesus. They took counsel how it might be done. As they went to the partisans of Herod, who ruled in Galilee, they probably sought to persuade them to have Herod put him to death.

7. Jesus withdrew himself. See fuller notes on the popularity described in verses 7-12 under Matt. 12:15-21. The sea. Of Galilee. Also consult map for the localities named.

8. Idumæa. More anciently called Edom. Southeast of the Jordan, and south of the Dead Sea. That country was occupied by the descendants of Esau. Herod the Great was, on his father's side, an Idumæan. Tyre and Sidon. See note on Matt. 11:21.

9. A small ship. A fishing boat. The Revision correctly renders the term by the word boat.

11. Unclean spirits. See note on Matt. 8:28.

13. Goeth up into a mountain. Compare Matt. 10:1-4and Luke 6:12-16 . The selection of the apostles occurred before the Sermon on the Mount ( Luke 6:13 ). Matthew gives it out of order. See notes on Matt. 10:1-4.

14. Ordained twelve, that they should be with him. They were to attend him into order to be specially prepared to preach Christ.

16. Simon he surnamed Peter. He did this previously ( John 1:42 ).

17. Boanerges. Why this title was bestowed on James and John we are not told. Possibly from their power as preachers.

19. They went into a house. On the return to Capernaum.

20. Could not so much as eat. The multitudes were so eager to hear, or be healed, and Jesus so ready to bless them, that there was no time for meals.

21. His friends. Probably his relatives. See verse 31 . His brethren were not yet counted among his disciples. He is beside himself. Carried away by an unwise enthusiasm.