Earlier text: EXPERIENCEVERSE 1. After two days was the feast of the passover, and of unleavened bread; and the chief priests, and the scribes, sought how they might take him by craft, and put him to death. Ques. What was the passover? Ans. The passover originated just before the exode of the children of Israel from Egypt. When the destroying angel passed over the land to slay the first-born of every household, the children of Israel were instructed to sprinkle their door-posts with the blood of a lamb, slain for that purpose, in order that the angel might pass over that dwelling. The feast was observed annually, and lasted seven days. The paschal lamb was eaten on the first day of the feast, in the night, and unleavened bread was eaten throughout the whole of the seven days. Q. Why did the chief priests seek to take the Saviour by craft? A. Because they feared the people. The miracles of Christ had made him popular among them, and a large number were assembled to eat the passover (as it was to be eaten only at Jerusalem), who were believers in Christ as the Messiah. Q. Where were the chief priests assembled? A. At the palace of Caiaphas, the high priest. See Matt. xxvi, 3. Q. What prophecy was fulfilled in this matter? A. Ps. ii, 2: “The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed.” Also quoted in Acts iv, 26. Remark. In this quotation Peter and John use the word Christ instead of his anointed, showing that the two terms are synonymous. VERSE 2. But they said, Not on the feast-day, lest there be an uproar of the people. Q. Why did they fear the people? A. Because “the common people heard him gladly,” and on the occasion of the feast, when so many were assembled, it would occasion a tumult to attempt to take him or put him to death. VERSE 3. And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster-box of ointment of spikenard, very precious; and she brake the box, and poured it on his head. Q. When did this probably occur? A. The narrative is evidently thrown in here by Mark out of chronological order, as the account in John xii, 1-9, states that it was six days before the passover. Q. Who was Simon the leper? Q. What was an alabaster box? A. Alabaster is a kind of stone resembling marble, and may be fabricated into beautiful vases, perfume boxes, &c. Q. What is meant by breaking the box? A. Breaking the seal by which the odors of the precious ointment were prevented from escaping. Q. What was the value of this ointment? A. Three hundred Roman pence (verse 5), or about forty dollars. VERSES 4, 5. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. Q. Who was it that was so indignant? A. The account in Matt. xxvi, 8, says, “his disciples;” it appears, however, from the account in John xii, 4, that Judas was the chief instigator in this jealousy and indignation, because he was a thief, and desired to appropriate the money to his own use. VERSES 6, 7. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will ye may do them good; but me ye have not always. Q. In what consisted her good work? A. It was a token of her love and respect for the Saviour, and indicated the tenderest emotions of gratitude and affection. Q. What was meant by the expression, “me ye have not always?” A. Christ was about to be removed from them by crucifixion, and they would have no opportunity to bestow their marks of affection upon him personally, but would always have the poor to assist and comfort, with the assurance that, “inasmuch as ye have done it unto one of the least of these, ye have done it unto me.” VERSE 8. She hath done what she could: she is come aforehand to anoint my body to the burying. Q. Did she, while anointing him, have his burial in view? A. Probably not. The disciples seemed to utterly fail to realize that their Lord was about to be taken from them, even after he had repeatedly told them of the fact. VERSE 9. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of, as a memorial of her. Q. What is meant by “this gospel?” A. The glad tidings of salvation, through a crucified Redeemer, embracing the plan of redemption entire. Q. How is it spoken of as a memorial of her? A. It is recorded by inspiration in connection with the life of our Lord, and thus goes wherever the gospel is preached. Its example should be imitated in relieving “the Lord’s poor” among us. VERSES 10, 11. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him. Q. How much money was promised Judas? Q. What prophecy was fulfilled in this bargain? A. Zech. xi, 12: “So they weighed for my price thirty pieces of silver,” &c. VERSES 12-16. And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare, that thou mayest eat the passover? And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say ye to the good man of the house, The Master saith, Where is the guest-chamber, where I shall eat the passover with my disciples? And he will show you a large upper room furnished and prepared: there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them; and they made ready the passover. Q. What two disciples did Jesus send? Q. What attribute of Christ does this circumstance illustrate? A. His foreknowledge. The chain of events must be met in every particular; the disciples must go at the right time, must meet the right servant, &c., and a failure in any one particular would cause a failure of the whole plan. VERSES 18, 19. And as they sat, and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I?405 Remark. This must have been a startling announcement to the disciples, who had such implicit faith in Christ and confidence in each other,—a confidence which was evinced by their anxious inquiries,—“Is it I?” instead of saying “Is it Peter, or John, or Mark?” showing that they were as unwilling to believe such a thing of one another as of themselves. VERSE 20. And he answered and said unto them, It is one of the twelve that dippeth with me in the dish. Q. Which one of the twelve was it? Q. What custom is here referred to? A. In cases where great friendliness and familiarity existed, the persons dipped their bread in the same dish. This was probably the case with Christ and the apostles, and Judas dipped in the same dish with his Lord and Master, while his heart was full of wickedness and treachery. VERSE 21. The Son of man indeed goeth as it is written of him; but woe to that man by whom the Son of man is betrayed. Q. What is meant by “as it is written of him?” A. Numerous prophecies were on record, describing the betrayal, mock trial, insults, and death, of our Saviour, all of which were fulfilled, “as written.” Q. If all this must transpire, why is a woe pronounced upon the instrument? A. Because man is a free moral agent, and can choose for himself. Judas was not compelled to betray his Lord, but chose to do so of his own free will. Q. What doctrine is disproved by this woe? A. Universalism. If all men are finally saved, then Judas will be better off than as though he had never been born, for eternal life in the kingdom of God, even although we pass through fiery trials and sufferings before it is obtained, is certainly preferable to non-existence. The following questions, sent in from abroad, were submitted to the class for decision: 1. Would it be breaking the fourth commandment for a Sabbath-keeper to let a Sunday-keeper take a job of peeling a certain quantity of bark on a wild lot of land, lying some distance from the residence of the said Sabbath-keeper (but owned by him), and have this work performed as Sunday folks usually work, i. e., on the Sabbath? 2. Would it be breaking the fourth commandment for a Sabbath-keeper to let out or lease his farm with stock upon it, say horses, sheep, and cattle, to a first-day-keeper for a certain sum of money, for a specified time, under the control of the first-day-keeper? 3. Would it be breaking the fourth commandment for a Sabbath-keeper to hire out his team and out-fit to a Sunday man, for a certain period of time, to go into the lumber woods or with a threshing machine, &c., for a stipulated amount of money, and have the team worked as first-day people usually do? On the first question it was decided that it would be a violation of the fourth commandment. On the second, the class were not united in opinion. Nine voted that it would, and twelve that it would not, be a violation of the commandment, while a large number were not prepared to vote at all. Even those who voted that it would not, were united with all the rest in counseling against such a step if it could possibly be avoided. On the third question the class were unanimous in deciding that it would be a violation of the commandment. PARAPHRASE OF PSALM VI.
By W. C. G.
In thy fierce anger, Lord, rebuke me not,
Nor may thy hot displeasure be my lot;
Thy mercy, O my God, on me bestow,
For I am weak, and sore, and full of woe.
My very bones are vexed with sorrow strong;
To me return, my God, O Lord, how long?
My soul deliver for thy mercies’ sake,
Nor let me of death’s awful pangs partake.
In death, remembrance of our God doth end,
And from the grave no thanks to thee ascend.
I’m wearied with my groanings and my fears,
And all the night my bed doth swim with tears.
Mine eye consumeth by reason of my grief,
And waxeth old; O Lord, now send relief. Ye workers of iniquity, from me depart,
The Lord my weeping hears, and stills my heart.
My supplications to his ear ascend,
My prayer is heard, my sorrows soon will end.
Then let my foes confused and vexed retire,
With sudden shame before the Lord’s fierce ire. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let him understand.)” This language was spoken by our Lord, in reference to the destruction of Jerusalem; and the desolating power here mentioned, as spoken of by Daniel the prophet, has by some been supposed to be the same as that brought to view in Dan. viii, 13, under the terms, “transgression of desolation.” This has been an occasion of some difficulty, as the desolating power thus described in this passage in Daniel, is understood to be the Papal Roman power; while the power by which Jerusalem was overthrown, and to which Matt. xxiv, 15, refers, was the Pagan Roman power—the Papal not having been fully developed till nearly five hundred years afterward. There are two supposable ways in which this difficulty could be met: first, on the ground that the reference in Matt. xxiv, 15, is to some portion of Daniel’s prophecy, other than Dan. viii, 13; and secondly, that the “abomination of desolation” spoken of in Matthew, is not the same power that is described as the “transgression of desolation,” in Dan. viii. We notice in the first place, that the terms used are not identical in both passages; hence the powers referred to may not be the same. The “abomination of desolation,” is not necessarily the same as the “transgression of desolation,” although the similarity in the form of expression might suggest such an idea. But we find further, by a reference to the original, that the forms of expression are not so similar as our translation would make them. Bloomfield’s New Testament has this note on the passage: “The abomination of desolation.] Dan. ix, 27; xii, 11. Here βδέλυγμα [abomination] has (by Hebraism) the force of an adjective; as in Luke, i, 48; the ‘low estate of his handmaiden,’ for his ‘low [or humble] handmaiden.’ The sense is, ‘the abominable desolation;’ i. e., the Roman army; always abominable, as composed of heathens, and carrying idolatrous standards; but then abominably desolating, as being invaders and destroyers.” In the light of this criticism, the mind is not so naturally taken to Dan. viii, 13, as to Dan. ix, 26, 27. This last is undoubtedly the true reference. Here is a desolating power brought to view which is identical with the one referred to in Matt. xxiv, 15; but this is not the same as the transgression of desolation of Dan. viii. Hence we see that our Lord did not quote from that portion of Daniel’s prophecy which describes the Papacy; and consequently, the passage is freed from all difficulty.—ED. Report of the Battle Creek Bible Class.
By W. C. G.
To add to the interest of our Commentary Department, we propose to give occasional reports of the sessions of the Bible Class in Battle Creek. Our practice of late has been to take a portion of a chapter for a lesson each Sabbath, a single verse being read at a time, followed by questions, answers, and remarks, from the leader and from members of the class. The exercises are thus rendered very interesting and profitable, and the study of the Scriptures a source of mutual improvement. Ex. xv, 11: Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? 1. Who is like unto thee, O Lord?] ‘Judas Maccabæus had the initial letters of the Heb. of these words, M. C. B. I. on his standards; whence the name Maccabee remained to the Asmonean family.’ CALMET. THE SABBATH FROM THE BEGINNING.
Ex. xvi, 22: And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man; and all the rulers of the congregation came and told Moses. It is evident that the miracle, on this occasion, consisted in the larger quantity of manna that fell on the sixth day; which caused it to be so much thicker on the ground than at other times, that the people gathered twice the quantity, with little additional labor; and not in a subsequent increase of the quantity which each person had gathered. As the rulers came to inform Moses, that the people had gathered twice the usual quantity, it may be supposed they were appointed to superintend the distribution, and wanted his directions in the present case; and this gave him the opportunity of more fully stating to them, and by them to the people, the obligation of keeping the Sabbath as a holy rest unto the Lord. It is remarkable that three miracles were wrought every week, in honor of the Sabbath, even before the promulgation of the Mosaic law. Double the quantity fell the day before; none fell on the Sabbath day; nor did that corrupt which they kept for that day. This confirms the opinion, that the institution of the Sabbath was from the beginning. Indeed, the whole narrative implies that reference was made to an institution before known, but not properly remembered or regarded; and not to any new law given on the occasion. Neither the inquiry of the elders, nor the language of Moses, can be consistently interpreted of an entirely new institution. SCOTT. VISITING INIQUITY ON THE CHILDREN.
Ex. xx, 5: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. Visiting the iniquity, &c.] ‘This doth not contradict Ezek. xviii, 17: “The son shall not die for the iniquity of his father;” meaning, one man shall not be condemned for the sin of another, unless by commission, approbation, or some other way, he make it his own. But it is otherwise with temporal punishments, 2 Sam. xxiv, 15, 17; 1 Kings xiv, 12, 13.’ ASSEMB. ANN. Every day's experience, shows us children suffering for the sins, vices and follies of their parents, by hereditary diseases, poor constitutions, bad education and example, bad name, intemperance, and a thousand other parental sins, and disobediences of God's natural laws, so called. JENKS.