45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. 45 be servant of all. For the Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many. a John 13:14; Phil. 2: 7....b Isa. 53:11, 12; Dan. 9: 26; 2 Cor. 5:21; Gal. 3: 13; 1 Tim. 2:6; Tit. 2: 14. -1 Gr. bondservant. Slave (doulos) is lower than minister, attendant (diakonos), indicating a deeper humility as the means of reaching the higher honor. Of all is broader than “of you," in your minister, indicating that the deeper humility will seek and find opportunities of wider as well as greater usefulness. The higher one wishes to rise, the lower will he bend in brotherly service, and the more freely will he give himself to many. It may be asked whether our Lord's teaching is not self-contradictory here; whether, in practice, we can conceive of seeking first rank by means of humility and service; whether the two motives are not incompatible. Certainly they are incompatible, so long as we hold the worldly conception of thrones and rewards. But the idea of greatness through any elevation that would gratify vanity he has just expressly ruled out, and has placed the honors of the kingdom in something else. The honor in this kingdom consists in being like the King, and the first rank in being most like the King. Whoever seeks this intelligently will seek it exactly as Jesus said, by humble and loving service to many. In this view of the matter it is evident that the honors are not altogether in the future. Whoever is doing the service in the Master's spirit is already of high rank, al- | ready on the throne. But the aristocracy in the kingdom is unconscious. They who belong to it are the last to suspect the fact, and any who may suppose themselves to belong to it are wrong (Matt. 25: 37-39). many more (as Gal. 6 : 2; 2 Cor. 8: 1-9; 1 Pet. 5: 1-4), the footsteps of the Master are shown to the disciples that they may follow. The act of God in providing the propitiation for our sins, and the act of Christ in laying down his life for us, are given as the supreme examples for us in 1 John 4: 10, 11; 3:16. This was our Saviour's way to glory: the chief throne was prepared for the chief servant, and it will be found that the king is he who has done the most for his brethren. This is the only way by which any throne in his kingdom can be reached. (See John 12: 26, spoken when only death remained to him.)-To give his life a ransom for many. A ransom is the price paid for the release of prisoners or captives. The word for, in the sense of "instead of" ("a ransom for many "), is entirely appropriate, since a ransom is naturally conceived of as taking the place of the persons who are delivered by it, or serving instead of them. An idea of vicariousness, or action in the place of others, resides in this word, as well as in the word ransom itself. The phrase falls in with the other language of Scripture which represents the giving up of his life as the indispensable means for the deliverance of men from sin; and of this he was thinking when he spoke of the supreme act of service, the giving of his life a ransom for many. In order to minister thus to men he came into the world.-We often think of his way to the cross as rich in examples for us; but here the cross itself is made the chief example. So Eph. 5: 2. Here we are called to the spiritual "fellowship of his sufferings." 46-52. THE GIVING OF SIGHT TO BARTIMÆUS. Parallels, Matt. 20: 29–34; Luke 18: 35-43.-The travelling company had advanced through Perea and across the Jordan to Jericho, which lies on the western side, about twenty miles from Jerusalem. It was then an important town, having been rebuilt and beautified by Herod the Great, and again, after it had been damaged in a rebellion, by his son Archelaus. Its long and richly-suggestive history may well have rendered it peculiarly in 45. The great illustration and example is the Christ himself, in whose glory the ambitious disciples were hoping to share. He came to illustrate, not the human idea of greatness by being served, but the divine idea by serving. The great God himself is greatest in his helpfulness of love, and when he came nearest to men to show them his glory he came thus, in the self-sacrificing Son of man.-Not to be ministered unto. Not to "lord it" or "exercise authority" over men, after the manner of the Gentiles, but to minister, "serve," and to give his life a ransom for many. The extreme act of service. Compare the sim-teresting to our Lord.-Here are two differences ilar teaching at another time, in Luke 22: 2427, culminating in the words, "I am among you as he that serveth," and the matchless object-lesson in John 13: 1-17; also Rom. 15 : 13; Phil. 2: 5-11. In all these passages, and in between the evangelists. (1) Matthew speaks of two blind men, while Mark and Luke mention only one, to whom Mark gives the name Bartimæus. The discrepancy is unimportant, since one of the blind men, if there were two, 46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind bartimeus, the son of Timeus, sat by the highway side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me. a Matt. 20: 29, etc.; Luke 18: 35, etc....b Jer. 29: 13....c Ps. 62: 12. may easily have been so much better known than the other, or so much more full of striking faith as to throw the other into the shade. (See Mark 5:2 and Matt. 8: 28, where a similar question arises.)-More important is the difference between Luke, who says that the interview occurred as Jesus was approaching Jericho, and Matthew and Mark, who say that it took place as he was leaving the city surrounded by a great multitude. Various attempts have been made to reconcile this difference. [The reader may desire to look at one of the proposed methods of accounting for the difference between Luke and the other two evangelists as to the point in question. Calvin remarks: "I conjecture that when Christ was approaching the city the blind man cried out; but as he was not heard, by reason of the noise, he seated himself by the way which led out of the city, and was there at length heard by Jesus." Ellicott favors this hypothesis, with a slight modification-viz.: "That the one who is mentioned at our Lord's entry into Jericho as having learnt from the crowd who it was that was coming into the city was not healed then, but in company with another sufferer when our Lord was leaving the city." Dr. Hackett suggests that "it is not inconsistent with the narrative that the blind man made his first appeal to the Saviour as the latter was entering the city, but, for some reason, was not at first answered. The next morning he stationed himself at the gate through which the Saviour would pass on leaving the city, and renewed his application to him. All difficulty is removed if we suppose the words on the morrow to be understood in Luke 18: 38-thus: 'And [on the morrow] he cried,' etc. So many events are passed over by the evangelists that such ellipses must often be supplied."-A. H.] 46-48. The impression given by Mark is distinctly that this was the departure from the city, apparently on the way to Jerusalem. The revisers read correctly, "the son of Timæus, Bartimæus, a blind beggar, was sitting by the way side." Beggars in Palestine are innumerable, and blind beggars are to be seen in great num bers. Luke adds the graphic touch that he heard the multitude passing and asked what it meant; and the answer was, "Jesus of Nazareth passeth by." As to this man's name, bar is the Aramaic prefix for son; so that the two designations, Bartimæus and son of Timæus, are identical. But Bartimæus is an unusual compound, Timæus being a Greek name, while the prefix bar is usually given only to Aramaic names. Perhaps this peculiarity of the compound word is the reason why both forms came to the writer's mind and were written down together. Both the blind Bartimaeus and his father may have been well-known Christians. (Compare Mark 15: 21, where familiar names are probably introduced in a similar way.) 47, 48. "Great faith," says Bengel, "that the blind man addressed him as the Son of David whom the people were proclaiming to him as a Nazarene." But the faith must already have been waiting in his heart. He had heard that the Nazarene was the Son of David, the Messiah, and evidently he had believed it. Instead of faith new-born, this apparently was faith seizing its opportunity, and doubtless growing strong by its own act. Jesus, thou Son of David, have mercy on me. Turn thy mercy hither, leave me not unblessed. The cry was so loud and urgent as to call out a rebuke from many. Whether these were disciples or not does not appear; but quite likely the rebuke sprang as much from contempt for the blind beggar as from any reverence or respect for Jesus.-The rebuke was all in vain, however; it only made the cry more loud and urgent. "What right have these men," Bartimæus might ask, "to stand between me and him who can give me my sight?" 49, 50. If there were many in the company who would have the Saviour leave a blind beggar crying for mercy by the roadside, there must be something done beyond the utterance of a word of healing. Read, as in the Revision, " And Jesus stood still, and said, Call ye him." A direct description, characteristic of Mark, of the act by which Jesus rebuked the rebuke.-At once the half-contemptuous charge that he should 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way; thye faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. 49 Thou son of David, have mercy on me. And Jesus stood still, and said, Call ye him. And they call the blind man, saying unto him, Be of good cheer: rise, 50 he calleth thee. And he, casting away his garment, 51 sprang up, and came to Jesus. And Jesus answered him, and said, What wilt thou that I should do unto thee? And the blind man said unto him, 'Rabboni, 52 that I may receive my sight. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And straightway he received his sight, and followed him in the way. CHAPTER NDd when they came nigh to Jerusalem, unto he sendeth forth two of his disciples, 1 XI. AND when they draw nigh unto Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he a John 11: 28....6 Phil. 3: 7-9....e ch. 5: 34; Matt. 9: 22....d Matt. 21: 1, etc.; Luke 19: 29, etc.; John 12: 14, etc.-1 See John xx. 16....2 Or, saved thee hold his peace was silenced, and the blind by a touch. All record that the man followed man heard the spirit of Jesus in the voices that Jesus. It is in every way probable that he fol! now addressed him; but doubtless they were lowed Jesus to Jerusalem and was near him to new voices, not the same: friends of Jesus now the end, "his new-found gift of sight qualifying called. Be of good comfort, rise; he call-hiin to take his place among the eye-witnesses eth thee. Notice the haste of hope. He of the things that were done in the ensuing dropped his outer garment (mantle) or threw | week" (Plumptre). it back upon the ground rather than stay to wrap it around him-an unwonted act for a blind man, who would ordinarily be most careful to keep his garment within reach. Must he not have expected to see it when he turned back? This mention of the garment is peculiar to Mark, who also says, as in the Revision, that "he sprang up, and came to Jesus." 51, 52. Jesus had given him this to do on his own part, the coming; and now he bade him offer his request. Did not Jesus know what he wanted? and yet the man must ask. Lord (“Rabboni "), that I might receive my sight. "Rabboni," or "Rabbouni," is used only here and at John 20: 16. It is sometimes taken to mean "my teacher;" but in John 20: 16 it is expressly rendered by "teacher" (didaskalos). It is an intensified form of "Rabbi."The word translated receive my sight strictly means to see again, or to recover sight; and it has sometimes been inferred that Bartimæus had not always been blind. But the same word is used in John 9: 11 of the man who was blind from his birth. There, however, the use of it seems to rest upon the fact that sight is a natural endowment of man, and that he who receives it receives his own, even though he may never have had it before. -The answer was ready; literally it is, "Go; thy faith hath saved thee." Whether he meant merely hath made thee whole, given thee thy sight, may perhaps be doubted. Did not such faith as his bring him into the circle of our Lord's full saving influence? But prompt healing was included, and he received sight at once. Matthew says (not Mark or Luke) that the act was performed A parabolic and spiritual meaning has always been found in this story, and with good reason. It must have been intended as a suggestive picture of spiritual things. Such faith as this is what a sinner needs-faith to recognize the Saviour as mighty to save, whatever others may think or say of him; faith to beg for mercy; faith irrepressible and persistent; faith to obey his call and hopefully come to him; faith to press into his presence at his bidding and plead afresh; faith to take him at his word when he speaks in mercy, and to glorify God and follow Jesus when he has done the saving work. No less justly is this taken as a true and living picture of the attitude of our Saviour toward the souls that cry out for his saving help, so ready, so wise, so mighty to save. 1-11. THE MESSIANIC ENTRANCE OF JESUS TO JERUSALEM. Parallels, Matt. 21: 1-11; Luke 19: 29-44; John 12: 12-19.-Here we have a fourfold record. Mark now comes to "Palm Sunday," the first day of the week within which fell the day of crucifixion. He has passed by the visit to Zacchæus, in Jericho, and the parable of the Ten Pounds, uttered as a preparation for the events that were coming at Jerusalem (Luke 19:1-27). On the day before this Sunday-i. e. on the Jewish Sabbath-Jesus arrived at Bethany, and was entertained in the house of Simon the leper. John's specific note of time fully settles the date of this event, which is narrated by Matthew and Mark out of its proper place. (See note on Mark 14: 3.) 1. Bethphage is not certainly known. Some manuscripts (and Tischendorf) omit the name in Γ 2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. 2 sendeth two of his disciples, and saith unto them, Go your way into the vi'lage that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose so, very likely John was the other, as in Luke 22: 8. Mark, though it stands unquestioned in Matthew and Luke. Probably the place was a small hamlet, named from its fig trees. Its 2. The village over against you. "The location is not definitively known. F. R. and road from Bethany to Jerusalem, as it passed C. R. Conder, Handbook of the Bible, p. 326, say: along the Mount of Olives, encountered a deep "It appears clear, from a number of passages in valley, and made a long détour round the head the Talmud (Menakhoth 11. 2), that Beth Phagi of the valley to avoid the descent and ascent. marked the sabbatical limit east of Jerusalem. A short foot-path, however, led directly across This limit was called the 'wall of Bethphagi' the valley, and it was probably from the point (Tal. Bab. Menakhoth 786), and the position thus where this parted from the road that the disci indicated would be two thousand cubits from ples were sent for the ass to the village on the Harmony, p. 172). If this is to be accepted, doubtless the Lord and his company had already passed the village, and the disciples were sent, not forward, but back by the short foot-path, to bring an animal that Jesus had seen as he passed it. Having a Messianic entrance in mind, he would notice the animal, while his companions might not.-A colt. Not further described; but that it was the colt of an ass would be understood.-Whereon never man sat. For cases of beasts of burden that had never worked being used for sacred purposes, Jesus would mount: and "they set him there- | the extremely fresh and beautiful reading, "The on," or "he sat upon them"-i. e. upon the clothes thus spread upon the colt 3. The Lord hath need of him, Lord meaning, possibly, Jehovah, indicating that the animal was claimed for a religious use in the service of God; more probably for Jesus him Lord hath need of him; and straightway he will send him back hither;" literally, "sendeth him hither again." The reading is well supported, and there is a lifelike quality about it that strongly commends it as a true bit of remembrance. The Lord offered assurance to |