--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 263 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/263/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 263. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/263/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 263. Mark · 19 of 22 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/263/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/263/#p-N ### Verse 9 [¶1] Councils - Συνεδρια, Sanhedrins. The grand Sanhedrin consisted of seventy-two elders; six chosen out of each tribe; this was the national council of state; and the small Sanhedrins, which were composed of twenty-three counsellors. [¶2] Synagogues - Courts of justice for villages, etc., consisting of three magistrates, chosen out of the principal directors of the synagogue in that place. [¶3] Rulers - Or governors. The Roman deputies, such as Pontius Pilate, etc. [¶4] Kings - The tetrarchs of Judea and Galilee, who bore this name. See [Mar 6:27]. ### Verse 10 [¶6] And the Gospel must first be published among all nations. - Many of the Evangelistaria omit this verse. Its proper place seems to be after verse the thirteenth. ### Verse 11 [¶8] Neither - premeditate - This is wanting in BDL, five others, Coptic, Ethiopic, Vulgate, Itala. Griesbach leaves it doubtful. On this verse see [Mat 10:19] (note). ### Verse 14 [¶10] Let him that readeth understand - What he readeth, is added by D, and three of the Itala, perhaps needlessly. ### Verse 15 [¶12] House-top - See on [Mat 24:17] (note). ### Verse 20 [¶14] Had shortened those days - Because of his chosen, added by D, Armenian, and five of the Itala. See [Mat 24:22]. ### Verse 30 [¶16] This generation - Ἡ γενεα αὑτη, This very race of men. It is certain that this word has two meanings in the Scriptures; that given in the text, and that above. Generation signifies a period of a certain number of years, sometimes more, sometimes less. In [Deu 1:35]; [Deu 2:14], Moses uses the word to point out a term of thirty-eight years, which was precisely the number in the present case; for Jerusalem was destroyed about thirty-eight years after our Lord delivered this prediction. But as there are other events in this chapter, which certainly look beyond the destruction of Jerusalem, and which were to take place before the Jews should cease to be a distinct people, I should therefore prefer the translation given above. See on [Mat 24:34] (note). ### Verse 32 [¶18] Neither the Son - This clause is not found either in Matthew or Luke; and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event - how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, [Dan 9:24], etc., could fix the very year, not less than five hundred years before it happened: how he in whom the fullness of the Godhead dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the man Christ Jesus might, at one time, communicate less of the knowledge of futurity to him than at another. However, I strongly suspect that the clause was not originally in this Gospel. Its not being found in the parallel places in the other evangelists is, in my opinion, a strong presumption against it. But Dr. Macknight, and others, solve this difficulty in the following manner. They suppose the verb οιδεν to have the force of the Hebrew conjugation Hiphel, in which verbs are taken in a causative, declarative, or permissive sense; and that it means here, make known, or promulge, as it is to be understood in [1Cor 2:2]. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man himself; but it should be made known by the Father only, in the execution of the purposes of his justice. I am afraid this only cuts the knot, but does not untie it. ### Verse 34 [¶20] Left his house - Οικιαν, family. Our blessed Lord and Master, when he ascended to heaven, commanded his servants to be faithful and watchful. This fidelity to which he exhorts his servants consists in doing every thing well which is to be done, in the heart or in the family, according to the full extent of the duty. The watchfulness consists in suffering no stranger nor enemy to enter in by the senses, which are the gates of the soul; in permitting nothing which belongs to the Master to go out without his consent; and in carefully observing all commerce and correspondence which the heart may have abroad in the world, to the prejudice of the Master's service. See Quesnel. ### Verse 35 [¶22] Watch ye therefore - The more the master is expected, the more diligent ought the servants to be in working, watching, and keeping themselves in readiness. Can one who has received the sentence of his death, and has no right to live a moment, need any admonition to prepare to die? Does not a prisoner who expects his deliverance, hold himself in continual readiness to leave his dungeon? ### Verse 36 [¶24] He find you sleeping - A porter asleep exposes the house to be robbed, and well deserves punishment. No wonder that the man is constantly suffering loss who is frequently off his guard. [¶25] Our Lord shows us in this parable: [¶26] 1. That himself, ascended to heaven, is the man gone from home. [¶27] 2. That believers collectively are his family. [¶28] 3. That his servants are those who are employed in the work of faith and labor of love. [¶29] 4. That the porter represents the ministers of his Gospel, who should continually watch for the safety and welfare of the whole flock. [¶30] 5. That every one has his own work - that which belongs to himself and to none other, and for the accomplishment of which he receives sufficient strength from his Lord. [¶31] 6. That these servants and porters shall give an account to their Lord, how they have exercised themselves in their respective departments. [¶32] 7. And that as the master of the family will certainly come to require this account at a time when men are not aware, therefore they should be always watchful and faithful. And, [¶33] 8. That this is a duty incumbent on every soul of man, What I say unto you, I say unto All, Watch! If, after all these warnings, the followers of God be found careless, their misery and condemnation must be great. ### Introduction [¶35] The Jews conspire against Christ, [Mar 14:1], [Mar 14:2]. He is anointed in the house of Simon the Leper, [Mar 14:3-9]. Judas Iscariot sells him to the chief priests for thirty pieces of money, [Mar 14:10], [Mar 14:11]. He orders his disciples to prepare the passover, [Mar 14:12-16]. Predicts his approaching death, [Mar 14:17-21]. Institutes the holy eucharist, [Mar 14:22-26]. Foretells the unfaithfulness of his disciples in general, [Mar 14:27], [Mar 14:28], and Peter's denial, [Mar 14:29-31]. His agony in the garden, [Mar 14:32-36]. The disciples overcome by sleep, [Mar 14:37-42]. Judas comes with a mob from the chief priests, and betrays him with a kiss; they seize him, [Mar 14:43-49]. The disciples flee, [Mar 14:50]. A young man following, and about to be apprehended, makes his escape, [Mar 14:51], [Mar 14:52]. Jesus is brought before the chief priests, and Peter follows at a distance, [Mar 14:53], [Mar 14:54]. He is examined, insulted, and abused, and condemned on false evidence, [Mar 14:55-65]. Peter thrice denies him, reflects on his wickedness, and repents of his sin, [Mar 14:66-72]. ### Verse 1 [¶37] Unleavened bread - After they began to eat unleavened bread: see on [Mat 26:2] (note). ### Verse 3 [¶39] Alabaster box - Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from α negative and λαβη, a handle; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works. [¶40] Spikenard - Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. Calmet. [¶41] Very precious - Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin spicatae, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. Πιστικη he supposes to come from the Syriac פיסתקא pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra. [¶42] She brake the box - Rather, she broke the seal. This is the best translation I can give of the place; and I give it for these reasons: [¶43] 1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents. [¶44] 2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman.