--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 618 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/618/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 618. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/618/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 618. Mark · 16 of 21 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/618/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/618/#p-N [¶0] 34. And when Jesus saw that he answered discreetly--rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things. [¶1] he said unto him, Thou art not far from the kingdom of God--for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe who at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin": who exclaimed, "O wretched man that I am! Who shall deliver me?" but who added, "I thank God through Jesus Christ!" ([Ro 7:14], 24, 25). Perhaps among the "great company of the priests" and other Jewish ecclesiastics who "were obedient to the faith," almost immediately after the day of Pentecost ([Ac 6:7]), this upright lawyer was one. But for all his nearness to the Kingdom of God, it may be he never entered it. [¶2] And no man after that durst ask any question--all feeling that they were no match for Him, and that it was vain to enter the lists with Him. [¶3] Christ Baffles the Pharisees Regarding David ([Mr 12:35-37]). [¶4] 35. And Jesus answered and said, while he taught in the temple--and "while the Pharisees were gathered together" ([Mt 22:41]). [¶5] How say the scribes that Christ is the son of David?--How come they to give it out that Messiah is to be the son of David? In Matthew ([Mt 22:42]), Jesus asks them, "What think ye of Christ?" or of the promised and expected Messiah? "Whose son is He [to be]? They say unto Him, The son of David." The sense is the same. "He saith unto them, How then doth David in spirit call Him Lord?" ([Mt 22:42], ). [¶6] 36. For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool--([Psa 110:1]). [¶7] 37. David therefore himself calleth him Lord; and whence is he then his son?--There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom--of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects--furnish the only key to this puzzle. [¶8] And the common people--the immense crowd. [¶9] heard him gladly--"And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions" ([Mt 22:46]). [¶10] The Scribes Denounced ([Mr 12:38-40]). [¶11] 38. And he said unto them in his doctrine--rather, "in His teaching"; implying that this was but a specimen of an extended discourse, which Matthew gives in full ([Mt 23:1-39]). Luke says ([Lu 20:45]) this was "in the audience of all the people said unto His disciples." [¶12] Beware of the scribes, which love--or like. [¶13] to go in long clothing--(see on [Mt 23:5]). [¶14] and love salutations in the market-places, [¶15] 39. And the chief seats in the synagogues, and the uppermost rooms--or positions. [¶16] at feasts--On this love of distinction, see on [Lu 14:7]; [Mt 6:5]. [¶17] 40. Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation--They took advantage of their helpless condition and confiding character to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much the "greater damnation" awaited them. (Compare [Mt 23:33]). A lifelike description this of the Romish clergy, the true successors of "the scribes." ### Mr 12:41-44. The Widow's Two Mites. ( = Lu 21:1-4) ### See on Lu 21:1-4 ### Chapter 13 ### Mr 13:1-37. Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = Mt 24:1-51; Lu 21:5-36) [¶22] Jesus had uttered all His mind against the Jewish ecclesiastics, exposing their character with withering plainness, and denouncing, in language of awful severity, the judgments of God against them for that unfaithfulness to their trust which was bringing ruin upon the nation. He had closed this His last public discourse ([Mt 23:1-39]) by a passionate lamentation over Jerusalem, and a solemn farewell to the temple. "And," says Matthew ([Mt 24:1]), "Jesus went out and departed from the temple"--never more to re-enter its precincts, or open His mouth in public teaching. With this act ended His public ministry. As He withdrew, says Olshausen, the gracious presence of God left the sanctuary; and the temple, with all its service, and the whole theocratic constitution, was given over to destruction. What immediately followed is, as usual, most minutely and graphically described by our Evangelist. [¶23] 1. And as he went out of the temple, one of his disciples saith unto him--The other Evangelists are less definite. "As some spake," says Luke ([Lu 21:5]); "His disciples came to Him," says Matthew ([Mt 24:2]). Doubtless it was the speech of one, the mouthpiece, likely, of others. [¶24] Master--Teacher. [¶25] see what manner of stones and what buildings are here--wondering probably, how so massive a pile could be overthrown, as seemed implied in our Lord's last words regarding it. Josephus, who gives a minute account of the wonderful structure, speaks of stones forty cubits long [Wars of the Jews, 5.5.1.] and says the pillars supporting the porches were twenty-five cubits high, all of one stone, and that of the whitest marble [Wars of the Jews, 5.5.2]. Six days' battering at the walls, during the siege, made no impression upon them [Wars of the Jews, 6.4.1]. Some of the under-building, yet remaining, and other works, are probably as old as the first temple. [¶26] 2. And Jesus answering said unto him, Seest thou these great buildings?--"Ye call My attention to these things? I have seen them. Ye point to their massive and durable appearance: now listen to their fate." [¶27] there shall not be left--"left here" ([Mt 24:2]). [¶28] one stone upon another, that shall not be thrown down--Titus ordered the whole city and temple to be demolished [Josephus, Wars of the Jews, 7.1.1]; Eleazar wished they had all died before seeing that holy city destroyed by enemies' hands, and before the temple was so profanely dug up [Wars of the Jews, 7.8.7]. [¶29] 3. And as he sat upon the Mount of Olives, over against the temple--On their way from Jerusalem to Bethany they would cross Mount Olivet; on its summit He seats Himself, over against the temple, having the city all spread out under His eye. How graphically is this set before us by our Evangelist! [¶30] Peter and James and John and Andrew asked him privately--The other Evangelists tell us merely that "the disciples" did so. But Mark not only says that it was four of them, but names them; and they were the first quarternion of the Twelve. [¶31] 4. Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?--"and what shall be the sign of Thy coming, and of the end of the world?" They no doubt looked upon the date of all these things as one and the same, and their notions of the things themselves were as confused as of the times of them. Our Lord takes His own way of meeting their questions. [¶32] Prophecies of the Destruction of Jerusalem ([Mr 13:5-31]). [¶33] 5. And Jesus answering them began to say, Take heed lest any man deceive you: [¶34] 6. For many shall come in my name, saying, I am Christ--(see [Mt 24:5])--"and the time draweth nigh" ([Lu 21:8]); that is, the time of the kingdom in its full splendor. [¶35] and shall deceive many--"Go ye not therefore after them" ([Lu 21:8]). The reference here seems not to be to pretended Messiahs, deceiving those who rejected the claims of Jesus, of whom indeed there were plenty--for our Lord is addressing His own genuine disciples--but to persons pretending to be Jesus Himself, returned in glory to take possession of His kingdom. This gives peculiar force to the words, "Go ye not therefore after them." [¶36] 7. And when ye shall hear of wars and rumours of wars, be ye not troubled--(See on [Mr 13:13], and compare [Is 8:11-14]). [¶37] for such things must needs be; but the end shall not be yet--In Luke ([Lu 21:9]), "the end is not by and by," or "immediately." Worse must come before all is over. [¶38] 8. These are the beginnings of sorrows--"of travail-pangs," to which heavy calamities are compared. (See [Jr 4:31], &c.). The annals of Tacitus tell us how the Roman world was convulsed, before the destruction of Jerusalem, by rival claimants of the imperial purple. [¶39] 9. But take heed to yourselves: for--"before all these things" ([Lu 21:12]); that is, before these public calamities come. [¶40] they shall deliver you up to councils; and in the synagogues ye shall be beaten--These refer to ecclesiastical proceedings against them. [¶41] and ye shall be brought before rulers and kings--before civil tribunals next. [¶42] for my sake, for a testimony against them--rather "unto them"--to give you an opportunity of bearing testimony to Me before them. In the Acts of the Apostles we have the best commentary on this announcement. (Compare [Mt 10:17], ). [¶43] 10. And the gospel must first be published among all nations--"for a witness, and then shall the end come" ([Mt 24:14]). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to "the end." [¶44] 11. But when they shall lead you, and deliver you up, take no thought beforehand--"Be not anxious beforehand."