[1]This rapidity characterises Mark, as does the word "immediately."

[2] It is the fact in itself which is given here, as also in Matthew. Luke's account will give occasion to enter more into detail as to the call of the disciples. From John the Baptist's days they had been more or less associated with the Lord-at least these had.

[3] We must distinguish between governmental forgiveness, and absolute pardon of sins. Only, such as man is, there could not have been the former without the latter. But till Christ was rejected and had died this was not fully brought out.

[4] One cannot but see how the old system, based on what man ought to be for God, is being set aside for what God is for man. But, the former having been established by God, nothing but the words and works of Jesus would have justified the Jews in giving it up. As it was, it was clearly opposition and hatred to the full revelation of Him who had ordained the other. Compare John 15: 22, 24.

[5] This is the secret of all the history of Jesus, Son of David. All the promises being in Him for the Jews, the servant of every want too and every sorrow, yet being God and God manifested in Him, man could not bear it. The mind of the flesh is enmity against God.

[6] It may be remarked that seven is the highest prime, that is indivisible, number; twelve, the most divisible there is.

[7] Spittle, in connection with the sanctity of the Rabbis, was highly esteemed by the Jews in this respect; but here its efficacy is connected with the Person of Him who used it.

[8] We have nothing here of the church, nor of the keys of the kingdom These depend on what is not introduced here as a part of Peter's confession-the Son of the living God. We have the glory of the kingdom coming in power, in contrast with the rejected Christ the prophet-servant in Israel.

[9] The entrance into the cloud does not form part of the revelation here. We find it in Luke. The cloud for Israel was the place where God dwelt; it was (Matt. 17) a bright cloud.

[10] Some have difficulty in reconciling this with: "Forbid him not, he that is not with me is against me." But they coalesce when the main point is seen; Christ was a divine criterion of man's state, and brought things to an issue. The world was wholly, absolutely, against Him. If a man was not, there was no middle state, he was for Him. But things being brought to an issue, if a man was not for Him, he was of the world, and so against Him.

[11] He does not ask, What must I do to be saved? He assumed that by the law he was to get life.

[12] This went beyond even the disciples' connection with the Jews, and in principle admitted the Gentiles.

[13] From the transfiguration until His rights as Son of David are in question, it is the cross that is presented. Prophet and preacher until then, that ministry ended with the transfiguration, in which His future glory shone in this world upon the cross that was to close His service here below. But before He reached the cross, He presented Himself as King. Matthew begins with the King, but Mark is essentially the Prophet.

[14] I have already noticed that the blind man of Jericho is, in all the first three Gospels, the point where the history of the last dealings of Christ with the Jews and His final sufferings begin, His general ministry and service being closed.

[15] That is man under the old covenant, flesh under divine requirement, and no fruit to grow on it for ever.

[16] There is something very beautiful and touching in this inquiry Their hearts were solemnized, and Jesus' words have all the weight of a divine testimony in their hearts. They had not a thought of betraying Him, save Judas; but His word was surely true, their souls owned it, and there was distrust of themselves in presence of Christ's words. No boasting certainty that they would not, but a bowing of heart before the solemn and terrible words of Jesus. Judas avoided the question, but afterwards, not to seem to be but as the rest, asks it, only to be personally marked out by the Lord, a sure relief to the rest (Matt. 26: 25).