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rising He made this statement, "I will go before you into Galilee: there shall ye see me." For this announcement, if it was fulfilled at all, was certainly not fulfilled till a considerable interval had elapsed; whereas it is couched in terms which seem to lead us (although such a conclusion is not an absolute necessity) most naturally to expect that the appearance referred to would be either the only one or the first that would ensue. We observe, however, that the words in question are not given as the words of the evangelist himself, in the form of a narrative of a past occurrence, but as the words of the angel, who spoke according to the Lord's commission, and subsequently also as the words of the Lord Himself; that is to say, the words are used by the evangelist in his narrative, but they are presented by him as a direct statement of what was spoken by the angel and by the Lord. This, therefore, unquestionably compels us to accept them as uttered prophetically. Now Galilee may be interpreted to mean either Transmigration or Revelation. Consequently, if we adopt the idea of Transmigration, what other sense occurs to us to put upon the sentence, "He goeth before you into Galilee, there shall you see Him," but just this, that the grace of Christ was to be transferred from the people of Israel to the Gentiles? That in preaching the gospel to these Gentiles, the apostles would meet with no acceptance unless the Lord prepared a way for them in the hearts of men,—this may be what is to be understood by the sentence," He goeth before you into Galilee." And, again, that they would look with joy and wonder at the breaking down and removing of difficulties, and at the opening of a door for them in the Lord through the enlighten..nent of the believing, this is what is to be understood by the words, "there shall ye see Him;" that is to say, there shall ye find His members, there shall ye recognise His living body in the person of those who shall receive you. Or, if we follow the second view, which takes Galilee to signify Revelation, the idea may be, that He was now no more to be in the form of a servant, but in that form in which He is equal with the Father; as He promised to those who loved Him when He said, according to the testimony of John," And I will love

1 Phil. ii. 6, 7.

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him, and will manifest myself to him." That is to say, He was afterwards to manifest Himself, not merely as they saw Him before, nor merely in the way in which, rising as He did with His wounds upon Him, He was to give Himself to be touched as well as seen by them, but in the character of that ineffable light, wherewith He enlightens every man that cometh into this world, and in virtue of which He shineth in darkness, and the darkness comprehends Him not. Thus has He gone before us to something from which He withdraws not, although He comes to us, and which does not involve His leaving us, although He has preceded us thither. That will be a revelation which may be spoken of as a true Galilee, when we shall be like Him; there shall we see Him as He is.3 Then, also, will there be for us the more blessed transmigration, from this world into that eternity, if we embrace His precepts so as to be counted worthy of being set apart on His right hand. For there, those on the left hand shall go away into eternal burning, but the righteous into life eternal. Hence they shall pass thither, and there shall they see Him, as the wicked do not see Him. For the wicked shall be taken away, so that he shall not see the brightness of the Lord; and the unrighteousness shall not see the light. For He says, " And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent; even as He shall be known in that eternity to which He will bring His servants by the form of a servant, in order that in liberty they may Contemplate the form of the Lord.

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31 John iii. 2.
6 John xviij. 3.

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THIS BOOK EMBRACES A DISCUSSION OF THOSE PASSAGES WHICH ARE PECULIAR TO MARK, LUKE, OR JOHN.

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PROLOGUE.

S we have examined Matthew's narrative in its complete connection, and as the comparison which we have carried out between it and the other three on to its conclusion has established the fact, that not one of these evangelists contains anything either at variance with other statements in his own Gospel, or inconsistent with the accounts presented by his fellow-historians, let us now subject Mark to a similar scrutiny. Our plan will be to omit those sections which he has in common with Matthew, which we have already investigated as far as seemed requisite and are now done with, and to take up those paragraphs which remain, with the view of submitting them to discussion and comparison, and of demonstrating their thorough harmony with what is related by the other evangelists on to the notice of the Lord's Supper. For we have already dealt with all the incidents which are reported in all the four Gospels from that point on to the end, and have considered the subject of their mutual consistency.

CHAP. I. Of the question regarding the proof that Mark's Gospel is in harmony with the rest in what is narrated (those passages which he has in common with Matthew being left out of account), from its beginning down to the section where it is said, "And they go into Capharnaum, and straightway on the Sabbath-day He taught them :" which incident is reported also by Luke. 2. Mark, then, commences as follows: "The beginning of the gospel of Jesus Christ, the Son of God: as it is written in the prophet Isaiah;" and so on, down to where it is said, "And they go into Capharnaum; and straightway on the Sabbathday He entered into the synagogue and taught them."

HARMONY.

'Mark i. 1-21.

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2 H

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this entire context, everything has been examined above in connection with Matthew. This particular statement, however, about His going into the synagogue at Capharnaum and teaching them on the Sabbath-day, is one which Mark has in common with Luke.1 But it raises no question of difficulty. CHAP. II.-Of the man out of whom the unclean spirit that was tormenting him was cast, and of the question whether Mark's version is quite consistent with that of Luke, who is at one with him in reporting the incident.

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3. Mark proceeds with his narrative in the following terms: 'And they were astonished at His doctrine: for He taught them as one that had authority, and not as the scribes. And there was in their synagogue a man with an unclean spirit: and he cried out, saying,2 What have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us?" and so on, down to the passage where we read, " And He preached in the synagogues throughout all Galilee, and cast out devils."3 Although there are some points here which are common only to Mark and Luke, the entire contents of this section have also been already dealt with when we were going over Matthew's narrative in its continuity. For all these matters came into the order of narration in such a manner that I thought they could not be passed over. But Luke says that this unclean spirit went out of the man in such a way as not to hurt him; whereas Mark's statement is to this effect: "And the unclean spirit cometh out of him, tearing him, and crying with a loud voice." There may seem, therefore, to be some discrepancy here. For how could the unclean spirit have been tearing him, or, as some codices have it, tormenting him, if, as Luke says, he hurt him not? Luke, however, gives the notice in full, thus: "And when the devil had thrown him in the midst, he came out of him, and hurt him not." Thus we are to understand that when Mark says, tormenting him, he just refers to what Luke expresses in the sentence, "When he had thrown him in the midst." And when the latter appends the words, "and hurt him not," the meaning simply is, that the said tossing of the man's limbs and tormenting him did not debilitate him, as is often the case with the exit of devils, when, at times, some

1 Mark iv. 31.
Mark i. 22-39.

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The words, Let us alone, are omitted. 4 Luke iv. 35.

of the members are even destroyed' in the process of removing the trouble.

CHAP. 111.-Of the question whether Mark's reports of the repeated occasions on which the name of Peter was brought into prominence are not at variance with the statement which John has given us of the particular time at which the apostle received that name.

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4. The same Mark continues as follows: "And there came a leper to Him, beseeching Him, and kneeling down to Him, and saying unto Him, If thou wilt, thou canst make me clean;' and so on, down to where it is said, "And they cried out, saying, Thou art the Son of God: and He straightway charged them that they should not make Him known." Luke' also records something similar to the last passage which we have here adduced. But nothing emerges involving any discrepancy. Mark proceeds thus: "And He goeth up into a mountain, and calleth unto Him whom He would: and they came unto Him. And He ordained twelve that they should be with Him, and that He might send them forth to preach; and He gave them power to heal sicknesses, and to cast. out devils. And Simon He surnamed Peter;" and so on, down to where it is said, "And he departed, and began to publish in Decapolis how great things Jesus had done: and all men did marvel." I am aware that I have spoken already of the names of the disciples when following the order of Matthew's narrative. Here, therefore, I repeat the caution, that no one should suppose Simon to have received the name Peter on this occasion for the first time, or fancy that Mark is here in any antagonism with John, who reports that disciple to have been addressed long before in these terms: "Thou shalt be called Cephas, which is, by interpretation, A stone.' For John has there recorded the very words in which the Lord gave him that name. Mark, on the other hand, has introduced the matter in the form of a recapitulation in this passage, when he says, "And Simon He surnamed Peter." For, as it was his intention to enumerate the names of the twelve apostles here,

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1 Reading elisis. Various Mss. give amputatis aut evulsis torn off.

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4 Mark iii. 13-v. 20.

6 John i. 42.

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