I cannot at the moment go through the whole structure of Mark, which with time I may do. He seems, too, to have rather collected the facts as to the sabbath in this place. (Chaps. ii., If so, absolute historical order would be too strong. But I do not judge that the case of Jairus is immediate on the feast. (Compare Mark 2:15, 22; 5:2215And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. (Mark 2:15)
22And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. (Mark 2:22)
22And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, (Mark 5:22); with Matt. 9:10-1710And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. 14Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. (Matthew 9:10‑17) and ver. 18.) Two facts not at the feast seem to come in with ἰδόντες (Matt. 9:1111And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? (Matthew 9:11))-not "when" as in English-the Pharisees' remarks on His going there, and John's disciples who were fasting asking as to it. With this last Jairus comes in, ταῦτα αὐτοῦ λαλουντος (Matt. 9:1818While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. (Matthew 9:18).) The τότε (ver. 14) cannot be taken, if it be so, as an immediate note of time. There is another apparent difficulty in Matt. 9:11And he entered into a ship, and passed over, and came into his own city. (Matthew 9:1). But from the other Gospels, that connection is not immediate. The distance in Mark is mainly filled up with the mission of disciples and parables, not events. But the difference is important because the Gadarene events come after the parabolic break in His history. It is this which would be thus mainly out of its place in Matthew. Here, Mark 4:3535And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. (Mark 4:35)-uncertain as Luke's expression is-shows the visit to Gadara was after the parables, and the same day. With time I may review the subject.
As regards the title [of collection of papers], I should like some such thing as this, Collection of Early Tracts and Papers (as far as they could be recovered—some never published before) by J. N. D., with those published in French (several now first translated), together with a new edition of subsequent publications. The cover title would be simply Tracts and Papers, at top; J. N. Darby, at bottom.
It was my own feeling led me to write to you, not H. and D. I am not the least uneasy as to myself or as to doctrine. I mourn over these two brethren—that is all. But I am anxious that the brethren's testimony should rest on its own bottom -the unity of the church of God—and not involve weak ones in disputations that would trouble them, but leave them all united on a common divine ground, not at all on my teaching. Satan would seek to give a character in this way. Hence it was I proposed leaving them out, not as not owning their position, but discharging them from my conflicts. I am not the least afraid as to my doctrine, or the conflict, if there is to be any; but I do not want to burthen others. I go on with my work here just as before. If I am thrown into conflict when arriving in England, in waiting quietly on God, He will not fail to help me. Mere attacks I should take no notice of whatever. I have a much better place in doing work than in decrying others. I think of the brethren, not of myself, that they may be kept in unity on true divine ground as the testimony of God, as I believe they are. I should deplore as ruinous, slipping into the place of followers of a system of doctrine. D. and H. have not produced that effect. God has been gracious in this. It is an attack on me. Be it so. I am sorry for, but used to, it. On the other hand, their giving up sound doctrine and getting on such ground as H.'s mind was on, or giving doctrine formally up for peace, would be their ruin. They would go much farther back. All I seek is that they should be on their own quiet, solid ground. If battle there must be, I can take up the cudgels without involving them; if none, so much the better; if only decrying my doctrine, &c., there need not be any. I am happily uninformed of all that passes. The brethren, I believe, intentionally and very kindly leave me to my work.
As to the question (Luke 22:5353When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. (Luke 22:53)): I think the Lord speaks generally; the actual accomplishment was when delivered. But it was seen, so to speak, in the Lord's mind from the supper; and He contemplates it as a present thing from Judas' going out. No doubt Gethsemane must have been gone through before it actually came, but the devil had put it in Judas's heart, and had entered into him—the counsel was taken. And the Lord held it all practically to be then come. "Your hour" is the time in which the priests and scribes were allowed to have their way under the influence of Satan.
Affectionately yours in the Lord-
Detroit,
September 18th, 1866.