As to this, I have shewn above that the word rendered by Scaurus “betrayed,” occurs in Isaiah’s description of the Suffering Servant, “He was _delivered over_ for our transgressions,” and that it is quoted from Isaiah by Paul. I had always rendered it “delivered over.” And now, too, it appeared to me much more likely that the Lord Jesus used the word in that sense. If so, it would have no reference to treachery, but would mean “delivered over by the Father.” This would explain “_of men_,” because it would mean that the Father _in heaven_ delivers over His Son “into the hands _of men_” _on earth_. I have heard that one of the brethren, a learned man, explains “_of men_” as being opposed to “of Satan,” but “men” seems to me more likely to be in antithesis to “God.” I found afterwards that in the gospels the word “deliver over” is regularly used about Judas Iscariot “delivering over” Jesus to the Jews. So Scaurus may be right. But Paul’s rendering seems to me to make better sense in Christ’s predictions. I had been prepared by Paul and by Isaiah to recognise that Christ might have had in view the thought that the Son was to be “delivered over” to death by the Father for the salvation of men. Scaurus had not been thus prepared. Otherwise I think he would have been more patient with obscurities in Mark. Mark seemed to me to assume that his readers would know the general drift of “the gospel” as Isaiah predicted it, as Christ fulfilled it, and as the apostles preached it. Hence he was not so careful as the later evangelists to make his meaning clear to those who had no such knowledge. Take, for example, the words “If any one desires to be first he shall be last.” “This,” said Scaurus, “might mean ‘He shall be degraded so as to be last’.” Scaurus also attacked the saying that whosoever receives a child in Christ’s name receives Christ, and, “Whosoever shall not receive the kingdom of God as a little child shall surely not enter therein.” “I suppose,” said he, “this means we are to put aside the vices of youth and manhood and to start afresh. But that is more easily said than done. And there is nothing in Mark to shew how it can be done.” Here Scaurus seemed to me not to have quite done justice to Mark, because he had not given weight to the precept at the very beginning of his book. It was very short, and might easily have escaped me but for Paul’s guidance. Paul, I knew, taught that Abraham was “made righteous” by “having faith” in God’s good tidings. Hence I had noted, what Scaurus had not noted, that _Mark, alone of the evangelists, placed the precept “Have faith,” in the first sentence uttered by Christ, saying “Have faith in the gospel.”_ This, then, I perceived—this “faith in the gospel” was supposed by Mark to have power to “make men righteous.”