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Instead of the words, into the coasts of Judea by the farther side of Jordan, the passage, by a change of reading from διὰ τοῦ to καὶ . He will run thus: into the coasts (borders) of Judaea and beyond Jordan. Our Lord was now on his last progress towards Jerusalem. It would appear from St. Luke (Luk_9:51) that in the earlier part of his journey he touched the frontier of Samaria. Putting the accounts together, we conclude that, being refused by the Samaritans, he passed eastwards along their frontier, having Galilee on his left, and Samaria on his right; and then crossed the Jordan, perhaps at Scythopolis, where was a bridge, and so entered Peraea. As Judaea and Galilee both lay west of the Jordan, this route above described would be literally coming "to the borders of Judaea and beyond Jordan." Again multitudes flocked together to him, and again he taught them. St. Matthew (Mat_21:1) says that "he healed them." His miracles of healing and his teaching went hand in hand.
Mar_10:2
And there came unto him Pharisees—the article should be omitted—and asked him—they came forward before the people, and publicly questioned him—Is it lawful for a man to put away his wife? St. Matthew (Mat_21:3) adds to the question the words, "for every cause." There were causes for which it was lawful. They put this question to our Lord, tempting him; of course with an evil intent. This question about divorce was one which was much agitated in the time of our Lord. In the century before Christ, a learned rabbi, named Hillel, a native of Babylon, who afterwards came to Jerusalem, studied the Law with great success, and became the head of the chief school in that city. One of his disciples, named Shammai, separated from his master, and set up another school; so that in the time of our Lord the scribes and doctors of the Law were ranged in two parties, namely, the followers of Hillel, the most influential; and the followers of Shammai. These two schools differed widely on the subject of divorce. The followers of Shammai only permitted divorce in the case of moral defilement, while the followers of Hillel placed the matter entirely in the power of the husband. The object, therefore, of this artful question was to entrap our Lord, and to bring him into collision with one or other of these two opposing parties. For if he had said that it was not lawful for a man to put away his wife, he would have exposed himself to the hostility of many of the wealthy classes, who put away their wives for any cause. But if he had allowed the lawfulness of divorce at all, they would have found fault with his doctrine as imperfect and carnal, although he professed to be a spiritual Teacher of a perfect system, sent down from heaven.
Mar_10:3, Mar_10:4
And he answered and said unto them, What did Moses command you? They professed much reverence for Moses; he therefore appeals to their great lawgiver. And they said, Moses suffered to write a bill of divorcement, and to put her away. If we now turn to St. Matthew (Mat_21:4, Mat_21:5). He we shall find that our Lord then appeals to the original institution of marriage. "Have ye not read, that he which made them from the beginning, made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the twain shall become one flesh? So that they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder." He thus reminds them that marriage is a Divine institution; that as Adam and Eve were united by him in a union which was indissoluble, therefore he intended that the marriage bond should remain ever, so that the wife ought never to be separated from her husband, since she becomes by marriage a very part of her husband. To this purpose St. Augustine says ('City of God,' bk. Mat_14:22). He "It was not of the spirit which commands and the body which obeys, nor of the rational soul which rules and the irrational desire which is ruled, nor of the contemplative virtue which is supreme, and the active which is subject, nor of the understanding of the mind and the sense of the body; but plainly of the matrimonial union, by which the sexes are mutually bound together, that our Lord, when asked whether it were lawful for any cause to put away one's wife, answered as in St. Matthew (Mat_21:4, Mat_21:5). It is certain, then, that from the first men were created as we see and know them to be now, of two sexes—male and female—and that they are called one, either on account of the matrimonial union, or on account of the origin of the woman, who was created from out of the side of the man."
Mar_10:5
St. Matthew appears to give the more full account, of which St. Mark's is an abbreviation. If we suppose the scribes here to interpose their question, "Why then did Moses permit a bill of divorcement?" t he two narratives fit exactly. Our Lord here answers their question, For your hardness of heart he wrote you this commandment. He permitted (not commanded) them to put away their wives, lest dislike might turn to hatred. From the beginning God joined them in one indissoluble bend; but man's nature having become corrupt through sin, that sin changed and corrupted the institution, and so was the occasion of bills of divorcement, and polygamy. The Law of Moses put some restraint upon the freedom with which men had till then put away their wives; for thenceforth, a divorce could not take place until some legal steps had been taken, and a regular instrument had been drawn up; and this delay might often be the means of preventing a divorce which might otherwise have been effected in a moment of passion. Thus this legislation was adapted to the imperfect moral condition of the people, who were as yet quite unprepared for a higher moral code.
Mar_10:10
The discussion with the Pharisees, related in the previous verses, had taken place in public. But now in the house, and in private, the disciples asked him again of this matter; so that what follows seems here to have been said to them privately. But it would appear from St. Matthew (Mat_21:8) that our Lord had already said this in public; so that here he proclaims a new law, or rather affirms the sanctions of the primitive institution, abrogating the "bill of divorcement" excepting in the one case of fornication, and restoring the rite of marriage to its primaeval and indissoluble character.
Mar_10:11
Committeth adultery against her ( μοιχᾶται ἐπ αὐτήν ). This must surely mean the wife that has been put away. The adultery is against her, against her rights and interests.
Mar_10:12
This verse should be read thus: And if she herself shall put away her husband, and marry another, she committeth adultery καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὑτῆς γαμήση ἄλλον μοιχᾶται . This reading is well supported. These words indicate that, according to our blessed Lord's teaching, wives and husbands have equal rights in reference to divorce; and so the Greek, according to the best authorities, is ( γαμήση ) "shall marry," not ( γαμηθῆ ) "shall be married." Josephus, however, makes it evident that in his time husband and wife had by no means equal rights in these matters.
Mar_10:13
It is worthy of notice that this touching incident follows here, as well as in the parallel passage in St. Matthew (Mat_21:13). He immediately after the discourse about the marriage bond. And they brought unto him ( προσέφερον )—literally, were bringing—little children ( παιδία )—St. Luke (Luk_18:15) calls them "babes" ( βρέφη )—that he should touch them ( ἵνα ἅψηται αὐτῶν ). St. Luke has the same word ( ἵνα ἅπτηται ); but St. Matthew (Mat_21:13) says "that he should lay his hands on them and pray." The imposition of hands implies a formal benediction; the invoking of Divine grace upon them, that they might grow up into wise and holy men and women. Why did the disciples rebuke them? Perhaps because they thought it unworthy of so great a Prophet, whose business was rather that of instructing those of full age, to be spending his time upon little children.
Mar_10:14
But when Jesus saw it ( ἰδὼν δὲ ὁ Ἰησοῦς ). The Greek shows that there was no interval between the acts of the parents and the disciples, and our Lord's seeing it. The parents were bringing the children, the disciples were rebuking them, Jesus was perceiving. He was much displeased ( ἠγανάκτησε ); literally, he was moved with indignation. His words imply eagerness and earnestness: Suffer the little children to come unto me; forbid them not. The copulative καὶ is not to be found in the best authorities. The omission adds force and vividness to the words. The simplicity, candour, and innocence of little children are very attractive. This narrative shows with what care children should be educated. For of such is the kingdom of God; that is, of such little children as these. The kingdom of heaven belongs in a peculiar manner to little children. We know for certain that little children who have been brought to Christ in Holy Baptism, if they die before they are old enough for moral accountableness, are undoubtedly saved. They pass at once into a nearer position to the throne. "They are without fault before the throne of God."
Mar_10:15
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. Observe the "verily" with which our Lord introduces these words. He here adds something which extends what he has just said to those who are, not literally, but figuratively, little children. We must first receive the kingdom into our affections before we can really enter into it. It is as though Christ said, "It is not unworthy of my dignity to take little children into my arms and bless them, because by my benediction they become fit for the kingdom of heaven. And if you full-grown men would become fit for my kingdom, you must give up your ambitious aims and earthly contests, and imitate the simple unworldly ways of little children. The simplicity of the little child is the model and the rule for every one who desires, by the grace of Christ, to obtain the kingdom of heaven. Our Lord's whole action here is a great encouragement to the receiving of little children by Holy Baptism into covenant with him.
Mar_10:16
And he took them in his arms, and blessed them, laying his hands upon them. This is considered the true order of the words, according to the best authorities. The word rendered "taking in the arms" ( ἐναγκαλισάμενος ) has already occurred in this Gospel at Mar_9:36 (where see the note). The description here is very graphic. Our Savior would first embrace the little child,. He folding it in his arms; then he would lay his right hand upon the child's head, and bless it.
Mar_10:17
This verse should be rendered, And as he was going forth ( ἐκπορευομένου αὐτοῦ )—that is, just as he was leaving the house—there ran one to him, and kneeled to him, and asked him. St. Matthew (Mat_21:20) says that he was "a young man." St. Luke (Luk_18:18) that he was "a ruler." He had apparently been waiting for our Lord, waylaying him, though with a good intention. He showed zeal—as soon as he saw Jesus he ran to him; and he showed reverence, for he kneeled down to him. He wanted advice from one whom he must have heard of as a celebrated Teacher; and he wanted this counsel as a matter of great interest to himself. Good Master. This would be the ordinary and courteous mode of accosting a person professing to be a teacher, so as to conciliate his attention and interest. What shall I do that I may inherit eternal life? It is as though he said, "Rabbi, I know thee to be good, both as a man and as a teacher, and a prophet, well able to teach me perfectly those things which are really good, and which lead to blessedness hereafter. Tell me, therefore, What shall I do?" St. Matthew (Mat_21:17) says, "What good thing ( τί ἀγαθὸν ποιήσω ) shall I do that I may inherit eternal life?"
Mar_10:18
Why callest thou me good? According to the best authorities, the words in St. Matthew (Mat_21:17) run thus: "Why askest thou me concerning that which is good? One there is who is good." The word "good" is the pivot on which our Lord's answer turns, both in St. Matthew and here. The question is doubtless put to test the young ruler's faith. If, as may be supposed, the young man used the term, "good Master," as a mere conventional expression, it was not the proper epithet to apply to our Lord, who at once transfers the praise and the goodness to God, that he might teach us to do the same. This ruler, by his mode of accosting our Lord, showed that he had not as yet a right faith in him—that he did not believe in his Godhead. Our Lord, therefore, desired to rouse him and lift him up to a higher faith. He seems to say to him, "If you call me good, believe that I am God; for no one is good, intrinsically good, but God. God alone is essentially good, and wise, and powerful, and holy. It is from him that angels and men derive a few drops, or rather some faint adumbration, of his goodness. There is none essentially, entirely, absolutely good but one, that is, God. Therefore seek after him, love him, imitate him. He alone can satisfy your longing desires, as in this life with his grace, so in the life to come with his glory; yea, with himself. For in heaven he manifested himself as the supreme good, to be tasted and enjoyed by the blessed for ever."
Mar_10:19
In St. Matthew (Mat_21:17, etc.) the record of our Lord's conversation with the young ruler is more full; and it should be read side by side with the more condensed narrative of St. Mark. It will be observed that it is upon the commandments of the second table that our Lord here lays stress. For the love of God produces the love of our neighbor; and he who loveth not his brother whom he hath seen, how can he love God whom he hath not seen?
Mar_10:20
Master, all those things have I observed from my youth ( ἐφυλαξὰμην ) literally, I kept, I guarded. St. Matthew adds here (Mat_19:20). He "What lack I yet?"—"What is still wanting in me, that I may inherit the life to come in its fullness of glory and bliss? You seem, good Master, as a heavenly Teacher, to set forth a higher and more excellent way than that pointed out by our scribes and Pharisees. Tell me what that way is. Tell me what! still lack; for I earnestly desire to go forward in the right way that leadeth to everlasting life."
Mar_10:21
And Jesus looking upon him loved him. ( ἐμβλέψας αὐτῶ ἠγάπησεν αὐτόν ) This is another of St. Mark's graphic touches—an exquisite piece of word-painting, probably supplied to him by St. Peter. The words express most vividly an earnest, tender, searching look. They seem, if it may be said reverently, to combine the Divine penetration with human sympathy and compassion. The counsel of our Lord which follows was not a general command, but a particular precept, which the young ruler specially needed. One thing thou lackest. In St. Matthew (Mat_19:21) the words are, "If thou wouldest be perfect." But our Lord's words here, "One thing thou lackest," fit in excellently with the young ruler's question given just before in St. Matthew, "What lack I yet?" showing a substantial unity in the narrative, with just that variety which we should expect in the account of the same incident given by two independent but equally trustworthy witnesses. The "one thing thou lackest" of St. Mark, and "if thou writ be perfect of St. Matthew, both point to the same conclusion—that our Lord's object was to reveal this young man to himself. His stumbling-block was his wealth; and so our Savior at once pierces his besetting sin of covetousness. The precept was a special counsel to him; it directed him to do something which, as our Lord saw, was in his case necessary to his salvation. He could not follow Christ without parting with this sin, and with that which ministered to it. This was his particular spiritual difficulty.
Mar_10:22
But his countenance fell at the saying ( ὁ δὲ στυγνάσας ἐπὶ τῳ λόγῳ ). The same word is used in St. Matthew (Mat_16:3) for a "lowering," "frowning sky" ( οὐρανὸς στυγνάζων ). And he went away sorrowful ( ἀπῆλθε λυπούμενος )—literally, for he was one that had ( ἦν γὰρ ἔχων )—great possessions.
Mar_10:23
And Jesus looked round about, and saith unto his disciples ( καὶ περιβλεψάμενος ὁ Ιησοῦς λέγει ). St. Mark frequently uses this word περιβλέπω . Our Lord turned from the young man, who was now going away, and looked round about, no doubt with a sad and disappointed look, and said to his disciples, How hardly shall they that have riches enter into the kingdom of God! Why is this? Partly because the love of riches tempts men to heap them up, whether lawfully or unlawfully. Partly because the love of riches binds the soul to earth, so that it is less likely to think of Partly because riches are an incentive to pride and luxury and other sins. The heathen poet Ovid could speak of riches "irritamenta malorum." Poverty and contempt of riches often open that heaven which wealth and covetousness close.
Mar_10:24
And the disciples were astonished ( ἐθαμβοῦντο )—literally, were amazed at his words. The Greek word here implies wilderment. It is used again below at Mar_10:32. We find it also at Mar_1:27. This doctrine of our Lord was so new and strange to them. They had been accustomed to think little of the danger, and much of the advances of wealth. But Jesus answereth again, and saith unto them, Children how hard is it for them that trust in riches enter into the kingdom of God! He the enduring expression of "children" ( τέκνα ). He and takes off somewhat of the edge of the seventy of the expression, by changing the form of it into the words," how hard is it for them that trust in riches to enter into the kingdom of God!" There is some authority for omitting the words. "for them that trot in riches;" so to reduce the sentence to the simple form, "How hard is it to enter into the kingdom of God!" Such is the reading in the two great uncial manuscripts, the Sinaitic and the Vatican. But on the whole the balance of evidence is in favor of that which was adopted in the Authorized Version, and has been retained by the Revisers of 1881; and it is reasonable to believe that our Lord qualified the former expression, in order to relieve the minds of his amazed disciples.
Mar_10:25
It is easier for a camel to go through a needle's eye, etc. This is a strong hyperbolic proverbial expression to represent anything that is very difficult to do. Dr. John Lightfoot, in his Hebrew exercitations upon St. Matthew's Gospel. He quotes instances from the binical writings of a very similar phrase intended to represent something that is possible. For example, he quotes one rabbi disputing with another, who says, "Perhaps thou art one of those who can make an elephant pass through the eye of a needle; that is, "who speak things that are impossible.' St. Jerome says," It is not the absolute impossibility of the thing which is set forth, but the infrequency of it."
Mar_10:26
And they were astonished exceedingly ( περισσῶς ἐξεπλήσσοντο ). saying among themselves—according to the best reading the words are, saying unto him ( πρὸς αὐτόν )—Then who can be saved?
Mar_10:27
Jesus looking upon them ( ἐμβλέψας δὲ αὐτοῖς ). The Greek verb implies an earnest, intense looking upon them; evidently narrated by one who, like Peter, had watched his countenance. St. Chrysostom says that he looked on them in this way that he might mitigate and soothe the timid and anxious minds of his disciples. It is as though our Lord said, "It is impossible for a rich man, embarrassed and entangled with his wealth, by his own natural strength to obtain salvation; because this is a supernatural blessing, which we cannot obtain without the like supernatural aids of grace. But with God all things are possible, because God is the Author and Source, as of nature, so of grace and glory. And he enables us, by his grace, to triumph over all the difficulties and hindrances of nature; so that rich men shall not be hindered by their riches; but, by being faithful in the unrighteous mammon, shall make it the means of their being received unto 'the eternal tabernacle.'"
Mar_10:28
Peter began to say unto him, Lo, we have left all, and have followed thee. Peter began to say unto him. He had been thinking of himself and his companions, the other disciples.. He in reference to these last words of our Lord. It is probable that the sacrifice which Peter and the rest of the disciples had made when they became his followers, was small, compared with the sacrifice which our Lord demanded of the rich young ruler. Nevertheless they forsook their all, whatever it was. They had forsaken their boats and their nets. They had forsaken their means of subsistence. They had forsaken things which, though they were not much in themselves, were nevertheless such things as they would have desired to keep. Cornelins a Lapide says, "Such things are forsaken by those who follow Christ, as are capable of being desired by those who do not follow him." St. Augustine says, "St. Peter not only forsook what he had, but also what he desired to have. But who does not desire daily to increase what he has? That desire is cut off. Peter forsook the whole world, and he received in return the whole world. They were as those who had nothing, and yet were possessing all things."
Mar_10:29
St. Matthew (Mat_19:28) here introduces the great promise, to be fulfilled in the regeneration, that is, at the second coming of Christ—at the second birth of the world to a new and glorious state. It may be that St. Matthew was guided to record it, inasmuch as his Gospel was written for Jews. Its omission by St. Mark and St. Luke may be explained by the fact that they were writing, the one to Romans, and the other to Gentiles generally. Omitting further notice here of this great promise recorded only by St. Matthew, St. Mark's words seem general, common to all faithful Christians. This leaving, of house, or brethren, or sisters, etc., might be rendered necessary from various causes. But they are all covered by that one expression, for my sake, and for the gospel's.
Mar_10:30
But he shall receive a hundredfold now in this time ( ἑκατονταπλασίονα ). St. Luke (Luk_18:30) says ( πολλαπλασίονα ) "manifold more"—an indefinite increase, to show the greatness and multitude of the recompense. He who forsakes his own for the sake of Christ will find others, many in number, who will give him the love of brethren and sisters, with even greater affection; so that he will seem not to have lost or forsaken his own, but to have received them again with interest. For spiritual affections are far deeper than natural; and his love is stronger who burns with heavenly love which God has kindled, than he who is influenced by earthly love only, which only nature has planted. But in the fullest sense, he who forsakes these earthly things for the sake of Christ, receives instead, God himself. For to those who forsake all for him, he is himself father, brother, sister, and all things. So that he will have possessions far richer than what earth can supply; only with persecutions ( μετὰ διωγμῶν ). This is a very striking addition. Our Lord here includes "persecutions" in the number of the Christian's blessings. And no doubt there is a noble sense in which persecutions are really amongst the blessings of the believer. "If ye be reproached for the Name of Christ, happy are ye; for the spirit of glory and of God resteth upon you" (1Pe_4:14). St. Peter, who must have had in his mind the "with persecutions" of our Lord when he wrote these words, here shows that the blessedness of the Christian when suffering persecution is this, that he has a special sense of the abiding presence of the Spirit of God, bringing with it the assurance of future glory. "Rejoice, and be exceeding glad: far great is your reward in heaven." The words are also, of course, a warning to the disciples as to the persecutions that awaited them. And in the world to come eternal life. This is that splendid inheritance in which the blessed shall be heirs of God and joint-heirs with Christ; and so shall possess not only the heaven and the earth, and all things that are in them, hut even God himself, and all honor, all glory, all joy, not merely as occupiers, but as heirs for ever; as long as God himself shall be, who is himself "the eternal God."
Mar_10:31
But many that are first shall be last; and the last first. Most fitly does our Lord add this weighty sentence to what has just gone before. For thus he places himself, his grace, and his gospel in direct opposition to the corrupt teaching of the scribes and Pharisees. Perhaps the disciples thought within themselves, "How can it come to pass that we, the poor, the unlearned, the despised, are to sit upon thrones judging the twelve tribes of Israel, amongst whom are men far our superiors in station, in learning, and in authority, such as are the scribes and Pharisees, and that rich young ruler just mentioned." Our Lord here teaches them that the future will reveal great changes—that some who are first here will be last there, and some who seem last here will be first there. The disciples, and others like them, who, having forsaken all and followed Christ, seemed to be last in this world, will be first in the world to come—most dear to Christ, the King of Heaven, in their lives; most like to him in their zeal for his cause.
Mar_10:32
They were now going up from Jericho to Jerusalem, going up with Christ to his cross and his death. He went before them, eagerly leading the way for his timid disciples, who were now beginning to realize what was about to happen, and that he would be condemned and crucified. Therefore the evangelist adds, they were amazed (Greek, ἐθαμβοῦντο ); the same word which is used at Mar_10:24. The words in the original, according to the best reading, make a distinction between the utter amazement of the disciples and the fear of the others who followed ( οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο ). St. Mark draws a distinction between the disciples, who would be following him, though at a little distance, and the mixed company, who were also following him, though at a greater distance. The whole scene is before us. Our blessed Lord, with an awful majesty on his countenance, and eager resolution in his manner, is pressing forwards to his cross. "How am I straitened until it be accomplished!" His disciples follow him, amazed and bewildered; and even the miscellaneous crowd, who no doubt gazed upon him with keen interest as the great "Prophet that should come into the world," felt that something was going to happen, though they knew not what—some-thing very dreadful; and they too were afraid. In the case of the disciples, Bede says that the chief cause of their amazement was their own imminent fear of death. They were amazed that their Master should hasten forward with such alacrity to his cross, and they feared lest they too should have to suffer with him. He took again the twelve; and once more impressed upon them the dread realities which were awaiting him. They were still slow of apprehension; they required to be told again and again.
Mar_10:35
And there come near unto him James and John, the sons of Zebedee, saying unto him, Master, we would that thou shouldest do for us whatsoever we shall ask of thee. St. Matthew (Luk_20:20) informs us that this request was made by Salome, "the mother of Zebedee's children." The two accounts are readily reconciled if we consider that the request was made by Salome and her sons, and by her in their behalf. This request was made by them not long after they had heard our Lord's great promise that his apostles "in the regeneration" should "sit upon thrones," judging the twelve tribes of Israel" (Mat_19:28). He and very soon after they had heard his repeated announcement of his sufferings and death. But the thought of the glory which was to follow swallowed up the thought of the suffering that was to precede it; and so these two disciples were emboldened at once to ask for prominent positions amongst the thrones. St. Chrysostom finds an excuse for the imperfection of their faith. He says, "The mystery of the cross was not yet accomplished; nor yet was the grace of the Holy Spirit poured into their hearts. Wherefore, if you desire to know the strength of their faith, consider what they became after they had been endued with power from on high."
Mar_10:38
It will be observed that in St. Matthew (Luk_20:20). He while Salome is represented as the person who makes the request, the answer is given, not to her, but to her sons. Ye know not what ye ask. Our Lord knew that the sons had spoken in the mother and by the mother. They knew not what they asked
(1) because his kingdom was spiritual and heavenly, not carnal and earthly, as they supposed;
(2) because they sought the glory before they had gained the victory;
(3) because perhaps they thought that this kingdom was given in right of natural relationship (they were his cousins); whereas it is not given save to those who deserve it and take it by force.
Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with? It is as though he said, "It is by my cross and passion that I am to attain to the kingdom; therefore the same way must be trodden by you who seek the same end." Our Lord here describes his passion as his cup. The "cup" everywhere in Holy Scripture, as well as in profane writers, signifies a man's portion, which is determined for him by God, and sent to him. The figure is derived from the ancient custom at feasts, by which the ruler of the feast tempered the wine according to his own will, and appointed to each guest his own portion, which it was his duty to drink. Our Lord then proceeds to describe his passion, which he had already spoken of as his cup, as his baptism. He uses this image because he would be totally buried, immersed, so to speak, in his passion. But it seems probable that the idea of purification entered into this image. It was a baptism of fire into which he was plunged, and out of which he came forth victorious. The fire of his bitter passion and death tried him. It was his "salting with fire." It pleased God thus to "make the Captain of our salvation perfect through sufferings." Our Lord asks these ambitious disciples whether they could drink his cup of suffering, and be baptized with his fiery baptism.
Mar_10:39
James and John seem to have understood the meaning of the cup; and perhaps also of the baptism. They both of them drank the cup, though in different ways. St. James, preaching Christ more boldly and fervently, became an early martyr, having been slain by the sword of Herod (Act_12:2). St. John also drank of this cup, and was baptized with this baptism, when, if we may trust the authority of Tertullian ('De Praescript.' c. 36.). He he was cast by order of Domitian into a caldron of boiling oil, before the Porta Latina at Rome, although the oil had no power to hurt him. Another legend states that he drank a cup of poison, and took no harm. On this account he is frequently represented with a cup in his hand.
Mar_10:40
But to sit on my right hand or on my left hand is not mine to give; but it is for them for whom it hath been prepared. The Arians gathered from this that our Lord was not of one substance with the Father. But this arose from a misunderstanding of the words. For the antithesis is not here between Christ and the Father; but between James and John on the one side ambitiously seeking the pre-eminence, and those on the ether side to whom it ought of right to be given. St. Jerome wisely says, "Our Lord does not say, 'Ye shall not sit,' lest he should put to shame these two. Neither does he say, 'Ye shall sit,' lest the others should be envious. But by holding out the prize to all, he animates all to contend for it." Our Lord is also careful to point out that he who humbles himself shall be exalted. But Christ is the Giver, not indeed by way of favor to any one who asks, but according to the eternal and unalterable principles laid down by the Father. That Christ is the Giver is plain from St. Luke (Luk_22:29). "I appoint unto you a kingdom, even as my Father appointed unto me."
Mar_10:41
And when the ten heard it, they began to be moved with indignation concerning James and John. How did they hear it? It is most likely that Salome and her two sons sought this favor secretly from Christ, lest they should excite the envy of the ethers. But they, the ten, must have noticed the approach of James and John with their mother to our Lord. They came in a formal manner, worshipping him first, and then making their request (see Mat_20:20). The ten would naturally be desirous to know the nature of this interview; and when it was explained to them, they began to show indignation. Our Lord perceived that they were disputing; and he then called them and addressed the whole body. For he saw that they were all laboring under this disease of ambition; and he wished to apply the remedy at once to all, as we see in the words which follow.
Mar_10:42
In these words our Lord does not find fault with that power or authority, whether civil or ecclesiastical, which is exercised by princes or bishops; for this is necessary in every state, and so is sanctioned by Divine and human law. What he condemns is the arbitrary and tyrannical exercise of such power, which the princes of the Gentiles were accustomed to.
Mar_10:43, Mar_10:44
In these words our Lord enjoins him who is raised above others to conduct himself modestly and humbly; so as not to lord it over those beneath him, but to consider for them and to consult their security and happiness, and so to conduct himself that he may appear to be rather their minister and servant than their lord; ever remembering the golden rule, "All things whatsoever ye would that men should do to you, even so do to them." At the same time, our Lord here teaches all alike, whether superiors or inferiors, by what way we should strive to reach heaven, so as to sit at the right or left hand of Christ in his kingdom, namely, by the way of humility. For those who are the lowliest and most humble here will be the greatest and most exalted there.
Mar_10:45
A ransom for many ( λύτρον ἀντὶ πολλῶν ; from λύω . to loose, or set free). Not that Christ died only for the elect. For Christ died for all; and has obtained for all the means necessary and sufficient for their salvation. Yet the fruit of his death and his full salvation comes only to those who persevere to the end. When our Lord says that he came "to give his life a ransom for many," he regards the vast multitude of those who are included within his purposes of mercy. He "is the Savior of all men, specially of them that believe."
Mar_10:46
And they come to Jericho. Jericho, situated in the midst of a fertile, well-watered country, celebrated for its palm trees, was situated about seventeen English miles east-north-east of Jerusalem, and about six miles from the nearest bend of the river Jordan. In the time of our Lord it was one of the most important cities next to Jerusalem. It is now known by the name of Richa or Ericha, and is almost deserted. The journey from the Jordan to Jericho is through a fiat country; but that from Jericho to Jerusalem is very hilly. It is supposed that it was upon the rocky heights overhanging this city that our Lord's temptation took place. Jericho derives its name, either from "the moon," or from the fragrant edours of the "balsam" plant, which was extensively cultivated in the neighborhood. Its palm groves and balsam gardens were bestowed by Anthony upon Cleopatra, from whom Herod the Great purchased them. It was here that Herod the Great died. It is now one of the most filthy and neglected places in Palestine. To this place our Lord came; and St. Luke (18 and 19.) gives a full account of his reception there. St. Matthew speaks of two blind men; but he agrees with St. Mark in saying that the cure took place as he went out from Jericho. St. Luke mentions only one; but he places the cure at the time of our Lord's entrance into Jericho. How do we reconcile St. Mark's account of one only, specially named, Bartimaeus, the son of Timaeus? St. Augustine says that there were two blind men; but that the one, better known, overshadowed the other. He also says that Bartimaeus was a well-known character, and that he was accustomed to sit by the wayside, not only blind, but as a beggar. It is of course possible that St. Luke may refer to another ease altogether. But on the other hand, with the exception that he mentions only one, and that he places the cure at the time of the entrance into Jericho, and not at the time of the departure, all the other circumstances are identical. May not this latter discrepancy be reconciled thus?—the blind man may have sought a cure from Christ at his first entrance into the city; but he may not have been able to be heard on account of the crowd. Or our Lord may have passed him by at first, in order to stimulate his faith and hope. So the day after, he may have placed himself at the gate of the city, close by where Christ would pass through; and there again he may have urged his request, and so obtained healing. Dr. John Lightfoot says that the careful description of Bartimaeus would seem to imply that his father may have been a person of some note. Dr. Lightfoot adds that it is possible that Timaeus, or "Thimai," may be the same with Simais, blind, from the use of the letter thau from samech, common amongst the Chaldaeans; so that Bartimaeus might mean nothing more than "blind son of a blind father."
Mar_10:48
Many rebuked him, that he should hold his peace. They rebuked him, perhaps, out of reverence and regard for Christ, who might perhaps at that moment have been preaching to the people, and so might be disturbed by the blind man's loud and noisy appeal. But the rebuke of the crowd gave additional energy to his entreaties; and he cried out the more a great deal, that his voice might be heard above them all. He was in good earnest, and would not be restrained. A useful lesson is hem suggested to all. He who desires to serve God must overcome all earthly shame and fear; for, indeed, this unworthy feeling keeps back many from Christ.
Mar_10:49
And Jesus stood still ( στὰς ὁ Ἰησοῦς )—literally, Jesus stood—and said, Call ye him. St. Jerome says that our Lord stood still on account of the man's infirmity. There were many walls in Jericho; there were rough places; there were rocks and precipices over which he might stumble. Therefore the Lord stood, where there was a plain path by which the blind man might approach him. The crowd show their, sympathy. There is something very genuine as well as touching in their words, Be of good cheer: rise, he calleth thee.
Mar_10:50
And he, casting away his garment, rose—the word in the Greek is ἀναπηδήσας . literally, sprang to his feet—and came to Jesus. He cast away his "garment," that is, the loose outer robe which covered his tunic. He was in haste, and desired to disengage himself from every ira-pediment, in his eagerness to approach Jesus. We seem here to have the description of a keen eye-witness, such as St. Peter would be.
Mar_10:51, Mar_10:52
Our Lord well knew what he wanted; but it was necessary that he and those around him should hear from the lips of the blind man the confession of his need, and of his faith in the power that was present to heal him. And the blind man said unto him, Rabboni, that I may receive my sight. "Rabboni," or "Rabbuni," means literally, my Master. It was a more respectful mode of address than the more simple form "Rabbi." This expression shows that Bartimaeus had yet much to learn as to the Divine character of our Lord. But his faith is accepted; and he showed that it was genuine as far as it went, by forthwith following Jesus in the way. There were six occasions on which our Lord is recorded to have healed the blind: St. Matthew (Mat_9:27; Mat_12:22; Mat_21:14); St. Mark; St. John (Joh_9:1). St. Chrysostom says of Bartimaeus, that as before this gift of healing he showed perseverance, so after it he shewed gratitude.
I. UPON WHAT OUR LORD BASES THE SANCTITY OF MARRIAGE. It is to be observed that Jesus goes back behind the old Mosaic Law, which was universally accepted among the Jews as the authoritative standard of conduct.
1. There is reference to what we should call natural adaptation. If there is design in any arrangement or provision of nature, there is certainly design in the division of mankind (as, indeed, of other races of living beings)into two corresponding and complementary sexes. Man was made for woman, and woman for man; and the equality in numbers of male and female is evidently a natural reason both for marriage and for monogamy.
2. There is reference to the creative, historical basis of marriage. The record of Genesis is adduced, and Jesus reminds the Pharisees that marriage dated, as a matter of fact, from the beginning of the creation—that our first parents lived together in this relationship from their first introduction to each other until the close of life.
3. Jesus asserts marriage to be a Divine ordinance. "God hath joined together" husband and wife. The Law of Moses came in with its additional provisions and sanctions; but it presumed the existence of the marriage state. God, who orders all things well, had seen that it would not be good for the man to be alone; accordingly he instituted wedded life, and hallowed it.
II. WHAT OUR LORD DEDUCES FROM THE SANCTITY OF MARRIAGE,
1. A condemnation of the custom of facile divorce. It was a common practice for the Jews, when dissatisfied with their wives, to put them away for very trivial reasons—even because they were not pleased with them, without any offense having been committed. They were wont to appeal to a permissive provision in their law as a warrant for acting thus. In our own times, in many countries even professedly Christian, it is too common for regulations of great laxity to be made regarding divorce. In some countries even incompatibility of temper is a sufficient ground for permanent separation. Such practices are condemned by Jesus as contrary to the Divine intention regarding marriage, and as subversive of all sound morality. As the family is the unit and the basis of all communities, and of all moral unity and welfare, it is of the highest importance that the sacredness of this Divine institution should be upheld, and that all practices and sentiments which undermine it should be discountenanced and opposed. Lax views upon divorce are to be repressed, as inimical to all social welfare as well as to domestic concord.
2. A declaration that such divorce is conducive to adultery. Our Lord does not say that the remarriage of divorced persons is in all cases adulterous; but, speaking of these who are separated for trivial offenses, and for any offense short of the most serious, he declares that for such persons to marry again is nothing less than adultery. They are not really and in God's sight released from one another, and a second union is therefore unlawful. "What therefore God hath joined together, let not man put asunder."
APPLICATION.
1. Learn our Lord's independence as an ethical and spiritual Teacher, and his superiority to traditional and even Mosaic authority.
2. Learn his interest in all our human relationships; he consecrates them by the regard of his grace and by the imposition of his Law.
3. Let Christians discountenance lax opinions and practices upon a question so vital to social and national well-being as the ordinance of marriage.
Mar_10:13-16
I. THE CHILDREN who were brought to Jesus. They were very young, for they are called "little children," and they were so small as to be taken up in the arms. Jesus had himself been a child, and had passed through the stages of infancy and boyhood, so that from his own experience he could sympathize with this age and condition of human life. These children may have been children of the house where Jesus had been staying, and of the neighbors. It should be remembered that, not long before, Jesus had taken a little child and used him as an example of simplicity and humility. We may certainly learn from this incident that no child, however young or feeble, is disregarded by our Lord Jesus. In every one he sees an immortal, God-given nature, capable of fellowship with the Creator's mind, and of obedience to his commands.
II. THE PARENTS OF THE CHILDREN.
1. They revered and honored Jesus themselves, or they would not have acted thus. They would not have treated another rabbi thus. There must have been something in our Lord which attracted them and induced them to believe that he would not repel them should they ask a favor on behalf of their little ones.
2. They brought their children to Jesus. The babes had neither knowledge nor strength to come of themselves; but their parents acted for them. Parents should regard it as their duty and privilege to bring their offspring to the Savior. This they may do by instructing them as to who and what Jesus is, by leading them into the society of Christ's people.
3. They had a definite purpose in bringing the children to Jesus, viz. that he should touch them and should pray for them. To tell our children of Christ is, or should be, with a view to their personal spiritual contact with him, and with a view to their enjoying both the regard of his friendship and the benefit of his intercession:
III. THE TWELVE, AND THEIR TREATMENT OF THE CHILDREN. It is instructive to observe that the very persons whose office it was to make Jesus known to men, and to introduce all the needy to his notice, and to commend them to his aid, should have on this occasion interfered with the approach of those whom Jesus would have welcomed. The twelve rebuked the parents, and forbade the children to be brought to Jesus, probably from a mistaken idea that the Lord would not care to be troubled with those so young and so helpless. How important that Christians should not interpose to prevent children from seeking Christ and the fellowship of his people!
IV. JESUS, AND HIS TREATMENT OF THE CHILDREN. The narrative gives us a delightful view of the Savior's character, as the children's Friend.
1. What he felt. A very strong expression is used to denote our Lord's disapproval of his disciples' conduct. He was "moved with indignation" by their demeanour. They were both misrepresenting him and inflicting a wrong upon the applicants for blessing.
2. What he said. His language includes a special reference to the occasion, and a general statement of a Divine principle. "Suffer the children to come!" "Forbid them not!" How gracious a revelation of the Savior's mind and disposition, and how instructive a lesson for his people! The general principle he enunciates is even more valuable: "Of such is the kingdom of heaven." The reference is doubtless to the dependence and teachableness of little children. God's kingdom is composed of childlike natures. The proud, self-sufficient, and self-confident are out of harmony with a spiritual society which recognizes a Divine Head and is governed by Divine laws.
3. What he did. Doubtless, in these actions, Jesus was obeying the impulse of his affectionate nature. Yet he intended to teach the world how gracious is his heart, how compassionate are his purposes, how vast and widely extended are the arms of his love. He took them in his arms, verifying the prediction concerning him as the Good Shepherd. He laid his hands upon them, signifying his tender interest. He blessed them, praying for them, and pronouncing over them words of Divine benediction.
APPLICATION.
1. An encouragement to Christian parents to bring their children to the Savior.
2. An inducement to the young to look to Jesus as the Giver of true blessing.
3. An example to the Church of Christ as to the spirit in which the Lord's people should deal with the young—with inexperienced and immature natures. impatience or contempt, but rather gentleness and consideration, should distinguish the attitude of Christ's people towards the lambs of the flock.
Mar_10:17-22
I. HE POSSESSED MANY THINGS. How much was in this young man's favor!
1. His worldly position. Though young, he was a ruler, and the possessor of great riches. It was to his credit that, when his worldly condition and circumstances were such, he yet acted as he did, evincing a mind set upon higher blessings than this world can give.
2. His character. There is no reason to disbelieve his assertion that he had in his outward life kept the Law of the Decalogue. Christ did not charge him with hypocrisy in this profession; he rather admitted its truth in requiring more than compliance with. the rules of morality.
3. His reverence for Jesus. This is apparent in his action and attitude: "he came kneeling down on the road before Jesus;" and in his address, "Good Master," as well as in the fact that he reverently asked the judgment of the prophet of Nazareth upon a most important question.
4. His aspiration after eternal life. This was a proof of a noble dissatisfaction and a noble desire; this question which the young ruler addressed to the one Being who was able to answer and resolve it.
II. HE WAS LOVED AND TESTED BY CHRIST.
1. Jesus loved him, doubtless seeing in him an ingenuous disposition, a thirst for truth, a reverence for goodness; doubtless looking back upon a pure and honorable life in the past, and forward to the bright possibilities of the future. What an insight we thus gain into the truly human nature of the Savior! And are there not now those whom he looks upon and loves, beholding in them so much that is congenial to his heart?
2. Jesus tested him. He did this in love, yet in faithfulness. And in three ways.
(1) His faith in Himself. Why call him "good"? The epithet was too honorable if he were man. Was his disciple prepared to apply it to him with the clear understanding that it involved his Deity?
(2) His character. This test the young ruler stood; he had "a conscience void of offense."
(3) His love and devotion. Was the young ruler prepared to give up all at the Master's bidding? This leads to the observation that—
III. HE LACKED ONE THING. Consider:
1. Christ's demand.
(1) It was that he should part with his wealth, and bestow all upon the poor. Not that this is universally obligatory or desirable. It was the form of complete surrender which in this case was most appropriate. A hard test, a stern requirement; yet most necessary "to prove the sincerity of his love."
(2) The promise. There was an inducement held out, of "treasure in heaven," which should more than compensate his loss. Our Lord shows his compassion upon our human nature in thus alluring to his side.
(3) The call. It was to discipleship: "Follow reef What an opportunity was, in these words, opened up before this ardent, aspiring mind! Who can say what position he might have held in the circle of the apostles, in the memory of Christendom, had he responded to this heavenly summons?
2. The young ruler's failure under trial. The saying was too hard; the test was too severe; the world was too strong! His heart sank within him, and his countenance fell. And then he went away sorrowful, grieving to leave Christ, yet feeling that the grief would be greater of leaving the riches in which he delighted and trusted. Had he given, not his admiration, his respect, only, to Christ, but his very heart, then it would have been possible to him to have "left all, and followed him." But one thing he lacked—the surrender of self, of the spiritual nature, which would have involved the surrender of all.
APPLICATION, Christ will be satisfied with nothing less than our heart, our all. We may have many things, and yet lack the spirit of perfect surrender and consecration. The test is certain to be applied; how shall we endure it?
Mar_10:23-31
I. THE SPIRITUAL DISADVANTAGES AND PERILS OF WEALTH. This is not a popular or acceptable lesson; and most people would be willing to accept, without a murmur, the position of danger and temptation occupied by the affluent. However, the warnings of the Master are fully borne out by the experience of those who have watched the working of human nature under the influence of riches.
1. To have wealth is to be in danger of trusti