Verse 2

And the: Pharisees came unto him,.... As they every where did; not to be instructed by him, but to ensnare him; and asked him, is it lawful for a man to put away his wife? that is, as Matthew adds, "for every cause"; see Gill on Mat 19:3, for, a divorce might be lawfully made for a cause, or reason, namely, adultery, but not for any, or every cause; which is the sense of this question of the Pharisees; and, which they put, not for information, but tempting him; trying to entangle him by opposing the authority of Moses, should he deny the lawfulness of divorces, or by objecting his former doctrine, Mat 5:32, and so expose him as an inconsistent preacher, should he allow them to be lawful for every reason. This clause is placed in the Syriac, Arabic, and Persic versions before the question.

Verse 3

And he answered and said unto them,.... Very prudently and wisely, what did Moses command you? according to Matthew, he put another question to them; see Mat 19:4; no doubt but both were put, and this after they had urged the authority and law of Moses: and therefore be very pertinently asks them, what Moses had said about divorces, what law he had left; and puts them upon producing and repeating it, that the sense of it might be examined, and it be considered, upon what account it was given.

Verse 4

And they said,.... By way of reply, Moses suffered to write a bill of divorcement, and to put her away, Moses did not command them to divorce their wives, only suffered them to do so: and gave orders that if they could not bear that they should live with them, but would divorce them, that they should give them a bill, which should certify, they were so divorced, and then send them out of their houses, free to marry other men; this law, or permission, is in Deu 24:1, of the form of a bill of divorcement, See Gill on Mat 5:31.

Verse 5

And Jesus answered and said unto them,.... With respect to this command, or sufferance of Moses, which they urged: for the hardness of your heart he wrote you this precept; it was, not because it was right in its own nature, or according to the original will of God; but, because the Jews were such cruel, and hard hearted men, that if this had not been permitted, some of them, that had wives not so agreeable to them, would have used them in a very inhuman manner, if not murdered them; and therefore to prevent further, and greater mischief, Moses indulged them with such a precept; See Gill on Mat 19:8.

Verse 6

But from the beginning of the creation,.... Of the world, or of man: , "from the beginning of the creation of the world", is a way of speaking often used by the Jews (r): the phrase "of the creation" is left out in the Syriac and Persic versions; and so it was in Beza's most ancient copy, and it is only read, "from the beginning", as in Mat_19:4,8; see Gill on Mat 19:4, See Gill on Mat 19:8. God made them male and female; the first that were created, Adam and Eve, the first parents of mankind, the first couple that came together were one male and one female; so that there could be no polygamy or divorce: Adam could not have more wives than one: nor could he put away Eve, and marry another; no provision was made for any such usages and practices; See Gill on Mat 19:4. In the Complutensian edition, it is added, "and said", the following words. (r) Bereshit Rabba, sect. 3. fol. 2. 3. & sect. 4. fol. 4. 1.

Verse 7

For this cause shall a man leave his father and mother,.... The Persic version adds, "and brethren and sisters", though without any foundation in the original text, in Gen 2:24, from whence this passage is cited; or in any copy of the evangelist: and cleave to his wife; See Gill on Mat 19:5.

Verse 8

And the twain shall be one flesh,.... This is the remaining part of the citation out of Gen 2:24; See Gill on Mat 19:5; so then they are no more twain; but one flesh; as Adam and Eve were both by creation and marriage: and so two persons, a man and woman, being lawfully married together, become one flesh, or "one body", as the Arabic and Persic versions render the phrase; and therefore the wife is to be loved by the husband as his own body, and from whom there should be no separation, until death, but in case of adultery; See Gill on Mat 19:6.

Verse 9

What therefore God hath joined together,.... See Gill on Mat 19:6. . Mark 10:10 mar 10:10 mar 10:10 mar 10:10And in the house,.... To which Christ retired, after he had put the Pharisees to silence, and dismissed the multitude: his disciples asked him again of the same matter; concerning the affair of divorces, be bad been discoursing with the Pharisees about; some things being said, they had not been used to, and which they did not thoroughly understand; and therefore chose privately to converse with him on this subject, for their further information.

Verse 10

And he saith unto them,.... The same things as in Mat_5:32, 19:9; See Gill on Mat 5:32, See Gill on Mat 19:9, whosoever shall put away his wife, and marry another; when there is no uncleanness in the case; when his former wile has not injured him by violating the marriage bed: committeth adultery against her; to the injury of his lawful wife; or "upon her", or "with her", with the person he marries. The Syriac and Persic versions leave out the phrase, "against her".

Verse 11

And if a woman shall put away her husband,.... Not that there was the same law, or the same sufferance by the law of Moses, for a woman to put away her husband, as for the husband to put away the wife; nor was it practised among the Jews, unless it came to be in use about this time, in their declining state, having taken it from the Gentiles; of whom they say (s), that "they divorce one another: says R. Jochanan, , "his wife divorces him", and gives him the dowry.'' So Salome, the sister of Herod the Great, sent a bill of divorce to her husband Costobarus; and in this she was followed by Herodias, the daughter of Aristobulus, as Josephus (t) relates; and which his own wife also did. And by such examples the practice might prevail among the Jews: and we have a story told (u) us of a holy man, and a holy yeoman, who were married, and had no children, , "and they divorced one another"; and the one went and married a wicked woman, and she made him wicked; and the other went and married a wicked man, and she made him righteous but I do not find that this practice was approved, or established by any rule, or canon. They allow (w) indeed a woman to write her husband's divorce of her, with proper witnesses; and they also oblige one, that was espoused in her minority, and refuses her husband, when adult, to write a bill of refusal; the form of that, and the rules about it, take as follow (x): "they do not allow one to marry a minor; he that marries a minor that is fatherless, and she is not pleased with her husband, lo! she may refuse, and go away, and she has no need of a divorce from him, because the espousals of a minor are not perfect espousals, as we have explained: and so a minor, whom her father marries, and she becomes a widow, or is divorced whilst she is a minor, lo! she is as one fatherless, in, her father's life time; and if she marries whilst she is a minor, she may refuse--how does she refuse? she says before two witnesses, I do not like such an one my husband; or I do not like the espousals with which my father, or my brother, espoused me; and such like words.--The two, before whom the minor refuses, write for her; on such a day, such an one, the daughter of such an one, refused, before us, such an one her husband; and they seal, and give it to her: and this is the body, or substance of a bill of refusal--in such a week, on such a day of the month, in such a year, such an one, the daughter of such an one, refused before us, and said, that my mother, or my brother, forced me, and married me, or espoused me, and I, a minor, to such an one, the son of such an one; and now I reveal my mind before you, that I do not like him, and I will not abide with him: and we have searched such an one; and this is manifest to us, that she is yet a minor, and we have written, and sealed, and have given this to her, for her justification, and a clear proof;'' "Such an one, the son of such an one, witness. Such an one, the son of such an one, witness.'' And such a writing was called, , "a bill of refusal", and sometimes , "letters of refusal" (y), but a bill of divorcement given by a married woman to her husband, I have not met with. Justin Martyr speaks (z) of a Christian woman that, "gave a bill of divorce" to her husband: such things, therefore, have been done, and might be done in Christ's time, to which he refers; and concerning which he says, that if a woman do so, and be married to another, she committeth adultery; with the man she marries, and against, and to the injury of her former husband, unjustly left by her. (s) Bereshit Rabba, sect. 18. fol. 15. 3. (t) Antiqu. l. 15. c. 11. & 18. 7. (u) Bercshit Rabba, sect. 17. fol. 14. 4. (w) Misn. Edict. c, 2. sect. 3. (x) Maimon. Hilch. Gerushim, c. 11. sect. 1, 8, 9, 11. (y) Misn. Bava Metzta, c. 1. sect. 8. (z) Apolog. 1. p 42. Yid. Euscb. Eccl. Hist. l. 4. c. 17.

Verse 12

And they brought young children to him,.... The parents, or friends, or nurses of the children in those parts, having heard of the fame of Jesus; and having entertained an high opinion of him, as a great prophet, and a holy, good man, brought their children in their arms, or hands, that he should touch them; as he did when he healed diseased persons, as these might be, though not expressed: and his disciples rebuked those that brought them; See Gill on Mat 19:13.

Verse 13

But when Jesus saw it,.... Observed that his disciples reproved those that brought their children to, him, he was much displeased; with his disciples, who took too much upon them; for they ought first, to have known their master's will; whether it was his pleasure to grant the favour desired for these children, and not to have forbid them of themselves: and said unto them; the disciples, as the Persic version reads: suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God; or "of them who" are, , "as these", as the Syriac version, renders the words; or, as the Arabic, who "are like to these"; and the Persic, who are "like to these little children"; in innocence and humility; See Gill on Mat 19:14.

Verse 14

Verily I say, unto you,.... A form of speech used when our Lord was about to asseverate a thing, and assert something of moment and importance, and which he would have attended to. Whosoever shall not receive the kingdom of God; the Gospel, and the mysteries of it: as a little child; laying aside all pride and prejudice, attending thereunto with humility and meekness: he shall not enter therein; he shall attain to no true spiritual knowledge of the Gospel; nor should he be admitted into a Gospel church state, and to the ordinances of it.

Verse 15

And he took them up in his arms,.... "Upon his arms", the Syriac version says; "he put them into his bosom", according to the Ethiopic; and the Persic renders it, "he took them into his bosom": all which expresses great tenderness towards them, and affection for them: put his hands upon them, and blessed them. The Ethiopic version transposes these clauses, and puts blessing first, contrary to the natural order of the words, and things; for he first put his hands on the children, according to the custom of the Jews, and then prayed over them, and wished all happiness and prosperity to them; See Gill on Mat 19:15.

Verse 16

And when he was gone forth into the way,.... For when he had blessed the children he departed from the coasts of Judea, on the further side of Jordan, and steered his course towards Jerusalem, Mar 10:32, and as he was on the road thitherwards, there came one running; a young man, a ruler among the Jews, and very rich, a person of great dignity, and large substance; he hearing that Christ was going from those parts, ran in great haste to him, to have some conversation with him, before he was entirely gone; and kneeled to him; as a token of great respect and civility: some versions, as the Persic and Ethiopic, render it, "and worshipped him"; which must be understood not in a religious, but in a civil way: the words might be literally rendered, "and kneeled him"; and Dr. Lightfoot suspects, that more is meant than bending his knees to Christ; that he also might take hold of the knees of Christ, and kiss them, as was usual with the Jewish Rabbins, and which he illustrates by several instances: and asked him, good master, what shall I do that I may inherit eternal life? This man, though a young man, and also a rich man, was thoughtful of the world to come, and the life of it: he believed there was an eternal life after this state of things, and so was no Sadducee; but he had wrong notions about the way and manner of attaining it: he thought it was to be had by the works of the law, which shows him to be a Pharisee; whereas eternal life is the gift of God, through the Messiah, the person he now applied to, and who had the words of eternal life; and to a more proper person he could not have put the question, he being himself the way, the truth, and the life, or the true way to eternal life: and had he attended to his own words, which suggest, that eternal life is an inheritance, he might have learned, that it is not to be acquired by the industry and works of men; but, that it is the bequest of our heavenly Father to his children, and comes by will, by promise, and as a free gift; so that it is not of the law; nor are they that are of the law heirs of it, Rom 4:14; See Gill on Mat 19:16.

Verse 17

And Jesus said unto him,.... The same as in Mat_. 19:17, See Gill on Mat 19:17. Why callest thou me good? This is said, not as denying that he was good, or as being angry with him for calling him so, but in order to lead this young man to a true knowledge of him, and his goodness, and even of his proper deity: there is none good, but one, that is, God; some render it, "but one God", as the Vulgate Latin, Syriac, and Arabic versions; and so the words are a proof of the unity of the divine being, and agree with Deu 6:4, but are not to be understood to the exclusion of the Son and Spirit, who, with the Father, are the one God: nor do these words at all militate against the deity of Christ, or prove that he is not God, as the Jew objects (a); seeing this is not to be understood of the person of the Father, in opposition to the Son and Spirit, who are equally good: nor does Christ, in these words, deny himself to be God, but rather tacitly suggests it; since he is good in the same sense in which God is good: in Matthew it is added, "but if thou wilt enter into life, keep the commandments", Mat 19:17, this Christ said not as his sense, that the way to eternal life lies in keeping the commandments of the law; but he speaks in the language of the Pharisees, and of this man; and his view is, to bring him to a sense of the impossibility of obtaining eternal life by these things, as the sequel shows: wherefore the above Jew (b) has no reason to confront the followers of Jesus with this passage, as if it was a concession of his, that it is impossible any should be saved without keeping the commands of the law of Moses. (a) R. Isaac Chizzuk Emuna, par. 2. c. 19. p. 408. (b) Ib.

Verse 18

Thou knowest the commandments,.... Which God gave to Moses on Mount Sinai; these the Jews taught their children; so that this young man might reasonably be thought to know what, and how many they were, though he was ignorant of the extent and spirituality of them; do not commit adultery, do not kill, do not steal, do not bear false witness, defraud not, honour thy father and mother. In which may be observed, that the strict order in which the commandments stood is not kept; the seventh commandment, "thou shalt not commit adultery", is set before the sixth, "thou shalt not kill"; though the Arabic version places them in their order; and the fifth command, "honour thy father and thy mother", is placed last of all: but a Jew has no reason to object to this, when it is a rule with them, that (c), there is no first nor last in the law; that is, order is not strictly attended to; but sometimes, that which is first is mentioned last, and the last first. There is one precept, "defraud not", wrong no man of his property, either by force or fraud, which none of the other evangelists have. Dr. Hammond, and others, think, that it is an explanation of the tenth command, "thou shalt not covet"; signifying, that a man should be so satisfied with his own condition, as not to desire another's goods, or, by any means, seek to lessen them to enlarge his own. A certain Jew (d) objects against our Lord Jesus, that he did not mention the other precepts in Exo 20:3, by which he seems to mean the precepts of the first table, which respect the unity of God, and his worship, which are of greater moment; to which may be replied, that our Lord does suggest the unity of the Divine Being, and his essential, infinite, and independent goodness, which are the ground and foundation of his fear and worship in the preceding verse; and besides, as Bishop Kidder observes (e), nothing is more common than to put some precepts for the whole; see Mic 6:8; yea, that Jesus may be justified from the Old Testament in this method, as from Psa 15:1, where a question, very like this of the young man, is put; and yet in answer to it we find nothing mentioned but obedience to the second table: to which reply of the learned prelate, may be added, that Christ instances in the commandments of the second table, as being more known, and better understood by this young man; "thou knowest the commandments"; that is, the following ones he mentions: and besides the argument runs strong from the lesser to the greater, which is implied, that if the commands of the second table, which respect the neighbour, are necessary to be observed, then much more those which concern God himself; and if men fail short in keeping the lesser commands, it can hardly be thought they should be perfect in the observance of greater ones; and so consequently, and which is our Lord's drift, eternal life is never to be obtained by the works of the law. (c) T. Bab. Yesachim, fol. 6. 2. (d) R. Jacob Aben Amram, Porta Verit. num. 1026. Apud Kidder's Demonstr. of the Messiah, par. 3. p. 50. (e) Demonstrat. ib. p. 50, 51.

Verse 19

And he answered and, said unto him,.... With a great deal of pertness, master, all these have I observed from my youth; See Gill on Mat 19:20. In a certain copy, Beza says, it is added, as there, "what lack I yet?" and so in one of Stephens's copies.

Verse 20

Then Jesus, beholding him, loved him,.... Not as God, with that special love, with which he loves his people, who were given him by the Father, are redeemed by his blood, whom he calls by his grace, justifies by his righteousness, forgives their iniquities, and, at last, glorifies: but as man, he had an human affection for him; so far as there was any appearance of moral good in him, it was agreeable to him, who loves righteousness, and hates iniquity; and though the young man betrayed much vanity, pride, and conceit, he did not use him roughly, but kindly, and tenderly; he beheld him, he looked wistly upon him, when he said the above words; which look intimated, that he could not believe he had perfectly, and completely kept all the commandments; however, he did not choose to reproach him with a lie, and charge him with pride and arrogance, but gave him good words, and spoke friendly to him; and, as far as he could, commended him for his diligence in observing the commands: in this sense the word is observed to be used by the Septuagint interpreters, as when it is said of Ahab, Ch2 18:2, that he "persuaded him" (Jehoshaphat), they render it, "he loved him to go up to Ramoth Gilead": he gave him good words, he spake friendly to him, and by fair speeches prevailed upon him: and so when it said of the Israelites, Psa 78:36; "they did flatter him", (God,) they render it, "they loved him with their mouth"; spoke very well to him, and of him, praised him, and his works, and in this way expressed affection to him, though it was only with their mouths. Moreover, Christ might not only speak kindly to this young man, but he might make use of some external gesture: which showed an human affection to him, and respect for him. Dr, Lightfoot conjectures it might be by kissing his head, which might be conveniently done, as he was now on his knees; and since this was frequently used by the Jewish doctors, as an expression of respect, of which he gives various instances; and more might be added, especially out of the book of Zohar, where we often read of one Rabbi kissing the head or another, or of his pupil. But the sense of this phrase, which pleases me best of all, is what may be collected from the use of it among the "seventy" interpreters, who often render the Hebrew which signifies to "have compassion", or "show pity", by the word here used: so Pro 28:13, "whoso confesseth and forsaketh, shall have mercy", they interpret "shall be loved" and Hos 2:23, "I will have mercy on her that had not obtained mercy", they render "l will love her that was not beloved"; once more, Zac 10:6. "I will bring them again to place them, for I have mercy upon them", they translate , "because I have loved them"; see also Isa 60:10 and then, according to this use of the word, the sense is, that Jesus looked upon him when he expressed himself in such a pert manner, and had a compassionate concern for him; he pitied him for his ignorance of the law, in its spirituality and large extent; for his pride and vanity, his conceit of, and glorying in himself: wherefore, in order to mortify him, and abate these swelling thoughts of himself; he said unto him, one thing thou lackest; before which last clause the Ethiopic version puts this, "if thou wilt be perfect", out of Mat 19:21, see the note there: and the Coptic version, and two of Stephens's copies read it before the following, go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross, and follow me. This young man's reigning sin seems to have been an overweening affection for the things of this world; his riches were his idol, on which his heart was set, and in which he trusted: wherefore he was so far from keeping all the commandments, that he had not kept the first; "thou shalt have no other gods before me": there was more than one thing wanting in him, but Christ takes notice of this as the first; and there was no need to mention any other; this touched him sensibly, and fully tried, and sufficiently exposed the vanity of his boasted perfection. That clause, "take up the cross", is omitted in the Vulgate Latin version, as it is not mentioned by Matthew. The Ethiopic version reads it, "the cross of thy death", and places it before, "come and follow me"; as do also the Syriac and Persic versions; but the Arabic reads it last of all; See Gill on Mat 19:21.

Verse 21

And, he was sad at that saying,.... That he lacked one thing, and especially that he should be bid to sell all that he had, and give it away; and what might add to his sadness is, that he must take up the cross of reproach, affliction, persecution, and death; his countenance fell upon this, and went away grieved: finding that he must part with two things his heart was set upon, his idol of self-righteousness, and his mammon of unrighteousness; the bladder of his pride was pricked, and his vanity and self-conceit were exposed; and he was called upon to part with his substance; all which were sadly mortifying, and exceedingly disagreeable to him: for he had great possessions; See Gill on Mat 19:22.

Verse 22

And Jesus looked round about,.... To see what effect the discourse he had with the young man, and the consequence of it, had upon his disciples; as also to raise their attention to what he was about, to say: and saith unto his disciples, how hardly shall they that have riches enter into the kingdom of God! the Gospel dispensation, by embracing the doctrines, and submitting to the ordinances of it; See Gill on Mat 19:23.

Verse 23

And the disciples were astonished at his words,.... For they expected, in a little while, that the kingdom of the Messiah would be set up in great worldly pomp and grandeur; and that all the rich men of the nation would come into it, become his subjects, and join to support the glory and splendour of it: but Jesus answereth again, and saith unto them, children: it was common with the Jews to call the disciples, or scholars of the wise men, "children"; hence that saying of theirs (f), , "the disciples are called children", which they prove from Kg2 2:3 Isa 8:18. How hard is it for them that trust in riches to enter into the kingdom of God! This he said partly to confirm what he had before said, at which his disciples were astonished; and partly to explain it, as that he was to be understood of such that trusted in their riches, set their hearts upon them, and placed their hope and happiness in them: and the great difficulty, or rather impossibility of such, at least continuing so, entering into the kingdom of God, is still more strongly expressed in the following words. (f) Maimon. Hilch. Talmud Tora, c. 1. sect. 2. Moses Kotsensis Mitzvot Tora, pr. affirm. 12. Vid. T. Bab. Sanhedrin, fol. 19. 2. Bereshit Rabba, sect. 42. fol. 36. 4. & Vajikra Rabba, sect. 11. fol. 154. 4.

Verse 24

It is easier for a camel,.... See Gill on Mat 19:24. . Mark 10:26 mar 10:26 mar 10:26 mar 10:26And they were astonished out of measure,.... They were still more amazed, their surprise increased exceedingly upon our Lord's using the above comparison; which, in their apprehension, showed, that it was utterly impossible for a rich man to enter into the kingdom of God; and they expressed their astonishment, saying, among themselves, who then can be saved? in the Messiah's kingdom, if rich men are not? See Gill on Mat 19:25. The Persic version renders it, "how can this man be saved?" as if the words had a particular respect to the young man, that had great possessions, and was gone away sorrowful.

Verse 25

And Jesus, looking upon them,.... And by their countenances saw the surprise and anxiety of mind they were in, as well as by his omniscience, knew their private reasonings among themselves: saith, with men it is impossible, but not with God; for with God all things are possible; even to reduce a camel to so small a size, as to go through the eye of a needle; and to work upon a rich man's heart, so as to take him off of his trust and confidence in his worldly riches, and bring him to a compliance with his will, and into his kingdom; and also to protect, and save his poor and mean followers, notwithstanding all the difficulties, dangers, and oppositions they meet with; See Gill on Mat 19:26.

Verse 26

Then Peter began to say unto him,.... only observing that Christ promised treasure in heaven to the young man, provided he sold all that he had, and gave it to the poor; but being, in some measure, freed from that surprise and astonishment, which had seized him, and his fellow disciples, at the representation of the difficulty of a rich man's entering into the kingdom of God, by the last words; and taking heart from thence, began to take notice of the following case, as an instance and illustration of what Christ had said; for that same power, which had caused them to quit all their worldly substance for Christ, though it was but small, could also work a like effect upon the heart of a man ever so rich: lo! we have left all, and have followed thee: in Matthew it is added, "what shall we have therefore?" See Gill on Mat 19:27.

Verse 27

And Jesus answered and said, verily I say unto you,.... This evangelist omits what Matthew relates; that whereas Peter, and his fellow disciples had followed Christ in the present time, hereafter when he appeared in his glory, they should sit upon twelve thrones, and judge the twelve tribes of Israel; see Mat 19:28, and where it is added to the same sense as here; there is no man that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's; for the sake of preaching, or professing Christ, and his Gospel. The word "wife" is left out in the Vulgate Latin version, perhaps because it is not repeated in the following verse; but all copies, and other versions have it; See Gill on Mat 19:29.

Verse 28

But he shall receive an hundred fold now in this time,.... Not that he should have an hundred houses, brethren, &c. but that he should enjoy that even in this present life, which was an hundred times better than any of the things mentioned; namely, houses, and brethren, and sisters, and mothers, and children, and lands; See Gill on Mat 19:29 it is added here, with persecutions. The Syriac and Ethiopic versions read in the singular, "with persecution"; signifying that this must be expected amidst the greatest happiness, and highest enjoyments of this life; though often even that which the saints enjoy, whilst they are, in the severest manner, persecuted for Christ, is an hundred times better than, yea, infinitely above, all that they part with, or lose for his sake; and so is an ample compensation for all: and yet this is not all they shall have; for it follows, and in the world to come eternal life: so that they will be doubly recompensed; once in this life, and again in the other world: in the Targum on Sol 8:7 is a passage somewhat like this, where the Lord of the world is represented saying; "if a man will give all the substance of his house to obtain wisdom in the captivity, I will return unto him, , "double in the world to come".''

Verse 29

But many that are first shall be last,.... See Gill on Mat 19:30. . Mark 10:32 mar 10:32 mar 10:32 mar 10:32And they were in the way,.... Upon the road, having left the coasts of Judea on the further side of Jordan: going up to Jerusalem; to the passover there, which was to be in a short time, and where Christ was to suffer and die; for this was the last journey he took, and the last passover he was to eat there: and Jesus went before them; as their forerunner, their guide and leader, with unconcernedness and intrepidity; though he knew what would befall him, and what designs were forming against him: and this he did to inspire his disciples with courage, and to leave them an example that they should tread in his steps: and they were amazed; at his readiness to go up to Jerusalem, and the cheerful Spirit he discovered, when he had so many, and such powerful enemies at that place, in going to which he exposed himself to the greatest dangers. And as they followed; for they did not choose to leave him, but were determined to continue with him at all events, though they were afraid; what would be the consequence of it to themselves, as well as to him; for they being his followers, could not expect any other than ill usage from his enemies. And he took again the twelve; the disciples, as he had done before, Mar 8:31, and began to tell them what things should happen unto him; being what were determined by God, agreed unto by himself, and foretold in the Scriptures; for these were not casual and contingent events.

Verse 30

Saying, behold we go up to Jerusalem,.... They were now upon the road thither. And the son of man; meaning himself, shall be delivered unto the chief priests, and unto the Scribes; by the determinate counsel, and foreknowledge of God, and by the means of a treacherous disciple of his, Judas. The Vulgate Latin version adds, "and to the elders"; but this is not in any of the copies, nor in other versions: and they shall condemn him to death; as they did in the palace of the high priest, "nemine contradicente"; see Mar 14:64, and shall deliver him to the Gentiles; the Romans, to Pontius Pilate, the Roman governor; either because they had not then power to put him to death themselves, or because they were desirous he should die the death of the cross, a Roman punishment.

Verse 31

And they shall mock him, and shall scourge him,.... The Gentiles, as the Roman soldiers did; the one at the connivance, and the other by the order of their governor: and shall spit upon him; on his face, as the Syriac and Persic versions render it, and as they did; see Mar 15:19. This clause is placed by the Vulgate Latin, Arabic, and Ethiopic versions, between the two former; though, according to the order in which these things were executed, he was first scourged, then mocked, and then spit upon: all which express both the cruel and indecent usage he was to meet with: and shall kill him, and the third day he shall rise again. The Persic version between these two clauses read, "and shall put him in a grave"; which is not in any copy of this text, nor in any other version; nor indeed was this done by the Gentiles, but by Joseph of Arimathea.

Verse 32

And James, and John, the sons of Zebedee, came unto him,.... Along with their mother, who was their mouth, and spoke for them, and they by her: saying, master, we would that thou shouldst do for us whatsoever we shall desire: that is, we earnestly desire, that whereas we have a favour to ask of thee, that thou wouldst not deny us it, be it what it will; See Gill on Mat 20:20.

Verse 33

And he said unto them,.... And also to their mother, and to them by her, what would ye that I should do for you? Christ insists upon their telling him the particular thing they wanted to have done for them, before he would give them any promise, though he knew very well what it was they were desirous of.

Verse 34

They said unto him,.... By their mother, or seconding her motion: grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory; or glorious kingdom, which they expected would be quickly set up; and which they might conclude from his having lately promised to all the twelve, that when he should sit on his throne, they should sit on twelve thrones, judging the twelve tribes of Israel; and from his having just now mentioned his rising from the dead, which they might understand of some revival, or breaking forth of this glorious state; See Gill on Mat 20:21.

Verse 35

But Jesus said unto them,.... Not by granting them what they desired, but by observing their ignorance to them; ye know not what ye ask: for sometimes good men are ignorant petitioners at the throne of grace; they are under the influence of their own spirits, and not the Spirit of God; they are prompted to ask things from a selfish principle, and not with a view to the glory of God, and their own spiritual welfare, and that of others: and indeed, the best of saints know not what they should pray for as they ought; and always stand in need of the help, assistance, and intercession of the Spirit of God; who is a Spirit of grace and supplication, and searches the deep things of God, and knows his mind and will, and what is suitable and convenient for his people; and whenever they pray without him, there is much darkness and ignorance in them, and in their petitions. In particular, these disciples knew not what they were asking for; they had no true notion of Christ's kingdom and glory, they were asking the chief places in; they were dreaming of worldly glory and grandeur, in which they imagined the kingdom of the Messiah would quickly appear: whereas his kingdom, in the present state of things, is not of this world, but of a spiritual nature; namely, the Gospel dispensation, which lies in the ministration of his word and ordinances, and in the distribution of his gifts and grace; and his kingdom and glory in the world to come, are things which eye has not seen, nor ear heard: they talked of things which would never be, either in Christ's kingdom, in earth or in heaven; fancying there would be posts of honour and profit, which some would be advanced to in it, signified by sitting at his right hand and left; whereas in the Gospel church state, the apostles, governors, and officers of the church were alike, and had no superiority over one another, but were all brethren, having one master, Christ; and the members of the churches are of the same body, and members one of another; and in the ultimate glory, there will be no degrees, but all the saints will share the same happiness: can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? Which Christ speaks of in the present time, partly because his sorrows and sufferings were already begun: he had already been drinking of the cup of sorrows, being a man of sorrows and acquainted with griefs, all his days; and he was wading in the waters of affliction, though as yet they were not come into his soul, and he as it were immersed in them; he was not yet baptized with the bloody baptism he came into this world for, and he was desirous of, Luk 12:50, and partly because of the certainty of these things, the cup was not to pass from him, and the baptism of his sufferings was to be surely accomplished; See Gill on Mat 20:22.

Verse 36

And they said unto him we can,.... That is, drink of Christ's cup and be baptized with his baptism which is another instance of their ignorance; for as they knew not the glorious state of things and the nature of it they desired places in so they were unacquainted with themselves; they were ignorant of their own weakness as well as of the greatness of the sufferings Christ should endure or even they should be called unto: had they had a just notion of either, they would not have expressed themselves in this manner without any mention of the grace of God or any dependence on the strength of Christ; See Gill on Mat 20:22. And Jesus said unto them, ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized; meaning, not that they should undergo the same sufferings he did and much less for the same end and purpose: he trod the winepress alone and bore the whole punishment due to the sins of his people himself; and of them there were none with him to take a part: but that they should endure sufferings in some sort like to his for his sake as they both afterwards did; See Gill on Mat 20:23.

Verse 37

But to sit on my right hand and on my left, is mine to give,.... There being no such places in his kingdom in the sense they petitioned; and as for the glories of the heavenly state or eternal life, the gift of these was not to be settled now it being done already: and though he had a power to give yet only to them who were given him of his Father and who were ordained to such happiness as it follows: but it shall be given to them for whom it is prepared; that is, of his Father as is expressed in Mat 20:23 which is not to be understood as excluding these two persons but as including all others with them for whom the kingdom was prepared before the foundation of the world: the Ethiopic version therefore wrongly renders the words "but to sit on my right hand and on my left, I do not give to you, it is prepared for other": the Jew (g) very badly concludes from hence against the deity of Christ and his unity with the Father he not having power to do this; whereas Christ does not say he had no power to give this honour, but only describes the persons to whom he should give it; and these being persons for whom it, is prepared by his Father instead of destroying, proves their unity. (g) R. Isaac, Chizzuk Emuna, par. 2. c. 20. p. 409.

Verse 38

And when the ten heard it,.... The request made by the sons of Zebedee or their mother for them: they began to be much displeased with James and John; Matthew says "they were moved with indignation against them", Mat 20:24; they were filled with, wrath and were very angry with them; which they showed in their countenances and by their behaviour towards them as well as by words: the Syriac and Arabic versions, render it, "they began to murmur against them"; they highly resented it and were ready to break out into an open quarrel upon it; See Gill on Mat 20:24.

Verse 39

But Jesus called them to him,.... Who were at some little distance from him, though so nigh, that he could discern the heat and passion they were in, and knowing that they had the same ambitious views with the two brethren: and saith unto them, to check their pride and vanity and reprove them for their ambitious desires of superiority and pre-eminence over, one another; by showing them that this was a part which the Heathens that knew not God acted and therefore was very unbecoming them: you know that they which are accounted, or "seem to" or rather "do", rule over the Gentiles; or are reckoned worthy of government who are, men of honour, reputation, and esteem; who are either by birth or merit thought to be deserving of high places: these exercise lordship over them; rule over them in a lordly tyrannical and arbitrary way: and their great ones; their nobles and lords under them exercise authority over them; the Gentiles; by a delegated power from those who have the supreme rule; See Gill on Mat 20:25.

Verse 40

But so shall it not be among you,.... Or "so let it not be", as in many copies; or as the Persic version renders it, "it ought not to be so among you"; such a lordly spirit does not become you; this is heathenish: but whosoever will be great among you shall be, as in Matthew "let him", Mat 20:26, be your minister. This was just the reverse of what the two disciples were seeking for; they were indeed for being ministers but then they were for being prime ministers of state; and would have had all the rest subject to them and attendants on them to be sent out and employed as they should think fit: whereas the only way to preferment and greatness in Christ's kingdom, or rather Gospel church state, is to labour, in the work, of the ministry more abundantly than others; to take great pains and endure great hardships in order to bring great glory to God, and do great good to the souls of men; See Gill on Mat 20:26.

Verse 41

And whosoever of you will be the chiefest,.... Is desirous of the highest place and the greatest honour shall be servant of all: for the ministers of the Gospel are not only the servants of Christ Jesus, but also of the churches for his sake; and in serving them, they serve Christ: not that they are to be the servants of men and to take their instructions from them and act according to rules prescribed by them; or seek to please men for then they would not be the servants of Christ: but they become servants to all that they may win souls to Christ, and increase his churches, and enlarge his interest; and such as are most useful this way are the chiefest in the Gospel church state; they are honoured by Christ and esteemed by his people; See Gill on Mat 20:27.

Verse 42

For even the son of man,.... That is, Christ himself; a name by which he frequently goes both in the Old and New Testament to the arguments before produced, Christ adds his own example, to teach his disciples humility and lowliness of mind and to check their ambitious views and desires: came not to be ministered unto: not but that he was ministered unto even by the angels of God; who ministered to him in the wilderness, after he had been tempted by Satan; and he was also ministered unto by some women out of their substance; but these show the low estate he was in to stand in need of such ministrations: here the sense is that he did not appear as an earthly prince, with a fine equipage, a large retinue and attendance, but to minister; to be a servant, as he is in his mediatorial office and capacity: he was sent, and came as the servant of the Lord; and he ministered, in his prophetic office, the Gospel unto men; and went about in the form of a servant, doing good, ministering medicine both to the souls end bodies of men: but the great work he came about, was the work of man's redemption; which he willingly and cheerfully undertook, diligently and faithfully prosecuted, and has completely finished; to which respect is had in the next clause: and to give his life a ransom for many; even for all the elect of God, to redeem them from sin, Satan, and the law; and secure them from the wrath of God, and eternal death; and this he has done, by laying down his life as the ransom price for them; See Gill on Mat 20:28.

Verse 43

And they came to Jericho,.... Christ and his disciples, from the coasts of Judea, beyond Jordan, in their way to Jerusalem; where Christ met with Zaccheus and converted him, and after some short stay at his house, departed thence; and as he went out of Jericho with his disciples, and a great number of people: which followed him out of that city, to go with him to Jerusalem, being but ten miles off: blind Bartimeus, the son of Timaeus, sat by the highway side begging; who was one of the two blind men Matthew makes mention of it, See Gill on Mat 20:30.

Verse 44

And when he heard that it was Jesus of Nazareth,.... "That passed by", as reads the Persic version; which he might learn, by inquiring the meaning of such a multitude of people, and the noise; or he might hear his name frequently mentioned, and it said, that, he, was coming, or passing by: he began to cry out; aloud, and with great vehemency, and often repeating it: and say, Jesus, thou son of David, have mercy on me: he did not call him Jesus of Nazareth, as the common people did, but Jesus, the son of David, a title of the Messiah; nor did he ask for money, but for mercy; See Gill on Mat 20:30.

Verse 45

And many charged him that he should hold his peace,.... And be silent, and not call him the son of David, at least; nor ask any thing of him: but he cried the more a great deal: he lifted up his voice more loudly, and repeated the same words quicker and oftener, and with greater vehemency and importunity: thou son of David, have mercy on me; See Gill on Mat 20:31.

Verse 46

And Jesus stood still,.... Hearing his voice, and knowing what charges and reproofs were given him to be silent: and commanded him to be called and led and brought unto him: this order was given; either to his disciples, or to some of the multitude, probably the latter: and they call the blind man, saying unto him, be of good comfort, rise, he calleth thee; or "because he calleth thee", as the Arabic version renders it; suggesting, that some hopes might be conceived from thence, that something would be done in his favour. The Persic version renders it, "our master calleth thee", so that that interpreter thought, that the disciples were the persons that were ordered to call, and did call the blind man: the word "rise", is left out in the Persic and; Ethiopic versions. It may be observed from hence, that such whom Christ effectually calls by his grace, of which this instance is emblematical, have reason to be of good comfort; or that the effectual calling is a ground of comfort: called ones may take comfort from it, and be assured that they are loved by God; since it is a fruit, effect, and evidence, of God's everlasting love to them; and that they are the chosen of God, for, whom he did predestinate, he calls; and that they are Christ's, and are redeemed by him, seeing he has called them by name: and they may expect all good things from him; seeing they are called according to grace, given them in him before the world began; and are called to the participation of the blessings of grace; and it is affirmed that all things work together for their good: wherefore they may live in the faith of eternal glory and happiness; since they that are called, are justified, and shall be glorified.

Verse 47

And he casting away his garment,.... His upper garment, and which no doubt was little worth; though this he did, that he might make the quicker dispatch to Christ: rose; from off the bank, or ground, whereon he sat, in an instant: and "sprung up", as the Vulgate Latin, and Beza's ancient copy read, with great nimbleness, and in haste: and came to Jesus; being led by the persons that were sent to call him. It may be observed from hence, that such who are effectually called by the grace of Christ, of which this man was an emblem, hate the garment spotted with the flesh; and: put off the old man, as to the former conversation, being called by an holy God, with an holy calling, to holiness in heart and life; and that by the Gospel, which teaches to deny sin, and live a holy conversation: and these also cast away the garment of their own righteousness, it being as fig leaves, a spider's web, filthy rags, and a beggarly robe, as this man's was; and come nakedly to Christ, for righteousness, and renounce their own in point of justification, that being an hinderance to their coming to him for his. The Gospel reveals a better righteousness to them than their own, more suitable to them, who are called from the dunghill, to sit among princes, and to inherit the throne of glory; and then such rise in the strength of grace, and come forth to Christ, for righteousness, peace, pardon, life, and salvation.

Verse 48

And Jesus answered and said unto him,.... Being come to him, and standing before him: what wilt thou that I should do unto thee? What means this vehement cry? what is it thou designest by mercy? is it money thou askest for, to relieve thy wants? or is it that thy sight may be restored? The blind man said unto him, Lord; "Rabboni", or, as the Syriac version reads it; "Rabbi"; thou, great master in Israel, and Lord, of the whole world, my request to thee, and which thou, art, able to effect; is, that I might receive my sight; See Gill on Mat 20:33.

Verse 49

And Jesus said unto him, go thy way,.... The Syriac version reads, it, "see"; receive thy sight, be it unto thee as thou dost desire; and which is the sense of, "go thy way": to to thine own house, or place of abode; and about thy business; thy request is granted: thy faith hath made thee whole; or "saved thee"; and which respected not only the power of Christ in restoring his sight, but his faith in Jesus as the Messiah, the son of David: so that by Christ, the object of his faith, he was saved, both in soul and body; and had his spiritual sight, before he had his bodily sight, and both from Christ: and immediately he received his sight; or saw again as well as ever he did, or as other men: and followed Jesus in the way: that is, to Jerusalem. The Vulgate Latin, Arabic, and Ethiopic versions, read "him", instead of "Jesus"; but the Syriac and Persic versions read neither. This man was an emblem of the people of God, before, at, and after conversion: before conversion; for, as he was blind, so are they; they are without any spiritual sight and discerning of God, as in Christ, as the God of all grace, as their Covenant God and Father; and of themselves, being without any true sight of sin, or sense of their state and condition; and of Christ, and of the way of peace, life, and salvation by him, seeing no beauty in him, nor any need they stand in of him; and of the Spirit, of his person, grace, and operations, of the things of the Spirit, which they know not, because they are spiritually discerned: at conversion; when they receive their sight from Christ, as he did, are made light in the Lord, and become the children of the day; when the eyes of their understandings are enlightened, to see their sad and ruinous state, the pollution of their hearts, the sinfulness of their thoughts, as well as of their actions; the imperfection and insufficiency of their righteousness, to justify them before God; the loveliness of Christ, the fulness of his grace, and righteousness; the suitableness, ability, and willingness of him, as a Saviour; and that salvation by him, is all of free grace; and that eternal glory and happiness, is secured by him, for them. All which light they have, not from themselves, nor from any mere creature, but from Christ; and which they receive as a benefit and favour; they have it as a gift, and in a way of receiving; and that at once, suddenly, and immediately: and after conversion; for, as this man, when he had received his sight from Christ, followed him in the way; so the people of God, being enlightened by Christ, follow him as their leader and commander, as the captain of their salvation, as the shepherd of the flock, as their guide and forerunner, as their pattern and exemplar, and as the light of the world: him they follow and imitate, in the duties of morality, in the way of public instituted worship, and in Gospel ordinances; as baptism, and the Lord's supper; and to follow him in the way of duty, is safe, honourable, pleasant, comfortable, and profitable; it issues in good here, and if happiness hereafter. Next: Mark Chapter 11

Verse 1

Our Lord Jesus was an itinerant Preacher, did not continue long in a place, for the whole land of Canaan was his parish, or diocese, and therefore he would visit every part of it, and give instructions to those in the remotest corners of it. Here we have him in the coasts of Judea, by the further side of Jordan eastward, as we found him, not long since, in the utmost borders westward, near Tyre and Sidon. Thus was his circuit like that of the sun, from whose light and heat nothing is hid. Now here we have him, I. Resorted to by the people, Mar 10:1. Wherever he was, they flocked after him in crowds; they came to him again, as they had done when he had formerly been in these parts, and, as he was wont, he taught them again. Note, Preaching was Christ's constant practice; it was what he was used to, and, wherever he came, he did as he was wont. In Matthew it is said, He healed them; here it is said, He taught them: his cures were to confirm his doctrine, and to recommend it, and his doctrine was to explain his cures, and illustrate them. He taught them again. Note, Even those whom Christ hath taught, have need to be taught again. Such is the fulness of the Christian doctrine, that there is still more to be learned; and such our forgetfulness, that we need to be reminded of what we do know. II. We have him disputed with by the Pharisees, who envied the progress of his spiritual arms, and did all they could to obstruct and oppose it; to divert him, to perplex him, and to prejudice the people against him. Here is, 1. A question they started concerning divorce (Mar 10:2); Is it lawful for a man to put away his wife? This was a good question, if it had been well put, and with a humble desire to know the mind of God in this matter; but they proposed it, tempting him, seeking an occasion against him, and an opportunity to expose him, which side soever he should take of the question. Ministers must stand upon their guard, lest, under pretence of being advised with, they be ensnared. 2. Christ's reply to them with a question (Mar 10:3); What did Moses command you? This he asked them, to testify his respect to the law of Moses, and to show that he came not to destroy it; and to engage them to a universal impartial respect for Moses's writings and to compare one part of them with another. 3. The fair account they gave of what they found in the law of Moses, expressly concerning divorce, Mar 10:4. Christ asked, What did Moses command you? They own that Moses only suffered, or permitted, a man to write his wife a bill of divorce, and to put her away, Deu 24:1. "If you will do it, you must do it in writing, delivered into her own hand, and so put her away, and never return to her again." 4. The answer that Christ gave to their question, in which he abides by the doctrine he had formerly laid down in this case (Mat 5:32), That whosoever puts away his wife, except for fornication, causeth her to commit adultery. And to clear this he here shows, (1.) That the reason why Moses, in his law, permitted divorce, was such, as that they ought not to make use of that permission; for it was only for the hardness of their hearts (Mar 10:5), lest, if they were not permitted to divorce their wives, they should murder them; so that none must put away their wives but such as are willing to own that their hearts were so hard as to need this permission. (2.) That the account which Moses, in this history, gives of the institution of marriage, affords such a reason against divorce, as amounts to a prohibition of it. So that if the question be, What did Moses command? (Mar 10:3), it must be answered, "Though by a temporary proviso he allowed divorce to the Jews, yet by an eternal reason he forbade it to all the children of Adam and Eve, and that is it which we must abide by." Moses tells us, [1.] That God made man male and female, one male, and one female; so that Adam could not put away his wife and take another, for there was no other to take, which was an intimation to all his sons, that they must not. [2.] When this male and this female were, by the ordinance of God, joined together in holy marriage, the law was, That a man must leave his father and mother, and cleave to his wife (Mar 10:7); which intimates not only the nearness of the relation, but the perpetuity of it; he shall so cleave to his wife as not to be separated from her. [3.] The result of the relation is, That, though they are two, yet they are one, they are one flesh, Mar 10:8. The union between them is the most intimate that can be, and, as Dr. Hammond expresses it, a sacred thing that must not be violated. [4.] God himself was joined them together; he has not only, as Creator, fitted them to be comforts and helps meet for each other, but he has, in wisdom and goodness, appointed them who are thus joined together, to live together in love till death parts them. Marriage is not an invention of men, but a divine institution, and therefore is to be religiously observed, and the more, because it is a figure of the mystical inseparable union between Christ and his church. Now from all this he infers, that men ought not to put their wives asunder from them, whom God has put so near them. The bond which God himself has tied, is not to be lightly untied. They who are divorcing their wives for every offence, would do well to consider what would become of them, if God should in like manner deal with them. See Isa 50:1; Jer 3:1. 5. Christ's discourse with his disciples, in private, about this matter, Mar 10:10-12. It was an advantage to them, that they had opportunity of personal converse with Christ, not only about gospel mysteries, but about moral duties, for further satisfaction. No more is here related of this private conference, that the law Christ laid down in this case - That it is adultery for a man to put away his wife, and marry another; it is adultery against the wife he puts away, it is a wrong to her, a breach of his contract with her, Mar 10:11. He adds, If a woman shall put away her husband, that is, elope from him, leave him by consent, and be married to another, she commits adultery (Mar 10:12), and it will be no excuse at all for her to say that it was with the consent of her husband. Wisdom and grace, holiness and love, reigning in the heart, will make those commands easy which to the carnal mind may be as a heavy yoke.

Verse 13

It is looked upon as the indication of a kind and tender disposition to take notice of little children, and this was remarkable in our Lord Jesus, which is an encouragement not only to little children to apply themselves to Christ when they are very young, but to grown people, who are conscious to themselves of weakness and childishness, and of being, through manifold infirmities, helpless and useless, like little children. Here we have, I. Little children brought to Christ, Mar 10:13. Their parents, or whoever they were that had the nursing of them, brought them to him, that he should touch them, in token of his commanding and conferring a blessing on them. It doth not appear that they needed any bodily cure, nor were they capable of being taught: but it seems, 1. That they had the care of them were mostly concerned about their souls, their better part, which ought to be the principal care of all parents for their children; for that is the principal part, and it is well with them, it if be well with their souls. 2. They believed that Christ's blessing would do their souls good; and therefore to him they brought them, that he might touch them, knowing that he could reach their hearts, when nothing their parents could say to them, or do for them, would reach them. We may present our children to Christ, now that he is in heaven, for from thence he can reach them with his blessing, and therein we may act faith upon the fulness and extent of his grace, the kind intimations he hath always given of favour to the seed of the faithful, the tenour of the covenant with Abraham, and the promise to us and to our children, especially that great promise of pouring his Spirit upon our seed, and his blessing upon our offspring, Isa 44:3. II. The discouragement which the disciples gave to the bringing of children to Christ; They rebuked them that brought them; as if they had been sure that they knew their Master's mind in this matter, whereas he had lately cautioned them not to despise the little ones. III. The encouragement Christ gave to it. 1. He took it very ill that his disciples should keep them off; When he saw it, he was much displeased, Mar 10:14. "What do you mean? Will you hinder me from doing good, from doing good to the rising generation, to the lambs of the flock?" Christ is very angry with his own disciples, if they discountenance any in coming to him themselves, or in bringing their children to him. 2. He ordered that they should be brought to him, and nothing said or done to hinder them; suffer little children, as soon as they are capable, to come to me, to offer up their supplications to me, and to receive instructions from me. Little children are welcome betimes to the throne of grace with their Hosannas. 3. He owned them as members of his church, as they had been of the Jewish church. He came to set up the kingdom of God among men, and took this occasion to declare that that kingdom admitted little children to be the subjects of it, and gave them a title to the privileges of subjects. Nay, the kingdom of God is to be kept up by such: they must be taken in when they are little children, that they may be secured for hereafter, to bear up the name of Christ. 4. That there must be something of the temper and disposition of little children found in all that Christ will own and bless. We must receive the kingdom of God as little children (Mar 10:15); that is, we must stand affected to Christ and his grace as little children do to their parents, nurses, and teachers. We must be inquisitive, as children, must learn as children (that is the learning age), and in learning must believe, Oportet discentem credere - A learner must believe. The mind of a child is white paper (tabula rose - a mere blank), you may write upon it what you will; such must our minds be to the pen of the blessed Spirit. Children are under government; so must we be. Lord, what wilt thou have me to do? We must receive the kingdom of God as the child Samuel did, Speak, Lord, for thy servant heareth. Little children depend upon their parents' wisdom and care, are carried in their arms, go where they send them, and take what they provide for them; and thus must we receive the kingdom of God, with a humble resignation of ourselves to Jesus Christ, and an easy dependence upon him, both for strength and righteousness, for tuition, provision, and a portion. 5. He received the children, and gave them what was desired (Mar 10:16); He took them up in his arms, in token of his affectionate concern for them; put his hands upon them, as was desired, and blessed them. She how he out-did the desires of these parents; they begged he would touch them, but he did more. (1.) He took them in his arms. Now the scripture was fulfilled (Isa 40:11), He shall gather the lambs in his arms, and carry them in his bosom. Time was, when Christ himself was taken up in old Simeon's arms, Luk 2:28. And now he took up these children, not complaining of the burthen (as Moses did, when he was bid to carry Israel, that peevish child, in his bosom, as a nursing father bears the sucking child, Num 11:12), but pleased with it. If we in a right manner bring our children to Christ, he will take them up, not only in the arms of his power and providence, but in the arms of his pity and grace (as Eze 16:8); underneath them are the everlasting arms. (2.) He put his hands upon them, denoting the bestowing of his Spirit upon them (for that is the hand of the Lord), and his setting them apart for himself. (3.) He blessed them with the spiritual blessings he came to give. Our children are happy, if they have but the Mediator's blessing for their portion. It is true, we do not read that he baptized these children, baptism was not fully settled as the door of admission into the church until after Christ's resurrection; but he asserted their visible church-membership, and by another sign bestowed those blessings upon them, which are now appointed to be conveyed and conferred by baptism, the seal of the promise, which is to us and to our children.

Verse 17

I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Mat 19:20, Mat 19:22), and a ruler (Luk 18:18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising. 1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity. 2. He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Sol 8:1. 3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him. 4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Psa 4:6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum - chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Ecc 2:3. Now this was, (1.) A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven. (2.) It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. (3.) It was proposed with a good design - to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luk 10:25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at. 5. Christ encouraged this address, (1.) By assisting his faith, Mar 10:18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zac 14:9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God. (2.) By directing his practice (Mar 10:19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Mē aposterēsēs - that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other. 6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (Mar 10:20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom 7:9, Rom 7:14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. Co1 4:4. 7. Christ had a kindness for him; Jesus, beholding him, loved him, Mar 10:21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward. II. Here is a sorrowful parting between Christ and this young man. 1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Act 4:34, Act 4:35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers. (2.) Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should do more than he has done to obtain eternal life, and Christ puts it to him, whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown? 2. Upon this he flew off (Mar 10:22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Mat 6:24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God. III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things. 1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good. (1.) Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! Mar 10:23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, Mar 10:24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31:24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, Mar 10:25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together. [1.] Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen 24:11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate. [2.] Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable, and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth. (2.) This truth was very surprising to the disciples; They were astonished at his words, Mar 10:24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers, who affirmed that the Spirit of God chooses to reside in rich men; nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew likewise that all either are rich, or fain would be so, and that they who are rich, have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven. (3.) Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation (Mar 10:27); He looked upon them, to engage their attention, and said, "With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible." If the righteous scarcely are saved, much more may we say so of the rich; and therefore when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do. 2. The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him; Behold, (saith he), we have left all to follow thee, Mar 10:28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last: if a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast. This has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, through the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations. Father and mother, wife and children, brethren and sisters. In these, as much as in any temporal blessing, the comfort of life is bound up; without these the world would be a wilderness; yet, when we must either forsake these or Christ, we must remember that we stand in nearer relation to Christ than we do to any creature; and therefore to keep in with him, we must be content to break with all the world, and to say to father and mother, as Levi did, I have not known you. The greatest trial of a good man's constancy is, when his love to Christ comes to stand in competition with a love that is lawful, nay, that is his duty. It is easy to such a one to forsake a lust for Christ, for he hath that within him, that rises against it; but to forsake a father, a brother, a wife, for Christ, that is, to forsake those whom he knows he must love, is hard. And yet he must do so, rather than deny or disown Christ. Thus great is the loss supposed to be; but it is for Christ's sake, that he may be honoured, and the gospel's, that it may be promoted and propagated. It is not the suffering, but the cause, that makes the martyr. And therefore, (2.) The advantage will be great. [1.] They shall receive a hundred-fold in this time, houses, and brethren, and sisters; not in specie, but that which is equivalent. He shall have abundance of comfort while he lives, sufficient to make up for all his losses; his relation to Christ, his communion with the saints, and his title to eternal life, shall be to him brethren, and sisters, and houses, and all. God's providence gave Job double to what he had had, but suffering Christians shall have a hundred-fold in the comforts of the Spirit sweetening their creature comforts. But observe, It is added here in Mark, with persecutions. Even when they are gainers by Christ, let them still expect to be sufferers for him; and not be out of the reach of persecution, till they come to heaven. Nay, The persecutions seem to come in here among the receivings in this present time; for unto you it is given, not only to believe in Christ, but also to suffer for his name; yet this is not all, [2.] They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, for all their losses. But because they talked so much, and really more than became them, of leaving all for Christ, he tells them, though they were first called, that there should be disciples called after them, that should be preferred before them; as St. Paul, who was one born out of due time, and yet laboured more abundantly than all the rest of the apostles, Co1 15:10. Then the first were last, and the last first.

Verse 32

Here is, I. Christ's prediction of his own sufferings; this string he harped much upon, though in the ears of his disciples it sounded very harsh and unpleasing. 1. See here how bold he was; when they were going up to Jerusalem, Jesus went before them, as the captain of our salvation, that was now to be made perfect through sufferings, Mar 10:32. Thus he showed himself forward to go on with his undertaking, even when he came to the hardest part of it. Now that the time was at hand, he said, Lo, I come; so far was he from drawing back, that now, more than ever, he pressed forward. Jesus went before them, and they were amazed. They began now to consider what imminent danger they ran themselves into, when they went to Jerusalem; how very malicious the Sanhedrim which sat there was against their Master and them; and they were ready to tremble at the thought of it. To hearten them, therefore, Christ went before them. "Come," saith he, "surely you will venture where your Master ventures." Note, When we see ourselves entering upon sufferings, it is encouraging to see our Master go before us. Or, He went before them, and therefore they were amazed; they admired to see with what cheerfulness and alacrity he went on, though he knew he was going to suffer and die. Note, Christ's courage and constancy in going on with his undertaking for our salvation, are, and will be, the wonder of all his disciples. 2. See here how timorous and faint-hearted his disciples were; As they followed, they were afraid, afraid for themselves, as being apprehensive of their own danger; and justly might they be ashamed of their being thus afraid. Their Master's courage should have put spirit into them. 3. See here what method he took to silence their fears. He did not go about to make the matter better than it was, nor to feed them with hopes that he might escape the storm, but told them again what he had often told them before, the things that should happen to him. He knew the worst of it, and therefore went on thus boldly, and he will let them know the worst of it. Come, be not afraid; for, (1.) There is no remedy, the matter is determined, and cannot be avoided. (2.) It is only the Son of man that shall suffer; their time of suffering was now at hand, he will now provide for their security. (3.) He shall rise again; the issue of his sufferings will be glorious to himself, and advantageous to all that are his, Mar 10:33, Mar 10:34. The method and particulars of Christ's sufferings are more largely foretold here than in any other of the predictions - that he shall first be delivered up by Judas to the chief priests and the scribes; that they shall condemn him to death, but, not having the power to put him to death, shall deliver him to the Gentiles, to the Roman powers, and they shall mock him, and scourge him, and spit upon him, and kill him. Christ had a perfect foresight, not only of his own death, but of all the aggravating circumstances of it; and yet he thus went forth to meet it. II. The check he gave to two of his disciples for their ambitious request. This story is much the same here as we had it Mat 20:20. Only there they are said to have made their request by their mother, here they are said to make it themselves; she introduced them, and presented their petition, and then they seconded it, and assented to it. Note, 1. As, on the one hand, there are some that do not use, so, on the other hand, there are some that abuse, the great encouragements Christ has given us in prayer. He hath said, Ask, and it shall be given you; and it is a commendable faith to ask for the great things he has promised; but it was a culpable presumption in these disciples to make such a boundless demand upon their Master; We would that thou shouldest do for us whatsoever we shall desire. We had much better leave it to him to do for us what he sees fit, and he will do more than we can desire, Eph 3:20. 2. We must be cautious how we make general promises. Christ would not engage to do for them whatever they desired, but would know from them what it was they did desire; What would ye that I should do for you? He would have them go on with their suit, that they might be made ashamed of it. 3. Many have been led into a snare by false notions of Christ's kingdom, as if it were of this world, and like the kingdoms of the potentates of this world. James and John conclude, If Christ rise again, he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni - The first peer of the realm, and the other next him, like Joseph in Pharaoh's court, or Daniel in Darius's. 4. Worldly honour is a glittering thing, with which the eyes of Christ's own disciples have many a time been dazzled. Whereas to be good should be more our care than to look great, or to have the pre-eminence. 5. Our weakness and short-sightedness appear as much in our prayers as in any thing. We cannot order our speech, when we speak to God, by reason of darkness, both concerning him and concerning ourselves. It is folly to prescribe to God, and wisdom to subscribe. 6. It is the will of Christ that we should prepare for sufferings, and leave it to him to recompense us for them. He needs not be put in mind, as Ahasuerus did, of the services of his people, nor can he forget their work of faith and labour of love. Our care must be, that we may have wisdom and grace to know how to suffer with him, and then we may trust him to provide in the best manner how we shall reign with him, and when, and where, and what, the degrees of our glory shall be. III. The check he gave to the rest of the disciples, for their uneasiness at it. They began to be much displeased, to have indignation about James and John, Mar 10:41. They were angry at them for affecting precedency, not because it did so ill become the disciples of Christ, but because each of them hoped to have it himself. When the Cynic trampled on Alexander's foot-cloth, with Calco fastum Alexandri - Now I tread on Alexander's pride, he was seasonably checked with Sed majori fastu - But with a greater pride of thine own. So these discovered their own ambition, in their displeasure at the ambition of James and John; and Christ took this occasion to warn them against it, and all their successors in the ministry of the gospel, Mar 10:42-44. He called them to him in a familiar way, to give them an example of condescension, then when he was reproving their ambition, and to teach them never to bid their disciples keep their distance. He shows them, 1. That dominion was generally abused in the world (Mar 10:42); That they seemed to rule over the Gentiles, that have the name and title of rulers, they exercise lordship over them, that is all they study and aim at, not so much to protect them, and provide for their welfare, as to exercise authority upon them; they will be obeyed, aim to be arbitrary, and to have their will in every thing. Sic volo, sic jubeo, stat pro ratione voluntas - Thus I will, thus I command; my good pleasure is my law. Their care is, what they shall get by their subjects to support their own pomp and grandeur, not what they shall do for them. 2. That therefore it ought not to be admitted into the church; "It shall not be so among you; those that shall be put under your charge, must be as sheep under the charge of the shepherd, who is to tend them and feed them, and be a servant to them, not as horses under the command of the driver, that works them and beats them, and gets his pennyworths out of them. He that affects to be great and chief, that thrusts himself into a secular dignity and dominion, he shall be servant of all, he shall be mean and contemptible in the eyes of all that are wise and good; he that exalteth himself shall be abased." Or rather, "He that would be truly great and chief, he must lay out himself to do good to all, must stoop to the meanest services, and labour in the hardest services. Those not only shall be most honoured hereafter, but are most honourable now, who are most useful." To convince them of this, he sets before them his own example (Mar 10:45); "The Son of man submits first to the greatest hardships and hazards, and then enters into his glory, and can you expect to come to it any other way; or to have more ease and honour than he has?" (1.) He takes upon him the form of a servant, comes not to be ministered to, and waited upon, but to minister, and wait to be gracious. (2.) He comes obedient to death, and to its dominion, for he gives his life a ransom for many; did he die for the benefit of good people, and shall not we study to live for their benefit?

Verse 46

This passage of story agrees with that, Mat 20:29, etc. Only that there were told of two blind men; here, and Luk 18:35, only of one: but if there were two, there was one. This one is named here, being a blind beggar that was much talked of; he was called Bartimeus, that is, the son of Timeus; which, some think, signifies the son of a blind man; he was the blind son of a blind father, which made the case worse, and the cure more wonderful, and the more proper to typify the spiritual cures wrought by the grace of Christ, on those that not only are born blind, but are born of those that are blind. I. This blind man sat begging; as they do with us. Note, Those who by the providence of God are disabled to get a livelihood by their own labour, and have not any other way of subsisting, are the most proper objects of charity; and particular care ought to be taken of them. II. He cried out to the Lord Jesus for mercy; Have mercy on me, O Lord, thou Son of David. Misery is the object of mercy, his own miserable case he recommends to the compassion of the Son of David, of whom it was foretold, that, when he should come to save us, the eyes of the blind should be opened, Isa 35:5. In coming to Christ for help and healing, we should have an eye to him as the promised Messiah, the Trustee of mercy and grace. III. Christ encouraged him to hope that he should find mercy; for he stood still, and commanded him to be called. We must never reckon it a hindrance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; "Be of good comfort, rise, he calls thee; and if he calls thee, he will cure thee." Note, The gracious invitations Christ gives us to come to him, are great encouragements to our hope, that we shall speed well if we come to him, and shall have what we come for. Let the guilty, the empty, the tempted, the hungry, the naked, be of good comfort, for he calls them to be pardoned, to be supplied, to be succoured, to be filled, to be clothed, to have all that done for them, which their case calls for. IV. The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus (Mar 10:50); he cast away every thing that might be in danger of throwing him down, or might in any way hinder him in coming to Christ, or retard his motion. Those who would come to Jesus, must cast away the garment of their own sufficiency, must strip themselves of all conceit of that, and must free themselves from every weight, and the sin that, like long garments, doth most easily beset them, Heb 12:1. V. The particular favour he begged, was, that his eyes might be opened; that so he might be able to work for his living, and might be no longer burthensome to others. It is a very desirable thing to be in a capacity of earning our own bread; and where God has given men their limbs and senses, it is a shame for men by their foolishness and slothfulness to make themselves, in effect, blind and lame. VI. This favour he received; his eyes were opened (Mar 10:52); and two things Mark here adds, which intimate, 1. How Christ made it a double favour to him, by putting the honour of it upon his faith; "Thy faith hath made thee whole; faith in Christ as the Son of David, and in his pity and power; not thy importunity, but thy faith, setting Christ on work, or rather Christ setting thy faith on work." Those supplies are most comfortable, that are fetched in by our faith. 2. How he made it a double favour to himself; When he had received his sight, he followed Jesus by the way. By this he made it appear that he was thoroughly cured, that he no more needed one to lead him, but could go himself; and by this he evidenced the grateful sense he had of Christ's kindness to him, that, when he had his sight, he made this use of it. It is not enough to come to Christ for spiritual healing, but, when we are healed, we must continue to follow him; that we may do honour to him, and receive instruction from him. Those that have spiritual eye-sight, see that beauty in Christ, that will effectually draw them to run after him.

Verse 1

10:1-2 The Pharisees’ question about divorce was much debated in Judaism, but it had a hostile purpose as they tried to trap Jesus (see 2:16, 18, 24; 7:5; 8:11; 12:13). John the Baptist was beheaded over his teaching that Herod Antipas’s divorce and remarriage was unlawful (6:18-19), and according to the Jewish historian Josephus, John was martyred close to Jesus’ current location east of the Jordan River, at Herod Antipas’s fortress at Machaerus (see 6:28; Josephus, Antiquities 18.5.2). If Jesus answered in agreement with John the Baptist, the Pharisees could indict him before Herod. But if Jesus said that divorce was lawful, he would be contradicting a prophet.

Verse 3

10:3 Jesus answered the Pharisees’ trick question with a counter-question (cp. Matt 22:20).

Verse 4

10:4 The Pharisees quoted what Moses permitted. There was much debate among rabbis as to what constituted the “something wrong” (see Deut 24:1) that made divorce permissible. Rabbi Shammai allowed divorce only on the basis of sexual immorality. Rabbi Hillel permitted divorce even if a woman burned her husband’s dinner or was less attractive than someone else (Mishnah Gittin 9:10).

Verse 5

10:5-9 God permitted divorce as a concession to the hard hearts of the people. But God’s will is more aptly expressed in the passages that Jesus quotes from the law of Moses (Gen 1:27; 2:23-24; see also Mal 2:16). Jesus shows that God delights in marriage, which is the creation of a new union in which two become one. No one should rebel against God’s will by seeking to split apart what God has united.

Verse 10

10:10 Jesus often explained his teaching to his disciples in the privacy of a house (see 7:17; 9:28, 33).

Verse 11

10:11-12 Whoever divorces . . . and marries someone else commits adultery: The parallel in Luke 16:18 agrees with Mark and mentions no exceptions to this prohibition of divorce, while Matthew’s parallel account allows an exception in cases of infidelity (Matt 19:9; see also Matt 5:32). Paul also allows an exception if an unbelieving partner deserts the marriage (1 Cor 7:15). Mark’s account focuses on the core principles—God hates divorce (Mal 2:16), marriage is meant to be for life, and divorce betrays the divine purpose of marriage.

Verse 13

10:13-16 Jesus’ love and concern for children has already been seen in 5:41-43; 9:36-37, 42. Jesus uses the incident to teach that the Kingdom of God belongs to those who are like these children.

10:13 The ages of the children cannot be determined from this passage. The Greek word paidia can refer to a broad spectrum of ages, from a twelve-year-old child (5:41-42) down to an eight-day-old infant (Gen 17:12, Greek version). • the disciples scolded the parents: See study note on Luke 18:15-17.

Verse 14

10:14-15 Mark does not explain what characteristics of children make them fit for the Kingdom of God; Matthew 18:4-5 suggests that the attributes include humility and the ability to receive things simply.

Verse 17

10:17-31 The story of the rich man continues the themes of discipleship begun in 9:33 and the requirements for entering the Kingdom of God (10:13-16). The attitude of the rich man contrasts sharply with the childlike faith necessary for entering the Kingdom of God.

10:17 The rich man (10:22) was a young ruler (Matt 19:20; Luke 18:18) who showed respect toward Jesus by kneeling and calling Jesus Good Teacher. Teacher is a frequent title for Jesus in Mark (see Mark 4:38; 5:35; 9:17, 38; 10:20, 35; 12:14, 19, 32; 13:1; 14:14); the addition of good is unique.

Verse 18

10:18 Jesus’ reply has troubled interpreters for centuries. Jesus was probably objecting to the man’s loose application of the term good to any human being, since ultimate goodness and perfection belong to God alone. Without in any way denying his own goodness, Jesus wanted to focus the rich man’s attention on God. The rich man wanted to enter the Kingdom of God, and Jesus was contrasting God’s goodness with the man’s own human sinfulness.

Verse 19

10:19 Jesus’ reply seems strange to Christians who are familiar with Paul’s teaching on this subject (e.g., Rom 3:20; Gal 2:16). In naming five of the Ten Commandments Jesus was not implying that the man could earn eternal life by keeping them; he was telling him what God’s standards are and allowing the man to evaluate his own performance. Truly loving God with all one’s heart, soul, mind, and strength, and one’s neighbor as one’s self (Mark 12:30-31), requires trusting in God’s grace, accepting Jesus’ sacrificial death on our behalf (10:45; 14:24), and keeping his commands (John 15:10; 1 Jn 2:4; 3:22).

Verse 20

10:20 The man’s reply was naive (as to what it really means to keep these commands; see Matt 5:21-48), but it was not arrogant, as the lack of any rebuke indicates (cp. Mark 12:13-17; Matt 23:1-36).

Verse 21

10:21 Instead of having an extended discussion about what it means to truly keep the commandments, Jesus focused on the specific issue that revealed this man’s problem. He still lacked one thing: He loved riches more than he loved God, thus breaking the first and most important commandment (12:29-30; Exod 20:3; Deut 6:5). Entering the Kingdom of God requires repentance (Mark 1:15; 6:12), and Jesus helped this man to understand exactly what repentance entailed for him. He did not need, as he might have thought, to attain a higher level of personal righteousness. He needed to enter God’s Kingdom through repentance and wholehearted love for God, thereby obtaining eternal life. He must deny himself (8:34) and love God first and foremost by giving away his money. For other commands involving a negative [sell all] and a positive [follow me] element, see 1:15, 18, 20; 10:28; see also Acts 2:38; 20:21. • Jesus’ command to the rich man was not a universal requirement for entering the Kingdom of God but was addressed to his particular situation. It teaches anyone seeking eternal life that nothing else can come before God; repentance (Mark 1:15; 6:12) requires the removal of anything that we place above God.

Verse 22

10:22 Mark records the rich man’s tragic choice. The man departed, still possessing his earthly riches (Matt 6:19) but lacking eternal treasure (Matt 13:44-46). His demeanor (face fell . . . sad) showed his awareness that his awful choice had brought him sorrow rather than joy.

Verse 23

10:23-27 Jesus astounded the disciples by reversing the idea, popular at that time, that riches were a sign of God’s favor.

Verse 24

10:24 In response to the disciples’ amazement, Jesus addressed them affectionately as dear children.

Verse 25

10:25 Jesus was emphatically warning that riches are an obstacle to entering the Kingdom of God. The camel was the largest animal in Palestine, the eye of a needle the smallest hole. Some rich people are evidently able to overcome the problem created by riches and follow Jesus, but Jesus’ followers came from among the poor more than from the rich. • Explanations about a gate in the Jerusalem wall called the “Eye of the Needle” are ill-conceived. There never was such a gate, and this explanation loses sight of Jesus’ frequent use of hyperbole in his teaching (see also Matt 7:3-5; 23:24).

Verse 26

10:26 The disciples were astounded: It was generally believed that wealth was a sign of God’s blessing that enabled the rich to do good deeds. Accordingly, it was assumed that the rich had an inside track on entering the Kingdom of God. The disciples’ question was natural, given this understanding. God’s assessment was the opposite of their conventional wisdom.

Verse 27

10:27 This verse tends to be interpreted in one of two ways: (1) Although salvation by one’s own effort is impossible, by God’s grace people can be saved through faith (Eph 2:8-10). (2) God can give an unusual grace that enables people to overcome their sinful love of riches and believe. Mark does not explain his understanding.

Verse 28

10:28 The disciples had done what Jesus told the rich man to do—they had given up everything to follow Jesus (1:16-20; 8:34-38).

Verse 29

10:29-30 Jesus assured his disciples that they would receive whatever they had given up for him many times over, including a new family in Christ (brothers, sisters, mothers, children) and Christian hospitality (houses). • a hundred times: What is gained in following Jesus far outweighs any loss. And in the world to come they will inherit the eternal life that the rich man desired but did not receive.

Verse 31

10:31 But many . . . greatest then: The account ends with a proverb, contrasting the way that God understands life and how people generally understand it (for similar sayings, see Matt 20:16; Luke 13:30). For those with eyes to see and ears to hear (Mark 4:9-12; 8:18), the Kingdom of God has already come, and the overturning of this world’s values has begun.

Verse 32

10:32-34 The disciples’ awe and the people’s fear cast a dark shadow over what lay ahead, given the hostility of the Jerusalem leaders toward Jesus (see 3:22-30; 7:1-13). Taking the disciples aside again, Jesus described the coming events in the greatest detail yet (see also 8:31; 9:31). He knew what was about to happen; what awaited him in Jerusalem was neither a tragedy nor fate, but God’s will (see 8:31-33; Acts 4:27-28). As the Son of God, Jesus had unique knowledge of his upcoming unique death as the Savior of the world.

Verse 33

10:33 The leading priests and the teachers of religious law were the human agents who fulfilled God’s purpose through their hatred of Jesus. • They did not have the right of capital punishment (John 18:31), so they had to hand Jesus over to the Romans to carry out the actual execution.

Verse 35

10:35-45 Following Jesus’ third prediction of his suffering (10:32-33) comes another example of the disciples’ failure (see 8:31-33; 9:31-34). The first part of the account involves the foolish request of James and John (10:35-37) and Jesus’ reply to them (10:38-40). Then Jesus explains to the other disciples what greatness and leadership in the Kingdom of God mean (10:41-44). Jesus’ own supreme example of servanthood (10:45) illustrates and concludes this account.

Verse 37

10:37 The brothers’ request indicates that James and John correctly understood that Jesus was the Messiah (see 8:29; 9:2-8). However, they completely misunderstood what it meant to be a leader in God’s Kingdom (10:41-45).

Verse 38

10:38 The two brothers didn’t know what they were asking: To share in his glory, they must share in his suffering as servants. • to drink from the bitter cup: Drinking from a cup is often associated with suffering and death (Ps 75:8; Isa 51:17, 22; Jer 25:15; 49:12; Lam 4:21; see also Mark 14:24, 36). • The baptism of suffering recalls Jesus’ total commitment to God’s calling at his baptism, and it speaks of the believer’s own baptism into Jesus’ death, burial, and resurrection (Rom 6:3-5; Col 2:12).

Verse 39

10:39 James and John did indeed drink a bitter cup . . . of suffering for Jesus. James died for his faith (Acts 12:1-5). John died an old man, having experienced persecution (Tertullian, The Soul 50; Jerome, Commentary on Galatians 6, 10). Yet the death of James and John was not the same as that of Jesus—no believer can die Jesus’ death as a vicarious sacrifice for the sins of the world (Mark 10:45) or experience the divine wrath as he did (15:34).

Verse 40

10:40 Whatever James and John would experience, Jesus did not have the authority to grant their request. Only God the Father could (see also 13:32).

Verse 41

10:41 the ten other disciples . . . were indignant: Perhaps they wanted the special places requested by James and John for themselves. All of Jesus’ disciples needed a new understanding of what leadership in God’s Kingdom means (10:42-45).

Verse 42

10:42-44 The unbelieving world (the rulers in this world) thinks that leadership means lording it over others. Just as Jesus’ role as Messiah and Son of God meant suffering and death (8:31; 9:31; 10:32-34, 45), being his follower involves serving others, not ruling over them (9:35; John 10:11).

Verse 45

10:45 Jesus offered his own example to demonstrate what leadership in God’s Kingdom means. • Jesus understands his death as a ransom. A ransom was a payment made to free a slave or captive. • The expression for many is probably an allusion to Isa 53:12, where many means all (cp. Rom 5:15, 18-20). Jesus died as the substitute for all. Later, Jesus would speak of his blood as being poured out for many (Mark 14:24).

Verse 46

10:46-52 The healing of blind Bartimaeus is the last healing miracle recorded in Mark. This event and the healing of the blind man in 8:22-26 form bookends around this section (see Mark Book Introduction, “Literary Features”). It is also a bridge to Jesus’ entrance into Jerusalem as Israel’s Messiah in 11:1-11. Bartimaeus’s confession (Jesus, Son of David) prepares the reader for the confession of the people upon Jesus’ arrival in Jerusalem (11:10).

10:46 they reached Jericho: The journey Jesus began in 10:1 was nearing its conclusion. Jericho was the last major city in the Jordan River Valley before Jerusalem. It may be the oldest continually occupied city in the world. In Jesus’ day, it was no longer located on the much smaller site of Old Testament times (Tell es-Sultan) but had been moved and greatly enlarged. The road from Jericho up to Jerusalem was steep, with a difference in elevation of about 3,000 feet (about 1,000 meters). • The large crowd following Jesus might have been fellow pilgrims traveling to Jerusalem for Passover, but they certainly show Jesus’ great popularity and charisma. • A blind beggar . . . was sitting beside the road: This was a good location for collecting alms from religious pilgrims going to Jerusalem.

Verse 47

10:47-48 Bartimaeus heard: Jesus’ great fame had spread to Jericho, even as it had spread to Gentile areas (3:8). • Jesus, Son of David: Mark does not explain how Bartimaeus knew of Jesus’ Davidic ancestry. Perhaps he knew that Jesus was the Messiah. The blind man, however, did not here associate this title with political or military goals as did the vast majority of people in his day. Instead, Bartimaeus focused on the fact that Jesus was concerned with bringing God’s Kingdom to the poor, maimed, lame, and blind, and he requested mercy and healing (10:51)—which was in harmony with Jesus’ own understanding (cp. Luke 4:18-19).

Verse 50

10:50 threw aside his coat: Bartimaeus’s response is best understood as simply a spontaneous act of joy and anticipation rather than as a symbolic casting off of his old way of life or leaving all to follow Jesus.

Verse 51

10:51 Bartimaeus’s request, I want to see! revealed his faith, without which he might simply have asked for alms. The reports he had heard about Jesus enabled him to cry out for the miracle of sight.

Verse 52

10:52 The man’s faith was rewarded, and he was healed (literally saved; see 5:23, 28, 34; 6:56; Matt 9:22; Luke 8:48). The healing was performed without touch, in contrast to the healing of the blind man in Mark 8:22-26. Bartimaeus followed Jesus (see also 1:18; 2:14-15; 6:1; 8:34; 10:21, 28, 32) down the road (cp. 1:2-3; 10:32).