Mark 10

ANd he arose from thence, and cometh into the coasts of Judea, by the farther side of Jordan, and the people resort unto him again, and as he was wont, he taught them again. We have nothing in this whole Chapter, but what we found before in the nineteenth and twentieth Chapter of Matthew; when Christ had the Discourses mentioned in the former Chapter, he was in Galilee; now he departeth from Galilee, passeth through Samaria, and cometh into the Province of Iudea, which being the chiefest, and that in which Ierusalem was, he was there more then before troubled with the Scribes and Pharisees. Who were now watching him in all his Words and Actions, that they might have somewhat whereof to accuse him.

And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. Matthew adds for every Cause, that is, for any cause, unless for Adultery, for so the Pharisees had interpreted the Law permitting Divorce, Deut. 24.1. taking advantage of those Words [if She find no favour in his Eyes] and interpreting the Term uncleanness following, of any deformity, or other cause of dislike.

And he answered and said unto them, What did Moses command you?

And they said, Moses suffered to write a bill of divorcement, and to put her away.

And Jesus answered, and said unto them, For the hardness of your heart, he wrote you this precept.

But from the beginning of the creation, God made them male and female.

For this cause shall a man leave his father and mother, and cleave to his wife.

And they twain shall be one flesh, so then they are no more twain, but one flesh.

What therefore God has joyned together, let no man put asunder. The order of the Discourse as recorded by Mark, something differeth from that in Matthew, but the Evangelists were not so accurate in that, but took care only to set down the substance of the Discourse, as appears from the Relation of several other parts of the History. In the Notes on Matth. 19.3, 4, &c. the Reader will find whatsoever stands in need of Explication, opened.

And in the house his disciples asked him again of the same matter.

And he says unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

And if a woman shall put away her husband, and be married to another, she committeth adultery. Matthew, Ch. 5.32. and 19.9. interpreteth this passage of Mark by adding those Words [except in Case of Fornication] none but Mark alone has what is v. 12. which concerneth the Woman, which has made some doubt, whether the Woman in Case of the Husbands Adultery, may sue a Divorce from him, but the most Judicious Interpreters say, There is an equal right on both sides. I am sure the Reason is equal on both sides. The Adultery of the Husband dissolveth the Tye and Covenant of Marriage, as well as the Adultery of the Wife. It is yet a more groundless, and unreasonable opinion of some from the Words of this, and the paralel Texts, that Persons Divorced may not Marry again, as if Gods end in the Law of Divorce, in case of Adultery were merely to separate the Wife from the Husbands Bed; whether the Person that has given the cause for the Divorce, may marry again, may be more disputed, not only because such Persons are Dead Persons in the Law of God, but because such a Liberty granted, would open a Flood-Gate to Iniquity of that kind, while Persons weary of their Correlates, should by this means gratify their Lusts, and also obtain their desires. But I shall not determine it, certain it is our Saviour here speaketh only of Divorces for Trivial causes, which the Law of God does not warrant, and in such cases the Person Marrying again, must necessarily commit Adultery, because the Band of the former Union holds. As to the question, Divorces be lawful in no Cases, but that of Adultery. See the Notes on Matth. 5. and on Chap. 19.

And they brought young children to him, that he should touch them, and his disciples rebuked those that brought them.

But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God.

Verily I say unto you, Whosoever shall not receive the kingdom of God, as a little child, he shall not enter therein.

And he took them up in his arms, put his hands upon them, and blessed them. This is reported both by Matthew and Luke, only they both omit what we here have, v. 15. By the Kingdom of God, is doubtless to be understood, the Word of God or rather the Grace of Christ in the Gospel, he that does not receive it, with Humility and Modesty, without disputing, without malice, like a little Child, shall never come in Heaven.

And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good master, what shall I do, that I may inherit eternal life? Luke says he was a Ruler. His question signified, that he believed such a thing, as an happy eternal Existence of good Souls, and that he desired it, and that he was willing to do something in order to the obtaining a share and portion in it.

And Jesus said unto him, Why callest thou me good? there is none good, but one, that is God. That is Originally good, and Supremely good, or perfectly good. Herein our Saviour does not deny himself to be God, but checked him who did not believe him such, yet called him God.

Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

And he answered and said unto him, Master, all these have I observed from my youth. That is, in that Latitude to which the Doctors of the Iewish Church, at that time expounded them.

Then Jesus beholding him, loved him, and said unto him, One thing thou lackest, 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.

And he was sad at that saying, and went away grieved, for he had great possessions. See the Notes on Matth. 19.16, 17, 18. &c. Christ had an humane Compassion towards so Civil a Person, but shows him, that Love was the fulfilling of the Law, and that Love is seen in a Resolution to yield an Vniversal Obedience to the Will of God. Our Saviour imposeth a special Precept upon him conjoyned with two general Precepts concerning all the Disciples of Christ, to which his not yielding obedience, showed that he was mistaken in his Notion, That he had from his Youth kept the Commandements, tho it might be true according to that Law-Interpretation of them given by the Pharisees.

And Jesus looked round about, and says unto his disciples, How hardly shall they that have riches enter into the kingdom of God?

And the disciples were astonished at his words. But Jesus answereth again, and says unto them, Children, how hard is it for them that trust in riches, to enter into the kingdom of God?

It is easier for a camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God.

And they were astonished out of measure, saying among themselves, Who then can be saved?

And Jesus looking upon them, says, With men it is impossible, but not with God, for with God all things are possible. See the Notes on Matth. 19.23, 24, 25. where the same History occurred, and all the additions to it here are opened.

Then Peter began to say unto him, Lo, we have left all, and have followed thee.

And Jesus answered and said, Verily, I say unto you, There is no man that has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the gospels,

But he shall receive an hundred-fold, now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life.

But many are first, shall be last, and the last first. See the Notes on Matthew 19.27.28. Our Saviour having blessed the Poor especially such a had stripped themselves of all for his sake, and the Gospels; raised up hopes to himself, who had no Riches to tre in, or have his Heart cleave unto, and had stripped himself of all that little he had to follow Christ. Christ assures him that neither he, nor any other that had done so, should by it lose y thing, for tho in this Life they should have Persecutions, yet they should be amply rewarded in Value if not in Species in this World, and with infinite happiness, in the next.

And they were in the way going up to Jerusalem, and Jesus went before them, and they were amazed, and as they followed, they were afraid. And he took again the twelve, and began to tell them, what things should happen unto them.

Saying, Behold, we go up to Jerusalem, and the Son of man shall be delivered unto the chief priests, and unto the scribes, and they shall condemn him to death, and shall deliver him to the Gentiles.

And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him, and the third day he shall rise again. See the Notes on Matth. 20.17. This is at least the third time, that our Saviour instructeth his Disciples as to his Passion, toward which he was now going, and that with such a readiness, that to the Amazement of his Disciples he led the way, and outwent them. It is observable that Christ here describeth his sufferings more particularly then before. He tells them here that he should be first delivered to the Chief Priests and the Scribes, they should Condemn him. Then they should deliver him to the Gentiles (such were the Romans and Pontius Pilate) they should Mock him, Scourge him, Spit on him, put him to death, but he should rise again the third Day. Luke adds, v. 33. They understood none of these, and this saying was hid from them, neither knew they the things which were spoken. How hardly do we believe what seems contrary to our interests? but we are to hear for the time to come. This Premonition was afterwards of use to them, they remembred the Words of Jesus, when the things were come to pass. Preachers Words are not lost, tho at present they be not believed, or hearkned to.

And James and John the sons of Zebedee come unto him, saying, Master, we would that thou shouldest do for us, whatsoever we shall desire.

And he said unto them, What would ye that I should do for you?

They said unto him, Grant unto us, that we may sit one on thy right hand, and the other on thy left hand, in thy glory.

But Jesus said unto them, Ye know not what ye ask, Can ye drink of the cup that I drink of? and be baptized with the baptisme that I am baptized with?

And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, and with the baptisme that I am baptized withal, shall ye be baptized.

But to sit on my right hand, and on my left hand, is not mine to give, but it shall be given to them for whom it is prepared.

And when the ten heard it, they began to be much displeased with James and John. See the Notes on Matth. 20.20. where we have the same History, with little or no Variation, only Matthew tells us, that Iames and Iohn did that by their Mother, which Mark reports as done by them in Person, but there is nothing more ordinary even in our common Discourse, then to speak of that as done by our selves, which is done by another on our behalf, at our Command, or Sollicitation, both the Evangelists agree in all the other parts of their Relation, and in the following Discourse also very much.

But Jesus called them to him, and says unto them, Ye know that they which are accounted to rule over the Gentiles, exercise lordship over them, and their great ones exercise authority upon them.

But so it shall not be among you, but whosoever will be great among you, shall be your minister.

And whosoever of you will be the chiefest, shall be servant of all.

For even the Son of man came not to be ministred unto, but to minister, and to give his life a ransom for many. See the Notes on Matth. 20.25. where we had the same almost Verbatim. Those that think it worth the while to inquire, what Critical Men say about that Phrase which we Translate those that are accounted to Rule, may find it in Poll Sy p is Criticorum. When all is said, doubtless the in Matthew, and, and Lukes signify the same Persons. And our Translators might as justifiably have Translated those Words, The Rulers, as those who are accounted to Rule (which is a Translation the Active Participle will hardly bear.)

And they came to Jericho, And as he went out of Jericho with his disciples, and a great numbe of people, blind Bartime s, the son of Timeus, sate by the high-way-side begging.

And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me.

And many charged him, that he should hold his peace, but he cryed the more a great deal, Thou son of David, have mercy on me.

And Jesus stood still, and commanded him to be called, and they call the blind man, saying unto him, Be of good comfort, rise, he calleth thee.

And he casting away his garment, rose, and came to Jesus.

And Jesus answered, and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.

And Jesus said unto him, Go thy way, thy faith has made thee whole. And immediately he received his sight, and followed Jesus in the way. This History is a mere Narrative of a matter of Fact, in the Relation of which no difficulties occur, which stand in need of Explication. Matthew, Mark and Luke relate it, with but two considerable differences. Matthew mentioneth two Blind Men, the other two Evangelists but one. It is probable the one was the more remarkable, and his Father a Person of some Note, therefore he is mentioned, also, the other probably some obscurer Person. Luke reports it done, when he came nigh to Jericho. Matthew and Mark, as he went out of Iericho, but tho Luke says, that he sate Begging by the way, as they came nigh to Iericho, yet he does not say the Miracle of his Cure was wrought then. It is most probable, that he followed Christ into Iericho, crying after him, and also when he went out of Iericho, and that it was as he went out of Iericho (as Matthew and Mark say) that our Saviour took notice of him, called him, and wrought the Cure upon him. See further the Notes on Matth. 20.17.