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and, as he was wont, he taught them again.</div><span class= "bld">X.</span><p>(1) <span class= "bld">And he arose from thence.</span>—We may note, as some help to a right study of the Gospel narrative, that the best harmonists place <a href="/context/matthew/18-15.htm" title="Moreover if your brother shall trespass against you, go and tell him his fault between you and him alone: if he shall hear you, you have gained your brother.">Matthew 18:15-35</a>, <a href="/luke/10-1.htm" title="After these things the LORD appointed other seventy also, and sent them two and two before his face into every city and place, where he himself would come.">Luke 10:1</a> to <a href="/luke/17-10.htm" title="So likewise you, when you shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.">Luke 17:10</a> (with the exception of <a href="/context/mark/15-3.htm" title="And the chief priests accused him of many things: but he answered nothing.">Mark 15:3-7</a>), and <a href="/john/7-1.htm" title="After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.">John 7:1</a> to <a href="/john/11-54.htm" title="Jesus therefore walked no more openly among the Jews; but went there to a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.">John 11:54</a>, between the 9th and 10th chapters of this Gospel. The “farther side of Jordan” implies what is known as the Peræan ministry of our Lord, and which is related only by St. Luke.<p><span class= "bld">Resort unto him.</span>—Literally, <span class= "ital">come together,</span> or <span class= "ital">journey together.</span><p> <div class="versenum"><a href="/mark/10-2.htm">Mark 10:2</a></div><div class="verse">And the Pharisees came to him, and asked him, Is it lawful for a man to put away <i>his</i> wife? tempting him.</div>(2-12) <span class= "bld">And the Pharisees came to him.</span>—See Notes on <a href="/context/matthew/19-3.htm" title="The Pharisees also came to him, tempting him, and saying to him, Is it lawful for a man to put away his wife for every cause?">Matthew 19:3-12</a>. We are not surprised to find St. Mark omitting the “hard saying” about the eunuchs of <a href="/matthew/19-12.htm" title="For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.">Matthew 19:12</a>. It was hardly likely, even if he knew it, to commend itself to him as adapted for the Gentile readers for whom he wrote his Gospel. Probably, however, for the reason thus given, it was not part of the current teaching of the Church, and was recorded by St. Matthew as something exceptional.<p> <div class="versenum"><a href="/mark/10-10.htm">Mark 10:10</a></div><div class="verse">And in the house his disciples asked him again of the same <i>matter</i>.</div>(10) <span class= "bld">And in the house.</span>—St. Mark’s narrative is, on the whole, much shorter than St. Matthew’s; but this detail of the question coming from the disciples after they had entered the house is given by him only.<p> <div class="versenum"><a href="/mark/10-12.htm">Mark 10:12</a></div><div class="verse">And if a woman shall put away her husband, and be married to another, she committeth adultery.</div>(12) <span class= "bld">And if a woman shall put away.</span>—This also is peculiar to St. Mark, and it is noticeable, as being the only passage in our Lord’s teaching which distinctly states the case referred to, and passes sentence on the wife who divorces her husband and marries again, as well as on the husband who divorces his wife, and the wife who is so divorced. All three cases are dealt with on the same grounds: (1) that the marriage relationship ought to be indissoluble, and that one cause only justifies or permits its dissolution; and (2) that any further permission of divorce is but a concession to the hardness of men’s hearts for the avoidance of greater evils.<p> <div class="versenum"><a href="/mark/10-13.htm">Mark 10:13</a></div><div class="verse">And they brought young children to him, that he should touch them: and <i>his</i> disciples rebuked those that brought <i>them</i>.</div>(13-15) <span class= "bld">And they brought young children.</span>—See Notes on <a href="/context/matthew/19-13.htm" title="Then were there brought to him little children, that he should put his hands on them, and pray: and the disciples rebuked them.">Matthew 19:13-15</a>.<p> <div class="versenum"><a href="/mark/10-14.htm">Mark 10:14</a></div><div class="verse">But when Jesus saw <i>it</i>, 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.</div>(14) <span class= "bld">He was much displeased.</span>—The word, as used by our Lord, is peculiar to St. Mark; St. Matthew uses it of the disciples (<a href="/matthew/20-24.htm" title="And when the ten heard it, they were moved with indignation against the two brothers.">Matthew 20:24</a>; <a href="/matthew/26-8.htm" title="But when his disciples saw it, they had indignation, saying, To what purpose is this waste?">Matthew 26:8</a>) and of the chief priests (<a href="/matthew/21-15.htm" title="And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased,">Matthew 21:15</a>).<p> <div class="versenum"><a href="/mark/10-15.htm">Mark 10:15</a></div><div class="verse">Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.</div>(15) <span class= "bld">Verily I say unto you.</span>—St. Matthew does not give the verse. St. Mark has it in common with St. Luke. To receive the kingdom of God “as a little child,” is to receive it after the manner of a child, with simplicity and faith, humility and love. Unless these conditions were fulfilled, those who were disputing who was the greatest in it, were as if they had not even entered it.<p> <div class="versenum"><a href="/mark/10-16.htm">Mark 10:16</a></div><div class="verse">And he took them up in his arms, put <i>his</i> hands upon them, and blessed them.</div>(16) <span class= "bld">And he took them up in his arms.</span>—Better, <span class= "ital">folded them in His arms,</span> leaving the question whether they were lifted from the ground open. The word is used by St. Mark only. The actual “blessing,” though implied in St. Matthew, is also definitely mentioned by him only.<p> <div class="versenum"><a href="/mark/10-17.htm">Mark 10:17</a></div><div class="verse">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?</div>(17-27) <span class= "bld">And when he was gone forth.</span>—Better, <span class= "ital">as He was going forth.</span> (See Notes on <a href="/context/matthew/19-16.htm" title="And, behold, one came and said to him, Good Master, what good thing shall I do, that I may have eternal life?">Matthew 19:16-26</a>.)<p><span class= "bld">Running, and kneeled to him.</span>—Another of St. Mark’s vividly descriptive touches. The adjective “good,” which is wanting in the better MSS. of St. Matthew, is the true reading here. St. Mark and St. Luke give the word “inherit,” instead of St. Matthew’s “have,” or “possess.”<p> <div class="versenum"><a href="/mark/10-18.htm">Mark 10:18</a></div><div class="verse">And Jesus said unto him, Why callest thou me good? <i>there is</i> none good but one, <i>that is</i>, God.</div>(18) <span class= "bld">Why callest thou me good</span>?—Our Lord’s question is, in St. Mark’s report, in harmony with that of the seeker after life eternal. Its obvious drift was to force him back upon the conditions of absolute goodness, to make him ask himself how far, and under what conditions, that word might be used relatively of any child of man.<p> <div class="versenum"><a href="/mark/10-19.htm">Mark 10:19</a></div><div class="verse">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.</div>(19) <span class= "bld">Defraud not.</span>—Peculiar to St. Mark. It seems as if intended to be a special application of the Tenth Commandment. One who had great possessions, gathered in the usual ways by which men gain wealth, needed to examine himself specially by that text. Were there no ill-gotten gains in his treasure? Had no wages of the reaper been kept back; no sharp bargains driven with widows or orphans or the poor?<p> <div class="versenum"><a href="/mark/10-21.htm">Mark 10:21</a></div><div class="verse">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.</div>(21) <span class= "bld">Then Jesus beholding him loved him.</span>—Better, <span class= "ital">looking,</span> or <span class= "ital">gazing on him.</span> The fact is narrated by St. Mark only, and implies that the love showed itself in the stedfast look, perhaps also in the kiss upon the brow with which the Rabbis of the time showed their approval of their more promising disciples.<p><span class= "bld">Come, take up the cross.</span>—This also is peculiar to St. Mark. In using such words our Lord taught the questioner, as He had before taught His disciples, with what clear prevision He looked forward to the form and manner of His death.<p> <div class="versenum"><a href="/mark/10-22.htm">Mark 10:22</a></div><div class="verse">And he was sad at that saying, and went away grieved: for he had great possessions.</div>(22) <span class= "bld">And he was sad at that saying.</span>—Better, <span class= "ital">He frowned.</span> The word is the same as that translated “lowering” in <a href="/matthew/16-3.htm" title="And in the morning, It will be foul weather to day: for the sky is red and lowering. O you hypocrites, you can discern the face of the sky; but can you not discern the signs of the times?">Matthew 16:3</a>.<p> <div class="versenum"><a href="/mark/10-23.htm">Mark 10:23</a></div><div class="verse">And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!</div>(23) <span class= "bld">And Jesus looked round.</span>—The glance and gesture are mentioned by St. Mark only.<p> <div class="versenum"><a href="/mark/10-24.htm">Mark 10:24</a></div><div class="verse">And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!</div>(24) <span class= "bld">How hard is it for them that trust in riches.</span>—The words have the appearance of limiting, and so softening, the seeming sternness of the previous utterance. There is, however, good reason for thinking, as they are wanting in the best MSS., that they were added by some one who sought to tone down the words of warning to what seemed a rational medium. Omitting the doubtful words, the sentence runs, “How hard is it to enter into the kingdom of God!”—hard alike for rich and poor, though, as the words that follow show, it was hardest for the former.<p> <div class="versenum"><a href="/mark/10-28.htm">Mark 10:28</a></div><div class="verse">Then Peter began to say unto him, Lo, we have left all, and have followed thee.</div>(28-31) <span class= "bld">Then Peter began to say</span> <span class= "bld">unto him.</span>—See Notes on <a href="/context/matthew/19-27.htm" title="Then answered Peter and said to him, Behold, we have forsaken all, and followed you; what shall we have therefore?">Matthew 19:27-30</a>. St. Mark omits the question which St. Matthew adds to St. Peter’s words, “What shall we have therefore?”<p> <div class="versenum"><a href="/mark/10-29.htm">Mark 10:29</a></div><div class="verse">And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's,</div>(29) <span class= "bld">Verily I say unto you.</span>—St. Mark, possibly as writing for Gentile converts, omits the special promise to the Twelve, that they should “sit on thrones, judging the twelve tribes of Israel” (<a href="/matthew/19-28.htm" title="And Jesus said to them, Truly I say to you, That you which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel.">Matthew 19:28</a>).<p> <div class="versenum"><a href="/mark/10-30.htm">Mark 10:30</a></div><div class="verse">But he shall receive an hundredfold 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.</div>(30) <span class= "bld">With persecutions.</span>—Peculiar to St. Mark. (See Notes on <a href="/matthew/19-29.htm" title="And every one that has forsaken houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred times, and shall inherit everlasting life.">Matthew 19:29</a>.) We may, perhaps, venture to think of them as having been engraved on Peter’s mind by the lessons of his experience. He had been taught to see in the “fiery trial” almost the necessary condition of the “exceeding joy” (<a href="/context/1_peter/4-12.htm" title="Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened to you:">1Peter 4:12-13</a>).<p> <div class="versenum"><a href="/mark/10-31.htm">Mark 10:31</a></div><div class="verse">But many <i>that are</i> first shall be last; and the last first.</div>(31) <span class= "bld">Many that are first shall be last.</span>—It will be noted that St. Mark omits the parable of the Labourers in the Vineyard, which follows in St. Matthew as an illustration of the truth.<p> <div class="versenum"><a href="/mark/10-32.htm">Mark 10:32</a></div><div class="verse">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 him,</div>(32-34) <span class= "bld">And they were in the way.</span>—See Notes on <a href="/context/matthew/20-17.htm" title="And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said to them,">Matthew 20:17-19</a>.<p><span class= "bld">Jesus went before them.</span>—Better, <span class= "ital">was leading the way.</span> The word is the same as that used in <a href="/matthew/21-9.htm" title="And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that comes in the name of the Lord; Hosanna in the highest.">Matthew 21:9</a>; <a href="/matthew/21-31.htm" title="Whether of them two did the will of his father? They say to him, The first. Jesus said to them, Truly I say to you, That the publicans and the harlots go into the kingdom of God before you.">Matthew 21:31</a>. The graphic picture of the order in which the Master and the disciples were at this time travelling is eminently characteristic of St. Mark. The special mention of “the Twelve” implies that there were other disciples, possibly the Seventy of <a href="/luke/10-1.htm" title="After these things the LORD appointed other seventy also, and sent them two and two before his face into every city and place, where he himself would come.">Luke 10:1</a>, and the “devout women” of <a href="/luke/8-1.htm" title="And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve were with him,">Luke 8:1</a>.<p><span class= "bld">And they were amazed.</span>—We have clearly in these words a vivid reproduction of states of feeling which the disciples remembered, but for which the facts related hardly give a sufficient explanation. Probably the words that had just been spoken—still more, perhaps, the look and tone which accompanied them—and the silent withdrawal from converse with them, struck all the disciples with a vague fear, and the Twelve with absolute terror.<p> <div class="versenum"><a href="/mark/10-34.htm">Mark 10:34</a></div><div class="verse">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.</div>(34) <span class= "bld">Shall spit upon him.</span>—In common with St. Luke, but not with St. Matthew.<p> <div class="versenum"><a href="/mark/10-35.htm">Mark 10:35</a></div><div class="verse">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.</div>(35-45) <span class= "bld">And James and John.</span>—See Notes on <a href="/context/matthew/20-20.htm" title="Then came to him the mother of Zebedees children with her sons, worshipping him, and desiring a certain thing of him.">Matthew 20:20-28</a>. In St. Matthew, their mother is represented as coming with them, and uttering her prayer for them.<p> <div class="versenum"><a href="/mark/10-38.htm">Mark 10:38</a></div><div class="verse">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 baptism that I am baptized with?</div>(38) <span class= "bld">And be baptized with the baptism.</span>—The clause seems to have been found originally in St. Mark only, and to have been added afterwards by the transcribers of St. Matthew to bring the reports of the two Gospels into more entire agreement.<p> <div class="versenum"><a href="/mark/10-39.htm">Mark 10:39</a></div><div class="verse">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 baptism that I am baptized withal shall ye be baptized:</div>(39) <span class= "bld">And with the baptism.</span>—Here, as before, the clause is omitted in the best MSS. of St. Matthew, and is therefore, strictly speaking, peculiar to St. Mark.<p> <div class="versenum"><a href="/mark/10-40.htm">Mark 10:40</a></div><div class="verse">But to sit on my right hand and on my left hand is not mine to give; but <i>it shall be given to them</i> for whom it is prepared.</div>(40) <span class= "bld">But it shall be given to them.</span>—Better, omitting the interpolated words, <span class= "ital">is not Mine to give, but to those for whom it has been prepared.</span> Our Lord disclaims, not the power to give, but that of giving arbitrarily, otherwise than His Father willed.<p> <div class="versenum"><a href="/mark/10-42.htm">Mark 10:42</a></div><div class="verse">But Jesus called them <i>to him</i>, and saith 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.</div>(42) <span class= "bld">Exercise lordship. . . . exercise authority.</span>—On the force of the two words, see Note on <a href="/matthew/20-25.htm" title="But Jesus called them to him, and said, You know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority on them.">Matthew 20:25</a>.<p> <div class="versenum"><a href="/mark/10-43.htm">Mark 10:43</a></div><div class="verse">But so shall it not be among you: but whosoever will be great among you, shall be your minister:</div>(43) <span class= "bld">Shall be your minister.</span>—Substantially the same as in St. Matthew, but note in both verses the variation, “<span class= "ital">shall be</span> your minister,” “<span class= "ital">shall be</span> servant,” instead of “let him be.”<p> <div class="versenum"><a href="/mark/10-46.htm">Mark 10:46</a></div><div class="verse">And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.</div>(46-52) <span class= "bld">And they came to Jericho.</span>—See Notes on <a href="/context/matthew/20-29.htm" title="And as they departed from Jericho, a great multitude followed him.">Matthew 20:29-34</a>. St. Mark agrees with St. Matthew in placing the miracle as the disciples were leaving Jericho, and differs from him in speaking of one blind man only, and in giving his name.<p><span class= "bld">Blind Bartimæus.</span>—Better, as giving the same order as the Greek, <span class= "ital">the son of Timœus, Bartimœus, a blind beggar was sitting by the wayside begging.</span> The later MSS. have the definite article before “blind,” as though he were well known and conspicuous. It is noticeable that the name was Greek with the Aramaic prefix Bar (= son), a combination not found elsewhere.<p> <div class="versenum"><a href="/mark/10-49.htm">Mark 10:49</a></div><div class="verse">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.</div>(49) <span class= "bld">And commanded him to be called.</span>—The better MSS. give, more vividly, “and said, Call him.”<p><span class= "bld">Be of good comfort.</span>—The cheering words of the disciples or by-standers are given by St. Mark only, as is also the eager action of the man “casting <span class= "ital">off</span> his garment (<span class= "ital">i.e.,</span> the outer mantle) and <span class= "ital">leaping up.”</span> The Greek word, in the better MSS. is much stronger than the English “rose.”<p> <div class="versenum"><a href="/mark/10-51.htm">Mark 10:51</a></div><div class="verse">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.</div>(51) <span class= "bld">Lord.</span>—Better <span class= "ital">Rabboni,</span> the word being the same as in <a href="/john/20-16.htm" title="Jesus said to her, Mary. She turned herself, and said to him, Rabboni; which is to say, Master.">John 20:16</a>, and occurring in these two passages only. The word was an augmentative form of Rabbi, and as such expressed greater reverence. It takes its place as another example of St. Mark’s fondness for reproducing the very syllables that were spoken.<p> <div class="versenum"><a href="/mark/10-52.htm">Mark 10:52</a></div><div class="verse">And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.</div>(52) <span class= "bld">Followed Jesus in the way.</span>—We may reasonably infer from this that Bartimæus was one of those who went up with the travelling company to Jerusalem. The prominence which St. Mark gives to his name suggests the thought that he afterwards became more or less conspicuous in the Church of the Circumcision, his new-found gift of sight qualifying him to take his place among the eye-witnesses of the things that were done in the ensuing week. In the Apocryphal <span class= "ital">Gospel of Nicodemus</span> he appears as one of <span class= "ital">the</span> witnesses for the defence on our Lord’s trial.<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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