Mark 10 · The Lantern

And, from thence, arising, he cometh into the bounds of Judaea and beyond the Jordan,—and there come together again, multitudes unto him, and, as he had been wont, again, was he teaching them.

(in Marc. 3, 40) Up to this time Mark hath related what our Lord said and did in Galilee; here he begins to relate what He did, taught, or suffered in Judæa, and first indeed across the Jordan on the east; and this is what is said in these words: And he arose from thence, and cometh into the coasts of Jadœa, by the farther side of Jordan; then also on this side Jordan, when He…

The Lord often left Judea because of the hatred of the Pharisees toward Him. But now He comes again to Judea, because the time of His suffering was drawing near. However, He does not go directly to Jerusalem, but first only "to the borders of Judea," in order to benefit the guileless people; whereas Jerusalem, due to the wickedness of the Jews, was the center of all malice.

And Pharisees coming near were questioning him—whether it is allowed a husband to divorce a wife, testing him.

In us it is not only the spirit which ought to be sanctified, but also our behaviour, manner of life, and our body. What does the apostle Paul mean when he says that the wife is sanctified by the husband and the husband by the wife? And what is the meaning of the Lord's words to those who asked concerning divorce whether it is lawful to put away one's wife as Moses commanded?

(ubi sup.) Mark the difference of temper in the multitude and in the Pharisees. The former meet together, in order to be taught, and that their sick may be healed, as Matthew relates; the latter come to Him, to try to deceive their Saviour by tempting Him. Wherefore there follows, And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife?

They come to Him indeed, and do not quit Him, lest the multitudes should believe on Him; and by continually coming to Him, they thought to bring Him into difficulty, and to confuse Him by their questions.

But, he, answering, said unto them—What unto you did, Moses, command?

And, they, said—Moses permitted, to write, a roll of dismissal, and to divorce.

But, Jesus, said unto them—In view of your hardness of heart, wrote he for you this commandment;

So true, moreover, is it that divorce "was not from the beginning," that among the Romans it is not till after the six hundredth year from the building of the city that this kind of "hard-heartedness" is set down as having been committed.

(cont. Faust. xix. 26) Moses, however, was against a man's dismissing his wife, for he interposed this delay, that a person whose mind was bent on separation, might be deterred by the writing of the bill, and desist; particularly, since, as is related, among the Hebrews, no one was allowed to write Hebrew characters but the scribes.

(Cat. in Marc. Oxon.) Or else, it is said, For the hardness of your hearts, because it is possible for a soul purged from desires and from anger to bear the worst of women; but if those passions have a redoubled force over the mind, many evils will arise from hatred in marriage. (Chrys. ubi sup.).

But, from the beginning of creation, male and female, made he [them];

I will call your attention to the law of monogamy. The very origin of the human race sanctions it. It is abundantly clear that God ordained it at the beginning as a pattern for posterity. For after he had made Adam, and had foreseen the necessity of providing a helpmate for him, he borrowed from his loins one alone. One woman only did he design for man.

From the beginning of creation, God made them male and female. This is written in the beginning of Genesis. By saying male and female, He showed that second marriages are to be avoided. For He did not say male and females, as was sought from a prior divorce, but male and female, so that they might be bound in the companionship of one spouse.

But from the beginning it was not so: God joins two persons in the bond of marriage so that they become one, even leaving their own parents. Note that the Lord says: God does not permit polygamy, so that one wife could be divorced and another taken, and then that one abandoned and another married.

For this cause, shall a man leave behind his father and mother,

and, the two, shall become, one flesh; so that, no longer, are they two, but, one flesh.

Where are we to find language adequately to express the happiness of that marriage which the church cements, the oblation confirms, the benediction signs and seals, the angels celebrate, and the Father holds as approved? For all around the earth young people do not rightly and lawfully wed without their parents' consent.

In his mysterious plans the Father had destined a bride for his only Son and presented her to him under the guise of prophetic images. Moses appeared and with deft hand sketched a picture of bridegroom and bride but immediately drew a veil over it.

And the two shall become one flesh. Therefore now they are no longer two, but one flesh. The reward of marriage is that two become one flesh. Chastity joined to the spirit becomes one spirit.

What then, God, hath yoked together, let, a man, not put asunder.

And, [coming] into the house again, the disciples, concerning this, were questioning him;

and he saith unto them—Whosoever shall divorce his wife, and marry another, committeth adultery against her;

We hold that a man should either remain as he is born or else marry only once. For a second marriage is a veiled adultery.

(ubi sup.) In Matthew it is more fully expressed, Whosoever shall put away his wife, except it be for fornication. (Matt. 19:9.) The only carnal cause then is fornication; the only spiritual cause is the fear of God, that a man should put away his wife to enter into religiono, as we read that many have done.

(Vict. Ant. e Cat. in Marc.) The Lord calls by the name of adultery cohabitation with her who is not a man's wife; she is not, however, a wife, whom a man has taken to him, after quitting his first; and for this reason he commits adultery upon her, that is, upon the second, whom he brings in.

And, if, she, divorcing her husband, marry another, she committeth adultery.

And they were bringing unto him children, that he might, touch, them,—the disciples, however, were rebuking them.

But Jesus, seeing it, was greatly displeased, and said unto them—Suffer the children to come unto me,—do not hinder them; for, of such, is the kingdom of God.

For why is it necessary-if (baptism itself) is not so necessary -that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood?

The apostle praised one [Timothy] who had known the holy Scripture from infancy. He also instructed that children be reared "in the discipline and correction of the Lord." So we consider every time of life, even the very earliest, suitable for receiving persons into the community of faith.

Wherefore He says not, for of these, but of such is the kingdom of God, that is, of persons who have both in their intention and their work the harmlessness and simplicity which children have by nature.

Verily, I say unto you—Whosoever shall not welcome the kingdom of God, as a child, in nowise shall enter thereinto.

And, folding them in his arms, he was blessing them, having laid his hands upon them.

And, as he was going forth into a road, one, running, and kneeling before him, was questioning him—Good Teacher! what shall I do that, life age—abiding, I may inherit?

And, Jesus, said unto him—Why callest thou me, good? None, is good, save one—God.

The commandments, thou knowest,—Do not commit murder, Do not commit adultery, Do not steal; Do not bear false witness, Do not defraud, Honour thy father and mother.

And, he, said unto him—Teacher! all these things, have I kept, from my youth.

And, Jesus, looking at him, loved him, and said unto him—One thing, unto thee, is wanting;—Withdraw! whatsoever thou hast, sell, and give unto [the] destitute,—and thou shalt have treasure in heaven; and come! be following me.

(in Evan. tom. xv. 14) For in that He loved, or kissed him, He appears to affirm the truth of his profession, in saying that he had fulfilled all those things; for on applying His mind to him, He saw that the man answered with a good conscience.

What that man heard, most beloved, we, too, have heard. The gospel of Christ is in heaven, but it does not cease to speak on earth. Let us not be dead to him, for he thunders. Let us not be deaf, for he shouts. If you are unwilling to commit to full obedience, do what you can.

(Cat. in Marc. Oxon.) It is worthy of enquiry, however, how He loved a man, who, He knew, would not follow Him? But this is so much as to say, that since he was worthy of love in the first instance, because he observed the things of the law from his youth, so in the end, though he did not take upon himself perfection, he did not suffer a lessening of his former love.

And, he, becoming gloomy because of the word, departed sorrowing, for he was holding, many possessions.

The rich man followed his own counsel, having rejected the precept of dividing his resources with the needy. He was abandoned by the Lord to his own opinion. There is no justification for applying the term "harshness" on this account to describe Christ. For each individual free will is able to choose to defile itself.

He did not follow. He just wanted a good teacher, but he questioned who the teacher was, and scorned the identity of the One who was teaching. "He went away sad," bound up in his desires. "He went away sad," carrying a great burden of possessiveness upon his shoulders.

"But he, being dismayed at this saying, went away sorrowful, for he had great possessions." It is not without reason that it is added that he had much: for to possess even a little is both harmful and dangerous, but the bonds of many possessions are utterly unbreakable.

And, looking around, Jesus saith unto his disciples—With what difficulty, shall, they who have money, enter, into the kingdom of God!

For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God. But by all these the repentance of the rich is rendered difficult.

Note what kind of riches it is that God loves. Note what wealth does he demand that we should store up for children. Note what possessions he especially orders us to guard: faith, fear of God, modesty, holiness, and discipline. Nothing earthly, nothing base, nothing perishable or transitory.

It is not wealth in itself that is evil, but those who hoard it are evil and worthy of condemnation, for one ought not to have it, that is, to keep it for oneself, but to put it to good use. It is called wealth precisely because it is meant for beneficial use, not for hoarding.

And, the disciples, were in amazement, because of the words. But, Jesus, again answering, saith unto them—Children! how difficult, it is, to enter, into the kingdom of God!

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

The Saviour by no means has excluded the rich on account of wealth itself, and the possession of property, nor fenced off salvation against them; if they are able and willing to submit their life to God's commandments, and prefer them to transitory objects, and if they would look to the Lord with steady eye, as those who look for the nod of a good helmsman, what he wishes, what…

There is no compelling necessity for you to store up large earthly treasures for your children. You would do better to make your offspring treasures of God than make them richer in worldly goods.

This is evident from the example which the Lord adds, saying: "It is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God." By the name "camel" understand either the animal itself or a thick rope (cable) used on large ships. Thus, for a man, so long as he is rich, it is impossible to be saved.

And, they, were being exceedingly struck with astonishment, saying unto him—Who, then, can, be saved?

Looking at them, Jesus saith—With men, impossible, but not, with God; for, all things, are possible, with God

But the Lord replies, "Because what is impossible with men is possible with God." This again is full of great wisdom. For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls.

Orthodox: The Lord God wishes nothing inconsistent with his nature, and is able to do all that he wishes, and what he wishes is appropriate and agreeable to his own nature.… Eranistes: Nothing is impossible to almighty God. Orthodox: Then according to your definition sin is possible to almighty God? Eranistes: By no means. Orthodox: Why? Eranistes: Because he does not wish it.

But with God this is possible. Christ said: "Make friends for yourselves by means of unrighteous wealth" (Lk. 16:9). Do you see how all things become possible when we hear the Word of God? "With men this is impossible," that is, it is impossible when we reason in human terms. Some are puzzled how Christ said that "all things are possible with God." Can He then also sin?

Peter began to be saying unto him—Lo! we, have left all, and followed thee!

(ubi sup.) And because it is not sufficient to have left all, he adds that which makes up perfection, and have followed thee. As if he said, We have done what Thou hast commanded. What reward therefore wilt Thou give us?

Although Peter had left but few things, still he calls these his all; for even a few things keep us by the bond of affection, so that he shall be beatified who leaves a few things.

(non occ.) Because the youth, on hearing the advice of our Saviour concerning the casting away of his goods, had gone away sorrowful, the disciples of Christ, who had already fulfilled the foregoing precept, began to question Him concerning their reward, thinking that they had done a great thing, since the young man, who had fulfilled the commandments of the law, had not been a…

Jesus said—Verily, I say unto you—There is, no one, who hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for the sake of me, and [for the sake of] the glad-message,

"And Jesus answering said, Verily I say unto you, Whosoever shall leave what is his own, parents, and children, and wealth, for My sake and the Gospel's, shall receive an hundredfold." But let neither this trouble you, nor the still harder saying delivered in another place in the words, "Whoso hateth not father, and mother, and children, and his own life besides, cannot be My d…

(Hom. in Matt. 64) But it seems to me that by these words He intended covertly to proclaim that there were to be persecutions, as it would come to pass that many fathers would allure their sons to impiety, and many wives their husbands.

Everyone who leaves wife or mother — He says this not so that we would leave our parents helpless or separate from our wives, but teaches us to prefer pleasing God above all things of the flesh.

who shall not receive a hundredfold, now, in this season, houses, and brethren, and sisters, and mothers, and children, and lands,—with persecutions, and, in the age that is coming, life age-abiding.

For he who for the sake of Christ's name distances himself from his particular beloved father or mother or child, and gives himself over to the purest love of all who serve Christ, will receive a hundred times the measure of brothers and kinsfolk. Instead of but one he will begin to have so many fathers and brothers bound to him by a still more fervent and admirable affection.

Therefore, will he not also receive a hundred times more wives? Yes — although the accursed Julian mocked this. For tell me, what benefit does a wife bring to her husband's household? In general, she cares for food and clothing for her husband and in this regard fully provides for him. Now look at how it was with the apostles.

(Cat. in Marc. Oxon.) This hundredfold reward therefore must be in participation, not in possession, for the Lord fulfilled this to them not carnally, but spiritually.

But, many, shall be—first-last, and [the] Last-first.

"The first shall be last, and the last first." This is fruitful in meaning and exposition, but does not demand investigation at present; for it refers not only to the wealthy alone, but plainly to all men, who have once surrendered themselves to faith.

But because all do not accomplish a virtuous course of life with the same ardour as they began it, it is presently added, But many that are first shall be last, and the last first; for we daily see many persons who, remaining in a lay habit, are eminent for their meritorious life; but others, who from their youth have been ardent in a spiritual profession, at last wither away i…

But many that are first shall be last, and the last first. For the Pharisees who were first became the last; but those who left all and followed Christ were last in this world through tribulation and persecutions, but shall be first by the hope which is in God.

Now they were in the way, going up unto Jerusalem, and Jesus was going on before them,—and they were in amazement; and, they who followed, were in fear. And, taking unto himself, again, the twelve, he began to be saying unto them, as to the things about to befall him—

Lo! we are going up unto Jerusalem; and, the Son of Man, will be delivered up, unto the Chief-priests and the Scribes,—and they will condemn him to death, and deliver him up unto the nations;

In so speaking the Lord foreshadowed those by whose hand he would die. He does not mean here the death upon the cross as such, but that the Jews would deliver him up to the Gentiles, or, in other words, to the Romans. For Pilate was a Roman, and had been sent by the Romans into Judea as governor.

He did this to confirm the hearts of the disciples, that from hearing these things beforehand, they might the better bear them afterwards, and might not be alarmed at their suddenness, and also in order to show them that He suffered voluntarily; for he who foreknows a danger, and flies not, though flight is in his power, evidently of his own will gives himself up to suffering.

(interlin.) That is, He to whom suffering belongs; for the Godhead cannot suffer. Shall be delivered, that is, by Judas, unto the Chief Priests, and unto the Scribes, and they shall condemn him to death; judging Him to be guilty of death; and shall deliver him to the Gentiles, that is, to Pilate the Gentile.

And they will mock him, and spit upon him, and scourge him, and, slay;—and, after three days, will he, arise.

And there come near unto him, James and John, the [two] sons of Zebedee,—saying unto him—Teacher! we desire, that, whatsoever we shall ask thee, thou wilt do for us.

Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it. So "He will baptize you" will have to be understood as standing for, "Through Him," or" Into Him," "you will be baptized.

(de Con. Evan. ii. 64) Matthew has expressed that this was said not by themselves, but by their mother, since she brought their wishes to the Lord; wherefore Mark briefly implies rather that they themselves, than that their mother, had used the words.

Another Evangelist (Matt. 20:20) relates that their mother (of James and John) approached Jesus. But probably both things happened: these two apostles, being ashamed before the others, sent their mother ahead first, and then they themselves also came separately, as the Evangelist indicates by saying, "they came to Him," that is, they came separately, withdrawing from the rest.

But, he, said unto them—What desire ye, I should do for you?

And, they, said unto him—Grant us, that, one on thy right hand, and one on thy left, we may sit, in thy glory.

But, Jesus, said unto them—Ye know not what ye are asking: Are ye able to drink the cup that, I, am to drink? or to be immersed, with the immersion wherewith, I, am to be immersed?

They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge o…

Here Christ was calling his crucifixion a cup and his death a baptism. He called his cross a cup because he was coming to it with pleasure. He called his death a baptism because by it he cleansed the world. Not only on this account did he call his death a baptism but also because of the ease with which he would rise again.

Therefore the Lord also rebukes them as not understanding what they are asking: "You do not know," He says, "what you are asking." You think that My Kingdom will be an earthly one, and therefore you ask for an earthly seat; no, it is not so: this is beyond human comprehension, and to sit at My right hand is the greatest thing, surpassing even the angelic ranks.

And, they, said unto him—We are able. And, Jesus, said unto them—The cup which, I, am to drink, ye shall drink, and, with the immersion wherewith, I, am to be immersed, shall ye be immersed;

But, to sit on my right hand and on my left, is not mine to give, except unto them for whom it hath been prepared.

And the ten, hearing, began to be sorely displeased, concerning James and John.

And Jesus, calling them near, saith unto them—Ye know that, they who think to rule the nations, lord it over them, and, their great ones, wield authority over them;

But, not so, it is, among you. But, whosoever desireth to become, great, among you, shall be, your minister,

And, whosoever desireth, among you, to be, first, shall be, servant of all;

For, even the Son of Man, came not to be ministered unto, but minister,—and to give his life, a ransom instead of many.

Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister." Wherefore He is introduced in the Gospel "wearied," because toiling for us, and promising "to give His life a ransom for many." For him alone who does so He owns to be the good shepherd.

He shared with us our punishment, but not our sin. Death is the punishment of sin. The Lord Jesus Christ came to die; he did not come to sin. By sharing with us the penalty without the sin, he canceled both the penalty and the sin.

And there is an example of this close at hand: "For even the Son of Man did not come to be served, but to serve and to give His soul as a ransom for many." And this is more than service. Indeed, not only to serve but also to die for the one whom you serve — what could be higher and more wondrous than this?

And they come into Jericho. And, as he was journeying forth from Jericho, and his disciples, and a considerable multitude, the son of Timaeus, blind Bar-Timaeus, a beggar, was sitting beside the road.

The name of the city agrees with the approaching Passion of our Lord; for it is said, And they came to Jericho. Jericho means moon or anathema; but the failing of the flesh of Christ is the preparation of the heavenly Jerusalem.

(ubi sup.) Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as He was going into Jericho; where no one, at least no wise man, will suppose that the Evangelists wrote things contrary to one another, but that one wrote…

But Jesus, considering his ready will, rewards him with the fulfilment of his desire. But the blindness in part, brought upon the Jews, will in the end be enlightened when He sends unto them the Prophet Elias. (Rom.

And, hearing that it was, Jesus the Nazarene, he began to be crying aloud, and saying—O Son of David! Jesus! have mercy on me.

This blind man is rightly described as sitting beside the road and being a beggar; for the Truth himself says: "I am the way." Therefore whoever does not know the brightness of eternal light is blind; but if he already believes in the Redeemer, he sits beside the way; if, however, he already believes but neglects to ask that he might receive eternal light, and ceases from praye…

But see how the crowd honors Jesus: they even forbid the blind man to cry out, as if some king were passing by.

(Vict. Ant. e Cat. in Marc.) The blind man calls the Lord, the Son of David, hearing the way in which the passing multitude praised Him, and feeling sure that the expectation of the prophets was fulfilled. There follows: And many charged him that he should hold his peace.t

And many were rebuking him, that he might hold his peace; but, he, so much the more, was crying aloud, O Son of David, have mercy on me.

And, coming to a stand, Jesus said—Call him! And they call the blind man, saying unto him—Take courage! rise! he calleth thee!

And, he, throwing off his mantle—springing to his feet, came unto Jesus.

And, answering him, Jesus said—What desirest thou, I should do for thee? And, the blind man, said unto him—Rabboni! that may recover sight.

And, Jesus, said unto him—Go thy way! thy faith, hath saved thee. And, straightway, he recovered sight, and was following him in the road.

The commandment of the Lord is far-shining, "enlightening the eyes." Receive Christ, receive sight, receive thy light, "In order that you may know well both God and man." Praise and declare to me Thy Father God; Thy utterances save; Thy hymn teaches that hitherto I have wandered in error.

To this light, indeed, faith is the way. Hence rightly it is immediately answered to the blind man as he is enlightened: "Receive your sight, your faith has saved you." He sees and follows who puts into practice the good that he understands. But he sees and does not follow who indeed understands the good, but disdains to do good works.

And the soul of the blind man was prudent, for after his healing he did not leave Jesus, but followed Him. And allegorically one may understand this as follows: Jericho signifies a low place, that is, the world; the blind man sitting here is an image of human nature, which was once adopted by God, above every earthly honor; and it cried out to Christ as He passed through Jerich…

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