Mark 10

This was on his way to Jerusalem by a retired and circuitous route.

Referring to a regulation of the Jewish code, recorded Deut. 24:1-4. The Savior here speaks of the Mosaic law as regulating the mode of doing that which was in itself contrary to the will of God. It is often necessarily so with laws that are municipal in their character. The guide, in the establishment of them, is not altogether what is absolutely right, but what is expedient and practicable, in the existing state of things. Hence it is often necessary to restrain and regulate what it is impossible to prevent.

The words And said are to be understood at the commencement of these verses; for the verses are quoted from Gen. 2:24, as the language used by Jehovah, expressive of his original design in regard to the sexes. The Savior resumes his own remarks at v. 9. The argument is, that the law which the Pharisees quoted was a municipal regulation, adapted to circumstances, but that for the true principle which was to decide the question, in a moral point of view, they must go back to the declaration of God himself, made at the original institution of the ordinance of marriage.—Twain; two.

That is, from ordinary causes, such as disagreement or change of feeling. That the Savior did not here include cases of great crime, is evident from the form of the question, Matt. 19:3, and also from the answer, as recorded Matt. 19:9.

Touch them; lay his hands upon them in benediction.

As a little child; with docility and an humble mind.

Running—kneeled—Good Master. There was apparently an extravagance in the air and manner of this young man, which the Savior's language was intended gently to reprove in v. 18. There would seem to be no impropriety in the words themselves, Good Master, as a mode of accosting the Savior, under any view of his character.

Although the most injurious effects upon society would result from the operation of a general rule which should make it the duty of the wealthy to distribute their property among the poor, still the requisition seems a very appropriate one to tender to a man, who, thinking that he had fully kept the moral law of God, came to a divinely-commissioned teacher, and insisted upon having some way pointed out by which he might attain to some superior and extraordinary moral excellence. There is, however, after all, some difficulty in the case. We should have expected that, instead of putting in honest and sincere inquirer suddenly to so severe a test, the Savior would have at once explained to him the spiritual nature of the law, that he might have seen his sinfulness, and his need of inward purification, and of pardon.

Some have maintained that camel should be cable; and others that the Needle's Eye was a narrow gate leading into Jerusalem. Such attempts to diminish the incongruity of the image are vain, as the very object of the proverb is to present a picture of incongruity and impossibility. The expression occurs in this form in other writings of those times, and is doubtless correct as it stands.

The meaning is, that, although it transcends human power to change the fixed characteristics of avarice and selfishness to benevolence and piety, there is no limit to the control exercised over the heart by the Spirit of God.

With persecutions. The service of Christ brings with it, in this life, great trials and sacrifices, as well as new and higher enjoyments.

Amazed; anxious and afraid, in regard to the dangers which they were about to incur.

Their mother came with them (Matt 20:20.)

In thy glory; not in heaven, but in the administration of his kingdom upon earth, which they expected was soon to be established.

Can ye drink, &c.; are you prepared to share the sorrows and sufferings which I shall have to endure?

They which are accounted, &c.; that is, among men generally, those which are accounted most prominent and influential, exercise lordship and command over others, and thus compel others to execute their will. Whereas, (v. 43 ,) in the kingdom of Christ, he who would be the greatest, must sacrifice his own will to promote the welfare and happiness of others.

Came not to be ministered unto, but to minister, not to make others labor to promote his own happiness, but that he might himself suffer privation and pain to promote theirs.

To Jericho, approaching gradually towards Jerusalem.

His garment; his outer garment.

The closing scenes of the Savior's ministry were now rapidly drawing near. This public entry into Jerusalem took place only five days before the passover, which was followed by the crucifixion. (John 12:1, 12.)

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