THE QUESTION OF DIVORCE. THE RICH YOUNG MAN 1, 2. End of the Galilean ministry. The Peræn ministry begins (Mark 10:1; Luke 9:51 cp. Luke 17:11). The time was now late summer of 28 a.d. The Passion was less than six months distant. Jesus finally left Galilee, and entered upon what is generally called... [ Continue Reading ]
Into the coasts (RV 'borders') of Judæa beyond Jordan] i.e. into the southern part of Peræa, opposite to Judæa. 3-9. The question of divorce (Mark 10:2 see on Matthew 5:32). The Pharisees probably intended to entrap Jesus into some contradiction of the Law of Moses, which might form the basis of a... [ Continue Reading ]
FOR EVERY CAUSE] In St. Mark the question simply is, 'Is it lawful for a man to put away his wife?' Jesus was asked to decide the point debated between the school of Hillel, who allowed divorce for every cause, and that of Shammai, who allowed it only for adultery. Rabbi Akiba (a Hillelite) said, 'I... [ Continue Reading ]
MALE AND FEMALE] i.e. one for one.... [ Continue Reading ]
AND SAID] Our Lord regards the words alluded to (see Genesis 2:24) as spoken by divine inspiration. HIS WIFE] Ancient and modern interpreters find in the singular a prohibition of polygamy. The rabbis allowed three or four wives. 'It is lawful' (they said) 'to have many wives together, even as many... [ Continue Reading ]
WHAT THEREFORE GOD HATH JOINED TOGETHER] Our Lord takes up higher ground than either school. He goes behind the Law of Moses, which was in many cases a concession to Jewish infirmities and prejudices, to God's original intention at the creation of the human race, and declares this to be more venerab... [ Continue Reading ]
BECAUSE OF THE HARDNESS OF YOUR HEARTS] The rabbis regarded the liberty of divorce as a special privilege conferred by God upon the chosen people. Rabbi Chananiah said, 'God has not subscribed His name to divorces, except among Israelites, as if He said, I have conceded to the Israelites the right o... [ Continue Reading ]
See on Matthew 5:32. The exact text of this v. is very uncertain. WHOSOEVER] Some ancient authorities read, 'Whosoever shall put away his wife, except for fornication, maketh her an adulteress,' omitting the rest of the verse.... [ Continue Reading ]
IF THE CASE OF THE MAN] 'They mean that, if the tie of marriage is so strict that there is no separation except for adultery, it is inexpedient to marry. For how can a husband bear all the other faults of an abandoned woman?' (Euthymius).... [ Continue Reading ]
CONVERSATION ('in the house,' Mk) ON MARRIAGE AND CELIBACY (Mark 10:10;). The words of Jesus with regard to celibacy must be neither exaggerated nor minimised. They recognise and honour, along with marriage, the vocation of celibacy, when it is embraced for the Kingdom of Heaven's sake. The qualific... [ Continue Reading ]
THIS SAYING] viz. 'that it is not expedient to marry.' The disciples had spoken of a worldly and prudential celibacy. This, Jesus warns them, is unnatural and perilous. The only celibacy which is safe and acceptable to God is that which is embraced for religious reasons in consequence of a divine ca... [ Continue Reading ]
FOR THE KINGDOM OF HEAVEN'S SAKE] i.e. who have embraced celibacy not merely for their own personal sanctification, but in order to undertake work for the advancement of Christs kingdom on earth.... [ Continue Reading ]
CHRIST AND LITTLE CHILDREN (Mark 10:13; Luke 18:15). A touching incident teaching the same lesson as the birth and infancy of Jesus Himself, viz. the sanctity of childhood. The disciples thought that children were not important enough to claim the Master's attention, and this aroused His just anger... [ Continue Reading ]
GOOD MASTER] RV omits 'good.'... [ Continue Reading ]
THE RICH YOUNG MAN (Mark 10:17; Luke 18:18). St. Luke calls him a 'ruler,' i.e. either a member of the Sanhedrin, or a ruler of a synagogue. The incident is a striking example of the seductive power of wealth. The young man was so good, and so near to the Kingdom of God, that Jesus 'looked upon him... [ Continue Reading ]
WHY CALLEST THOU ME GOOD? etc.] RV 'Why askest thou me concerning that which is good? One there is who is good'(see on Mark 10:18).... [ Continue Reading ]
All the commandments selected are those which test a man's love to his neighbour. Love of one's neighbour is a better test of inward religion than ceremonial piety.... [ Continue Reading ]
ALL THESE THINGS, etc.] The answer showed how little the young man knew his own heart, but he was only repeating the vainglorious boasting of his teachers. The Talmud represents God as speaking of 'My sanctified ones, who have kept the whole law from Aleph to Taw.' Moses, Aaron, and Samuel were said... [ Continue Reading ]
IF THOU WILT (RV 'wouldest') BE PERFECT] Jesus, who knew what is in man, knew that love of wealth was this man's besetting sin. He therefore urged him to abandon it, according to the precept, 'If thine eye offend thee, pluck it out.' Jesus was dealing with a case of covetousness, and, therefore, pre... [ Continue Reading ]
IT IS EASIER FOR A CAMEL] Jesus rhetorically calls that impossible which is very difficult, or impossible without special grace. Such proverbs occur in most Eastern languages. We are told that Rabbi Sheshith said to Rabbi Amram, 'Perhaps thou art one of those of Pombeditha, who can make an elephant... [ Continue Reading ]
THE REWARD OF THOSE WHO FORSAKE ALL TO FOLLOW CHRIST (Mark 10:28; Luke 18:28).... [ Continue Reading ]
These words may refer to the position to be accorded the Apostles in the Church, after the resurrection, personally during their lives, afterwards through their writings and teaching: or they may have a real Eschatological sense, that is, they may refer to the new conditions after the final consumma... [ Continue Reading ]
AN HUNDREDFOLD] referring to spiritual compensations in this life: see on Mk.... [ Continue Reading ]
See the following parable, especially Matthew 20:16.... [ Continue Reading ]