2 Pharisees came to him testing him, and asked him, “Is it lawful for a man to divorce his wife?”
3 He answered, “What did Moses command you?”
4 They said, “Moses allowed a certificate of divorce to be written, and to divorce her.”
5 But Jesus said to them, “For your hardness of heart, he wrote you this commandment.
6 But from the beginning of the creation, God made them male and female.
7 For this cause a man will leave his father and mother, and will join to his wife,
8 and the two will become one flesh, so that they are no longer two, but one flesh.
9 What therefore God has joined together, let no man separate.”
10 In the house, his disciples asked him again about the same matter.
11 He said to them, “Whoever divorces his wife and marries another commits adultery against her.
12 If a woman herself divorces her husband and marries another, she commits adultery.”
13 They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them.
14 But when Jesus saw it, he was moved with indignation and said to them, “Allow the little children to come to me! Don’t forbid them, for God’s Kingdom belongs to such as these.
15 Most certainly I tell you, whoever will not receive God’s Kingdom like a little child, he will in no way enter into it.”
16 He took them in his arms and blessed them, laying his hands on them.
17 As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?”
18 Jesus said to him, “Why do you call me good? No one is good except one—God.
19 You know the commandments: ‘Do not murder,’ ‘Do not commit adultery,’ ‘Do not steal,’ ‘Do not give false testimony,’ ‘Do not defraud,’ ‘Honor your father and mother.’”
20 He said to him, “Teacher, I have observed all these things from my youth.”
21 Jesus looking at him loved him, and said to him, “One thing you lack. Go, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross.”
22 But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions.
23 Jesus looked around and said to his disciples, “How difficult it is for those who have riches to enter into God’s Kingdom!”
24 The disciples were amazed at his words. But Jesus answered again, “Children, how hard it is for those who trust in riches to enter into God’s Kingdom!
25 It is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom.”
26 They were exceedingly astonished, saying to him, “Then who can be saved?”
27 Jesus, looking at them, said, “With men it is impossible, but not with God, for all things are possible with God.”
28 Peter began to tell him, “Behold, we have left all and have followed you.”
29 Jesus said, “Most certainly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the sake of the Good News,
30 but he will receive one hundred times more now in this time: houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life.
31 But many who are first will be last, and the last first.”
32 They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him.
33 “Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles.
34 They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again.”
35 James and John, the sons of Zebedee, came near to him, saying, “Teacher, we want you to do for us whatever we will ask.”
36 He said to them, “What do you want me to do for you?”
37 They said to him, “Grant to us that we may sit, one at your right hand and one at your left hand, in your glory.”
38 But Jesus said to them, “You don’t know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?”
39 They said to him, “We are able.” Jesus said to them, “You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with;
40 but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared.”
41 When the ten heard it, they began to be indignant toward James and John.
42 Jesus summoned them and said to them, “You know that they who are recognized as rulers over the nations lord it over them, and their great ones exercise authority over them.
43 But it shall not be so among you, but whoever wants to become great among you shall be your servant.
44 Whoever of you wants to become first among you shall be bondservant of all.
45 For the Son of Man also came not to be served but to serve, and to give his life as a ransom for many.”
46 They came to Jericho. As he went out from Jericho with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road.
47 When he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, you son of David, have mercy on me!”
48 Many rebuked him, that he should be quiet, but he cried out much more, “You son of David, have mercy on me!”
49 Jesus stood still and said, “Call him.” They called the blind man, saying to him, “Cheer up! Get up. He is calling you!”
50 He, casting away his cloak, sprang up, and came to Jesus.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 10:20–21We must not suppose that this man either asked the Lord, with a wish to tempt Him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined, "Then Jesus beholding him loved him, and said unto him." If however he had been guilty of lying or of dissimulation, by no means would Jesus, after looking on the secrets of his heart, have been said to love him. … For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it.
We must not suppose that this man either asked the Lord, with a wish to tempt Him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined, "Then Jesus beholding him loved him, and said unto him." If however he had been guilty of lying or of dissimulation, by no means would Jesus, after looking on the secrets of his heart, have been said to love him. … For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 10:17–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 10:41–44In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.
In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 10:41–45; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 10:2For they proposed to Him a question, which had on either side a precipice, so that whether He said that it was lawful for a man to put away his wife, or that it was not lawful, they might accuse Him, and contradict what He said, out of the doctrines of Moses. Christ, therefore, being Very Wisdom, in answering their question, avoids their snares.
For they proposed to Him a question, which had on either side a precipice, so that whether He said that it was lawful for a man to put away his wife, or that it was not lawful, they might accuse Him, and contradict what He said, out of the doctrines of Moses. Christ, therefore, being Very Wisdom, in answering their question, avoids their snares.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 10:1–12; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 10:23–27He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things. … Or we must understand that by, "with men it is impossible, but not with God," He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible.
He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things. … Or we must understand that by, "with men it is impossible, but not with God," He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 10:17–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 10:13–16This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessing; but when they are presented to him, he gently and kindly receives them … He declares that he wishes to receive children; and at length, taking them in his arms, he not only embraces, but blesses them by the laying on of hand; from which we infer that his grace is extended even to those who are of that age.
This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessing; but when they are presented to him, he gently and kindly receives them … He declares that he wishes to receive children; and at length, taking them in his arms, he not only embraces, but blesses them by the laying on of hand; from which we infer that his grace is extended even to those who are of that age.
John Calvin, Commentaries, on 10:13–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 10:49–50We must never reckon it a hindrance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; "Be of good comfort, rise, he calls thee; and if he calls thee, he will cure thee." … The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus (Mar 10:50); he cast away every thing that might be in danger of throwing him down, or might in any way hinder him in coming to Christ, or retard his motion.
We must never reckon it a hindrance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; "Be of good comfort, rise, he calls thee; and if he calls thee, he will cure thee." … The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus (Mar 10:50); he cast away every thing that might be in danger of throwing him down, or might in any way hinder him in coming to Christ, or retard his motion.
Matthew Henry, Commentary on the Whole Bible, on 10:46–52; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Mark 10:21Not as God, with that special love, with which he loves his people … but as man, he had an human affection for him; so far as there was any appearance of moral good in him, it was agreeable to him, who loves righteousness, and hates iniquity; and though the young man betrayed much vanity, pride, and conceit, he did not use him roughly, but kindly, and tenderly … according to this use of the word, the sense is, that Jesus looked upon him when he expressed himself in such a pert manner, and had a compassionate concern for him; he pitied him for his ignorance of the law, in its spirituality and large extent
Not as God, with that special love, with which he loves his people … but as man, he had an human affection for him; so far as there was any appearance of moral good in him, it was agreeable to him, who loves righteousness, and hates iniquity; and though the young man betrayed much vanity, pride, and conceit, he did not use him roughly, but kindly, and tenderly … according to this use of the word, the sense is, that Jesus looked upon him when he expressed himself in such a pert manner, and had a compassionate concern for him; he pitied him for his ignorance of the law, in its spirituality and large extent
John Gill, An Exposition of the Old and New Testament, on 10:21; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Mark 10:11–12And if a woman shall put away her husband - From this it appears that in some cases, the wife assumed the very same right of divorcing her husband that the husband had of divorcing his wife; and yet this is not recorded any where in the Jewish laws, as far as I can find, that the women had such a right. Indeed, were the law which gives the permission all on one side, it would be unjust and oppressive; but where it is equally balanced, the right being the same on each side, it must serve as a mutual check, and prevent those evils it is intended to cure.
And if a woman shall put away her husband - From this it appears that in some cases, the wife assumed the very same right of divorcing her husband that the husband had of divorcing his wife; and yet this is not recorded any where in the Jewish laws, as far as I can find, that the women had such a right. Indeed, were the law which gives the permission all on one side, it would be unjust and oppressive; but where it is equally balanced, the right being the same on each side, it must serve as a mutual check, and prevent those evils it is intended to cure.
Adam Clarke, Commentary on the Holy Bible, on 10:12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Mark 10
Mark 10:2–50, World English Bible
Mark 10 in the Bible · Told in the Story: Chapter 46, Let the Children Come
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 10:20–21We must not suppose that this man either asked the Lord, with a wish to tempt Him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined, "Then Jesus beholding him loved him, and said unto him." If however he had been guilty of lying or of dissimulation, by no means would Jesus, after looking on the secrets of his heart, have been said to love him. … For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 10:17–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 10:41–44In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 10:41–45; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 10:2For they proposed to Him a question, which had on either side a precipice, so that whether He said that it was lawful for a man to put away his wife, or that it was not lawful, they might accuse Him, and contradict what He said, out of the doctrines of Moses. Christ, therefore, being Very Wisdom, in answering their question, avoids their snares.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 10:1–12; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 10:23–27He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things. … Or we must understand that by, "with men it is impossible, but not with God," He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 10:17–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 10:13–16This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessing; but when they are presented to him, he gently and kindly receives them … He declares that he wishes to receive children; and at length, taking them in his arms, he not only embraces, but blesses them by the laying on of hand; from which we infer that his grace is extended even to those who are of that age.
John Calvin, Commentaries, on 10:13–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 10:49–50We must never reckon it a hindrance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; "Be of good comfort, rise, he calls thee; and if he calls thee, he will cure thee." … The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus (Mar 10:50); he cast away every thing that might be in danger of throwing him down, or might in any way hinder him in coming to Christ, or retard his motion.
Matthew Henry, Commentary on the Whole Bible, on 10:46–52; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Mark 10:21Not as God, with that special love, with which he loves his people … but as man, he had an human affection for him; so far as there was any appearance of moral good in him, it was agreeable to him, who loves righteousness, and hates iniquity; and though the young man betrayed much vanity, pride, and conceit, he did not use him roughly, but kindly, and tenderly … according to this use of the word, the sense is, that Jesus looked upon him when he expressed himself in such a pert manner, and had a compassionate concern for him; he pitied him for his ignorance of the law, in its spirituality and large extent
John Gill, An Exposition of the Old and New Testament, on 10:21; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Mark 10:11–12And if a woman shall put away her husband - From this it appears that in some cases, the wife assumed the very same right of divorcing her husband that the husband had of divorcing his wife; and yet this is not recorded any where in the Jewish laws, as far as I can find, that the women had such a right. Indeed, were the law which gives the permission all on one side, it would be unjust and oppressive; but where it is equally balanced, the right being the same on each side, it must serve as a mutual check, and prevent those evils it is intended to cure.
Adam Clarke, Commentary on the Holy Bible, on 10:12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.