Marcos 10

Theophylact of Ohrid

Marcos 10:1

[(as quoted by Aquinas, AD 1274)] But He enters the region of Judæa, which the envy of the Jews had often caused Him to leave, because His Passion was to take place there. He did not, however, then go up to Jerusalem, but to the confines of Judæa, that He might do good to the multitudes, who were not evil; for Jerusalem was, from the malice of the Jews, the worker of all the wickedness. Wherefore it goes on: And the people resort unto him again, and, as he was wont, he taught them again. — Catena Aurea by Aquinas

Marcos 10:1

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. — Commentary on Mark

Marcos 10:2

[(as quoted by Aquinas, AD 1274)] 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. 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. — Catena Aurea by Aquinas

Marcos 10:2

And see how they, out of their malice, tempt the Lord, not tolerating that the people should believe in Him, but constantly approaching Him with the intention of putting Him in difficulty and cornering Him with their questions. They pose to Him a question that placed Him between two abysses: is it lawful, they say, for a man to divorce his wife? For whether He says that it is lawful, or says that it is unlawful, in either case they thought to accuse Him of contradicting the Law of Moses. — Commentary on Mark

Marcos 10:3

But Christ, Self-Existent Wisdom, answers them in such a way that He escapes their snares. He asks them: what did Moses command them? — Commentary on Mark

Marcos 10:4-5

And when they answered that Moses commanded to divorce a wife, Christ explained to them the Law itself. Moses, He says, was not so merciless as to give such a Law, but he wrote this because of your hardness of heart. Knowing the inhumanity of the Jews, such that a husband who did not love his wife could easily kill her, Moses permitted a husband to divorce an unloved wife. — Commentary on Mark

Marcos 10:6

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. If this had been pleasing to God, He would have created one husband and many wives; but it did not happen so, rather "God made them male and female," so that they would be joined — one husband with one wife. — Commentary on Mark

Marcos 10:7-8

In a figurative sense, this can be understood as follows: the word of Teaching, sowing good seeds in the soul of a believing person, has the significance of a husband to the soul that receives it. And it leaves its father, that is, lofty thought, and its mother, that is, embellished speech, and cleaves to its wife, that is, to the benefit of the soul, adapting itself to it and often preferring humble thoughts and simple speech. And then they both become one flesh, that is, the soul believes that "the Word of God became flesh," and no human thought can any longer separate the soul from such faith. — Commentary on Mark

Marcos 10:10

Since the disciples too were troubled regarding the divorce of husband and wife, they also approach Him and ask about the same thing. Their way of thinking was not yet completely sound. — Commentary on Mark

Marcos 10:10

[(as quoted by Aquinas, AD 1274)] But the disciples were offended, as not being fully satisfied with what had been said; for this reason they again question Him, wherefore there follows, And in the house, his disciples asked him again of the same matter. — Catena Aurea by Aquinas

Marcos 10:11-12

The Lord answered them: whoever divorces his wife and marries another commits adultery with this second wife; likewise a wife who has left her husband and joined with another becomes an adulteress. — Commentary on Mark

Marcos 10:13

Great was the faith among the people, when they accepted the mere laying on of hands by Christ as a blessing for the children brought to Him, while the disciples would not allow those bringing them, thinking this was unworthy of Him. — Commentary on Mark

Marcos 10:13

[(as quoted by Aquinas, AD 1274)] The wickedness of the Pharisees in tempting Christ, has been related above, and now is shown the great faith of the multitude, who believed that Christ conferred a blessing on the children whom they brought to Him, by the mere laying on of His hands. Wherefore it is said: And they brought young children to him, that he might touch them. — Catena Aurea by Aquinas

Marcos 10:14

[(as quoted by Aquinas, AD 1274)] 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. For a child does not hate, does nothing of evil intent, nor though beaten does he quit his mother; and though she clothe him in vile garments, prefers them to kingly apparel; in like manner he, who lives according to the good ways of his mother the Church, honours nothing before her, nay, not pleasure, which is the queen of many; wherefore also the Lord subjoins, Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. — Catena Aurea by Aquinas

Marcos 10:14

What then does Christ do? Teaching the disciples to be humble-minded and to reject worldly pride, He receives and embraces the children. By this He shows that He accepts the innocent; therefore He also says: "for of such is the Kingdom of God." Note, He did not say "of these children is the Kingdom," but "of such," that is, of those who have acquired the same innocence that children possess by nature. For a child does not envy, does not remember wrongs, and when punished by its mother does not run from her, but even if she wore rags, would prefer her to a queen; so also one who lives virtuously prefers his mother — I mean the Church — to all things, and is not carried away by worldly pleasures. For this reason the Lord also embraces such ones, saying: "Come unto Me, all you who labor and are heavy laden" (Matt. 11:28), and blesses them, saying: "Come, you blessed of My Father" (Matt. 25:34). — Commentary on Mark

Marcos 10:15-16

By the Kingdom of God He here means the preaching of the Gospel and the promise of future blessings. Therefore, whoever receives the Divine preaching as a child, that is, without any hesitation and admitting no unbelief in himself, shall enter into the Kingdom of God and inherit those blessings which he has already acquired by faith. — Commentary on Mark

Marcos 10:17

[(as quoted by Aquinas, AD 1274)] I wonder at this young man, who when all others come to Christ to be healed of their infirmities, begs of Him the possession of everlasting life, notwithstanding his love of money, the malignant passion which afterwards caused his sorrow. — Catena Aurea by Aquinas

Marcos 10:17

Some falsely portray this young man as a cunning and deceitful tempter. This is not so: he was merely a covetous man, not a tempter. For listen to what the Evangelist notes: "Jesus, looking at him, loved him." However, I marvel at this young man in that, while all others came to Christ seeking healing from diseases, he himself asks about inheriting eternal life — if only he were not possessed by an even stronger passion of love of money. — Commentary on Mark

Marcos 10:18

[(as quoted by Aquinas, AD 1274)] Therefore the Lord intended by these words to raise the mind of the young man, so that he might know Him to be God. But He also implies another thing by these words, that when you have to converse with a man, you should not flatter him in your conversation, but look back upon God, the root and fount of goodness, and do honour to Him. — Catena Aurea by Aquinas

Marcos 10:18

And why did Christ answer him thus: "No one is good"? Because he approached Christ as a mere man and as one of many teachers. Christ speaks as if to say: "If you consider Me good as a mere teacher, then in comparison with God no man is good; if you acknowledge Me as good as God, then why do you call Me merely a teacher?" By such words Christ wishes to convey a higher understanding of Himself, so that the man might recognize Him as God. Moreover, for the correction of the young man, the Lord also gives him another lesson: if he wishes to converse with someone, he should speak without flattery, and should know the one root and source of goodness to be God alone, and render Him due honor. — Commentary on Mark

Marcos 10:21

[(as quoted by Aquinas, AD 1274)] And when he has sold it, to give it to the poor, not to stage-players and luxurious persons. But because there are many poor who are not humble, but are drunkards or have some other vice, for this reason He says, And come, follow me. — Catena Aurea by Aquinas

Marcos 10:21

On account of this passion, having heard the Lord's words, "Go, sell... and give to the poor," he "went away sorrowful." Note here that the Lord did not say: sell what you have bit by bit and give it away, but sell it all at once and give it away, and only to the poor, not to flatterers and not to the debauched; then: "follow Me," that is, adopt every other virtue as well, for there are many who, though not covetous, are not humble, or though humble, are not sober, or have some other vice. Therefore the Lord does not say merely "sell and give to the poor," but "come, follow Me, taking up the cross," which means to be ready to die for His sake. — Commentary on Mark

Marcos 10:22

"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. But let him who is young in spirit, frivolous, inattentive in thought, and disordered in mind, likewise sell his possessions, such as anger and desire, with all that springs from them, and give them, cast them to the demons, who are poor, deprived of every good and wealth, because they fell away from the goodness of God, and then let him follow Christ, for only he can follow Christ who has rejected the wealth of sins, which is the property of demons. "Turn away from evil," it is said: this means to cast the sinful wealth to the poor, that is, to the demonic powers; "and do good": which means to follow Christ and take up His Cross (Ps. 33:15). — Commentary on Mark

Marcos 10:23-24

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Marcos 10:23-24

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. Therefore it is difficult for those who hoard and lock it away to "enter the Kingdom of God." And the word "difficult" here means the same as impossible. It is indeed exceedingly difficult for a rich man to be saved. — Commentary on Mark

Marcos 10:25

[(as quoted by Aquinas, AD 1274)] It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels. — Catena Aurea by Aquinas

Marcos 10:25

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. — Commentary on Mark

Marcos 10:26

But why were the disciples so astonished at these words? After all, they themselves were never rich. I think that in this case they were concerned for all people, since they had already begun to be lovers of mankind. — Commentary on Mark

Marcos 10:27

[(as quoted by Aquinas, AD 1274)] Or we must understand that by, with man 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. There follows, For all things are possible with God; when He says all things, you must understand, that have a being; which sin has not, for it is a thing without being and substance. Or else: sin does not come under the notion of strength, but of weakness, therefore sin, like weakness, is impossible with God. But can God cause that not to have been done which has been done? To which we answer, that God is Truth, but to cause that what has been done should not have been done, is falsehood. How then can truth do what is false? He must first therefore quit His own nature, so that they who speak thus really say, Can God cease to be God? which is absurd. — Catena Aurea by Aquinas

Marcos 10:27

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? To this we answer that when Christ says "all things," He means all things that have real existence, but sin is not something that has real existence: sin is something insubstantial, inoperative, or in other words, sin belongs not to strength but to weakness, as the Apostle also says: "Christ, when we were still weak... died" (Rom. 5:6), and David says: "Their sorrows shall be multiplied" (Ps. 16:4). Therefore sin, as a weakness, is impossible for God. But can God, they ask, also make what has been as though it had not been? To this we say: God is Truth, and to make what has been as though it had not been is a lie. How then would Truth produce a lie? For this He would first have to change His own Essence. To speak in this way would be to say that God can cease to be God. — Commentary on Mark

Marcos 10:28

Although Peter left little for the sake of Christ, he still calls this little "everything." It is evident that even a little has the bonds of attachment, and therefore even one who leaves little is worthy of being blessed. Peter alone asked Christ, but the Lord gives an answer common to all. — Commentary on Mark

Marcos 10:28

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Marcos 10:29

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. Since from the preaching of the Gospel war was to be kindled among people, so that children would have to renounce their fathers, the Lord says: whoever leaves for the sake of the Gospel fleshly kinship and in general all things of the flesh, that one will receive all this a hundredfold in this age, and in the age to come, eternal life. — Commentary on Mark

Marcos 10:30

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. How many women cared for providing them with clothing and food and served them, so that they themselves had no concern for anything except the word and teaching! Likewise, the apostles had many fathers and mothers, as all those who loved them and cared for them heartily were such to them. Peter left his one house, but later had as his own all the houses of his disciples. Even now he has throughout the whole earth splendid houses — churches in his name. And what is still more important is that the saints inherited all this in exile, that is, while being persecuted for the faith of Christ, and in cruel sufferings, but their sufferings were not a disgrace to them. — Commentary on Mark

Marcos 10:30

[(as quoted by Aquinas, AD 1274)] For a wife is busied in a house about her husband's food and raiment. See also how this is the case with the Apostles; for many women busied themselves about their food and their clothing, and ministered unto them. In like manner the Apostles had many fathers and mothers, that is, persons who loved them; as Peter, for instance, leaving one house, had afterwards the houses of all the disciples. And what is more wonderful, they are to be persecuted and oppressed, for it is with persecutions that the Saints are to possess all things. — Catena Aurea by Aquinas

Marcos 10:31

For those who appeared last in the present age, on account of the sorrows and persecutions they endured, will be first in the age to come for their steadfast hope in God. The Pharisees, who were first, became last, and those who left everything and followed Christ became first. — Commentary on Mark

Marcos 10:31

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Marcos 10:32

[(as quoted by Aquinas, AD 1274)] To show that He runs to meet His Passion, and that He does not refuse death, for the sake of our salvation; and they were amazed, and as they followed, they were afraid. — Catena Aurea by Aquinas

Marcos 10:32

Why does Jesus predict to the disciples what will happen to Him? To strengthen their spirit, so that having heard about it beforehand, they would bear it courageously when it came to pass, and not be struck by its suddenness; and at the same time they were to know that He suffers of His own will. For he who foresaw the sufferings could have avoided them, and if he did not flee, it is clear that he voluntarily gives himself over to suffering. But since it was fitting to reveal His suffering only to the closest disciples, He goes ahead of everyone on the road, wishing to separate the disciples from the crowd. Moreover, by going ahead of everyone and by His haste on the road, the Lord also shows that He hastens toward His suffering and does not flee from death for the sake of our salvation. — Commentary on Mark

Marcos 10:33-34

[(as quoted by Aquinas, AD 1274)] 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. But He takes His disciples apart, because it was fitting that He should reveal the mystery of His Passion to those who were more closely connected with Him. — Catena Aurea by Aquinas

Marcos 10:35-37

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. What then were they asking? The ascent of Christ to Jerusalem, about which He had been speaking with the disciples, they understood to mean that He was going to receive an earthly kingdom and that only after His enthronement would He endure those sufferings which He had foretold. Thinking in this way, they asked for seats at the right and left side of Christ. — Commentary on Mark

Marcos 10:35-37

[(as quoted by Aquinas, AD 1274)] Now the abovementioned disciples thought that He was going up to Jerusalem, to reign there, and then to suffer what He had foretold. And with these thoughts, they desired to sit on the right and the left hand; wherefore there follows, They said unto him, Grant unto us that we may sit, one on thy right hand, the other on thy left hand, in thy glory. — Catena Aurea by Aquinas

Marcos 10:38

[(as quoted by Aquinas, AD 1274)] It will not be as ye think, that I am to reign as a temporal king in Jerusalem, but all these things, that is, these which belong to My kingdom, are beyond your understanding; for to sit on My right hand is so great a thing that it surpasses the Angelic orders. But by the cup and baptism, He means the cross; the cup, that is, as being a potion by Him sweetly received, but baptism as the cause of the cleansing of our sins. — Catena Aurea by Aquinas

Marcos 10:38

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. Moreover, you dream of glory, while I am calling you to death. He calls the Cross a Cup and a Baptism — a Cup because the Cross, like a cup of wine, was soon to bring Him to the sleep of death, and He was ready to accept the cup of sufferings as a sweet drink for Himself; and a Baptism because through the Cross He accomplished the cleansing of our sins. But the disciples, not having understood the Lord's words, give their promise on their part, thinking that He was speaking of a literal cup and of the kind of baptism that the Jews practiced, who washed themselves before partaking of food. — Commentary on Mark

Marcos 10:39-40

[(as quoted by Aquinas, AD 1274)] And they answer Him, without understanding what He had said; wherefore it goes on: And they said unto him, We can; for they thought that He spoke of a visible cup, and of the baptism of which the Jews made use, that is, the washings before their meals. — Catena Aurea by Aquinas

Marcos 10:39-40

You, He says, will enter into the struggle of martyrdom and will die for the truth, "but to grant the seat is not for Me to give." But here two difficulties arise. The first: has this seat been prepared for anyone? The second: can it really be that the universal Master cannot give this seat? We answer: no one will sit either on the right or on the left. And if you hear that Scripture repeatedly speaks of such a seat, understand not a seat in the literal sense, but the highest dignity. And the words "it is not for Me to give" have this meaning: it is not fitting for Me, the righteous Judge, to give you such dignity solely out of love for you; otherwise I would not be just; but such an honor has been prepared only for those who struggle. This is similar to a case where a just king seated a certain champion above others, and his favorites came and said to him: "Give us crowns"; then the king would certainly reply: "It is not for me to give," but whoever shall struggle and conquer, for him the crown has been prepared. So then, you sons of Zebedee, you can be and will be martyrs for Me; but if someone, together with martyrdom, possesses every other virtue to a greater degree than you, that person will have precedence over you. — Commentary on Mark

Marcos 10:41

[(as quoted by Aquinas, AD 1274)] The other Apostles are indignant at seeing James and John seeking for honour; wherefore it is said, And when the ten heard it, they began to be much displeased with James and John. For being influenced by human feelings, they were moved with envy; and their first displeasure arose from their seeing that they were not taken up by the Lord; before that time they were not displeased because they saw that they themselves were honoured before other men. At this time the Apostles were thus imperfect, but afterwards they yielded the chief place one to another. — Catena Aurea by Aquinas

Marcos 10:41

The disciples, still reasoning in a human manner, fell into envy, and therefore they are indignant at the two apostles. However, when? When they saw that the request of the latter was not accepted by the Lord but rejected, then they began to be indignant. As long as the Lord Himself showed preference to James and John, the other disciples, seeing this, endured it; but when those two disciples began to seek honors for themselves, the others could no longer endure it. So imperfect were they still at that time! But later we shall see how each of them yielded precedence to the other. — Commentary on Mark

Marcos 10:42

[(as quoted by Aquinas, AD 1274)] Christ however cures them; first indeed by drawing them to Himself in order to comfort them; and this is meant, when it is said, But Jesus called them to him; then by showing them that to usurp honour, and to desire the chief place, belongs to Gentiles. Wherefore there follows: And saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship; and their great ones exercise authority over them. The great ones of the Gentiles thrust themselves into the chief place tyrannically and as lords. It goes on: But so shall it not be among you. — Catena Aurea by Aquinas

Marcos 10:42

But now Christ heals them, first calming them and drawing them near to Himself — which is what is meant by the word "summoning." Then He shows that seizing honor from others and striving for preeminence is a matter of paganism. For pagan rulers forcibly subject others to their authority. — Commentary on Mark

Marcos 10:43-44

But My disciples, He says, are not so: rather, whoever among them wishes to be great, let him serve all, because this too is a mark of a great soul — to endure from all and to serve all. — Commentary on Mark

Marcos 10:45

[(as quoted by Aquinas, AD 1274)] Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of all; for before He was made man, He was known only to the Angels; but now that He has become man and has been crucified, He not only has glory Himself, but also has taken up others to a participation in His glory, and ruled by faith over the whole world. — Catena Aurea by Aquinas

Marcos 10:45

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? But such service and humility of the Lord was exaltation and glory both for Himself and for all. For before the Incarnation He was known to Angels alone, but having become man and endured the Crucifixion, He not only has that glory (the heavenly one) but also received another, and reigns over the whole universe. — Commentary on Mark

Marcos 10:46

Matthew speaks of two blind men: and perhaps there were two who were healed; but probably one of them attracted more attention, the one whom Mark now mentions. — Commentary on Mark

Marcos 10:47-48

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

Marcos 10:51

And Jesus asks the blind man so that they would not say that He gives something other than what the blind man wanted. — Commentary on Mark

Marcos 10:52

[(as quoted by Aquinas, AD 1274)] The mind of the blind man is grateful, for when he was made whole, he did not leave Jesus, but followed Him. Further, it says that he followed the Lord in the way, that is, in this life, because after it all are excluded who follow Him not here, by working His commandments. — Catena Aurea by Aquinas

Marcos 10:52

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 Jericho, that is, this world. And Christ had mercy on it and saved it by its faith, when it cast off the old garment of sin. And upon receiving salvation, it followed Him, fulfilling the commandments on its path, that is, in this life. For only in this life is it possible to follow Christ, and after it the doors of salvation are shut, and there will no longer be time for the fulfillment of God's commandments. — Commentary on Mark