Mark 10:46

Mar 10:46-52. Verse 1 He arose - Κακειθεν αναϚας may be translated, he departed thence. The verb ανιϚημι has this sense in some of the purest Greek writers. See Kypke. Many transactions took place between those mentioned in the preceding chapter, and these that follow, which are omitted by Matthew and Mark; but they are related both by Luke and John. See Lightfoot, and Bishop Newcome. Verse 2 Is it lawful for a man to put away his wife? - See this question about divorce largely explained on Mat 19:3-12 (note). Verse 12 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. Among the Jews there are several instances of the women having taken other men, even during the life of their own husbands. Nor do we find any law by which they were punished. Divorce never should be permitted but on this ground - "The parties are miserable together, and they are both perfectly willing to be separated." Then, if every thing else be proper, let them go different ways, that they may not ruin both themselves and their hapless offspring. Verse 13 And they brought young children - See on Mat 19:13-15 (note). Verse 16 And he took them up in his arms - One of the Itala reads in sinu suo - "in his bosom." Jesus Christ loves little children; and they are objects of his most peculiar care. Who can account for their continual preservation and support, while exposed to so many dangers, but on the ground of a peculiar and extraordinary providence? And blessed them - Then, though little children, they were capable of receiving Christ's blessing. If Christ embraced them, why should not his Church embrace them? Why not dedicate them to God by baptism? - whether that be performed by sprinkling, washing, or immersion; for we need not dispute about the mode: on this point let every one be fully persuaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not prevent them from using infant baptism, depriving their children of an ordinance by which no soul can prove that they cannot be profited, and, through an unaccountable bigotry or carelessness, withholding from them the privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, My father! or, My mother! from the lips of their own child. See on Mat 3:6 (note), and on Mar 16:16 (note). Verse 17 There came one running - See the case of this rich young man largely explained on Mat 19:16 (note), etc. Verse 21 Then Jesus, beholding him - Looking earnestly, εμβλεψας, or affectionately upon him, loved him, because of his youth, his earnestness, and his sincerity. One thing thou lackest - What was that? A heart disengaged from the world, and a complete renunciation of it and its concerns, that he might become a proper and successful laborer in the Lord's vineyard. See Mat 19:21. To say that it was something else he lacked, when Christ explains here his own meaning, is to be wise above what is written. Verse 22 And he was sad at that saying - This young man had perhaps been a saint, and an eminent apostle, had he been poor! From this, and a multitude of other cases, we may learn that it is oftentimes a misfortune to be rich: but who is aware of this? - and who believes it? Verse 29 And the Gospel's - Read, for the sake of the Gospel. I have with Griesbach adopted ἑνεκεν, for the sake, on the authority of BCDEGHKMS, V, sixty others, and almost all the versions. Verse 30 In this time - Εν τῳ καιρῳ τουτῳ, In this very time. Though Jews and Gentiles have conspired together to destroy both me and you, my providence shall so work that nothing shall be lacking while any thing is necessary. And fathers. This is added by K, upwards of sixty others, Ethiopic, Gothic, Slavonic, Saxon, Armenian, Coptic, and in one of my own MSS. of the Vulgate. Some have been greatly embarrassed to find out the literal truth of these promises; and, some in flat opposition to the text, have said they are all to be understood spiritually. But thus far is plain, that those who have left all for the sake of Christ do find, among genuine Christians, spiritual relatives, which are as dear to them as fathers, mothers, etc.; yet they have the promise of receiving a hundredfold often literally fulfilled: for, wherever a Christian travels among Christians, the shelter of their houses, and the product of their lands, are at his service as far as they are requisite. Besides, these words were spoken primarily to the disciples, and pointed out their itinerant manner of life; and how, travelling about from house to house, preaching the Gospel of the grace of God, they should, among the followers of Christ, be provided with every thing necessary in all places, as if the whole were their own. I have often remarked that the genuine messengers of God, in the present day have, as noted above, this promise literally fulfilled. With persecutions - For while you meet with nothing but kindness from true Christians, you shall be despised, and often afflicted, by those who are enemies to God and goodness; but, for your comfort, ye shall have in the world to come, αιωνι τῳ ερχομενῳ, the coming world, (that world which is on its way to meet you), eternal life. Verse 32 And he took again the twelve - Or thus: For having again taken the twelve, etc. I translate και for, which signification it often bears; see Luk 1:22; Joh 12:35, and elsewhere. This gives the reason of the wonder and fear of the disciples, For he began to tell them on the way, what was to befall him. This sense of και, I find, is also noticed by Rosenmuller. See on Mat 20:17-19 (note). Verse 35 And James and John - come unto him - The request here mentioned, Matthew says, Mat 20:20, was made by Salome their mother; the two places may be easily reconciled thus: - The mother introduced them, and made the request as if from herself; Jesus knowing whence it had come, immediately addressed himself to James and John, who were standing by; and the mother is no farther concerned in the business. See the note on Mat 20:20. Verse 37 In thy glory - In the kingdom of thy glory - three MSS. Which kingdom they expected to be established on earth. And be baptized - Or, be baptized. Instead of και and η or, is the reading of BCDL, five others, Coptic, Armenian, later Syriac in the margin, Vulgate, all the Itala, and Origen. See the note on Mat 20:22. Verse 40 Is not mine to give - See on Mat 20:23 (note). Verse 41 When the ten heard it - See Mat 20:24-28. Verse 46 Blind Bartimeus - בר bar in Syriac signifies son. It appears that he was thus named because Timeus, Talmeus or Talmai, was the name of his father, and thus the son would be called Bar-talmeus, or Bartholomew. Some suppose υἱος Τιμαιου, the son of Timeus, to be an interpolation. Bartimeus the son of Timeus, ὁ τυφλος, The blind man. It was because he was the most remarkable that this evangelist mentions him by name, as a person probably well known in those parts. Verse 50 And he, casting away his garment - He cast off his outward covering, a blanket, or loose piece of cloth, the usual upper garment of an Asiatic mendicant, which kept him from the inclemency of the weather, that he might have nothing to hinder him from getting speedily to Christ. If every penitent were as ready to throw aside his self-righteousness and sinful incumbrances, as this blind man was to throw aside his garment, we should have fewer delays in conversions than we now have; and all that have been convinced of sin would have been brought to the knowledge of the truth. The reader will at least pardon the introduction of the following anecdote, which may appear to some as illustrative of the doctrine grounded on this text. A great revival of religion took place in some of the American States, about the year 1773, by the instrumentality of some itinerant preachers sent from England. Many, both whites and blacks, were brought to an acquaintance with God who bought them. Two of these, a white man and a negro, meeting together, began to speak concerning the goodness of God to their souls, (a custom which has ever been common among truly religious people). Among other things they were led to inquire how long each had known the salvation of God; and how long it was, after they were convinced of their sin and danger, before each got a satisfactory evidence of pardoning mercy. The white man said, "I was three months in deep distress of soul, before God spoke peace to my troubled, guilty conscience." "But it was only a fortnight," replied the negro, "from the time I first heard of Jesus, and felt that I was a sinner, till I received the knowledge of salvation by the remission of sins." "But what was the reason," said the white man, "that you found salvation sooner than I did?" "This is the reason," replied the other; "you white men have much clothing upon you, and when Christ calls, you cannot run to him; but we poor negroes have only this, (pointing to the mat or cloth which was tied round his waist), and when we hear the call, we throw it off instantly, and run to him." Thus the poor son of Ham illustrated the text without intending it, as well as any doctor in the universe. People who have been educated in the principles of the Christian religion imagine themselves on this account Christians; and, when convinced of sin, they find great difficulty to come as mere sinners to God, to be saved only through the merits of Christ. Others, such as the negro in question, have nothing to plead but this, We have never heard of thee, and could not believe in thee of whom we had not heard; but this excuse will not avail now, as the true light is come - therefore they cast off this covering, and come to Jesus. See this miraculous cure explained at large on Mat 20:29-34. Verse 51 Lord, that I might, etc. - The Codex Bezae, and some copies of the Itala, have, Κυριε ῥαββει, O Lord, my teacher. Verse 52 Followed Jesus in the way - Instead of τῳ Ιησου, Jesus, several eminent critics read αυτω, him. This is the reading of ABCDL, fourteen others, Coptic, Ethiopic, Armenian, later Syriac in the margin, two Persic, Vulgate, all the Itala, and Origen once. Jesus is the common reading; but this sacred name having occurred so immediately before, there could be no necessity for repeating it here, nor would the repetition have been elegant. This very remarkable cure gives us another proof, not only of the sovereign power, but of the benevolence, of Christ: nor do we ever see that sovereign power used, but in the way of benevolence. How slow is God to punish! - how prone to spare! To his infinite benevolence, can it be any gratification to destroy any of the children of men? No! We must take great heed not to attribute to his sovereignty, acts which are inconsistent with his benevolence and mercy. I am afraid this is a prevailing error; and that it is not confined to any religious party exclusively. Introduction Christ rides triumphantly into Jerusalem, Mar 11:1-11. The barren fig tree cursed, Mar 11:12-14. He cleanses the temple, Mar 11:15-17. The scribes and chief priests are enraged, Mar 11:18. Reflections on the withered fig tree, Mar 11:19-23. Directions concerning prayer and forgiveness, Mar 11:24-26. The chief priests, etc., question him by what authority he did his works, Mar 11:27, Mar 11:28. He answers, and confounds them, Mar 11:29-33. Verse 1

Mt 20:29; Lu 18:35.

Mt 20:29, Mt 20:30-34. Verse 46. Blind Bartimaeus. Matthew says there were two. Mark mentions but one, though he does not deny that there was another. He mentions this man because he was well known--Bartimaeus, THE blind man. (h) "And they came" Mt 20:29, Lk 18:35

The Eyes of Bartimeus Opened. 46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me. 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. This passage of story agrees with that, Matt. xx. 29 , &c. Only that there were told of two blind men; here, and Luke xviii. 35 , only of one: but if there were two, there was one. This one is named here, being a blind beggar that was much talked of; he was called Bartimeus, that is, the son of Timeus; which, some think, signifies the son of a blind man; he was the blind son of a blind father, which made the case worse, and the cure more wonderful, and the more proper to typify the spiritual cures wrought by the grace of Christ, on those that not only are born blind, but are born of those that are blind. I. This blind man sat begging; as they do with us. Note, Those who by the providence of God are disabled to get a livelihood by their own labour, and have not any other way of subsisting, are the most proper objects of charity; and particular care ought to be taken of them. II. He cried out to the Lord Jesus for mercy; Have mercy on me, O Lord, thou Son of David. Misery is the object of mercy, his own miserable case he recommends to the compassion of the Son of David, of whom it was foretold, that, when he should come to save us, the eyes of the blind should be opened, Isa. xxxv. 5 . In coming to Christ for help and healing, we should have an eye to him as the promised Messiah, the Trustee of mercy and grace. III. Christ encouraged him to hope that he should find mercy; for he stood still, and commanded him to be called. 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." Note, The gracious invitations Christ gives us to come to him, are great encouragements to our hope, that we shall speed well if we come to him, and shall have what we come for. Let the guilty, the empty, the tempted, the hungry, the naked, be of good comfort, for he calls them to be pardoned, to be supplied, to be succoured, to be filled, to be clothed, to have all that done for them, which their case calls for. IV. The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus ( v. 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. Those who would come to Jesus, must cast away the garment of their own sufficiency, must strip themselves of all conceit of that, and must free themselves from every weight, and the sin that, like long garments, doth most easily beset them, Heb. xii. 1 . V. The particular favour he begged, was, that his eyes might be opened; that so he might be able to work for his living, and might be no longer burthensome to others. It is a very desirable thing to be in a capacity of earning our own bread; and where God has given men their limbs and senses, it is a shame for men by their foolishness and slothfulness to make themselves, in effect, blind and lame. VI. This favour he received; his eyes were opened ( v. 52 ); and two things Mark here adds, which intimate, 1. How Christ made it a double favour to him, by putting the honour of it upon his faith; " Thy faith hath made thee whole; faith in Christ as the Son of David, and in his pity and power; not thy importunity, but thy faith, setting Christ on work, or rather Christ setting thy faith on work." Those supplies are most comfortable, that are fetched in by our faith. 2. How he made it a double favour to himself; When he had received his sight, he followed Jesus by the way. By this he made it appear that he was thoroughly cured, that he no more needed one to lead him, but could go himself; and by this he evidenced the grateful sense he had of Christ's kindness to him, that, when he had his sight, he made this use of it. It is not enough to come to Christ for spiritual healing, but, when we are healed, we must continue to follow him; that we may do honour to him, and receive instruction from him. Those that have spiritual eye-sight, see that beauty in Christ, that will effectually draw them to run after him.