Markus 10:6 Kommentar

In this chapter, we have, I. Christ's dispute with the Pharisees concerning divorce (Mar 10:1-12). II. The kind entertainment he gave to the little children that were brought to him to be blessed (Mar 10:13-16). III. His trial of the rich man that enquired what he must do to get to heaven (Mar 10:17-22). IV. His discourse with his disciples, upon that occasion, concerning the peril of riches (Mar 10:23-27), and the advantage of being impoverished for his sake (Mar 10:28-31). V. The repeated notice he gave his disciples of his sufferings and death approaching (Mar 10:32-34). VI. The counsel he gave to James and John, to think of suffering with him, rather than of reigning with him (v. 15-45). VII. The cure of Bartimeus, a poor blind man (Mar 10:46-52). All which passages of story we had the substance of before, Mt. 19 and 20.

And he arose from thence,.... From Galilee, and particularly from Capernaum: and cometh into the coasts of Judea; into those places, which bordered on that part of the land of Israel, called Judea, as distinct from Galilee: by, or rather "to" the further side of Jordan; which he crossed at the bridge of Chammath: the particular place he came to was Bethabara; see Joh 10:40, where John formerly preached, and baptized: and the people resorted unto him again; great multitudes followed him out of Galilee, and more doubtless flocked to him from the adjacent parts, when they heard of his coming again to them. And, as he was wont, he taught them again: it had been his custom before, and so it was wherever he went, to preach the word of God, and teach men what was profitable to them, and useful for the good of their immortal souls; and so he did now, and here: and not only so, but healed many of them of their bodily disorders, as Matthew relates, Mat 19:2.

But from the beginning of the creation,.... Of the world, or of man: , "from the beginning of the creation of the world", is a way of speaking often used by the Jews (r): the phrase "of the creation" is left out in the Syriac and Persic versions; and so it was in Beza's most ancient copy, and it is only read, "from the beginning", as in Mat_19:4,8; see Gill on Mat 19:4, See Gill on Mat 19:8. God made them male and female; the first that were created, Adam and Eve, the first parents of mankind, the first couple that came together were one male and one female; so that there could be no polygamy or divorce: Adam could not have more wives than one: nor could he put away Eve, and marry another; no provision was made for any such usages and practices; See Gill on Mat 19:4. In the Complutensian edition, it is added, "and said", the following words. (r) Bereshit Rabba, sect. 3. fol. 2. 3. & sect. 4. fol. 4. 1.

I will call your attention to the law of monogamy. The very origin of the human race sanctions it. It is abundantly clear that God ordained it at the beginning as a pattern for posterity. For after he had made Adam, and had foreseen the necessity of providing a helpmate for him, he borrowed from his loins one alone. One woman only did he design for man.

(cont. Faust. xix. 29) Behold the Jews are convinced out of the books of Moses, that a wife is not to be put away, while they fancied that in putting her away, they were doing the will of Moses. In like manner from this place, from the witness of Christ Himself, we know this, that God made and joined male and female, for denying which the Manichees are condemned, resisting now not the books of Moses, but the Gospel of Christ.

(Cat. in Marc. Oxon.) Or else, it is said, For the hardness of your hearts, because it is possible for a soul purged from desires and from anger to bear the worst of women; but if those passions have a redoubled force over the mind, many evils will arise from hatred in marriage. (Chrys. ubi sup.). Thus then, He saves Moses, who had given the law, from their accusation, and turns the whole upon their head. But since what He had said was grievous to them, He at once brings back the discourse to the old law, saying, But from the beginning of the creation, God made them male and female.

From the beginning of creation, God made them male and female. This is written in the beginning of Genesis. By saying male and female, He showed that second marriages are to be avoided. For He did not say male and females, as was sought from a prior divorce, but male and female, so that they might be bound in the companionship of one spouse.

(ubi sup.) He says not male and females, which the sense would have required had it referred to the divorce of former wives, but male and female, so that they might be bound by the tie of one wife.

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.

The Pharisees question our Lord concerning divorce, Mar 10:1-12. Little children are brought to him, Mar 10:13-16. The person who inquired how he might inherit eternal life, Mar 10:17-22. How difficult it is for a rich man to be saved, Mar 10:23-27. What they shall receive who have left all for Christ and his Gospel, Mar 10:28-31. He foretells his death, Mar 10:32-34. James and John desire places of pre-eminence in Christ's kingdom, Mar 10:35-41. Christ shows them the necessity of humility, Mar 10:42-46. Blind Bartimeus healed, Mar 10:46-52.

THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26) And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon--surveyed. all things, and now the eventide was come, he went out into Bethany with the twelve--Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after the triumphal entry. Nor do the Third and Fourth Gospels give us more light. But from Matthew (Mat 21:10-11, Mat 21:14-16) we learn some additional and precious particulars, for which see on Luk 19:45-48. It was not now safe for the Lord to sleep in the city, nor, from the day of His Triumphal Entry, did He pass one night in it, save the last fatal one. The Barren Fig Tree Cursed (Mar 11:12-14).