Marco 10:27 Commento

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.

And Jesus answered and said, verily I say unto you,.... This evangelist omits what Matthew relates; that whereas Peter, and his fellow disciples had followed Christ in the present time, hereafter when he appeared in his glory, they should sit upon twelve thrones, and judge the twelve tribes of Israel; see Mat 19:28, and where it is added to the same sense as here; there is no man that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's; for the sake of preaching, or professing Christ, and his Gospel. The word "wife" is left out in the Vulgate Latin version, perhaps because it is not repeated in the following verse; but all copies, and other versions have it; See Gill on Mat 19:29.

But the Lord replies, "Because what is impossible with men is possible with God." This again is full of great wisdom. For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace.

(ubi sup.) And the reason why He says that this is the work of God is, that He may show that he who is put into this path by God, has much need of grace; from which it is proved, that great is the reward of those rich men, who are willing to follow the 1discipline of Christ.

Orthodox: The Lord God wishes nothing inconsistent with his nature, and is able to do all that he wishes, and what he wishes is appropriate and agreeable to his own nature.… Eranistes: Nothing is impossible to almighty God. Orthodox: Then according to your definition sin is possible to almighty God? Eranistes: By no means. Orthodox: Why? Eranistes: Because he does not wish it. Orthodox: Why does he not wish it? Eranistes: Because sin is foreign to his nature. Orthodox: Then there are many things which he cannot do, for there are many kinds of transgression. Eranistes: Nothing of this kind can be wished or done by God. Orthodox: Nor can those things which are contrary to the divine nature.… But not to be able in any of these respects is proof not of weakness, but of infinite power, and to be able would certainly be proof not of power but of impotence.

And Jesus, looking at them, said, "With men it is impossible, but not with God. For all things are possible with God." It is not to be understood that the greedy and proud, who were signified by the name of that rich man, will enter the kingdom of heaven with their greed and pride: but it is possible for God, that through His word, as we see both to have been done and to be done daily, that they are converted from the greed for temporal things to the love of eternal things, and from pernicious pride to salutary humility.

It goes on; And Jesus looking upon them saith, With men it is impossible, but not with God; which we must not take to mean, that covetous and proud persons can enter into the kingdom of Heaven with their covetousness and pride, but that it is possible with God that they should be converted from covetousness and pride to charity and lowliness.

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.

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.

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).