Marka 10:52 Komentarz

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.

The commandment of the Lord is far-shining, "enlightening the eyes." Receive Christ, receive sight, receive thy light, "In order that you may know well both God and man." Praise and declare to me Thy Father God; Thy utterances save; Thy hymn teaches that hitherto I have wandered in error. But since Thou leadest me to the light, O Lord, and I find God through Thee, and receive the Father from Thee, I become "Thy fellow-heir," since Thou "wert not ashamed of me as Thy brother." Let us put away, then, let us put away oblivion of the truth, viz., ignorance; and removing the darkness which obstructs, as dimness of sight, let us contemplate the only true God, first raising our voice in this hymn of praise: Hail, O light! For in us, buried in darkness, shut up in the shadow of death, light has shone forth from heaven, purer than the sun, sweeter than life here below.

Now, whether they were baptized in any manner whatever, or whether they continued unbathed to the end-so that even that saying of the Lord touching the "one bath" does, under the person of Peter, merely regard us-still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee; " and, "Thy sins shall be remitted thee," on thy believing, of course, albeit thou be not yet baptized.

(ubi sup.) Again, it is more worthy to say Rabboni, or, as it is in other places, Master, than to say Son of David; wherefore He gives him health, not on his saying, Son of David, but when he said Rabboni. Wherefore there follows: And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed him in the way.

To this light, indeed, faith is the way. Hence rightly it is immediately answered to the blind man as he is enlightened: "Receive your sight, your faith has saved you." He sees and follows who puts into practice the good that he understands. But he sees and does not follow who indeed understands the good, but disdains to do good works. If therefore, dearest brothers, we now recognize the blindness of our pilgrimage, if by believing in the mystery of our Redeemer we sit by the wayside, if by praying daily we seek light from our Creator, if having been illuminated after our blindness we now see that same light through understanding, let us follow in our works the Jesus whom we perceive in our mind.

Go, your faith has made you well. And immediately, he said, he saw, and followed him on the way. He sees and follows, who does what he understands to be good. He sees, however, but does not follow, who understands the good indeed, but disregards doing it well. For he follows Jesus the Lord, who imitates. Hence He says: If anyone serves me, let him follow me (John XII). Therefore, let us consider the path He walks, so that we may deserve to follow. Behold, although He is the Lord and creator of angels, about to assume our nature which He created, He came into the womb of a virgin. Nevertheless, He did not wish to be born in this world among the rich, He chose poor parents, and thus the lamb which was to be offered for Him was absent, the mother found young doves and a pair of turtledoves for the sacrifice. He wished to prosper in this world, endured reproaches and mockery, spits, lashes, slaps, a crown of thorns, and the cross. And because we fell from internal joy through the delight of corporeal things, He showed with what bitterness we may return there.

(ubi sup.) Therefore let us also imitate him, let us not seek for riches, earthly goods, or honours from the Lord, but for that Light, which we alone with the Angels can see, the way to which is faith; wherefore also Christ answers to the blind man, Thy faith hath saved thee. But he sees and follows who works what his understanding tells him is good; for he follows Jesus, who understands and executes what is good, who imitates Him, who had no wish to prosper in this world, and bore reproach and derision. And because we have fallen from inward joy, by delight in the things of the body, He shows us what bitter feelings the return thither will cost us.

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.

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.

But Jesus, considering his ready will, rewards him with the fulfilment of his desire. But the blindness in part, brought upon the Jews, will in the end be enlightened when He sends unto them the Prophet Elias. (Rom. 11:25) The people of the Jews also, because it kept the Scriptures and did not fulfil them, begs and starves by the wayside; but he cries out, Son of David, have mercy upon me, because the Jewish people is enlightened by the merits of the Prophets. Many rebuke him that he may hold his peace, that is, sins and devils restrain the cry of the poor; and he cried the more, because when the battle waxes great, hands are to be lifted up with crying to the Rock of help, that is, Jesus of Nazareth. Again, the Jewish people comes leaping, stripped of the old man, as a hart leaping on the mountains, that is, laying aside sloth, it meditates on Patriarchs, Prophets, and Apostles on high, and raises itself to heights of holiness. How consistent also is the order of salvation. First we heard by the Prophets, then we cry aloud by faith, next we are called by Apostles, we rise up by penitence, we are stripped of our old garment by baptism, and of our choice we are questioned. Again, the blind man when asked requires, that he may see the will of the Lord. Or, this is the way of which He said, I am the Way, the Truth, and the Life. This is the narrow way, which leads to the heights of Jerusalem, and Bethany, to the mount of Olives, which is the mount of light and consolation.

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.

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. Next: Mark Chapter 11

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).