Theophylact of Ohrid
Medieval · AD 800–1500 · d. AD 1107 · 1,244 passages across 17 books
Commentary
Mark 8:38
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
Intellectual faith does not suffice, but confession of faith with ones mouth is required as well. Since man himself is two-fold, let his sanctification be two-fold as well. The soul is sanctified by faith, but the body is sanctified by confessing. Whosoever therefore shall be ashamed to confess that the Crucified One is his God, of him also shall the Crucified One be ashamed. For the Lord shall judge that man to be an unworthy servant, when He comes with glory, escorted by the angels, and no longer in lowly form. At the second coming He will not appear, as He did before, to be of base origin and circumstance, and an object of scorn. Since He speaks of His own glory, He desires to show that He is not vainly boasting, and says, There be some of them that stand here, namely, Peter, James, and John, who shall not die until I have shown them at the Transfiguration the glory with which I shall appear at the second coming. For the Transfiguration was nothing less than a foreshadowing of the second coming, and as He appeared in radiance then, so will He shine at the second coming, as will al…
Intellectual faith does not suffice, but confession of faith with ones mouth is required as well. Since man himself is two-fold, let his sanctification be two-fold as well. The soul is sanctified by faith, but the body is sanctified by confessing. Whosoever therefore shall be ashamed to confess that the Crucified One is his God, of him also shall the Crucified One be ashamed. For the Lord shall judge that man to be an unworthy servant, when He comes with glory, escorted by the angels, and no longer in lowly form. At the second coming He will not appear, as He did before, to be of base origin and circumstance, and an object of scorn. Since He speaks of His own glory, He desires to show that He is not vainly boasting, and says, There be some of them that stand here, namely, Peter, James, and John, who shall not die until I have shown them at the Transfiguration the glory with which I shall appear at the second coming. For the Transfiguration was nothing less than a foreshadowing of the second coming, and as He appeared in radiance then, so will He shine at the second coming, as will also all the righteous.
Mark 9:1-8
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
And He takes with Him the three chiefs of the Apostles, Peter, as confessing and loving him, John, as the beloved one, James, as being sublime in speech and as a divine; for so displeasing was he to the Jews, that Herod wishing to please the Jews slew him. And He took them apart, because He was about to reveal mysteries to them. We must also understand by transfiguration not the change of His features, but that, whilst His features remained as before, there was added unto Him a certain ineffable brightness. Or else, Peter, fearing to come down from the mount because he had now a presentiment that Christ must be crucified, said, It is good for us to be here, and not to go down there, that is, in the midst of the Jews; but if they who are furious against Thee come hither, we have Moses who beat down the Egyptians, we have also Elias, who brought fire down from heaven and destroyed the five hundred. Again mystically; after the end of this world, which was made in six days, Jesus will take us up (if we be His disciples) into an high mountain, that is, into heaven, where we shall see H…
And He takes with Him the three chiefs of the Apostles, Peter, as confessing and loving him, John, as the beloved one, James, as being sublime in speech and as a divine; for so displeasing was he to the Jews, that Herod wishing to please the Jews slew him.
And He took them apart, because He was about to reveal mysteries to them. We must also understand by transfiguration not the change of His features, but that, whilst His features remained as before, there was added unto Him a certain ineffable brightness.
Or else, Peter, fearing to come down from the mount because he had now a presentiment that Christ must be crucified, said, It is good for us to be here, and not to go down there, that is, in the midst of the Jews; but if they who are furious against Thee come hither, we have Moses who beat down the Egyptians, we have also Elias, who brought fire down from heaven and destroyed the five hundred.
Again mystically; after the end of this world, which was made in six days, Jesus will take us up (if we be His disciples) into an high mountain, that is, into heaven, where we shall see His exceeding glory.
Or else it means, that we are to see in glory both the Law and the Prophets speaking with Him, that is, we shall then find that all those things which were spoken of Him by Moses and the other prophets agree with the reality; then too we shall hear the voice of the Father, revealing to us the Son of the Father, and saying, This is my beloved Son, and the cloud, that is, the Holy Ghost, the fount of truth, will overshadow us.
And He took them apart, because He was about to reveal mysteries to them. We must also understand by transfiguration not the change of His features, but that, whilst His features remained as before, there was added unto Him a certain ineffable brightness.
Or else, Peter, fearing to come down from the mount because he had now a presentiment that Christ must be crucified, said, It is good for us to be here, and not to go down there, that is, in the midst of the Jews; but if they who are furious against Thee come hither, we have Moses who beat down the Egyptians, we have also Elias, who brought fire down from heaven and destroyed the five hundred.
Again mystically; after the end of this world, which was made in six days, Jesus will take us up (if we be His disciples) into an high mountain, that is, into heaven, where we shall see His exceeding glory.
Or else it means, that we are to see in glory both the Law and the Prophets speaking with Him, that is, we shall then find that all those things which were spoken of Him by Moses and the other prophets agree with the reality; then too we shall hear the voice of the Father, revealing to us the Son of the Father, and saying, This is my beloved Son, and the cloud, that is, the Holy Ghost, the fount of truth, will overshadow us.
Mark 9:9-13
And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
Which He did lest men should be offended, hearing such glorious things of Him Whom they were about to see crucified. It was not therefore fitting to say such things of Christ before He suffered, but after His resurrection they were likely to be believed. Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, showing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought. As if He had said, When Elias the Tishbite cometh, he will pacify the Jews, and will bring them to the faith, and thus be the forerunner of the second advent. If then Elias is the forerunner of the first advent, how is it written that the Son of man must suffer? One of these two things therefore will follow; either that Elias is not the forerunner of the first advent, and thus the Scripture will be true; or that he is the forerunner of the first advent, and then the Scriptures will not be true, which say that Christ must suffer; for Elias mu…
Which He did lest men should be offended, hearing such glorious things of Him Whom they were about to see crucified. It was not therefore fitting to say such things of Christ before He suffered, but after His resurrection they were likely to be believed.
Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, showing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought. As if He had said, When Elias the Tishbite cometh, he will pacify the Jews, and will bring them to the faith, and thus be the forerunner of the second advent. If then Elias is the forerunner of the first advent, how is it written that the Son of man must suffer? One of these two things therefore will follow; either that Elias is not the forerunner of the first advent, and thus the Scripture will be true; or that he is the forerunner of the first advent, and then the Scriptures will not be true, which say that Christ must suffer; for Elias must restore all things, in which case there will not be an unbelieving Jew, but all, whosoever hear him, must believe on his preaching.
For again, John rebuked vice, and was a zealous man, and a hermit like Elias; but they heard him not, as they will hear Elias, but killed him in wicked sport, and cut off his head; wherefore there follows, And they have done unto him whatsoever they listed, as it is written of him.
Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, showing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought. As if He had said, When Elias the Tishbite cometh, he will pacify the Jews, and will bring them to the faith, and thus be the forerunner of the second advent. If then Elias is the forerunner of the first advent, how is it written that the Son of man must suffer? One of these two things therefore will follow; either that Elias is not the forerunner of the first advent, and thus the Scripture will be true; or that he is the forerunner of the first advent, and then the Scriptures will not be true, which say that Christ must suffer; for Elias must restore all things, in which case there will not be an unbelieving Jew, but all, whosoever hear him, must believe on his preaching.
For again, John rebuked vice, and was a zealous man, and a hermit like Elias; but they heard him not, as they will hear Elias, but killed him in wicked sport, and cut off his head; wherefore there follows, And they have done unto him whatsoever they listed, as it is written of him.
Mark 9:14
· 2 passages
And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.
When He came to His disciples, that is, to the nine that had not gone up onto the mountain with Him, He saw that they were being questioned by the Pharisees. For the Pharisees had seized the opportunity of Jesus absence to attempt to turn the disciples away from the Lord. The multitude, however, suddenly caught sight of Him, and greeted Him. They had been longing to see Him, and now they caught sight of Him and greeted Him as if He had just returned from a long journey. Some say that even His appearance had become more beautiful from the light of the Transfiguration which drew the multitude towards Him to greet Him. A man in the crowd spoke in answer to the Lords question. This man was weak in faith, as even the Lord attests when He says, 0 faithless generation, and again, all things are possible to him that believeth. The man himself attests to his unbelief when he says, Help Thou mine unbelief. His complaints against the disciples clearly shows his unbelief. For he ought not to have accused them in front of everyone, but privately.
After He had shown His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them. For the Pharisees, catching the opportunity of the hour when Christ was not present, came up to them, to try to draw them over to themselves. For the multitude was glad to see Him, so that they saluted Him from afar, as He was coming to them; but some suppose that His countenance had become more beautiful from His transfiguration, and that this induced the crowd to salute Him. He also permits the child to be vexed, that in this way we might know the devil's wickedness, who would have killed him, had he not been assisted by the Lord. It goes on: And he asked his father, How long is it ago since this came unto him? And he said, Of a child; and offtimes it has cast him into the fire and into the waters to destroy him. The reason that He rebuked the foul spirit, when He saw the crowd running together, was that…
After He had shown His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them. For the Pharisees, catching the opportunity of the hour when Christ was not present, came up to them, to try to draw them over to themselves.
For the multitude was glad to see Him, so that they saluted Him from afar, as He was coming to them; but some suppose that His countenance had become more beautiful from His transfiguration, and that this induced the crowd to salute Him.
He also permits the child to be vexed, that in this way we might know the devil's wickedness, who would have killed him, had he not been assisted by the Lord. It goes on: And he asked his father, How long is it ago since this came unto him? And he said, Of a child; and offtimes it has cast him into the fire and into the waters to destroy him.
The reason that He rebuked the foul spirit, when He saw the crowd running together, was that he did not wish to cure him before the multitude, that He might give us a lesson to avoid ostentation.
That is, the whole class of lunatics, or simply, of all persons possessed with devils. Both the man to be cured, and he who cures him, should fast; for a real prayer is offered up, when fasting is joined with prayer, when he who prays is sober and not heavy with food.
Again, this devil is deaf and dumb; deaf, because he does not choose to hear the words of God; dumb, because he is unable to teach others their duty.
(ap. Pseudo-Hier.) Again, when Jesus, that is, the word of the Gospel, takes hold of the hand, that is, of our powers of action, then shall we be freed from the devil. And observe that God first helps us, then it is required of us that we do good; for which reason it is said that Jesus raised him, in which is shown the aid of God, and that he arose, in which is declared the zeal of man.
For the multitude was glad to see Him, so that they saluted Him from afar, as He was coming to them; but some suppose that His countenance had become more beautiful from His transfiguration, and that this induced the crowd to salute Him.
He also permits the child to be vexed, that in this way we might know the devil's wickedness, who would have killed him, had he not been assisted by the Lord. It goes on: And he asked his father, How long is it ago since this came unto him? And he said, Of a child; and offtimes it has cast him into the fire and into the waters to destroy him.
The reason that He rebuked the foul spirit, when He saw the crowd running together, was that he did not wish to cure him before the multitude, that He might give us a lesson to avoid ostentation.
That is, the whole class of lunatics, or simply, of all persons possessed with devils. Both the man to be cured, and he who cures him, should fast; for a real prayer is offered up, when fasting is joined with prayer, when he who prays is sober and not heavy with food.
Again, this devil is deaf and dumb; deaf, because he does not choose to hear the words of God; dumb, because he is unable to teach others their duty.
(ap. Pseudo-Hier.) Again, when Jesus, that is, the word of the Gospel, takes hold of the hand, that is, of our powers of action, then shall we be freed from the devil. And observe that God first helps us, then it is required of us that we do good; for which reason it is said that Jesus raised him, in which is shown the aid of God, and that he arose, in which is declared the zeal of man.
Mark 9:19
He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
The man who approached the Lord accused the disciples of not having the power to heal. But the Lord turns the blame onto him, all but saying, "It is your unbelief which is the cause of your sons not being healed." The Lord does not address only this man, but He directs this saying to all, reproaching all the Jews for their unbelief. For it is likely that many of the bystanders were also scandalized by the disciples inability to heal. The Lord shows that He welcomes death, when He says, How long shall I be with you? meaning, it is a torment to Me to live with you and your unbelief. But though He reproaches them, He grants the healing as well. He does not desire to heal the son as a show of His power, but rather He proceeds with great humility. See how He does not attribute the healing to His own power, but to the mans faith, when He says, All things are possible to him that believeth. As soon as He saw a crowd beginning to gather around, He rebuked the spirit, not wanting to heal in front of the multitude as though for show. When He rebuked the spirit and said, Come out of him, and en…
The man who approached the Lord accused the disciples of not having the power to heal. But the Lord turns the blame onto him, all but saying, "It is your unbelief which is the cause of your sons not being healed." The Lord does not address only this man, but He directs this saying to all, reproaching all the Jews for their unbelief. For it is likely that many of the bystanders were also scandalized by the disciples inability to heal. The Lord shows that He welcomes death, when He says, How long shall I be with you? meaning, it is a torment to Me to live with you and your unbelief. But though He reproaches them, He grants the healing as well. He does not desire to heal the son as a show of His power, but rather He proceeds with great humility. See how He does not attribute the healing to His own power, but to the mans faith, when He says, All things are possible to him that believeth. As soon as He saw a crowd beginning to gather around, He rebuked the spirit, not wanting to heal in front of the multitude as though for show. When He rebuked the spirit and said, Come out of him, and enter no more into him, this suggests that because of the mans unbelief, the demon would have again entered into him if it had not been prevented by the Lords command. The Lord permits the spirit to rend the son, so that all might recognize the attack of the demon, and understand that it would have killed the man if it had not been held in check by the hand of God. A man is thrown by a demon into the fire of anger and desire, and into water, meaning, into the pounding surf of worldly cares. This demon is both mute and deaf. It is deaf, not wanting to hear the words of God; and it is mute, not able to teach others what ought to be taught. But if Jesus, Who is the Word of the Gospel, should take him by the hand, that is, strengthen his power to act, then that man will be freed from the demon. See how God first helps us, and then we ourselves are required to work. For the Evangelist says that Jesus lifted him up—this is the divine help, and he arose—this is the effort of the man himself to do good.
Mark 9:28
And when he was come into the house, his disciples asked him privately, Why could not we cast him out?
The disciples were afraid they had lost the grace which the Lord had given them, and this was why they had not been able to cast out the demon. See that out of respect they approached the Lord privately. This kind—what kind? The kind which may make their abode in lunatics, or, in general, the whole race of demons, does not come out except through prayer and fasting. Both the one suffering, and the one about to heal, must fast. Both are necessary. Good sense dictates that the one suffering must fast. He must not only fast, but also pray; and he must not only pray, but also fast, for true prayer is rendered when it is yoked to fasting. When the one who prays is not weighed down by the effects of food, his prayer is not burdened and ascends easily.
Mark 9:30-37
· 2 passages
And they departed thence, and passed through Galilee; and he would not that any man should know it.
It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it; wherefore it is said, And they departed thence, and passed through Galilee: and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him.
After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: And after that he is killed, he shall rise the third day; in order that we may learn that joys come on after struggles. There follows: But they understood not that saying, and were afraid to ask him.
For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness. He next admonishes them by the example of a child's innocence; wherefore there follows: And he took a child, and set him in the midst of them.
See, how great is humility, for it wins for itself the indwelling of the Father, and of the Son, and also of the Holy Ghost.
After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: And after that he is killed, he shall rise the third day; in order that we may learn that joys come on after struggles. There follows: But they understood not that saying, and were afraid to ask him.
For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness. He next admonishes them by the example of a child's innocence; wherefore there follows: And he took a child, and set him in the midst of them.
See, how great is humility, for it wins for itself the indwelling of the Father, and of the Son, and also of the Holy Ghost.
Whenever the Lord spoke of His passion on the cross, He would precede and follow His words with miracles, so that no one could think that He would suffer because He was powerless. And when He spoke sad words, such as, they shall kill Him, He would add words of joy, He shall rise the third day, teaching us that gladness always follows after grief, and that we should not anguish needlessly in our sorrows, but should hope for better things.
Mark 9:38-42
And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
Or again, some unbelievers, seeing that the name of Jesus was full of virtue, themselves used it, and performed signs, though they were unworthy of Divine grace; for the Lord wished to extend His name even by the unworthy.
For how can he speak evil of Me, who draws glory from My name, and works miracles by the invocation of this very name. There follows, For he that is not against you is on your part.
Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name's sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward.
For how can he speak evil of Me, who draws glory from My name, and works miracles by the invocation of this very name. There follows, For he that is not against you is on your part.
Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name's sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward.
Mark 9:43-50
And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
For as salt preserves flesh, and suffers it not to breed worms, so also the discourse of the teacher, if it can dry up what is evil, constrains carnal men, and suffers not the undying worm to grow up in them. But if it be without saltness, that is, if its virtue of drying up and preserving be gone, with what shall it be salted?
Or else, he who binds himself to his neighbour by the tie of love, has salt, and in this way peace with his neighbour.
Or else, he who binds himself to his neighbour by the tie of love, has salt, and in this way peace with his neighbour.
Mark 10:1-12
And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.
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. 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. But the disciples were offended, as not being fully satisfied with what had been said…
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.
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.
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.
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.
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.
Mark 10:13-16
And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.
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.
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.
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.
Mark 10:17-27
And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
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. 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. 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. 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. It may be that by camel, we should understand the animal itself, or…
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.
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.
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.
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.
It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels.
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.r. 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.
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.
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.
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.
It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels.
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.r. 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.
Mark 10:28-31
Then Peter began to say unto him, Lo, we have left all, and have followed thee.
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.
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, for which reason there follows, 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.
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, for which reason there follows, 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.
Mark 10:32-34
And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,
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.
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.
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.
Mark 10:33
Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:
Why does He foretell the things that will happen to Him? To prepare and to calm the minds of the disciples, so that having heard of these things beforehand they would more easily endure them, and not be overwhelmed all at once in their anguish. He also foretold these things so that they would know that He suffered them of His own will. Although He knows these things beforehand, and is able to flee from them, He does not do so, thus making it abundantly clear that He willingly gives Himself over to His sufferings. The Lord takes the disciples aside privately to speak with them alone. For His Passion is a mystery to be revealed only to those closest to Him. And this is why on the road He leads the way before them all, wanting to separate His disciples from the rest of the crowd. But also, by leading the way, He shows that He hastens to His Passion, and does not evade His death which is for our salvation. Although He lists all these sorrowful things that will happen, yet there is one consolation, that He will rise on the third day.
Mark 10:35
· 2 passages
And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.
Another Evangelist says that the mother of the sons of Zebedee approached Christ (Mt. 20:20). It is likely that both events took place. The apostles were embarrassed, and had their mother go first, and then they themselves approached Christ in private. This is what the Evangelist means here when he says that they come unto Him, that they approach Him in private, apart from the others. Let us learn what it was they asked. They thought that His going up to Jerusalem meant that He was going to ascend the throne of an earthly kingdom, and that after He had become king He would suffer those things which He said He would suffer. With this understanding, they are asking to sit at His right hand and His left. This is why the Lord rebukes them for asking for something foolish. Ye know not what ye ask, He says. You are thinking that My kingdom is an earthly kingdom, and you are asking for an earthly throne. But it is not so; rather, these things are beyond your understanding. To sit at My right hand is something so great that it goes beyond what even the angelic hosts can do. You are craving h…
Another Evangelist says that the mother of the sons of Zebedee approached Christ (Mt. 20:20). It is likely that both events took place. The apostles were embarrassed, and had their mother go first, and then they themselves approached Christ in private. This is what the Evangelist means here when he says that they come unto Him, that they approach Him in private, apart from the others. Let us learn what it was they asked. They thought that His going up to Jerusalem meant that He was going to ascend the throne of an earthly kingdom, and that after He had become king He would suffer those things which He said He would suffer. With this understanding, they are asking to sit at His right hand and His left. This is why the Lord rebukes them for asking for something foolish. Ye know not what ye ask, He says. You are thinking that My kingdom is an earthly kingdom, and you are asking for an earthly throne. But it is not so; rather, these things are beyond your understanding. To sit at My right hand is something so great that it goes beyond what even the angelic hosts can do. You are craving honor and glory, but I am calling you to die. By baptism and cup He means the cross. For a cup of wine is something a man gladly accepts, and it quickly puts him to sleep. And baptism is something which is done to cleanse sins. But James and John gave their promise without understanding what He said, thinking that He was speaking of an actual cup of wine, and the washing of the body which the Jews performed before they ate.
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.
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. 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.
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. 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.
Mark 10:39
And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:
Martyrdom, He is saying, will be yours, and you will die for Truth's sake. (For bold confession of the Truth James was beheaded in Jerusalem in 45 AD, and John was cruelly tortured in Rome and then exiled to the island of Patmos. Tr.) But to sit at My right hand and at My left is not Mine to give. Two questions may be asked: first, has it been prepared for anyone to sit there? Second, is the Master of all unable to bestow this seat? In answer we say that no one will sit at His right or at His left. Although in many places of Scripture you hear mention of sitting upon a seat in heaven (Mt. 19:28, Lk. 13:29, Eph. 2:6, etc.), understand that this refers to great honor, not a chair. It is not Mine to give has this meaning: it is not for Me, the Just Judge, to bestow this honor as a favor, for that would not be just. Instead, this honor has been prepared for those who have contested and struggled for it. It is as if a just king had set a day for a contest of athletes, and then some of his friends come to him and say, "Give us the crowns." The king would say, "The crowns are not mine to gi…
Martyrdom, He is saying, will be yours, and you will die for Truth's sake. (For bold confession of the Truth James was beheaded in Jerusalem in 45 AD, and John was cruelly tortured in Rome and then exiled to the island of Patmos. Tr.) But to sit at My right hand and at My left is not Mine to give. Two questions may be asked: first, has it been prepared for anyone to sit there? Second, is the Master of all unable to bestow this seat? In answer we say that no one will sit at His right or at His left. Although in many places of Scripture you hear mention of sitting upon a seat in heaven (Mt. 19:28, Lk. 13:29, Eph. 2:6, etc.), understand that this refers to great honor, not a chair. It is not Mine to give has this meaning: it is not for Me, the Just Judge, to bestow this honor as a favor, for that would not be just. Instead, this honor has been prepared for those who have contested and struggled for it. It is as if a just king had set a day for a contest of athletes, and then some of his friends come to him and say, "Give us the crowns." The king would say, "The crowns are not mine to give; rather, a crown is prepared for that contestant who shall compete and win." So too with you, 0 sons of Zebedee, you shall be martyrs for My sake; but if there is one who, along with martyrdom, exceeds you in every virtue, he shall precede you in honor.