Mark 10:1-9. See on Matthew 19:1-8.

κἀκεῖθεν] points back to Mark 9:33.

καὶ πέραν τοῦ Ἰορδάνου] see the critical remarks. He came to the borders of Judaea, and that (see Fritzsche, Quaest. Luc. p. 9 ff.; Hartung, Partikell. I. p. 145) on the further side of Jordan, “ipsa Samaria ad dextram relicta” (Beza). At Jericho He came again to this side, Mark 10:46. See, moreover, on Matthew 19:1.

καὶ συμπορ. κ.τ.λ.] And there gather together to Him again crowds of people. πάλιν, for previously, at Mark 9:30 ff., He had withdrawn Himself from the people.

Mark 10:2. Mark has not the properly tempting element in the question, but it is found in Matt.: κατὰ πᾶσαν αἰτίαν (see on Matthew 19:3). That this element was not also preserved in the tradition which Mark here follows, may very naturally be explained from the reply of Jesus, which ran unconditionally (even according to Matt. Mark 10:4-6). Mark therefore has not the original form of the question (Bleek, Weiss, Holtzmann, Schenkel, Harless, Ehescheid. p. 30), nor does he make the question be put more captiously (Fritzsche), nor has he made use of Matthew incorrectly, or with alterations consonant to his own reflection (Saunier, Baur), because the Jewish points of dispute as to divorce were to him indifferent (Köstlin); but he follows a defective tradition, which in this particular is completed and corrected in Matthew. De Wette’s conjecture is arbitrary, that Mark presupposes that the Pharisees had already heard of the view of Jesus on divorce, and wished to induce Him to a renewed declaration on the subject. The perilous element of the question does not turn on the divorce of Herod (Ewald, Lange). See on Matthew.

Mark 10:3. Here also the tradition, which Mark follows, deviates from Matthew, who represents that the commandment of Moses is brought into question not by Jesus, but by the Pharisees, and that as an objection against the answer of Jesus. But it is more natural and more forcible that the reply of Jesus should start immediately from Deuteronomy 24:1, and should first elicit this Mosaic ἐντολή—on the right estimation of which depended the point at issue—from the mouth of the questioners themselves, in order thereupon to attach to it what follows.

Mark 10:4. ἐπέτρεψε] emphatically prefixed (see the critical remarks): Moses permitted, in saying which their ἔξεστιν, Mark 10:2, is present to their minds. See, moreover, on Matthew 5:31. They prudently refrain from saying ἐνετείλατο.

Mark 10:5. τ. ἐντολὴν ταύτ.] the commandment of the putting forth a writing of divorcement.

Mark 10:6. The subject (as ὁ Θεός is not genuine) is to be taken out of κτίσεως (ὁ κτιστής). See Kühner, II. p. 36, 4.

Mark 10:7. Christ makes Adam’s words at Genesis 2:24 His own. It is otherwise, but less directly and concisely, given in Matthew.

ἕνεκεν τούτου] because God created men as male and female—in order to correspond with this arrangement of the Creator.

The futures indicate what will happen in cases of marrying according to God’s ordinance.

Mark 10:1. The departure from Galilee (Matthew 19:1).—ἐκεῖθεν ἀναστὰς, as in Mark 7:24, q.v.; there, of a departure from Galilee which was followed by a return (Mark 9:33), here, of a final departure, so far as we know. Beza finds in the expression a Hebraism—to sit is to remain in a place, to rise is to depart from it. Kypke renders, et inde discedens, and gives classic examples of the usage.—εἰς τὰ ὅριατ. Ἰ. καὶ πέραν, etc., into the borders of Judaea and of Peraea; how reached not indicated. The reading of T. R. διὰ τοῦ πέραν τ. Ἰ. gives the route. Vide on Mt., ad loc., where the καὶ (of [85] [86] [87] [88]) is omitted.—συμπορεύονται πάλιν, crowds again gather.—ὄχλοι, plural; here only, with reference to the different places passed through.—ὡς εἰώθει, as He was wont; remarked on, because the habit had been suspended for a season during which the whole attention of Jesus had been devoted to the Twelve. That continues to be the case mainly still. In every incident the Master has an eye to the lesson for the disciples. And the evangelist takes pains to make the lesson prominent. Possibly his incidents are selected and grouped with that in view: marriage, children, money, etc. (so Weiss in Meyer).—ἐδίδασκεν, He continued teaching, so also in Mark 6:34. In both places Mt. (Matthew 14:14, Matthew 19:2) speaks of healing. Yet Mk.’s Gospel is a gospel of acts, Mt.’s of words. Each is careful to make prominent, in general notices, what he comparatively neglects in detail.

[85] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[86] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[87] Codex Ephraemi

[88] Codex Regius--eighth century, represents an ancient text, and is often in agreement with א and B.

Ch. Mark 10:1-12. Marriage Legislation of the Pharisees

1. And] Between the events just recorded and those of which the Evangelist now proceeds to treat, many others had occurred, which he has passed over. The most important of these were

(α) The visit of our Lord to Jerusalem at the Feast of Tabernacles (John 7:8-10), which was marked by

(a) The rebuke of the “Sons of Thunder” at the churlish conduct of the inhabitants of a Samaritan village on their way to the Holy City (Luke 9:51-56);

(b) Solemn discourses during the Feast, and an attempt of the Sanhedrim to apprehend Him (John 7:11-51; John 8:12-59);

(c) The opening of the eyes of one born blind (John 9:1-41), the revelation of Himself as the Good Shepherd (John 10:1-18);

(β) Ministrations in Judæa and Mission of the Seventy (Luke 10:1 to Luke 13:17.);

(γ) Visit to Jerusalem at the Feast of Dedication (John 10:22-39);

(δ) Tour in Peræa (Luke 13:22 to Luke 17:10);

(ε) The raising of Lazarus (John 11:1-46);

(ζ) Resolve of the Sanhedrim to put Him to death, and His retirement to Ephraim (John 11:47-54).

he arose] The place, whither He now retired, has been identified with Ophrah, and was situated in the wide desert country north-east of Jerusalem, not far from Bethel, and on the confines of Samaria. Caspari would identify it with a place now called El-Faria, or El-Farah, about 2 hours N. E. of Nablous. Chron. and Geog. Introd. p. 185. Here in quiet and seclusion He remained till the approach of the last Passover, and then commenced a farewell journey along the border-line of Samaria and Galilee (Luke 17:11) and so by the further side of Jordan towards Judæa (Mark 10:1).

he taught them again] Portions of His teaching are recorded by St Luke, and include the Parables of (a) the Unjust Judge, and (b) the Pharisee and the Publican (Luke 18:1-14). On the frontier of the region now traversed occurred in all probability the Healing of the ten lepers (Luke 17:12-19).

Mark 10:1. Καὶ ἐκεῖθεν ἀναστὰς, and having arisen from thence) The antithesis is not so much to Capernaum, where He had taught sitting, ch. Mark 9:33; Mark 9:35, as to Galilee, Mark 9:30.—διὰ τοῦ) See App. Crit. Ed. ii. on this passage.[10]—ὡς εἰώθει, as He had been wont) The habitual acts of Jesus are well worthy of observation: Luke 4:16.

[10] Καὶ πέραν is the reading of BC corrected later, L, Memph. But DGΔ bc Vulg. omit the καὶ. Rec. Text with A reads, διὰ τοῦ πέραν.—ED. and TRANSL.

Verse 1. - Instead of the words, into the coasts of Judea by the farther side of Jordan, the passage, by a change of reading from διὰ τοῦ to καὶ. He will run thus: into the coasts (borders) of Judaea and beyond Jordan. Our Lord was now on his last progress towards Jerusalem. It would appear from St. Luke (Luke 9:51) that in the earlier part of his journey he touched the frontier of Samaria. Putting the accounts together, we conclude that, being refused by the Samaritans, he passed eastwards along their frontier, having Galilee on his left, and Samaria on his right; and then crossed the Jordan, perhaps at Scythopolis, where was a bridge, and so entered Peraea. As Judaea and Galilee both lay west of the Jordan, this route above described would be literally coming "to the borders of Judaea and beyond Jordan." Again multitudes flocked together to him, and again he taught them. St. Matthew (Matthew 21:1) says that "he healed them." His miracles of healing and his teaching went hand in hand. Mark 10:1Mark 10:1 Interlinear
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