---
title: "Clarke"
description: "kingdom, 35-41. Christ shows them the necessity of humility, 42-46. Blind Bartimeus healed, 46-52.  NOTES ON CHAP. X. Verse Mark 10:1. He arose — κακειθεν"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/10"
---

*kingdom*, 35-41.
*Christ shows them the necessity of humility*, 42-46.
*Blind Bartimeus healed*, 46-52.

NOTES ON CHAP. X.
Verse [Mark 10:1](../../../kjv/mark/10/1). ***He arose*** — κακειθεν αναστας may be translated, *he* *departed thence*. The verb ανιστημι has this sense in some of the purest Greek writers. See *Kypke*. Many transactions took place between those mentioned in the preceding chapter, and these that follow, which are omitted by Matthew and Mark; but they are related both by Luke and John. See *Lightfoot*, and Bishop *Newcome*.

Verse [Mark 10:2](../../../kjv/mark/10/2). ***Is it lawful for a man to put away his wife?*** — See this question about *divorce* largely explained on [Matthew 19:3-12](../../../kjv/matthew/19/3-12).

Verse [Mark 10:12](../../../kjv/mark/10/12). ***And if a woman shall put away her husband*** — From this it appears that in some cases, the wife assumed the very *same* *right* of divorcing her husband that the husband had of divorcing his wife; and yet this is not recorded any where in the Jewish laws, as far as I can find, that the women had such a *right*. Indeed, were the law which gives the permission all on *one* side, it would be *unjust* and *oppressive*; but where it is equally balanced, the right being the *same* on each side, it must serve as a *mutual check*, and prevent those evils it is intended to cure. Among the Jews there are several instances of the women having taken other men, even during the life of their own husbands. Nor do we find any law by which they were punished. Divorce never should be permitted but on this ground-"The parties are *miserable* together, and they are both perfectly *willing* to be separated." Then, if every thing else be proper, let them go *different* ways, that they may not ruin both themselves and their hapless offspring.

Verse [Mark 10:13](../../../kjv/mark/10/13). ***And they brought young children*** — See on [Matthew 19:13-15](../../../kjv/matthew/19/13-15).

Verse [Mark 10:16](../../../kjv/mark/10/16). ***And he took them up in his arms*** — One of the *Itala* reads *in sinu suo*- "in his bosom." Jesus Christ *loves* little children; and they are objects of his most *peculiar* care. Who can account for their continual *preservation* and *support*, while exposed to so many dangers, but on the ground of a *peculiar* and *extraordinary* providence?
***And blessed them.*** — Then, though *little children*, they were capable of receiving Christ's blessing. If *Christ* embraced them, why should not his *Church* embrace them? Why not *dedicate* them to God by *baptism*? - whether that be performed by *sprinkling, washing*, or *immersion*; for we need not dispute about the mode: on this point let every one be fully persuaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not prevent them from using infant baptism, depriving their children of an ordinance by which no soul can prove that they *cannot* be profited, and, through an unaccountable bigotry or carelessness, withholding from them the privilege of even a *nominal dedication* to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, *My father*! or, *My mother*! from the lips of their *own* child. [Matthew 3:6](../../../kjv/matthew/3/6), and [Mark 16:16](../../../kjv/mark/16/16).

Verse 17. ***There came one running*** — See the case of this rich young man largely explained on [Matthew 19:16](../../../kjv/matthew/19/16), &c.

Verse 21. ***Then Jesus, beholding him*** — *Looking earnestly*, εμβλεψας, or *affectionately upon him, loved him*, because of his *youth*, his *earnestness*, and his *sincerity*.
***One thing thou lackest*** — What was that? A heart disengaged from the world, and a complete renunciation of it and its concerns, that he might become a proper and successful labourer in the Lord's vineyard. See [Matthew 19:21](../../../kjv/matthew/19/21). To say that it was something *else* he lacked, when Christ explains here his own meaning, is to be *wise above* what is *written*.

Verse 22. ***And he was sad at that saying*** — This young man had perhaps been a *saint*, and an eminent *apostle*, had he been *poor*! From this, and a multitude of other cases, we may learn that it is oftentimes a *misfortune* to be *rich*: but who is aware of this?-and who believes it?

Verse 29. ***And the Gospel's*** — Read, *for the sake of the Gospel*. I have with Griesbach adopted ενεκεν, *for the sake*, on the authority of BCDEGHKMS, V, sixty others, and almost all the versions.

Verse 30. ***In this time*** — Εν τῳ καιρῳ τουτῳ, *In this very time*. Though Jews and Gentiles have conspired together to destroy both me and you, my providence shall so work that nothing shall be lacking while any thing is necessary.
*And fathers*. This is added by K, upwards of *sixty* others, *AEthiopic, Gothic, Slavonic, Saxon, Armenian, Coptic*, and in one of my own MSS. of the *Vulgate*.
Some have been greatly embarrassed to find out the *literal* truth of these promises; and, some in flat opposition to the text, have said they are all to be understood *spiritually*. But thus far is plain, that those who have left all for the sake of Christ do find, among genuine Christians, *spiritual relatives*, which are as dear to them as fathers, mothers, c. yet they have the promise of *receiving a hundredfold* often *literally* fulfilled: for, wherever a Christian travels among Christians, the *shelter* of their *houses*, and the *product* of their *lands*, are at his service as far as they are requisite. Besides, these words were spoken primarily to the *disciples*, and pointed out their *itinerant* manner of life; and how, travelling about from house to house, preaching the Gospel of the grace of God, they should, among the followers of Christ, be provided with every thing necessary in all places, as if the whole were their own. I have often remarked that the genuine messengers of God, in the present day have, as noted above, this promise literally fulfilled.
***With persecutions*** — For while you meet with nothing but *kindness* from true Christians, you shall be despised, and often afflicted, by those who are enemies to God and goodness; but, for your comfort, ye shall have in the *world to come*, αιωνι τῳ ερχομενῳ, *the coming world*, (that world which is *on its way* to meet you,) *eternal life*.

Verse 32. ***And he took again the twelve*** — Or thus: *For having* *again taken the twelve*, c. I translate και *for*, which signification it often bears see [Luke 1:22](../../../kjv/luke/1/22); [John 12:35](../../../kjv/john/12/35), and elsewhere. This gives the reason of the *wonder* and *fear* of the disciples, FOR *he began to tell them on the way, what was to* *befall him*. This sense of και, I find, is also noticed by *Rosenmuller*. See on [Matthew 20:17-19](../../../kjv/matthew/20/17-19).

Verse 35. ***And James and John - come unto him*** — The request here mentioned, Matthew says, [Matthew 20:20](../../../kjv/matthew/20/20), was made by *Salome* their mother; the two places may be easily reconciled thus: - The mother *introduced* them, and made the request as if *from herself*; Jesus knowing *whence* it had come, immediately addressed himself to James and John, who were standing by; and the mother is no farther concerned in the business. [Matthew 20:20](../../../kjv/matthew/20/20).

Verse 37. ***In thy glory.*** — *In the kingdom of thy glory*-three MSS. Which kingdom they expected to be established on *earth*.
***And be baptized*** — OR, *be baptized*. Instead of και *and* η *or*, is the reading of BCDL, *five others*, *Coptic, Armenian*, later *Syriac* in the margin, *Vulgate*, all the *Itala*, and *Origen*. [Matthew 20:22](../../../kjv/matthew/20/22); [Matthew 20:22](../../../kjv/matthew/20/22).

Verse 40. ***Is not mine to give*** — [Matthew 20:23](../../../kjv/matthew/20/23); [Matthew 20:23](../../../kjv/matthew/20/23).

Verse 41. ***When the ten heard it*** — See [Matthew 20:24-28](../../../kjv/matthew/20/24-28).

Verse 46. ***Blind Bartimeus*** — בר *bar* in Syriac signifies *son.* It appears that he was thus named because Timeus, *Talmeus* or *Talmai*, was the name of his father, and thus the son would be called Bar-talmeus, or *Bartholomew*. Some suppose υιος Τιμαιου, *the son of Timeus*, to be an interpolation. Bartimeus the son of Timeus, ο τυφλος, THE *blind man*. It was because he was the most *remarkable* that this evangelist mentions him by name, as a person probably well known in those parts.

Verse [Mark 10:50](../../../kjv/mark/10/50). ***And he, casting away his garment*** — He cast off his *outward* covering, a *blanket*, or *loose piece of cloth*, the usual upper garment of an Asiatic mendicant, which kept him from the inclemency of the weather, that he might have nothing to hinder him from getting speedily to Christ. If every penitent were as ready to throw aside his *self-righteousness* and *sinful* *incumbrances*, as this blind man was to throw aside his garment, we should have fewer *delays* in conversions than we now have; and all that have been convinced of sin would have been brought to the knowledge of the truth. The reader will at least pardon the introduction of the following anecdote, which may appear to some as illustrative of the doctrine grounded on this text.
A great revival of religion took place in some of the American States, about the year 1773, by the instrumentality of some itinerant preachers sent from England. Many, both *whites* and *blacks*, were brought to an acquaintance with God who bought them. Two of these, a *white man* and a *negro*, meeting together, began to speak concerning the goodness of God to their souls, (a custom which has ever been *common* among truly religious people.) Among other things they were led to inquire how long each had known the salvation of God; and how long it was, *after* they were convinced of their sin and danger, *before* each got a satisfactory evidence of pardoning mercy. The *white man* said, "I was three months in deep distress of soul, before God spoke peace to my troubled, guilty conscience." "But it was only a fortnight," replied the *negro*, "from the time I first heard of Jesus, and felt that I was a sinner, till I received the knowledge of salvation by the remission of sins." "But what was the reason," said the *white* *man*, "that you found salvation sooner than I did?" "This is the reason," replied the other; "you *white men* have much *clothing* upon you, and when Christ calls, you cannot *run* to him; but we poor negroes have only this, (pointing to the *mat* or cloth which was tied round his waist,) and when we hear the call, we throw it off *instantly*, and *run* to him."
Thus the poor son of *Ham* illustrated the text without intending it, as well as any doctor in the universe. People who have been *educated* in the principles of the Christian religion imagine themselves on this account *Christians*; and, when convinced of sin, they find great difficulty to come as *mere sinners* to God, to be saved only through the merits of Christ. Others, such as the negro in question, have nothing to plead but this, *We have never* *heard of thee, and could not believe in thee of whom we had not* *heard*; but this excuse will not avail now, as the true light is come-therefore they *cast off* this *covering*, and come to Jesus. See this miraculous cure explained at large on [Matthew 20:29-34](../../../kjv/matthew/20/29-34).

Verse [Mark 10:51](../../../kjv/mark/10/51). ***Lord, that I might***, &c.] The *Codex Bezae*, and some copies of the *Itala*, have, Κυριε ῥαββει, *O Lord, my teacher*.

Verse [Mark 10:52](../../../kjv/mark/10/52). ***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, AEthiopic, 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.

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