Mark 10

The priests of Baal were always willing to associate Jehovah with him; but to the latter, even the denial of his being was not a greater insult than such an association. We have seen something very similar to this in modern times. Our polite philosophers have laid it down as a principle of good breeding, that “those who go to Rome, must do as they do at Rome:” that is, worship the Virgin Mary and all the Saints of the Roman Calendar; and so, by analogy of reasoning, acknowledge the gods of the country wherever they may travel—whether it be to Rome, Hindostan, or China. They worship “Jehovah, Jove, or Lord,” with equal zeal. We have known a great man (so far as talents and power could make him great) who could be Protestant or Papist, Mahometan or Jew, with equal readiness, when his interest required; yet when this great man was requested to allow the neutrality of certain German states, he replied in the words of our Lord, above quoted, “He that is not for me, is against me.” If an earthly potentate could assume this style, and act upon it, much more may the King of kings.

God is not a being to be trifled with. Justly to offend one of the least and meanest of his sincere disciples, is an offence that, without special mercy, will involve judgments the most terrible. If, therefore, a hand or a foot, or even an eye, (and what member can be dearer?) cause us to commit such offence, it were better that it were separated from us, bitter as must be the parting, than that we should be plunged into the guilt of such offence, or the misery to which it inevitably leads. The language here used is metaphorical. Our Lord alludes to the valley of Hinnom, “a place near Jerusalem, where they cast things impure, and carcasses of dead animals; and where there was a fire continually kept to burn them.”

(Rabbi Kimchi on (Psalms 27)) Nor is this all; here the idolaters caused their children to pass through the fire, and sometimes actually burnt them to their god, Moloch; so that it was at once the centre of crime and wretchedness. The other image, of the worm, seems borrowed from the same scene. A place of filth and corruption, must be a place of worms and vermin. Now suppose these vermin to be immortal, and this fire unquenchable, and we have an image of everlasting misery, the most dreadful that we can conceive. The fire is interpreted to refer to the just wrath of Almighty God, who, when provoked, is a consuming fire, (Hebrews 12:29); and the worm, to the tormenting reflections of a guilty conscience. It is true, some ingenious critics have tortured the terms “everlasting” and “eternal,” to reduce them to some terminable period: some benevolent divines have also endeavoured to persuade themselves that God will find some way to save his honour in the termination of these everlasting punishments; but who would risk his property or his life on such a precarious speculation? The terms used are as decisive and express as language can afford; and it is a reflection on his veracity to suppose, for a moment, that the Almighty means not as he has said. As to the doctrine of Universal Restoration, we shall have a more suitable opportunity to inquire into the precarious grounds on which it rests; but let us not for a moment neglect to secure our eternal interests, on the rash presumption that they may possibly not be in so great danger as is represented.

“Now is the accepted time,”—and “how shall we escape if we neglect so great salvation?” The last two verses of this chapter have been variously explained, and are confessedly difficult of interpretation. Whit thus explains them: “Every wicked man will be so seasoned by the fire itself as to become unconsumable, and shall endure for ever, to be tormented.” But most assuredly God will not hold any of his creatures in existence for the mere purpose of tormenting them. Man was made immortal, and the perpetuity of his punishment must arise from the perpetuity of his existence; nor can he be relieved, but either by annihilation or forgiveness. Other explanations we shall pass over, as we should rather carry the connexion of these words farther back into the context.

Our Lord had been recommending his disciples to sacrifice a hand, a foot, or an eye, rather than wholly to expose themselves to the danger of eternal fire. But as all sacrifices under the law were to be salted for the fire of the altar; so these sacrifices of a right hand, &c., must be salted (as it were) by integrity, (of which salt is the emblem, as being the great natural preserver from corruption,) to render them acceptable to God. So St. Paul teaches us, that it may be possible for a man to give his whole body to be burned, and yet if he do it not from a principle of integrity, or pure love to God, it will avail nothing, as not being seasoned for his altar. This integrity (of which divine grace is the radical principle) must be preserved through life, and it will prevent our apostacy from God, and preserve us from quarrelling with one another.

This exposition is offered with diffidence, as we believe it is new; but not therefore to be rejected, till one be found less objectionable.

Chap. X. Ver. 13—27. “‘Little children should be suffered’ and directed to go to the loving Saviour, as soon as they are capable of understanding his words: they should be assured that he will regard their lisping petitions; and all his ministers should copy his condescension, and attentive regard to the lambs of the flock, the young, the newly awakened, the weak believers, the poor, or the discouraged; that they may be his instruments in gathering them to him, and in leading them to establishment and comfort. While we consider the case of children, and remember that ‘of such is the kingdom of God;’ let us peculiarly attend to our Lord’s declaration, that ‘whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.’ No learned scribe or philosopher, no man of the most distinguished learning or pre-eminent abilities, can be a true subject of the kingdom of grace here, or an heir of the kingdom of glory hereafter, who will not stoop to receive the instructions and bites of the kingdom, by the simple, teachable spirit, with which a little child learns the first elements of knowledge, from its parent, nurse, or teacher.

‘If any man therefore be wise in this world, let him become a fool, that he may be wise’ unto salvation.

Notes on the verses

Ver. 41. A cup of water.—This is an instance of true Asiatic charity. It is given gratis to passengers, a cup being always placed ready in the public buildings of a place for this purpose.

Ver. 42. Whosoever shall offend.—The Greek is stumbling-block in their way. Greek means, literally, to put a stumbling-block. See Isaiah xxviii. 13, for its literal meaning. This signifies misery, and the certain punishment of the wicked: i.e., certain and terrible and eternal.

“Conscience, the never-dying worm
With torture gnaws the heart!
And woe and wrath, in every form,
Is now the sinner’s part.
Sad world indeed! ah, who can bear,
For ever there to dwell—
For ever sinking in despair,
In all the flames of hell.”
—Village Hymn.

Ver. 49. For every one shall be salted with fire.—Whit supposes this to mean, “Every wicked man shall be seasoned with fire itself, so as to become inconsumable, and shall endure for ever to be tormented; and therefore may be said to be salted with fire, in allusion to that property of salt, which is to preserve things from corruption.” Beza and Gilpin would read, “‘Every Christian is purified by the difficult and fiery trials of life, in the same manner as every sacrifice with salt.’ Lightfoot and Doddridge, “He that is a true sacrifice to God shall be seasoned with the salt of grace to the incorruption of glory; and every victim to Divine justice shall be salted with fire to endure for ever.”

—Bagster. Or, ‘for the fire.’ Macknight, Parkhurst, &c.

Ver. 50. Salt is good.—Compare note on (Matthew 5:13).—Have peace, &c.— “A covenant of salt,” was a covenant of peace and amity, but salt itself was not the direct emblem of peace, but of integrity, the true foundation of peace.

Chap. X. Ver. 1—12. And he arose, &c.—For the parallel text, see (Matthew 19:1-8).

Ver. 1. Into the coasts of Judea.—Boothroyd, ‘Into the borders of Judea by the side of the Jordan.”

Ver. 11. Against her—That is, his former wife; or it may apply to the latter, since he causes her to live in adultery with him.

Ver. 12. And if a woman shall put away her husband.—“It may be inferred from hence (says Dr. Lardner) that the Jewish women, as well as men, (though contrary to the law,) did then (i.e. in our Lord’s time) practise divorces, and after that, marry to others.” He produces the instances of Herodias, and three of her daughters; and adds, “We may be assured their example would be followed by others, and it is likely, were supported by many precedents. If the women took this license, what would not the men do?” Our historian, Josephus, affords a double example of this practice. His first wife left him, and he married another. Her he divorced, after having had three children by her, because he was not pleased with her manners; and then married a third, by whom also he had children.”

Ver. 13—16. And they brought young children, &c.—Parallel to this, see (Matthew 19:13-15); with which compare Chap. xviii. 3, &c.

Ver. 15. As little child, &c.—With that humility, neglect of the world, freedom from malice, which is in little children.

Ver. 17. And when he was gone forth, &c.—Corresponding with this section, see (Matthew 19:16-30).

Ver. 23. How hardly, &c.—When Garrick showed Dr. Johnson his fine house, gardens, statues, pictures, &c., at Hampton Court, what ideas did they awaken in the mind of that great man? Instead of a flattering compliment, which was expected, ‘Ah! David, David,’ said the doctor, ‘these are things which make a death-bed terrible!”

Ver. 30. A hundred-fold—Not in kind, but in value. See (2 Corinthians 7:4).

Ver. 32—45. And they were in the way, &c.—Here Mark begins to relate our Lord’s going up to Jerusalem the last time, which is related in nearly the same terms by Matthew, chap. xix. 17—28.

Ver. 32. They were amazed—To see our Lord going to meet his death with such cool intrepidity; and they were afraid to follow him, lest they should be involved in the same calamities; or, perhaps, their amazement refers to a sort of indefinable awe which the apostles began to feel for Jesus, which the mighty miracles he wrought, and the air of majesty and authority he now assumed, was calculated to inspire.

Ver. 35. James and John.—St. Matthew says that this request was made by Salome their mother; but though she made the request as from herself, yet it is evident that they had set her upon the business; and therefore Jesus, knowing whence it came, immediately addressed her.

—Bagster.

Ver. 40. But it shall be given, &c.—Except it shall be given, &c.

Ver. 46. And they came to Jericho, &c.—[Luke says that this took place, as he was come nigh unto Jericho,” and afterwards records an event which took place in that city. But his words may be rendered, “When he was nigh Jericho,” which is equally true of him who is gone a little way from it, as of him who is come near it. Matthew mentions two blind men who received their sight on this occasion; but Bartimeus was probably the more remarkable of the two, and therefore mentioned by name.]—Bagster. On this miracle, see some farther remarks on (Luke 18:35), &c.

Ver. 52. Made thee whole.—Campbell, “Cured thee.”