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Departure to Judea
(Mark 10:1 Matt 19:1-2 Luke 9:51) 1 AND rising up from thence, he cometh into the coasts of Judea beyond the Jordan: and the multitudes flock to him again. And as he was accustomed, he taught them again. On Divorce and Celibacy
(Mark 10:2-12 Matt 19:3-12 Luke 16:18) 2 And the Pharisees coming to him asked him: Is it lawful for a man to put away his wife? tempting him. 3 But he answering, saith to them: What did Moses command you? 4 Who said: Moses permitted to write a bill of divorce, and to put her away. 5 To whom Jesus answering, said: Because of the hardness of your heart he wrote you that precept. 6 But from the beginning of the creation, God made them male and female. 7 For this cause a man shall leave his father and mother; and shall cleave to his wife. 8 And they two shall be in one flesh. Therefore now they are not two, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And in the house again his disciples asked him concerning the same thing. 11 And he saith to them: Whosoever shall put away his wife and marry another, committeth adultery against her. 12 And if the wife shall put away her husband, and be married to another, she committeth adultery. Jesus Blesses the Children
(Mark 10:13-16 Matt 19:13-15 Luke 18:15-17) 13 And they brought to him young children, that he might touch them. And the disciples rebuked them that brought them. 14 Whom when Jesus saw, he was much displeased, and saith to them: Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. 15 Amen I say to you, whosoever shall not receive the kingdom of God as a little child, shall not enter into it. 16 And embracing them, and laying his hands upon them, he blessed them. The Rich Young Man
(Mark 10:17-22 Matt 19:16-22 Luke 18:18-23) 17 And when he was gone forth into the way, a certain man running up and kneeling before him, asked him, Good Master, what shall I do that I may receive life everlasting? 18 notesmar.html> And Jesus said to him, Why callest thou me good? None is good but one, that is God. 19 Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother. 20 But he answering, said to him: Master, all these things I have observed from my youth. 21 And Jesus looking on him, loved him, and said to him: One thing is wanting unto thee: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me. 22 Who being struck sad at that saying, went away sorrowful: for he had great possessions. On Riches and the Rewards of Discipleship
23 And Jesus looking round about, saith to his disciples: How hardly shall they that have riches, enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus again answering, saith to them: Children, how hard is it for them that trust in riches, to enter into the kingdom of God? 25 It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. 26 Who wondered the more, saying among themselves: Who then can be saved? 27 And Jesus looking on them, saith: With men it is impossible; but not with God: for all things are possible with God. 28 And Peter began to say unto him: Behold, we have left all things, and have followed thee. 29 Jesus answering, said: Amen I say to you, there is no man who hath left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel, 30 Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting. (Mark 10:31 Matt 20:16 Luke 13:30) 31 But many that are first, shall be last: and the last, first. The Third Prediction of the Passion
(Mark 10:32-34 Matt 20:17-19 Luke 18:31-34) 32 And they were in the way going up to Jerusalem: and Jesus went before them, and they were astonished; and following were afraid. And taking again the twelve, he began to tell them the things that should befall him. 33 Saying: Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests, and to the scribes and ancients, and they shall condemn him to death, and shall deliver him to the Gentiles. 34 And they shall mock him, and spit on him, and scourge him, and kill him: and the third day he shall rise again. Jesus and the Sons of Zebedee; Precedence among the Disciples
(Mark 10:35-45 Matt 20:20-28 Luke 22:24-27) 35 And James and John the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us: 36 But he said to them: What would you that I should do for you? 37 And they said: Grant to us, that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 And Jesus said to them: You know not what you ask. Can you drink of the chalice that I drink of: or be baptized with the baptism wherewith I am baptized? 39 But they said to him: We can. And Jesus saith to them: You shall indeed drink of the chalice that I drink of: and with the baptism wherewith I am baptized, you shall be baptized. 40 But to sit on my right hand, or on my left, is not mine to give to you, but to them for whom it is prepared. 41 And the ten hearing it, began to be much displeased at James and John. 42 But Jesus calling them, saith to them: You know that they who seem to rule over the Gentiles, lord it over them: and their princes have power over them. 43 But it is not so among you: but whosoever will be greater, shall be your minister. 44 And whosoever will be first among you, shall be the servant of all. 45 For the Son of man also is not come to be ministered unto, but to minister, and to give his life a redemption for many. Two Blind Men Healed
46 And they came to Jericho: and as he went out of Jericho, with his disciples, and a very great multitude, Bartimeus the blind man, the son of Timeus, sat by the way side begging. 47 Who when he had heard, that it was Jesus of Nazareth, began to cry out, and to say: Jesus son of David, have mercy on me. 48 And many rebuked him, that he might hold his peace; but he cried a great deal the more: Son of David, have mercy on me. 49 And Jesus, standing still, commanded him to be called. And they call the blind man, saying to him: Be of better comfort: arise, he calleth thee. 50 Who casting off his garment leaped up, and came to him. 51 And Jesus answering, said to him: What wilt thou that I should do to thee? And the blind man said to him: Rabboni, that I may see. 52 And Jesus saith to him: Go thy way, thy faith hath made thee whole. And immediately he saw, and followed him in the way. Gospel Harmony on Mark 10
On Divorce and Celibacy
(Mark 10:2-12 Matt 19:3-12 Luke 16:18) Matthew continues giving his narrative in the following manner: “And it came to pass, that when Jesus had finished these sayings, He departed from Galilee, and came into the coasts of Judaea beyond Jordan; and great multitudes followed Him; and He healed them there. The Pharisees also came unto Him, tempting Him, and saying, Is it lawful top a man to put away his wife for every cause?” And so on, down to the words, “He that is able to receive it, let him receive it.”(Mt 19:1-12) Mc also records this, and observes the same order. At the same time, we must certainly see to it that no appearance of contradiction be supposed to arise from the circumstance that the same Mc tells us how the Pharisees were asked by the Lord as to what Moses commanded them, and that on His questioning them to that effect they returned the answer regarding the bill of divorcement which Moses suffered them to write; whereas, according to Matthew’s version, it was after the Lord had spoken those words in which He had shown them, out of the law, how God made male and female to be one flesh, and how, therefore, those [thus joined together of Him] ought not to be put asunder by man, that they gave the reply, “Why did Moses then command to give a writing of divorcement, and to put her away?” To this interrogation, also [as Matthew puts it], He says again in reply, “Moses, because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so.” There is no difficulty, I repeat, in this; for it is not the case that Mc makes no kind of mention of the reply which was thus given by the Lord, but he brings it in after the answer which was returned by them to His question relating to the bill of divorcement. As far as the order or method of statement here adopted is concerned, we ought to understand that it in no way affects the truth of the subject itself, whether the question regarding the permission to write a bill of divorcement given by the said Moses, by whom also it is recorded that God made male and female to be one flesh,(Gen 2:24) was addressed by these Pharisees to the Lord at the time when He was forbidding the separation of husband and wife, and confirming His declaration on that subject by the authority of the law; or whether the said question was conveyed in the reply which the same persons returned to the Lord, at the time when He asked them about what Moses had commanded them. For His intention was not to offer them any reason for the permission which Moses thus granted them until they had first mentioned the matter themselves; which intention on His part is what is indicated by the inquiry which Mc has introduced. On the other hand, their desire was to use the authority of Moses in commanding the giving of a bill of divorcement, for the purpose of stopping His mouth, so to speak, in the matter of forbidding, as they believed He undoubtedly would do, a man to put away his wife. For they had approached Him with the view of saying what would tempt Him. And this desire of theirs is what is indicated by Matthew, when, instead of stating how they were interrogated first themselves, he represents them as having of their own accord put the question about the precept of Moses, in order that they might thereby, as it were, convict the Lord of doing what was wrong in prohibiting the putting away of wives. Wherefore, since the mind of the speakers, in the service of which the words ought to stand, has been exhibited by both evangelists, it is no matter how the modes of narration adopted by the two may differ, provided neither of them fails to give a correct representation of the subject itself. Another view of the matter may also be taken, namely, that, in accordance with Mark’s statement, when these persons began by questioning the Lord on the subject of the putting away of a wife, He questioned them in turn as to what Moses commanded them; and that, on their replying that Moses suffered them to write a bill of divorcement and put the wife away, He made His answer to them regarding the said law which was given by Moses, reminding them how God instituted the union of male and female, and addressing them in the words which are inserted by Matthew, namely, “Have ye not read that He which made them at the beginning made them male and female?” and so on. On hearing these words, they repeated in the form of an inquiry what they had already given utterance to when replying to His first interrogation, namely the expression, “Why did Moses then command to give a writing of divorcement, and to put her away?” Then Jesus showed that the reason was the hardness of their heart; which explanation Mc brings in, with a view to brevity, at an earlier point, as if it had been given in reply to that former response of theirs, which Matthew has passed over. And this he does as judging that no injury could be done to the truth at whichever point the explanation might be introduced, seeing that the words, with a view to which it was returned, had been uttered twice in the same form; and seeing also that the Lord, in any case, had offered the said explanation in reply to such words. (St. Augustine Harmony of the Gospels 2.62) OF THE LITTLE CHILDREN ON WHOM HE LAID HIS HANDS
(Mark 10:13-31 Matt 19:13-16 Luke 18:18-30) Matthew proceeds thus: “Then were there brought unto Him little children, that He should put His hands on them, and pray; and the disciples rebuked them;” and so on, down to where we read, “For many are called, but few are chosen.”(Mt 19:13-20:16) Mc has followed the same order here as Matthew.(Mark 10:13-31) But Matthew is the only one who introduces the section relating to the labourers who were hired for the vineyard. Luke, on the other hand, first mentions what He said to those who were asking each other who should be the greatest, and next subjoins at once the passage concerning the man whom they had seen casting out devils, although he did not follow Him; then he parts company with the other two at the point where he tells us how He stedfastly set His face to go to Jerusalem;(Luke 9:46-51) and after the interposition of a number of subjects, he joins them again in giving the story of the rich man, to whom the word is addressed, “Sell all that thou hast,”(Luke 18:18-30) which individual’s case is related here by the other two evangelists, but still in the succession which is followed by all the narratives alike. For in the passage referred to in Luke, that writer does not fail to bring in the story of the little children, just as the other two do immediately before the mention of the rich man. With regard, then, to the accounts which are given us of this rich person, who asks what good thing he should do in order to obtain eternal life, there may appear to be some discrepancy between them, because the words were, according to Matthew, “Why askest thou me about the good?” while according to the others they were, “Why callest thou me good?” The sentence, “Why askest thou me about the good?” may then be referred more particularly to what was expressed by the man when he put the question, “What good thing shall I do?” For there we have both the name “good” applied to Christ, and the question put. But the address “Good Master” does not of itself convey the question. Accordingly, the best method of disposing of it is to understand both these sentences to have been uttered, “Why callest thou me good?” and, “Why askest thou me about the good?” (St. Augustine Harmony of the Gospels 2.63) OF THE OCCASIONS ON WHICH HE FORETOLD HIS PASSION IN PRIVATE TO HIS DISCIPLES (Mark 10:32-45 Matt 20:17-28 Luke 18:31-35, 22:24-27) Matthew continues his narrative in the following terms: “And Jesus, going up to Jerusalem, took the twelve disciples apart, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall rise again. Then came to Him the mother of Zebedee’s children with her sons, worshipping Him, and desiring a certain thing of Him;” and so on, down to the words, “Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.”(Mt 20:17-28) Here again Mark keeps the same order as Matthew, only he represents the sons of Zebedee to have made the request themselves; while Matthew has stated that it was preferred on their behalf not by their own personal application, but by their mother, as she had laid what was their wish before the Lord. Hence Mc has briefly intimated what was said on that occasion as spoken by them, rather than by her [in their name]. And to conclude with the matter, it is to them rather than to her, according to Matthew no less than according to Mark, that the Lord returned His reply. Luke, on the other hand, after narrating in the same order our Lord’s predictions to the twelve disciples on the subject of His passion and resurrection, leaves unnoticed what the other two evangelists immediately go on to record; and after the interposition of these passages, he is joined by his fellow-writers again [at the point where they report the incident] at Jericho.(Luke 18:31-35) Moreover, as to what Matthew and Mark have stated with respect to the princes of the Gentiles exercising dominion over those who are subject to them,—namely, that it should not be so with them [the disciples], but that he who was greatest among them should even be a servant to the others,—Luke also gives us something of the same tenor, although not in that connection;(Luke 22:24-27) and the order itself indicates that the same sentiment was expressed by the Lord on a second occasion. (St. Augustine Harmony of the Gospels 2.64) Jesus and the Sons of Zebedee; Precedence among the Disciples
(Mark 10:35-45 Matt 20:20-28 Luke 22:24-27) What Matthew has here represented as being said by the mother, Mark relates that the two sons of Zebedee spoke themselves, when she had presented their wish before the Lord; so that from Mark’s brief notice [Mark 10:35] it should rather seem, that they, and not she, had said that which was said. (St. Augustine Harmony of the Gospels 2.64) The petition of the mother proceeded from the petition of the sons, so that the sons spoke by the mouth of their mother. (Cornelius a Lapide) both the sons and their mother might make it; at least the sons may be said to have done what they got their mother to desire for them. (Bishop George Witham) Two Blind Men Healed
(Mark 10:46-52 Matt 9:27-31; 20:29-34 Luke 18:35-43) Matthew continues thus: “And as they departed from Jericho, a great multitude followed Him. And, behold, two blind men sitting by the wayside heard that Jesus passed by, and cried out, saying, Have mercy on us, O Lord, thou Son of David;” and so on, down to the words, “And immediately their eyes received sight, and they followed Him.”(Mt 20:29-34) Mark also records this incident, but mentions only one blind man.(Mark 10:46-52) This difficulty is solved in the way in which a former difficulty was explained which met us in the case of the two persons who were tormented by the legion of devils in the territory of the Gerasenes. For, that in this instance also of the two blind men whom he [Matthew] alone has introduced here, one of them was of pre-eminent note and repute in that city, is a fact made clear enough by the single consideration, that Mc has recorded both his own name and his father’s; a circumstance which scarcely comes across us in all the many cases of healing which had been already performed by the Lord, unless that miracle be an exception, in the recital of which the evangelist has mentioned by name Jairus, the ruler of the synagogue, whose daughter Jesus restored to life.(Mark 5:22-43) And in this latter instance this intention becomes the more apparent, from the fact that the said ruler of the synagogue was certainly a man of rank in the place. Consequently there can be little doubt that this Bartimaeus, the son of Timaeus, had fallen from some position of great prosperity, and was now regarded as an object of the most notorious and the most remarkable wretchedness, because, in addition to being blind, he had also to sit begging. And this is also the reason, then, why Mc has chosen to mention only the one whose restoration to sight acquired for the miracle a fame as widespread as was the notoriety which the man’s misfortune itself had gained. But Luke, although he mentions an incident altogether of the same tenor, is nevertheless to be understood as really narrating only a similar miracle which was wrought in the case of another blind man, and as putting on record its similarity to the said miracle in the method of performance. For he states that it was performed when He was coming nigh unto Jericho;(Luke 18:35-43) while the others say that it took place when He was departing from Jericho. Now the name of the city, and the resemblance in the deed, favour the supposition that there was but one such occurrence. But still, the idea that the evangelists really contradict each other here, in so far as the one says, “As He was come nigh unto Jericho,” while the others put it thus, “As He came out of Jericho,” is one which no one surely will be prevailed on to accept, unless those who would have it more readily credited that the gospel is unveracious, than that He wrought two miracles of a similar nature and in similar circumstances. But every faithful son of the gospel will most readily perceive which of these two alternatives is the more credible, and which the rather to be accepted as true; and, indeed, every gainsayer too, when he is advised concerning the real state of the case, will answer himself either by thesilence which he will have to observe, or at least by the tenor of his reflections should he decline to be silent. (St. Augustine Harmony of the Gospels 2.65) |
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