SECTION IV. The Journey Through Perea and Judea. Ch. 10

A. THE QUESTION ABOUT DIVORCE. Ch. 10:1-12

1 And he arose from thence, and cometh into the borders of Judæa and beyond the Jordan: and multitudes come together unto him again; and, as he was wont, he taught them again.

2 And there came unto him Pharisees, and asked him. Is it lawful for a man to put away his wife? trying him. 3 And he answered and said unto them. What did Moses command you? 4 And they said, Moses suffered to write a bill of divorcement, and to put her away. 5 But Jesus said unto them, For your hardness of heart he wrote you this commandment. 6 But from the beginning of the creation, Male and female made he them. 7 For this cause shall a man leave his father and mother, and shall cleave to his wife; 8 and the two shall become one flesh: so that they are no more two, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And in the house the disciples asked him again of this matter. 11 And he saith unto them. Whosoever shall put away his wife, and marry another, committeth adultery against her: 12 and if she herself shall put away her husband, and marry another, she committeth adultery.

Jesus is leaving Galilee for the last time. He is turning toward Jerusalem and the cross. He no longer seeks the seclusion which he has tried to find in northern Galilee. "Multitudes come together unto him again." He is to offer himself publicly and finally as the Messiah.

His journey leads southward through Perea, the region east of the Jordan. Of the many incidents recorded by the other Gospels, Mark selects but a few. This Perean ministry, which is given so large a place in Luke, occupies in Mark but a single chapter. It forms, however, the dividing line for the whole narrative. The nine chapters which precede, outline the years of public ministry; the six chapters which follow, record the events of Passion Week, and the resurrection. Mark is usually the Gospel of mighty deeds; it is the more noticeable that, in his account of this journey to Jerusalem, Mark mentions only a single miracle, and with this exception confines his narrative to the teachings of Jesus. These teachings, however, are of the deepest significance.

The first great problem which Jesus considers is that of marriage and divorce. He does not propose the theme. "There came unto him Pharisees, and asked him. Is it lawful for a man to put away his wife? trying him." Therefore, they are not desiring information or seeking for truth. They wish to ensnare Jesus, to discredit him as a teacher, or to lead him to speak contrary to their Law. The rabbis were divided on the matter of divorce. Some taught that it was lawful only on the ground of infidelity, others, for a large variety of causes, even for dislike. Jesus avoids the snare, and lays down a principle fundamental to the stability of human society. **He answered and said unto them. What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away." Thus Jesus, by referring them to Moses, turns the point of the attack. The question must therefore relate to the interpretation of the Law upon which they themselves were divided. Jesus surprises them however by an interpretation which was at the same time a rebuke. 'Tor your hardness of heart he wrote you this commandment." Moses did not encourage divorce; he limited it, and regulated it. He recognized "your hardness of heart," the coarseness of your spirit; but divorce is not ideal; it would be unnecessary were your hearts pure and sinless. As marriage was first and divinely established it was indissoluble. "But from the beginning of the creation, male and female made he them." The union is physical as well as spiritual. The marriage tie cannot be broken save by unfaithfulness to the marriage vow. A divorce, which is a merely formal act of human legislation, cannot set aside a union which is divinely constituted. "What therefore God hath joined together, let not man put asunder." How much the world to-day is in need of the same solemn teachings of the Master! Marriage is not to be entered into lightly or unadvisedly, nor can the bond be loosed on grounds of incompatibility of temper, disagreeable habits, or loss of love. The tie is one which only death or sin can break.

Unless sin has broken the bond, even the securing of a divorce does not secure the right to remarry. The right of divorce and the right of remarriage are separable questions. The latter Jesus discusses alone "in the house" with his disciples. What Jesus has said already makes his meaning plain here. Such a second marriage as follows a divorce, in case the latter is a merely formal human act, cannot be right and lawful, for the divinely established union still exists. No civil court or human decree can justify that which is forbidden by the law of God.

B. JESUS BLESSES LITTLE CHILDREN. Ch. 10:13-16

13 And they were bringing unto him little children, that he should touch them: and the disciples rebuked them. 14 But when Jesus saw it, he was moved with indignation, and said unto them. Suffer the little children to come unto me; forbid them not: for to such belongeth the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. 16 And he took them in his arms, and blessed them, laying his hands upon them.

Something Is added to the exquisite beauty of this picture by the setting in which it is placed. Jesus has just been speaking of the sanctity of the marriage tie by which the safety of the home is secured; he now teaches the sacredness of childhood in which the home finds its completeness, its glory, and its ennobling care.

"They were bringing unto him little children, that he should touch them." It was the touch which had brought healing and life to many, it was this the anxious parents coveted for their children. Well may it symbolize the personal relation, the spiritual contact with Christ, which all parents with equal eagerness should seek for their children.

"And the disciples rebuked them"; they seem to feel that children are too insignificant to be allowed to interfere with the Master's work or to demand the Master's care. Some things to-day tend to keep us from bringing our children to Christ: custom and carelessness and indifference and fear and diffidence, even friends, all seemingly as innocent as the disciples of old, prevent us or "rebuke" us.

The indignation of Jesus and his reply have cast a fadeless halo about the face of every helpless child: "Suffer the little children to come unto me; forbid them not: for to such belongeth the kingdom of God." The Kingdom is theirs by right; is it any wonder, then, that they were dear to the King? If their innocent helplessness appealed to him, should it not affect us, and should we not feel that no work is so Christlike, none so blessed, as the care of children? We are true servants of the King only as we feel the appeal of childhood, and only as we seek to supply to children their physical and mental and spiritual needs.

As Jesus pronounces that memorable benediction upon childhood, he adds a solemn warning to his hearers: "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein." The Kingdom belongs to children, and those who are childlike, and to such alone. Children are not always unselfish, they are not always obedient, they are not always lovely, but they are trustful. Those who account themselves morally helpless and dependent, those who cast themselves upon the King and upon his sustaining grace, are they who enter the Kingdom.

"And he took them in his arms, and blessed them, laying his hands upon them." Mark is the only writer who adds this matchless touch to the scene. It is the complete picture we need to keep in memory. Christ is the Saviour of children; Christianity is the religion of childhood. Where our Lord is known and trusted and followed, there infancy is sacred, there childhood is secure.

C. THE PERIL OF RICHES. Ch. 10:17-31

17 And as he was going forth into the way, there ran one to him, and kneeled to him, and asked him, Good Teacher, what shall I do that I may inherit eternal life? 18 And Jesus said unto him, Why callest thou me good? none is good save one, even God. 19 Thou knowest the commandments. Do not kill. Do not commit adultery. Do not steal. Do not bear false witness, Do not defraud. Honor thy father and mother. 20 And he said unto him. Teacher, all these things have I observed from my youth. 21 And Jesus looking upon him loved him, and said unto him, One thing thou lackest: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. 22 But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions.

23 And Jesus looked round about, and saith unto his disciples. How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were amazed at his words. But Jesus answereth again, and saith unto 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 go through a needle's eye, than for a rich man to enter into the kingdom of God. 26 And they were astonished exceedingly, saying unto him. Then who can be saved? 27 Jesus looking upon them saith. With men it is impossible, but not with God: for all things are possible with God. 28 Peter began to say unto him, Lo, we have left all, and have followed thee. 29 Jesus said. Verily, I say unto you. There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel's sake, 30 but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. 31 But many that are first shall be last; and the last first.

In contrast with the childlike spirit of those who are conscious of their need and are willing to trust In Christ, and to whom the Kingdom of heaven naturally belongs, one now appears who longs to enter that Kingdom but who Is unconscious of his need, unwilling to pay the price of disclpleship, and thus unworthy of eternal life. He Is, however, most attractive; in fact, we read in the story by Mark that "Jesus looking upon him loved him"; he is so near to the Kingdom, he might render such service to the King.

In spite of riches, youth, position, power, his soul is not satisfied. He meets Jesus on the way, "and kneeled to him, and asked him, Good Teacher, what shall I do that I may inherit eternal life?" Jesus at once rebukes him: "Why callest thou me good? none is good save one, even God." It is a mistake to suppose that Jesus here denies his own sinlessness, or disclaims divinity. As to the latter, many assert that Jesus is suggesting that he is "either not good, or is God." This is true enough, but it is not the point. Jesus wishes to convict the young man of his moral need. He intimates that the thoughtless use of the word "good," in addressing one whom he regards as a human teacher, is an index to his superficial view of goodness. In the sight of a holy God, and judged by a divine standard of righteousness, can the young inquirer claim to be good? Can any man call himself righteous, in the light of divine holiness?

Jesus now proposes the test of the revealed Law of God; he mentions the Commandments, at least such as concern man's relation to man. The self-righteous inquirer at once replies that he has kept these from his youth. Jesus looks with love upon one who has attained even such goodness as he sincerely claimed; but he now applies the deep probe which shows that the man has never observed the spirit of the Commandments even though he believes he has kept the letter. Jesus sees the real selfishness of the heart. He proposes the supreme test: "Go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me." In this single sentence Jesus convicts the man of having broken the second table of the Law which requires one to love his neighbor as himself; he promises the eternal recompense for sacrifice, and he offers, by his personal companionship, the power and influence which will make "goodness" more possible and complete. No living mortal can claim to be righteous when judged by the Commandments as interpreted by Christ; our only hope is to come to him for guidance and help. He will lay bare the secret selfishness of our hearts, and he will develop the spirit of self-renunciation and love which form the essence of eternal life, and in his Kingdom we shall ultimately be recompensed for every loss.

Our Lord does not demand that all his followers shall sacrifice their worldly possessions. He is dealing with a specific case. He does demand that each one shall give up anything which keeps from open, honest fellowship with him. In the case of this inquirer Jesus makes plain to him that his goodness is superficial and inadequate. Love of money is the canker which is hidden in his soul; Jesus further shows him that he must choose between his wealth and the eternal life which Jesus alone can give. No wonder the young man "went away sorrowful," for he makes the fatal choice; he keeps his riches and rejects his Saviour. He sees his need of a truer goodness, he longs for eternal life, but he is not willing to pay the price.

It has been an impressive picture for the disciples; Jesus now employs it to illustrate a truth, the statement of which startles them: "How hardly shall they that have riches enter into the kingdom of God!" This is particularly surprising to Jews; they imagined that wealth was a positive proof of the favor of God; what, then, could Jesus mean? He explains at once. The possession of riches may be no sin; poverty is not necessarily virtuous; but it is hard "for them that trust in riches to enter into the kingdom of God." Jesus even adds in pardonable hyperbole, It is easier for a camel to go through a needle's eye." One who would enter the Kingdom must be as a little child; he must abandon all trust in self, in self-attainment, in self-righteousness. He must be willing to sacrifice anything which stands between himself and Jesus Christ. Whosoever will, may enter the Kingdom. "With men it is impossible, but . . . all things are possible with God." He is ready to supply all needed grace. He will give life eternal.

As the rich man sweeps away sorrowfully in his costly robes, Peter looks upon him with apparent scorn, and turns to Jesus with some self-complacency to say, "Lo, we have left all, and have followed thee." He also asks a question, "What shall our reward be?" It is not a noble question; it expresses a commercial, worldly spirit; but Jesus refrains from uttering a rebuke. He gives instead a promise; and some of us need to listen to it, at times. Occasionally a whisper steals into our hearts. We have sacrificed for Christ's sake; "does it pay?" Jesus replies that every sacrifice, made for his sake, receives a hundredfold recompense in this life, not in literal kind, but such as to satisfy the soul a hundred times more than the thing surrendered ever could, and then, in the future, that completed, perfected, "eternal life" which the rich man craved, but which he lost that, for a few fleeting years, he might retain his wealth.

Jesus adds, however, that Peter must beware of self-confident pride. Many who had the opportunity of being nearest to Christ in this present life, may not receive the greatest rewards. Men will be judged according to faithfulness. Still more solemn is the warning to such as would cling to their wealth. Their power and riches place them now in the first place of opportunity; they may be the last to accept Christ and the life he offers.

D. JESUS PREDICTS HIS DEATH. Ch. 10:32-34

32 And they were on the way, going up to Jerusalem; and Jesus was going before them: and they were amazed; and they that followed were afraid. And he took again the twelve, and began to tell them the things that were to happen unto him, 33 saying Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and the scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles:34 and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him; and after three days he shall rise again.

The little company of disciples is now moving rapidly toward Jerusalem, following their Master, who continually is mindful of the agony and death which await him in the capital city. There is something in the attitude, or expression, or demeanor, of the Master which astonishes his disciples. Mark alone, with his usual vividness of style, gives this touch to the picture: "Jesus was going before them: and they were amazed; and they that followed were afraid." They are terrified by the dread possibilities which are before them; they are awed by the majestic fortitude of the Master. Let us pause to gaze on that face and form, the Son of God, going with unfaltering step toward the cross! Does it not inspire us to new heroism, as we follow; does it not awaken new love as we see how voluntary was his death for us; yet do we not wonder at the meaning and the mystery of that death? The disciples can not understand it. They are not able to believe it; yet, for the third time, he repeats the prediction, this time with a detail more full of horror than before: "They shall condemn him to death, and shall deliver him unto the Gentiles: and they shall mock him, and shall spit upon him, and shall scourge him." This enhances the heroism; this is proof that Jesus saw in all its terrors the tragedy toward which he moved with such majestic, unfaltering tread. This, too, is a proof that he was more than man, in his clear vision of the future, in his knowledge of things to come. This further suggests that his death was no mere incident in his career, no mere seal to his testimony; it was the goal toward which he was moving; he had not come merely "to minister," but "to give his life a ransom for many." No one was to take his life from him. Freely he was to offer his life for us. Death, however, was not his ultimate goal. His prediction always was, "After three days he shall rise again." The fulfillment of that promise became the final vindication of all his claims; it was the explanation of his matchless courage. For the joy that was set before him he endured the cross.

E. THE REQUEST OF JAMES AND JOHN. Ch. 10:35-45

35 And there come near unto him James and John, the sons of Zebedee, saying unto him, Teacher, we would that thou shouldest do for us whatsoever we shall ask of thee. 36 And he said unto them, What would ye that I should do for you? 37 And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory. 38 But Jesus said unto them. Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with? 39 And they said unto him, We are able. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: 40 but to sit on my right hand or on my left hand is not mine to give; but it is for them for whom it hath been prepared. 41 And when the ten heard it, they began to be moved with indignation concerning James and John. 42 And Jesus called them to him, and saith unto them. Ye know that they who are accounted to rule over the Gentiles lord it over them; and their great ones exercise authority over them. 43 But it is not so among you: but whosoever would become great among you, shall be your minister; 44 and whosoever would be first among you, shall be servant of all. 45 For the Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many.

Jesus has just been speaking of his being mocked and spit upon and scourged and crucified; there is, therefore, something surprising, inconsiderate, selfish, stupid, in this request of James and John for positions of preeminence and grandeur and glory. However, we are not to be too severe in our judgments; there was something beautiful in their request: it was an expression of faith. Jesus has spoken of death but also of a triumphant resurrection; he has told his followers of his crucifixion but also of his glorious Kingdom; he has warned them of their sacrifices but has assured them of great rewards. If to us, as to the disciples, the Kingdom of Christ were the supreme reality, we might be more eager to be nearest the King both here and hereafter.

Of course their request does reveal pride and jealousy and misconceptions, and these Jesus lovingly rebukes. He reminds them that to share his glory would mean to endure his baptism of suffering. When they declare themselves able to endure these, he explains that, in his Kingdom, the positions of honor are not given by caprice, but are earned; they are not matters of appointment but of achievement; they are not secured by influence but by merit. "To sit on my right hand or on my left hand is not mine to give; but it is for them for whom it hath been prepared." Jesus thus declares that he could never give rewards independently of merit; that for time and eternity the highest places in his Kingdom are prepared for those who deserve them.

This request of James and John fills their fellow disciples with indignation; but we are not to conclude that this was "righteous indignation"; they are not merely troubled because James and John are so lacking in discernment, because their request is unjust, because their attitude is selfish. It seems that "the ten" are equally mistaken, equally at fault; they are jealous; they covet and claim for themselves exactly the thing James and John have requested. We are commonly tempted to be most indignant at those faults in others of which we ourselves are guilty.

Jesus does not rebuke his disciples, but he takes the occasion to declare the law of true greatness. This he contrasts with the standards of the world, by which his followers are ever in danger of being affected. Among the Gentiles, among the nations, those are accounted as the leaders, and as the great, who rule over others and who are served by many; but among the followers of Christ different ideals must prevail; those are the greatest who are of the most service to others. In contrast with heathen standards Jesus sets forth a principle, which may be translated, "Whosoever would become great among you, shall be your servant: and whosoever would be first among you shall be everybody's slave." Service is the law of greatness in the Kingdom of Christ; and from this law the King was not exempt. Rather, he is himself the great Exemplar, "for the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." This, in the view of Mark, is the essence and sum of the mission of our Lord. In the ten chapters just closing he has written of how Jesus came "to minister;" in the six chapters which remain he tells us how he gave his life "a ransom for many." This willing sacrifice, this death in the place of many, this redeeming love, recognized and accepted by his followers, is the motive for service. We are not Christians because we serve others; we serve others because we are Christians. Self-sacrifice and helpfulness are not substitutes for faith in Christ; they are the natural expressions of our faith and love. The more humble and patient and faithful our service, the nearer we shall ever be to him whose greatness is supreme, who loved us, and gave himself for us.

F. JESUS CURES BLIND BARTIMÆUS. Ch. 10:46-52

46 And they come to Jericho: and as he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the way side. 47 And when he heard that it was Jesus ^e Nazarene, he began to cry out, and say, Jesus, thou son of David, have mercy on me. 48 And many rebuked him, that he should hold his peace: but he cried out the more a great deal, Thou son of David, have mercy on me. 49 And Jesus stood still, and said. Call ye him. And they call the blind man, saying unto him. Be of good cheer: rise, he calleth thee. 50 And he, casting away his garment, sprang up, and came to Jesus. 51 And Jesus answered him, and said. What wilt thou that I should do unto thee? And the blind man said unto him, Rabboni, that I may receive my sight. 52 And Jesus said unto him. Go thy way; thy faith hath made thee whole. And straightway he received his sight, and followed him in the way.

Jesus Is still on his way toward Jerusalem; the last great city has been passed; he is just leaving Jericho; and now, in the presence of the crowds, Jesus performs a miracle which brings him before us in the character which Mark is always sketching, the mighty Servant, the wonderworking Son of God. During all this last journey, Mark has recorded teachings, not miracles, of our Lord; now, as the journey toward Jerusalem is ending, Jesus, by a word of divine power, gives sight to a man that was blind. Our Lord will thus enter the holy city, not merely as the great Prophet, but as the divine Saviour who has power to heal.

This particular miracle is a familiar parable of the saving work of Christ, who opens the eyes of the understanding, and gives spiritual sight to those who need to see life clearly, with its duties and its demands and its problems, in relation to man and to God.

There is, first of all, the picture of pitiful need: "a blind beggar," poor and helpless because blind, with none to sympathize and none to aid; and there is, in contrast, the majestic form of the Master passing near, but passing for the last time, able to heal, if only he can be reached.

Then there is the picture of discouragements: "Many rebuked him, that he should hold his peace." How often does one who yearns for light and healing hear words to discourage, and suggestions of hopelessness and despair!

Then there is the picture of eager faith. He hears that Jesus is calling for him, that the Master is willing to have him come, that he is ready to heal. He casts away his garment; he will allow nothing to hinder his progress for even an instant. He makes his definite and believing request: "Rabboni, that I may receive my sight."

Lastly, there is the picture of complete relief: "Straightway he received his sight, and followed him in the way." How many have found the Master able and willing to give them spiritual vision; their eyes have been opened to see things unseen and eternal, to follow the Master with joyful footsteps as they journey toward the celestial city where they will see the King in his beauty and will be like him when they see him as he is.