Mark 10 Mark 10:1 Christ teacheth in Judea, Mark 10:2–12 answereth the Pharisees’ question concerning divorce, Mark 10:13–16 blesseth the children that were brought unto him, Mark 10:17–22 instructs a rich man how to attain eternal life, Mark 10:23–27 showeth how hard it is for the rich to enter…

We have nothing in this whole chapter but what we found before in Matt. 19—20. When Christ had the discourses mentioned in the former chapter, he was in Galilee; now he departeth from Galilee, passes through Samaria, and comes into the province of Judea, which being the chiefest, and that in which…

Matthew adds, for every cause, that is, for any cause, unless for adultery, for so the Pharisees had interpreted the law permitting divorce, Deut. 24:1, taking advantage of those words, that she find no favour in his eyes, and interpreting the term uncleanness following, of any deformity, or other…

The order of the discourse as recorded by Mark something differeth from that in Matthew, but the evangelists were not so accurate in that, but took care only to set down the substance of the discourse, as appears from the relation of several other parts of the history. In the notes on Matt.

Matt. 5:32, Matt. 19:9, interprets this passage of Mark, by adding those words, except it be for fornication. None but Mark alone hath what is in Mark 10:12, which concerneth the woman; which hath made some doubt whether the woman, in case of the husband’s adultery, may sue a divorce from him, but…

This is reported both by Matthew and Luke, only they both omit what we here have, Mark 10:15. By the kingdom of God, is doubtless to be understood the word of God, or rather the grace of Christ in the gospel: he that doth not receive it with humility and modesty, without disputing, without malice,…

Luke saith he was a ruler. His question signified, that he believed such a thing as a happy eternal existence of good souls, and that he desired it, and that he was willing to do something in order to the obtaining a share and portion in it.

That is, originally good, and supremely good, or perfectly good. Herein our Saviour doth not deny himself to be God, but checked him who did not believe him such, yet called him God.

That is, in that latitude to which the doctors of the Jewish church at that time expounded them.

See Poole on “Matt. 19:21–22”. Christ had a humane compassion towards so civil a person, but showeth him, that love was the fulfilling of the law, and that love is seen in a resolution to yield a universal obedience to the will of God.

See Poole on “Matt. 10:23”, and following verses to Matt. 10:26, where the same history occurred, and all the additions to it here are opened.

See Poole on “Matt. 19:27”, and following verses to Matt. 19:30. Our Saviour having blessed the poor, especially such as had stripped themselves of all for his sake and the gospel’s, Peter raised up hopes to himself, who had no riches to trust in or have his heart cleave unto, and had stripped…

See Poole on “Matt. 20:17”, and following verses to Matt. 20:19. This is at least the third time that our Saviour instructs his disciples as to his passion, toward which he was now going, and that with such a readiness, that, to the amazement of his disciples, he led the way, and outwent them.

See Poole on “Matt. 20:20”, and following verses to Matt. 20:24, where we have the same history with little or no variation, only Matthew tells us that James and John did that by their mother which Mark reports as done by them in person; but there is nothing more ordinary even in our common…

See Poole on “Matt. 20:25”, and following verses to Matt. 20:28, where we had the same almost verbatim. Those that think it worth the while to inquire what critical men say about that phrase, οι δοκουντες αρχειν, which we translate they which are accounted to rule, may find it in Pool’s Synopsis…

This history is a mere narrative of a matter of fact, in the relation of which no difficulties occur which stand in need of explication. Matthew, Mark, and Luke relate it with but two considerable differences. Matthew mentions two blind men, the other two evangelists but one.