1He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them.
2Pharisees came to him testing him, and asked him, “Is it lawful for a man to divorce his wife?”
3He answered, “What did Moses command you?”
4They said, “Moses allowed a certificate of divorce to be written, and to divorce her.”
5But Jesus said to them, “For your hardness of heart, he wrote you this commandment.
6But from the beginning of the creation, God made them male and female.
7For this cause a man will leave his father and mother, and will join to his wife,
8and the two will become one flesh, so that they are no longer two, but one flesh.
9What therefore God has joined together, let no man separate.”
10In the house, his disciples asked him again about the same matter.
11He said to them, “Whoever divorces his wife and marries another commits adultery against her.
12If a woman herself divorces her husband and marries another, she commits adultery.”
13They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them.
14But when Jesus saw it, he was moved with indignation and said to them, “Allow the little children to come to me! Don’t forbid them, for God’s Kingdom belongs to such as these.
15Most certainly I tell you, whoever will not receive God’s Kingdom like a little child, he will in no way enter into it.”
16He took them in his arms and blessed them, laying his hands on them.
17As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?”
18Jesus said to him, “Why do you call me good? No one is good except one—God.
19You know the commandments: ‘Do not murder,’ ‘Do not commit adultery,’ ‘Do not steal,’ ‘Do not give false testimony,’ ‘Do not defraud,’ ‘Honor your father and mother.’”
20He said to him, “Teacher, I have observed all these things from my youth.”
21Jesus looking at him loved him, and said to him, “One thing you lack. Go, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross.”
22But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions.
23Jesus looked around and said to his disciples, “How difficult it is for those who have riches to enter into God’s Kingdom!”
24The disciples were amazed at his words. But Jesus answered again, “Children, how hard it is for those who trust in riches to enter into God’s Kingdom!
25It is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom.”
26They were exceedingly astonished, saying to him, “Then who can be saved?”
27Jesus, looking at them, said, “With men it is impossible, but not with God, for all things are possible with God.”
28Peter began to tell him, “Behold, we have left all and have followed you.”
29Jesus said, “Most certainly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the sake of the Good News,
30but he will receive one hundred times more now in this time: houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life.
31But many who are first will be last, and the last first.”
32They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him.
33“Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles.
34They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again.”
35James and John, the sons of Zebedee, came near to him, saying, “Teacher, we want you to do for us whatever we will ask.”
36He said to them, “What do you want me to do for you?”
37They said to him, “Grant to us that we may sit, one at your right hand and one at your left hand, in your glory.”
38But Jesus said to them, “You don’t know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?”
39They said to him, “We are able.” Jesus said to them, “You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with;
40but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared.”
41When the ten heard it, they began to be indignant toward James and John.
42Jesus summoned them and said to them, “You know that they who are recognized as rulers over the nations lord it over them, and their great ones exercise authority over them.
43But it shall not be so among you, but whoever wants to become great among you shall be your servant.
44Whoever of you wants to become first among you shall be bondservant of all.
45For the Son of Man also came not to be served but to serve, and to give his life as a ransom for many.”
46They came to Jericho. 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 road.
47When he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, you son of David, have mercy on me!”
48Many rebuked him, that he should be quiet, but he cried out much more, “You son of David, have mercy on me!”
49Jesus stood still and said, “Call him.” They called the blind man, saying to him, “Cheer up! Get up. He is calling you!”
50He, casting away his cloak, sprang up, and came to Jesus.
51Jesus asked him, “What do you want me to do for you?” The blind man said to him, “Rabboni, that I may see again.”
52Jesus said to him, “Go your way. Your faith has made you well.” Immediately he received his sight and followed Jesus on the way.
Matt. xx. 28; Mark x. 45.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK I. / CHAPTER IX. THAT IT IS THE PREROGATIVE OF THE SAME POWER TO BE BENEFICENT AND TO PUNISH JUSTLY. ALSO THE MANNER OF THE INSTRUCTION OF THE LOGOS. · Original source
Mark x. 17.
Editorial footnote · Against Heresies, Book 1, Preface or unspecified section · Original source
Mark x. 38.
Editorial footnote · Against Heresies, Book 1, Preface or unspecified section · Original source
Gen. ii. 24; cf. Mark x. 8.
Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER VI. ON THE INCARNATION OF CHRIST. · Original source
Mark x. 48, etc. etc.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER XV. DIFFERENT DEGREES OF KNOWLEDGE. / Reasons for the meaning of Scripture being veiled. · Original source
It is so said of the rich: Matt. xix. 23; Mark x. 23; Luke xviii. 24.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER V. ON THE SYMBOLS OF PYTHAGORAS. · Original source
Comp. Matt. xx. 22, xxvi. 39; Mark x. 38.
Editorial footnote · The Martyrdom of Polycarp, The Writings of the Apostolic Fathers / THE MARTYRDOM OF POLYCARP. / THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP. / Chap. xiv.—The prayer of Polycarp. · Original source
Ex. xx. 13-15, the order as in Mark x. 19.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK EIGHTEENTH. / ARGUMENT. / 41. About the discord of philosophic opinion, and the concord of the Scriptures that are held as canonical by the Church. · Original source
Mark x. 35-39.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xxiii · Original source
Mark x. 44.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VII. / Chapter XXIII. · Original source
Cf. Matt. xix. 17; cf. Mark x. 18.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter XI. · Original source
But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who hath spoken by them. If sacrilege is forbidden there, God hath forbidden it. If it is said, "Honour thy father and thy mother," God hath commanded it. If it is said, "Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal," and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of,—such as that God has made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred,—all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God.
Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK EIGHTEENTH. / ARGUMENT. / 41. About the discord of philosophic opinion, and the concord of the Scriptures that are held as canonical by the Church. · Original source
Chap. xxiii.—51. Petilianus said: "But if you say that we give baptism twice over, truly it is rather you who do this, who slay men who have been baptized; and this we do not say because you baptize them, but because you cause each one of them, by the act of slaying him, to be baptized in his own blood. For the baptism of water or of the Spirit is as it were doubled when the blood of the martyr is wrung from him. And so our Saviour also Himself, after being baptized in the first instance by John, declared that He must be baptized again, not this time with water nor with the Spirit, but with the baptism of blood, the cross of suffering, as it is written, 'James and John, the sons of Zebedee, came unto Him, saying, Master, we would that Thou shouldest do for us whatsoever we shall desire. And He said unto them, What would ye that I should do for you? They said unto Him, Grant that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? And they said unto Him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized,' and so forth. If these are two baptisms, you commend us by your malice, we must needs confess. For when you kill our bodies, then we do celebrate a second baptism; but it is that we are baptized with our baptism and with blood, like Christ. Blush, blush, ye persecutors. Ye make martyrs like unto Christ, who are sprinkled with the baptism of blood after the water of the genuine baptism."
Source passage · edition’s verse reference · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xxiii · Original source
They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, “O Lord God Almighty, the Father of Thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ever-truthful God, hast fore-ordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”
Source passage · edition’s verse reference · The Martyrdom of Polycarp, The Writings of the Apostolic Fathers / THE MARTYRDOM OF POLYCARP. / THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP. / Chap. xiv.—The prayer of Polycarp. · Original source
Feed us, the children, as sheep. Yea, Master, fill us with righteousness, Thine own pasture; yea, O Instructor, feed us on Thy holy mountain the church, which towers aloft, which is above the clouds, which touches heaven. “And I will be,” He says, “their Shepherd,” and will be near them, as the garment to their skin. He wishes to save my flesh by enveloping it in the robe of immortality, and He hath anointed my body. “They shall call me,” He says, “and I will say, Here am I.” Thou didst hear sooner than I expected, Master. “And if they pass over, they shall not slip,” saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. “I came not,” He says, “to be ministered unto, but to minister.” Wherefore He is introduced in the Gospel “wearied,” because toiling for us, and promising “to give His life a ransom for many.” For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us.
Source passage · edition’s verse reference · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK I. / CHAPTER IX. THAT IT IS THE PREROGATIVE OF THE SAME POWER TO BE BENEFICENT AND TO PUNISH JUSTLY. ALSO THE MANNER OF THE INSTRUCTION OF THE LOGOS. · Original source
Again, “Don’t sail on land” is a Pythagorean saying, and shows that taxes and similar contracts, being troublesome and fluctuating, ought to be declined. Wherefore also the Word says that the tax-gatherers shall be saved with difficulty.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER V. ON THE SYMBOLS OF PYTHAGORAS. · Original source
Many also of those who called to the Lord said, “Son of David, have mercy on me.” A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, “for flesh and blood revealed not the truth to him, but His Father in heaven,”—showing that the Gnostic recognises the Son of the Omnipotent, not by His flesh conceived in the womb, but by the Father’s own power. That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the knowledge of the truth is, is the contemplation of it vouchsafed all at once, the history of Moses teaches, until, accustomed to gaze, as the Hebrews on the glory of Moses, and the prophets of Israel on the visions of angels, so we also become able to look the splendours of truth in the face.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER XV. DIFFERENT DEGREES OF KNOWLEDGE. / Reasons for the meaning of Scripture being veiled. · Original source