St Mark Chapter X : Verses 17-31
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| The rich man ... went away sorrowful. J-J Tissot. |
[18] 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.
[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.
[31] But many that are first, shall be last: and the last, first.
[17] Et cum egressus esset in viam, procurrens quidam genu flexo ante eum, rogabat eum : Magister bone, quid faciam ut vitam aeternam percipiam? [18] Jesus autem dixit ei : Quid me dicis bonum? nemo bonus, nisi unus Deus. [19] Praecepta nosti : ne adulteres, ne occidas, ne fureris, ne falsum testimonium dixeris, ne fraudum feceris, honora patrem tuum et matrem. [20] At ille respondens, ait illi : Magister, haec omnia observavi a juventute mea. [21] Jesus autem intuitus eum, dilexit eum, et dixit ei : Unum tibi deest : vade, quaecumque habes vende, et da pauperibus, et habebis thesaurum in caelo : et veni, sequere me. [22] Qui contristatus in verbo, abiit moerens : erat enim habens multas possessiones. [23] Et circumspiciens Jesus, ait discipulis suis : Quam difficile qui pecunias habent, in regnum Dei introibunt! [24] Discipuli autem obstupescebant in verbis ejus. At Jesus rursus respondens ait illis : Filioli, quam difficile est, confidentes in pecuniis, in regnum Dei introire! [25] Facilius est camelum per foramen acus transire, quam divitem intrare in regnum Dei. [26] Qui magis admirabantur, dicentes ad semetipsos : Et quis potest salvus fieri? [27] Et intuens illos Jesus, ait : Apud homines impossibile est, sed non apud Deum : omnia enim possibilia sunt apud Deum. [28] Et coepit ei Petrus dicere : Ecce nos dimisimus omnia, et secuti sumus te. [29] Respondens Jesus, ait : Amen dico vobis : Nemo est qui reliquerit domum, aut fratres, aut sorores, aut patrem, aut matrem, aut filios, aut agros propter me et propter Evangelium, [30] qui non accipiat centies tantum, nunc in tempore hoc : domos, et fratres, et sorores, et matres, et filios, et agros, cum persecutionibus, et in saeculo futuro vitam aeternam. [31] Multi autem erunt primi novissimi, et novissimi primi.
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Notes
17. forth into the way. Jesus went forth from the house in which He had blessed the children, and apparently set forth on his last journey towards Bethania.
a certain man. St Luke tells us he was a ruler, and St Matthew calls him a young man. He was therefore either one of the heads of the synagogue or a member of the Sanhedrin. As the “ Rulers ” were mostly men of a certain age, though not necessarily “ old men,” it is more likely that he belonged to the Sanhedrin. Only men of irreproachable morals and of personal wealth and influence were elected to this office.
running up : in his eagerness not to miss meeting our Lord.
kneeling before him. Literally, falling at his knees ; possibly the young man kissed our Lord’s feet. This was a usual mark of honour among the Jews. Thus in 4 Kings (iv. 27) we are told that when the Sunamitess came to the man of God, Eliseus , to the mount, she caught hold on his feet.
Good Master , what shall I do, etc. St Matthew has “ what good should I do” The ruler, accustomed to the minute observances and rigid formality of the Pharisees, probably expected our Lord to impose some such practice. On a previous occasion, a certain lawyer stood up tempting him , and saying , Master , what must I do to possess eternal life ? (St Luke x. 25), but this scribe had very imperfect dispositions.
18. Why callest thou me good ? etc. Jesus answers as though He would lead the ruler to think further. Since he called Jesus good, and “ only one is good, God ” (St Matt. xix. 17), it looks as though our Lord would have the young man recognize Him as God, or else omit the superficial use of the word “ good ” This reply of our Lord is not discouraging, since He immediately answers the question.
19. Thou knowest the commandments. The Jews were taught that the keeping of the commandments was the means of salvation. Jesus Himself, speaking of the first and great commandment, said to the scribe, this do and thou shalt live (St Luke x. 28) ; and to the young ruler he repeats the same truth, if thou wilt enter into life keep the commandments (St Matt. xix. 17). The ruler, in reply, asked, which ? Jesus pointed out that not one, but all were to be observed.
Do not commit adultery, etc. Our Lord only quotes the commandments concerning our duty towards our neighbour. He omits to mention the ninth and tenth, since these are respectively included in the sixth and seventh.
20. Master: literally Rabbi or Teacher. The man omits the adjective “ good ” now.
all these things I have observed, etc. Evidently the young man merely intended to state that he had always endeavoured to keep the Law, although his refusal to follow Christ and to give up his possessions shewed that he was far from keeping the first and greatest commandment, Thou shalt love the Lord thy God with thy whole heart (St Luke x. 27). Had he been inordinately self-righteous, Jesus would not have looked on him with so much love. Had the young man not felt dissatisfied with his spiritual state he would not have asked, What is yet wanting to one ? (St Matt. xix. 20).
21. Jesus looking on him, loved him. Our dear Lord seems to have gazed intently on the young man, as though He would win him by that look of love. As perfect man, Jesus had human sympathies ; thus St John was the beloved disciple, and our Lord “ loved ” Lazarus and his sisters. As God He has, over and above, an infinite love for all His creatures. St Mark alone records this look of love ; possibly Jesus showed His love by some exterior mark of affection, such as the kiss on the forehead which Rabbis were accustomed to give to those pupils whom they especially favoured. Thus Simeon the Just kissed one of his pupils who had greatly pleased him and said, “ O son, may such as you be multiplied in Israel.”
One thing is wanting, etc. This was a crucial test, which revealed to the young man how imperfectly he had kept the commandments. In St Matthew we read that Jesus prefaced those words with, If thou wilt be perfect. It was a counsel, not a precept. The ruler willed the end, but had not the courage to take the means. Possibly our Lord saw that his attachment to worldly possessions was endangering his salvation. Riches are not an evil to those who use them well, but they are a terrible temptation to those who abuse them.
sell whatsoever thou hast ; in order not to be involved in worldly matters, Which are incompatible with apostolic life. In like manner monks and nuns, when they take a vow of poverty, give up the power of disposing of their goods except with the permission of their legitimate superiors, but in view of the difficulties which have arisen with the different Governments where the property of religious has been confiscated, in most religious houses the members no longer renounce their rights as proprietors. Many of the primitive Christians took these words of our Lord literally, as we learn from Acts iv. 34, 35. They did this in the generosity of their hearts and the glow of their first fervour. That this was not exacted of them, we gather from St Peter’s words to Ananias, Whilst it remained , did it not remain to thee ? and after it was sold, was it not in thy power ? (Acts v. 4).
give to the poor. Not necessarily distributing it freely and indiscriminately, but devoting it in some way to their use.
thou shalt have treasure in heaven. A repetition of the beatitude, Blessed are the poor in spirit for theirs is the kingdom of heaven (St Matt, v. 3). Jesus here promises a rich reward to those who renounce all, but the ruler was unwilling “ to give earth to purchase heaven.”
come, follow me. This was an invitation to an apostolic life, a special call to a life of poverty and obedience to Christ, and a call which necessarily included celibacy. This verse, if it did not persuade the rich young ruler to follow Christ, has been the means of peopling numerous religious houses with consecrated souls. Far down the ages, Jesus must have seen in spirit, Francis of Assisi hearing these words read in church and obeying them to the letter.
22. struck sad : literally “ with a clouded visage.” Our Lord’s words were a revelation to him. lie had not the courage to follow, but made what Dante calls “ the great refusal.”
went away sorrowful. We are not told if he ever repented of his refusal, but we have no right to infer that he did not obtain eternal life, since many who are capable of observing the commandments cannot rise to the counsels. Most certainly it was cowardly and possibly dangerous on his part to refuse our Lord’s invitation. He had Christ’s assurance that by keeping the commandments he could enter into life, but the question is, could he with his love of wealth continue to use without abusing it ?
for: this gives the grounds of his refusal, because he had great possessions, which he preferred to treasure in heaven .
Note I.— St Mark alone gives the following details of this incident—
(a) The young ruler came running up, and kneeling (verse 17).
(b) Do no fraud (verse 19).
(c) Jesus “ looked” on him and “loved ” him.
Note II. — From this narrative we should learn —
(1) To give up all for Christ, if we feel ourselves called to religious life.
(2) To sacrifice whatever is a hindrance to our eternal salvation.
23. Jesus looking round about. Three times, in relating this one
incident, St Mark records a “ look ” of our Lord —
(а) Jesus looking on him loved him (verse 21).
(b) Jesus looking round about saith to his disciples (verse 23).
(c) Jestus looking on them saith, “ with men," etc. (verse 27).
The first betokened love, the second sadness, the third encouragement. The “look” of Jesus, like His every word, had a deep meaning, and generally signified a strong affection for the one on whom He thus gazed. Thus we read that when He appointed St Peter to be the Head of the Church, Jesus looking upon him said: — Thou art Simon the son of Jona, thou shalt be called Cephas (St John i. 42); and again, when Peter had denied his Master, the Lord turning looked on Peter (St Luke xxii. 61).
How hardly : with what difficulty.
shall they that have riches, etc. : not because riches are sinful in themselves, but because they are often a very great temptation to many, since —
(a) With them are procured so many pleasures and comforts which attach the soul to earth.
(b) Men are apt to trust in riches rather than in God.
(c) They foster pride, laziness, and other vices.
(d) Those who possess them are often unjust stewards, and thereby incur condemnation.
(e) To acquire or keep them, men frequently commit great sins; thus when men lose their wealth, they often give way to despair.
It is the love of riches that ruins souls ; hence the poorest miser, whose only ambition it is to amass money, is in danger of losing heaven, as well as the man who clings to his millions.
kingdom of God : the heavenly kingdom.
24. the disciples were astonished at his words: because they were so contrary to their ideas. Possibly they were accustomed to hear the Rabbinical teaching on poverty. According to their doctrine, it was worse than all the plagues of Egypt collectively, the greatest misfortune that could befall a man, it was an affliction which rendered life intolerable, and he who was poor ought to be numbered among the dead (Edersheim ). Possibly, too, the disciples had little hopes that a kingdom founded on poverty, such as their Master taught and practised, could ever succeed.
Jesus again answering. Our Lord replied to the question which was implied in their astonishment. Before formally asking the question, Who then can be saved ? (St Matt. xix. 25), they wondered very much.
Children : words full of love and tenderness. Jesus realised how much His disciples had to learn, and how repugnant these doctrines were to their previous instructions and preconceptions. Jesus softens the hard saying by His tenderness, but He does not retract it.
for them that trust in riches. In the two most important MSS., the Sinaitic and the Vatican, these words are not found, and the text runs, How hard is it to enter into the kingdom of God. It is very probable, considering how many MSS. omit these words, that they have crept into the text from some marginal annotation. The other Synoptists do not give this modification. The sense, however, is quite in accordance with Scripture, since both for those who trust in riches and for all others the kingdom of heaven suffereth violence , and the violent bear it away (St Matt. xi. 12).
25. It is easier for a camel, etc. These words were doubtless familiar to the Jews. They shew how impossible it is for a man who loves riches inordinately, to save his soul. A like proverb is found in the Talmud concerning an elephant. Thus two Rabbis were disputing, and one of them asserted “ something that was incongruous, ” to which the other replied, “ Perhaps thou art one of those .... who can make an elephant pass through the eye of a needle, “ that is ... . who speak things that are impossible (Lightfoot’s Horcæ Hebraiccæ).
Some commentators have understood “ camel ” to stand in the original for “ camilon,” an anclior-rope ; others take “ needle ” as a side gate for foot passengers, which in the East generally stands close to the principal entrance to a city ; but there is no good authority for such interpretations, especially as many such proverbs are found in the Talmud, and also in Holy Scripture, e.g. Sand and salt and a mass of iron is easier to bear than a man without sense , that is both foolish and wicked (Eccles. xxii. 18).
26. Who wondered the more. Like the words of our Lord concerning His Passion, the disciples could not grasp this truth at once. False preconceptions are difficult to remove, and they cause dulness of apprehension.
saying among themselves : but in our Lord’s hearing, as we learn from St Luke xviii. 26.
Who then can be saved ? The disciples’ thoughts seem to pass from the one case under consideration, i.e. that of a rich man, to the difficulty of salvation for all men.
27. With men it is impossible, etc. God can give the necessary graces to surmount the many obstacles that impede our journey along “ the narrow road.”
28. Peter began to say. As usual, St Peter is spokesman for the rest.
we have left all things : tlie Apostles had done what the young man had refused to do ; although their all merely consisted of their nets and poor homes, yet these were as dear to them as the palace is to the rich man.
and have followed thee. St Peter goes on to ask, “ What therefore shall we have ? ” Evidently he is comparing their case with that of the rich young ruler, who was promised treasure in heaven if he complied with our Lord’s invitation. In answer to this question, St Matt, quotes a fuller answer of our Lord than the other Apostles. Amen I say to you , that you who have followed me, in the regeneration when the Son of man shall sit on the seat of his majesty , you also shall sit on twelve seats judging the twelve tribes of Israel (St Matt. xix. 28). These words are addressed to all the Apostles.
29. there is no man, etc. Our Lord passes now to a general case, the reward of one, not necessarily an apostle, who had left all for Christ’s sake, and for the Gospel.
brethren, sisters , etc. St Matthew and St Luke add “ or wife”
30. an hundred times as much, now in this time : . brethren, etc.
This is to be understood as spiritual blessings ; — interior peace and joy. In the same way, the terms brethren, sisters, father, mother, children, refer to those spiritual relationships which exist between the members of a religious community, their relations with their spiritual superiors and the tie that binds the convert to his spiritual father in Christ. All the Apostles had given up their relations to follow Christ. St Peter left his wife, St James and St John left their parents, etc.
with persecutions. Jesus does not conceal the hardships that awaited them. Persecution must come from the world, whose teaching and principles are utterly repudiated by him who renounces all for Christ. Our Lord would have us look on persecutions as a blessing, since He says, Blessed are they that suffer persecution for justice sake : for theirs is the kingdom of heaven. Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you untruly, for my sake ; Be glad, and rejoice, for your reward is very great in heaven (St Matt. v. 10,
11,12).
in the world to come life everlasting : the eternal reward.
31. Many that are first, etc. This text has been variously interpreted —
(1) Many who are first on earth will be last in heaven.
(2) Some who were first called will fail to persevere, while others who enter Christ’s service later will receive the eternal reward. Thus Judas forfeited his crown, and Saul the persecutor became a devoted apostle.
(3) Our salvation depends not only on our obeying the call of God, but on our perseverance in so doing.
Note. — St Mark omits the Parable of the Labourers in the Vineyard, by which (v. 31) many that are first, etc. is illustrated.
Additional Notes
The rich young ruler
19. Thou knowest the commandments. We notice that our Lord, in answer to the ruler, quotes only the commandments of the 2nd Table, which concern our duty to our neighbour. Possibly He did this because —
(a) The love of our neighbour is the crucial test of our love of God.
(b) No man can observe the commandments respecting his neighbour from a proper motive, without observing the commandments of the 1st Table, for, as St John says, “If any man say, I love God, and hateth his brother : he is a liar. For he that loveth not his brother whom he seeth, how can he love God, whom he seeth not” (1 St John iv. 20).
21. sell whatsoever thou hast , and give to the poor. The Pharisees were very strict theoretically as regards almsgiving. They taught that, according to the Law, all Jews were bound to shew mercy. As regards personal help ( i.e . “ bodily labour ”) no special measure was prescribed, but as regards money we find it stated in the Talmud that a man was bound to give one-fifth of his income to the poor. If he did more it was done “ out of extraordinary devotion.” It is not probable that many Jews observed this rule, since the Pharisee in the Temple boasted that he gave one-tenth of his income, and evidently considered this great generosity. The law of Moses does not specify any particular portion to be given in alms. In the “ Gemara,” a certain Rabbi Ishbab is mentioned as having distributed all his worldly possessions to the poor (see Lightfoot, Iloroe Hebraicoe, p. 264).
On the Evangelical Counsels.
We notice in the conversation between our Lord and the ruler that two distinct questions were asked and answered.
Questions.
1. “ Good master, what shall I do that I may receive life everlasting ?” (St Mark x. 17).
2. “ What is yet wanting to me ? ” (St Matt. xix. 20).
Answers.
1. “If thou wilt enter into life, keep the commandments” (St Matt. xix. 17).
2. “ If thou wilt be perfect, go, sell what thou hast and give to the poor, and thou shalt have treasure in heaven ; and come follow me ” (St Matt. xix. 21).
Here we see two goals indicated, and two rewards specified. To the simple observance of the commandments is awarded “ eternal life,” to that of the counsels is promised “ treasure in heaven.” There is a distinct line drawn between commandments and counsels. The former are binding for all, under pain of sin and loss of heaven, whereas the latter do not bind under pain of sin, and are only for those who “ can take ” them. The object of the Evangelical Counsels is to detach those who follow them, from the things of earth, that they may the more easily secure eternal life and spiritual “ treasures in heaven.” The practising of these, is eminently fitted to this end, since they are opposed to the triple concupiscence which endangers our salvation. Thus we see that —
Poverty , by delivering us from earth’s riches, helps us to resist “ the concupiscence of the eyes” (1 St John ii. 16).
Chastity, by the renunciation of sensual pleasures, delivers us from “ the concupiscence of the flesh.”
Obedience, by binding us to a life of humble submission to our lawful superiors, frees us from “ the pride of life.”
The order in which these counsels are placed, is an ascending scale, since the religious by his —
(a) vow of Poverty, sacrifices earthly possessions.
(b) vow of Chastity, he sacrifices bodily pleasures.
(c) vow of Obedience, he sacrifices his will and intellect.
The Church approves of Religious Orders. From the earliest ages it was customary to dedicate virgins to God, and the life of the hermit was the first form of religious life. No Catholic can condemn the establishment of Religious Orders without condemning the practice of the Infallible Church, that is guided by the Holy Ghost. Two objections are frequently brought against Religious Orders and Congregations by non-Catholics : —
(1) Since we cannot even keep the commandments perfectly, is it not folly to aim at anything higher ? No, because by aiming at what is more perfect, i.e. the Counsels, we are the better enabled to observe the less perfect — the Commandments. Again, just as for many a man, total abstinence from intoxicating liquors is the only safeguard from drunkenness, so practising the counsels is for many the only means of salvation. Lastly, certain apostolic labours can only be successfully accomplished, by those who have left all for Christ, since they involve a mode of life, which is impracticable for those who have social ties.
(2) It is further objected that if all Christians followed the “counsels” the whole human race would speedily die out. This is self-evident, but all are not called to do so, just as all soldiers are not called to heroic deeds and posts of danger. The counsels are for those who feel themselves specially inspired by God to embrace them, or who do so in order the better to ensure their eternal salvation.
Note. — The three first incidents which St Mark gives in this tenth chapter all bear on “ the Evangelical Counsels.”
(a) In the discourse on divorce, Jesus recommended virginity.
(b) When blessing little children, He promised heaven to those who, like them, lived in humble submission.
(c) When conversing with the rich young man, and in the discourse with His disciples on “ riches,” our Lord recommends voluntary poverty.
Discourse cconcerning riches
On voluntary poverty. This consists in a free renunciation of earthly possessions (or, at least, of the free disposal of them). This sacrifice, in order to be meritorious, must be made for the love of God, since St Paul tells us, “And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing” (1 Cor. xiii. 3). This practice is based on —
(a) The example of Christ: “being rich, he became poor for your sakes, that through his poverty you might be rich ” (2 Cor. viii. 9).
(b) The teaching of holy Scripture :
(1) “ Blessed are the poor.”
(2) “ If thou wilt be perfect, sell all,” etc.
(c) The examples of fervent Christians in all ages who have renounced all for Christ, notably of the Apostles.
(d) The rewards promised to those who make this renunciation : “ a hundred times as much now in this time .... in the world to come life everlasting.”
29. who hath left brethren , sisters, etc. A Christian is only allowed to give up his family — parents, brethren, etc. — provided he is not necessary for their support, since no counsel can ever take precedence of a precept. As regards renouncing a wife, this of course does not mean that the marriage tie may be annulled, or that the husband may leave his wife without her consent. There have been cases where husband and wife have agreed to separate and to consecrate themselves to God, but such cases are rare exceptions, and need a special permission from ecclesiastical superiors. As regards mothers or fathers leaving their children to enter religion, they can do so if these children are grown up and do not need their care. When parents oppose their child’s vocation either to the priesthood or to religious life, that child, if of age, is not bound to obey. If the parents do not need assistance, the child should obey the call of God, subject to the approval of his confessor, since our Lord says, “ he that loveth father or mother more than me, is not worthy of me.” There may be times when a Christian is bound to renounce brethren, parents, etc., for God ; for example, when intercourse with them exposes him to deny his faith, or is a proximate occasion of any other sin, and this imperils his eternal salvation.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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