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Saint Thomas Aquinas, Carlo Crivelli

Mark 10

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 10

Passages · 105

Mark 10:1–12

  • Bede on Mark 10:1–12 — Up to this time, Mark hath related what Our Lord said and did in Galilee; here he begins to relate what He did, taught, or suffered in Judaea, and first indeed across the Jordan on the east; and this is what is said…vatican.va
  • Theophylact of Ohrid on Mark 10:1–12 — But He enters the region of Judaea, which the envy of the Jews had often caused Him to leave, because His Passion was to take place there. He did not, however, then go up to Jerusalem, but to the confines of Judaea,…vatican.va
  • Bede on Mark 10:1–12 (2) — Mark the difference of temper in the multitude and in the Pharisees. The former meet together, in order to be taught, and that their sick may be healed, as Matthew relates [Matt 19:2]; the latter come to Him, to try…vatican.va
  • Theophylact of Ohrid on Mark 10:1–12 (2) — They come to Him indeed, and do not quit Him, lest the multitudes should believe on Him; and by continually coming to Him, they thought to bring Him into difficulty, and to confuse Him by their questions. For they…vatican.va
  • Augustine of Hippo on Mark 10:1–12 — It makes nothing, however, to the truth of the fact, whether, as Matthew says, they themselves addressed to the Lord the question concerning the bill of divorcement, allowed to them by Moses, on our Lord’s forbidding…vatican.va
  • Augustine of Hippo on Mark 10:1–12 (2) — Moses, however, was against a man’s dismissing his wife, for he interposed this delay, that a person whose mind was bent on separation, might be deterred by the writing of the bill, and desist; particularly, since,…vatican.va
  • Pseudo-Chrysostom on Mark 10:1–12 — Or else, it is said, “For the hardness of your hearts,” because it is possible for a soul purged from desires and from anger to bear the worst of women; but if those passions have a redoubled force over the mind,…vatican.va
  • John Chrysostom on Mark 10:1–12 — Thus then, He saves Moses, who had given the law, from their accusation, and turns the whole upon their head. But since what He had said was grievous to them, He at once brings back the discourse to the old law,…vatican.va
  • Bede on Mark 10:1–12 (3) — He says not male and females, which the sense would have required had it referred to the divorce of former wives, but “male” and “female”, so that they might be bound by the tie of one wife.vatican.va
  • John Chrysostom on Mark 10:1–12 (2) — If however he had wished one wife to be put away and another to be brought in, He would have created several women. Nor did God only join one woman to one man, but He also bade a man quit his parents and cleave to…vatican.va
  • Bede on Mark 10:1–12 (4) — And in like manner, because He says, he shall cleave to his wife, not wives. It goes on: “And they twain shall be one flesh.”vatican.va
  • John Chrysostom on Mark 10:1–12 (3) — Being framed out of one root, they will join into one body. It goes on: “So then they are no more twain, but one flesh.”vatican.va
  • Bede on Mark 10:1–12 (5) — The reward then of marriage is of two to become one flesh. Virginity being joined to the Spirit, becomes of one spirit.vatican.va
  • John Chrysostom on Mark 10:1–12 (4) — After this, bringing forward an awful argument, He said not, do not divide, but He concluded, “What therefore God hath joined together, let not man put asunder.”vatican.va
  • Augustine of Hippo on Mark 10:1–12 (3) — Behold the Jews are convinced out of the books of Moses, that a wife is not to be put away, while they fancied that in putting her away, they were doing the will of Moses. In like manner from this place, from the…vatican.va
  • Bede on Mark 10:1–12 (6) — What therefore God hath conjoined by making one flesh of a man and a woman, that man cannot separate, but God alone. Man separates, when we dismiss the first wife because we desire a second; but it is God who…vatican.va
  • John Chrysostom on Mark 10:1–12 (5) — But if two persons, whom God has joined together, are not to be separated; much more is it wrong to separate from Christ, the Church, which God has joined to Him.vatican.va
  • Theophylact of Ohrid on Mark 10:1–12 (3) — But the disciples were offended, as not being fully satisfied with what had been said; for this reason they again question Him. Wherefore there follows: “And in the house, His disciples asked Him again of the same…vatican.va
  • Jerome on Mark 10:1–12 — This second question is said to be asked “again” by the Apostles, because it is on the subject of which the Pharisees had asked Him, that is, concerning the state of marriage; and this is said by Mark in his own person.vatican.va
  • Glossa Ordinaria on Mark 10:1–12 — For a repetition of a saying of the Word, produces not weariness, but thirst and hunger. Wherefore it is said, “They that eat me shall yet be hungry, and they that drink me shall yet be thirsty”; for the tasting of…vatican.va
  • Pseudo-Chrysostom on Mark 10:1–12 (2) — The Lord calls by the name of adultery cohabitation with her who is not a man’s wife; she is not, however, a wife, whom a man has taken to him, after quitting the first; and for this reason he commits adultery upon…vatican.va
  • Bede on Mark 10:1–12 (7) — In Matthew it is more fully expressed, “Whosoever shall put away his wife, except it be for fornication.” [Matt 19:9] The only carnal cause then is fornication; the only spiritual cause is the fear of God, that a man…vatican.va
  • Pseudo-Chrysostom on Mark 10:1–12 (3) — There is no contrariety in Matthew’s relating that He spoke these words to the Pharisees, though Mark says that they were spoken to the disciples; for it is possible that He may have spoken them to both.vatican.va

Mark 10:13–16

  • Theophylact of Ohrid on Mark 10:13–16 — The wickedness of the Pharisees in tempting Christ, has been related above, and now is shewn the great faith of the multitude, who believed that Christ conferred a blessing on the children whom they brought to Him,…vatican.va
  • John Chrysostom on Mark 10:13–16 — But the disciples, out of regard for the dignity of Christ, forbade those who brought them. And this is what is added: “And His disciples rebuked those who brought them.” But our Saviour, in order to teach His…vatican.va
  • Origen on Mark 10:13–16 — If any of those who profess to hold the office of teaching in the Church should see a person bringing to them some of the foolish of this world, and low born, and weak, who for this reason are called children and…vatican.va
  • John Chrysostom on Mark 10:13–16 (2) — For indeed the mind of a child is pure from all passions, for which reason, we ought by free choice to do those works, which children hate by nature.vatican.va
  • Theophylact of Ohrid on Mark 10:13–16 (2) — Wherefore He says not, “for of” these, but “of such is the kingdom of God,” that is, of persons who have both in their intention and their work the harmlessness and simplicity which children have by nature. For a…vatican.va
  • Bede on Mark 10:13–16 — That is, if ye have not innocence and purity of mind like that of children, ye cannot enter into the kingdom of heaven. Or else, we are ordered to receive the kingdom of God, that is, the doctrine of the Gospel, as a…vatican.va
  • Pseudo-Chrysostom on Mark 10:13–16 — Fitly does He take them up into His arms to bless them, as it were, lifting into His own bosom, and reconciling Himself to His creation, which in the beginning fell from Him, and was separated from Him. Again, He…vatican.va
  • Bede on Mark 10:13–16 (2) — Having embraced the children, He also blessed them, implying that the lowly in spirit are worthy of His blessing, grace and love.vatican.va

Mark 10:17–27

  • Bede on Mark 10:17–27 — A certain man had heard from the Lord that only they who are willing to be like little children are worthy to enter into the kingdom of heaven, and therefore he desires to have explained to him, not in parables, but…vatican.va
  • Theophylact of Ohrid on Mark 10:17–27 — I wonder at this young man, who when all others come to Christ to be healed of their infirmities, begs of Him the possession of everlasting life, notwithstanding his love of money, the malignant passion which…vatican.va
  • John Chrysostom on Mark 10:17–27 — Because however he had come to Christ as he would to a man, and to one of the Jewish doctors, Christ answered him as Man. Wherefore it goes on: “And Jesus said unto him, Why callest thou me good? there is none good…vatican.va
  • Bede on Mark 10:17–27 (2) — But by this one God, Who is good, we must not only understand the Father, but also the Son, who says, “I am the good Shepherd;” [John 10:11] and also the Holy Ghost, because it is said, “The Father which is in heaven…vatican.va
  • Theophylact of Ohrid on Mark 10:17–27 (2) — Therefore the Lord intended by these words to raise the mind of the young man, so that he might know Him to be God. But He also implies another thing by these words, that when you have to converse with a man, you…vatican.va
  • Bede on Mark 10:17–27 (3) — But observe that the righteousness of the law, when kept in its own time, conferred not only earthly goods, but also eternal life on those who chose it. Wherefore the Lord’s answer to one who enquires concerning…vatican.va
  • Origen on Mark 10:17–27 — For in that He loved, or kissed him [ed. note: osculaius, interpretation in Ed. Ben. (?)], He appears to affirm the truth of his profession, in saying that he had fulfilled all those things; for on applying His mind…vatican.va
  • Pseudo-Chrysostom on Mark 10:17–27 — It is worthy of enquiry, however, how He loved a man, who, He knew, would not follow Him? But this is so much as to say, that since he was worthy of love in the first instance, because he observed the things of the…vatican.va
  • Bede on Mark 10:17–27 (4) — For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it.…vatican.va
  • John Chrysostom on Mark 10:17–27 (2) — Well too did He say, not eternal life, but “treasure”, saying, “And thou shalt have treasure in heaven”; for since the question was concerning wealth, and the renouncing of all things, He shews that He returns more…vatican.va
  • Theophylact of Ohrid on Mark 10:17–27 (3) — But because there are many poor who are not humble, but are drunkards or have some other vice, for this reason He says, “And come, follow me.”vatican.va
  • Bede on Mark 10:17–27 (5) — For he follows the Lord, who imitates Him, and walks in His footsteps. It goes on: “And he was sad at that saying, and went away grieved.vatican.va
  • John Chrysostom on Mark 10:17–27 (3) — And the Evangelist adds the cause of his grief, saying, “For he had great possession.” The feelings of those who have little and those who have much are not the same, for the increase of acquired wealth lights up a…vatican.va
  • Theophylact of Ohrid on Mark 10:17–27 (4) — He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things.vatican.va
  • John Chrysostom on Mark 10:17–27 (4) — But the Lord said this to His disciples, who were poor and possessed nothing, in order to teach them not to blush at their poverty, and as it were to make an excuse to them, and given them a reason, why He had not…vatican.va
  • Bede on Mark 10:17–27 (6) — But there is a great difference between having riches, and loving them; wherefore also Solomon says not, He that hath silver, but, “He that loveth silver shall not be satisfied with silver.” [Eccles 5:10] Therefore…vatican.va
  • John Chrysostom on Mark 10:17–27 (5) — Or else, after saying, “difficult,” He then shews that it is impossible, and that not simply, but with a certain vehemence; and He shews this by an example, saying, “It is easier for a camel to pass through the eye…vatican.va
  • Theophylact of Ohrid on Mark 10:17–27 (5) — It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels.vatican.va
  • Bede on Mark 10:17–27 (7) — How then could either in the Gospel, Matthew and Joseph, or in the Old Testament, very many rich persons, enter into the kingdom of God, unless it be that they learned through the inspiration of God either to count…vatican.va
  • John Chrysostom on Mark 10:17–27 (6) — And the reason why He says that this is the work of God is, that He may shew that he who is put into this path by God, has much need of grace; from which it is proved, that great is the reward of those rich men, who…vatican.va
  • Theophylact of Ohrid on Mark 10:17–27 (6) — Or we must understand that by, “with men it is impossible, but not with God,” He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible. There follows, “For…vatican.va

Mark 10:28–31

  • Glossa Ordinaria on Mark 10:28–31 — Because the youth, on hearing the advice of our Saviour concerning the casting away of his goods, had gone away sorrowful, the disciples of Christ, who had already fulfilled the foregoing precept, began to question…vatican.va
  • Theophylact of Ohrid on Mark 10:28–31 — Although Peter had left but few things, still he calls these his all; for even a few things keep us by the bond of affection, so that he shall be beatified who leaves a few things.vatican.va
  • Bede on Mark 10:28–31 — And because it is not sufficient to have left all, he adds that which makes up perfection, “and have followed thee.” As if he said, We have done what Thou hast commanded. What reward therefore wilt Thou give us?vatican.va
  • Theophylact of Ohrid on Mark 10:28–31 (2) — But while Peter asks only concerning the disciples, our Lord makes a general answer; wherefore it goes on: “Jesus answered and said, Verily I say unto you, There is no one that hath left house, or brethren, or…vatican.va
  • John Chrysostom on Mark 10:28–31 — But it seems to me that by these words He intended covertly to proclaim that there were to be persecutions, as it would come to pass that many fathers would allure their sons to impiety, and many wives their husbands.vatican.va
  • John Chrysostom on Mark 10:28–31 (2) — Again He delays not to say, “for my name’s sake and the Gospel’s ” and Mark says, or “for the kingdom of God,” as Luke says; the name of Christ is the power of the Gospel, and of His kingdom; for the Gospel is…vatican.va
  • Bede on Mark 10:28–31 (2) — Some, however, taking occasion from this saying, in which it is announced that he shall receive an hundredfold now in this time, teach that Jewish fable of a thousand years after the resurrection of the just, when…vatican.va
  • Pseudo-Chrysostom on Mark 10:28–31 — This hundredfold reward therefore must be in participation, not in possession, for the Lord fulfilled this to them not carnally, but spiritually.vatican.va
  • Theophylact of Ohrid on Mark 10:28–31 (3) — For a wife is busied in a house about her husband’s food and raiment. See also how this is the case with the Apostles; for many women busied themselves about their food and their clothing, and ministered unto them.…vatican.va
  • Bede on Mark 10:28–31 (3) — This which is here said, “shall receive an hundredfold,” may be understood in a higher sense. [see note, p. 78] For the number a hundred which is reckoned by changing from the left to the right hand, although it has…vatican.va

Mark 10:32–34

  • Bede on Mark 10:32–34 — The disciples remembered the discourse in which the Lord had foretold that He was about to suffer many things from the chief priests and scribes, and therefore in going up to Jerusalem, they were amazed. And this is…vatican.va
  • Theophylact of Ohrid on Mark 10:32–34 — To shew that He runs to meet His Passion, and that He does not refuse death, for the sake of our salvation; and they were amazed, and as they followed, they were afraid.vatican.va
  • Bede on Mark 10:32–34 (2) — Either lest they themselves should perish with Him, or at all events lest He, whose life and ministry was their joy, should fall under the hand of His enemies. But the Lord, foreseeing that the minds of His disciples…vatican.va
  • Theophylact of Ohrid on Mark 10:32–34 (2) — He did this to confirm the hearts of the disciples, that from hearing these things beforehand, they might the better bear them afterwards, and might not be alarmed at their suddenness, and also in order to shew them…vatican.va
  • John Chrysostom on Mark 10:32–34 — And He enumerates each thing that was to happen to Him; lest if He should pass any thing over, they should be troubled afterwards at suddenly seeing it. Wherefore He adds, “Behold, we go up to Jerusalem, and the Son…vatican.va
  • Glossa Ordinaria on Mark 10:32–34 — That is, He to whom suffering belongs; for the Godhead cannot suffer. “Shall be delivered,” that is, by Judas, “unto the Chief Priests, and unto the Scribes, and they shall condemn Him to death”; judging Him to be…vatican.va
  • John Chrysostom on Mark 10:32–34 (2) — But that when they were saddened on account of His Passion and death, they should then also look for His Resurrection, He adds, “And the third day He shall rise again”; for since He had not hid from them the sorrows…vatican.va

Mark 10:35–40

  • John Chrysostom on Mark 10:35–40 — The disciples hearing Christ oftentimes speaking of His kingdom, thought that this kingdom was to be before His death, and therefore now that His death was foretold to them, they came to Him, that they might…vatican.va
  • Theophylact of Ohrid on Mark 10:35–40 — Now the abovementioned disciples thought that He was going up to Jerusalem, to reign there, and then to suffer what He had foretold. And with these thoughts, they desired to sit on the right hand and the left hand.…vatican.va
  • Augustine of Hippo on Mark 10:35–40 — Matthew has expressed that this was said not by themselves, but by their mother, since she brought their wishes to the Lord; wherefore Mark briefly implies rather that they themselves, rather than their mother, had…vatican.va
  • John Chrysostom on Mark 10:35–40 (2) — Or we may fitly say that both took place; for seeing themselves honoured above the rest, they thought that they could easily obtain the foregoing petition; and that they might the more easily succeed in their…vatican.va
  • Augustine of Hippo on Mark 10:35–40 (2) — Then the Lord both according to Mark, and to Matthew, answered them rather than their mother. For it goes on: “But Jesus said unto them, Ye know not what ye ask.”vatican.va
  • Theophylact of Ohrid on Mark 10:35–40 (2) — It will not be as ye think, that I am to reign as a temporal king in Jerusalem, but all these things, that is, these which belong to My kingdom, are beyond your understanding; for to site on My right hand is so great…vatican.va
  • Bede on Mark 10:35–40 — Or else, they know not what they ask, who seek from the Lord a seat of glory, which they do not yet merit.vatican.va
  • John Chrysostom on Mark 10:35–40 (3) — Or else He says, “Ye know not what ye ask”; as if He said, Ye speak of honours, but I am discoursing of wrestlings and toil; for this is not a time of rewards, but of blood, of battles, and dangers. Wherefore He…vatican.va
  • Theophylact of Ohrid on Mark 10:35–40 (3) — But by the cup and baptism, He means the cross; the cup, that is, as being a potion by Him sweetly received, but baptism as the cause of the cleansing of our sins. And they answer Him, without understanding what He…vatican.va
  • John Chrysostom on Mark 10:35–40 (4) — And they answered thus quickly, because they expected that what they had asked would be listened to; it goes on: “And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, and with the baptism that…vatican.va
  • Bede on Mark 10:35–40 (2) — A question is raised, however, how James and John drank the cup of martyrdom, or how they were baptized with the baptism of the Lord, when the Scripture relates, that only James the Apostle was beheaded by Herod…vatican.va
  • John Chrysostom on Mark 10:35–40 (5) — Where two questions are raised, one is, whether a seat on His right hand is prepared for any one; the other, whether the Lord of all has it not in His power to give it to those for whom it is prepared. To the first…vatican.va
  • Bede on Mark 10:35–40 (3) — Or else, it is not mine to give to you, that is, to proud persons, for such as yet they were. It is prepared for other persons, and be ye other, that is, lowly, and it is prepared for you.vatican.va

Mark 10:41–45

  • Theophylact of Ohrid on Mark 10:41–45 — The other Apostles are indignant at seeing James and John seeking for honour; wherefore it is said, “And when the ten heard it, they began to be much displeased with James and John.” For being influenced by human…vatican.va
  • Bede on Mark 10:41–45 — In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be…vatican.va
  • Theophylact of Ohrid on Mark 10:41–45 (2) — Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory,…vatican.va
  • Bede on Mark 10:41–45 (2) — He did not say, however, that He gave His life a ransom for all, but for many, that is, for those who would believe on Him.vatican.va

Mark 10:46–52

  • Jerome on Mark 10:46–52 — The name of the city agrees with the approaching Passion of our Lord; for it is said, “And they came to Jericho.” Jericho means moon or anathema; but the failing of the flesh of Christ is the preparation of the…vatican.va
  • Bede on Mark 10:46–52 — Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as…vatican.va
  • Augustine of Hippo on Mark 10:46–52 — It is for this reason that Mark wished to relate his case alone, because his receiving his sight had gained for the miracle a fame, illustrious in proportion to the extent of the knowledge of his affliction. But…vatican.va
  • Pseudo-Chrysostom on Mark 10:46–52 — The blind man calls the Lord, the Son of David, hearing the way in which the passing multitude praised Him, and feeling sure that the expectation of the prophets was fulfilled. There follows: “And many charged him…vatican.va
  • Bede on Mark 10:46–52 (2) — Could He who was able to restore sight be ignorant of what the blind man wanted? His reason then for asking is that prayer may be made to Him; He puts the question, to stir up the blind man’s heart to pray.vatican.va
  • John Chrysostom on Mark 10:46–52 — Or He asks, lest men should think that what He granted the man was not what he wanted. For it was His practice to make the good disposition of those who were to be cured known to all men, and then to apply the…vatican.va
  • Bede on Mark 10:46–52 (3) — For the blind man looks down upon every gift except light, because, whatever a blind man may possess, without light he cannot see what he possesses.vatican.va
  • Jerome on Mark 10:46–52 (2) — But Jesus, considering his ready will, rewards him with the fulfilment of his desire.vatican.va
  • Origen on Mark 10:46–52 — Again, it is more worthy to say Rabboni, or, as it is in other places, Master, than to say Son of David; wherefore He given him health, not on his saying, Son of David, but when he said Rabboni. Wherefore there…vatican.va
  • Theophylact of Ohrid on Mark 10:46–52 — The mind of the blind man is grateful, for when he was made whole, he did not leave Jesus, but followed Him.vatican.va
  • Bede on Mark 10:46–52 (4) — In a mystical sense, however, Jericho, which means the moon, points out the waning of our fleeting race. The Lord restored sight to the blind man, when drawing near to Jericho, because coming in the flesh and drawing…vatican.va
  • Jerome on Mark 10:46–52 (3) — But the blindness in part, brought upon the Jews [Rom 11:25], will in the end be enlightened when He sends unto them the Prophet Elias.vatican.va
  • Bede on Mark 10:46–52 (5) — Now in that on approaching Jericho, He restored sight to one man, and on quitting it to two, He intimated, that before His Passion He preached only to one nation, the Jews, but after His Resurrection and Ascension,…vatican.va
  • Jerome on Mark 10:46–52 (4) — The people of the Jews also, because it kept the Scriptures and did not fulfill them, begs and starves by the wayside; but he cries out, “Son of David, have mercy upon me,” because the Jewish people are enlightened…vatican.va
  • Bede on Mark 10:46–52 (6) — Again, the people of the Gentiles, having heard of the fame of the name of Christ, sought to be made a partaker of Him, but many spoke against Him, first the Jews, then also the Gentiles, lest the world which was to…vatican.va
  • Jerome on Mark 10:46–52 (5) — Again, the Jewish people comes leaping, stripped of the old man, as a hart [red stag, male deer] leaping on the mountains, that is, laying aside sloth, it meditates on Patriarchs, Prophets, and Apostles on high, and…vatican.va
  • Bede on Mark 10:46–52 (7) — Therefore let us also imitate him, let us not seek for riches, earthly goods, or honours from the Lord, but for that Light, which we alone with the Angels can see, the way to which is faith; wherefore also Christ…vatican.va
  • Theophylact of Ohrid on Mark 10:46–52 (2) — Further, it says that he followed the Lord in the way, that is, in this life, because, after it, all are excluded who follow Him not here, by working His commandments.vatican.va
  • Jerome on Mark 10:46–52 (6) — Or, this is the way of which He said, “I am the Way, the Truth, and the Life.” This is the narrow way, which leads to the heights of Jerusalem, and Bethany, to the mount of Olives, which is the mount of light and…vatican.va

Scripture cited · 13 verses

Ecclesiastes 5:10 · Matthew 5:17 · Matthew 19:2 · Matthew 19:4 · Matthew 19:9 · Matthew 20:23 · Luke 11:13 · Luke 18:39 · John 10:11 · Romans 11:25 · 1 Corinthians 7:5 · 1 Corinthians 7:29 · 1 Corinthians 9:22

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