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PARALLEL HISTORY BIBLE - Mark 10:18


CHAPTERS: Mark 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

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LXX- Greek Septuagint - Mark 10:18

ο 3588 δε 1161 ιησους 2424 ειπεν 2036 5627 αυτω 846 τι 5101 με 3165 λεγεις 3004 5719 αγαθον 18 ουδεις 3762 αγαθος 18 ει 1487 μη 3361 εις 1520 ο 3588 θεος 2316

Douay Rheims Bible

And Jesus said to him, Why callest thou me good? None is good but one, that is God.

King James Bible - Mark 10:18

And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

World English Bible

Jesus said to him, "Why do you call me good? No one is good except one--God.

Early Church Father Links

Anf-04 iii.viii.ii Pg 3, Anf-04 vi.ix.v.xi Pg 7, Anf-04 vi.ix.v.xi Pg 8, Anf-05 iii.iii.iii.iii Pg 38, Anf-05 iii.iii.v.xx Pg 12, Anf-08 vi.iv.vi.lvii Pg 3, Anf-09 iv.iii.xxviii Pg 58, Anf-09 xv.iii.ii.vii Pg 6, Anf-09 xv.iii.v.xxviii Pg 5, Npnf-104 iv.x.xli Pg 3, Npnf-108 ii.CXVIII Pg 4, Npnf-108 ii.CXVIII Pg 13, Npnf-110 iii.XXVII Pg 52, Npnf-208 vi.ii.ii Pg 139, Npnf-208 ix.ccxxxvii Pg 7, Npnf-209 ii.v.ii.ix Pg 11, Npnf-209 ii.v.ii.iv Pg 20, Npnf-209 ii.v.ii.ix Pg 43, Npnf-210 iv.iv.iv.i Pg 92, Npnf-210 iv.iv.iv.ii Pg 1

World Wide Bible Resources


Mark 10:18

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-01 iii.ii.viii Pg 4
Comp. Matt. xix. 17.

and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment,305

305 Literally, “in a mystery.”

He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing306

306 Literally, “all things.”

all at once upon us, so that we should both share in His benefits, and see and be active307

307 The sense is here very obscure. We have followed the text of Otto, who fills up the lacuna in the ms. as above. Others have, “to see, and to handle Him.”

[in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation308

308 Literally, “economically.”

subsisting between them.


Anf-01 viii.ii.xvi Pg 7
Matt. xix. 6; 17.

And let those who are not found living as He taught, be understood to be no Christians, even though they profess with the lip the precepts of Christ; for not those who make profession, but those who do the works, shall be saved, according to His word: “Not every one who saith to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven. For whosoever heareth Me, and doeth My sayings, heareth Him that sent Me. And many will say unto Me, Lord, Lord, have we not eaten and drunk in Thy name, and done wonders? And then will I say unto them, Depart from Me, ye workers of iniquity. Then shall there be wailing and gnashing of teeth, when the righteous shall shine as the sun, and the wicked are sent into everlasting fire. For many shall come in My name, clothed outwardly in sheep’s clothing, but inwardly being ravening wolves. By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire.”1799

1799


Anf-01 ix.vi.xiii Pg 15
Matt. xix. 17, 18, etc.

But upon the other asking “Which?” again the Lord replies: “Do not commit adultery, do not kill, do not steal, do not bear false witness, honour father and mother, and thou shalt love thy neighbour as thyself,”—setting as an ascending series (velut gradus) before those who wished to follow Him, the precepts of the law, as the entrance into life; and what He then said to one He said to all. But when the former said, “All these have I done” (and most likely he had not kept them, for in that case the Lord would not have said to him, “Keep the commandments”), the Lord, exposing his covetousness, said to him, “If thou wilt be perfect, go, sell all that thou hast, and distribute to the poor; and come, follow me;” promising to those who would act thus, the portion belonging to the apostles (apostolorum partem). And He did not preach to His followers another God the Father, besides Him who was proclaimed by the law from the beginning; nor another Son; nor the Mother, the enthymesis of the Æon, who existed in suffering and apostasy; nor the Pleroma of the thirty Æons, which has been proved vain, and incapable of being believed in; nor that fable invented by the other heretics. But He taught that they should obey the commandments which God enjoined from the beginning, and do away with their former covetousness by good works,3946

3946 Harvey here remarks: “In a theological point of view, it should be observed, that no saving merit is ascribed to almsgiving: it is spoken of here as the negation of the vice of covetousness, which is wholly inconsistent with the state of salvation to which we are called.”

and follow after Christ. But that possessions distributed to the poor do annul former covetousness, Zaccheus made evident, when he said, “Behold, the half of my goods I give to the poor; and if I have defrauded any one, I restore fourfold.”3947

3947


Anf-02 vi.iii.i.viii Pg 39.1


Anf-02 vi.iii.i.viii Pg 44.1


Anf-02 ii.iii.iv Pg 12.1


Anf-03 v.iv.v.xxxvi Pg 11
Luke xviii. 19.

It is not as if He had shown us that one of two gods was the supremely good; but He expressly asserts that there is one only good God, who is the only good, because He is the only God. Now, undoubtedly,4926

4926 Utique.

He is the good God who “sendeth rain on the just and on the unjust, and maketh His sun to rise on the evil and on the good;”4927

4927


Anf-03 v.iv.v.xliv Pg 8
4. Epiphanius mentions sundry slight alterations in capp. v. 14, 24, vi. 5, 17. In chap. viii. 19 he expunged ἡ μήτηρ αὐτοῦ, καὶ ἀδελφοὶ αὐτοῦ. From Tertullian’s remarks (chap. xix.), it would seem at first as if Marcion had added to his Gospel that answer of our Saviour which we find related by St. Matthew, chap. xii. 48: “Who is my mother, and who are my brethren?” For he represents Marcion (as in De carne Christi, vii., he represents other heretics, who deny the nativity) as making use of these words for his favourite argument. But, after all, Marcion might use these words against those who allowed the authenticity of Matthew’s Gospel, without inserting them in his own Gospel; or else Tertullian might quote from memory, and think that to be in Luke which was only in Matthew—as he has done at least in three instances. (Lardner refers two of these instances to passages in chap. vii. of this Book iv., where Tertullian mentions, as erasures from Luke, what really are found in Matthew v. 17 and xv. 24. The third instance referred to by Lardner probably occurs at the end of chap. ix. of this same Book iv., where Tertullian again mistakes Matt. v. 17 for a passage of Luke, and charges Marcion with expunging it; curiously enough, the mistake recurs in chap. xii of the same Book.) In Luke x. 21 Marcion omitted the first πάτερ and the words καὶ τῆς γῆς, that he might not allow Christ to call His Father the Lord of earth, or of this world. The second πατήρ in this verse, not open to any inconvenience, he retained. In chap. xi. 29 he omitted the last words concerning the sign of the prophet Jonah; he also omitted all the 30th, 31st, and 32d; in ver. 42 he read κλῆσιν, ‘calling,’ instead of κρίσινjudgment.’ He rejected verses 49, 50, 51, because the passage related to the prophets. He entirely omitted chap. xii. 6; whilst in ver. 8 he read ἔμπροσθεν τοῦ Θεοῦ instead of ἔμπροσθεν τῶν ἀγγέλων τοῦ Θεοῦ. He seems to have left out all the 28th verse, and expunged ὑμῶν from verses 30 and 32, reading only ὁ πατήρ. In ver. 38, instead of the words ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ, he read ἐν τῇ ἑσπερινῇ φυλακῇ. In chap. xiii. he omitted the first five verses, whilst in the 28th verse of the same chapter, where we read, “When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and ye yourselves thrust out,” he read (by altering, adding, and transposing), “When ye shall see all the just in the kingdom of God, and you yourselves cast out, and bound without, there shall be weeping and gnashing of teeth.” He likewise excluded all the remaining verses of this chapter. All chap. xv. after the 10th verse, in which is contained the parable of the prodigal son, he eliminated from his Gospel. In xvii. 10 he left out all the words after λέγετε. He made many alterations in the story of the ten lepers; he left out part of ver. 12, all of ver. 13, and altered ver. 14, reading thus: “There met Him ten lepers; and He sent them away, saying, Show yourselves to the priest;” after which he inserted a clause from chap. iv. 27: “There were many lepers in the days of Eliseus the prophet, but none of them were cleansed, but Naaman the Syrian.” In chap. xviii. 19 he added the words ὁ πατήρ, and in ver. 20 altered οἶδας, thou knowest, into the first person. He entirely omitted verses 31–33, in which our blessed Saviour declares that the things foretold by the prophets concerning His sufferings, and death, and resurrection, should all be fulfilled. He expunged nineteen verses out of chap. xix., from the end of ver. 27 to the beginning of ver. 47. In chap. xx. he omitted ten verses, from the end of ver. 8 to the end of ver. 18. He rejected also verses 37 and 38, in which there is a reference to Moses. Marcion also erased of chap. xxi. the first eighteen verses, as well as verses 21 and 22, on account of this clause, “that all things which are written may be fulfilled;” xx. 16 was left out by him, so also verses 35–; 37, 50, and 51 (and, adds Lardner, conjecturally, not herein following his authority Epiphanius, also vers. 38 and 49). In chap. xxiii. 2, after the words “perverting the nation,” Marcion added, “and destroying the law and the prophets;” and again, after “forbidding to give tribute unto Cæsar,” he added, “and perverting women and children.” He also erased ver. 43. In chap. xxiv. he omitted that part of the conference between our Saviour and the two disciples going to Emmaus, which related to the prediction of His sufferings, and which is contained in verses 26 and 27. These two verses he omitted, and changed the words at the end of ver. 25, ἐλάλησαν οἱ προφῆται, into ἐλάλησα ὑμῖν. Such are the alterations, according to Epiphanius, which Marcion made in his Gospel from St. Luke. Tertullian says (in the 4th chapter of the preceding Book) that Marcion erased the passage which gives an account of the parting of the raiment of our Saviour among the soldiers. But the reason he assigns for the erasure—‘respiciens Psalmi prophetiam’—shows that in this, as well as in the few other instances which we have already named, where Tertullian has charged Marcion with so altering passages, his memory deceived him into mistaking Matthew for Luke, for the reference to the passage in the Psalm is only given by St. Matthew xxvii. 35.


Treasury of Scriptural Knowledge, Chapter 10

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