Mark 10
DorrisMark 10:1-12
PART SECOND
FROM THE OUT OF
GALILEE TO THE
Mark 10:1 to 16:20
SECTION ONE
EVENTS IN PEREA
- ABOUT DIVORCE
1 And he arose from thence, and cometh into the borders of Judaea and beyond the Jordan:–This is the final departure of Jesus from Galilee. He returned thither no more until after his resurrection from the dead, when he suddenly appeared to his disciples there on two occasions. (Matthew 28:16-17; John 21:1.) He had labored in Galilee about twenty-two months.
and multitudes come together unto him again; and, as he was wont, he taught them again.–Some came for one cause and some for another–and, as usual, he taught them and healed the afflicted.
2 And there came unto him Pharisees, and asked him, Is it lawful for a man to put away his wife?–Matthew (Matthew 19:3) adds, “For every cause?” That is, every cause satisfactory to her husband. They had found fault with him for violating the law (Mark 2:24);and transgressing the tradition of the elders (Mark 7:5);had referred his power to Beelzebub (Mark 3:22);and had demanded a sign from heaven (Mark 8:11; Matthew 12:38). But now they seek to entangle him in existing controversies, which, they thought, would be impossible to answer without displeasing one or another of the Jewish parties.
trying him.–the Pharisees asked the question, not for information, but with wrong motives, “trying him.” If he answered in the affirmative, they would accuse him with moral laxity; if in the negative, with disregarding the authority of Moses. Probably they wished to call forth a condemnation of Herod Antipas in his adulterous relationship with his brother’s wife, and thus insure to Jesus an end similar to that of John the Baptist.
3 And he answered and said unto them, What did Moses command you?–He does not discuss their distinctions, but appeals to their own law. The wisdom of Christ is seen in his reply. In it he sanctions the law of Moses. (Luke 10:26.)
4 And they said, Moses suffered to write a bill of divorcement, and to put her away.–This reply of the Pharisees is found in Deuteronomy 24:1-3.
5 But Jesus said unto them, For your hardness of heart he wrote you this commandment.–He did not command to give a writing of divorcement, and then to put her away: he only suffered them to do so, and suffered it on account of the hardness of their hearts, though it had not been so from the beginning. The Mosaic law was not intended as a code of perpetual obligation, but was preparatory to something better and higher, when the people were able to bear it. (Galatians 3:19-25.)
6 But from the beginning of the creation, Male and female made he them.–God made Adam and Eve. They were designed one for the other. Thus God shows that man and woman should live together in the marriage state, and that polygamy be excluded. Jesus excluded polygamy in the Christian law.
7 For this cause–Because Eve was taken out of Adam, and was bone of his bone and flesh of his flesh. (Genesis 2:21-24.)
shall a man leave his father and mother, and shall cleave to his wife;–Shall be joined unto and adhere. The relation between husband and wife is stronger than that between parent and child.
8 and the two shall become one flesh:–They shall be united in the flesh–one being the part of the other. Jesus quotes the language of Adam, showing the strong and close relation of husband and wife. (Genesis 2:24.)
so that they are no more two, but one flesh.–Having a oneness in all their interests and relations pertaining to this life.
9 What therefore God hath joined together, let not man put asunder.–Man is here used in the broad sense–including all men. Let no human authority, civil or otherwise, in any way annul the ordinance of God. That relation between husband and wife authorized by God, and to which all other relations, even that of parent and child, must yield, can he severed only by God himself. The marriage relation, however, ceases at the death of either partner for the reason the unity is based on one flesh. (Verse 7.) The union in the flesh is for this world. (Mark 12:25; Romans 7:2.) This is the law of Christ. There was never a time when there was greater need for the discussion of this subject than there is in this “evil and adulterous generation.” Christ’s law of marriage has been set aside by the civil authorities of many countries by granting divorces for almost any cause. By many, the marriage vow and relationship are no longer held sacred, and husband and wife separate on an impulse to cohabit with someone else.
All Christians should earnestly teach against this widespreading evil. God is the author of the marriage; he joins husband and wife, and no civil court can divorce them. Man cannot put asunder what God has joined together. Godmade ties cannot be broken by human laws. He who marries a woman that has been divorced for some other cause than fornication commits adultery because he is thus joined to another man’s wife; she commits adultery because she is living with another than her husband. (Matthew 19:1-8; Romans 7:1-3; 1 Corinthians 7:10-16; 1 Corinthians 7:19.) Fornicators and adulterers cannot enter the kingdom of heaven. (1 Corinthians 6:9-10.)
10 And in the house the disciples asked him again of this matter.–They did not fully understand the teaching of Jesus on marriage and divorce, so they asked him again of this matter. “Again” refers to the question asked by the Pharisees in verse 2.
11 And he saith unto them, Whosoever shall put away his wife,–“Saving for the cause of fornication.” (Matthew 19:9.)
and marry another, committeth adultery against her :–Should husband and wife separate for some other cause than fornication, neither is at liberty to marry another. In some cases when a separation occurs in the absence of fornication, one party waits for the other party to marry another, thinking when he or she does, that this frees the other party and that that party is at liberty to marry again. But this is net true, for the adultery occurred after the second marriage, and therefore, was not the cause of the separation. For one party to be free to marry again after a separation, the adultery must have been committed before the separation and be the grounds of the separation. In this case, the innocent party is, in my judgment, at liberty to marry again.
12 and if she herself shall put away her husband, and marry another, she committeth adultery.–That which is implied in other passages is here directly stated–that this law applies to both wife and husband. Christians should regard no one as really divorced except for the one cause–fornication.
Mark 10:13-16
- JESUS BLESSES LITTLE
(Matthew 19:13-15; Luke 18:15-17)
13 And they were bringing unto him little children,–Luke (Luke 18:15) says: “Their babes.” The mothers of the children were doubtless the ones who carried them to Jesus. The children no doubt were of different ages, hence they are spoken of as “little children” and “babes.”
that he should touch them:–Matthew (Matthew 19:13) is more definite, “That lie should lay his hands on them, and pray.” What more natural than that mothers should desire this blessing from the gentle-faced and sweet-voiced Galilean teacher? Here incidental testimony is borne to a high appreciation of him in this part of Perea. “He took them in his arms, and blessed them, laying his hands upon them.” (Verse 16.) Jesus did for the children that for which they were brought. He did not baptize them, neither did he sprinkle water upon them. They were not brought to him for that purpose.
and the disciples rebuked them.–Rebuked those who brought the children. The disciples had engaged the Savior in a very interesting discussion of the law of marriage, and were listening eagerly to his sayings, therefore, it seemed to them a waste of time to turn from such discussions to the needs of little children.
14 But when Jesus saw it, he was moved with indignation, and said unto them, Suffer the little children to come unto me;–Their rebuke was to those who brought them, but Jesus regarded it as word of refusal to the little ones. He not only has no complaint to make of those who have come, but he wishes the way to be open for all others to come who so desire. Luke (Luke 18:16) tells in addition that he called to him the little ones who had been hindered by the angry voices of the disciples.
forbid them not: for to such belongeth the kingdom of God. –The kingdom of God requires innocence, purity, docility, submission in its votaries and possessors. These were just the traits belonging to the ideal child. To have the kingdom of God is to get close to Christ, and these were just the ones who might well be close against his bosom. Jesus is always made indignant by whatever comes between a child and him. Beware how you oppose any movement of a child toward Jesus! Some children are ready to obey the Lord much earlier in life than many suppose. It depends upon the instruction the child has received as to the time of its readiness of obedience.
15 Verily I say unto you, Whosoever shall not receive the kingdom of God–The principles of the gospel–the new dispensation by Christ, or the reign of Christ as a mediator–in their hearts. (Luke 7:21.) Receiving the kingdom of God and entering into it are two separate and distinct acts. Receiving it precedes entering into it, and means no more than accepting its principles. This a little child does with an implicit faith from the time that its understanding is sufficiently developed.
as a little child,–Simple trusting faith, quick repentance, ready and implicit obedience, readiness to be led, transparent frankness. These are all qualities of the ideal child, and they are also of the true Christian.
he shall in no wise enter therein.–There is a caution here to his disciples. They were not cherishing the right spirit. They were selfish, and rudely tyrannical; needed to love the children more, that they might imbibe the childlike spirit. We can only enter the kingdom by receiving Christ and his laws in a proper spirit. This verse shows that the meek, humble, and childlike disposition implied in the preceding verse is essential to true discipleship. The kingdom, as a principle in the heart, is unfolded and developed into the fellowship of Christ’s manifestation. All pride, vanity, and self-sufficiency must be laid aside. Childlike, we must do just as Jesus tells us, if we would become Christians.
16 And he took them in his arms, and blessed them, laying his hands upon them.–He goes beyond the mothers’ expectations. They were expecting Jesus to do as others–put his hands upon their heads, as they stood or were carried before him. But as gently as a mother he takes them in his arms. It was a plain, simple act, but it spoke volumes to the hearts of those mothers.
Mark 10:17-22
- THE RICH YOUNG RULER
(Matthew 19:16-22; Luke 18:18-23)
17 And as he was going forth into the way,–Matthew tells us that, immediately after laying his hands upon the young children, Jesus departed thence. “Into the way”–this is, the road leading toward Jerusalem whither his face was now set. there ran one to him,–This was a “young man,” and he was rich (Matthew 19:20; Matthew 19:22); he was also a “ruler” (Luke 18 18)–occupied a position of honor. The case of this young man is a remarkable one, from the fact of this youth, wealth, position, character, and the manner of his approach. He came running.
and kneeled to him, and asked him, Good Teacher,–Worshiped him. In kneeling to him he recognized Jesus as divine, and entitled to worship. Others had come to Jesus, but it was that their bodies might be healed, or it was a father pleading for his son, or a mother for a daughter. But here was one who from trouble of soul alone sought him.
what shall I do that I may inherit eternal life?–He made it a personal matter which was proper. We cannot go to heaven by proxy. The young man seemed to recognize this fact. [Since Jesus had brought it to light, he was the proper one to teach how it could be obtained; so he says, “Good Teacher, what shall I do that I may inherit eternal life?” Matthew says he asked, “What good thing shall I do?” The ruler understood enough of the dealings of God with men to understand he must do some good thing to fit him for such a blessing. What God requires is good. He calls Jesus good, and Master or Teacher. An authorized teacher was called Master among the Jews.] How to inherit eternal life should be the great concern of all.
18 And Jesus said unto him, Why callest thou me good? none is good save one, even God.–[This question, and the further statement that none is good save God, disavowing his own goodness, has long been a puzzle to many Bible students. Why should Jesus, who was sinless, disavow the claim that he is good? Other passages convey the same idea. Hebrews 2:10 : “For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings.” Hebrews 5:8-9 : “Though he was a Son, yet learned obedience by the things which he suffered; and having been made perfect, he became unto all them that obey him the author of eternal salvation.” The explanation of it, I think, is that Jesus had the nature of man. He felt all the impulses and emotions to sin that man does. So long as he felt the emotions to sin in his members he did not call himself good, nor did the Holy Spirit call him perfect.
So long as he felt the impulse and disposition to sin he was imperfect, and could not become “unto all them that obey him the author of eternal salvation.” Suffering purged out this impulse to sin. So, through suffering, he was made perfect, and hence he that hath suffered hath ceased from sin; and only when the motions of sin in his members were purged out did he call himself good. In this sense only God is good.]
19 Thou knowest the commandments,–Our Lord proceeds to the second part of his answer, and attends to the great end which the young man wishes to attain, namely, eternal life. He does not wait for a reply to his question. Matthew (Matthew 19:17) says: “If thou wouldest enter into life, keep the commandments.” When Jesus said this, the young man said “Which?” (Matthew 19:18.) Evidently he thought Jesus did not mean the ones with which he was familiar. Then Jesus referred to the ten commandments, passing over the first four, specifying the rest, but substituting for “Thou shalt not covet” its equivalent, as stated here, “Do not defraud,” and as stated by Matthew (Matthew 19:19), “Thou shalt love thy neighbor as thyself.” This man being under the law, he was referred to its teachings, the leading precepts of which are here mentioned, and which indeed have been incorporated into the gospel dispensation, and therefore are as binding upon us as on him. (Romans 11.)
Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother.–[Jesus refers him to the commandments, as preparing for eternal life. There are two classes of commandments –one defining man’s duties to God, the other defining his duties to man. He quotes the latter here. These all regulate the conduct toward our fellow men. The questioner was a sincere worshiper of God–he recognized that God required something of him in order to inherit eternal life.]
20 And he said unto him, Teacher, all these things have I observed from my youth.–He was not a hypocrite, pretending to have done what he had not done. Jesus would not have “loved him” had he been a hypocrite, and Jesus knew his heart and difficulty. That he had “observed” these things means that he had made them the rule of his life. He was a splendid, moral young man, candid and honest, and for this reason Jesus loved him. Matthew (Matthew 19:20) states that he asked: “What lack I yet?” He was not yet satisfied or fully assured that he was an heir of eternal life, and he had confidence in Jesus to tell him.
21 And Jesus looking upon him loved him.–[Jesus loved him for his character, and because he loved him, he gave him the further direction that would perfect his character, and fit him for higher blessings of God in the world to come. His was a character approved by God so far as it went.]
and said unto him, One thing thou lackest:–But one thing, and yet the chief thing, which was not being done.
go, sell whatsoever thou hast, and give to the poor,–[This last requirement tested whether he loved God with all his heart. Love to God expresses itself in good to man. Nothing in the law of Moses required that spirit of self-sacrificing devotion that constitutes the chief excellency and distinguishing feature of the Christian religion. A man may have the life of morality and virtue set forth in the life of this young man, may fulfill all the requirements of the moral law, yet lack the true Christian spirit. The leading trait of Christ was self-denial and self-sacrifice for the good of others. He yielded up the honors he had with the Father before the world was to come to earth to save man.
This was a new manifestation to man of the divine life. The love of God as manifested in Christ was not known to the law of Moses; so the self-sacrifice was not then required of man, as it now is, that he may be like God. “Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:5-11.) This shows that Jesus was moved with pity and love so strong that he gave up the glories of the throne of God to bear man’s nature, and took upon himself the death of the cross to lift up and save man. For this God exalted him with honors higher than he had before known. This was the example for man. If man is a worshiper of God, he must be like him.]
and thou shalt have treasure in heaven:–Renouncing earth, we receive heaven. It is worth the sacrifice; the exchange is a profitable one. The test of character is whether we so regard it. The heart that is fixed on earth, so that it hesitates at the exchange, is not yet fit for heaven, therefore, for eternal life.
and come, follow me.–The mere giving of his possessions was not in itself to save him. It only tested his fitness for discipleship. It was discipleship that would save him. To follow Jesus now is to have the mind of Christ and to do God’s will as Jesus did. To give to the poor in Christ’s name is to “have treasure in heaven.” We are not required to sell all we have at once, but we are required to hold it for God and to use it in his service. Willingness to give up all for Jesus was the test then, and it is the test now. Will we do it? The cross may not be to give up wealth; it may be business, profession, rank, pleasure, unworthy friends, present church relations when innovations are introduced. It is found in whatever prevents singlehearted consecration to Christ.
22 But his countenance fell at the saying,–As Jesus began his answer, “One thing thou lackest,” his countenance, no doubt, lighted up with pleasant anticipation. A legalist by education, he was now to hear the “one thing” that should put the capsheaf to his righteous life, and give him eternal life. And then comes like a thunderclap the remainder of the reply, something utterly out of the question to a man of his wealth and position. Then he stood confounded. The aspect of his whole countenance was changed, indicative of great disappointment. Most persons are, to a great extent, unacquainted with themselves, until Christ, in his providence, lays bare at one stroke the poverty of their souls, and the insincerity of their lives.
and he went away sorrowful:–Sorrowful because eternal life was offered at only such a price as he was not willing to pay. Thus the secret of his heart must have been revealed even to himself. [The young man was like the masses of professed Christians to this day. He did not recognize that to give away his possessions in the name of the Lord was to increase his riches–to invest them in a bank that will never break, and yet will yield the richest dividends through life and in eternity. Christ was the happiest being that ever lived on earth. He was happy because he denied himself to help others. He taught the lesson in this world that the only pathway to true happiness is in denying self in God’s name and for God’s glory to help others.
His example and precepts have been before the world for more than nineteen hundred years. His servants today turn sadly away, and refuse to follow his teaching, as did this rich young man, for they have great riches; or, which is the same thing, their affections are greatly set on their possessions, great or small. The willingness to give up all for Christ was the test of his acceptance with Christ, and is ours today. What God requires us to do is for our happiness and for our good. God requires service and gifts at our hand not because he needs them, but because we need the discipline and training that they give. Whatever of self-denial we make in obeying God will yield a hundredfold of good in this world and in the world to come.]
for he was one that had great possessions.–“He was very rich.” (Luke 18:23.) He had a hard struggle and a severe one, but he could not give up the world. Here was an act of obedience he could not perform. Here was a turning point in his history. How solemn that moment!
Mark 10:23-27
- THE DANGER OF RICHES
(Matthew 19:23-26; Luke 18:24-27)
23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!–[When the young man went away sorrowful Jesus was sad. He and the angels in heaven rejoice when a sinner repents. They are sad and sorrowful when one–especially one so near the kingdom as this man seemed to be–turns from the way of truth. So he looked round about upon his disciples, to see the effect on their minds doubtless, and to prepare them for the truth he now wishes to enforce by this example. He said it is hard for a rich man to enter into the kingdom of heaven. This means that, under the rule or laws of God, it is difficult for a rich man to do this, because the riches gain such a hold on his affections, and make such a demand upon his time, that they leave neither disposition nor time to obey God.]
24 And the disciples were amazed at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!–[The astonishment was the greater because among the Jews riches were accounted the blessing of God bestowed for fidelity to him. They recognized that sometime a prosperity might come to a course of wickedness, hut it would he short-lived, and that permanent prosperity was a sure sign of the blessing of God. They were, then, the more astonished when Jesus said: “How hardly”–with what difficulty–“shall they that have riches enter into the kingdom of God!” He means to say it is exceedingly difficult for a rich man to enter into the kingdom of God. They were not only amazed but terrified at the thought, because some of them possessed property, and they thought the statement cut them off.] But those already rich are not the only persons exposed to this danger. Those who are eager in the pursuit of wealth are equally exposed; for the apostle (1 Timothy 6:9) said: “But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition.”
25 It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.–This was used to denote that a thing was impossible, or exceedingly difficult. [There have been many explanations of this sentence. Some say there was a passage through the walls of Jerusalem very difficult for the camel with its load to pass through; others make the camel a cable that is difficult to pass through the eye of a needle. He had said it was impossible for a rich man–one who trusted in riches, one who refused to give up his riches at the demand of Jesus–to be saved, and this illustration was used to enforce that impossibility. This being so, we see nothing to be gained by changing the plain meaning of the language. It is impossible for a man who trusts in riches–whose affections are set on riches, who makes the gaining of riches the end of his labors, who refuses to give up his riches to subserve the cause of God and the good of man–to bring himself under the laws of God; and the figure that most forcibly expressed that impossibility most faithfully serves the master’s purpose. Let us not try to weaken the force of the illustration, but urge it as a truth that will judge us at the last day.
This still the more astonished them, and they asked, “Then who can be saved?” Clearly the apostles understood it to condemn all classes of people. We apply it to the millionaire, and think it does not apply to us; but it means all whose affections are placed on money.
A man who lets the attainment of five dollars hinder his obedience to God as much falls under the condemnation of this law as he who lets the attainment of ten thousand dollars come between him and obedience to God. It is the spirit with which we view money, not the amount.] There are two classes of men whom Jesus considers rich and are here condemned. Namely, one who loves his riches, and makes an idol of them; the other who supremely desires to be rich. In other words, one who already “has it” and is making an idol of it, and one who does not have it, but is seeking it through undue means, and will make an idol of it if he gets it. Note that Christ did not condemn riches but the abuse of riches–the love of it. (1 Timothy 6:10.) Extreme poverty may become as dangerous as extreme riches for the reason each has its own peculiar temptations. Then, let us pray the prayer of Agur, the son of Jakeh, and ask the position of mediocrity (Prow. 30:8, 9), neither poverty nor riches.
A man may have great wealth, and love God more than the wealth, and be a Christian; just as a poor man may have little, and love that little more than God, and never be a Christian. The principle works both ways.
26 And they were astonished exceedingly, saying unto him, Then who can be saved?–[Their astonishment knew no bounds. They understood it to condemn every one who possessed or labored for property and asked the question in despair.]
27 Jesus looking upon them saith, With men it is impossible,–It is beyond human power for any to be saved–to men influenced by the world this seems to be unwise. Worldly motives and principles cannot induce people to cease to trust in riches. Something more than the wisdom of men and the inducements of the world is necessary to accomplish this.
but not with God: for all things are possible with God.–[He looked upon them in their amazement and despondency, and said, “With men it is impossible.” These things to men seem impossible–that is, it is impossible for a man to give up his love for what he has in order to honor God and help his suffering and needy fellow men. Left to their own unaided efforts and to human helps, this must fail. But “all things are possible with God.” God can school and train men to give up all for Christ. To do it to the least of these his disciples is to do good to Christ. The evil of riches and the struggle for riches is presented frequently in the Bible.]
Mark 10:28-31
- REWARD OF SELF-DENIAL
(Matthew 19:27-30; Luke 18:28-30)
28 Peter began to say unto him, Lo, we have left all, and have followed thee.–Matthew (Matthew 19:27) adds that Peter asked, “What then shall we have?” This was an honest and fair question and something any one would wish to know under the circumstances. His question referred to the promise of Jesus, “Thou shalt have treasure in heaven.” He desired to know what should be their portion since making the sacrifices they had, and whether they could claim the promise to themselves.
29 Jesus said, Verily I say unto you, There is no man that bath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel’s sake,–From obedience to the requirements of the gospel, and love for the service of the gospel. Christ, his truth, and his cause are one. In the days of Jesus those who followed him were obliged generally to forsake houses and home, and to attend him. In our day it is not often required that we should literally leave them, except when the life is devoted to him among the heathen, but it is always required that we love them less than we do him; that we give up that which is inconsistent with devotion to the Lord, and be ready to give up all if devotion to him demands it.
30 but he shall receive a hundredfold—“A hundredfold” means a hundred times as much. He will give what will be worth a hundred times as much in the peace, joy, and rewards of the blessings in Christ. No man’s temporal interest is injured by the love of God.
now in this time, houses, and brethren, and sisters, and mothers, and children, and lands,–Here the spiritual relationship is intended. (Romans 16:13; 1 Corinthians 4:14-17 2 Corinthians 6:13; Galatians 4:19.) The promised return is realized usually in the enjoyments of the Christian life, which are equivalent for a hundredfold of all that is lost in serving Christ.
with persecutions;–These are not promised as a part of the reward; but amidst their trials and persecutions, they should find comfort and peace. A godly life is in opposition to ungodliness–they are at war with each other. The ungodly will assuredly persecute the godly, as they did our Lord. Persecution is one means used by Satan to draw Christians away from Christ, and permitted by God to test their loyalty to him.
and in the world to come eternal life.–Eternal life is in heaven. Hence, we must wait until we reach heaven to come in possession of it. For this reason we should not become weary in well-doing, for in due season, we shall reap if we faint not.
31 But many that are first shall be last and the last first.–They will exchange positions. These changes are brought about by rejecting and accepting the gospel. Many who are first in prospect of everlasting life shall be last, and many who are last in this respect shall be first. The rich young ruler (verses 16-20) had been among the first, but now he is among the last. Judas, who was then among the first, was later among the last, and Matthias, who was among the last, being then only an obscure disciple (Acts 2:21-23), took his place. The Jews looked upon themselves as first, and nearest to the kingdom of heaven, but for their infidelity they lost out as a nation.
And the Gentiles, who were looked upon by them as dogs, and farthest from heaven, shall be first, on account of their conversion and faith in Christ. The Jews were offered the gospel first and rejected it–this put the first last the Gentiles were offered it last, they accepted it–this put the last first. Another view is that many are first in their own esteem, and in the opinion of others, and forward in their claims in religion, yet at the day of judgment they will be last and least in God’s estimation and account. And many that are little in their own, and less in the esteem of others, who had a less name and vogue in the world, shall he first and highest in God’s favor. No doubt the day of judgment will frustrate a great many persons’ expectations, both as touching others, and concerning themselves. Many will miss heaven, and be lost, who looked upon themselves to be first.
And many will find others in heaven, whom they least expected there. It seems clear that the meaning of the first sentence, “many that are first shall be last,” is many with splendid opportunities, failing to improve them, shall be last; and the second, “the last first,” are those with poor or meager advantages, which, by improving them, shall have a great reward.
Mark 10:32-34
- THE THIRD OF DEATH
(Matthew 20:17-19; Luke 8:31-34)
32 And they were on the way, going up to Jerusalem;–Jesus is now on his last journey to Jerusalem. He was going there to die for the sins of the world.
and Jesus was going before them: and they were amazed;–He was in advance of and leading his disciples, and they were amazed that he would go to the seat of his bitterest foes, when the Jews had sought to stone him (John 11:8), and the priests and Pharisees were counseling to put him to death.
and they that followed were afraid.–Both for him and themselves. Mark does not give the cause of these feelings, but John incidentally does. Since leaving Galilee Jesus had already been to Jerusalem on a visit not recorded by Mark (John 7:1-10; John 10:22), and had encountered such opposition there that he retired beyond the Jordan. From this retirement he had been recalled by the sickness and death of Lazarus, and as he started in obedience to this call, the disciples had explained, “Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again?” Thomas said “Let us also go, that we may die with him.” (John 11:8; John 11:16.)
And he took again the twelve, and began to tell them the things that were to happen unto him,–The time was drawing near when the great tragedy, upon which the foundation of the church depended, should occur and he sought to impress the minds of his disciples with these things. He wished to have them prepared for it when it came.
33 saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and the scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles:–Because they had no authority to inflict capital punishment, they would deliver him to those who have –the Roman authority.
34 and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him;–As explicit as this announcement was, “they understood none of these things; and this saying was hid from them, and they perceived not the things that were said.” (Luke 18:34.)
and after three days he shall rise again.–For the fulfillment of this see Matthew 28. Here, as on the two former announcements of his death, he foretells his resurrection. This was a gleam of light which shone up beyond the intervening darkness. Without his resurrection, his death would have been in vain. Jesus foretold for the third time (Matt. 16:21; 17:22; 30:17) what was coming, so that his disciples would not be taken unawares and be overwhelmed in a sudden storm of temptations. But Jesus gives them a vision of hope and faith, by assuring them that death was not the end. He would not perish, but rise again to a new and greater life.
Mark 10:35-45
- OF JAMES AND JOHN
35 And there come near unto him James and John, the sons of Zebedee, saying unto him, Teacher, we would that thou shouldest do for us whatsoever we shall ask of thee.–They tried to get Jesus to pledge himself to grant their request before making it known to him. After Jesus had made the above statement for the third time, James and John, ambitious for chief places in his kingdom, made their request. Matthew (Matthew 20:20) says this request was made through Salome, their mother. (Matthew 27:56; Mark 15:40.) In making this request she worshiped Jesus, or prostrated herself in reverence before him. She, no doubt, encouraged her sons in this ambitious desire, misunderstanding as much the nature and mission of Christ’s kingdom as they.
36 And he said unto them, What would ye that I should do for you?–He has them to state their request frankly and plainly. This was not for his own information, for he knew what was in their hearts (John 2:25), but for their good. It was wisdom upon his part to force them to state their desire before making any reply.
37 And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory. –They desired the two highest places of honor, next to him, in his kingdom. It was an improper request made at an inappropriate time. The promise in Matthew (Matthew 19:28), that the twelve apostles should sit on twelve thrones judging the twelve tribes of Israel, may have suggested the idea of making this request. Perhaps light will be thrown upon their request if we remember that Salome was most probably the sister of Mary, the mother of Jesus, and thence James and John were his cousins. It is natural then that the family would make use of this relationship to gain an advantage over the other disciples, especially so since they had such a poor conception of what his kingdom would be. Their request was not to sit in the trial and by the cross, but in his glory–with him as king.
The first place of honor was the right hand of the sovereign; the second, the left hand. Jesus, in his reply, gave them to understand that friendship and kinship had nothing to do with promotions in the kingdom which he proposed to set up.
38 But Jesus said unto them, Ye know not what ye ask.–They knew not the greatness of the favor they asked–how blessed beyond their highest dreams it was to sit on the right and left hand of the Son of God, how radiant the glories of that kingdom were to be. They knew not how hard the way, nor how difficult the conditions on which alone they could attain their desire. They knew not what they were specially fitted for. No one knows enough to wisely choose his own lot. They only are wise who desire that God’s wisdom and love should choose their lot for them. There are few things we need to be more thankful for than that some of our prayers are not answered in the way we desire.
Are ye able to drink the cup that I drink?–In ancient times it was common to execute criminals by forcing them to drink a cup of poison, and assassination and suicide were often effected by the same means. The cup, therefore, became a symbol of suffering and of death, and it is so used here. Can you, or will you, pay the price? Can you share the sacrifices?
or to be baptized with the baptism that I am baptized with? –This is not water baptism for Jesus had already submitted to that, but it is the baptism of suffering–the overwhelming suffering which Jesus was undergoing. This baptism began with his personal ministry and was completed at the cross. He was completely overwhelmed with suffering. Note that he uses not the past nor the future tense, but the present. He was then in the state of sufferings that would finally overwhelm him at the cross. Suffering with Christ is essential to reigning with him. (Romans 8:17.)
39 And they said unto him, We are able.–This was perhaps a somewhat overweening assurance, but it was what they felt and believed in the face of what Jesus had just told them of his sufferings; and they were not wholly mistaken in their judgment of themselves, though no one can be quite sure what he will do, being ignorant of both himself and the future. They fled with the other disciples on the night of the arrest, but John, in the trial before Caiaphas, maintained his courage, while the brave Peter fell.
And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized:–This prediction was fulfilled. James drank the cup by suffering martyrdom at the hands of Herod Agrippa, being the first of the apostles to suffer death. (Acts 12:2.) He was slain with the sword, A.D. 44. John was the last survivor of the apostles, living to a ripe old age, and the only apostle that died a natural death, but he drank the cup by the sufferings through which he passed. His long life of trials and persecutions more than equalled the sufferings of actual martyrdom. He was scourged by the Jews (Acts 5:40), was banished to the lonely isle of Patmos (Revelation 1:9) by the Romans, which gives us a glimpse of the hatred and persecution which he must have endured (Revelation 1:9). Besides all this, tradition tells us that he was at one time cast into a cask of boiling oil by which he was refreshed instead of destroyed, and at another, compelled to drink a cup of poison without injury.
40 but to sit on my right hand or on my left hand is not mine to give but it is for them for whom it hath been prepared.–Positions both in the church and in heaven are not donations given out to friends and kinspeople as in the political field; but gained through faithful service and loyalty to Christ through all the vicissitudes of a godly life. They are prepared places for a prepared people.
41 And when the ten heard it, they began to be moved with indignation concerning James and John.–They were offended at their ambition, at their desire to be exalted above their brethren. The same emulation which prompted the request of the two now arouses the displeasure of the ten, and needed correcting. Here is a splendid foundation for building up a faction among the disciples. James and John laid the foundation for it and the ten began to build upon it. But Jesus, a peacemaker, interfered and made peace among them. Christians ought to be peacemakers today and follow the example of Jesus.
This incident is of special value as showing one of Jesus’ ways of curing a fault of his disciples. To cure it was essential to forming their character and thus advancing their usefulness in building up his kingdom. He was the teacher, they were his students. They all alike needed the instruction which Jesus proceeded to give. “The ten” being “moved with indignation” shows that they had the same spirit and desire that James and John had. Condemning others sometimes reveals in us the faults we condemn in others.
42 And Jesus called them to him,–He called the apostles close around him so they could hear all he had to say touching the important matters that had arisen, and stated the principles on which they were to act.
and saith unto them, Ye know that they who are accounted to rule over the Gentiles lord it over them;–The political rulers exercised dominion over their subjects, and they knew that it was customary among nations to bestow such favors as James and John desired. The kings of the earth raise their favorites to posts of trust and power, and give them authority over others. They seem to be chief, have the place and honor, and appearance of leadership; but instead of leading they “lord it over them”–ruling in an impervious and oppressive manner. (1 Peter 5:3.)
and their great ones exercise authority over them.–Their great men, their nobles, chief in rank and power. Persons who are regarded as great possess the authority and office of greatness, to get all they can out of the people instead of doing all they can to make them prosperous and virtuous. It was a selfish authority, an utterly false ambition, full of dangers, crowded with temptations to sin and crime.
The Gentiles in particular are here meant; but the principles or facts here pointed out are equally true in all world governments. “The ten” manifested this indignation in some way, though not in the presence of Jesus. Hence, he “called them to him.” Then he pointed out the great contrast between the spirit and nature of his kingdom and that of worldly and political kingdoms. This lesson is for us all today. The rulers of the Gentiles “lord it over” the people. This is still, and ever will be, the spirit of all earthly governments. He today who seeks preferment and position above others in the church does not yet understand the nature of Christ’s kingdom or the principle of true greatness.
43 But it is not so among you:–My kingdom will not be a political kingdom, but a spiritual kingdom. Hence my subjects are not to exercise civil power and authority over their brethren; neither are they to lord it over God’s heritage. (1 Peter 5:3.) A large per cent of the evils that have come to the churches of Christ have come through a disregard of the principles here given–a desire to be honored and to rule rather than to serve and help.
but whosoever would become great among you,–Jesus does not forbid the desire to be great, but only the desire for selfish greatness. The wish to be greater than others is always a wrong ambition, but the wish to be as great, as good, as useful as possible, to grow and improve, is right, and the desire to serve others can never be too strong.
shall be your minister;–Your waiter, attendant, one who ministers, or waits on you. Originally the word was applied to one who served or waited on another, principally at the table, and who was not a slave. In the New Testament it is applied to one who ministers to another or others; either at the table (Matthew 20:26; John 2:5; John 2:9; Luke 22:27); or as a distributor of alms (Acts 6:1-2); or as one who furthers or promotes a thing (Galatians 2:7); or as a religious teacher (1 Corinthians 3:5); or deacons (1 Timothy 3:8).
44 and whosoever would be first among you, shall be servant of all.–The kingdom of heaven would be established upon different principles from those of political kingdoms. There are to be no ranks; no places of dominion. All are to be on a level, the rich, the poor, the learned, the unlearned, the bond, the free, are to be equal. He will be the most distinguished that shows most humility, the deepest sense of his unworthiness, and the most earnest desire to promote the welfare of his brethren. He is greatest who does the greatest service to his fellow men, confers the largest benefits on them at real cost to himself.
45 For the Son of man also came not to be ministered unto, but to minister,–He took the form of a servant when he came into the world to serve and redeem man. (Philippians 2:7.) He came not to be served but to serve. (John 13:4-5.) He was in the form of God in heaven, but came to men in the form of a servant. (Philippians 2:6-7.) When he came he did not require men to minister to him. Instead he labored for and served them. He provided for their wants, fared as they did, went before them in dangers and sufferings, practiced self-denial on their account, and, for them, was now on his way to Jerusalem to sacrifice his life. Ransom was the price paid to redeem one from death (Exodus 21:30) or from slavery (Leviticus 25:51). It is a price paid for captives. In war, when prisoners are taken by an enemy, the money demanded for their release is called a ransom.
Anything that releases any one from a state of punishment or suffering, or sin, is a ransom. Men are captives to sin. They are under condemnation (Ephesians 3:3; Romans 3:9; Romans 3:23; Romans 3:30; 1 John 5:9) and exposed to eternal death (Matthew 25:46; Romans 2:6-9). They must have perished unless there had been some way by which they could he released. This was done by the death of Christ; by his giving his life a ransom.
for many.–That is, in the stead, of many. He gave his life in their place. He substituted his own life in their place. In other words, his death was a substitute for their death. Jesus was a ransom in behalf of all. (1 Timothy 2:6.) It is sufficient for all and is freely offered to all. (Romans 5:18.) The “many,” the whole multitude of the human race. Here was the example, the proof, the ideal of Christ’s teachings. There is much contention yet in one way and another over who shall be accounted greatest in the kingdom of Christ. Men are ashamed to own it and attribute it to some good motive but, divested of all Satan’s disguise, it is a strife for places of honor and positions of greatness in the church. What do religious titles mean except this?
Mark 10:46-52
- BLIND HEALED
(Matthew 20:29-34; Luke 18:35 to Luke 9:1)
46 And they come to Jericho:–Jericho, where Bartimeus was healed, has passed through an eventful history, having been thrown down and rebuilt a number of times, and having now been a complete ruin for many centuries. The real site of ancient Jericho is about two miles northwest of this village at the foot of the mountains which there rise abruptly from the plain. This is known both by the ruins in that place and by the presence of the large spring now called “Elisha’s fountain,” near which the city stood when Elisha healed the waters of the spring. (2 Kings 2:18-22.) Mounds of rubbish, made up of broken pottery, ashes and the dust of unburnt bricks, the chief building material of the ancient city, mark the site. In the days of our Lord, Jericho was an important city, having been embellished by Herod the Great.
and 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 way side.–Matthew (Matthew 20:30) says “Two blind men.” Both pleaded for mercy and were healed. Only one name is given, probably the most noted. There is no contradiction here since Mark selects the most prominent one for his history, and simply says nothing about the other. Luke (Luke 19:35-43) mentions the healing of a blind man as Jesus entered Jericho which Matthew and Mark omit. Here are two separate and distinct cases of healing the blind–one as Jesus enters the city, the other as he leaves. He was “sitting by the way side.” That is, the road that leads from Jericho to Jerusalem. The previous clause tells what he was doing–“begging.”
47 And when he heard that it was Jesus the Nazarene, he began to cry out,–He had heard about Jesus, and his wonderful cures. Other blind men had been made to see, other men in trouble had been helped. Here in the Son of David was his only hope. A shrill cry rises on the air above the noise and bustle of the crowd.
and say, Jesus, thou son of David,–He addressed him not as Jesus the Nazarene. His faith takes hold of something higher and deeper. He recognized him as a royal descendant of David and successor to his throne, the Messiah. (Chron. 12:35.) The angel of the Lord had once applied this title to Joseph. (Matthew 1:20.) It was a popular designation of the Messiah, and by the use of it Bartimeus acknowledged the Messiahship of Jesus.
have mercy on me.–The poor man expressed both a confession of misery, unworthiness and helplessness, and an expression of confidence in the ability and willingness of Jesus to help him.
48 And many rebuked him, that he should hold his peace –They tried to stop his piercing noise. They feared that the Master might be disturbed by this unseemly noise, and did not like it themselves.
but he cried out the more a great deal,–The rebuke of the multitude served only to arouse his earnestness, for he believed in the ability and willingness of Jesus to heal him. It was a trial of faith, but his faith was not to be overcome–opposition only encouraged him to press his claims the more.
Thou son of David, have mercy on me.–In this cry he bore testimony to the widely-scattered stimulus given to the Redeemer’s cause, since the beginning of the festal journey, amongst the masses. When the soul is awakened there are plenty to cry, “Hold your peace,” and sometimes of those who profess to be in the triumphal procession.
49 And Jesus stood still, and said, Call ye him.–Luke (Luke 18:40) says Jesus “commanded him to be brought unto him,” which is the same in substance. The whole attitude and tone of the people now change. They who had tried to silence are now all anxious to help him, such a change does Jesus’ interest make.
And they call the blind man,–Probably the same ones who had just tried to stop his cries for help. This was perfectly natural with such a crowd. Popular feelings often swing from one extreme to the other as in this case.
saying unto him, Be of good cheer: rise, he calleth thee.–Yes, when Jesus calls for him, he has the key that will unlock the avenue to all hopes. There is no hesitation with him.
50 And he, casting away his garment, sprang up, and came to Jesus.–His outer garment, a large piece of cloth which was folded around the body, covered the more tightly-fitting garments, and might impede his movements. He wanted to get to Jesus as quickly as possible. This act of Bartimeus denoted haste, and earnestness upon his part, in order to come to Jesus. Directed by his voice, or led by the hands, now willing, around him. He leaped up in haste, with the least possible delay, and came to Jesus. If you would come to Jesus you must “cast away” all your sins.
They must be left behind. Hearty repentance is essential to seeing Jesus’ face as a Savior. Then, having forsaken these, you must “come to Jesus,” in his appointments and ordinances. There is where he “stands still,” and waits for you. There he will meet you with the word of salvation.
51 And Jesus answered him, and said, What wilt thou that I should do unto thee?–This poor afflicted man had only made a general petition for mercy. Jesus now calls forth his particular and special request. What mercy dost thou desire?
And the blind man said unto him, Rabboni,–There were three titles used by the Jews to their teachers, Rab, master, as the lowest degree of honor Rabbi, my master, of higher dignity; Rabboni, my great master, the most honorable of all.
that I may receive my sight.–Surely an object worth seeking, worth the most persistent crying to the Lord. And yet spiritual sight is infinitely greater than this boon; but how few, comparatively, cry out for it. The soul coming to Jesus must know and state clearly what it wants. Remember that spiritual sight will bring spiritual responsibility.
52 And Jesus said unto him, Go thy way; thy faith hath made thee whole.–Or saved thee in respect to physical blindness. Mark intimates the dignity of the crisis in which the Lord now stands, by the circumstances that he heals the blind man simply by words. “Go thy way; thy faith hath made thee whole.” Mark brings out the most important point, that so necessary was faith in the recipient to this healing that Jesus could even say his faith had made him whole. So with all healing physical or spiritual. His faith saved him by leading him to use the means necessary to arrest the attention of Jesus and to secure the blessing desired. In the same way does faith of a sinner save him. Faith alone, or faith without action, could not have opened the blind man’s eyes, nor can it save a sinner from his sins. “Ye see that by works a man is justified, and not only by faith.” (James 2:24.)
And straightway he received his sight,–Mark’s characteristic “straightway” comes in with large significance. Even while the gracious words are being uttered, the optic nerve is thrilling and the retina clearing, and the eyes that were turned towards Jesus under guidance of the sense of hearing, light up with rapture as they see the lips that are speaking their enfranchisement, and the eyes in whose liquid depths shines the soul that felt for him in his misery. He is now complete physically, having all his faculties in use.
and followed him in the way.–Luke (Luke 18:43) says: “Glorifying God.” He joins in the glad songs of the festal procession. Luke adds, “And all the people, when they saw it, gave praise unto God.” Faith does not literally heal, but faith is essential to healing. Faith here was perfected (James 2:22); he believed that Jesus was the Messiah, he confessed it, he cast away all hindrances, he came to Jesus, he told his need, he was healed. There are other cases of blindness healed recorded in the New Testament, and each was somewhat peculiar to itself. One occurred in or near Capernaum. (Matthew 9:27.) In that case Jesus healed two instantaneously by a touch, and made their faith the condition of healing. Another was at Bethsaida.
In that case (Mark 8:22) the restoration was gradual. He anointed the man’s eyes with spittle, then laid his hands upon him, and he saw men as trees, walking. Then again Jesus’ hands were laid on his eyes, and he saw all things clearly. In both these instances Jesus forbade publication. The next was in Jerusalem. (John 9:1.) The man had been blind from birth, and was well known. In this case Jesus spat on the ground at his feet, and made an ointment with which he anointed the blind man’s eyes.
He then told him to go to the pool of Siloam and wash, which the man obeyed and returned restored to sight.
The account of Bartimeus proves again the power of Jesus to heal. It also reflects additional credibility on the history of his previous miracles. Being blind this man could not have seen the previous miracles, hence he could have known of them only from the reports of those who saw them. This was sufficient evidence to produce his faith.