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Chapter 10
Verse 1.
Then[a] Jesus[b] left that place and went to the region of Judea and[c] beyond the Jordan River.[d] Again crowds gathered to him, and again, as was his custom, he taught them.
Swaggart. Jesus is leaving Galilee and, specifically, Capernaum. Large crowds of people must have made the journey with Him.
Smith. And he arose from thence, and cometh into the coasts of Judea by the farther side of Jordan: and the people resort unto him again; and, as he won’t [was accustomed], he taught them again ( Mark 10:1 ).
Now, Jesus is leaving the area of the Galilee for the last time. He is on His way to Jerusalem to be crucified. He knows this. He presently will be telling the disciples this. They still do not understand; it's still, to them, a mystery. But yet, it's very clear in the mind of Christ, and so you have to realize that He is now knowingly on His way to Jerusalem to be crucified and, of course, to rise again. So, He leaves the area of the Galilee. He arose from there, the area of Galilee, and He came to the area of Judea. So, He's moving south towards Jerusalem. He's on the far side of the Jordan River, so He's coming down in the area of the Ammonites and the Moabites. And the people were still gathering to Him and as was His custom, He was just teaching them.
Womack. It was Jesus’ custom (Luke 4:16) or habit (“manner,” Acts 17:2) to teach the people.
Note. Jesus left Galilee on the east side of Jordon. He travelled south on the east side of the Jordon. He avoided Samaria on this trip in Mark. Mark does not mention Jesus being in Samaria.
Verses 2-12.
Then some Pharisees[a] came, and to test him[b] they asked, “Is it lawful for a man to divorce his[c] wife?”[d] 3 He answered them,[e] “What did Moses command you?” 4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.”[f] 5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts.[g] 6 But from the beginning of creation he[h] made them male and female.[i] 7 For this reason a man will leave his father and mother,[j] 8 and the two will become one flesh.[k] So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate.”
10 In the house once again, the disciples asked him about this. 11 So[l] he told them, “Whoever divorces his wife and marries another commits adultery against her. 12 And if she divorces her husband and marries another, she commits adultery.”[m]
Note. Verse 2. Another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
Verse 6. A quotation from Gen 1:27; 5:2.
Verse 12. It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.
Note. The pharisees tested Jesus. They were in Herod Antipas’s jurisdiction – the one who had beheaded John the Baptist due to his teaching on divorce and remarriage. Did the Pharisees hope to trap Jesus and get Herod to murder Him as he had murdered John?
Smith.
There were two basic schools of thought taught by the Jews that were headed under famous rabbis. There was a rabbi by the name of Shami. Shami taught that uncleanness meant only that when he married her, he discovered on the marriage night that she was not a virgin, she was not clean; she was not a virgin. And thus, if he discovered that, he had the right to divorce her. And Shami took that very narrow, limited viewpoint that the uncleanness would be adultery on the part of the wife either before or after marriage and that constituted the only grounds for divorce. Now, there was another school headed by the Rabbi Hallel, which took a very liberal interpretation of finding an uncleanness in her. If she didn't dress the way he liked her to, if she was a brawling woman . . . and they interpreted that if you could hear her voice next door, she was counted a brawling woman. Or if she didn't fix the meals to please him, that this constituted an uncleanness in her, and thus he had the right to divorce her for these grounds.
Now, the Jews were quite divided, but naturally, the Hallel side was of greater popularity among the men. And there was one rabbi by the name of Ocabe, and he said that if he found another woman that pleased him more, that constituted an uncleanness in his wife, and so he could divorce her just because he found another woman that pleased him more. Now, naturally, by these liberal interpretations, they made the law totally meaningless. But still, they were divided quite sharply on this particular issue. And so, they brought the issue to Jesus. "Can a man divorce his wife for any cause?"
Womack. Mark omitted nearly 6 months of Jesus’ ministry between Mark 10:1 and 2. Luke and John recorded these events in detail.
Some of the highlights of the omitted time are the woman caught in adultery (John 8:1-11), Jesus healing the blind beggar (John 9), His teaching on being the Good Shepherd (John 10:1-21), the sending forth of the seventy disciples (Luke 10:1-16), the story of the good Samaritan (Luke 10:25-37), and Martha serving and Mary receiving (Luke 10:38-42).
Also, during this time, Jesus healed the woman with the spirit of infirmity (Luke 13:10-17). He taught many parables, including the prodigal son and his brother (Luke 15:11-32), the unjust steward (Luke 16:1-13), and the rich man and Lazarus (Luke 16:19-31). He also raised Lazarus from the dead (John 11:1-44) and healed the ten lepers (Luke 17:11-19) as well as performed many other miracles.
The Pharisees were not sincere. They didn’t really want to know what Jesus taught on divorce and remarriage. They didn’t value His opinion but were tempting Him and desired to get Jesus mired in the big dispute of their day between liberal and conservative views on divorce. This was a very emotional issue then, just as it is today, and they thought that they had Jesus in a no-win situation. However, as always, Jesus proved to be more than their match, and He gave them much more than they asked for. The Pharisees didn’t question whether or not divorce was right. They took for granted the right to divorce. But Jesus, instead of expounding on acceptable grounds for divorce, went to the very root of the problem and showed that God never intended there to be any divorce at all. If they really understood the extent of the one-flesh covenant between a man and his wife, they would not have been looking for an excuse to get out of marriage. This approach amazed the Pharisees and occasioned their question about why Moses made provision for divorce in the Law (Matthew 19:7). Once a person begins to question “How can I get a divorce?” instead of “How can I keep this marriage together?” the marriage already has a serious breach that Jesus called a hardened heart (Matthew 19:8).
Therefore, we should be more committed to marriage than the saints of the O.T. were. Just as the Lord once allowed polygamy but now forbids it, we shouldn’t be divorcing as they did. But people still have hard hearts today like they did under the Old Covenant, so if God extended them grace, then, He would do so to people now. But that doesn’t mean it’s His best. Those who divorce aren’t shooting for God’s best.
The Greek word used for “cleave” in this verse comes from the Greek word “KOLLAO,” and it means “to join fast together, to glue, cement” (Vine’s Expository Dictionary). KOLLAO is used in Luke 10:11 of dust cleaving to our feet and in Romans 12:9 where we are commanded to “cleave to that which is good.” The Hebrew word that was used for “cleave” in Genesis 2:24 is “DABAQ,” and it means “adhere” (Strong’s Concordance). This word was used in commanding us to cleave to the Lord (Deuteronomy 10:20, 11:22, 13:4, 30:20; Joshua 22:5, and 23:8), to describe how Ruth “clave” to Naomi (Ruth 1:14), and to describe how the leprosy of Naaman cleaved unto Gehazi (2 Kings 5:27). The dictionary adds to these definitions of cleave, “to be faithful” (American Heritage Dictionary).
Jesus did not say we could not put asunder marriage (divorce and remarry) in the sense that it was impossible, but He said we should not destroy a union that God had intended to be permanent. We must always remember that God hates divorce (Malachi 2:16) because it hurts people. It is basically an act of destruction and violence. It hurts everyone: partners, children, family, and friends. Malachi called it dealing “treacherously” with “thy companion” (Malachi 2:14) and a “man’s covering himself with violence” Malachi 2:16, New International Version). Proverbs speaks of the wayward wife as one who has left the partner of her youth and forgotten the covenant of her God (Proverbs 2:17). We must remember that divorce frustrates God’s original design and adulterates marriage. There is no prescribed punishment for those destroying this one-flesh relationship, but taken in context, it is certain that God hates divorce (Malachi 2:16), and there will certainly be an accounting for those who stand before God at the great white throne of judgment (Revelation 20:11-15). Those who are guilty of putting asunder what God has joined together need to receive the forgiveness that is found through Jesus.
If a person’s mate commits fornication, then the fornicating partner broke the marriage covenant. Therefore, the mate who remained faithful isn’t committing adultery by getting a divorce. The partner who transgressed has already done that. All they are doing is making official what has already been done.
So, it’s not adultery to get a divorce if your partner has already committed fornication. However, it’s also not mandatory that you get a divorce (1 Corinthians 7:14-15). You can choose to stay married and work it out.
Verse 13-16.
13 Now[a] people were bringing little children to him for him to touch,[b] but the disciples scolded those who brought them.[c] 14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God[d] belongs to such as these.[e] 15 I tell you the truth,[f] whoever does not receive[g] the kingdom of God like a child[h] will never[i] enter it.” 16 After he took the children in his arms, he placed his hands on them and blessed them.
TPT. Touch them or bless them. The laying of Jesus’ hands was an obvious impartation of a blessing. Parents should bring their children to be blessed by Jesus. Jesus desires to bless children.
. 14. The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
Swaggart. A small child is trusting, obedient, and lives a life of simplicity. V. 16 “to bless” is to “bless fervently.” He took them in His arms and blessed them one by one. See Gen. 48: 14-15 for ancient practice of blessing children. In Lu. 2: 22-38. The presentation was commonly done in the synagogue with the Ruler of the synagogue praying a blessing on the children. But now one greater than the synagogue was there.
Smith. Now, this was what was taking place, the children were being brought to Jesus. And it was a custom in those days to usually bring the child when they were about one year old to the rabbi to be blessed. And so, the parents were bringing their little children to Jesus that He might touch them. And the disciples began to rebuke the parents saying, "Oh, don't bother the Lord. He's too busy." And they started hindering those parents who desired to bring their children to Jesus. Now remember, Jesus is on His way to the cross. This is weighing heavy on Him, and yet, the disciples felt that He didn't have time for children. He shouldn't be bothered with children. But Jesus said, "No, you're wrong. Let the little children come to Me. Don't forbid them; for of such is the kingdom of God." Don't stop the children from coming. You know, there is something beautiful in a child. I believe that it is natural for a child to believe in God. I think that they have to learn atheism. I think that instinctively, naturally, a child believes in God. There is that simplicity of faith there within the child, a beautiful faith in the child, a natural faith in the child. Whenever I'm not feeling good, I like my grandkids to pray for me. Such faith, it's beautiful. And Jesus said, "Unless you become as a little child, you won't enter in." That's the way to enter in, to become as a little child.
Womack. Jesus was without sin (Hebrews 4:15). So, we can see that being displeased with a situation or a person’s actions is not sin. Jesus referred to the simplicity of a child’s faith. Adults tend to be tainted by past hurts and become skeptical. But children naturally trust. They aren’t sophisticated and hardened yet. Jesus was Almighty God, yet look at the tenderness and love He showed toward these children.
Verses 17-22.
17 Now[a] as Jesus[b] was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?”[c] 18 Jesus said to him, “Why do you call me good?[d] No one is good except God alone. 19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’”[e] 20 The man[f] said to him, “Teacher, I have wholeheartedly obeyed[g] all these laws[h] since my youth.”[i] 21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money[j] to the poor, and you will have treasure[k] in heaven. Then come, follow me.” 22 But at this statement, the man[l] looked sad and went away sorrowful, for he was very rich.[m]
Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
Smith. Now, so many commentators say that Jesus was rebuking him for calling Him good. I do not believe that. I believe that Jesus was trying to awaken his consciousness. Jesus is either saying to this young man, "I am no good," or He is saying to him, "I am God." And I believe He is saying the latter. And He's trying to awaken his consciousness, "Why did you call Me good? Think about that a minute. There's only one good and that is God. Why did you call Me good? Because I am God." And that is in harmony with what the rest of what Jesus said to him. In fact, the rest of what Jesus said would be blasphemy if Jesus was not declaring to him, "I am God." Because Jesus is saying to him in the remainder of the story, "You have a need to have God at the center of your life; follow Me. You've got the wrong center to your life; you've got money as the center of your life. You need to have a new center to your life if you're going to come into the kingdom of God; you follow Me. You need God at the center of your life; follow Me." And so, Jesus awakening his consciousness, said, "Why did you call Me good? There's only one good and that is God.
Now, as I pointed out, Jesus' central word to this young man wasn't, "Go and sell everything and give to the poor." That was incidental. The central thing that Jesus said was, "Take up your cross, follow Me." Now with him, his great riches were keeping him from coming and taking up his cross and following Jesus. I don't know what it is in your life that is keeping you from coming, taking up your cross and following Jesus. Maybe it's a relationship that you have. Maybe it's a job. Maybe it's an ambition, a goal. Whatever it is that is keeping you from coming, taking up your cross and following Jesus, get rid of it. That's what Jesus is saying. With this young man, He just named what it was. This young man had as his god, money. Jesus said, "You can't serve God and mammon. So, get rid of your false god, and come, follow Me. Know the true God. Let God be the center of your life; follow Me."
Now, the word of Christ is the same to us today as far as letting God become the center of your life; follow Jesus Christ. That's the way to enter the kingdom of God; that's the way to eternal life. That's the only way to eternal life, is that the center of your life is in God. So, whatever it is that is keeping that from becoming the central aspect of your life, get rid of it. "Now, this young man went away sad. He was grieved, for he had great possessions." Isn't that a paradox? Because so many of you think, "That's all I need to be happy, is great possessions." Here's a man the Bible tells us was sad, because he had great possessions. Now, do not assume that this young man was lost. We don't know. He may have thought over what Jesus said and called in his servant and said, "Sell everything and give it away. I'll see ya later. I'm going to follow Jesus." Or, he could have just gone back to his misery and lived out his life with money as his god.
Because in the Hebrew mind, they thought that riches were a sign of God's blessing upon a person. That if a person was prosperous, it was because God favored him and he was blessed with prosperity, that it was a sign of a man's faith and closeness to God. And they were astonished when Jesus said, "How hard it is for a rich man to enter into the kingdom of heaven!" "What do you mean, Lord? I thought that was a sign that he was holy and righteous. You were able to trust him with those riches." Jesus is blowing that philosophy right out of the water. There are those today who had that same feeling, that riches, prosperity, is a sign of spirituality. And they even preach that godliness is a way to prosper. Paul tells Timothy, "From such turn away."
Now, as I pointed out, there are those who say the eye of the needle was a subgate in the main gate of the city, when after the gates were closed at night and a person would arrive at the city, they would not open the main gate, lest there be enemy troops that would come pouring in. So, there was this sub gate that a person could dismount and come crawling through the sub gate into the city. And at the sub gate they say was called "the eye of the needle." So, when Jesus said, "It is easier for a camel to get through an eye of a needle than for a rich man to enter the kingdom of heaven," Jesus was referring to this little sub gate; how that they'd have to unload the camel and then guys would be pulling, and guys would be pushing and squeezing and shoving and get that ornery beast through this little opening in the gate. But with a lot of sweat and effort, you could make it. No, that's not what Jesus is talking about. Whatever Jesus is talking about, it's an impossibility. There are always those men who would try to make salvation within the reach and grasp of struggling man; work hard enough, try hard enough, be sincere enough. Surely you can save yourself. No. Jesus is talking about an impossibility. For the disciples were astounded above measure. They were totally blown out at this point.
Womack. The man ran to Jesus and kneeled in front of Him. That looked pretty good. He would have been welcomed into any church with displays like that. But Jesus was God, and He looked beyond this man’s actions to his heart (1 Samuel 16:7). He knew the man wasn’t willing to elevate Him to His rightful place as God. Therefore, Jesus used this rich, young ruler’s love for money to reveal his unbelief.
Not only was this rich, young ruler’s heart wrong, his question was wrong. It’s not what we do for God that produces eternal life but what He has done for us. This man was trying to earn his way to God. That won’t work. We have to simply humble ourselves and receive what Jesus did for us as a gift by faith.
The rich young ruler recognized Jesus as a good man but not as God. Jesus sought to bring him to a place of faith in Him. He needed to acknowledge Jesus as God. Mark 10:20 shows he didn’t do it.
Jesus answered the man’s question according to how he asked it. He didn’t ask how he could receive eternal life. He wanted to know what he had to do to earn eternal life. If we trust in our performances, then we have to keep all the commandments perfectly. Of course, we can’t do that, and that is the reason God gave us the Law. It was to show us that we can’t earn salvation, and to drive us to faith (Galatians 3:23).
So, if this rich young ruler wanted to know what he had to do to earn salvation, Jesus told him he had to be perfect by keeping the law. Not because that was God’s plan of salvation, but Jesus was presenting a standard so far out of this man’s reach that hopefully, it would make him despair of self-salvation and receive it as a gift.
Jesus told the man to either call Him God or quit calling Him good (Mark 10:18). In this verse, he dropped the good and called Jesus “Master,” a term of respect such as “teacher” or “mister.” He was unwilling to worship Jesus as God.
Why would a person, unwilling to accept Jesus as God, come to Him for instruction? It’s the same reason why people come to God for help but won’t commit their lives to Him. This man recognized his need for more but was unwilling to abandon himself to Jesus alone. He wanted Jesus to give a little boost to all the good he already did. But Jesus plus nothing equals everything; Jesus plus anything equals nothing.
The man had kept all the commandments since childhood. That wasn’t true. No one has kept all of God’s commandments. They are impossible to keep. He may have done better than others, but who wants to be the best sinner who ever went to hell? All have sinned and come short of the glory of God (Romans 3:23). Jesus proved to this young man that he hadn’t kept all the commands in Mark 10:21.
The young man may have sincerely believed that he had not broken any of God’s commands, but he was sincerely wrong. This was the reason that Jesus told him to sell all that he had and give it to the poor. Jesus was showing him that he had broken the very first commandment, “Thou shalt have no other gods before me” (Exodus 20:3), and also the tenth commandment, “Thou shalt not covet” (Exodus 20:17). This man’s money had become his god, as can be seen by the fact that he chose to reject Jesus’ instructions if it was going to cost him his possessions. Jesus didn’t demand that Zacchaeus (Luke 19:1-10) or other rich people sell all of their possessions before they could become His disciples. Indeed, one of the Lord’s blessings that He gave to godly people was riches (Abraham - Genesis 13:2 and 24:35; Isaac - Genesis 26:12-16; Jacob - Genesis 36:7; Joseph - Genesis 49:26; David - 1 Chronicles 22:14-16; and Solomon - 1 Kings 3:13, 2 Chronicles 1:12, and 9:27). Jesus told this man to sell all goods and give to the poor, because he trusted in his riches (Mark 10:24).
Jesus said hard things to the young man, but Jesus loved him. True love tells a person the truth. Jesus told him the truth - to turn him to Jesus for salvation.
The young man was under the deception that he had kept the Law. Therefore, Jesus told him to give away everything he had and follow Him. This was to show the young man that he had broken the first and tenth commandments of Exodus 20, which are “Thou shalt have no other gods before me” (Exodus 20:3) and “Thou shalt not covet” (Exodus 20:17). He had not only broken the first and last commandments, but he probably had broken all of them. This man’s money was his god as proven by his actions of leaving without obeying Jesus.
Notice that this scripture makes special mention of the fact that Jesus loved this rich young ruler. This was stated after this young man had said he had kept all of God’s commands, which was not the truth. Jesus’ tough answer of “sell whatsoever thou hast and give to the poor” was not intended to hurt this young man. It was said from a heart of love and intended for his own good. This man’s money had become his god, and it had to be dethroned before Jesus could become his Lord.
The one thing this young man lacked was faith in Jesus as his Savior. This young ruler was trusting in his goodness and not in the salvation that Jesus offered as a gift. Many millions of people are making the same mistake today. They trust in themselves instead of God (Luke 18:9. One person may be better than another person, but all people have sinned and come short of God’s perfect standard (Romans 3:23). Paul said it was not wise for people to measure themselves by themselves or compare themselves among themselves (2 Corinthians 10:12). Who wants to be the best sinner that ever went to hell?
TPT. V. 19. Cf. Ex. 20: 12-16. V. 21. The Aramaic is “Yet there is still in you one thing lacking.” The Gr. is “you lack one thing.” The Greek wording used here is the same as found in Ro. 3:23, “we all have sinned and are in need of the (lack) the glory of God.” V. 22. Or “he had much property.” The Greek word used here implies that he was a wealthy landowner. V. 24. Some reliable Greek manuscripts leave out the words “who trust in their riches.” But most include it. The difficulty Jesus speaks of is not because it is evil to be rich, but because the wealthy are quick to put their confidence in riches and not in God. Cf. I Tim. 6:9, 17. V. 25. The metaphor speaks of something that is impossible, like “It’s as hard as making pigs fly.” V. 25. To enter into God’s kingdom realm means more than salvation in its principles and an experience of its power to change our hearts. The principles of God’s kingdom are mot the principles of the world. Greed is conquered by generosity. Promotion is given to the humble. The power of God’s kingdom is found in the Holy Spirit. Cf. Ro. 14:17. V. 27. Cf. Gen. 18:14; Lu. 1:37.
Jesus loved the man. See Mark 10:21. Jesus didn’t want him to go away without salvation, but He didn’t chase after him or lower the standard. There is no other method of salvation (Acts 4:12). Regardless of how much God loves us, we have to come to Him through total faith in Jesus Christ.
Verse 23-27.
23 Then[a] Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”[b] 24 The disciples were astonished at these words. But again Jesus said to them,[c] “Children, how hard it is[d] to enter the kingdom of God! 25 It is easier for a camel[e] to go through the eye of a needle[f] than for a rich person to enter the kingdom of God.” 26 They were even more astonished and said[g] to one another, “Then[h] who can be saved?”[i] 27 Jesus looked at them and replied, “This is impossible for mere humans,[j] but not for God; all things are possible for God.”
TPT. The difficulty Jesus speaks of is not because it is evil to be rich, but because the wealthy are quick to put their confidence in riches and not in God. Cf. I Tim. 6:9, 17.
The Greek is “to stuff a camel through the eye of a needle.” Cf. Ro. 14:17. See also Gen. 18:14; Lu. 1:37.
Smith. God help us to realize that. Salvation with man is impossible. There is no way man can save himself. No matter how noble your efforts, how righteous your deeds, how faithful your walk; no man can save himself. With man, it is impossible. Jesus in the garden said, "Father, if it's possible, let this cup pass from Me, if man can be saved by some other means." But with man it is impossible. But Jesus said,
but not with God: for with God all things are possible ( Mark 10:27 ).
As bad as you are, it's possible that God can save you. You're not beyond God's reach. You're beyond your own abilities, beyond other man's abilities, but not beyond God's abilities. And haven't we seen God work where men have given up? You know, there are some people that I have looked at and said, "It's impossible that they could ever be saved; they are so lost." And I've really given up on certain people, absolutely given up. "No way are they ever going to be saved." But God saved them anyhow, in spite of the fact that I had really committed them and condemned them as impossibilities. God has so many glorious trophies of grace.
Womack. This is a hard statement that shocked Jesus’ disciples. Jesus clarifies it in the next verse. If Mark 10:24 reveals that it is our trust in money, not money itself, that is the problem.
It is the trust in money that is the problem, not money itself.
How do we trust in money? It’s not the currency itself that we trust in, but there is a temptation to rely on the power and influence of money instead of trusting in God. For instance, those who don’t tithe do so because they don’t trust God’s promise of provision to the tither. They trust their money, not God.
Jesus says that those who trust in money will find it harder to enter the kingdom of God than it is for a camel to go through the eye of a sewing needle. It will be impossible without divine intervention.
Jesus’ disciples had been astonished at His first statement, but this one astonished them out of measure. They were overwhelmed. Why? Because they had money and knew lots of other people who did too. There were scriptural examples where some of the godliest men of the O.T. were very rich. How could this be?
As explained in Mark 10:24, it’s the trusting in money that is the problem, not money itself. Some of the godliest examples in Scripture were men that had great wealth. We can have money as long as money doesn’t have us.
Verse 28-31.
28 Peter began to speak to him, “Look,[a] we have left everything to follow you!”[b] 29 Jesus said, “I tell you the truth,[c] there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 30 who will not receive in this age[d] a hundred times as much—homes, brothers, sisters, mothers, children, fields, all with persecutions[e]—and in the age to come, eternal life.[f] 31 But many who are first will be last, and the last first.”
Swaggart. Peter says that they have abandoned everything – it’s a once for all acts. Not on a trial basis. Peter and John were fishermen who left a prosperous business. Matthey left a lucrative source of income. Sacrifices can come in leaving possessions, family, and more. It comes with persecutions.
Smith. Now it would appear that many of them, because of the Jewish culture being so strong, their seeing and believing and receiving Christ as their Messiah, caused them to lose their inheritance, houses, homes. Caused them to lose their family relationship as they were ostracized as heretics. And in many of the Jewish homes, they would hold a funeral service and consider that child or that person as dead who had received Jesus Christ as their savior. And it would appear that with Paul the apostle, it cost him his wife. And Jesus said, "No man has left house or brothers or sisters, father, mother, wife or children, or lands, for My sake and the gospel's, who will not be blessed.
Womack. This was not a separate thought. Jesus had just said that those who trusted in riches couldn’t enter into the kingdom of heaven. Peter was making it clear that they had left everything to follow Jesus.
This isn’t a promise to everyone who has ever suffered loss that they will receive everything back with interest. This is a promise specifically to those who did all these things for Jesus’ sake and the Gospel.
The hundredfold return comes in this life, not just in the one to come. Persecutions will accompany God’s blessing. The persecutions aren’t from God, but they are inevitable. See what David said in Psalms 41:1-2.
The persecution spoken of here is more than general persecution, although that will come. This persecution comes specifically because of God’s abundant hundredfold blessing. When these blessings manifest in our lives, people will persecute us. There is a prejudice against Christians, especially ministers, being thus blessed. Many believe that Christians, and specifically ministers, should be poor. If this persecution makes us ashamed or embarrassed about God’s blessings on our lives, it limits how much the Lord can bless us.
Those who are reluctant or hesitant to speak of God’s blessings on their lives because they fear how others will perceive it are operating in the fear of man, and that is the snare of the devil (Proverbs 29:25). We aren’t to boast in ourselves, but we should boast in the Lord and what He has done for us (Psalms 34:2 and 44:8). Doing that will bring persecution from those who are offended with prosperity.
The Greek word for “hundredfold” in Matthew 19:29 ,here, and Luke 8:8 is “HEKATONTAPLASION.” Its literal meaning is “a hundred times” (Strong’s Concordance). Jesus’ use of the word “verily” (Mark 10:29) introduces a statement of solemn assurance that “everyone” (Matthew 19:29) who voluntarily forsakes home, relatives, or property for the sake of Him and the Gospel will receive a hundred times more in this life and in the world to come, eternal life.
This scripture has been misapplied to justify covetousness. That was not Jesus’ intent, as can be seen by His ministry to this rich young ruler. Our motives should never be selfish. However, regardless of anyone’s abuse of this scripture, Jesus did promise a hundredfold return “in this present time” (Luke 18:30), meaning here on earth.
Matthew 19:27-30 and Luke 18:28-30 also record Peter’s statement and Jesus’ reply. There are two other times where Jesus said the same thing about the first being last and the last first (Matthew 20:16 and Luke 13:30).
Verse 32-34.
32 They were on the way, going up to Jerusalem. Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. 33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law.[bd] They will condemn him to death and will turn him over to the Gentiles. 34 They will mock him, spit on him, flog[be] him severely, and kill him. Yet[bf] after three days,[bg] he will rise again.”
Smith. Now, they can see that He's more contemplative at this point, getting alone. It's obvious that there is this heaviness, and so they are frightened when they see the moves. And so, He gathered them, and He began to tell them. Now notice He says that the scribes and the priests are going to condemn Him to death but deliver Him to the Gentiles to do the job. The Gentiles will mock Him; it was the Roman soldiers who put on the purple robe and mocked Him, saying, "Hail, King of the Jews." They will scourge Him; it was the Roman soldiers that laid the thirty-nine stripes on Him. They shall spit upon Him, which is, of course, recorded also. And they shall kill Him; that is the Gentiles, the Roman soldiers. "But the third day, He will rise again."
Womack. The disciples were amazed and afraid because they knew the Jews planned to kill Jesus (John 7:1 and 11:47-53). They walked directly into the enemy’s camp. John 11:54 states that because Jesus knew of the Jews’ plans to kill Him, He “walked no more openly among the Jews; but went thence unto a country near to the wilderness.” He had avoided a confrontation with those who sought to kill Him, because His time was not yet come (John 7:6-8). Here He was headed on a collision course with the chief priests and Pharisees, and His disciples were well aware of the consequences. See Matthew 20:17-19 and Luke 18:31-34. Luke 18:34 reveals that the disciples did not understood what Jesus was saying unto them. These sayings were hidden from them. This is the ninth time Jesus prophesied about His death: 1st - John 2:19; 2nd - Matthew 12:39-40; 3rd - John 6:51; 4th -Matthew 16:21, Mark 8:31, and Luke 9:22; 5th - Matthew 17:9; 6th - Matthew 17:22-23, Mark 9:31, and Luke 9:44; 7th - John 10:17-18; 8th - Luke 11:29-30; 9th - Matthew 20:17-19, Mark 10:32-34, and Luke 18:31-33. It was the sixth time He had clearly revealed He would be resurrected from the dead. Yet, Jesus’ disciples were shocked and unbelieving when they heard of Jesus’ resurrection (Luke 24:5-9). Truly these truths were hidden from them (Luke 9:45 and 18:34).
Verse 35-40.
35 Then[a] James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” 36 He said to them, “What do you want me to do for you?” 37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” 38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?”[b] 39 They said to him, “We are able.”[c] Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, 40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.”
Womack. See also Matthew 20:20-28. Matthew’s account reveals James and John’s mother was involved in the request. Her name was Salome (Matthew 27:56 and Mark 15:40). She is named in Mark 15:40 and 16:1.
The name Zebedee may be derived from the Hebrew word “ZABDIY” meaning “the gift of Jehovah.” Zebedee was famous because he fathered two prominent apostles, James and John. Zebedee perhaps resided in Bethsaida or Capernaum, since that was the area where his sons operated a fishing business on the Sea of Galilee with another set of prominent brothers, Andrew and Peter. It was a thriving business, since they had hired servants (Mark 1:20). The fishing business was radically changed the day Jesus called Zebedee’s sons to forsake their father’s business (Matthew 4:21-22) and become fishers of men (Luke 5:10). Zebedee’s wife was Salome (Matthew 27:56 with Mark 15:40), an avid supporter of the ministry of Jesus (Mark 15:40-41). She was present at the crucifixion (Matthew 27:54-56) and went to the tomb to anoint the body of the Lord (Mark 16:1).
Jesus didn’t promise to do for them whatever they desired. He knew not all their desires were good for them (Jeremiah 17:9) and, therefore, wouldn’t promise to grant their desires without knowing what they were. This showed great wisdom. Herod would have done well to use the same approach (Matthew 14:7-11 and Mark 6:22-28).
James and John asked to be exalted to the greatest positions in Jesus’ kingdom. But this conflicted with what Jesus had already told them in Matthew 18:1-4, Mark 9:33-35, and Luke 9:46-48. I’m sure His disciples’ dullness didn’t bless Him.
Josephus indicated that in a royal court, to sit at the right hand is the highest assigned position and to sit at the left is the next highest position. A person of great authority who sat someone upon his right hand gave him equal honor with himself (Mark 10:40). This term “right hand” is used in Scripture for the highest place of honor for Solomon’s mother (1 Kings 2:19), queens (Psalms 45:9), the exalted Son of God (Psalms 110:1; Matthew 26:64; Mark 14:62; Luke 22:69; Acts 2:33-34, 7:56; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3, 13, 8:1, 10:12; 1 Peter 3:22; and Revelation 3:21), and of greatness in God’s kingdom (Matthew 20:21). In the Old Testament, the accepted practice of the laying on of hands seems to indicate that a greater blessing was transmitted through the right hand and a lesser through the left (Genesis 48:14, 17, and 20).
How many people petition the Lord but don’t know what they are asking for? It’s God’s mercy that many foolish prayers are not answered.
Those who are highly esteemed by God have also been highly rejected by man (Matthew 10:24-26, Luke 6:26, and John 15:20). Many want the exaltation, but nobody wants the rejection.
Jesus was not speaking about the ordinance of water baptism that the church practices for new converts. The word “baptism” is literally speaking of being overwhelmed or submerged. Jesus was speaking of the persecution and suffering that He was going to be plunged into. He was asking James and John if they could endure all the hardship that would be required for such an honor as they were asking.
James and John wanted this great honor of sitting on the right and left hand of Jesus (Mark 10:37). Instead, they left with a promise that they would suffer greatly without any assurances that they would obtain the reward they desired.
Matthew’s account says this would “be given to them for whom it is prepared of my Father” (Matthew 20:23). Jesus isn’t making the decision; the Father will decide who sits next to Jesus on His throne.
There will be varying rewards in heaven, but there won’t be any pride or sense of superiority among those who are exalted. When we see the Lord in all His glory, our relative unworthiness will be so overwhelming that no one will be boasting. Revelation 4:10-11 shows the twenty-four elders in heaven casting their crowns before the Lord and giving all the glory to Jesus.
Someone might say, “Why should anyone want to receive rewards if we are going to give them back to the Lord?” When we comprehend our God’s awesomeness and His goodness bestowed on us, we want to give Him everything we have. Our rewards and crowns will be something God considers valuable, and they will be a worthy offering back to Him. On the other side, everyone will want to bring honor and glory to the Lord. Some will have nothing to offer (1 Corinthians 3:14-15), while others will take the glory God has bestowed upon them and give it back to Him.
Smith. God has already foreordained; God has already predestined. And so, it will be given to those for whom it has been predestined. Now you remember just a couple of chapters ago, the disciples were arguing when they were on the path coming down from Caesarea Philippi as to who would be the greatest in the kingdom of heaven? And when they came in the house, Jesus said, "What were you guys arguing about back there on the path?" "Um, nothing." They were afraid to tell Him; they were silent, they held their peace. Because they were afraid to tell Him, "We've been arguing about who was going to be the greatest in the kingdom." But here old James and John, they come up to the Lord now, and said, "Lord, would you do us a favor? We want to be one on Your right hand and the other on the left." So, they're still seeking that prominence, that position of prominence. Jesus said, "Look, you're going to go through the fire. You're going to drink the cup. You will be baptized of the baptism whereof I am baptized, but to grant this favor is something that has already been granted. The foreordained plan of God shall stand."