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Mark Chapter
Ten
Mark 10
It is a striking principle which meets us here-the
relationships of nature (as God has Himself created them at the beginning)
re-established in their original authority
while the heart is judged
and the
cross the sole means of drawing nigh to the God who was their creative source.
On earth Christ could offer nothing but the cross to those who followed Him.
The glory to which the cross would lead has been shewn to some of them; but as
to Himself He took the place of servant. It was the knowledge of God by Him
that should form them for this glory and lead them to it; for in fact that was
life eternal. All other intermediate ways had
in the hands of men
become
hostile to the God who had granted them
and therefore to His manifestation in
the Person of Christ.
We find then (v. 1-12)
the original relationship of man and wife as
formed by the creative hand of God; in verses 13-16 the interest which Jesus
took in young children
their place in the compassionate eye of God
the moral
value of that which they represented before men. In verse 17 we come to the
law
to the world
and to the heart of man in presence of the two. But at the
same time we see that Jesus takes pleasure in that which is amiable in the
creature as a creature-a principle of deep interest unfolded in this
chapter-while still applying the touchstone morally to his heart. With respect
to the law
as the natural heart can see it (that is
the outward action it
requires)
the young man had kept it; and with a natural sincerity
and
uprightness
that Jesus could appreciate as a creature quality
and which we
ought always to recognise where it exists. It is important to remember
that He
who as man was perfectly separated unto God-and that
because He had the
thoughts of God-could recognise the unchangeable obligations of the
relationships established by God Himself; and also
whatever there was amiable
and attractive in the creature of God as such. Having the thoughts of God-being
God manifest in the flesh
how could He but recognise that which was of God in
His creature? And while doing this
He must establish the obligations of the
relationships in which He has placed him
and exhibit the tenderness He felt
for the infant representatives of the spirit which He prized. He must love the
natural uprightness that may be developed in the creature. But He must judge
the true condition of man fully brought out
and the affections that rested on
objects raised up by Satan
and the will that rejected and turned away from the
manifestation of God that called him to forsake these vanities and follow Him
thus putting his heart morally to the proof.
Jesus exhibits the absolute perfection of God in yet
another manner. The young man saw the exterior of Christ's perfection
and
trusting to the power of man to perform that which is good
and seeing its
practical fulfilment in Jesus
applies to Him-and
humanly speaking
with
sincerity-to learn
from One in whom he saw so much perfection
though viewing
Him merely as a Rabbi
the rule of eternal life. This thought is expressed in
his sincere and cordial salutation. He runs
he kneels
to the Teacher who
morally
stood so high in his estimation
saying
"Good Master." The
human limit of his ideas of this goodness
and his confidence in the powers of
man
are manifested by the words
"What shall I do that I may inherit
eternal life?" The Lord
taking up the whole import of his word
replies
"Why callest thou me good? there is none good but one
that is God."
What God has created he who knows God will respect
when it presents itself as
such in its true place. But God alone is good. Man
if intelligent
will not
make himself out good before God
nor dream of human goodness. This young man
had at least the hope of becoming good by the law
[1] and he believed that Jesus was so as a man.
But the greatest advantages which the flesh could recognise
and which answered
to its nature
did but the more effectually shut the door of life and heaven to
man. The flesh used the law for self-righteousness
man being not good but a
sinner. And
in fact
if we have to seek for righteousness
it is because we
have it not (that is to say
because we are sinners and cannot attain this
righteousness in ourselves). Moreover worldly advantages
which appeared to
render man more capable of doing good
bound his heart to perishing things
and
strengthened selfishness
and made him attach little value to the image of God.
But the instructions of this chapter carry on still
farther the subject of man's condition before God. The ideas of the flesh
accompany and give their form to the heart's affections
in one who is already
quickened by the Spirit of grace acting through the attraction of Christ
until
the Holy Ghost Himself communicates to those affections the strength of His
presence
by giving them the glory of Christ in heaven for their object; and at
the same time causing the light of that glory to shine (for the believer's
heart) upon the cross
investing it with all the value of the redemption it
accomplished
and of the divine grace that was its source
and producing
conformity to Christ in every one that bears it with Him. Peter did not
understand how any one could be saved
if such advantages as the Jews possessed
in their relationship to God (and which were specially present in the case of
this young man) only barred up the way to the kingdom of God. The Lord meets
him upon this very ground; for man in the presence of God was now the question
As far as man was concerned
it was impossible-a second profound truth-with
respect to his condition. Not only was there none good excepting God
but no
one could be saved
according to what man was. Whatever advantages he might
have as means
they would avail him nothing in his state of sin. But the Lord
introduces another source of hope-"with God all things are possible."
The whole of this
indeed all this part of the Gospel
while it sets aside the
Jewish system
does so
because
while that was founded on testing the
possibility by the possession of divinely given ordinances of acquiring
righteousness
and a standing before God as yet unrevealed
this revealed God
and brought man and man's heart face to face
as a present thing
with Him; in
grace
but still face to face as he was. The disciples
not having yet received
the Holy Ghost
are still under the influence of the old system
and only see
men as trees walking; and this is fully developed in this chapter. The kingdom
indeed they could think of
but still with fleshly thoughts.
But the flesh
the carnal mind
enters yet farther into
the career of the life of grace. Peter reminds the Lord that the disciples had
forsaken all to follow Him. The Lord replies
that every one [2] who had done so should have everything that
would make him happy in his social affections
as God had formed him
and all
this world could give as to the real enjoyment of it and a hundredfold
together with the opposition that He Himself met with in this world; but in the
world to come (Peter was not thinking of that) not some private individual
advantage
but everlasting life. He went beyond the sphere of promise connected
with the Messiah on earth
to enter
and to make others enter
into that which
was eternal. As to individual reward
that could not be judged of according to
appearances.
But further
they followed indeed Jesus
and thought of the reward
but thought little of the cross which led to it; they were amazed therefore at
seeing Jesus deliberately going up to Jerusalem
where people sought to kill
Him
and they were afraid. Although following Him
they were far from the
height of realising all that the path implied. Jesus sedulously explains it to
them-His rejection
and His entrance into the new world by resurrection. John
and James
little affected by the Lord's communications
use their faith in the
royalty of Christ to present the carnal desires of their heart
namely
to be
on His right and left hand in the glory. Again the Lord assures them that they
should participate in the cross with Him
and takes the place Himself of the
accomplishment of His service and of bringing others into fellowship with His
sufferings. As for the glory of the kingdom
it would be theirs for whom the
Father had prepared it: the disposal of it was not in His hands save to them.
This is the place of service
of humiliation
and of obedience
in which this
Gospel always presents Him. Such should be the place of His disciples.
We have seen what the flesh was in an upright young man
whom Jesus loved
and in His disciples who knew not how to take the true
position of Christ. The contrast of this with the full triumph of the Holy
Ghost is remarkable
as we find it in the comparison of this chapter with
Philippians 3.
We have in Saul a man outwardly blameless
according to
the law
like the young man in the gospel; but he has seen Christ in glory
and
by the teaching of the Holy Ghost
the righteousness according to which
Christ entered into the glory in which He revealed Himself to Saul. All that
had been gain to him was loss for Christ. Would he have a carnal righteousness
a human righteousness
even if he could have accomplished it
when he had seen
a righteousness bright with the glory of Christ? He possessed the righteousness
which was of God by faith. What was that righteousness worth for which he had
laboured
now that he possessed the all-perfect righteousness which God gave by
faith? Not sins alone were put away: human righteousness was made worthless by
it. But his eyes had been opened to this by the Holy Ghost
and by seeing
Christ. The things that engaged the heart of the young man and retained him in
the world which Christ forsook
and which in Him had rejected God-could these
things retain one who had seen Christ in the other world? They were but as dung
to him. He had forsaken everything in order to possess this Christ. He
considered them as utterly worthless. The Holy Ghost
in revealing Christ
had
completely delivered him.
But this manifestation to the heart of Christ glorified
goes yet farther. He who thus breaks with the world must follow the One whose
glory he would reach; and this is to put himself under the cross. The disciples
had forsaken all to follow Him. Grace had attached them to Christ that they
might follow Him. The Holy Ghost had not yet linked them with His glory. He
goes up to Jerusalem. They are amazed at it; and
in following Him (although He
goes before them
and they have His guidance and His presence)
they are
afraid. Paul seeks to know the power of His resurrection: he desires to have
fellowship with His sufferings
and to be conformed unto His death. Instead of
amazement and fear
there is full spiritual intelligence and the desire of
conformity to that death which the disciples feared; because he found Christ
morally in it
and it was the pathway to the glory he had seen.
Moreover this sight of Christ purifies the desires of the
heart with respect even to the glory. John and James desire for themselves the
best place in the kingdom-a desire that availed itself (with a carnal and
selfish object) of the intelligence of faith-a half-sighted intelligence that
sought the kingdom at once
and not the glory and the world to come. Paul had
seen Christ: his only desire in the glory was to possess Him-"that I may
win Christ
" and a new state conformed to it; not a good place near Him in
the kingdom
but Himself. This is deliverance-the effect of the presence of the
Holy Ghost revealing a glorified Christ.
We may remark
that in every case the Lord brings in the
cross. It was the only passage from this world of nature
to the world of glory
and of eternal life. [3] To the young man He exhibits the cross; to
the disciples that follow Him He exhibits the cross; to John and James
who
sought a good place in the kingdom
He exhibits the cup they would have to
drink in following Him. Eternal life
although received now
was
in possession
and enjoyment according to God's purpose
on the other side of the cross.
Observe also
that the Lord was so perfectly
divinely
above the sin in which nature lay
that He could recognise all that was of God
in nature
and shew at the same time the impossibility of any relation between
God and man on the ground of what man is. Advantages were but hindrances. That
which is death to the flesh must be gone through: we must have divine
righteousness
and enter in spirit (hereafter in fact) into another world
in
order to follow Him and to be with Him-to "win Christ." Solemn
lesson!
In result
God alone is good
and-sin having come in-it
is impossible
if He be manifested
that man can be in relationship with God;
but with Him all is possible. The cross is the only path to God. Christ leads
to it
and we must follow Him in this path
which is that of eternal life. A
child-like spirit enters into it by grace; the spirit of service and of
self-renunciation walks in it. Christ walked in it
giving His life a ransom
for many. This part of the Lord's instruction ends here. Lowliness of service
is the place into which Christ brings us; in such He had walked. This chapter
is worthy of all the attention which the Christian through grace can devote to
it. It speaks of the ground man can stand upon
how far God owns what is
natural
and the disciples' path down here.
At verse 46 another subject begins. The Lord enters on
the path of His final relationship with Israel
presenting Himself as King
Emmanuel
rather than as the prophet who was to be sent. As the Prophet
His
ministry had been accomplished. He had been sent (He told His disciples) to
preach. This had led Him to the cross
as we have seen. He must needs announce
it as the result to those that followed Him. He now resumes His connection with
Israel
but as the Son of David. He draws near to Jerusalem
from which He had
departed and where He was to be rejected
and the power of God manifests itself
in Him. By the way of Jericho
the city of the curse
enters the One who brings
blessing at the price of the gift of Himself. The poor blind man [4] (and
such indeed was the nation of itself) acknowledges Jesus of Nazareth to be the
Son of David. The grace of Jesus replies in power to the need of His people
that expressed itself by faith
and that persevered in
in spite of the
obstacles put in its way by the multitude who did not feel this need
and who
followed Jesus
attracted by the manifestation of His power
without being
attached to Him by the faith of the heart. That faith has the sense of need.
Jesus stands still and calls him
and before all the people manifests the
divine power which responded in the midst of Israel to the faith that
recognised in Jesus of Nazareth the true Son of David
the Messiah. The poor
man's faith had healed him
and he followed Jesus in the way without
dissimulation or fear. For the faith which then confessed Jesus to be the
Christ was divine faith
although it might perhaps know nothing of the cross
which He had just announced to His disciples as the result of His faithfulness
and service
and in which faith must follow when genuine.
[1] He
does not ask
What must I do to be saved? He assumed that by the law he was to
get life.
[2] This
went beyond even the disciples' connection with the Jews
and in principle
admitted the Gentiles.
[3] From
the transfiguration until His rights as Son of David are in question
it is the
cross that is presented. Prophet and preacher until then
that ministry ended
with the transfiguration
in which His future glory shone in this world upon
the cross that was to close His service here below. But before He reached the
cross
He presented Himself as King. Matthew begins with the King
but Mark is
essentially the Prophet.
[4] I
have already noticed that the blind man of Jericho is
in all the first three
Gospels
the point where the history of the last dealings of Christ with the
Jews and His final sufferings begin
His general ministry and service being
closed.
── John Darby《Synopsis of Mark》
Mark 10
Chapter Contents
The Pharisees' question concerning divorce. (1-12)
Christ's love to little children. (13-16) Christ's discourse with the rich
young man. (17-22) The hinderance of riches. (23-31) Christ foretells his
sufferings. (32-45) Bartimeus healed. (46-52)
Commentary on Mark 10:1-12
(Read Mark 10:1-12)
Wherever Jesus was
the people flocked after him in
crowds
and he taught them. Preaching was Christ's constant practice. He here
shows that the reason why Moses' law allowed divorce
was such that they ought
not to use the permission; it was only for the hardness of their hearts. God
himself joined man and wife together; he has fitted them to be comforts and
helps for each other. The bond which God has tied
is not to be lightly untied.
Let those who are for putting away their wives consider what would become of
themselves
if God should deal with them in like manner.
Commentary on Mark 10:13-16
(Read Mark 10:13-16)
Some parents or nurses brought little children to Christ
that he should touch them
in token of his blessing them. It does not appear
that they needed bodily cures
nor were they capable of being taught: but those
who had the care of them believed that Christ's blessing would do their souls
good; therefore they brought them to him. Jesus ordered that they should be
brought to him
and that nothing should be said or done to hinder it. Children
should be directed to the Saviour as soon as they are able to understand his
words. Also
we must receive the kingdom of God as little children; we must
stand affected to Christ and his grace
as little children to their parents
nurses
and teachers.
Commentary on Mark 10:17-22
(Read Mark 10:17-22)
This young ruler showed great earnestness. He asked what
he should do now
that he might be happy for ever. Most ask for good to be had
in this world; any good
Psalm 4:6; he asks for good to be done in this
world
in order to enjoy the greatest good in the other world. Christ
encouraged this address by assisting his faith
and by directing his practice.
But here is a sorrowful parting between Jesus and this young man. He asks
Christ what he shall do more than he has done
to obtain eternal life; and
Christ puts it to him
whether he has indeed that firm belief of
and that high
value for eternal life which he seems to have. Is he willing to bear a present
cross
in expectation of future crown? The young man was sorry he could not be
a follower of Christ upon easier terms; that he could not lay hold on eternal
life
and keep hold of his worldly possessions too. He went away grieved. See Matthew 6:24
Ye cannot serve God and mammon.
Commentary on Mark 10:23-31
(Read Mark 10:23-31)
Christ took this occasion to speak to his disciples about
the difficulty of the salvation of those who have abundance of this world.
Those who thus eagerly seek the wealth of the world
will never rightly prize
Christ and his grace. Also
as to the greatness of the salvation of those who
have but little of this world
and leave it for Christ. The greatest trial of a
good man's constancy is
when love to Jesus calls him to give up love to
friends and relatives. Even when gainers by Christ
let them still expect to
suffer for him
till they reach heaven. Let us learn contentment in a low
state
and to watch against the love of riches in a high one. Let us pray to be
enabled to part with all
if required
in Christ's service
and to use all we
are allowed to keep in his service.
Commentary on Mark 10:32-45
(Read Mark 10:32-45)
Christ's going on with his undertaking for the salvation
of mankind
was
is
and will be
the wonder of all his disciples. Worldly
honour is a glittering thing
with which the eyes of Christ's own disciples
have many times been dazzled. Our care must be
that we may have wisdom and
grace to know how to suffer with him; and we may trust him to provide what the
degrees of our glory shall be. Christ shows them that dominion was generally
abused in the world. If Jesus would gratify all our desires
it would soon
appear that we desire fame or authority
and are unwilling to taste of his cup
or to have his baptism; and should often be ruined by having our prayers
answered. But he loves us
and will only give his people what is good for them.
Commentary on Mark 10:46-52
(Read Mark 10:46-52)
Bartimeus had heard of Jesus and his miracles
and
learning that he was passing by
hoped to recover his eyesight. In coming to
Christ for help and healing
we should look to him as the promised Messiah. The
gracious calls Christ gives us to come to him
encourage our hope
that if we
come to him we shall have what we come for. Those who would come to Jesus
must
cast away the garment of their own sufficiency
must free themselves from every
weight
and the sin that
like long garments
most easily besets them
Hebrews 12:1. He begged that his eyes might be
opened. It is very desirable to be able to earn our bread; and where God has
given men limbs and senses
it is a shame
by foolishness and slothfulness
to
make themselves
in effect
blind and lame. His eyes were opened. Thy faith has
made thee whole: faith in Christ as the Son of David
and in his pity and
power; not thy repeated words
but thy faith; Christ setting thy faith to work.
Let sinners be exhorted to imitate blind Bartimeus. Where the gospel is
preached
or the written words of truth circulated
Jesus is passing by
and
this is the opportunity. It is not enough to come to Christ for spiritual
healing
but
when we are healed
we must continue to follow him; that we may
honour him
and receive instruction from him. Those who have spiritual
eyesight
see that beauty in Christ which will draw them to run after him.
── Matthew Henry《Concise Commentary on Mark》
Mark 10
Verse 2
[2] And
the Pharisees came to him
and asked him
Is it lawful for a man to put away
his wife? tempting him.
Matthew 5:31; Matthew 19:7; Luke 16:18.
Verse 4
[4] And they said
Moses suffered to write a bill of divorcement
and to put
her away.
Verse 6
[6] But
from the beginning of the creation God made them male and female.
From the beginning of the creation — Therefore Moses in the first of Genesis gives us an account of things
from the beginning of the creation. Does it not clearly follow
that there was
no creation previous to that which Moses describes? God made them male and
female - Therefore Adam did not at first contain both sexes in himself: but God
made Adam
when first created
male only; and Eve female only. And this man and
woman he joined together
in a state of innocence
as husband and wife.
Verse 7
[7] For
this cause shall a man leave his father and mother
and cleave to his wife;
Genesis 2:24. 11
12. All polygamy is here
totally condemned.
Verse 13
[13] And they brought young children to him
that he should touch them: and his
disciples rebuked those that brought them.
Verse 14
[14] But
when Jesus saw it
he was much displeased
and said unto them
Suffer the
little children to come unto me
and forbid them not: for of such is the
kingdom of God.
Jesus seeing it was much displeased — At their blaming those who were not blame worthy: and endeavouring to
hinder the children from receiving a blessing.
Of such is the kingdom of God — The members of the kingdom which I am come to set up in the world are
such as these
as well as grown persons
of a child-like temper.
Verse 15
[15]
Verily I say unto you
Whosoever shall not receive the kingdom of God as a
little child
he shall not enter therein.
Whosoever shall not receive the kingdom of
God as a little child — As totally disclaiming all worthiness and
fitness
as if he were but a week old.
Verse 17
[17] And
when he was gone forth into the way
there came one running
and kneeled to
him
and asked him
Good Master
what shall I do that I may inherit eternal
life?
Verse 20
[20] And
he answered and said unto him
Master
all these have I observed from my youth.
He answering
said to him
Master — He stands reproved now
and drops the epithet good.
Verse 21
[21] Then
Jesus beholding him loved him
and said unto him
One thing thou lackest: go
thy way
sell whatsoever thou hast
and give to the poor
and thou shalt have
treasure in heaven: and come
take up the cross
and follow me.
Jesus looking upon him — And looking into his heart
loved him - Doubtless for the dawnings of
good which he saw in him: and said to him - Out of tender love
One thing thou
lackest - The love of God
without which all religion is a dead carcass. In
order to this
throw away what is to thee the grand hinderance of it. Give up
thy great idol
riches. Go
sell whatsoever thou hast.
Verse 24
[24] And
the disciples were astonished 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!
Jesus saith to them
Children — See how he softens the harsh truth
by the manner of delivering it! And
yet without retracting or abating one tittle: How hard is it for them that
trust in riches - Either for defence
or happiness
or deliverance from the
thousand dangers that life is continually exposed to. That these cannot enter
into God's glorious kingdom
is clear and undeniable: but it is easier for a
camel to go through a needle's eye
than for a man to have riches
and not
trust in them. Therefore
it is easier for a camel to go through the eye of a
needle
than for a rich man to enter the kingdom.
Verse 28
[28] Then
Peter began to say unto him
Lo
we have left all
and have followed thee.
Lo
we have left all — Though the young man would not.
Verse 30
[30] But
he shall receive an hundredfold now in this time
houses
and brethren
and
sisters
and mothers
and children
and lands
with persecutions; and in the
world to come eternal life.
He shall receive a hundred fold
houses
… — Not in the same kind: for it will generally be with persecutions: but in
value: a hundred fold more happiness than any or all of these did or could
afford. But let it be observed
none is entitled to this happiness
but he that
will accept it with persecutions.
Verse 32
[32] And
they were in the way going up to Jerusalem; and Jesus went before them: and
they were amazed; and as they followed
they were afraid. And he took again the
twelve
and began to tell them what things should happen unto him
They were in the way to Jerusalem
and Jesus
went before them: and they were amazed — At
his courage and intrepidity
considering the treatment which he had himself
told them he should meet with there: and as they followed
they were afraid -
Both for him and themselves: nevertheless he judged it best to prepare them
by
telling them more particularly what was to ensue. Matthew 20:17; Luke 18:31.
Verse 35
[35] And
James and John
the sons of Zebedee
come unto him
saying
Master
we would
that thou shouldest do for us whatsoever we shall desire.
Saying — By
their mother. It was she
not they that uttered the words. Matthew 20:20.
Verse 38
[38] But
Jesus said unto them
Ye know not what ye ask: can ye drink of the cup that I
drink of? and be baptized with the baptism that I am baptized with?
Ye know not what ye ask — Ye know not that ye ask for sufferings
which must needs pave the way to
glory.
The cup — Of
inward; the baptism - Of outward sufferings. Our Lord was filled with
sufferings within
and covered with them without.
Verse 40
[40] But
to sit on my right hand and on my left hand is not mine to give; but it shall
be given to them for whom it is prepared.
Save to them for whom it is prepared — Them who by patient continuance in well doing
seek for glory
and
honour
and immortality. For these only eternal life is prepared. To these
only he will give it in that day; and to every man his own reward
according to
his own labour.
Verse 45
[45] For
even the Son of man came not to be ministered unto
but to minister
and to
give his life a ransom for many.
A ransom for many —
Even for as many souls as needed such a ransom
2 Corinthians 5:15.
Verse 46
[46] And
they came to Jericho: and as he went out of Jericho with his disciples and a
great number of people
blind Bartimaeus
the son of Timaeus
sat by the
highway side begging.
Verse 50
[50] And
he
casting away his garment
rose
and came to Jesus.
Casting away his garment — Through joy and eagerness.
── John Wesley《Explanatory Notes on Mark》
Chapter 10. The Rich Young Man
God Joins
Together
Not to Let Man Separate
I. One Thing
You Lack
II. the Cross
and High Positions
III. Healing of
Bartimaeus
── Chih-Hsin Chang《An Outline of The New Testament》