English · KJV

Mark 10

Listen to this chapter
0:00 0:00

Jesus Teaches on Marriage and Divorce 1–12

1
And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. ​
2
And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. ​
3
And he answered and said unto them, What did Moses command you?
4
And they said, Moses suffered to write a bill of divorcement, and to put her away. ​
5
And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. ​
6
But from the beginning of the creation God made them male and female. ​
7
For this cause shall a man leave his father and mother, and cleave to his wife;
8
And they twain shall be one flesh: so then they are no more twain, but one flesh.
9
What therefore God hath joined together, let not man put asunder. ​
10
And in the house his disciples asked him again of the same matter.
11
And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. ​
12
And if a woman shall put away her husband, and be married to another, she committeth adultery. ​

Let the Little Children Come 13–16

13
And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. ​
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. ​
15
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. ​
16
And he took them up in his arms, put his hands upon them, and blessed them.

The Rich Young Ruler 17–31

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? ​
18
And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. ​
19
Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. ​
20
And he answered and said unto him, Master, all these have I observed from my youth.
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. ​
22
And he was sad at that saying, and went away grieved: for he had great possessions. ​
23
And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! ​
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!
25
It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. ​
26
And they were astonished out of measure, saying among themselves, Who then can be saved?
27
And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. ​
28
Then Peter began to say unto him, Lo, we have left all, and have followed thee. ​
29
And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's,
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. ​
31
But many that are first shall be last; and the last first.

The Third Passion Prediction 32–34

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, ​
33
Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: ​
34
And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.

True Greatness: Servant Leadership 35–45

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. ​
36
And he said unto them, What would ye that I should do for you?
37
They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.
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? ​
39
And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:
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. ​
41
And when the ten heard it, they began to be much displeased with James and John.
42
But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. ​
43
But so shall it not be among you: but whosoever will be great among you, shall be your minister: ​
44
And whosoever of you will be the chiefest, shall be servant of all.
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. ​

Healing Blind Bartimaeus 46–52

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. ​
47
And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. ​
48
And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.
49
And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.
50
And he, casting away his garment, rose, and came to Jesus. ​
51
And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.
52
And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. ​

Bible text: King James Version (1769 Blayney text) · Public domain

Study Notes for Mark 10

Verse 1

the farther side of Jordan — Mark twice says 'again' (palin): the people resort to him again, and he teaches them again, 'as he was wont'. Matthew records the same move: 'he departed from Galilee, and came into the coasts of Judaea beyond Jordan' (Matt 19:1). The Pharisees' question follows at once (v.2).

Verse 2

tempting him — Peirazo, to test, put to the proof. The text itself states the motive, as in John 8:6, 'This they said, tempting him, that they might have to accuse him.' The question concerns the provision of Deut 24:1, which the Pharisees themselves cite in v.4.

Verse 4

a bill of divorcement — Biblion apostasion, a written certificate of separation, the provision of Deut 24:1. The Pharisees say Moses 'suffered' it (epitrepo, allowed). In Matthew they say 'command' (Matt 19:7), and Jesus answers that Moses 'suffered you to put away your wives' (Matt 19:8).

Verse 5

the hardness of your heart — Sklerokardia, one word, 'hard-heartedness'. The allowance answered Israel's stubbornness, the people Moses called 'a stiffnecked people' (Deut 9:6). Matthew adds the contrast: 'from the beginning it was not so' (Matt 19:8), which v.6 now supplies.

Verse 6

male and female — Jesus goes back past Moses to 'the beginning of the creation', quoting Gen 1:27, 'male and female created he them' (also Gen 5:2). With v.7 (Gen 2:24) the answer rests on what God made, not on the later allowance.

Verse 9

hath joined together — Syzeugnymi, to yoke together, as two animals under one yoke; the one who yokes is God. 'Put asunder' is chorizo, to separate. Matthew has the same words (Matt 19:6). Paul reasons from the same bond: 'while her husband liveth' (Rom 7:3).

Verse 11

committeth adultery against her — Mark's 'against her' (epi) makes the first wife the one wronged by the husband's remarriage. Matthew states the exception: 'saving for the cause of fornication' (Matt 5:32); 'except it be for fornication' (Matt 19:9). Luke 16:18 gives the saying without it.

Verse 12

if a woman shall put away her husband — Matt 19:9 and Luke 16:18 state only the husband's case; Mark adds the wife's, so the same rule binds both. Paul likewise addresses both sides: the wife is not to depart, and 'let not the husband put away his wife' (1 Cor 7:10–11).

Verse 13

that he should touch them — The touch was for blessing, as v.16 shows: 'put his hands upon them, and blessed them', as Israel laid his hands on Ephraim and Manasseh (Gen 48:14). 'Rebuked' is epitimao, the verb used again in v.48 of those silencing Bartimaeus. Luke calls the children 'infants' (Luke 18:15).

Verse 14

much displeased — Aganakteo, to be indignant; it is the word used of the ten against James and John in v.41. Only here is it said of Jesus. 'Of such' means those who are like these children; v.15 states the point, and Matthew has 'kingdom of heaven' (Matt 19:14).

Verse 15

receive the kingdom of God as a little child — The kingdom is 'received' (dechomai), taken as a gift, not earned. 'Shall not enter' carries the double negative ou me, the strongest denial. Matthew has the parallel: 'Except ye be converted, and become as little children' (Matt 18:3; also Luke 18:17).

Verse 17

inherit eternal life — Kleronomeo, to be an heir. The man asks what to do, though an inheritance is received, not earned; Jesus' reply in v.27 turns on that: 'with God all things are possible'. Luke calls him 'a certain ruler' (Luke 18:18). He 'kneeled' (gonypeteo), falling on the knee.

Verse 18

there is none good but one, that is, God — Jesus does not deny his own goodness; he asks what the title means, and fixes the man's eyes on God as the standard of 'good' (agathos). Matthew has the same words (Matt 19:17), and Luke nearly the same (Luke 18:19).

Verse 19

Defraud not — Apostereo, to rob or withhold what is owed. It is not one of the Ten Words as Ex 20 gives them, and Luke omits it (Luke 18:20). The other five are from the second table: adultery, killing, stealing, false witness, and 'Honour thy father and thy mother' (Ex 20:12).

Verse 21

Jesus beholding him loved him — Agapao, a love Mark notes before the demand. 'Lackest' is hystereo, to fall short. 'Treasure in heaven' is the thought of 'where your treasure is, there will your heart be also' (Matt 6:21); the call ends in following, with the cross.

Verse 22

great possessions — Ktema, an acquired estate. He was 'sad' (stygnazo, gloomy) at 'that saying' and 'grieved' (lypeo). The warning of Luke 12:15 fits: 'a man's life consisteth not in the abundance of the things which he possesseth.'

Verse 23

How hardly — Dyskolos, hard to manage; the adjective form in v.24 is 'hard'. Jesus 'looked round about' (periblepo) as he did in Mark 3:5. 'Riches' is chrema, things possessed and used. Luke has the same saying (Luke 18:24).

Verse 25

the eye of a needle — Trymalia, a hole, and rhaphis, a sewing needle. The camel is set against it as an impossibility; the disciples take it so, asking 'Who then can be saved?' (v.26). Matthew and Luke give the saying in almost the same words (Matt 19:24; Luke 18:25).

Verse 27

with God all things are possible — The answer to 'Who then can be saved?' (v.26) draws on the old confession: 'Is any thing too hard for the LORD?' (Gen 18:14), 'there is nothing too hard for thee' (Jer 32:17), and 'with God nothing shall be impossible' (Luke 1:37).

Verse 28

we have left all — Aphiemi, to leave or send away; the same verb as 'hath left' in v.29. Peter's 'we' is emphatic (hemeis), set against the ruler who went away. The leaving began at the call: 'they left their father Zebedee in the ship' (Mark 1:20).

Verse 30

an hundredfold — Hekatontaplasion, a hundred times over. It comes 'now in this time', set against 'the world to come' (aion, age), and 'with persecutions' stands inside the promise. Fathers and wife of v.29 are not in the list received. Luke says 'manifold more' (Luke 18:30).

Verse 32

Jesus went before them — Proago, to lead forward. Luke records the same resolve: 'he stedfastly set his face to go to Jerusalem' (Luke 9:51). 'Amazed' is thambeo, the word used of the disciples in v.24. He takes 'the twelve' aside to say what 'should happen unto him'.

Verse 33

delivered unto the chief priests… to the Gentiles — Paradidomai, to hand over, used twice: to the priests and scribes, then by them to the Gentiles. It is fulfilled when they 'delivered him to Pontius Pilate the governor' (Matt 27:2); Peter later says, 'whom ye delivered up' (Acts 3:13).

Verse 35

James and John, the sons of Zebedee — Matthew says their mother came with them, 'desiring a certain thing of him' (Matt 20:20). With Peter they were among the three Jesus admitted to the raising of Jairus's daughter (Mark 5:37). Their request comes straight after the third foretelling of his death.

Verse 38

the cup… the baptism — The cup is the portion the LORD gives: 'in the hand of the LORD there is a cup' (Ps 75:8). Jesus prays, 'remove this cup from me' (Luke 22:42). The baptism is the suffering he faces: 'how am I straitened till it be accomplished!' (Luke 12:50).

Verse 40

for whom it is prepared — Hetoimazo, to make ready; the kingdom is likewise 'prepared for you from the foundation of the world' (Matt 25:34). The places at the right and left hand are the seats of honour beside the throne (cf. Ps 110:1); the giving lies with the Father.

Verse 42

exercise lordship — Katakyrieuo and katexousiazo, both compounds with kata, 'down': to lord it down on others. Luke has 'The kings of the Gentiles exercise lordship over them' (Luke 22:25). Peter later tells elders not to be 'lords over God's heritage' (1 Pet 5:3).

Verse 43

your minister — Diakonos, an attendant, one who waits at table. In v.44 the word is doulos, bond-servant or slave, a step lower. The saying is repeated from Mark 9:35: 'If any man desire to be first, the same shall be last of all, and servant of all.'

Verse 45

a ransom for many — Lytron is the price of release, and anti means instead of, in the stead of. Matthew has the same words (Matt 20:28). 'Many' recalls Isa 53:11, 'justify many'; Paul says Christ 'gave himself for us, that he might redeem us from all iniquity' (Titus 2:14).

Verse 46

Bartimaeus, the son of Timaeus — Bar is Aramaic for 'son', so Mark gives the name and its meaning together. He sat 'by the highway side begging', as Jesus left Jericho with a great crowd. Luke places the healing as Jesus drew near the city (Luke 18:35); Matthew as they departed (Matt 20:29).

Verse 47

thou Son of David — The cry names Jesus by the royal title; the two blind men in Matthew use it too (Matt 9:27). Paul preaches that 'Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus' (Acts 13:23). 'Have mercy' is eleeo.

Verse 50

casting away his garment — Himation, the outer garment, and apoballo, to throw off. The crowd that had hushed him now tells him, 'Be of good comfort, rise; he calleth thee' (v.49), and he rises and comes to Jesus.

Verse 52

thy faith hath made thee whole — Sozo, to save or heal, the verb of 'Who then can be saved?' in v.26. Jesus says the same to the woman with the issue of blood (Mark 5:34). 'In the way' is the road he leads toward Jerusalem (v.32).