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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 10:17–31. His four-level outline is real structure in the source text, so it is rendered as structure.
I.Here is a hopeful meeting between Christ and a young man; such he is said to be (Mat 19:20, Mat 19:22), and a ruler (Luk 18:18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising.
1.He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity.
2.He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Sol 8:1.
3.He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him.
4.His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Psa 4:6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum - chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Ecc 2:3. Now this was,
(1.)A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven.
(2.)It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it.
(3.)It was proposed with a good design - to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luk 10:25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at.
5.Christ encouraged this address,
(1.)By assisting his faith, Mar 10:18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zac 14:9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God.
(2.)By directing his practice (Mar 10:19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Mē aposterēsēs - that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other.
6.The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (Mar 10:20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom 7:9, Rom 7:14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. Co1 4:4.
7.Christ had a kindness for him; Jesus, beholding him, loved him, Mar 10:21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward.
II.Here is a sorrowful parting between Christ and this young man.
1.Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone.
(1.)Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Act 4:34, Act 4:35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers.
(2.)Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should 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 that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown?
2.Upon this he flew off (Mar 10:22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Mat 6:24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God.
III.Here is Christ's discourse with his disciples.
We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things.
1.The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good.
(1.)Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! Mar 10:23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, Mar 10:24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31:24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, Mar 10:25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together.
[1.]Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen 24:11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate.
[2.]Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable, and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth.
(2.)This truth was very surprising to the disciples; They were astonished at his words, Mar 10:24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers, who affirmed that the Spirit of God chooses to reside in rich men; nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew likewise that all either are rich, or fain would be so, and that they who are rich, have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven.
(3.)Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation (Mar 10:27); He looked upon them, to engage their attention, and said, "With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible." If the righteous scarcely are saved, much more may we say so of the rich; and therefore when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do.
2.The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him; Behold, (saith he), we have left all to follow thee, Mar 10:28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last: if a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast. This has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, through the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations. Father and mother, wife and children, brethren and sisters. In these, as much as in any temporal blessing, the comfort of life is bound up; without these the world would be a wilderness; yet, when we must either forsake these or Christ, we must remember that we stand in nearer relation to Christ than we do to any creature; and therefore to keep in with him, we must be content to break with all the world, and to say to father and mother, as Levi did, I have not known you. The greatest trial of a good man's constancy is, when his love to Christ comes to stand in competition with a love that is lawful, nay, that is his duty. It is easy to such a one to forsake a lust for Christ, for he hath that within him, that rises against it; but to forsake a father, a brother, a wife, for Christ, that is, to forsake those whom he knows he must love, is hard. And yet he must do so, rather than deny or disown Christ. Thus great is the loss supposed to be; but it is for Christ's sake, that he may be honoured, and the gospel's, that it may be promoted and propagated. It is not the suffering, but the cause, that makes the martyr. And therefore, (2.) The advantage will be great. [1.] They shall receive a hundred-fold in this time, houses, and brethren, and sisters; not in specie, but that which is equivalent. He shall have abundance of comfort while he lives, sufficient to make up for all his losses; his relation to Christ, his communion with the saints, and his title to eternal life, shall be to him brethren, and sisters, and houses, and all. God's providence gave Job double to what he had had, but suffering Christians shall have a hundred-fold in the comforts of the Spirit sweetening their creature comforts. But observe, It is added here in Mark, with persecutions. Even when they are gainers by Christ, let them still expect to be sufferers for him; and not be out of the reach of persecution, till they come to heaven. Nay, The persecutions seem to come in here among the receivings in this present time; for unto you it is given, not only to believe in Christ, but also to suffer for his name; yet this is not all, [2.] They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, for all their losses. But because they talked so much, and really more than became them, of leaving all for Christ, he tells them, though they were first called, that there should be disciples called after them, that should be preferred before them; as St. Paul, who was one born out of due time, and yet laboured more abundantly than all the rest of the apostles, Co1 15:10. Then the first were last, and the last first.
Historical interpretation
Nine Centuries of Reception
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But the Lord replies, "Because what is impossible with men is possible with God." This again is full of great wisdom. For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace.
(Hom. in Matt. 63) Because however he had come to Christ as he would to a man, and to one of the Jewish doctors, Christ answered him as Man. Wherefore it goes on: And Jesus said unto him, Why callest thou me good? there is none good but the One God. In saying which He does not exclude men from goodness, but from a comparison with the goodness of God.
(ubi sup.) Well too did He say, not eternal life, but treasure, saying, And thou shalt have treasure in heaven; for since the question was concerning wealth, and the renouncing of all things, He shows that He returns more things than He has bidden us leave, in proportion as heaven is greater than earth.
(ubi sup.) And the Evangelist adds the cause of his grief, saying, For he had great possessions. The feelings of those who have little and those who have much are not the same, for the increase of acquired wealth lights up a greater flame of covetousness. There follows: And Jesus looked round about, and said unto his disciples, How hardly shall they that have riches enter into the kingdom of God.
(ubi sup.) But the Lord said this to His disciples, who were poor and possessed nothing, in order to teach them not to blush at their poverty, and as it were to make an excuse to them, and give them a reason, why He had not allowed them to possess any thing. It goes on: And the disciples were astonished at his words; for it is plain, since they themselves were poor, that they were anxious for the salvation of others.
(ubi sup.) Or else, after saying difficult, He then shows that it is impossible, and that not simply, but with a certain vehemence; and he shows this by an example, saying, It is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven.
(ubi sup.) And the reason why He says that this is the work of God is, that He may show that he who is put into this path by God, has much need of grace; from which it is proved, that great is the reward of those rich men, who are willing to follow the 1discipline of Christ.
Orthodox: The Lord God wishes nothing inconsistent with his nature, and is able to do all that he wishes, and what he wishes is appropriate and agreeable to his own nature.…
Eranistes: Nothing is impossible to almighty God.
Orthodox: Then according to your definition sin is possible to almighty God?
Eranistes: By no means.
Orthodox: Why?
Eranistes: Because he does not wish it.
Orthodox: Why does he not wish it?
Eranistes: Because sin is foreign to his nature.
Orthodox: Then there are many things which he cannot do, for there are many kinds of transgression.
Eranistes: Nothing of this kind can be wished or done by God.
Orthodox: Nor can those things which are contrary to the divine nature.… But not to be able in any of these respects is proof not of weakness, but of infinite power, and to be able would certainly be proof not of power but of impotence.
(Cat. in Marc. Oxon.) It is worthy of enquiry, however, how He loved a man, who, He knew, would not follow Him? But this is so much as to say, that since he was worthy of love in the first instance, because he observed the things of the law from his youth, so in the end, though he did not take upon himself perfection, he did not suffer a lessening of his former love. For although he did not pass the bounds of humanity, nor follow the perfection of Christ, still he was not guilty of any sin, since he kept the law according to the capability of a man, and in this mode of keeping it, Christ loved himq.
And Jesus, looking at them, said, "With men it is impossible, but not with God. For all things are possible with God." It is not to be understood that the greedy and proud, who were signified by the name of that rich man, will enter the kingdom of heaven with their greed and pride: but it is possible for God, that through His word, as we see both to have been done and to be done daily, that they are converted from the greed for temporal things to the love of eternal things, and from pernicious pride to salutary humility.
(ubi sup.) A certain man had heard from the Lord that only they who are willing to be like little children are worthy to enter into the kingdom of heaven, and therefore he desires to have explained to him, not in parables, but openly, by the merits of what works a man may attain everlasting life. Wherefore it is said: 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?
(ubi sup.) But by this one God, who is good, we must not only understand the Father, but also the Son, who says, I am the good Shepherd; (John 10:11) and also the Holy Ghost, because it is said, The Father which is in heaven will give the good Spirit to them that ask him. (Luke 2:15. Vulg.) For the One and Undivided Trinity itself, Father, Son, and Holy Ghost, is the Only and One good God. The Lord, therefore, does not deny Himself to be good, but implies that He is God; He does not deny that He is good Master, but He declares that no master is good but God.
(ubi sup.) But observe that the righteousness of the law, when kept in its own time, conferred not only earthly goods, but also eternal life on those who chose it. Wherefore the Lord's answer to one who enquires concerning everlasting life is, Thou knowest the commandments, Do not commit adultery, Do not kill; for this is the childlike blamelessness which is proposed to us, if we would enter the kingdom of heaven. On which there follows, And he answered and said unto him, Master, all these have I observed from my youth. We must not suppose that this man either asked the Lord, with a wish to tempt him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined, Then Jesus beholding him loved him, and said unto him. If however he had been guilty of lying or of dissimulation, by no means would Jesus, after looking on the secrets of his heart, have been said to love him.
(ubi sup.) For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shows to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it. Wherefore there follows: 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, follow me; (Matt. 5:17) for whosoever would be perfect ought to sell all that he has, not a part, like Ananias and Sapphira, but the whole.
(ubi sup) For he follows the Lord, who imitates Him, and walks in His footsteps. It goes on: And he was sad at that saying, and went away grieved.
But there is a great difference between having riches, and loving them; wherefore also Solomon says not, He that hath silver, but, He that loveth silver shall not be satisfied, with silver. (Eccl. 5:10) Therefore the Lord unfolds the words of His former saying to His astonished disciples, as follows: But Jesus answereth again, and saith unto them, Children, how hard it is for them that trust in their riches to enter the kingdom of God. Where we must observe that He says not, how impossible, but how hard; for what is impossible cannot in any way come to pass, what is difficult can be compassed, though with labour.
(ubi sup.) How then could either in the Gospel, Matthew and Joseph, or in the Old Testament, very many rich persons, enter into the kingdom of God, unless it be that they learned through the inspiration of God either to count their riches as nothing, or to quit them altogether. Or in a higher sense, it is easier for Christ to suffer for those who love Him, than for the lovers of this world to turn to Christ; for under the name of camel, He wished Himself to be understood, because He bore the burden of our weakness; and by the needle, He understands the prickings, that is, the pains of His Passion. By the eye of a needle, therefore, He means the straits of His Passion, by which He, as it were, deigned to mend the torn garments of our nature. It goes on; And they were astonished above measure, saying among themselves, Who then can be saved? Since the number of poor people is immeasurably the greater, and these might be saved, though the rich perished, they must have understood Him to mean that all who love riches, although they cannot obtain them, are reckoned in the number of the rich. It goes on; And Jesus looking upon them saith, With men it is impossible, but not with God; which we must not take to mean, that covetous and proud persons can enter into the kingdom of Heaven with their covetousness and pride, but that it is possible with God that they should be converted from covetousness and pride to charity and lowliness.
I wonder at this young man, who when all others come to Christ to be healed of their infirmities, begs of Him the possession of everlasting life, notwithstanding his love of money, the malignant passion which afterwards caused his sorrow.
Therefore the Lord intended by these words to raise the mind of the young man, so that he might know Him to be God. But He also implies another thing by these words, that when you have to converse with a man, you should not flatter him in your conversation, but look back upon God, the root and fount of goodness, and do honour to Him.
And when he has sold it, to give it to the poor, not to stage-players and luxurious persons.
But because there are many poor who are not humble, but are drunkards or have some other vice, for this reason He says, And come, follow me.
He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things.
It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels.
Or we must understand that by, with man it is impossible, but not with God, He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible. There follows, For all things are possible with God; when He says all things, you must understand, that have a being; which sin has not, for it is a thing without being and substance.r. Or else: sin does not come under the notion of strength, but of weakness, therefore sin, like weakness, is impossible with God. But can God cause that not to have been done which has been done? To which we answer, that God is Truth, but to cause that what has been done should not have been done, is falsehood. How then can truth do what is false? He must first therefore quit His own nature, so that they who speak thus really say, Can God cease to be God? which is absurd.
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Summary
Mark 10:27 presents a profound theological declaration by Jesus, offering a pivotal shift from human inability to divine omnipotence. Following the rich young ruler's sorrowful departure and the disciples' bewildered question about who then can be saved, Jesus asserts that while salvation and true spiritual transformation are utterly impossible for humanity through its own strength or resources, they are entirely within the boundless capability of God. This verse serves as a cornerstone truth, emphasizing God's sovereign power to accomplish what lies beyond all human limitation.
Context
Literary Context
Mark 10:27 is the climactic answer to the disciples' despairing question, "Who then can be saved?" (Mark 10:26). This question arises directly from Jesus' sobering teaching on wealth and discipleship, specifically triggered by the encounter with the rich young ruler (Mark 10:17-22). Jesus had challenged the ruler to sell all his possessions and follow Him, a command the man could not obey due to his great wealth. Jesus then declared how difficult it is for the wealthy to enter the Kingdom of God, famously using the imagery of a camel passing through the eye of a needle. The disciples, accustomed to wealth being a sign of divine favor, were "exceedingly astonished" (Mark 10:24) and utterly bewildered by this teaching. Jesus' gaze upon them and His subsequent declaration in verse 27 provides the essential theological resolution: salvation is not a human achievement but a divine work, shifting the focus from human limitations to God's limitless power.
Historical & Cultural Context
In first-century Jewish society, wealth was often perceived as a blessing from God, indicative of righteousness and divine favor. The Old Testament frequently connects prosperity with obedience and divine blessing (e.g., Deuteronomy 28:1-14). Therefore, Jesus' statement that it was difficult for the rich to enter the Kingdom was profoundly counter-cultural and shocking to His disciples. If even the seemingly righteous and blessed rich could not enter, who could? This cultural backdrop underscores the radical nature of Jesus' declaration in Mark 10:27, which dismantles the notion that human merit, status, or possessions could ever earn salvation. It challenged their fundamental understanding of how one gains access to God's favor, pointing instead to a divine intervention beyond human capability.
Key Themes
Mark 10:27 powerfully encapsulates several key themes prevalent throughout Mark's Gospel and the broader biblical narrative. Firstly, it highlights human inability and the insufficiency of human effort for salvation. The rich young ruler's failure, despite his moral uprightness, illustrates that entry into God's kingdom is not achieved through human merit, wealth, or adherence to the law. This theme echoes the biblical truth that "all have sinned and fall short of the glory of God" (as seen in Romans 3:23). Secondly, the verse emphatically asserts divine omnipotence and sovereignty. "With God all things are possible" underscores God's absolute power to accomplish what is utterly beyond human capacity, including the radical transformation of hearts and the provision of salvation. This theme is foundational to understanding God's character and His role as the initiator and perfecter of salvation. Thirdly, it emphasizes the necessity of radical dependence on God's grace. When human strength and resources fail, God's power becomes the sole source of hope and possibility. This principle is vital for true discipleship, calling believers to surrender self-reliance and trust fully in God's boundless capabilities, aligning with the call to "seek first the kingdom of God" found in Matthew 6:33.
Exposition and Analysis
Key Word Analysis
Meaning "unable, i.e. weak (literally or figuratively); passively, impossible." This word conveys an absolute inability, a state of being powerless or something that cannot be done by human means. In the context of salvation, it signifies that no amount of human effort, wealth, or moral striving can achieve entry into God's kingdom. It is a declaration of humanity's utter spiritual bankruptcy apart from divine intervention.
Referring to "a deity, especially (with ὁ) the supreme Divinity." This is the singular, supreme, and all-powerful God of Israel, the Creator and Sustainer of the universe. The contrast between "men" and "God" is crucial, highlighting the infinite qualitative difference in capabilities between finite humanity and the infinite, omnipotent divine being.
Meaning "powerful or capable (literally or figuratively); neuter possible." This word is directly related to dynamis (power). It signifies inherent strength, ability, and potential. When applied to God, it speaks to His limitless power and capacity to bring about what is impossible for humans, including spiritual regeneration and salvation. The phrase "all things are possible" emphasizes the comprehensive and unrestricted nature of God's power.
Verse Breakdown
"And Jesus looking upon them saith,"
This opening phrase highlights Jesus' intentionality and the weight of His words. His "looking upon them" (G1689, emblépō) suggests a fixed, discerning gaze, indicating that He fully understood their astonishment and despair. He was not speaking generally but directly addressing their specific crisis of faith regarding who could be saved, preparing them for a profound revelation.
"With men [it is] impossible,"
This clause directly answers the disciples' implicit question, "Who then can be saved?" It affirms the absolute truth that salvation, or entry into God's kingdom, is utterly beyond human capability. No human being, regardless of their status, wealth, moral uprightness, or religious zeal, can achieve it by their own power or merit. This impossibility underscores the depth of human sin and fallenness, which creates an insurmountable barrier between humanity and a holy God.
"but not with God: for with God all things are possible."
This is the pivotal turning point of the verse, offering hope and revealing the nature of divine power. The conjunction "but" (G235, allá) introduces a stark contrast. What is impossible for humanity is not only possible for God but "all things" (G3956, pâs) are possible for Him. This is a declaration of God's limitless omnipotence, emphasizing that His power is not constrained by human limitations, logic, or perceived impossibilities. It means that God can accomplish salvation, transform hearts, and bring about His will even in the most desperate and humanly insurmountable circumstances.
Literary Devices
The primary literary device employed in Mark 10:27 is Antithesis or Antithetical Parallelism. This involves the juxtaposition of contrasting ideas in a balanced structure to highlight their difference. Here, the "impossible with men" is directly contrasted with "all things are possible with God." This stark opposition serves to emphasize the absolute chasm between human limitation and divine omnipotence, making God's power stand out in bold relief against the backdrop of human weakness. While not a direct Hyperbole itself, this verse functions as the divine answer to the hyperbolic statement Jesus made just prior regarding the "camel through the eye of a needle" (Mark 10:25), which dramatically illustrated the human impossibility of salvation for the rich. The verse also employs Emphasis through repetition, repeating "with God" to underscore the source of all possibility and power.
Theological and Thematic Connections
Mark 10:27 is a foundational truth that undergirds the entire biblical narrative of salvation. It dispels any notion of human self-sufficiency in spiritual matters, firmly placing the initiative and power of salvation squarely with God. This verse teaches that salvation is not earned through human effort, moral perfection, or adherence to religious law, but is a miraculous work of God's grace. It speaks to the radical transformation that only God can effect in a human heart, making possible what is otherwise impossible for fallen humanity. This truth liberates individuals from the burden of trying to "earn" their way to God and invites them into a relationship of complete dependence on His sovereign power and unmerited favor. It also provides immense hope for seemingly intractable problems, reminding believers that God's capabilities extend far beyond their own limitations.
Reflection and Application
Mark 10:27 offers profound encouragement and a vital theological anchor for believers navigating the complexities of life. It calls us to a posture of humility and absolute dependence on God, recognizing that our own strength, wisdom, and resources are utterly insufficient for the deepest needs of our souls and the most challenging circumstances we face. When we encounter obstacles that seem insurmountable—whether personal sin, broken relationships, systemic injustices, or evangelistic endeavors—this verse reminds us that our limitations do not limit God. It frees us from the burden of self-reliance and invites us to cast our anxieties upon Him, knowing that His power is perfected in our weakness. This truth should ignite our faith, prompting us to pray boldly, hope persistently, and act courageously, not based on our own capabilities, but on the boundless power and unfailing faithfulness of our omnipotent God. It transforms despair into hope, and human impossibility into divine opportunity.
Questions for Reflection
FAQ
Does Mark 10:27 mean that human effort or responsibility is irrelevant in the Christian life?
No, it does not. While Mark 10:27 emphatically declares that salvation is impossible by human effort alone, it does not negate human responsibility or the call to obedience. Rather, it establishes the divine foundation upon which all human response must rest. Our efforts, faith, and obedience are responses to God's initiating grace and are empowered by His Spirit. As Philippians 2:12-13 teaches, we "work out our own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure." God's omnipotence makes salvation possible, and His power then enables our transformed lives and obedience.
If "with God all things are possible," why do some prayers or desired outcomes not materialize?
The phrase "all things are possible" refers to God's inherent capability and power, not a guarantee that He will fulfill every human desire or prayer exactly as we envision it. God's possibilities are always exercised within the bounds of His perfect will, His righteous character, and His ultimate purposes. Sometimes what we perceive as "impossible" from our perspective might not align with God's greater plan or His perfect timing. Our prayers should always be offered with submission to His will, as Jesus Himself prayed, "Nevertheless, not my will, but yours, be done" (Luke 22:42). God's power is limitless, but His wisdom and love guide its application.
How does this verse apply to challenges beyond salvation, such as overcoming addiction, finding a job, or healing from illness?
Mark 10:27 establishes a universal principle of God's omnipotence that extends beyond the immediate context of salvation. It reminds us that no situation, no matter how dire or humanly intractable, is beyond God's ability to intervene, transform, or provide. For personal struggles like addiction, it means God can provide the strength and deliverance that human willpower alone cannot achieve. For practical needs like employment or healing, it encourages us to trust God's provision and sovereignty, even when circumstances seem hopeless. This verse cultivates a mindset of faith that looks to God as the ultimate solution and source of hope in every aspect of life, knowing that His power is not limited by our perceived impossibilities.
Christ-Centered Fulfillment
Mark 10:27 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the very embodiment of God's "possibility" made manifest for humanity. What was utterly impossible for sinful humanity—to bridge the chasm between a holy God and fallen man, to overcome the power of sin and death, and to achieve righteousness—God accomplished through His Son. The incarnation of Jesus, God becoming man, is itself an "impossible" miracle of divine condescension and power. His sinless life, His atoning death on the cross, and His glorious resurrection from the dead are the supreme demonstrations that "with God all things are possible." Through Christ, God performed the ultimate impossible act: He took the sin of the world upon Himself, offering reconciliation and new life to all who believe. As 2 Corinthians 5:21 states, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Furthermore, the ongoing work of the Holy Spirit in transforming believers into new creations (2 Corinthians 5:17) and enabling them to live a life pleasing to God is a continuous testament to God's power working within us, making possible what was once impossible through our own strength (Philippians 2:13). Jesus Christ is the living proof and the eternal guarantee that indeed, "with God all things are possible."