Mark 10

As a master Teacher, our Lord used many different approaches in sharing God’s Word: symbols, miracles, types, parables, proverbs, and paradoxes. A paradox is a statement that seems to contradict itself and yet expresses a valid truth or principle. “When I am weak, then am I strong” is a paradox (2 Cor. 12:10; also see 2 Cor. 6:8–10). There are times when the best way to state a truth is by means of paradox, and this chapter describes our Lord doing just that. He could have preached long sermons, but instead, He gave us these five important lessons that can be expressed in five succinct, paradoxical statements.

Jesus completed His ministry in Galilee, left Capernaum, and came to the Trans-Jordan area, still on His way to the city of Jerusalem (Mark 10:32). This district was ruled by Herod Antipas, which may explain why the Pharisees tried to trap Him by asking a question about divorce. After all, John the Baptist had been slain because he preached against Herod’s adulterous marriage (Mark 6:14–29).

But there was more than politics involved in their trick question, because divorce was a very controversial subject among the Jewish rabbis. No matter what answer Jesus gave, He would be sure to displease somebody, and this might give opportunity to arrest Him. The verbs indicate that the Pharisees “kept asking him,” as though they hoped to provoke Him to say something incriminating.

In that day there were two conflicting views on divorce, and which view you espoused depended on how you interpreted the phrase “some uncleanness” in Deuteronomy 24:1–4. The followers of Rabbi Hillel were quite lenient in their interpretation and permitted a man to divorce his wife for any reason, even the burning of his food. But the school of Rabbi Shimmai was much more strict and taught that the critical words “some uncleanness” referred only to premarital sin. If a newly married husband discovered that his wife was not a virgin, then he could put her away.

As He usually did, Jesus ignored the current debates and focused attention on the Word of God, in this case, the law of Moses in Deuteronomy 24:1–4. As you study this passage, it is important to note two facts. First, it was the man who divorced the wife, not the wife who divorced the husband, for women did not have this right in Israel. (Roman women did have the right of divorce.) Second, the official “bill of divorcement” was given to the wife to declare her status and to assure any prospective husband that she was indeed free to remarry. Apart from the giving of this document, the only other requirement was that the woman not return to her first husband if her second husband divorced her. Among the Jews, the question was not, “May a divorced woman marry again?” because remarriage was permitted and even expected. The big question was, “What are the legal grounds for a man to divorce his wife?”

The law of Moses did not give adultery as grounds for divorce, for, in Israel, the adulterer and adulteress were stoned to death (Deut. 22:22; Lev. 20:10; also see John 8:1–11). Whatever Moses meant by “some uncleanness” in Deuteronomy 24:1, it could not have been adultery.

Jesus explained that Moses gave the divorce law because of the sinfulness of the human heart. The law protected the wife by restraining the husband from impulsively divorcing her and abusing her like an unwanted piece of furniture, instead of treating her like a human being. Without a bill of divorcement, a woman could easily become a social outcast and be treated like a harlot. No man would want to marry her, and she would be left defenseless and destitute.

By giving this commandment to Israel, God was not putting His approval on divorce or even encouraging it. Rather, He was seeking to restrain it and make it more difficult for men to dismiss their wives. He put sufficient regulations around divorce so that the wives would not become victims of their husbands’ whims.

The Lord then took them back beyond Moses to the record of the original creation (Gen. 1:27; 2:21–25). After all, in the beginning, it was God who established marriage; and He has the right to make the rules. According to Scripture, marriage is between a man and a woman, not two men or two women, and the relationship is sacred and permanent. It is the most intimate union in the human race, for the two become one flesh. This is not true of a father and son or a mother and daughter, but it is true of a man and wife.

While the spiritual element is vitally important in marriage, the emphasis here is that marriage is a physical union: the two become one flesh, not one spirit. Since marriage is a physical union, only a physical cause can break it—either death (Rom. 7:1–3) or fornication (Matt. 5:32; 19:9). Mark did not include the “exception clause” found in Matthew, but neither did he say that death breaks the marriage union.

Privately, the Lord further explained the matter to His questioning disciples, who by now were convinced that it was a dangerous thing to get married. To remarry after divorce, other than one granted on the grounds of fornication, would make the person guilty of committing adultery, and this is a serious thing. Note that Jesus included the women in His warning, which certainly elevated their status in society and gave them equality of responsibility with the men. The rabbis would not have gone this far.

Mark 10: warns us that man cannot separate those who have been united in marriage, but God can. Since He established marriage, He has the right to lay down the rules. A divorce may be legal according to our laws and yet not be right in the eyes of God. He expects married people to practice commitment to each other (Mark 10:7) and to remain true to each other. Too many people view divorce as “an easy way out,” and do not take seriously their vows of commitment to each other and to the Lord.

First marriage, then children; the sequence is logical. Unlike many “moderns” today, the Jews of that day looked on children as a blessing and not a burden, a rich treasure from God and not a liability (Ps. 127— 128). To be without children brought a couple both sorrow and disgrace.

It was customary for parents to bring their children to the rabbis for a blessing, and so it was reasonable that they would bring the little ones to Jesus. Some were infants in arms (Luke 18:15), while others were young children able to walk, and He welcomed them all.

Why would the disciples rebuke the people and try to keep the children away from Jesus? (See Matt. 15: and Mark 6: for other instances of the disciples’ seeming hardness of heart.) They probably thought they were doing Him a favor by helping Him protect His time and conserve His strength. In other words, they did not consider the children to be important! Their attitude was strange, because Jesus had already taught them to receive the children in His name and to be careful not to cause any of them to stumble (Mark 9:36ff.). Once again, they forgot what He had taught them.

The phrase “much displeased” is too tame. Our Lord actually became indignant as He openly rebuked His disciples for standing in the way. Then He announced that the children were better kingdom examples than were the adults. We tell the children to behave like adults, but Jesus tells the adults to model themselves after the children!

In what ways are children a pattern? In their humble dependence on others, their receptivity, their acceptance of themselves and their position in life. Of course, Jesus was speaking about an unspoiled child, not one who was trying to act like an adult. A child enjoys much but can explain very little. Children live by faith. By faith they accept their lot, trusting others to care for them and see them through.

We enter God’s kingdom by faith, like little children: helpless, unable to save ourselves, totally dependent on the mercy and grace of God. We enjoy God’s kingdom by faith, believing that the Father loves us and will care for our daily needs. What does a child do when he or she has a hurt or a problem? Take it to Father and Mother! What an example for us to follow in our relationship with our heavenly Father! Yes, God wants us to be childlike, but not childish!

There is no suggestion here that Jesus baptized these children, for Jesus did not even baptize adults (John 4:1–2). If the disciples had been accustomed to baptizing infants, they certainly would not have turned the people away. Jesus took these precious little ones in His loving arms and blessed them—and what a blessing that must have been!

Of all the people who ever came to the feet of Jesus, this man is the only one who went away worse than he came. And yet he had so much in his favor! He was a young man (Matt. 19:22) with great potential. He was respected by others, for he held some ruling office, perhaps in a local court (Luke 18:18). Certainly he had manners and morals, and there was enough desire in his heart for spiritual things that he ran up to Jesus and bowed at His feet. In every way, he was an ideal young man, and when Jesus beheld him, He loved him.

With all of his fine qualities, the young man was very superficial in his views of spiritual things. He certainly had a shallow view of salvation, for he thought that he could do something to earn or merit eternal life. This was a common belief in that day among the Jews (John 6:28), and it is very common today. Most unsaved people think that God will one day add up their good works and their bad works, and if their good works exceed their bad works, they will get into heaven.

Behind this good-works approach to salvation is a superficial view of sin, man, the Bible, Jesus Christ, and salvation. Sin is rebellion against the holy God. It is not simply an action; it is an inward attitude that exalts man and defies God. Did this young man actually think that he could do a few religious works and settle his account with the holy God?

The young man had a superficial view of Jesus Christ. He called Him “Good Master” (Teacher), but we get the impression that he was trying to flatter the Lord, for the Jewish rabbis did not allow the word good to be applied to them. Only God was good, and the word must be reserved for Him alone. Jesus was not denying that He was God; rather, He was affirming it. He just wanted to be sure that the young man really knew what he was saying and that he was willing to accept the responsibilities involved.

This explains why Jesus pointed the young man to the law of Moses: He wanted him to see himself as a sinner bowed before the holy God. We cannot be saved from sin by keeping the law (Gal. 2:16–21; Eph. 2:8–10). The law is a mirror that shows us how dirty we are, but the mirror cannot wash us. One purpose of the law is to bring the sinner to Christ (Gal. 3:24), which is what it did in this man’s case. The law can bring the sinner to Christ, but the law cannot make the sinner like Christ. Only grace can do that.

The young ruler did not see himself as a condemned sinner before the holy God. He had a superficial view of the law of God, for he measured obedience only by external actions and not by inward attitudes. As far as his actions were concerned, he was blameless (see Phil. 3:6), but his inward attitudes were not blameless, because he was covetous. He may have kept some of the commandments, but the last commandment caught him: “Thou shalt not covet!” Covetousness is a terrible sin; it is subtle and difficult to detect, and yet it can cause a person to break all the other commandments. “For the love of money is a root of all sorts of evil” (1 Tim. 6: nasb). Looking at this young man, you would conclude that he had everything, but Jesus said that one thing was lacking: a living faith in God. Money was his god: he trusted it, worshipped it, and got his fulfillment from it. His morality and good manners only concealed a covetous heart.

Our Lord’s directions in Mark 10: are not to be applied to everyone who wants to become a disciple, because Jesus was addressing the specific needs of the rich young ruler. The man was rich, so Jesus told him to liquidate his estate and give the money to the poor. The man was a ruler, so Jesus told him to take up a cross and follow Him, which would be a humbling experience. Jesus offered this man the gift of eternal life, but he turned it down. It is difficult to receive a gift when your fist is clenched around money and the things money can buy. The Greek word translated “grieved” gives the picture of storm clouds gathering. The man walked out of the sunshine and into a storm! He wanted to get salvation on his terms, and he was disappointed.

The disciples were shocked at the Lord’s declaration about wealth, because most Jews thought that the possession of great wealth was the evidence of God’s special blessing. Many people today still cling to this error, in spite of the message of Job, the example of Christ and the apostles, and the clear teaching of the New Testament. In the case of this young man, his wealth robbed him of God’s greatest blessing, eternal life. Today, wealth continues to make rich people poor and the first last (see 1 Cor. 1:26–31).

Money is a marvelous servant but a terrible master. If you possess money, be grateful and use it for God’s glory; but if money possesses you, beware! It is good to have the things that money can buy, provided you don’t lose the things that money cannot buy. The deceitfulness of riches had so choked the soil of this young man’s heart that he was unable to receive the good seed of the Word and be saved (Matt. 13:22). What a bitter harvest he would reap one day!

However, Peter’s response indicated that there were a few problems in his own heart. “What then will there be for us?” (Matt. 19: nasb). This statement reveals a rather commercial view of the Christian life: “We have given up everything for the Lord; now, what will we get in return?” Contrast Peter’s words with those of the three Hebrew men in Daniel 3:16–18, and with Peter’s later testimony in Acts 3:6. He certainly came a long way from “What will I get?” to “What I have, I will give!”

Jesus assured His disciples that no one who follows Him will ever lose what is really important, either in this life or in the life to come. God will reward each one. However, we must be sure our motives are right: “For my sake and the gospel’s” (see Mark 8:35). The well-known Christian industrialist of the twentieth century, R. J. LeTourneau, used to say, “If you give because it pays, it won’t pay!” If we sacrifice only to get a reward, that reward will never come.

Note that Jesus also promised “persecutions.” He had already told His disciples what both the Jews and Gentiles would do to Him in Jerusalem, and now He informed them that they would have their share of persecution. God balances blessings with battles, developing mature sons and daughters.

To the general public, the rich ruler stood first and the poor disciples stood last. But God saw things from the perspective of eternity—and the first became last while the last became first! Those who are first in their own eyes will be last in God’s eyes, but those who are last in their own eyes will be rewarded as first! What an encouragement for true disciples!

The destination was still Jerusalem, and Jesus was still leading the way. As Mark wrote his account of the Savior’s journey to Calvary, he must have meditated much on the great “Servant Songs” in Isaiah 42—53. “For the Lord God will help me; therefore shall I not be confounded: therefore I have set my face like a flint, and I know that I shall not be ashamed” (Isa. 50:7). We cannot but admire the courage of God’s Servant as He made His way to Calvary, and we should adore Him all the more because He did it for us.

We must try to understand the bewilderment and fear of His followers, for this was a difficult experience for them and not at all what they had planned or expected. Each new announcement of His death only added to their perplexity. In the first two announcements (Mark 8:31; 9:31), Jesus had told them what would occur, but now He told them where His passion will take place—in the Holy City of Jerusalem! In this third announcement, He also included the part that the Gentiles would play in His trial and death, and for the fourth time, He promised that He would rise again (note Mark 9:9). He told His disciples the truth, but they were in no condition to understand it.

In the light of our Lord’s announcement of His death, we are embarrassed and ashamed to read of James and John asking for thrones. How could they and their mother (Matt. 20:20–21) be so callous and selfish? Peter had responded to the first announcement by arguing with Jesus; after the second announcement, the disciples responded by arguing among themselves over who was the greatest (Mark 9:30–34). These men seemed blind to the meaning of the cross.

Actually, Salome and her two sons were claiming the promise Jesus had given that, in the future kingdom, the disciples would sit on twelve thrones with the Lord Jesus. (See Matt. 19:28. Since Mark was writing especially for the Gentiles, he did not include this promise.) It took a great deal of faith on their part to claim the promise, especially since Jesus had just reminded them of His impending death. The three of them were in agreement (Matt. 18:19), and they had His Word to encourage them, so there was no reason why Jesus should not grant their request.

Except for one thing: they were praying selfishly, and God does not answer selfish prayers (James 4:2–3). If He does, it is only that He might discipline us and teach us how to pray in His will (Ps. 106:15; 1 John 5:14–15). James, John, and Salome did not realize that it costs something to get answers to prayer. For Jesus to grant their request, He would have to suffer and die. Why should He pay such a great price just so they could enjoy free thrones? Is that the way to glorify God?

Jesus compared His approaching suffering and death to the drinking of a cup (Mark 14:32–36) and the experiencing of a baptism (Luke 12:50; also see Ps. 41:7; 69:2, 15). It would be a devastating experience— and yet James and John said they were able to go through it with Jesus! Little did they realize what they were saying, for in later years they would indeed have their share of the baptism and the cup. James would be the first of the disciples to be martyred (Acts 12:1–2), and John would experience great persecution.

Because their prayer was motivated by earthly wisdom, not heavenly wisdom, James and John aroused the anger of the other disciples and brought disunity to the group (see James 3:13—4:1). No doubt the men were unhappy because they had not thought of asking first! Once again, Jesus tried to teach them what it means to be an “important person” in the kingdom of God (see Mark 9:33–37).

Like many people today, the disciples were making the mistake of following the wrong examples. Instead of modeling themselves after Jesus, they were admiring the glory and authority of the Roman rulers, men who loved position and authority. While there is nothing wrong with aspiring to greatness, we must be careful how we define “greatness” and why we want to achieve it. Jesus said, “Whoever wishes to become great among you shall be your servant; and whoever wishes to be first among you shall be slave of all” (Mark 10:43–44 nasb).

God’s pattern in Scripture is that a person must first be a servant before God promotes him or her to be a ruler. This was true of Joseph, Moses, Joshua, David, Timothy, and even our Lord Himself (Phil. 2:1–11). Unless we know how to obey orders, we do not have the right to give orders. Before a person exercises authority, he or she must know what it means to be under authority. If Jesus Christ followed this pattern in accomplishing the great work of redemption, then surely there is no other pattern for us to follow.

A large crowd of Passover pilgrims followed Jesus and His disciples to Jericho, about eighteen miles from Jerusalem. There were actually two cities named Jericho: the old city in ruins, and the new city a mile away, where Herod the Great and his successors built a lavish winter palace. This may help explain the seeming contradiction between Mark 10: and Luke 18:35.

There were two blind beggars sitting by the road (Matt. 20:30), one of whom was named Bartimaeus. Both Mark and Luke focused attention on him since he was the more vocal of the two. The beggars heard that Jesus of Nazareth, the Healer, was passing by; they did their best to get His attention so that they might receive His merciful help and be healed.

At first, the crowd tried to silence them, but when Jesus stopped and called for the men, the crowd encouraged them! Desperate people do not permit the crowd to keep them from Jesus (see Mark 5:25–34). Bartimaeus threw off his garment so it would not trip him, and he hastened to the Master. No doubt some of the pilgrims or disciples helped him.

“What do you want Me to do for you?” seems like a strange question to ask a blind man. (It was the same question He had asked James, John, and Salome; Mark 10:36.) But Jesus wanted to give the man opportunity to express himself and give evidence of his own faith. What did he really believe Jesus could do for him?

When Bartimaeus called Jesus “Lord,” he used the title Rabboni, meaning “my Master.” The only other person in the Gospels who used it was Mary (John 20:16). The beggar had twice called him “Son of David,” a national messianic title, but “Rabboni” was an expression of personal faith.

Matthew tells us that Jesus was moved with compassion and touched their eyes (Matt. 20:34), and immediately they were healed. Out of gratitude to Jesus, the men joined the pilgrim band and started toward Jerusalem, following Jesus. This is the last healing miracle recorded in Mark, and it certainly fits into Mark’s “Servant” theme. We see Jesus Christ, God’s Suffering Servant, on His way to the cross, and yet He stops to serve two blind beggars! What love, what mercy, and what grace!