Mark 10 · KJV
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Mark 10

A question about divorce

And he arose from thence, and cometh into the coasts of Judæa by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.

And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away. And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery.

In Judea and beyond the Jordan, Pharisees test Jesus by asking whether divorce is lawful. He answers that Moses allowed a certificate of divorce because of hard hearts, but that from creation God made male and female to become one flesh. Privately he tells the disciples that remarriage after divorce is adultery.

What does this mean?

'Put away' (KJV) means divorce. A 'bill of divorcement' is the written certificate a husband gave his wife, leaving her free to remarry. 'Twain' means two; 'cleave' means hold fast; 'put asunder' means separate.

Historical context

Deuteronomy 24:1–4 regulates divorce, and Jewish teachers debated its grounds: according to the Mishnah, the school of Shammai allowed it only for unchastity, the school of Hillel for almost any reason. Jesus answers from Genesis 1:27 and 2:24. Jewish law normally let only husbands initiate divorce, while Roman law allowed wives to; many scholars think verse 12 applies the teaching to a Roman setting.

Why does it matter?

Jesus appeals behind the law to God's purpose in creation. Matthew's versions add an exception for sexual immorality (Matthew 5:32; 19:9), which Mark lacks, and Christian traditions differ in how they apply this teaching. The region beyond the Jordan was ruled by Herod Antipas, whose own marriage had cost John his life.

Editorial notes, not scripture.

Jesus blesses the children

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

People bring children for Jesus to touch, and the disciples try to turn them away. Jesus is indignant; he tells them to let the children come, says the kingdom belongs to such as these, and takes the children in his arms to bless them.

What does this mean?

'Suffer' (KJV) means allow. 'Much displeased' (KJV) translates a strong word for indignation, used of Jesus only here in the Gospels. Receiving the kingdom 'as a little child' has been understood in various ways — with trust, with dependence, or with no status to claim.

Historical context

Parents commonly sought a blessing for their children from respected teachers. Children were loved but had low social standing in the ancient world.

Why does it matter?

The disciples again act as gatekeepers (compare 9:38), and Jesus again overrules them. The scene prepares for the next, in which a wealthy adult finds it hard to enter the kingdom.

Editorial notes, not scripture.

The rich man

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? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 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. And he answered and said unto him, Master, all these have I observed from my youth. 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. And he was sad at that saying, and went away grieved: for he had great possessions.

And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 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! 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. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

Then Peter began to say unto him, Lo, we have left all, and have followed thee. 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, 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. But many that are first shall be last; and the last first.

A man runs up, kneels, and asks Jesus what he must do to inherit eternal life. He has kept the commandments since youth; Jesus, loving him, tells him to sell everything, give to the poor and follow him. The man leaves in sorrow, for he is very wealthy. Jesus tells the astonished disciples how hard it is for the rich to enter God's kingdom — though with God all things are possible.

What does this mean?

'Eternal life' means the life of the age to come. 'Defraud not' (KJV) may stand in for the commandment against coveting. 'Hardly' (KJV) means with difficulty. The camel and the needle's eye is a deliberately impossible picture; the later idea of a small Jerusalem gate called the 'needle's eye' has no ancient evidence. An 'hundredfold' means a hundred times as much.

Historical context

Wealth was widely seen as a sign of God's blessing, which explains the disciples' amazement: if the rich cannot be saved, who can?

Why does it matter?

Interpreters read Jesus' question 'Why callest thou me good?' in different ways. The promise of new 'houses, brethren, sisters, mothers' points to the community of followers as a new family (3:35), while 'with persecutions' keeps the cost in view.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Only Mark says the man ran up and knelt, and that Jesus looked at him and loved him. Mark's list of commandments includes 'Defraud not'. Matthew calls him young and Luke a ruler; Mark says only that he had great possessions. Mark alone adds that followers' rewards in this present age come 'with persecutions'.

A third prediction on the road to Jerusalem

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, 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: 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.

On the road up to Jerusalem, Jesus walks ahead of his amazed and fearful followers. He takes the Twelve aside and tells them in detail what will happen: he will be handed over, condemned, given to the Gentiles, mocked, spat on, flogged and killed, and on the third day he will rise.

What does this mean?

'The Gentiles' here means the Romans, who alone could carry out a crucifixion. To 'scourge' is to flog.

Historical context

Pilgrims spoke of going 'up' to Jerusalem because it stands high in the Judean hills, about 750 metres above sea level; the road from Jericho in the Jordan valley climbs roughly a kilometre.

Why does it matter?

This third and most detailed prediction closely matches the events of chapters 14–15. The picture of Jesus walking ahead, with his followers behind him on 'the way', captures Mark's idea of discipleship as following.

Editorial notes, not scripture.

James and John ask for the places of honour

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. And he said unto them, What would ye that I should do for you? 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. 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? 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: 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. And when the ten heard it, they began to be much displeased with James and John. 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. But so shall it not be among you: but whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

James and John ask to sit at Jesus' right and left in his glory. He asks whether they can drink his cup and share his baptism; they say they can, and he says they will, but the seats are not his to give. When the others are angry, Jesus teaches that among them greatness means service, for the Son of Man came to serve and to give his life as a ransom for many.

What does this mean?

The 'cup' is a biblical image for one's destiny, often suffering (Isaiah 51:17). 'Baptism' here means being overwhelmed or plunged into suffering. A 'ransom' was the price paid to free a slave or captive. 'Minister' (KJV) means servant.

Historical context

Seats at a ruler's right and left hand were the places of highest honour. The rulers of 'the Gentiles' — Roman emperors and their client kings — were known for domination and displays of power.

Why does it matter?

Once again, just after a prediction of his death, the disciples seek status. Verse 45 is one of the clearest statements in Mark of the purpose of Jesus' death, and Christian traditions have interpreted the ransom image in different ways. Those finally placed at Jesus' right and left are the two men crucified with him (15:27).

Editorial notes, not scripture.

Blind Bartimaeus

And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging. 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. 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. 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. And he, casting away his garment, rose, and came to Jesus. 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. 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.

Leaving Jericho, Jesus passes a blind beggar, Bartimaeus, who shouts, 'Jesus, son of David, have mercy on me!' Ignoring the crowd's attempts to silence him, he keeps shouting until Jesus calls him. Throwing off his cloak, he asks to see again; Jesus tells him his faith has healed him, and he follows Jesus on the way.

What does this mean?

'Bar' is Aramaic for 'son of', so Bartimaeus means 'son of Timaeus', as Mark explains. 'Son of David' was a title for the Messiah as heir of King David. 'Rabboni' (WEB; the KJV translates it 'Lord') is an Aramaic form of 'rabbi', meaning 'my teacher'. 'Made thee whole' (KJV) can also mean 'saved you'.

Historical context

Jericho is an oasis town in the Jordan valley, about 25 km north-east of Jerusalem, on the pilgrim route to the city at Passover. Beggars sat by such roads, where crowds of pilgrims passed.

Why does it matter?

This is the last healing in Mark, and the first time anyone publicly calls Jesus 'son of David', preparing for his entry into Jerusalem. Jesus asks him the same question he asked James and John (10:36); the blind man asks rightly. Following 'in the way' makes him a model disciple.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Only Mark names the blind man, Bartimaeus son of Timaeus. Mark has one man (Matthew: two) and sets the healing as Jesus leaves Jericho (Luke: as he approaches). Mark alone has the crowd encourage him — 'Cheer up! He is calling you!' — and describes him throwing off his cloak, calling Jesus 'Rabboni' and following him 'on the way'.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

Appearance

Verse numbersSmall numerals within the text
About Mark