Mark 10 · WEB
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Mark 10

A question about divorce

He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them.

Pharisees came to him testing him, and asked him, “Is it lawful for a man to divorce his wife?”

He answered, “What did Moses command you?”

They said, “Moses allowed a certificate of divorce to be written, and to divorce her.”

But Jesus said to them, “For your hardness of heart, he wrote you this commandment. But from the beginning of the creation, God made them male and female. For this cause a man will leave his father and mother, and will join to his wife, and the two will become one flesh, so that they are no longer two, but one flesh. What therefore God has joined together, let no man separate.”

In the house, his disciples asked him again about the same matter. He said to them, “Whoever divorces his wife and marries another commits adultery against her. If a woman herself divorces her husband and marries another, she commits 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

They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. But when Jesus saw it, he was moved with indignation and said to them, “Allow the little children to come to me! Don’t forbid them, for God’s Kingdom belongs to such as these. Most certainly I tell you, whoever will not receive God’s Kingdom like a little child, he will in no way enter into it.” He took them in his arms and blessed them, laying his hands on 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

As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?”

Jesus said to him, “Why do you call me good? No one is good except one—God. You know the commandments: ‘Do not murder,’ ‘Do not commit adultery,’ ‘Do not steal,’ ‘Do not give false testimony,’ ‘Do not defraud,’ ‘Honor your father and mother.’”

He said to him, “Teacher, I have observed all these things from my youth.”

Jesus looking at him loved him, and said to him, “One thing you lack. Go, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross.”

But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions.

Jesus looked around and said to his disciples, “How difficult it is for those who have riches to enter into God’s Kingdom!”

The disciples were amazed at his words. But Jesus answered again, “Children, how hard it is for those who trust in riches to enter into God’s Kingdom! It is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom.”

They were exceedingly astonished, saying to him, “Then who can be saved?”

Jesus, looking at them, said, “With men it is impossible, but not with God, for all things are possible with God.”

Peter began to tell him, “Behold, we have left all and have followed you.”

Jesus said, “Most certainly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the sake of the Good News, but he will receive one hundred times more now in this time: houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. But many who are first will 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

They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. “Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. They will mock him, spit on him, scourge him, and kill him. On the third day he will 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

James and John, the sons of Zebedee, came near to him, saying, “Teacher, we want you to do for us whatever we will ask.”

He said to them, “What do you want me to do for you?”

They said to him, “Grant to us that we may sit, one at your right hand and one at your left hand, in your glory.”

But Jesus said to them, “You don’t know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?”

They said to him, “We are able.” Jesus said to them, “You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with;

but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared.”

When the ten heard it, they began to be indignant toward James and John.

Jesus summoned them and said to them, “You know that they who are recognized as rulers over the nations lord it over them, and their great ones exercise authority over them. But it shall not be so among you, but whoever wants to become great among you shall be your servant. Whoever of you wants to become first among you shall be bondservant of all. For the Son of Man also came not to be served but to serve, and to give his life as 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

They came to Jericho. As he went out from Jericho with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. When he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, you son of David, have mercy on me!” Many rebuked him, that he should be quiet, but he cried out much more, “You son of David, have mercy on me!”

Jesus stood still and said, “Call him.” They called the blind man, saying to him, “Cheer up! Get up. He is calling you!”

He, casting away his cloak, sprang up, and came to Jesus.

Jesus asked him, “What do you want me to do for you?” The blind man said to him, “Rabboni, that I may see again.”

Jesus said to him, “Go your way. Your faith has made you well.” Immediately he received his sight and followed Jesus on 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.

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Verse numbersSmall numerals within the text
About Mark