CHAPTER 10
MARRIAGE AND DIVORCE
Jesus then left that place and went into the region of Judea and across the Jordan. Again crowds of people came to him, and as was his custom, he taught them. Mark 10:1
As we learned in the last chapter, Jesus has now closed out his great Galilean ministry. Some commentators feel that he probably moved through Samaria and on down to parts of Judea before crossing over into Peraea, the land east of the Jordan River.1 Jesus was no doubt ministering in all these areas as he traveled. The scholar A.T. Robertson in his Harmony of the Gospels feels that the period of ministry in Peraea may have lasted some three and one-half months. Lightfoot feels that the whole period of travel towards Jerusalem may have lasted longer, perhaps even half a year.2 Several events could have happened during this time, like the sending out of the seventy and the raising of Lazarus. We see once again that great crowds were present for his teaching.
“Some Pharisees came and tested him by asking, ‘Is it lawful for a man to divorce his wife?’” (10:2). The question of divorce and remarriage was a burning social issue in Jesus’ day just as it is today. It was a problem for Israel just as it is a problem for the church in our time. In Jesus’ day there were two great schools of thought on the subject. The school of Hillel took a very liberal view regarding the divorce exception as it is mentioned in Deuteronomy 24:1. The Deuteronomy passage permits divorce if a husband finds “something indecent” in his wife. Hillel felt that “indecency” applied to many things, even petty things like spoiling a meal. However, the school of Shammai interpreted “indecency” as sexual immorality and held that this was the only valid reason for divorce.3
While marriage and divorce was a pressing social question, it is not likely that the Pharisees were asking the question of Jesus in order just to get his opinion. The question was more like a trick or ruse that they might somehow frame Jesus. If the question was asked in Peraea, this area was also ruled by Herod Antipas. No doubt gossip throughout the area centered on how Herodias had recently divorced her husband and married Antipas, who had accommodated her by divorcing his wife, a Nabatean princess. We remember how John the Baptist had spoken out on this and eventually he was murdered because he did so. The Pharisees may have hoped that Jesus would speak out and also enrage Antipas.4
“‘What did Moses command you?’ he replied. They said, ‘Moses permitted a man to write a certificate of divorce and send her away’” (10:3-4). Jesus here wisely answers a question with a question and puts the Pharisees on the defensive. He also guides the discussion back to the Bible and to the Law of Moses. We note that Moses did make an allowance for divorce in Deuteronomy 24:1. It was not a command but a concession, and Jesus would point out why Moses made such a concession. Since Israel was a male-dominated society in Moses’ day and also in Jesus’ day, the concession was no doubt designed as a protection for the wife who was sent away from her home by the husband. Wiersbe adds that “without a bill of divorcement, a woman could easily become a social outcast and be treated like a harlot.” 5
“‘It was because your hearts were hard that Moses wrote you this law,’ Jesus replied. ‘But at the beginning of creation God made them male and female’” (10:5-6). Jesus did not quibble about the subject of divorce with the Pharisees but rather he took them back to Genesis 1:27 and spoke of God’s original intention. We see an interesting thing here. God made them male and female. Many in our society today despise what God has done and try their best to change it. Men are now trying to become women and women are trying to become men. It seems outrageous but it is happening. We all should have noticed by now that there is a profound difference between the sexes. Not only is there a vast difference in physical makeup but there is a difference in emotional makeup as well. There is also a difference in mission and purpose. The French have a saying that we would do well to adopt, “vive la différence!”(Long live the difference!).
The people in Moses’ day like many today were hard-hearted. The foundation of marriage was being shaken, so Moses allowed divorce under some circumstances. It was a text of concession rather than a text of intention.6 The Pharisees wanted to discuss divorce but Jesus wanted to discuss marriage and what God intended for humanity in the beginning. It has been said that the Pharisee’s attitude was much like someone who just received a bank loan and then began to question the banker about the conditions imposed if he should wish not to repay it. 7
“‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh” (10:7-8). We should note that in God’s intention, both husband and wife must leave their parents (cf. Eph. 5:31). Many are the marriages today that have ended up on the rocks because a wife would not fully leave her parents or a husband would not fully leave his. We can also pity the parents who encourage such things.
The term “being united” or “joined together” in Genesis 2:24 is the Hebrew word debek and it has the idea of two things being glued together.8 Today in Israel the same word is used for household glue. We see by this that the marriage union is a very close and permanent one. The courts, judges, or state legislators did not invent marriage. God invented it and arranged for the miraculous connection and union of a man and a woman. Indeed, it is the closest and most sacred union known to the human race. We must say that if God invented marriage then he surely has the right to make the rules regarding it.9
Because of the sacredness of marriage Jesus gives this warning: “Therefore what God has joined together, let no one separate” (10:9). God knew that sinful man would try to destroy this heavenly union. No doubt he knew that the devil would also try his best to destroy it. Today we are being hit broadside by a massive assault on marriage. According to a recent Pew Research report, 39 percent of people polled felt that the institution of marriage was becoming obsolete. Four out of five of those polled felt that an unmarried couple with children or even a single parent situation constituted a family. Three out of five of those polled felt that a same-sex couple with children constituted a family.10
This cheapened view of marriage is already taking a heavy toll in the US. Many households are now made up of single moms, struggling to make ends meet and to somehow raise a family. Michael Reagan and Jim Denney give us some startling and shocking statistics regarding this new social arrangement:
According to statistics from the US Census Bureau, the Centers for Disease Control, and the Department of Justice, 70 percent of long-term prison inmates- including 72 percent of adolescent murderers and 60 percent of all rapists— grew up in fatherless homes. Fatherless children account for roughly 90 percent of all homeless and runaway children, 85 percent of all youth in prison, 75 percent of adolescent patients in chemical abuse centers, 71 percent of high school dropouts, and 63 percent of youth suicides. Nearly 24 percent of all American kids-almost seventeen million kids-live in fatherless homes. 11
God knew what he was doing when he made marriages and families. God is unabashedly pro-marriage and pro-family. How doubly tragic it is today that the divorce rate of born again Christians is essentially the same as that of non-Christians (32 percent versus 33 percent respectively).12 We wonder today if Christians are taking time to read Genesis chapters 1-2 and other passages like Ephesians 5-6, that speak of God’s intention in marriage. Divorce has been likened to an amputation, or the undoing of God’s created order.13 Our appreciation goes to those single moms who have somehow made a success of an otherwise impossible task by trusting and depending upon God.
We see from Malachi 2 that God hates divorce (2:16; cf. NAS, NET, NKJ, NRS, RSV). He hates it when people forsake their life partners; when they forsake the holy covenant they have made. God is a witness when we break faith with our life partners (2:14). God has an overall purpose in marriage— that the couple will bring forth godly children (2:15). “In ancient Judaism, marriage was not regarded as a union of equals for the mutual benefit of both husband and wife but rather as an institution whose chief purpose was the establishment and continuance of the family and whose chief enemy was childlessness.” 14
“When they were in the house again, the disciples asked Jesus about this. He answered, ‘Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery” (10:10-12). It has been pointed out that these verses on marriage and divorce make up the longest ethical section of Mark’s gospel.15 They are certainly some of the most important verses in the Bible. My life has spanned a time when divorce was very rare in the US Bible Belt to a time when it has become quite common, even among Christians. In fact, there is hardly anyone in the church who has not been touched by divorce in some way.
There is no question that Jesus gives one of his most severe teachings here. He breaks precedent and places both the husband and wife on an equal moral plain. He says that if a man divorces his wife and marries another he commits adultery. Also, if the wife divorces her husband and marries another she commits adultery. It is just that simple according to Jesus. Obviously, not too many people in the church today subscribe to Jesus’ teaching. The Lord apparently knew his teaching on marriage would not be accepted by many. We see here and in Matthew’s version that even the disciples were having a difficult time with it. They thought that with such a teaching it might be better not to marry at all (Matt. 19:10).
Jesus acknowledged to his disciples that all people would not be able to accept his teaching (Matt. 19:11). However, he instructed that all who could receive it should receive it. Clearly, Jesus is laying down a very high principle while at the same time knowing that many who profess faith in him will not be able to accept it. Jesus no doubt foresaw the crisis that his teaching would bring in the modern and postmodern church.
We notice in Matthew’s version that one exception is made to this stern teaching. In Matthew 19:9 Jesus says, “I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” We see here that adultery breaks the marriage vows and releases the other partner to divorce and remarry (cf. Matt. 5:32). We should add that although adultery officially breaks the marriage vows there are some righteous, loving, holy, forgiving and long suffering spouses who have held marriages together in spite of this. These are to be greatly commended.
We have to pause and say here that Jesus’ teaching both on money and on marriage represented paradigm shifts of massive proportions from Old Testament ideas of morality. Jesus in his teaching put an end to male-domination in marriage. He presented marriage as a new creation of God where the husband as well as the wife would bear equal responsibility of lifelong obedience. 16
Having strong marriages is critical for the ongoing of civilization. Strong marriages are also critical for the survival and victory of the church. We can be sure that God is very much concerned about the state of marriage and is busy promoting and defending it. Once Rabbi Jose bar Halafta was asked by a Roman matron, “How long did it take the Holy One, blessed be he, to create the world? The rabbi replied “Six days.” The woman then asked, “And from then until now what has he been doing?” The rabbi answered, “The Holy One, blessed be he, is occupied in making marriages.” 17
JESUS AND THE CHILDREN
People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. Mark 10:13
It was apparently a custom in that day for people to bring small children to the rabbis for a blessing. Here we see that the people were bringing small children (Gk. paida) to him. The usage of the diminutive here points out that they were very young children or infants. Luke even mentions in 18:15 that they were “babies.” 18
Jesus took time out of his busy ministry schedule to bless these little ones. We remember that Jesus was facing the cross and the events of his life and ministry were crushing in upon him. It was surely an inconvenient time for Jesus, but he stopped and blessed them.
However, when the disciples saw this they were displeased. The disciples still didn’t get it, even after Jesus had previously taught them about the importance of children in 9:36-37. They began rebuking those who were bringing the little ones to Jesus.
“When Jesus saw this, he was indignant. He said to them, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these’” (10:14). Usage of the Greek word eganaktesen here tells us that Jesus was sorely displeased or even indignant over the disciples’ behavior. We note that this is the only time in the gospels where it is mentioned that Jesus was indignant.19
Once again as in 9:36-37, the emphasis is upon the weak, the helpless, disenfranchised, and the dispossessed. Little children had no rights in the ancient world. In those days parents were allowed to abandon or even kill infants if they wished.
Heaven belongs to such as these, not to those who are powerful, influential and self-sufficient. Jesus would say in Matthew 5:3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Jesus was one who dearly loved little children. Edwards says “One will search Jewish and early Christian literature in vain for sympathy toward the young comparable to that shown by Jesus.” 20 “This passage properly has been called the Magna Carta of the children, the Bill of Rights of children everywhere.” 21
“Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it” (10:15). In the very next section we will see a powerful and rich ruler being turned away from Jesus. What a paradox. Little helpless children can rest in Jesus’ arms while this mighty person will be turned away. In 1 Corinthians 1:26-29, Paul sums this up beautifully by saying: “Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things— and the things that are not— to nullify the things that are, so that no one may boast before him.”
“In this story, children are not blessed for their virtues but for what they lack: they come only as they are – small, powerless, without sophistication, as the overlooked and dispossessed of society. To receive the kingdom of God as a child is to receive it as one who has no credits, no clout, no claims.” 22
This incident speaks volumes about the kind of person Jesus was and is. Little children could be comfortable with him. They no doubt felt the warmth of his sincere love. He was not some stern, grumpy and joyless person. Barclay tells of one great man who once said that the best compliment ever paid to him was the time when a little boy came to him, and although he was a complete stranger, asked him to tie his shoe.23
“And he took the children in his arms, placed his hands on them and blessed them” (10:16). The people had initially asked Jesus to touch the little children but Jesus did much better than that. He took the little children in his arms and thoroughly blessed them. Mark uses the intensive form of “bless” (Gk. kateulogein), a word which is used nowhere else in the New Testament. 24
In my religious background it was not customary for the church to bless or dedicate children. However, since my adulthood I have been in many fellowships where this was a custom. Based upon what we see here we can certainly say that blessing or dedicating children seems to be a sound biblical practice. We would cringe today if we heard that some child was dedicated to the devil. Somehow we understand that there is some spiritual power in the act. Yet, we may be still hesitant to dedicate a child to Christ. We should differentiate between blessing or dedicating a child and baptizing a child.
David Bercot, a scholar who has spent much of his life plodding through early Christian documents, tells us that “a faithless person could not be reborn through water baptism.” 25 Early Christians until the time of Augustine believed that unbaptized babies who died as infants could still be saved. It was Augustine in the fifth century who taught that unbaptized infants would be damned.26 Certainly if infants were being baptized by Jesus, the disciples would not have been willing to turn them away. If Jesus taught infant baptism he missed a golden opportunity to perform it in this instance.27
THE RICH YOUNG RULER
As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher,” he asked, “what must I do to inherit eternal life?” Mark 10:17
This was an unusual thing in the ancient Middle East for a person of wealth and importance to come and fall on his knees before someone. Luke 18:18 says that this young man was even a ruler. Perhaps he was a ruler in the synagogue as has been suggested.28 If indeed this young man was ruler in the synagogue he was exposing himself to a great deal of ridicule from his peers for doing such a thing as bowing before Jesus.
The young man asked Jesus a very important question— how he could inherit eternal life. Edwards says of him, “No one who heard Jesus teach in Galilee asked a question of such magnitude, nor indeed have Jesus’ own disciples.” 29 While it was important to inquire about eternal life, we see that the young man asked the question, as all natural men tend to ask it— “what must I do to inherit eternal life?” His emphasis is that of all natural and false religion, on what he could “do.” He surely thought by doing good things or good works he could gain eternal life. Jesus would clearly answer this question later in John 6:29 saying, “…The work of God is this: to believe in the one he has sent.”
Jesus quickly dealt with the young man’s mistaken concept of “goodness.” He did not even allow the young man to address him as “good.” “‘Why do you call me good?’ Jesus answered. ‘No one is good— except God alone’” (10:18). Since we know that Jesus was indeed God incarnate, how can we understand this statement? Perhaps Utley is correct in saying, “Jesus is not making a statement about his own goodness, but he wanted to jolt this man’s shallow thinking about God and true goodness.” 30 We also know that it was not customary in Jesus’ day to refer to rabbis as “good.” It should be noted that in the whole Jewish Talmud there is not a single instance of a rabbi being called “Good
Master.” 31.
Jesus directed him to God’s commandments, specifically to the second half of the commandments that deal with man’s relationship with others. Jesus said, “You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother’” (10:19). We know from scripture that the commandments were given to prove to man that he could not keep God’s perfect law (cf. Jam. 2:10). They were like an x-ray machine that reveals all the inner and hidden evil of man, or like a mirror that reveals his dirtiness. We know how God pronounced his verdict on the whole human race saying, “All have turned away, all have become corrupt; there is no one who does good, not even one” (Psa.14:3). While the law could reveal man’s corrupt nature, it offered no cure for that nature.
“‘Teacher,’ he declared, ‘all these I have kept since I was a boy’” (10:20). The rich ruler had an argument with God. God said there was none who did good, not one. Yet, the young man was claiming to be good. Jesus was being exceptionally kind to the young man by not pointing this out to his face. So obviously, the young man broke the command of not bearing false witness right off. The law was given to prove conclusively to humans that they could not keep it. While the young man may not have committed adultery he was no doubt an adulterer at times in his heart (Matt. 5:27-28). Obviously, righteousness could not come by observing the law. Religiously speaking, this young man had climbed to the very top of the success ladder, only to realize that it was leaning against the wrong building.32
“Jesus looked at him and loved him. ‘One thing you lack,’ he said. ‘Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me’” (10:21). Edwards remarks about this encounter saying the “Greek emblepein is an intensified compound of the normal word for ‘look,’ meaning ‘to look at intently,’ ‘to examine,’ or ‘to scrutinize’…There must have been something rare and admirable in the man, for of no one else in the gospel does Mark say that Jesus ‘loved him.’” 33
He was called to be a disciple of Jesus. Some have even thought that he might have become included in the original disciple band. However, this would have been quite impossible, since he had not been with Jesus from the beginning (Acts 1:21-22). However, this young man, no doubt, had a splendid opportunity to follow Jesus.
Jesus demanded that he go sell all and give it to the poor before he could become a disciple. Some might think that Jesus was being too hard on this enthusiastic young would-be follower. However, we see in Matthew 6:19-21, that Jesus says to all his followers: “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” I used to think that Jesus only made this requirement to test the young rich man. Then I later found that he made the very same requirement of others (Lk. 12:33).
“At this the man’s face fell. He went away sad, because he had great wealth” (10:22). Clearly, this young man had not only broken the second table of law that deals with human relationships but he had broken the first table that deals with idolatry. The young man had made an idol out of his money. Jesus put his finger directly on his problem. The ancient scholar Jerome says of him, “He who declared that he had observed all the commandments had already yielded to the power of riches from the very outset.” 34
The young man’s face fell and he went away from Jesus very sad. For him to part with his great wealth would make him like a vulnerable child, or like the poorest wretch down on skid row.35 He simply could not do it. “This narrative…is the only instance in the gospels where a person refuses a call to follow Jesus.” “Of all the people who ever came to the feet of Jesus, this man is the only one who went away worse.” 36 Albert Einstein the great physicist once said: “The tragedy of life is what dies inside a man while he lives.” 37
THE DIFFICULTY OF RICHES
Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” Mark 10:23
Just as he did in the case of marriage and divorce Jesus now also does in the case of worldly riches. He demands a drastic paradigm shift in the thinking of his followers. For ages in Judaism worldly wealth was considered a blessing of God and a hallmark of the righteous (Job 42:10; Psa. 112:3; 128:1-4; & Isa 3;10).38 Many great men of God in the Old Testament, like Abraham, Isaac, Jacob, Job and David were all rich. Now Jesus warns his disciples regarding riches, or at least regarding those who trust in riches or love riches.
In 1 Timothy 6:9-10, Paul would warn God’s saints saying, “Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.”
Clearly, money in itself is not evil, but rather the love of money is evil. There were certainly some wealthy people in early Christianity, people like Nicodemus, Joseph of Armathea, Zacchaeus and perhaps even Lazarus and his sisters at Bethany. They knew how to use their wealth to the glory of God.
We will see later how the great blessings of God upon Christians will also be accompanied with persecutions. Jesus knew that his followers may have to part with their wealth, with houses, fields and even families. Therefore Christians would have to hold all things loosely. We think of the great persecution and expulsion of the Jews from Rome. Priscilla, Aquila and no doubt thousands of Jewish Christians with them were also expelled from Rome by Claudius (Acts 18:2). Many of these Jewish Christians probably had to leave houses, lands, wealth, and businesses in order to flee persecution. We know that God promises his people blessings but these blessings may or may not be measured in worldly wealth. If we concentrate upon wealth it will likely be dangerous to our souls (Matt. 6:24). Interestingly, we see Christians in New Testament times offering up their wealth to God, even selling properties and laying the money at the apostle’s feet (Acts 4:32-37).
With this teaching of Jesus we can see how mistaken a lot of modern and postmodern theology is. The “Prosperity Gospel” (also known as “Name It and Claim It” or sometimes laughingly called “Blab It and Grab It”) has originated since the middle of the twentieth century and has now been distributed throughout the world. Many poor people in third world countries are now certain they will become rich through the gospel. This “gospel” is an aberration of Christianity and stands condemned by Jesus’ own words .
One early statement of Salvian the Presbyter of Marsailles (c.400- c. 480) reflects the attitude of early Christians toward riches. He says “There is no compelling necessity for you to store up large earthly treasures for your children. You would do better to make your offspring treasures of God than make them richer in worldly goods.” 39
This is a deep and important subject and we don’t want to be confused about it. Jesus was poor. He was born in a stable. He had no home or place to lay his head. He lived from a common purse shared by at least twelve other people. When he died he was buried in a borrowed tomb. We can say without question that Jesus saw riches as a real threat to the holy life. His brother James saw riches in the same light (Jas. 5:1-6). There was a problem with how people got their money and a problem with what they did with it as well as what they thought about it. The rich ruler probably never had a thought of giving away any of his riches.
It is true that as we follow Christ God desires to bless us. As Christians we also build many qualities into our lives that will invite blessings. These are things such as integrity, industry, perseverance, punctuality, respect, love, etc. As Christians we are taught to avoid sins such as dope, booze, gambling, adultery, etc. Christian self-control tends to bring blessing and prosper us. However, there is a mysterious element in Christianity that makes us different from others. The shadow of the cross falls on each of us just as it did on Christ. We have blessings with persecution (v. 30).
“The disciples were amazed at his words. But Jesus said again, ‘Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God’” (10:24-25). As his disciples probably stood speechless Jesus lightened up the tense situation by injecting another bit of ancient Middle Eastern hyperbole. He may have even elicited a chuckle from his bewildered disciples. The camel (dromedary) is the largest animal found in the Holy Land.40 The very idea of this animal going through the almost microscopic eye of a needle is a humorous thought.
It is a humorous thought and at the same time an impossible thought. Some have tried to induce more reality into this picture by insisting that the eye of the needle was an ancient but very small city gate in Jerusalem. However, this supposed small city gate came into being several centuries after the time of Christ.41.
Jesus is simply saying that a rich person will have a difficult if not impossible time entering the kingdom of Heaven. With this one picture he was turning the disciples’ world upside down. As we have said, the Jews generally believed that the biblical faith would bring great blessing and prosperity to a person’s life. Jews for hundreds of years had believed this. It was assured many times in the Tenakh (Old Testament). (Psa. 17:14; Pro. 3:9-10).
“The disciples were even more amazed, and said to each other, ‘Who then can be saved?’ Jesus looked at them and said, ‘With man this is impossible, but not with God; all things are possible with God’” (10:26-27). We can see how terribly bewildered the disciples were at this point. Their long held and cherished theology had suffered a train wreck. They were even wondering if anyone could be saved. Jesus assured them that with God all things are possible. It is even possible for a rich man to enter heaven. Long ago as young people we used to sing an old chorus illustrating this:
Are there any rivers that seem to be un-crossable?
Are there any mountains you cannot tunnel through?
God specializes in things that seem impossible
He knows a thousand ways to make a way for you.
REWARDS OF THE RIGHTEOUS
Then Peter spoke up, “We have left everything to follow you.” Mark 10:28
We need to stop and realize the awful price that was paid by the earlier followers of the Lord. As Peter affirms, they left everything to follow Jesus. Once again we must say that if a person wanted to follow Jesus in that day he had to physically follow him, even if it meant leaving and even losing everything else. It was at this, that the rich ruler balked.
It must have worked impossible hardships on the disciples. We know Peter was a married man and in his day that usually meant a family, and perhaps a very large family. Peter had been supporting them by fishing. Now he was fishing for souls. We can imagine that there were many anxious and tense conversations between disciples and harried wives in Capernaum and elsewhere. They might have gone something like this: “Peter, I am so glad you all had a great ministry trip, but I have no money to buy groceries this week, and two of the kids have worn out their shoes.” We don’t know how many of the disciples were married but conversations in their homes may have resembled this one.
Edwards sums it all up in saying: “Our most essential natural network of relationships and allegiances—homes, families, and fields— must be forsaken, for the scandalous call of Christ takes priority over them.” 42
“‘Truly I tell you,’ Jesus replied, ‘no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions— and in the age to come eternal life” (10:29-30). In our poor attempts at discipleship my wife and I have experienced this promise of Jesus coming true in our lives. In order to work for the Lord in Israel for sixteen years we had to give up a nice home, leave behind our three maturing children, leave our aging parents, our many friends, our business, and a host of other things. The departure was heartbreaking.
However, over the many years we have lived in nice homes in Jerusalem and the Galilee. We have had many other wonderfully luxurious homes opened up to us as we have traveled and ministered. We have grown very close to many brothers and sisters in the Lord and many mothers in the faith. Often these spiritual relationships have become even more precious than some of our own blood relationships. We have a new family of faith now that stretches around the world. God has not given us fields but he has given us the bountiful produce of many fields, a bounty for which we did not have to labor. For example, the benevolent Galilee farmers used to regularly dump mangoes, grapefruit and other produce in the yard of our study center.
He has taught us that the use and enjoyment of wealth is far more advantageous than the ownership thereof. Those who own wealth must concern themselves with it and often worry about the wealth they own. We have no such worries, only blessings.
It is interesting that Mark omits “Fathers” in this list (cf. Matt. 23:9). It is likely that he is thinking that disciples of Jesus have only one Father and that is God himself.43 We must once more emphasize the word “persecutions.” Again we affirm that the Christian life will have many blessings but those blessings will likely come with persecutions for those who are serious about their faith and witness. Those dear Christians in Rome, from where Mark wrote, were surely beginning to experience persecution on a large scale.
Just a very few years after Mark was written, Christians in Israel underwent unimaginable horrors as the Romans invaded the Galilee and finally Jerusalem. The Holy City fell in AD 70. History tells us that the church escaped as Jesus had commanded by fleeing the city. They settled in Pella in the area of today’s Jordan. Still, the Roman siege and occupation must have turned life upside down for them during the years to come.
“But many who are first will be last, and the last first” (10:31). “Judas was one of the first; and, among the apostles, Paul was the last; but in the events recorded in the New Testament, it turned out that Judas was last and Paul first. Matthew’s account placed the parable of the laborers in the vineyard next after the events here; and, in that parable, this principle was elaborated (Matt. 20:1-16).” 44 I have often taught that if there is a struggle in the church today it should be a struggle over who sits in the lowest seat.
JESUS AGAIN SPEAKS OF HIS DEATH
They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again he took the Twelve aside and told them what was going to happen to him. Mark 10:32
Here the journey up to Jerusalem begins. Clearly, Jesus was not in the least reluctant to go to his death there. We see him actually leading the way to the amazement of the disciples. Jesus had set his face like a flint, fulfilling the words of Isaiah 50:7.
Once again Jesus began to tell the disciples of his approaching suffering and death. This was now the third and final prediction of his passion. “‘We are going up to Jerusalem,’ he said, ‘and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise’” (10:33-34). This prediction is much more detailed than the other two. Jesus tells how it will be Israel’s religious establishment that will deliver him to death. The plot will include Israel’s chief priests and honored teachers of the law. The Scottish divine Robert Jamieson notes that this is the first time that the Gentiles are expressly mentioned as being complicit in his death.45 Since the Romans did not allow the Jews the right of capital punishment the Jewish leaders would have to turn Jesus over to the Romans for this sentence.
Centuries before, the prophet Jeremiah had suffered at the hands of Jerusalem’s religious establishment. He was also rejected by the priests and those who handled the law (Jer. 2:8; 18:18). He too was seized by the priests and prophets, beaten by them and threatened with death (Jer. 20:1-2).46 As the Suffering Servant of the Lord, Jesus was prepared to fulfill all the prophecies of Isaiah concerning him (Isa. 52:13— 53:12). He knew he would be mocked and insulted by the Gentiles as Psalm 22:7-8 had spoken. He knew at last he would be flogged, crucified and killed as was written of him. However, he also knew he would rise again after three days as was spoken by the prophets. Of course, the disciples did not understand a thing Jesus said about all this.
Fully knowing what would befall him Jesus led the way up to Jerusalem and to his crucifixion. The way up to Jerusalem was no easy road. In fact the whole pilgrim path, especially through the desert-like Jordan valley was not easy. The three major feasts of Israel all happened in the warmer weather and the valley could easily reach temperatures of 110 degrees Fahrenheit (53 Cel.). The trip from Jericho up to Jerusalem, although only 15 miles (24 km.) in length, was a difficult and perilous climb. Jericho is the lowest permanently inhabited city in the world, with an elevation of 846 feet (258 meters) below sea level. Jerusalem sits astraddle the north and south ridge in Israel and reaches elevations between 2133 – 2756 feet (650 – 840 meters) above sea level. Jesus and his disciples were in for a climb of some 3500 feet (1066 m.).
JAMES AND JOHN’S REQUEST
Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.” “What do you want me to do for you?” he asked. Mark 10:35-36
According to Matthew 20:20, Salome, the mother of James and John may have first made this request for her sons and was deeply implicated in it. Mark tells us later that Salome was present in Jerusalem for the crucifixion and was one of the women who came to anoint Jesus’ body after his death (Mk. 15:40; 16:1). Apparently a much larger group of disciples and friends were following along after Jesus, since we see Mary Magdalene and others from Galilee at the crucifixion. Although Salome was apparently behind the request, Mark tells us that James and John also asked Jesus about it. The plural endings confirm that Jesus was here speaking with James and John and not their mother.47
“They replied, ‘Let one of us sit at your right and the other at your left in your glory’” (10:37). This request was crude and out of order in many respects. Coffman says of it:
(1) It showed a lack of faith in what Jesus had just said regarding his being raised “after three days.” (2) It was founded in human vanity and conceit. (3) It represented an effort on their part to gain ascendancy over the other apostles. (4) It showed a fundamental misconception of what God’s kingdom would be. (5) It was a selfish maneuver prompted by the Lord’s repeated announcement of his forthcoming death and resurrection in which they appeared as desiring the chief places in the presumed absence of the Lord. (6) It was a request founded in ignorance… 48
The famous ancient preacher Chrysostom says of it: “The timing was precisely wrong. For this was not the right time for crowns or prizes. It was the time for struggles, contests, toils, sweat, wrestling rings and battles.” 49
We do not know why the two disciples would make such a request. Perhaps it was partly because they had been included in the inner circle of disciples. It illustrated beyond a doubt that Jesus had not yet been able to rid them of the idea of a natural kingdom full of earthly power and glory. The cross would later fully accomplish that end.50
“‘You don’t know what you are asking,’ Jesus said. ‘Can you drink the cup I drink or be baptized with the baptism I am baptized with?’” (10:38). The cup he was to drink was like a cup of poison (cf. Mk. 14:36). The baptism he spoke of was a complete submersion. In Psalm 42:7, the psalmist had cried out to God, “…all your waves and breakers have swept over me.” Jesus was about to be overwhelmed with suffering.
“‘We can,’ they answered. Jesus said to them, ‘You will drink the cup I drink and be baptized with the baptism I am baptized with, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared’” (10:39-40). Obviously, the disciples did not know what they were talking about. The great Augustine remarks here: “They were conferring with him about glory. He intended to precede loftiness with humility and, only through humility, to ready the way for loftiness itself….Why do you seek the homeland if you are not seeking the way to it?” 51
Jesus assured them that they would certainly drink of his cup and baptism. James was the first disciple to die a martyr’s death (AD 44) at the hand of Herod Agrippa I, as recorded in Acts 12:2. John lived to a very old age at Ephesus but did not escape persecution. One church tradition tells of how he miraculously survived being plunged into boiling oil. The dominant tradition about him was that he was exiled and suffered on the Isle of Patmos under Domitian’s reign (AD 81-96). This is born out in Revelation 1:9.
Jesus had promised his disciples that they would someday sit with him on twelve thrones. They were also destined to someday judge the twelve tribes of Israel (Matt. 19:28). However, there had to be a lot of suffering both by Jesus and by his disciples before such a thing could take place.
“When the ten heard about this, they became indignant with James and John” (10:41). We so clearly see what happens when we try to do things the world’s way. Here we see demonstrated the needless divisions and suspicions that are brought about by pride and self-seeking rather than by serving in humility.
“Jesus called them together and said, ‘You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many’” (10:42-45). Jesus has already done serious teaching on humility and the necessity of becoming like a little child. There was still work to be done with the disciples. People in that day saw plenty of evidence all around them of the abuses of wealth and power. The Romans ruled over them ruthlessly and their own rulers did likewise, living in unspeakable luxury and lording it over their poor and oppressed people.
Jesus speaks of another and better way. The person who would be first must become the slave or servant of all. Jesus had come as the Suffering Servant of Israel. He had emptied himself of all the glory, wealth and power of heaven (Phil. 2:5-8). At the last supper he girded himself with a towel and washed the disciples’ feet as another illustration of the fact that he had come to serve. Chrysostom says of him: “Before he humbled himself only the angels knew him. After he humbled himself, all human nature knew him….” 52
It is obvious today that after two thousand years we still have not gotten the message of Jesus about serving others. We have somehow slipped into the world’s way of doing things even in our churches. Stedman reminds us that there is no chain of command in the churches; that the early disciples and apostles refused to lord it over the sheep (2 Cor. 1:24). He sighs saying that although we have rejected the idea of a Pope over Protestant churches we have in effect placed a Pope in every church.53
“For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (10:45). In this verse we have an unusual thought. Jesus not only came to serve us but he came to ransom us (cf. 1 Pet. 1:18-19). This is the Greek word lutron and it refers back to the Hebrew words kofer, padah and geulah.54 Luton was a word used of slaves and prisoners who were redeemed and returned to their homes. Often they were redeemed by their near kin (Heb. go’el).55 We have had some instances of this activity as prisoners are held hostage by the Somali pirates in recent years. Some countries have raised large sums to redeem their citizens and their ships.
There has been some discussion over the centuries as to whom this ransom is paid. Medieval theology claimed that it was paid to Satan. However, later it was realized that such a teaching placed the devil on equal footing with God. It is best that we try not make a metaphor run on all fours, as it is said. Barclay concludes that we had best content ourselves with the idea that it cost the life of Jesus to bring us back to God. He says that this is enough.56 Surely it is.
JESUS HEALS BLIND BARTIMAEUS
Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (that is, the Son of Timaeus), was sitting by the roadside begging. When he heard that it was Jesus of Nazareth, he began to shout, “Jesus, Son of David, have mercy on me!” Mark 10:46-47
Jericho was a city rich in biblical history. Actually, there were two cities of Jericho. There was the ancient city of Tell es Sultan. At the foot of this tell was the spring that was purified by Elisha and there were settlements around that. Then there was the Roman establishment built by Herod at the foot of the Wadi Qelt leading up to Jerusalem.57 Just as there were two cities there were also two blind beggars (cf. Matt. 20:30). The beggar of our story was the more vocal one and it seems that all the attention is focused upon him. Nevertheless, two blind men were there that day. They both called upon Jesus and both were healed. According to Matthew 20:29-34, they both followed Jesus.
The prominent blind man was named Bartimaeus (son of Timeaus). Long ago, Augustine speculated on the significance of this name being included. Names scarcely occur in the instances where people are healed by the Lord. Augustine felt that the name and father’s name are mentioned here because this blind man may at one time have had great prosperity and significance in the community. Somehow, he had gone blind and had fallen to the position of a lowly beggar.58 It is just a theory but it is interesting that both names are included by Mark.
Bartimaeus shouted out “Jesus Son of David have mercy on me!” The title “Son of David” had messianic overtones and indicated that Bartimaeus was looking to Jesus as the Messiah.59 He knew that the Messiah was passing his way and he probably knew that such opportunities only happen once in a lifetime. He seemed to cause a stir by his continued shouting.
“Many rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” (10:48). We know that Jericho was in the pilgrim path that led up to Jerusalem and Passover was drawing near. Great crowds were present including crowds of pilgrims and crowds of well-wishers. Jericho was a town where many of the 20,000 priests and many Levites resided when not on duty in Jerusalem.60 We might guess that it was some of these priests and Levites who were trying to still the shouts of Bartimaeus. After all, Jesus was already quite unpopular with the Jerusalem establishment.
“Jesus stopped and said, ‘Call him.’ So they called to the blind man, ‘Cheer up! On your feet! He’s calling you.’ Throwing his cloak aside, he jumped to his feet and came to Jesus” (10:49-50). It is difficult to imagine that Jesus on his way to Calvary and with great festival throngs around him would even hear a lowly beggar. However, the cry of the blind beggar stopped Jesus in his tracks.61 Bartimaeus threw his old garment away and came to the Master. His act of throwing aside the old garment is so characteristic of our leaving behind the old life of sin as we come to him. Edwards says of him, “None of the disciples demonstrates the faith, insight, and discipleship of Bartimaeus…What Bartimaeus lacks in eyesight he makes up for in insight.” 62
“‘What do you want me to do for you?’ Jesus asked him. The blind man said, ‘Rabbi, I want to see’” (10:51). Obviously, Jesus knew what the poor man wanted, but as was his custom he desired to hear it from the man’s mouth. Bartimaeus addressed Jesus as “Rabbi” or as the Greek says, “Rabbouni.” He asked the Lord for his sight. The term “Rabbouni” is very rarely used in reference to humanity. It is also seldom used in the form of an address. It is a term that is used in prayer as an address to God.63
“‘Go,’ said Jesus, ‘your faith has healed you.’ Immediately he received his sight and followed Jesus along the road” (10:52). What an astounding miracle, and it was done before large festive crowds and no doubt before the eyes of numerous priests and Levites. Jesus told the man to go his way but instead he went Jesus’ way64 and followed him on the way to Calvary.