It is well to note his locality at this time. He was approaching the center of the Judaean party, outlying members of which encountered him as he was entering Judaea from beyond Jordan. Nevertheless he no longer observes "counsels of prudence." He freely addresses the crowds that throng to his ministry, and confronts the attempts of his enemies to catch him in his words. This Divine abandonment is very noble and beautiful, and argues that he now clearly foresaw all that was to take place. There are two intentions in the reply of Jesus which it is necessary to distinguish, viz. that of defense, and that of teaching. His words are to be studied, therefore, as -

I. A MEASURE OF DEFENCE. That his questioners meant him mischief there can be no doubt. The word "tempting" is used for "trying," "proving," and that in an evil sense.

1. What, then, was the danger that lay in such a question? According to his reply they hoped:

(1) To discredit him with the respectable classes, and to found a charge against him of overturning the social and religious institutions of the land. It is the reproach and shame of nearly all "heresies" in religion that they sooner or later attempt to abolish the safeguards of society, and the time-honored customs of the social order. Marriage is a touchstone that betrays the inherent unrighteousness and impracticability of a large proportion of them. His enemies hoped on this point to array him against Moses.

(2) To discredit him with the common people. It was a vexed question at the time in the rival schools of Hillel and Shammai, the latter being stricter, the former laxer, in their view of the lawfulness of divorce. Probably convinced of their own view of the case, they relied upon easily confuting his arguments, and thereby "showing him up" as a pretender and imposter.

2. But in this twofold scheme they were defeated, Jesus making his interroggators themselves the declarers of the Law which he accepted and simply interpreted. He appeared, therefore, as a defender and not an assailant of the Law. And then he showed how deep the basis of obligation really was, and how much less strict the "precept" of Moses was than it might have been, and the cause of this.

II. A PERMANENT DOCTRINE OF RIGHTEOUSNESS. The historical circumstances of the time when the precept was formulated were probably considered at greater length than could be represented in Mark's account, and the position justified that it was a compromise or provisional measure necessitated by "the hardness of heart" of the Jews the drawing up of a formal document being a check upon hasty and passionate ruptures of the marriage tie. He thus proved that moral obligation is deeper and more permanent than convention or external law. He next considered marriage as a law of nature anterior to the social sanction, which does not therefore create the institution, but ought only to recognize and enforce it. To this end he traces it to the original purpose of God in creation, quoting Genesis 1:27; and strengthening the inference from this by the positive command of Genesis 2:24, long anterior to the time of Moses. It is not for man to interfere with or modify an arrangement so manifestly Divine. The only ground upon which marriage can be set aside is therefore that of one or other party to the marriage bond having already broken it by sinful action, and thus destroyed it as an actual thing. The Law then simply steps in to defend the rights of the party who has been injured, setting that party free from further possibility of like injury. This transgression of the marriage bond which amounts to its annulment is not stated, but is clearly implied, viz. adultery. The Savior thereby proves his teaching in harmony with the teaching of nature and previous revelation. But the gospel which is proclaimed in his Name does more than this. It seeks to fit man for the highest social and religious duties, by purifying and strengthening his moral being. - M.

Christ had pity for this young man. He saw his soul visited by the dream of a more perfect life; then the dissolving of the dream and the return to commonplace. It were impossible not to pity his after life, for he could never be the same again. "How hardly shall they that have riches enter into the Kingdom of God." The disciples felt the difficulty. Then Peter said, "We have left all," etc. "It was very ill done of them," we say, "very selfishly thought, and no good could come of it." That is the hard way in which we speak, but we forget, when we ask this fine spirituality from men who are beginning the higher life, that we are asking more than human nature can bear. We are asking of the student the self-denial of the scholar. Christ did not ask this; He was tender to spiritual childhood. He was satisfied with the seeds of affection. He knew that if love was there it would grow, and that as their mind advanced and their love changed to higher love, the reward desired would also change.

I. THE SACRIFICE ASKED FOR HERE WAS TO GIVE UP THE WHOLE WORLD AND ITS GOODS; TO GIVE THEM TO THE POOR AND TO FOLLOW CHRIST. Is no one a Christian who does not utterly make it? Christ always asked for sacrifice of life, of self, for God. That is the principle. In this case a special form of the life was asked for, and for a special reason. The sacrifice of wealth was the special form. The special reason was this. Christ was the founder of a new method of religion; He wanted missionaries to propagate it. No one could think of Paul or Xavier or Henry Martyn with great possessions, without a smile at the incongruity. Apostolic work could not be done by a man with ten thousand a year. The special form of the demand was motived by special circumstances. Such a demand was not made of all rich men; it would be contrary to the universal character of His religion, which was to enter into the life of all classes, rich and poor, as a spirit. It would shut out all rich men from Christianity; it would upturn society for no good. In fifty years all the industrious and intelligent would be rich again. It would be wrong; for wealth has its duties, its own ideal of life. The wealthy are bound to keep their wealth, and to use it, but in obedience to the spirit of sacrifice.

II. ALL THIS KIND OF TALK COMES FROM PERSONS BEING FOOLISH ENOUGH TO BIND A SPIRITUAL IDEA INTO ONE SPECIAL FORM. The spirit of sacrifice may express itself in a thousand different ways, even in opposite ways in different men, It may be the giving up of wealth in one man, the taking up its duties in another. One man may sacrifice by leaving those whom he loves, another by remaining at home. Take the principle; do not limit it to one meaning. That is one characteristic of the idea of sacrifice. It cannot be specialized. In one point the special demand made on the rich man is in accord with the whole idea of sacrifice; it is in its absoluteness. It asks us to give up all our selfish life. "It is an impossible demand," say these persons. It was original, and Christ knew it. It did not say, like the moral law — this, do and you shall live, and you can do it. It did say "This ideal life I set before you is far beyond mere conformity with law. It is perfection. You shall not live by doing it completely, but by loving it and labouring towards it. It will transcend eternal endeavour, and thus secure eternal progress. The morality of the law is measurable, it stops at a certain point. The righteousness I put before you is immeasurable, infinite as God." It was a higher method than that of the moralist. It is only by loving and following illimitable ideas that man grows great. Their impossibility is their highest virtue, and awakens the highest virtue; they kindle unfading aspiration. It is better for man to live by than the standard of immorality. I now turn to the question of reward as illustrated by the answer of Christ. It is the custom now to say that we are to live the high life without a single hope of future reward; to hope for it is to set religion on a selfish basis. But there is no selfishness in the doctrine of rewards offered by Christ. His rewards are naturally connected with the acts, following from them and contained in them, as a flower follows from, and is contained in, the seed. The word fruits is better than the word rewards. The fruits are multiplied results. To live, hoping for the reward of a more unselfish life, and becoming more unselfish as one hopes and acts for such a life — is it not too ludicrous to call that a selfish motive? The man who gave up lands, houses, etc., received them tenfold; but not in a way which could serve his selfishness; on the contrary, in a way which increased the spirit of a larger love. It lifted above the narrow circle of an isolated family rote union with mankind. Eternal life is another reward promised by Christ. "He that believeth on Me hath everlasting life." It may co-exist with what the world calls misery — "with persecutions." It cannot be material ease. So far, the element of ease or happiness is excluded. Love doubles itself by loving. Truth in us increases by being true. Mercy, purity, faith, hope, bring forth themselves in multiplied abundance. The sum of them all is a life with God and in God, and that is eternal life, a state of the soul. It cannot be selfish, it puts before man as his highest aim, union with God.

(S. A. Brooke, M. A.)

And the heart, do you believe that it can reconcile itself to your cold doctrine, and always love without hoping for return? It does not calculate, doubtless, but it believes that its flights do not disappear in a void. What is more disinterested than the love of a mother? Does she love her infant in order to be recompensed? Ah! though one should come and tell her that she must die before that infant can respond to her affection and reward her by a word, will she love it less, will she use the less on its behalf all that remains to her of energy and of life? Are there not every day and in all classes those martyrs of maternal love? And yet will you accuse a mother of loving less because, looking towards the future, she dreams with tremors of joy of the day when her infant's look will respond to her look, when its heart will understand her, and when she will find in it her strength and her recompense? Her recompense, I have said Well, be consistent. Call her mercenary, accuse her of devoting herself to her task through self-interest, drag her to the tribunal of the human conscience, and, if she comes away from it condemned, you shall drag there the Christian who seeks his joy and his wages in the love of God, who finds his true life there, and who thirsts for immortality, because he thirsts for an eternal love.

(E. Bersier, D. D.)

I. WHAT IS INVOLVED IN BEING A TRUE FOLLOWER OF CHRIST?

1. Partaking of His spiritual nature — being born again.

2. Resting upon the infinite merit of His atonement as the only ground of acceptance with God.

3. Sitting at His feet as a humble learner.

II. WHAT ARE THE DISTINGUISHING CHARACTERISTICS OF THE FOLLOWER OF CHRIST?

1. Willingness.

2. Humility.

3. Constancy.

4. Intimacy. Not as Peter, who followed afar off.

5. Exclusiveness — Jesus only.

III. WHAT ARE THE REWARDS OF THE FOLLOWER OF CHRIST?

1. Sonship.

2. Constant access to God.

3. The presence of Christ.

4. Protection in danger.

5. Light in darkness.

6. Salvation here and glory hereafter.

(Anon.)

The man who renounces temporal advantages for Christ's sake, is rewarded in kind as follows.

1. He has communion with God and His consolations, which are better than all he has given up; as Caleacius, that Italian marquis who left all for Christ, avowed them; and as Paulinus Nolanus, when his city was taken by the barbarians, prayed thus to God, "Lord, let me not be troubled at the loss of my gold and silver, for Thou art all in all to me." Communion with Jesus Christ is heaven beforehand, the anticipation of glory.

2. God often gives His suffering servants here such supplies of their outward losses, in raising them up other friends and means, as do abundantly outweigh what they have parted with. David was driven from his wife; but gained, in Jonathan, a friend whose love was beyond that of women. So though Naomi lost her husband and children, Boaz, Ruth, and Obed became to her instead of all. The apostles left their houses and household stuff to follow Christ, but then they had the houses of all godly people open to them, and free for them, and happy was that Lydia who could entertain them; so that, having nothing, they yet possessed all things. They left a few friends, but they found far more wherever they came.

3. God commonly exalts His people to the contrary good to that evil they suffer for Him; as Joseph, from being a slave became a ruler; as Christ, who was judged by men, is Judge of all. The first thing that Caius did, after he came to the empire, was to prefer Agrippa, who had been imprisoned for wishing him emperor. The king of Poland sent Zelislaus, his general, who had lost his hand in war, a golden hand instead of it. God is far more liberal to those who serve and suffer for Him. Can any son of Jesse do for us as He can?

(John Trapp.)

1. That he does not need man's work in the sense that He must pay wages for it. There is no comparison between what is given; an hundredfold will be returned.

2. That Christian work must be done in the spirit of devotion, not of calculation. Many of the first may work in a wrong spirit, and become last.

3. The reward may not come in this life; the work is spiritual, as are the wages.

(T. M. Lindsay, D. D.)

Jesus, knowing out of the depth of His own experience how great is the joy of self-sacrifice, how transcendently superior to anything else, assures them that they will have their reward both here and hereafter. Here, in a vastly intensified appreciation of earthly enjoyments, finding new homes and new friends wherever they go, and seeing new beauty in the commonest things — in earth and air, and sky and sea. It was true they would meet with persecutions, but these would not mar their happiness, for by a mysterious law, understood by those alone who experienced them, they were accompanied by a joy unspeakable and full of glory. And hereafter they would receive the fullest compensation, an eternal weight of glory in the life everlasting.

(H. M. Luckock, D. D.)

A pious old man was one day walking to the sanctuary with a New Testament in his hand, when a friend who met him said, "Good morning, neighbour." "Ah! Good morning," replied he; "I am reading my Father's will as I walk along." "Well, what has He left you?" said his friend. "Why, He has bequeathed me a hundred fold more in this life, and, in the world to come, life everlasting." It was a word in season; his Christian friend was in circumstances of affliction, but he went home comforted.

Had Queen Elizabeth foreknown, whilst she was in prison, what a glorious reign she would have for forty-four years, she would never have wished herself a milk-maid. So, did but the saints understand what great things abide them both here and hereafter, they would bear anything cheerfully.

(John Trapp.)

Bartimaeus, David, James, Jesus, John, Peter, Timaeus, Zabdi, ZebedeeJericho, Jordan River, Judea, Nazareth, Road to JerusalemAnswering, Command, Lay, Replied, Rule1. Jesus disputes with the Pharisees concerning divorce;
13. blesses the children that are brought unto him;
17. resolves a rich man how he may inherit everlasting life;
23. tells his disciples of the danger of riches;
28. promises rewards to those who forsake all for the gospel;
32. foretells his death and resurrection;
35. bids the two ambitious suitors to think rather of suffering with him;
46. and restores to Bartimaeus his sight.

Mark 10:3

     8403   commands

Mark 10:2-9

     2333   Christ, attitude to OT

Mark 10:2-12

     8204   chastity

Mark 10:3-4

     8405   commands, in NT

June 21 Morning
Christ suffered for us, leaving us an example that ye should follow his steps.--I Peter 2:21. Even the Son of man came not to be ministered unto, but to minister.--Whosoever of you will be the chiefest, shall be servant of all. Jesus of Nazareth . . . went about doing good.--Bear ye one another's burdens, and so fulfill the law of Christ. The meekness and gentleness of Christ.--In lowliness of mind let each esteem other better than themselves. Father, forgive them: for they know not what they do.--Be …
Anonymous—Daily Light on the Daily Path

June 19 Evening
Gold tried in the fire.--REV. 3.18. 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. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you.--Now for …
Anonymous—Daily Light on the Daily Path

Christ on the Road to the Cross
'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.' --Mark x. 32. We learn from John's Gospel that the resurrection of Lazarus precipitated the determination of the Jewish authorities to put Christ to death; and that immediately thereafter there was held the council at which, by the advice of Caiaphas, the formal decision was come to. Thereupon our Lord withdrew Himself into the wilderness which stretches south …
Alexander Maclaren—Expositions of Holy Scripture

Bartimaeus
Blind Bartimaeus, the son of Timaeus, sat by the highway side begging.'--Mark x. 46. The narrative of this miracle is contained in all the Synoptical Gospels, but the accounts differ in two respects--as to the number of men restored to sight, and as to the scene of the miracle. Matthew tells us that there were two men healed, and agrees with Mark in placing the miracle as Jesus was leaving Jericho. Mark says that there was one, and that the place was outside the gate in departing. Luke, on the other …
Alexander Maclaren—Expositions of Holy Scripture

An Eager Coming
'And he, casting away his garment, rose, and came to Jesus.'--Mark x. 50. Mark's vivid picture--long wail of the man, crowd silencing him, but wheeling round when Christ calls him--and the quick energy of the beggar, flinging away his cloak, springing to his feet--and blind as he was, groping his way. I. What we mean by coming to Jesus:--faith, communion, occupation of mind, heart, and will. II. How eagerly we shall come when we are conscious of need. This man wanted his eyesight: do we not want …
Alexander Maclaren—Expositions of Holy Scripture

Love's Question
'What wilt thou that I should do unto thee?'--Mark x. 51. 'What wilt Thou have me to do!'--Acts ix. 6. Christ asks the first question of a petitioner, and the answer is a prayer for sight. Saul asks the second question of Jesus, and the answer is a command. Different as they are, we may bring them together. The one is the voice of love, desiring to be besought in order that it may bestow; the other is the voice of love, desiring to be commanded in order that it may obey. Love delights in knowing, …
Alexander Maclaren—Expositions of Holy Scripture

Children and Childlike Men
'And they brought young children to Him, that He should touch them: and His disciples rebuked those that brought them. 14. 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. 15. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.' --Mark x. 13-15. It was natural that the parents should have wanted Christ's blessing, so …
Alexander Maclaren—Expositions of Holy Scripture

Almost a Disciple
'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! 18. And Jesus said unto him, Why callest thou Me good! there is none good but one, that is, God. 19. 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. 20. And he answered and said unto Him, Master, all these have I observed from my youth, …
Alexander Maclaren—Expositions of Holy Scripture

Dignity and Service
'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. 36. And He said unto them, What would ye that I should do for you? 37. 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. 38. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of! and he baptized with the baptism that I am baptized with! 39. And they said …
Alexander Maclaren—Expositions of Holy Scripture

November the Second Leading to Christ
"Suffer little children to come unto Me." --MARK x. 13-22. "Unto Me!" We must not keep them at any half-way house. We are so prone to be satisfied if only we bring them a little way along the road. If we get them to pray! If we get them to attend the Lord's house! If we get them to be truthful and gentle! All of which is unspeakably good. It is a blessed thing to be in "the ways of Zion"; it is a far more blessed thing to be in the palace with Zion's King and Lord. When we are dealing with little …
John Henry Jowett—My Daily Meditation for the Circling Year

The Lord Our Righteousness
Jeremiah 23:6 -- "The Lord our Righteousness." Whoever is acquainted with the nature of mankind in general, or the propensity of his own heart in particular, must acknowledge, that self- righteousness is the last idol that is rooted out of the heart: being once born under a covenant of works, it is natural for us all to have recourse to a covenant of works, for our everlasting salvation. And we have contracted such devilish pride, by our fall from God, that we would, if not wholly, yet in part at …
George Whitefield—Selected Sermons of George Whitefield

Children Brought to Christ, and not to the Font
The Scripture before us is by several of the champions on the other side exhibited to the people as a rebuke to me. Their reasoning is rather ingenious than forcible: forsooth, because the disciples incurred the displeasure of Jesus Christ by keeping back the little children from coming to Him, therefore Jesus Christ is greatly displeased with me, and with all others like me, for keeping children from the font, and the performance there enacted; and specially displeased with me for exposing the Anglican …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Blind Beggar
This morning I shall address myself most particularly to the poor and blind souls here to-day. The poor blind man's faith described in this passage of Scripture, is a fit picture of the faith which I pray God you may be enabled to exert to the saving of your souls. We shall notice the origin of his faith, how his faith perceived its opportunity when Jesus passed by; we shall listen to his faith while it cries and begs; we shall look upon his faith while it leaps in joyous obedience to the divine …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

The Hardness of the Way.
"Children, how hard is it!"--St. Mark x. 24. I suspect there is scarcely a young man rich and thoughtful who is not ready to feel our Lord's treatment of this young man hard. He is apt to ask, "Why should it be difficult for a rich man to enter into the kingdom of heaven?" He is ready to look upon the natural fact as an arbitrary decree, arising, shall I say? from some prejudice in the divine mind, or at least from some objection to the joys of well-being, as regarded from the creatures' side. …
George MacDonald—Unspoken Sermons

The Domestic Relation.
When we speak of home life with its relations and duties we are not digressing from the subject of gospel light. Nowhere does the light of Christianity shine so peaceful and beautiful as in the home. Nowhere is the power of its influence so felt as in the home circle. The public worship of Christians is an inspiring scene, but nothing apparently is so heavenly as the sacred family altar. A father and mother whose hearts are filled with holy love together with happy, obedient children bowing together …
Charles Ebert Orr—The Gospel Day

The Careless Sinner Awakened.
1, 2. It is too supposable a case that this Treatise may come into such hands.--3, 4. Since many, not grossly vicious, fail under that character.--5, 6. A more particular illustration of this case, with an appeal to the reader, whether it be not his own.--7 to 9. Expostulation with such.--10 to 12. More particularly--From acknowledged principles relating to the Nature of Got, his universal presence, agency, and perfection.--13. From a view of personal obligations to him.--14. From the danger Of this …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Value of Life
Whatever our present conceptions of Jesus Christ may be, we ought to approach our study of his teachings with a sense of reverence. With the slenderest human means at his disposal, within a brief span of time, he raised our understanding of God and of human life to new levels forever, and set forces in motion which revolutionized history. Of his teachings we have only fragments, but they have an inexhaustible vitality. In this course we are to examine these as our source material in order to discover, …
Walter Rauschenbusch—The Social Principles of Jesus

Tenth Lesson. What Wilt Thou?'
What wilt thou?' Or, Prayer must be Definite. And Jesus answered him, and said, What wilt thou that I should do unto thee?'--Mark x. 51; Luke xviii. 41. THE blind man had been crying out aloud, and that a great deal, Thou Son of David, have mercy on me.' The cry had reached the ear of the Lord; He knew what he wanted, and was ready to grant it him. But ere He does it, He asks him: What wilt thou that I should do unto thee?' He wants to hear from his own lips, not only the general petition …
Andrew Murray—With Christ in the School of Prayer

Questions and Answers--Sorrowful Cases--Testimonies from those who have Visited Canada--Stewardship.
Questions and Answers--Sorrowful Cases--Testimonies from those who have visited Canada--Stewardship. The fallowing plain answers to practical questions, are written by those well acquainted with the work:-- I. "Are these children really street Arabs? If not, where do you find so many?" In the early days of the work, before the establishment of School Boards and kindred institutions, a large proportion of the children were actually taken from the streets. Now, the rescue work begins farther back, …
Clara M. S. Lowe—God's Answers

The Journey to Jerusalem
"And they went in the way going up to Jerusalem; and Jesus went before them; and they were amazed; and as they followed, they were afraid."--Mark 10:32. "Jesu, was hat dich getrieben." [38]Laurentius Laurenti. transl., Sarah Findlater, 1855 Jesus! what was that which drew Thee To Jerusalem's ancient gate? Ah! the love that burned so truly, Would not suffer Thee to wait! On Thou journeyedst, thus securing Me a city more enduring! To my spirit now draw nearer, Lord, as to Jerusalem! Let each moment …
Jane Borthwick—Hymns from the Land of Luther

The Footsteps
"Ye shall indeed drink of the cup that I drink of."--Mark x. 39. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 Behold, My bride, how fair My mouth, Mine eyes; My heart is glowing fire, My hand is grace-- And see how swift My foot, and follow Me. For thou with Me shalt scorned and martyred be, Betrayed by envy, tempted in the wilds, And seized by hate, and bound by calumny; And they shall bind thine eyes lest thou should'st see, By hiding Mine eternal truth from thee. And they shall scourge …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Mark 10:3 NIV
Mark 10:3 NLT
Mark 10:3 ESV
Mark 10:3 NASB
Mark 10:3 KJV

Mark 10:3 Bible Apps
Mark 10:3 Parallel
Mark 10:3 Biblia Paralela
Mark 10:3 Chinese Bible
Mark 10:3 French Bible
Mark 10:3 German Bible

Mark 10:3 Commentaries

Bible Hub