Mark Chapter 10
Jesus Teaches on Marriage, Riches, and Service
A. Marriage and Divorce
A Test from the Pharisees: Is it lawful for a man to divorce his wife?
Mark 10:1-2 says, “Then He arose from there and came to the region of Judea by the other side of the Jordan. And multitudes gathered to Him again, and as He was accustomed, He taught them again. The Pharisees came and asked Him, ‘Is it lawful for a man to divorce his wife?’ testing Him.”
The Pharisees were not seeking genuine wisdom, but rather they came to test Jesus. They hoped to trap Him into saying something that could be used against Him either in conflict with Moses or in conflict with popular rabbinical opinion.
a. “Is it lawful for a man to divorce his wife?” Divorce was a heated and divisive subject in the time of Christ. There were two major schools of rabbinical interpretation. One was the school of Rabbi Shammai, who held to a strict and narrow understanding, teaching that divorce was only permitted in the case of sexual immorality. The other was the school of Rabbi Hillel, which was far more lenient, allowing divorce for almost any reason, even trivial matters such as a wife spoiling a meal.
b. Matthew’s account clarifies the real intent of their question: “The Pharisees also came to Him, testing Him, and saying to Him, ‘Is it lawful for a man to divorce his wife for just any reason?’” (Matthew 19:3). Their test was not simply whether divorce was ever permitted, but whether a man could put away his wife “for just any reason.”
i. The entire debate stemmed from the passage in Deuteronomy 24:1, which says, “When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house.” The controversy rested on the interpretation of the word “uncleanness.”
ii. Rabbi Shammai’s interpretation held that “uncleanness” referred exclusively to sexual immorality, making it the only valid basis for divorce.
iii. Rabbi Hillel, on the other hand, interpreted “uncleanness” in the broadest possible way, arguing that almost anything could qualify. The Mishnah records examples such as a wife burning her husband’s food, speaking to another man in public, or raising her voice too loudly. Rabbi Akiba went so far as to permit divorce if a man simply found another woman more attractive than his wife.
William Barclay summarized Hillel’s position: a man could divorce his wife if she spoiled a dish of food, if she went into the streets with her hair unbound, if she spoke to a man in public, if she spoke disrespectfully of her husband’s family, or if she was considered a “brawling woman” whose voice could be heard in the next house. Rabbi Akiba even claimed that if a man found a woman more beautiful than his wife, that was sufficient grounds for divorce.
c. “Testing Him”—the Pharisees wanted Jesus to publicly align Himself with one camp and thus become vulnerable. If He sided with Shammai, He would be unpopular with the majority who preferred Hillel’s lenient teaching. If He sided with Hillel, He could be accused of disregarding the sanctity of marriage and undermining the seriousness of Moses’ law. If He rejected both, they could accuse Him of speaking against Moses himself.
2. (Mark 10:3-9) Jesus emphasizes marriage and God’s plan in marriage
Mark 10:3-9 says, “And He answered and said to them, ‘What did Moses command you?’ They said, ‘Moses permitted a man to write a certificate of divorce, and to dismiss her.’ And Jesus answered and said to them, ‘Because of the hardness of your heart he wrote you this precept. But from the beginning of the creation, God “made them male and female.” “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh”; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate.’”
Jesus immediately redirected the Pharisees back to the Scriptures. Instead of debating rabbinical interpretations, He asked, “What did Moses command you?” By doing this, He reminded them that God’s Word is the true authority, not the opinions of men.
a. “What did Moses command you?” The Pharisees answered by pointing to Deuteronomy 24:1, saying, “Moses permitted a man to write a certificate of divorce, and to dismiss her.” Yet Moses never commanded divorce, he only permitted it. Jesus exposed how the religious leaders had twisted a concession into a supposed command. In fact, some rabbis of that day went so far as to say that if a man had a troublesome wife, it was his religious duty to divorce her. This mindset directly contradicted God’s intent for marriage.
i. The Mosaic concession was never a command but a reluctant allowance because of human sinfulness. The Pharisees emphasized what was permitted rather than what was commanded, which showed the hardness of their own hearts.
b. “Because of the hardness of your heart he wrote you this precept.” Divorce was not instituted by God as a blessing but was given because of the hardness of human hearts. It was a concession to human sin, not a reflection of God’s will. Hardness of heart can be seen in two ways: in the offender, who cruelly betrays the covenant of marriage, and in the offended, who often cannot bring themselves to fully forgive and restore the relationship. Both reveal the brokenness of man.
i. Even in this, God’s mercy provided protection for the vulnerable. The certificate of divorce mentioned in Deuteronomy 24:1 served as legal protection for the wife, who otherwise could be left destitute and defenseless. The law was meant to protect women from being discarded without rights, not to encourage men to seek separation.
c. “But from the beginning of the creation, God ‘made them male and female.’” Jesus shifted the focus away from divorce and toward God’s original design for marriage. The Pharisees’ problem was not a lack of knowledge about the law regarding divorce but a lack of understanding about the sanctity of marriage. Jesus pointed them back to the book of Genesis, grounding His teaching in the creation order.
i. Genesis 1:27 says, “So God created man in His own image; in the image of God He created him; male and female He created them.” Marriage was God’s design from the very beginning, a union that reflects His creation purpose. Jesus was not offering a new interpretation for a changing age, but reminding them of the eternal design rooted in creation itself.
ii. This is a powerful corrective for today. Many argue that times have changed, and that marriage should be redefined or treated as flexible. But Jesus showed that the answer is not found in modern reinterpretations, but in returning to God’s original standard at creation.
d. “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” Here Jesus quoted Genesis 2:24. The language makes clear that marriage is not a social convenience but a divine institution. A man is to leave even the closest earthly bonds—his father and mother—and be united to his wife in a covenant that creates a new and overriding unity.
i. The phrase “joined to his wife” carries the sense of being glued together, a permanent adhesion. As Trapp observed, a husband ought to be as firmly united to his wife as to his own self.
ii. The Greek term for “joined together” also carries the imagery of a yoke, as when two animals are yoked to pull together. A husband and wife are meant to walk in the same direction, bound together in unity of purpose, laboring side by side in the covenant of life.
iii. This new bond is stronger even than the parent-child relationship. The marriage covenant supersedes blood ties. Matthew Poole remarked that the law of God never intended for a man to put away his wife whenever he pleased, but rather that he should cleave to her even before his parents, loving her as his own body.
iv. Adam Clarke went further, noting that the “one flesh” relationship speaks not only of physical union but of a shared soul, a complete union of interests, joys, and burdens. It is an indissoluble partnership of life, fortune, comfort, support, desires, and sorrows.
e. “So then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate.” Jesus concluded with the heart of God’s design for marriage. It is God Himself who joins husband and wife together, and no man has authority to sever what God has united.
i. This elevates marriage far above a mere social or legal contract. Marriage is a spiritual covenant before God. To separate what God has joined is to work against His divine purpose.
ii. Divorce, then, is not a light matter. Jesus’ words show that to tear apart a marriage is like amputating a limb. While there are extreme cases where amputation may be necessary to preserve life, it is always tragic and only to be considered under the most serious conditions.
3. (Mark 10:10-12) Jesus clarifies the point for His disciples
Mark 10:10-12 says, “In the house His disciples also asked Him again about the same matter. So He said to them, ‘Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery.’”
After the public exchange with the Pharisees, Jesus went into a house, away from the crowds. It was there that His disciples pressed Him further on this difficult subject. They wanted more clarity, because His teaching directly confronted the loose views of divorce that were common in their culture.
a. “His disciples also asked Him again about the same matter.” This shows that Jesus’ words were not meant to be a one-verse, all-encompassing teaching on divorce and remarriage. Instead, it was part of a broader body of instruction. Matthew’s Gospel records a more detailed account where Jesus allowed for one exception: “And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery” (Matthew 19:9). The disciples were trying to reconcile what they had always been taught with what Jesus declared, which was a return to God’s original design.
b. “Whoever divorces his wife and marries another commits adultery against her.” This statement shocked the disciples because it elevated the seriousness of divorce far above what their culture assumed. Jesus declared that if someone divorces without biblical grounds, they are not truly released from their marriage covenant in the sight of God. Therefore, if they remarry, they are guilty of adultery.
i. Matthew clarifies that the exception clause is sexual immorality. The word used is porneia, a broad term encompassing all kinds of sexual sin. This demonstrates that divorce is only permissible in extreme circumstances of marital unfaithfulness, and even then, it is permitted, not commanded.
ii. The Apostle Paul, under inspiration of the Spirit, added another legitimate ground: abandonment by an unbelieving spouse. He wrote, “But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace” (1 Corinthians 7:15). This establishes that while marriage is a binding covenant, God in His mercy allows release in specific, limited cases.
iii. However, incompatibility, lack of affection, or unhappiness are never given as grounds for divorce. While these situations may be valid reasons for a period of separation, they are not sufficient reasons for dissolving the covenant before God.
c. “Commits adultery against her.” The reason remarriage after an unbiblical divorce constitutes adultery is because, in God’s eyes, the first marriage covenant is still intact. The individual is attempting to establish a new covenant while the original one remains binding. This makes them guilty of adultery, not only against their spouse, but against the God who joined them together.
i. Marriage is more than a contract between two people; it is a vow made before God, to one’s spouse, and to society. To break it casually is to treat lightly something God has declared sacred. Scripture consistently upholds the sanctity of vows. Ecclesiastes 5:4-5 warns, “When you make a vow to God, do not delay to pay it; for He has no pleasure in fools. Pay what you have vowed—better not to vow than to vow and not pay.” Marriage is one of the most solemn vows a believer can make.
d. “And if a woman divorces her husband and marries another, she commits adultery.” Jesus extended His teaching equally to women. This is significant because, in Jewish culture, men primarily held the right to issue divorce certificates. By addressing women as well, Jesus emphasized that His standard applies universally: both men and women are accountable before God.
i. This passage, when isolated, might appear to prohibit all remarriage after divorce. Some groups throughout history have taken that position, insisting that remarriage is never permitted. However, taking the whole counsel of God (Acts 20:27) into account, we see that remarriage is permitted when the divorce was on biblical grounds—sexual immorality or abandonment.
ii. If the divorce is not on biblical grounds, then remarriage is not permitted, because the original bond still stands before God. This makes any new marriage an act of adultery.
iii. God does not view humanity in three categories—single, married, and divorced. Instead, there are only two: single and married. One is either bound by the marriage covenant or not. If still bound, remarriage is adultery. If released biblically, remarriage is permitted “in the Lord” (1 Corinthians 7:39). This clarity protects the church from wrongly stigmatizing those who have been biblically released from marriage and allows them to walk in freedom rather than shame.
4. (Mark 10:13-16) Jesus blesses the children and uses them as an example of how we must receive the kingdom of God
Mark 10:13-16 says, “Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.’ And He took them up in His arms, put His hands on them, and blessed them.”
In this scene, the Lord demonstrated His love for children and used them as a vivid picture of the posture required to enter the kingdom of God. The disciples, failing to understand the importance of this moment, sought to hinder the children. But Jesus rebuked them sharply and gave one of His most important lessons on salvation.
a. “Then they brought little children to Him, that He might touch them.” The Greek verb translated “brought” (prosphero) is often used in the context of bringing sacrifices, suggesting an act of dedication. These parents were not simply looking for a casual blessing; they were presenting their children to Christ for His touch, His favor, and His consecration. This reveals both their faith and their understanding that their children needed the Lord’s blessing early in life.
b. “But the disciples rebuked those who brought them.” The disciples likely thought they were protecting Jesus’ time and energy, treating the children as unimportant compared to adults. But in doing so, they misrepresented the heart of Christ. Children are never a nuisance to the Lord, and no one should ever stand in their way of coming to Him.
i. Parents and church leaders must take this seriously. If the disciples could fall into the trap of discouraging children from Christ, so can we—whether through neglect, lack of teaching, or by setting poor examples. Parents have a solemn duty to guide their children toward Jesus Christ. Proverbs 22:6 says, “Train up a child in the way he should go, and when he is old he will not depart from it.”
ii. Charles Spurgeon often emphasized the importance of parents leading their children to Christ. He recalled his own mother’s prayers, which left a lifelong impression: “Then came a mother’s prayer, and some of the words of a mother’s prayer we shall never forget, even when our hair is grey.” Spurgeon noted that children have their whole lives ahead to serve God, making early dedication to Christ of immeasurable value.
c. “But when Jesus saw it, He was greatly displeased and said to them, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.’” Jesus was deeply moved with righteous anger at the disciples’ attempt to turn children away. He corrected them firmly, making it clear that the kingdom of God belongs to those who approach Him like a child.
i. The phrase “for of such is the kingdom of God” does not mean that children are automatically saved or that they are sinless, for Scripture teaches clearly that all have sinned (Romans 3:23). Rather, Jesus pointed to their disposition of dependence. Children receive rather than earn, and they trust rather than argue. In this sense, they exemplify the way one must come to Christ—by faith alone, without pride or self-sufficiency.
ii. This rebuke carries a warning to the modern church: no obstacle should be placed between children and the Savior. Every effort must be made to lead them early to Christ through teaching, prayer, and godly example.
d. “Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.” This is one of the most solemn warnings in Scripture. Salvation cannot be earned, bought, or achieved through works. It must be received as a gift, in the same way a child receives a gift without suspicion or pride.
i. A child does not refuse a gift because they feel unworthy, nor do they insist on paying for it. They simply take it with joy. Likewise, we must humble ourselves before God and receive His salvation freely, by grace through faith (Ephesians 2:8-9).
ii. Jesus did not commend children for being innocent or humble, for children are often neither. He commended them for being receivers. Adults are often too proud, too skeptical, or too self-reliant to receive the kingdom in this way. But unless one comes with childlike dependence, trusting entirely in the finished work of Christ, entrance into the kingdom is impossible.
e. “And He took them up in His arms, put His hands on them, and blessed them.” In this tender action, Jesus showed His personal love for children. The verb translated “blessed” is emphatic, meaning He fervently blessed them. Christ’s blessing was not superficial; it was rich, intentional, and full of divine favor.
i. Children did not need to prove their worth to receive His blessing. They simply came, and He received them. Likewise, the sinner does not prepare themselves or make themselves worthy before coming to Christ. Salvation is received by grace, not merit.
ii. This moment foreshadows the invitation of the gospel itself: to come helplessly, to be embraced by the Savior, and to receive His blessing without condition.
B. Jesus teaches on riches
1. (Mark 10:17-18) An eager man questions Jesus
Mark 10:17-18 says, “Now as He was going out on the road, one came running, knelt before Him, and asked Him, ‘Good Teacher, what shall I do that I may inherit eternal life?’ So Jesus said to him, ‘Why do you call Me good? No one is good but One, that is, God.’”
This passage introduces us to what is often called “the rich young ruler.” He came to Jesus with an eagerness and reverence that outwardly seemed commendable. He ran to Jesus, demonstrating urgency, and he knelt before Him, showing respect. Yet, as the encounter unfolds, it becomes clear that his heart was not prepared to fully submit to Christ.
a. “Good Teacher.” This form of address was highly unusual in Jewish culture. The rabbis never accepted or used such a title for themselves, because it implied perfect goodness and moral flawlessness. Jewish tradition recognized only God as absolutely good. Therefore, when this man called Jesus “Good Teacher,” he was either unwittingly affirming His deity or using words without understanding their weight.
i. Historical sources confirm that this title was never used for rabbis. Plummer notes, “There is no instance in the whole Talmud of a rabbi being addressed as ‘Good Master.’” To call someone “good” in this absolute sense was to acknowledge divine character, and so this man was—without realizing it—making a theological statement about Jesus.
b. “Why do you call Me good? No one is good but One, that is, God.” This was not Jesus denying His deity, as some critics claim, but rather turning the man’s words back on him. Jesus was saying, “Do you realize what you mean when you call Me good? Are you recognizing that I am more than a teacher, that I am God incarnate?” Jesus’ question forced the young man to consider whether he really understood who Jesus was.
i. Jesus was not lowering Himself to the level of a mere man. Instead, He was elevating the conversation, confronting the man with the fact that to call Him “good” was to acknowledge His divine nature.
c. “What shall I do that I may inherit eternal life?” Here we see the young man’s misunderstanding. He believed eternal life was something to be earned through his own efforts. His question reveals the mindset of works-righteousness: he wanted to “do” something to obtain eternal life. He recognized that eternal life was valuable, but he saw it as an inheritance gained by merit rather than by faith.
i. His eagerness is evident—he ran to Jesus. His humility is seen—he knelt before Jesus. Yet his theology was flawed—he asked, “What shall I do?” Salvation is not about what we do but about what Christ has done. As Ephesians 2:8-9 says, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.”
ii. The tragedy is that he was so close to the truth. By kneeling at Jesus’ feet, he was closer to salvation than any human deed could bring him. Yet he was unwilling to exchange his self-sufficiency for Christ’s sufficiency. He did not want Jesus to be his Savior; he wanted Jesus to show him how to be his own savior.
d. The deeper issue was that the man did not truly know who Jesus was, nor did he truly know himself. He assumed himself to be righteous, when in fact he was spiritually bankrupt. When a man does not know who Jesus is, he cannot know himself rightly either. Self-knowledge begins with Christ-knowledge. The first step toward eternal life is recognizing the true identity of Jesus Christ as Lord and Savior.
(Mark 10:19-22) Jesus’ counsel to the young man.
“You know the commandments: ‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’” And he answered and said to Him, “Teacher, all these things I have kept from my youth.” Then Jesus, looking at him, loved him, and said to him, “One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.” But he was sad at this word, and went away sorrowful, for he had great possessions.
a. You know the commandments: Being a Jew, this man knew the commandments. Jesus, however, was careful to only quote to him those commandments from what is often called the second table of the law, dealing with our duty toward our fellow man. He deliberately left out the first table, which addresses man’s relationship with God.
i. Jesus quoted commandments such as, “Do not commit adultery,” “Do not murder,” “Do not steal,” “Do not bear false witness,” “Do not defraud,” and “Honor your father and your mother.” Each one of these is pure, just, and good. The world would be transformed if everyone lived by even these five.
ii. By choosing these commandments, Jesus revealed that the man’s sin was not in how he treated others outwardly but in how he related to God inwardly. This exposed the man’s idolatry of wealth and his failure to love God with all his heart.
b. Teacher, all these things I have kept from my youth: The ruler’s reply shows his self-righteousness. He sincerely believed that he had kept all these commandments since his youth. According to the common rabbinic interpretation, that was possible, but according to the true and searching intent of God’s law, it was impossible.
i. Paul once thought the same way: “concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless” (Philippians 3:6). Outwardly, he believed he was blameless, yet inwardly, he was a sinner in need of salvation.
ii. Jesus, in the Sermon on the Mount, revealed the deeper meaning of the law: “You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment” (Matthew 5:21-22). Likewise, “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28). The law of God penetrates to the heart, not just external actions.
iii. The man should have confessed, “There is no way I can keep the law perfectly. I need mercy, I need grace, I need a Savior.” Instead, he justified himself.
c. Then Jesus, looking at him, loved him, and said to him: This detail is important. Jesus saw the emptiness in his soul and was filled with compassion. Though he was rich, powerful, and moral by outward standards, his life lacked the one thing that mattered. He had climbed the ladder of success, but the ladder was leaning against the wrong building.
d. One thing you lack: Instead of immediately confronting his false claim to righteousness, Jesus took him further down his own chosen path of works. The Lord essentially said, “If you want to earn eternal life by doing, then go all the way—sell everything, give it to the poor, then follow Me.” This was not a universal command for all believers to sell their possessions but was a heart test for this man.
i. The man’s god was wealth, and he could not let it go. Even though Jesus promised him treasure in heaven, he preferred treasure on earth. His refusal revealed idolatry, for he loved money more than God. “No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon” (Matthew 6:24).
ii. This man was essentially an idolater. He wanted eternal life but would not dethrone his false god. Eternal life requires repentance, and repentance requires forsaking whatever rival sits on the throne of the heart.
e. Come, take up the cross, and follow Me: Jesus then issued the ultimate invitation, calling him not just to abandon his wealth but to follow Him as a disciple. This phrase shifts the focus from “what must I do” to “who must I follow.” Salvation is not found in self-effort but in faith in Christ. As Jesus declared, “This is the work of God, that you believe in Him whom He sent” (John 6:29).
i. The man went away sorrowful because he had great possessions. His sorrow revealed that his heart was chained to wealth. Jesus did not want to make him sad but wanted him to see the truth: joy and eternal life are found only in Him, not in riches. Many people, like this young ruler, have almost everything the world can offer, yet they are empty and sorrowful because they lack Christ.
3. (Mark 10:23-27) The difficulty of riches.
“Then Jesus looked around and said to His disciples, ‘How hard it is for those who have riches to enter the kingdom of God!’ And the disciples were astonished at His words. But Jesus answered again and said to them, ‘Children, how hard it is for those who trust in riches to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.’ And they were greatly astonished, saying among themselves, ‘Who then can be saved?’ But Jesus looked at them and said, ‘With men it is impossible, but not with God; for with God all things are possible.’”
a. How hard it is for those who have riches to enter the kingdom of God... the disciples were astonished at His words: Just as the disciples were shocked, we too find it difficult to accept that wealth can be a hindrance to eternal life. Human reasoning tends to see riches as a blessing, a sign of God’s approval, yet Jesus upended this assumption. The disciples had been raised in a culture where wealth was often equated with divine favor, drawing from Old Testament passages that show material prosperity as part of covenant blessing when Israel walked in obedience (Deuteronomy 28:1-14). Their astonishment was rooted in this long-standing assumption that wealth and salvation went hand in hand. Jesus’ teaching revealed that wealth often ensnares the heart and creates barriers to trusting in God.
i. This strikes at the heart of man’s natural perspective. To the Jewish mindset, the wealthy were seen as especially favored and therefore especially likely to be saved. If the rich, with all their advantages, found it hard to enter the kingdom, then who could possibly be saved?
b. For those who have riches: Many of us quickly excuse ourselves from Jesus’ warning, convincing ourselves that we are not wealthy. Yet, if we compare our standard of living to that of the ancient world, even the average believer today lives with more comfort and convenience than kings and rulers of old. Running water, medical care, transportation, refrigeration, and countless modern luxuries are things the rich young ruler never knew. Thus, we must apply this warning not only to billionaires but also to our own hearts. The issue is not merely the possession of wealth but the trust, comfort, and false security that riches can bring.
c. Children, how hard it is for those who trust in riches to enter the kingdom of God! Jesus clarified that the true danger lies not only in having wealth but in trusting in it. Wealth gives a false sense of independence and control, making it harder to acknowledge one’s dependence upon God. Riches satisfy the temporal, creating little hunger for the eternal. They promise security, yet can vanish in a moment, revealing the fleeting nature of earthly treasure (Proverbs 23:4-5: “Do not overwork to be rich; because of your own understanding, cease! Will you set your eyes on that which is not? For riches certainly make themselves wings; they fly away like an eagle toward heaven.”).
i. The contrast is striking: the dependence of a child compared to the independence of a wealthy man. A child trusts, receives, and rests in the provision of others, while the rich man believes he can earn, achieve, and secure everything by his own hand. Thus, Jesus declared it is far easier for the childlike to inherit the kingdom than for the rich who cling to their wealth.
ii. Furthermore, wealth often reinforces a works-oriented mindset. A wealthy man is a doer, successful because of his labor, intelligence, or management. The temptation is to approach God the same way, believing salvation is something earned rather than humbly received as a gift of grace. Salvation cannot be bought, earned, or secured by riches. It is received through humble faith alone.
d. It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God: Jesus used one of the most vivid and exaggerated illustrations possible. The camel, the largest common animal in Palestine, and the eye of a needle, the smallest imaginable opening, form a striking contrast. This is not a call to reinterpret Jesus’ words but to recognize His deliberate use of hyperbole to stress impossibility. Salvation by human effort, particularly for those who trust in wealth, is no easier than squeezing a camel through a sewing needle.
i. As noted, some have attempted to soften this statement by suggesting Jesus referred to a small side gate in Jerusalem known as “the Needle’s Eye,” where camels could enter only if stripped of all their load and kneeling. However, this interpretation is not historically supported and undermines the force of Jesus’ words. He was not saying salvation is difficult for the wealthy, but that it is impossible without God.
ii. Likewise, altering the Greek word for camel (kamelos) to cable (kamilos) also misses the point. Jesus’ intent was not to illustrate difficulty but impossibility apart from divine grace. He intentionally used humor and exaggeration to drive the point home to His disciples.
e. With God all things are possible: This climactic statement reveals the grace of God in salvation. Though humanly impossible, with God it becomes possible. No amount of wealth can buy salvation, but God can save even the wealthy, as seen in Zacchaeus who gave half his goods to the poor (Luke 19:8-9), Joseph of Arimathea who laid Jesus in his tomb (Matthew 27:57-60), and Barnabas who sold land to support the early church (Acts 4:36-37). The sovereign grace of God breaks the chains of greed and idolatry, opening hearts to receive the true treasure of Christ.
In the end, Jesus taught His disciples that wealth can blind, deceive, and enslave. But He also reassured them that God’s saving power is not bound by human limitations. Rich or poor, salvation is always a miracle of God’s grace.
4. (Mark 10:28–31) Our reward and the solution to the problem of riches.
“Then Peter began to say to Him, ‘See, we have left all and followed You.’ So Jesus answered and said, ‘Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel’s, who shall not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come, eternal life. But many who are first will be last, and the last first.’” (Mark 10:28–31 NKJV)
a. “See, we have left all and followed You”: In contrast to the rich young ruler who walked away sorrowful because of his great possessions, Peter speaks for the disciples who had forsaken their livelihoods, families, and security to follow Christ. The underlying thought of Peter’s statement is a question: “What shall we have then?” (see Matthew 19:27). This reflects Peter’s straightforward nature, but also the natural human desire for assurance of reward.
i. Jesus did not rebuke Peter but affirmed that their sacrifice was not unnoticed. Indeed, the disciples would receive unique honors. Jesus promised in Matthew 19:28, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.” Their reward includes a role in millennial administration, a foundational place in the church as described in Ephesians 2:20, which says, “having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,” and everlasting honor in the New Jerusalem, where Revelation 21:14 declares, “Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.”
b. “There is no one who has left house or brothers... who shall not receive a hundredfold”: Jesus broadened His promise to all believers, not just the apostles. The principle is universal: whatever is sacrificed for Christ and His gospel will be repaid manifold in God’s economy. This repayment is both present (“now in this time”) and future (“in the age to come”). Presently, it is experienced through the fellowship of the body of Christ, which provides spiritual family and care far exceeding what was left behind. In eternity, it will be realized fully in everlasting life and reward.
i. The “hundredfold” is not to be understood in a crassly literal sense, as if Christ promised exactly one hundred houses or one hundred mothers. Instead, He uses hyperbole to convey overwhelming abundance in God’s provision. Paul expressed a similar truth in Philippians 3:8, “Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.”
ii. Importantly, Jesus also included the phrase “with persecutions.” This addition balances the promise, making clear that following Him is not a path to earthly ease but to blessing amidst opposition. Second Timothy 3:12 reinforces this: “Yes, and all who desire to live godly in Christ Jesus will suffer persecution.” Therefore, the reward includes both spiritual family and trials, reminding the disciple that the road of Christ is both costly and glorious.
c. “But many who are first will be last, and the last first”: This statement qualifies all that precedes. God’s system of reward is not man’s system. What appears to be great sacrifice in man’s eyes may not be deemed so by God, and what seems small may be greatly rewarded. Jesus overturns human expectations and reminds us that God evaluates based on His sovereign wisdom and grace, not human merit or calculation.
i. Matthew records Jesus following this statement with the parable of the landowner and the workers in Matthew 20:1–16, where those who labored only one hour received the same wage as those who labored all day. The point was not that God is unfair, but that He has the right to dispense grace as He pleases. The parable illustrates the truth that God rewards according to His own purposes, not human bargaining.
ii. Charles Spurgeon insightfully remarked, “In the final account, it shall be found that no man has been a loser through giving up anything for the Lord Jesus Christ though he has his own method of deciding who are to be first and who are to be last.” This underscores that God’s economy cannot be measured by earthly standards. What matters is faithfulness, not human evaluation of greatness.
5. (Mark 10:32–34) Jesus again announces His coming fate in Jerusalem.
“Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed. And as they followed they were afraid. Then He took the twelve aside again and began to tell them the things that would happen to Him: ‘Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him. And the third day He will rise again.’” (Mark 10:32–34 NKJV)
a. “They were amazed… they were afraid”: As Jesus and His disciples journeyed toward Jerusalem, there was an unmistakable tension in the air. The religious leaders had already rejected Him, plots against His life were in motion, and the city was a place of danger. Yet Jesus went before them, walking deliberately toward His own suffering and death. His courage astounded them, while the looming threat of what awaited filled them with dread. Their amazement was at the fearless resolve of Christ, and their fear was at the peril that awaited them all.
i. Here we see the matchless courage of Christ. He knew exactly what awaited Him at Jerusalem—the betrayal, the mocking, the scourging, the crucifixion—and yet He pressed forward with unflinching determination. This was no ignorant stumble into tragedy, but a deliberate march to the cross. Hebrews 12:2 tells us, “looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” His resolve is a rebuke to our frequent cowardice when we shrink back from public identification with Him.
ii. “As they followed they were afraid”: It is easy to criticize the disciples for their fear, but it is equally necessary to commend them for their loyalty. Though trembling, they did not turn back. Their imperfect courage is still commendable, for they followed Christ into the very jaws of danger.
b. “They will condemn Him to death and deliver Him to the Gentiles”: This was the third time in Mark’s Gospel that Jesus predicted His passion (see Mark 8:31 and 9:31), but here for the first time He revealed that His death would involve being handed over to the Gentiles. This detail signified the depth of His rejection. The Messiah of Israel, the rightful King of the Jews, would be rejected by His own people and handed over to those outside the covenant nation. This was not only an act of betrayal but also an act of ultimate dishonor.
i. In the Jewish mind, no greater insult could be imagined. The Gentiles were despised as unclean and far from the promises of God. To deliver the Messiah to them was to declare Him utterly disowned. This rejection was prophesied in Psalm 22:6, “But I am a worm, and no man; a reproach of men, and despised by the people.” John 1:11 also confirms this rejection: “He came to His own, and His own did not receive Him.”
ii. It is worth noting that the Jewish authorities could condemn Jesus, but only the Roman Gentile authorities could legally execute Him by crucifixion. This fulfilled the Scriptures precisely, for Jesus had already declared in John 12:32–33, “And I, if I am lifted up from the earth, will draw all peoples to Myself.” This He said, signifying by what death He would die. The “lifting up” was crucifixion, a Roman method of execution, not stoning, which was the Jewish form of capital punishment.
c. “And they will mock Him, and scourge Him, and spit on Him, and kill Him”: Jesus not only predicted His death but also described the manner of His suffering in vivid detail. He would endure mockery, brutal flogging, and humiliating abuse. Each word underscores the depth of His humiliation: mocking targeted His dignity, scourging assaulted His body, spitting attacked His honor, and crucifixion would take His life. Yet He foretold it calmly, showing His complete submission to the Father’s will.
i. The shame of Christ’s sufferings is emphasized. Hebrews 12:2 says He “despised the shame.” He did not delight in humiliation, but He bore it willingly for our sake. Isaiah 50:6 prophetically records, “I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting.” This was fulfilled to the letter in the Passion of Christ.
ii. The early church understood the honor of sharing in His shame. Acts 5:41 records of the apostles, “So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name.” They did not rejoice in pain itself, but in the privilege of being identified with Christ’s reproach. First Peter 4:13 echoes this perspective: “but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.”
d. “And the third day He will rise again”: This final declaration crowns the prediction. Death would not be the end. Jesus assured His disciples that resurrection awaited Him beyond the cross. Though they did not yet comprehend it, the resurrection would be the ultimate vindication of His Messiahship and the demonstration of His victory over sin and death. The repeated mention of “the third day” anchors His suffering to the hope of triumph.
i. The resurrection was foretold in the Old Testament (Psalm 16:10, “For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption”), declared by Christ repeatedly (Mark 8:31; Mark 9:31), and fulfilled in history. It is the cornerstone of the gospel, as Paul declared in 1 Corinthians 15:3–4, “For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures.”
C. True greatness in God’s kingdom.
(Mark 10:35-37) James and John request positions of status.
Then James and John, the sons of Zebedee, came to Him, saying, “Teacher, we want You to do for us whatever we ask.” And He said to them, “What do you want Me to do for you?” They said to Him, “Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory.”
a. Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory: This request reveals how deeply the disciples misunderstood Jesus’ mission, even after His repeated predictions of His suffering, death, and resurrection. Their expectation was still fixed on a political and earthly kingdom, in which they assumed Jesus would overthrow Rome and establish His rule in Jerusalem. In this framework, James and John sought positions of prominence, envisioning themselves as chief advisors or rulers in His government. Their ambition blinded them to the true nature of the kingdom, which is not of this world (John 18:36).
i. The right hand of a ruler was universally regarded as the highest place of honor and power. For example, in 1 Kings 2:19 it is recorded, “Bathsheba therefore went to King Solomon, to speak to him for Adonijah. And the king rose up to meet her and bowed down to her, and sat down on his throne and had a throne set for the king’s mother; so she sat at his right hand.” Likewise, Psalm 110:1 says, “The LORD said to my Lord, ‘Sit at My right hand, till I make Your enemies Your footstool.’” To sit at the right hand implied authority, power, and intimate favor with the King. To sit at the left hand, though slightly lesser, was still a position of high honor. By asking for these seats, James and John were requesting the two highest places in Christ’s kingdom.
ii. Their request also reveals their misunderstanding of “glory.” They believed glory was tied to status, power, and earthly prestige, while Jesus taught that true glory would come through suffering, humility, and servanthood. Paul later explained this principle: “If indeed we suffer with Him, that we may also be glorified together” (Romans 8:17).
b. Teacher, we want You to do for us whatever we ask: Their approach was bold, presumptuous, and self-serving. Rather than seeking God’s will, they demanded that Jesus conform to theirs. This mirrors the selfish ambition and pride that often lurks in the human heart, even among believers. The wording shows a desire to manipulate Jesus into agreement before even disclosing their request, reflecting a lack of submission to His authority.
i. Their ambition was not isolated but part of an ongoing struggle among the disciples. Mark 9:33-34 records, “Then He came to Capernaum. And when He was in the house He asked them, ‘What was it you disputed among yourselves on the road?’ But they kept silent, for on the road they had disputed among themselves who would be the greatest.” This reveals that competition and personal ambition often characterized the disciples, rather than humility and unity.
ii. James and John believed they were the most qualified to claim greatness, perhaps due to their closeness to Jesus as part of His inner circle (Peter, James, and John often shared in special experiences with Christ). By seeking official confirmation from Jesus, they sought to solidify their superiority over the other disciples.
iii. Their request shows how ambition can distort spiritual perception. Even while walking with the Messiah and hearing His words about the cross, they were more concerned with their own elevation than with His suffering. This stands as a warning to believers today: it is possible to be near to Christ, even active in ministry, yet still driven by selfish motives. The apostle Paul addressed this danger when he wrote, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself” (Philippians 2:3).
(Mark 10:38-41) Jesus’ reply: think in terms of sacrifice, not self-glory.
But Jesus said to them, “You do not know what you ask. Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?” They said to Him, “We are able.” So Jesus said to them, “You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared.” And when the ten heard it, they began to be greatly displeased with James and John.
a. You do not know what you ask: Jesus exposes their ignorance of the true cost of greatness in His kingdom. James and John imagined thrones, crowns, and honor, but Christ spoke of suffering, humiliation, and self-denial. They were blinded by ambition, unable to see that the road to glory runs through the cross. Jesus had already told them multiple times about His coming betrayal, death, and resurrection (Mark 8:31; Mark 9:31; Mark 10:33-34), yet they failed to comprehend it. Their request showed that they were seeking exaltation without the path of sacrifice.
i. The danger here is the same for modern believers. Many want the rewards of discipleship without the cost, seeking recognition, status, or spiritual prestige while shrinking from suffering, obedience, or humility. Jesus’ response makes it clear that kingdom greatness is inseparable from sacrifice.
b. Are you able to drink the cup that I drink: The “cup” in Scripture often signifies suffering, wrath, or divine judgment. Jesus would later pray in Gethsemane, “Abba, Father, all things are possible for You. Take this cup away from Me; nevertheless, not what I will, but what You will” (Mark 14:36). The cup for Jesus pointed directly to His suffering on the cross, where He would bear the full weight of sin’s judgment. The “baptism” referred to being immersed, overwhelmed, and plunged into suffering. Jesus was asking if James and John were truly prepared to share in His suffering, not just His glory.
i. The disciples boldly answered, “We are able,” though their confidence was misplaced. They spoke out of zeal without knowledge. They underestimated the severity of Christ’s suffering and overestimated their own strength. Like Peter, who later declared, “Even if all are made to stumble, yet I will not be” (Mark 14:29), they were sincere but unprepared for the reality of suffering.
ii. As it would turn out, both brothers did indeed drink from the cup, though in different ways. James became the first apostle to be martyred. Acts 12:1-2 records, “Now about that time Herod the king stretched out his hand to harass some from the church. Then he killed James the brother of John with the sword.” John, however, endured a long life of suffering and exile, though not martyrdom. According to church tradition, he survived being plunged into boiling oil, only to be later banished to the Isle of Patmos, where he received the Revelation. Both men learned that following Christ involves not positions of privilege but pathways of suffering.
iii. The use of “baptism” to describe overwhelming disaster was common in Scripture. Psalm 42:7 says, “Deep calls unto deep at the noise of Your waterfalls; all Your waves and billows have gone over me.” Psalm 93:3 declares, “The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves.” Psalm 69:2 says, “I sink in deep mire, where there is no standing; I have come into deep waters, where the floods overflow me.” These passages show baptism as imagery of being engulfed and overwhelmed, perfectly describing what awaited Jesus and, in part, His disciples.
c. You will indeed drink the cup that I drink: Jesus affirms that James and John would indeed share in His suffering, though not identically. They would face persecution and trials as His followers, just as all believers must. Paul later declared, “Yes, and all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12). The promise of suffering is not unique to apostles, but is the portion of all faithful disciples.
i. When James and John heard this, perhaps they smiled, believing they had gained special recognition. However, Jesus was not promising them thrones of honor but endurance through trials. The very suffering they thought was a victory was actually a heavy burden.
ii. To sit at His right hand and left was not something Jesus would grant arbitrarily. “But to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared.” This emphasizes God’s sovereign will in assigning reward and position in the kingdom. It is not given through favoritism, nor through presumption, but through God’s prepared plan and the believer’s faithfulness to endure.
d. And when the ten heard it, they began to be greatly displeased with James and John: The other disciples reacted not out of righteous indignation but jealousy. They were angry because James and John had tried to secure the best positions before them. This reveals that the same spirit of rivalry and ambition was present in all of them. Rather than uniting in humility and service, they quarreled over rank and recognition.
i. This moment exposes the human tendency toward competition in spiritual matters. The disciples had not yet grasped that true greatness is measured not by position but by service and sacrifice. Jesus would now use this incident to teach them the true nature of greatness in the kingdom of God.
(Mark 10:42-45) Jesus describes true greatness.
But Jesus called them to Himself and said to them, “You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
a. Those who are considered rulers over the Gentiles lord it over them: The disciples’ request for position revealed that they misunderstood the very nature of leadership in Christ’s kingdom. Worldly leadership is characterized by domination, control, and self-advancement. Gentile rulers were notorious for tyrannical authority, demanding loyalty while enriching themselves. Sadly, this worldly model of leadership has often been imported into the church, where some still “lord it over” others with authoritarianism, pride, and self-seeking motives. Jesus’ words expose this as foreign to the Spirit of God. The church is not to adopt the methods of the world, because its source of power, authority, and greatness flows from Christ, not from human systems of hierarchy.
i. When Jesus said, “Yet it shall not be so among you,” He delivered a strong rebuke that cuts against the grain of fallen human ambition. It is a timeless warning, for even today churches often look to worldly business models, political methods, and celebrity culture to define success, rather than following the humility of Christ.
b. Whoever desires to become great among you shall be your servant: Jesus redefined greatness by equating it with servanthood. True greatness in the Kingdom is not measured by status, wealth, or recognition, but by humility, self-sacrifice, and service. Leaders in the church are not exalted for what they acquire but for how they lay down their lives in service to others. This principle mirrors Philippians 2:3-4, which states, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.”
c. Just as the Son of Man did not come to be served, but to serve: Jesus Himself set the supreme example. He, the eternal Son of God, rightful King of the universe, did not come demanding honor or service but came as the suffering Servant. His ministry was centered on giving rather than receiving, on pouring Himself out for the sake of others. This truth stands as a corrective against those who enter ministry seeking personal gain, applause, or influence. True ministry mirrors Christ, focusing on the good of others rather than the comfort of self.
d. And to give His life a ransom for many: Here Jesus revealed the ultimate expression of His servanthood—the giving of His life as a ransom. The term “ransom” speaks of a price paid to secure the release of captives. In the Old Testament, ransom referred to deliverance by purchase, such as the redemption of slaves or the rescue of one under penalty of death (Exodus 21:30, Leviticus 25:47-49). By using this language, Jesus declared that His death would be substitutionary, purchasing the freedom of sinners who could not deliver themselves.
i. As Lane observes, the metaphor of ransom points to deliverance through substitution, where one life is given in place of another. Jesus’ death was not merely an example of love but the necessary payment to free mankind from bondage to sin, death, and judgment. He bore the punishment we deserved, satisfying the justice of God and providing redemption for all who believe. This is echoed in 1 Timothy 2:5-6: “For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time.”
ii. By declaring that He came “to give His life a ransom for many,” Jesus not only described the cost of discipleship but the heart of the gospel. Greatness is found in giving, not grasping, in sacrifice, not self-glory, and ultimately in following the example of the One who gave His life so that many might be redeemed.
4. (Mark 10:46-52) On the way to Jerusalem, a blind man is healed.
“Now they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging. And when he heard that it was Jesus of Nazareth, he began to cry out and say, ‘Jesus, Son of David, have mercy on me!’ Then many warned him to be quiet; but he cried out all the more, ‘Son of David, have mercy on me!’ So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, ‘Be of good cheer. Rise, He is calling you.’ And throwing aside his garment, he rose and came to Jesus. So Jesus answered and said to him, ‘What do you want Me to do for you?’ The blind man said to Him, ‘Rabboni, that I may receive my sight.’ Then Jesus said to him, ‘Go your way; your faith has made you well.’ And immediately he received his sight and followed Jesus on the road.” (Mark 10:46-52, NKJV)
a. He cried out all the more, “Son of David, have mercy on me!”
Bartimaeus may not have had polished manners or social tact, but what he lacked in sophistication he made up for in faith, persistence, and determination. Even when rebuked and silenced by the crowd, he refused to give up. His persistence demonstrated that his longing for the touch of Christ outweighed any fear of man.
i. Bartimaeus’ cry is an example of persevering prayer. When others told him to be silent, he cried out louder. His refusal to quit reflects the principle given by Jesus in Luke 18:1, “Then He spoke a parable to them, that men always ought to pray and not lose heart.” The opposition of men only fueled his determination to reach the Savior.
ii. Spurgeon said of such prayer: “Take the gates of heaven and shake them with thy vehemence, as though thou wouldst pull them up post and bar and all. Stand at Mercy’s door, and take no denial. Knock, and knock, and knock again, as though thou wouldst shake the very spheres, but what thou wouldst obtain an answer to thy cries. ‘The kingdom of heaven suffereth violence, and the violent take it by force.’ Cold prayers never win God’s ear. Draw thy bow with thy full strength, if thou wouldst send thy arrow up so high as heaven.” Bartimaeus’ prayer was full of fervor, which made it effectual (James 5:16).
b. Have mercy on me!
Bartimaeus understood his need. He did not come to Jesus demanding justice or presuming that God owed him anything. Instead, he came pleading for mercy, knowing his helpless condition. This humility is the right approach to God. As Psalm 51:17 declares, “The sacrifices of God are a broken spirit, a broken and a contrite heart—These, O God, You will not despise.” Bartimaeus sought mercy, not entitlement.
c. “What do you want Me to do for you?”
At first glance, this question seems unnecessary, since Bartimaeus’ condition was obvious. Yet Jesus asked deliberately, drawing out a confession of faith and a specific request. God often requires us to articulate our desires in prayer, not because He does not know them, but because prayer aligns our hearts with His will and strengthens our faith. James 4:2 says, “You do not have because you do not ask.” In answering Jesus’ question, Bartimaeus declared his faith in Jesus’ ability to heal.
i. God still asks His people to be specific in prayer. General prayers such as “Lord, bless me” are less effectual than precise, faith-filled petitions. Bartimaeus’ request shows that true faith does not fear to ask boldly.
d. Rabboni, that I may receive my sight:
The term “Rabboni” is a more exalted form of “Rabbi,” meaning “my great Master” or “my Lord.” By addressing Jesus in this way, Bartimaeus expressed both reverence and submission. He not only believed in Jesus’ ability to heal, but he acknowledged His authority as Master.
i. Bartimaeus’ prayer moved from the general (“have mercy”) to the specific (“that I may receive my sight”). This progression demonstrates the maturity of prayer. It is one thing to pray broadly for God’s mercy, but greater faith comes in confidently asking for exactly what is needed.
ii. Spurgeon remarked: “Rest assured that those are the best prayers in all respects, if they be earnest and sincere, which go most directly to the point. You know there is a way of praying in the closet, and praying in the family, in which you do not ask for anything. You say a great many good things, introduce much of your own experience, review the doctrines of grace very thoughtfully, but you do not ask for anything in particular. Such prayer is always uninteresting to listen to, and I think it must be rather tedious to those who offer it.” Bartimaeus avoided vague religiosity and prayed directly to the point.
e. “Go your way; your faith has made you well.”
Jesus honored Bartimaeus’ faith, making it clear that the healing was not the result of works, ritual, or merit, but faith in Him. This faith was:
Determined (he cried out all the more despite opposition).
Informed (he recognized Jesus as the “Son of David,” the Messianic title).
Humble (he sought mercy, not entitlement).
Submissive (he addressed Jesus as “Rabboni,” Master).
Specific (he asked plainly, “that I may receive my sight”).
Faith of this nature brings salvation as well as healing. Romans 10:17 tells us, “So then faith comes by hearing, and hearing by the word of God.” Bartimaeus had heard of Jesus, and what he heard produced saving faith.
f. Immediately he received his sight and followed Jesus:
Bartimaeus did not only receive physical healing, but he also responded with discipleship. He followed Jesus “on the road,” which, in context, was the road to Jerusalem and ultimately to the cross. His faith produced obedience and loyalty. Now that he could see, he fixed his eyes on Jesus and determined to walk His path.
i. First Jesus said, “Go your way.” Yet Bartimaeus chose to follow Jesus’ way, showing that true faith leads to surrender of one’s will to the will of Christ. His decision embodies the teaching of Luke 9:23, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.”
ii. Clarke notes well: “Apply to the Son of David; lose not a moment; he is passing by, and thou art passing into eternity, and probably wilt never have a more favourable opportunity than the present.” Bartimaeus seized his opportunity with urgency, and his life was forever changed.
