Marcos 10
Bob Utley · Citado em PreceptAustin
Marcos 10
Utley - This is another quote from Genesis (cf. 2:24). It shows the high status of marriage, even over parental authority. There was a necessary mental separation from parents even if not a physical separation (i.e. several generations lived together). A MAN SHALL LEAVE HIS FATHER AND MOTHER - Note leave his parents BUT NOT leave his wife! Leave is a strong verb meaning leave behind or depart from. Clearly this does not mean he never sees his parents again, but just that he functions independent of them. As Hiebert says "Many a marriage has floundered because the young husband or wife was not willing to accept the responsibility of independence from the parental home." Leave (2641)(kataleipo from kata = intensifies or strengthens the meaning of leipo + leipo = to leave behind, forsake, to be wanting or deficient) literally means to leave behind or leave remaining (of a person or place - Mt 4:13, 16:4, 21:17, Heb 11:27). Kataleipo is often used to indicate abandoning a heritage, giving up riches, and leaving one's native land. Figuratively kataleipo was used to mean "neglect" (Acts 6:2+). Kataleipo conveys a strong sense of to abandon or forsake (as forsaking true Christianity 2Pe 2:15). To cause something to be left over and so to remain in existence (Ro 11:4+, Heb 4:1+ = a promise remains). To leave without help (Lk 10:40). In the passive to remain behind (1Th 3:1+, John 8:9). To leave alone in the sense of disregard as describing those who sail past a place without stopping (Acts 21:3) Kataleipo can mean to cease an activity (eg, give up a vice) but there are no uses with this sense in Scripture. Uses in Mark - Mk. 10:7; Mk. 12:19; Mk. 12:21; Mk. 14:52 Cleave to his wife - Not present in all Greek Manuscripts. The idea is he is to stick like glue to his wife! The word “cleave” is proskollaō “to glue to, to join one’s self to, to cleave closely, to stick to.” The idea in the verb therefore includes the initial act of joining one’s self to another and then remaining thus joined. Cleave (4347)(proskollao from prós = to, toward, in compounds prós implies motion, direction + kollao = to glue) literally means to glue one thing to another so that it cleaves or adheres. To unite. To cleave. To be united with. To join oneself to closely. To stick to. It is used metaphorically in this verse to describe the marriage bond. To adhere to closely, be faithfully devoted to. Proskollao was a medical term used to describe the uniting of wounds. Here this compound verb denotes the most intimate union. This verb emphasizes not only permanence but also unity of the two who have been "glued" together. 🙏 THOUGHT - Take a picture of a husband and another of his wife and glue them together. Allow time for the glue to set. What happens when you try to take the two individual pictures apart? Do you see what God is saying about the dissolution of the marriage covenant between a husband and a wife? Mark 10:8 AND THE TWO SHALL BECOME ONE FLESH; so they are no longer two, but one flesh. NET Mark 10:8 and the two will become one flesh. So they are no longer two, but one flesh. NLT Mark 10:8 and the two are united into one.' Since they are no longer two but one, ESV Mark 10:8 and the two shall become one flesh.' So they are no longer two but one flesh. NIV Mark 10:8 and the two will become one flesh.' So they are no longer two, but one. GNT Mark 10:8 καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ. KJV Mark 10:8 And they twain shall be one flesh: so then they are no more twain, but one flesh. YLT Mark 10:8 and they shall be -- the two -- for one flesh; so that they are no more two, but one flesh; ASV Mark 10:8 and the two shall become one flesh: so that they are no more two, but one flesh. CSB Mark 10:8 [and the two will become one flesh. So they are no longer two, but one flesh. NKJ Mark 10:8 `and the two shall become one flesh'; so then they are no longer two, but one flesh. NRS Mark 10:8 and the two shall become one flesh.' So they are no longer two, but one flesh. NAB Mark 10:8 and the two shall become one flesh.' So they are no longer two but one flesh. NJB Mark 10:8 and the two become one flesh. They are no longer two, therefore, but one flesh. one flesh: 1Co 6:16 Eph 5:28 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:5+ and said, ‘FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH’? 6 “So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.” Genesis 2:24+ For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. Ephesians 5:28+ So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; AND THE TWO SHALL BECOME ONE FLESH (sarx) - Two clearly refers to the man and the woman, not father and mother. Brooks remarks, “Just as God is inseparably one being, so he intended for a male and a female in marriage to become one being who would not be divided.” (NAC-Mark) So they are no longer two, but one flesh - So (hoste) is more literally so that, expressing purpose, the purpose of the union of the man and the woman being they are now one, not two. Kent
Marcos 10
Utley - The parallel passage in Matt. 19:1–12 leaves this verse out, probably because Matthew, writing to Jews, had no need to include this. In Judaism women did not have the right to divorce their husbands. Mark, writing to Gentiles, adds this to show the universal aspect of Jesus’s teaching. This focuses on the legal equality of husband and wife, reflected in Roman law. This is another evidence that Mark was written to Romans. Jesus is pro family! Divorces (sends away) (630) see note above on apoluo Committing adultery (3429)(moichao from moichos = an adulterer) to commit adultery, be an adulterer. BDAG - 1. be caused to commit adultery, be an adulterer/adulteress, commit adultery 2. be guilty of infidelity in a transcendent relationship, be unfaithful, 4x - adultery(1), commits adultery(3). Matt. 5:32; Matt. 19:9; Mk. 10:11; Mk. 10:12 Septuagint - Jer. 3:8; Jer. 5:7; Jer. 7:9; Jer. 9:2; Jer. 23:14; Jer. 29:23; Ezek. 16:32; Ezek. 23:37; Gilbrant - Sexual intercourse outside of marriage is sin for both the married and the unmarried. Not only is lust the moral equivalent of adultery (Matthew 5:27-30), but divorce can be the cause of adultery as well (Matthew 5:31,32). A man who divorces his wife (or a wife who divorces her husband, Mark 10:12) commits moichaomai, that is, “causes her to commit adultery.” Thus sexual fidelity in marriage is required by God (Genesis 2:23f.; Exodus 20:14) and vindicated by Christ (Matthew 19:9). Classic Greek - moicheuō and its Doric counterpart moichaō mean to commit adultery (with acc.). Sometimes they are used more generally, seduce a woman, violate; hence in mid. let oneself be seduced, in pass. be seduced to adultery. The derivatives include moicheia, adultery, harlotry (cf. porneia → Discipline); moichos, Adulterer; moichalis, first an adj. meaning adulterous, and, secondly, a noun meaning adulteress, harlot. Adultery was punishable already in the old law codes going back to the second millennium B.C., e.g. the Lipit-Ishtar Code, the Code of Hammurabi, the old Ass. laws (cf. ANET, 159 ff., 163–88). Every form of sexual relationship outside marriage was forbidden to the wife, for she was the real guarantor of the integrity of the family and clan, and by adultery she broke her own marriage and she destroyed the integrity of the whole clan. A man on the contrary committed adultery only by sexual relationships with a married woman, i.e. when breaking into another’s arrangement. At the same time traces of older concepts behind these legal views from different cultures may be detected: (a) adultery with a married woman involves an offense against property, i.e. the invasion of the area of another’s possessions, and (b) the woman committing adultery opens the clan to the influence of evil powers. The punishment of adultery by death, ill-treatment or the payment of an expiatory fine was normally left to the private initiative of the wronged husband or of his clan.(See NIDNTT) Related Resources: What does the Bible say about adultery? | GotQuestions.org What is the biblical punishment for adultery? | GotQuestions.org Why is "You shall not commit adultery" in the Ten Commandments? | GotQuestions.org What is spiritual adultery? | GotQuestions.org Is remarriage after divorce always adultery? | GotQuestions.org What is the difference between fornication and adultery? | GotQuestions.org What can we learn from the woman caught in adultery? | GotQuestions.org Do I have to confess my adultery to my spouse? | GotQuestions.org What was Jesus writing in the dirt/sand when the Pharisees brought to Him a woman caught in adultery? | GotQuestions.org How should a Christian spouse handle an adulterous affair that has resulted in a child? | GotQuestions.org The place of marriage in society -- Object Lesson: Show the congregation a thermometer and a thermostat and note the significant difference between the two. A thermometer adjusts to the temperature of its environment in order to measure it, but a thermostat actually sets the temperature. Sadly, Christians are often more like thermometers than like thermostats. Rather than working to impact culture, many Christians simply adjust to the changing culture. This is evident in the state of marriage in the United States today. Despite the clear teachings of the Bible with regard to marriage and divorce, many studies show a negligible difference between the divorce rate among Christians and non-Christians. One way for Christians to make an impact on society is to recapture God’s view of marriage and to live it out. Mark 10:13 And they were bringing children to Him so that He might touch them; but the disciples rebuked them. NET Mark 10:13 Now people were bringing little children to him for him to touch, but the disciples scolded those who brought them. NLT Mark 10:13 One day some parents brought their children to Jesus so he could touch and bless them. But the disciples scolded the parents for bothering him. ESV Mark 10:13 And they were bringing children to him that he might touch them, and the disciples rebuked them. NIV Mark 10:13 People were bringing little children to Jesus to have him touch them, but the disciples rebuked them. GNT Mark 10:13 Καὶ προσέφερον αὐτῷ παιδία ἵνα αὐτῶν ἅψηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς. KJV Mark 10:13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. YLT Mark 10:13 And they were bringing to him children, that he might touch them, and the disciples were rebuking those bringing them, ASV Mark 10:13 And they were bringing unto him little children, that he should touch them: and the disciples rebuked them. CSB Mark 10:13 Some people were bringing little children to Him so He might touch them, but His disciples rebuked them. NKJ Mark 10:13 Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. NRS Mark 10:13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. NAB Mark 10:13 And people were bringing children to him that he might touch them, but the disciples rebuked them. NJB Mark 10:13 People were bringing little children to him, for him to touch them. The disciples scolded them, they: Mt 19:13-15 Lu 18:15-17 disciples: Mk 10:48 9:38 Ex 10:9-11 De 31:12,13 Joe 2:16 Mark 10 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 19:13-15+ Then some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them. Luke 18:15-17+ And they were bringing even their babies to Him so that He would touch them, but when the disciples saw it, they began rebuking them. Jesus Touches the Children While Disciples Rebuke JESUS' BLESSES THE LITTLE CHILDREN
Marcos 10
Utley - This saying may be an OT allusion to Gen. 18:14 or Jer. 32:17, 24. Mankind’s only hope is in the character, promises, and actions of the one true God! For (gar) - Term of explanation. Hiebert explains "for points to the divine ability as the one basis for hope. God’s power is unlimited, but He does not do things contrary to His character and purposes." (The Gospel of Mark: An Expositional Commentary) All things are possible (dunatos) with God - Wuest = "With man, impossible, but not in the presence of God. For all things are possible in the presence of God." Luke records a similar truth about God in Luke 1:37+ “For nothing will be impossible with God.” All things in context refers to everything that is necessary for man's salvation. Hiebert adds that "On the basis of the atonement, He can provide the perfect righteousness which man can never attain; through the work of the Holy Spirit, He can bring men to a change of heart, leading unwilling and sinful hearts to accept the divine provision. “Therefore all must depend entirely upon God. Such absolute trust in God makes possible a life of faithful discipleship (v. 28).” (The Gospel of Mark: An Expositional Commentary) Ray
Marcos 10
Utley on persecutions - This is a shocking inclusion, unique to Mark. Christians will be persecuted in this fallen age (cf. Matt. 5:10–12; Rom. 8:17; 2 Cor. 1:5, 7; Phil. 3:10; 2 Tim. 2:9–12; 1 Pet. 4:12–16). This persecution serves several godly purposes: (1) evidence that we are saved; (2) God’s means of molding us into Christlikeness; and (3) proof that the world will be judged. One of God's "promises" not found in most book collections of "God's Promises" is found in 2 Timothy Indeed, all (HOW MANY?) who desire (IS THIS YOUR DESIRE?) to live godly (WHERE IS OUR LIFE FOUND?) in Christ Jesus will be persecuted. (2 Ti 3:12+) Paul taught this truth to the new believers (it is good to know so you are not caught off guard) After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” (Acts 14:21-22+) And in the age to come, eternal life - This is what the rich young ruler asked about—life with God, God’s kind of life, life in Christ (now and then - Col 3:4+). "Then the redeemed will share life in its highest sense through the ages without interruption." (Hiebert) While Jesus is clearly describing the believer's future home in the age to come, it is true that even in this present (evil) age (Gal 1:4+) believers are abundantly blessed (even though it does not always "feel" like we are being blessed!). Eternal is the word aionios, which Mark used earlier to describe an "eternal sin." (Mk 3:29+). Jesus spoke of the age to come specifically as it applied to the apostles Matthew 19:28+ And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. (OF COURSE IF YOU ARE AMILLENNIAL OR BELIEVE IN REPLACEMENT THEOLOGY THIS PROMISE MAKES ABSOLUTELY NO SENSE!) Eternal life - 41x in 41v - Matt. 19:16; Matt. 19:29; Matt. 25:46; Mk. 10:17; Mk. 10:30; Lk. 10:25; Lk. 18:18; Lk. 18:30; Jn. 3:15; Jn. 3:16; Jn. 3:36; Jn. 4:14; Jn. 5:24; Jn. 5:39; Jn. 6:27; Jn. 6:40; Jn. 6:47; Jn. 6:54; Jn. 6:68; Jn. 10:28; Jn. 12:50; Jn. 17:2; Jn. 17:3; Acts 13:46; Acts 13:48; Rom. 2:7; Rom. 5:21; Rom. 6:22; Rom. 6:23; Gal. 6:8; 1 Tim. 1:16; 1 Tim. 6:12; Tit. 1:2; Tit. 3:7; 1 Jn. 1:2; 1 Jn. 2:25; 1 Jn. 3:15; 1 Jn. 5:11; 1 Jn. 5:13; 1 Jn. 5:20; Jude 1:21 Ray Pritchard on a hundred times as much - God will be no one’s debtor. Even in this life, even amid suffering and persecution, we will still find that it was worthwhile to follow Jesus. That’s an important perspective to keep in mind when we see the wicked apparently prospering while the righteous are overlooked. But our blessing is a hundredfold greater because we know the Lord and the wicked don’t. And we are surrounded by fellow believers who are like family to us. Don’t worry about evildoers. Let them enjoy their little moment in the sun. And don’t waste a moment wishing you could be like them. Put your hope in the Lord and keep on moving ahead. We’ve got it better now, and this is only the beginning. Mark 10:31 "But many who are first will be last, and the last, first." Mt 8:11,12 Mt 19:30 Mt 20:16 21:31 Lu 7:29,30,40-47 13:30 18:11-14 Ac 13:46-48 Ro 9:30-33 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:30+ But many who are first will be last; and the last, first. The First Will Be Last (James Tissot) But many who are first will be last, and the last, first -
Marcos 10
Utley - Jesus predicted the reaction of the Sanhedrin. Jesus’ triumphal entry into Jerusalem and His cleansing of the Temple sealed His fate. The first act infuriated the Pharisees and the second act infuriated the Sadducees.
Marcos 10
Utley - Every time Jesus predicted His suffering and death, His disciples began planning who would take His place as leader! Their mental perspective was still on an earthly kingdom and their being its leadership. The disciples did not understand until Pentecost! In one sense this incident is recorded to show how much the disciples did not understand (cf. Luke 18:34). This is cutting irony! Mark 10:36 And He said to them, "What do you want Me to do for you?" What: Mk 10:51 1Ki 3:5-15 Joh 15:7 Mark 10 Resources - Multiple Sermons and Commentaries And He said to them, "What do you want Me to do for you - Jesus knew but He seems to be testing them and in so doing prepares both them and all of us for one of the greatest teachings in all of Scripture! Mark 10:37 They said to Him, "Grant that we may sit, one on Your right and one on Your left, in Your glory." sit: Mk 16:19 1Ki 22:19 Ps 45:9 110:1 in: Mk 8:38 Mt 25:31 Lu 24:26 1Pe 1:11 Mark 10 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 20:21 And He said to her, “What do you wish?” She *said to Him, “Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left.” REQUEST FOR GLORY IN THE LORD'S GLORY They said to Him, "Grant that we may sit, one on Your right and one on Your left, in Your glory - What they asked (actually they commanded for grant is aorist imperative!!!) would be a gift from Him, an expression of His favor. In a royal court, they were the places of highest honor, the one on the right having the precedence. As someone has said "If you’re going to ask, you might as well go for the gold." Hiebert - Their repeated one left it to Jesus to decide which position each was to occupy. To be seated there would indicate that they had been assigned these positions of honor and authority. For them the question “who should be the greatest” (Mk 9:34) had not been settled. Clearly, they did not hold that Jesus had assigned the position of primacy to Peter. (The Gospel of Mark: An Expositional Commentary) The phrase in Your glory probably alludes to the glimpse of His glory they had in His transfiguration. Note Matthew's parallel phrase is "in Your kingdom," indicating He would be glorious in His coming Kingdom. They still failed to realize "no cross, no crown." Edwards: Following each of Jesus’ passion predictions in Mk 8:31+, Mk 9:31+, and Mk 10:33-34+, the disciples jockey for position and prestige. The request of James and John in Mk 10: 37 is the third and most blatant example of human self-centeredness in contrast to Jesus’ humility and self-sacrifice.
Marcos 10
Utley- This is another example of Jesus’ subordination to the Father’s plan and purpose. There is a divine plan (cf. Acts 2:3; 3:18; 4:28; 13:29) Prepared (2090)(hetoimazo from heteos = fitness - see hetoimasia) means to make ready, specifically to make ready beforehand for some purpose, use, or activity. In Mt 3:3 “Make ready the way of the Lord…” In Jn 14:2-3 "“I go to prepare a place for you…” 1Cor 2:9 "“What God has prepared for those who love Him” Rev 21:2 “Prepared as a bride adorned for her husband” HETOIMAZO - 40V - get ready(1), get...ready(1), made ready(1), made...ready(1), make arrangements(1), make ready(4), prepare(11), prepared(20). Matt. 3:3; Matt. 20:23; Matt. 22:4; Matt. 25:34; Matt. 25:41; Matt. 26:17; Matt. 26:19; Mk. 1:3; Mk. 10:40; Mk. 14:12; Mk. 14:15; Mk. 14:16; Lk. 1:17; Lk. 1:76; Lk. 2:31; Lk. 3:4; Lk. 9:52; Lk. 12:20; Lk. 12:47; Lk. 17:8; Lk. 22:8; Lk. 22:9; Lk. 22:12; Lk. 22:13; Lk. 23:56; Lk. 24:1; Jn. 14:2; Jn. 14:3; Acts 23:23; 1 Co. 2:9; 2 Tim. 2:21; Phlm. 1:22; Heb. 11:16; Rev. 8:6; Rev. 9:7; Rev. 9:15; Rev. 12:6; Rev. 16:12; Rev. 19:7; Rev. 21:2 Mark 10:41 Hearing this, the ten began to feel indignant with James and John. Hearing this, the ten: Mk 9:33-36 Pr 13:10 Mt 20:24 Lu 22:24 Ro 12:10 Php 2:3 Jas 4:5 Mark 10 Resources - Multiple Sermons and Commentaries Related Passage: Proverbs 13:10 Through insolence comes nothing but strife, But wisdom is with those who receive counsel. Matthew 20:24+ And hearing this, the ten became indignant with the two brothers. RESENTMENT IN THE RANKS! Hearing this, the ten began to feel indignant (aganakteo - present tense - continued) with James and John - How they heard of James and John's request is not stated. The ten is a designation used only in this incident. Indignant describes a strong emotional response (used of Jesus in Mk 10:14+) meaning to feel pain and here describes the angry resentment of the other ten disciples. In short the 10 became angry! Division was beginning to infiltrate the ranks. The other 10 disciples thought that James and John had taken advantage of their relationship with Jesus. Hiebert - When Jesus bestowed special privileges on Peter, James, and John (Mk 5:37; Mk 9:2), the others showed no resentment; that was His prerogative. But they were deeply offended when the two brothers privately requested preferential treatment for themselves. Began apparently suggests that their strong feeling against James and John was not allowed to continue for long; Jesus acted at once to arrest it. Their reaction was no more praiseworthy than the selfish ambition of the two. All of them would have gladly accepted the positions James and John had the audacity to ask for themselves, but they resented the unfair efforts of James and John to secure those positions. They “betrayed their spiritual shallowness by being indignant at the spiritual shallowness of the two.” (The Gospel of Mark: An Expositional Commentary)
Marcos 10
Utley - Jesus does not discourage greatness or ambition, but defines true greatness as service and humility (cf. Matt. 20:26; Mark 9:35). Hiebert says servant "denotes one whose activities are directed toward serving others rather than toward furthering his own interests. It views the aspiring man in relation to his helpfulness toward others. Greatness in the kingdom is attained by the measure of beneficent services voluntarily rendered." (The Gospel of Mark: An Expositional Commentary) Service to God through service to mankind is the only motivation acceptable to God for diligence and hard work in our vocational calling. -- Jerry Bridges Utley on servant - This is the term diakonos, which later becomes the office/function of deacon. All believers are called to serve (cf. Eph. 4:11–12). If you wanna be great in God's kingdom, Learn to be the servant of all. If you wanna be great in God's kingdom, Learn to be the servant of all. Learn to be the servant of all. Learn to be the servant of all. Servant (minister, deacon) (1249)(diakonos see related words diakoneo, diakonia) is of uncertain origin. Some say it is from dia (through) + konis (dust) which denotes one who hurries through the dust to carry out his service. (Thayer and others doubt this derivation for technical reasons). Diakonos literally refers to those who waited on tables (as in Jn 2:5, 9). Vine says that diakonos is probably from diako which means to hasten after, to pursue and so to run on errands. "Then the root idea is one who reaches out with diligence and persistence to render a service on behalf of others. This would imply that the deacon reaches out to render love-prompted service to others energetically and persistently." (Hiebert) This word group (diakonos, diakoneo, diakonia) focuses on the rendering or assistance or help by performing certain duties, often of a humble or menial nature, and including such mundane activities as waiting on tables or caring for household needs, activities that to many would seem to be without dignity (not true of course in God's eyes, Pr 15:3, Rev 22:12+). In summary, the basic idea of this word group is that of humble, submissive, personal service, with less emphasis on a specific office or a particular function. As Matthew Henry once said "Those whom God will employ are first struck with a sense of their unworthiness to be employed." Diakonos has the idea of “serviceability,” or “usefulness.” Those who serve Christ are called to excellence in their usefulness to His cause. Mark 10:44 and whoever wishes to be first among you shall be slave of all. Mark 10 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 20:27+ and whoever wishes to be first among you shall be your slave; SERVANT OF ALL and whoever wishes (present tense) to be (present tense) first (protos) among you shall be slave (doulos) of all - First (protos) parallels great in the previous passage. And again note the whoever wishes opens the door to all saints who desire to bring glory and honor to God in this short time on earth. We see this in Paul's declaration in 2 Corinthians 4:5+ "For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants (doulos) for Jesus’ sake."
Marcos 10
Utley - It reflects the OT term used of slaves and prisoners of war being bought back, often by a near kin (go’el). Jesus unites in Himself the love and justice of God the Father. Sin costs a life—God provided one!...Mark 10:45 is the theological heart of the Gospel. It came in response to personal ambition. Human ambition must be given back to God as a gift (cf. Ro 12:1–2+). Christians must emulate Christ’s self-giving (cf. 1 John 3:16+). The greatest illustration of this truth is in Philippians 2 (which also reiterates the call on believers to follow their Lord's example)... Have this attitude (present imperative see need to depend on the Holy Spirit to obey) in yourselves which was also in Christ Jesus, 6 Who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Php 2:5-11+) Having made the greatest sacrifice, Jesus received the greatest honor -- John MacArthur Hiebert - this verse contains the clearest statement of the object of Christ’s coming found in the Gospels. But this theological declaration was made to enforce a practical truth for everyday conduct. Came suggests a voluntary coming. He came of His own free will to carry out the principle of service just set forth....“And to give his life a ransom for many”—His ministry would culminate in His death as the highest point of His service. “The subjects of the Kingdom must submit to the life of a slave, but the King submits to the death of a slave: the higher the position the greater the sacrifice.” To give again denotes a voluntary act, while the aorist tense designates the full actuality of the self-giving. To give His life, or “his soul,” is to give Himself, the supreme gift. A ransom is the price paid to effect the release of prisoners or captives. Jesus viewed men as the captives of sin, wholly unable to free themselves from its power. His death for them would be the means for effecting their release. The preposition rendered for (anti) has the basic meaning of two equivalents that may be exchanged. It expresses the thought of equivalence and conveys the further thought of substitution, its common meaning in the papyruses. Moulton and Milligan point out that in the papyruses “by far the commonest meaning of anti is the simple ‘instead of.’ ” This sense is in accord with the substitutionary view of Christ’s death. He gave His own life “instead of”—dying as the substitute for—many. Many points to the contrasts between the one life of the Redeemer and the many thereby redeemed. It does not imply a contrast to “all” but pictures the great multitude affected by His gracious act. (The Gospel of Mark: An Expositional Commentary)
Marcos 10
Utley - “Bartimaeus” means “son of Timaeus.” It is very unusual for Mark to record the names of people whom Jesus healed or exorcized. Interestingly, Matthew has two blind men (cf. Matt. 20:30) sitting by the road This was probably where the blind beggar sat every day hoping for alms (i.e. required Jewish offerings to the poor). Grant Osborne has an interesting comment - The healing of Bartimaeus is “the gospel in a microcosm.” As the final event of Jesus’s earthly ministry, this healing story provides a segue to the passio n event. Jesus responds to the blindness of all humankind by healing this man, linked to Isaiah 9:2: “The people walking in darkness have seen a great light.” Jesus is illuminating all people with the light of God and is offering them the truths of his kingdom reality. At the same time, the meaning of the passion is held in bold relief by the emphasis on Jesus as the “Son of David,” the royal Messiah. As such, it prepares for the triumphal entry, when Jesus will ride into Jerusalem in triumph as the king of Israel, showing himself to the nation as the anointed king. (Mark- Teaching the Text)