Mark 10:17–52
17 And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” 18 And Jesus said to him, “Why do you call me good? No one is good except God alone. 19 You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’” 20 And he said to him, “Teacher, all these I have kept from my youth.” 21 And Jesus, looking at him, loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” 22 Disheartened by the saying, he went away sorrowful, for he had great possessions.
23 And Jesus looked around and said to his disciples, “How difficult it will be for those who have wealth to enter the kingdom of God!” 24 And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is1 to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” 26 And they were exceedingly astonished, and said to him,2 “Then who can be saved?” 27 Jesus looked at them and said, “With man it is impossible, but not with God. For all things are possible with God.” 28 Peter began to say to him, “See, we have left everything and followed you.” 29 Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, 30 who will 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. 31 But many who are first will be last, and the last first.”
32 And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him, 33 saying, “See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. 34 And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.”
35 And James and John, the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 And he said to them, “What do you want me to do for you?” 37 And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38 Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” 39 And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” 41 And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant,3 44 and whoever would be first among you must be slave4 of all. 45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
46 And they came to Jericho. And as he was leaving Jericho with his disciples and a great crowd, Bartimaeus, a blind beggar, the son of Timaeus, was sitting by the roadside. 47 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!” 48 And many rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!” 49 And Jesus stopped and said, “Call him.” And they called the blind man, saying to him, “Take heart. Get up; he is calling you.” 50 And throwing off his cloak, he sprang up and came to Jesus. 51 And Jesus said to him, “What do you want me to do for you?” And the blind man said to him, “Rabbi, let me recover my sight.” 52 And Jesus said to him, “Go your way; your faith has made you well.” And immediately he recovered his sight and followed him on the way.
1 Some manuscripts add for those who trust in riches 2 Some manuscripts to one another 3 Greek diakonos 4 Or bondservant, or servant (for the contextual rendering of the Greek word doulos, see Preface)
Section Overview
In continuation of conflict-dialogue, Jesus speaks to the challenging tension between material possessions and entry into God’s kingdom, as well as the cost and promise of discipleship (Mark 10:17–31). The third prediction of Jesus’ death and resurrection (10:32–34) is followed by renewed instruction in humility and servant leadership (10:35–44). His instructions culminate in Jesus’ prediction of his own unique substitutionary atonement (10:45). Simultaneously, 10:45 also serves as an example for pattern-imitation. The subsequent healing of blind Bartimaeus (10:46–52) forms an inclusio with 8:22–26.
Section Outline
III.A. Caesarea Philippi; Journey to Jerusalem (8:27–10:52) . . .
4. Cost of Discipleship; Third Passion Prediction; Discipleship (10:17–52)
a. Requirements for Entry into the Kingdom of God (10:17–27)
(1) The Rich Young Man (10:17–22)
(2) The Lesson for the Disciples (10:23–27)
b. The Cost and Promise of Discipleship (10:28–31)
c. Jesus’ Third Passion and Resurrection Prediction (10:32–34)
d. Instruction on Servant Leadership (10:35–45)
(1) The Request of James and John (10:35–41)
(2) Servant Leadership (10:42–44)
(3) Jesus as a Ransom (10:45)
e. Jesus Heals Blind Bartimaeus (10:46–52; transition)
Response
Response to 10:17–31
Various kinds of possessions can convey a false and deceptive sense of safety, in which a trusting dependence upon God would seem superfluous (e.g., Pss. 39:6; 49:6; Prov. 23:4; 28:22). Such a deceptive sense of security does not, however, remove the fact that human beings are existentially and utterly dependent on God. Jesus speaks directly to such a false sense of security in possessions by warning, “Fool! This night your soul is required of you, and the things you have prepared, whose will they be?” (Luke 12:20). It is thus congruent with reality to rely personally and wholly on him. Various people from different religious traditions are willing to “acquire” or merit life with God in some fashion, at times even at great cost and sacrifice. Others do not want the cost to be too high, desiring to continue the familiar and comfortable life. In contrast to such approaches, Jesus fundamentally and radically challenges any form of self-sufficient persistence, offering what cannot be paid for by any human being: eternal life and relationship with God as an unmerited gift, based on his unique death.
The false teaching on prosperity as a goal in discipleship, especially in poverty-stricken areas of the world, fails to take Mark 10:26 seriously. Sadly, such false teaching is associated with the so-called prosperity gospel or health-and-wealth gospel. Unfortunately, this is far from the gospel of Jesus. From his perspective, the following must be considered:
(1) Honestly acquired wealth does not grow by faith promises but by hard, sacrificial, and sustained work (e.g., Peter and Paul), both individually and corporately. Often, systemic corruption and greed obstruct healthy economic growth. Such an emphasis does not deny that God might grant, at times, unexpected and prayed-for resources to pursue a godly, biblically warranted, nonselfish task.
(2) The heart attitude of the person is at stake: What motivates work? Is it to provide for others and share with the truly needy, or to hoard and consume?
(3) One of the core purposes of wealth is to be able to share it with the truly needy and those who cannot help themselves.
Response to 10:32–45
This section continues to highlight the contrast between the proud, autonomous, and hard-hearted ambitions of the disciples versus Jesus’ call to surrendered, God-trusting (10:27, 52), and humble servant leadership. Jesus calls his disciples, then and now, to let go of all that hinders them from their primary loyalty to God (e.g., 10:28, 42–47), for he provides unmerited (10:26) and everlasting reconciliation with God (10:45). In his famous hymn “A Mighty Fortress is Our God,” the Reformer Martin Luther declares, “Let goods and kindred go; this mortal life also; the body they may kill; God’s truth abideth still; his kingdom is forever.” As the original disciples are dependent on Jesus’ sacrifice, instruction, and patience (cf. 3:14; 9:41), so are contemporary disciples utterly dependent on the same provisions of the triune God. As such, they are purified in the chalice of much suffering (Acts 14:22).
An important mark of original and contemporary discipleship is that of Christlike humility, which develops in suffering and purification. On the basis of the death of Christ, God chisels purity into the lives of his people, often through chastisement, as manifestations of his love. The character trait of servant leadership then grows out of such God-surrendered purification. Rather than seeking their own advantage, followers of Christ intentionally serve others by using their abilities and privileges to others’ advantage and development. Such a Christlike humility, especially in a leader, does not oppress. Neither is it weak (contrast the exploiting leaders in Mark 10:42). Rather, it is strong in trusting and pursuing Gods’ ways. Christian leadership is not granted by God in order to exploit the weak and the defenseless. To the contrary, it is offered for the defense of the weak and marginalized.
The personal strength of a humble leader lies in the fact that such a disciple of Christ depends fully and consistently on God. Such a person relies on God’s purposes and his resources. A humble servant leader will be strong and progressively persistent in God-dependent character while becoming increasingly “weak” in self-reliance. Such a leader will have an ever-growing eye for the weak, overlooked, and exploited. As Jesus led the way as the servant leader (Mark 10:45), his followers take part in the same demeanor. This is one of the enduring aromas of the kingdom of God. His followers cannot atone as Jesus atoned, but they can extend the effect of his sacrifice, that is, by passing on the forgiveness achieved by Christ.
Response to 10:46–52
Regardless of a person’s identity or past, Jesus’ valuable grace is sufficient to restore a reconciled relationship with God and thus to transform from the inside out toward Christlike character. A prayer for the gift of repentance and for trust in Christ’s sacrifice is all that is necessary to be born again (John 3:3, 7; 1 Pet. 1:3, 23). An aspiring disciple of Jesus need only call out with Bartimaeus: “Son of David, have mercy on me!” (Mark 10:48).
Some manuscripts add for those who trust in riches
Some manuscripts to one another
Greek diakonos
Or bondservant, or servant (for the contextual rendering of the Greek word doulos, see Preface)
10:17–18 Jesus and the disciples continue their “journey” toward Jericho (10:46) and from there to Jerusalem (11:1). From the limited vantage point and understanding of the rich young man, Jesus should not be called “good” or perfect because the man assumes Jesus to be merely a human teacher. Jesus reserves the attribute “good” for God alone (cf. 2:7; 12:29). If the man were to acknowledge who Jesus really is (e.g., 9:2–8), then “good” would be an acceptable address. Only one who recognizes Jesus’ true identity may call him “good” next to God the Father and God the Holy Spirit. Jesus’ statement is thus not to be understood as denying his divine nature. According to Pharisaic custom, the young man articulates his question of fellowship with God based on good deeds: “What must I do?”
The Semitic formulation of “inherit [klēronomeō, “I receive, inherit”; cf. John 5:39] eternal life [Hb. khay olam; Gk. zōēn aiōnion]” was fairly common in Second Temple Judaism. It is thus likely that the young man had already learned of this concept in his youth. The comparison of Mark 10:17, 21, and 23 yields the insight that Jesus sees inheriting eternal life (v. 17), following him (v. 21), and entry into the kingdom (v. 23) as closely intertwined concepts (see the reference to being “saved” in John 3:17). Entry into the kingdom, that is, living under God’s rule (cf. John 3:3, 5) is more formal and external, while inheriting eternal life (cf. John 3:15–16) and following Jesus are more personal and relational concepts.
10:19–20 Initially, Jesus appears to agree with the young man’s law-focused and self-generating framework (cf. Mark 10:17), namely, I can “perform the law in my own strength.” For a moment Jesus appears to be saying, “Keep the law and you will inherit the kingdom” (“You know the commandments”). However, the discerning reader of Mark will have already noticed (cf. 9:43, 45, 47; 10:15), that entry into the kingdom and receiving eternal life is a gift of God and not something that can be merited by human deeds. Jesus directs the rich man slowly in the direction of facing his own inability. Similar to the controversy regarding divorce (10:3–4), Jesus begins his argument initially with the law of Moses and focuses particularly on the second half of the Decalogue (Ex. 20:12–16; Deut. 5:16–20; cf. Rom. 13:9). He reminds the man of key commandments, including, “do not defraud,” that is, do not hold back what is owed to another. Jesus thereby probably interweaves the ninth and the tenth commandments (cf. Deut. 24:14; Mal. 3:5; 1 Cor. 6:8; James 5:4).
Sure of himself, the rich man answers Jesus affirmatively. He believes he is keeping the law of Moses in a thorough way. There is a certain analogy between the rich man and Paul prior to his encounter with a far superior righteousness and purity (Phil. 3:6). From a human perspective the young man’s answer sounds indeed plausible (cf. Luke 2:42), though he might be confronted with the ethical question of whether all his riches were acquired without fraud or theft. Be that as it may, once the righteousness of God in the person of Jesus sheds radiant light on the human condition (e.g., Mark 7–8; 10:21), self-generated human righteousness suddenly looks like direct enmity against God (10:22), who calls for every heart human to be deeply and solely devoted to him.
10:21 Lovingly (cf. John 11:5) Jesus returns to the content of his statement in Mark 10:14–15: “You lack one thing.” The Greek hystereō (“I lack”) often speaks of a deep need or serious lack (e.g., Matt. 19:20; Luke 15:14; 22:35). The paradox for a man who apparently lacks nothing is conspicuous: “You do lack something important; give your goods to the lacking.”
By saying this, Jesus does not add an eleventh commandment to the Decalogue. Rather, he challenges the man at a rudimentary level: by relying on wealth for security (cf. James 5:1–5), he has abandoned direct, childlike trust in God. The fruit of such trust is fellowship with God and keeping “treasure in heaven.” Contrast this with the treasures of the rich man. He does not keep the first three commandments of the Decalogue and is thus seriously lacking. Jesus does not teach here that all disciples of Christ must “sell all that” they possess (contrast Acts 12:12). Rather, his emphasis lies on the fact that the heart must be focused upon God. Consequently, possessions should be handled in a posture of stewardship. Jesus invites the man (contrast Mark 5:18–19) to “come, follow me” (akoloutheō). Above all, the rich man must surrender everything that obstructs direct, personal, and dependent trust in God, because such trust leads to mercy toward those who are truly needy. Letting go of everything that separates from direct dependence upon God is thus the general lesson for all who wish to receive eternal life (cf. 8:34–35). The reward is achieved not by keeping the law in one’s own strength but by surrendering to Jesus’ sacrifice, eternal call, and gracious provision (cf. 2 Cor. 5:21).
10:22 The rich man’s actual heart constitution has now been brought to light. To enter the kingdom of God calls for trusting God in a childlike and vulnerable manner. The Decalogue should have compelled the “rich” young man to acknowledge that he was “poor” toward God. In Matthew 5:3 Jesus says, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (cf. Gal. 3:24–25).
Instead, the man now departs from Jesus’ presence “disheartened,” that is, shocked and/or gloomy, and in a “sorrowful” and distressed state. Contrast this outcome with his optimism in Mark 10:17, where he runs to Jesus and falls to his knees. Now exposed, he is categorically unwilling to surrender the possessions he has so attentively acquired; at that price, he is not prepared to return to a living relationship with God (cf. Mark 8:34–37; 10:15). The rich man is unwilling to let the law of God convict him in his self-assessment and prompt him to cry out to God for mercy (cf. Luke 18:13; Gal. 3:24).
10:23–24 With much love and the endearing address of “children” (Mark 10:24; John 13:33; 21:5), Jesus once again deepens his instruction in the presence of his disciples. Material possessions (“wealth”) can become a tempting and deceiving instrument (cf. Mark 4:19) for developing and fortifying independence from God (“how difficult”; cf. 9:43, 45, 47) and thus hinder a repentant entry into his kingdom.
10:24 In the light of Jesus’ teaching the disciples are “amazed.” Their puzzlement is plausible since at least some of them do have possessions. Peter, for example, left his possessions behind but did not sell them (see v. 28). Some of them belong to the lower-middle class, including Peter, James, John, Andrew, and Matthew, and are accustomed to considering wealth as a blessing of God. Note, however, the warnings given concerning riches in Deuteronomy 8:17–18; Psalm 49:6; Proverbs 3:9; and Ecclesiastes 5:10.
10:25–26 He who places self-sufficient trust in riches cannot “enter the kingdom of God,” since such misplaced trust constitutes an idolatrous replacement of trust in God (Matt. 6:24). Such an approach to life is directly opposed to the attitude of submission to God’s will and of acknowledging the reality that one is constantly dependent upon God (Col. 1:17), even with wealth. Hyperbole popular at the time of Jesus spoke of a sizeable “camel” needing to squeeze through the tiny “eye of a needle.” The image illustrates that such a thing is completely impossible (Matt. 7:3–5; 23:24).
The disciples are “astonished” at what Jesus says (cf. comment on 10:24). Their question, “Then who can be saved [or “rescued”]?” is akin to asking, “Then who can inherit eternal life?” (10:17; cf. 9:43, 45) or “Who can then enter into the kingdom of God?” (10:23–25). Each of these questions calls for fellowship with God on the basis of childlike trust (10:14–27), based on God’s atoning provision in Christ. The disciples realize that the desire to accumulate wealth, rather than depending on God and being satisfied with modest means, is pervasive among human beings, even if achieving such a goal is generally elusive to most people on this earth, for a myriad of reasons.
10:27 As so often, Jesus looks intently at those he addresses (10:21; Luke 20:17; John 1:42). He redirects their focus to the power of God (cf. Mark 14:36), which is capable of transforming the hearts even of self-sufficient and self-deceived persons. God is capable of removing obstructing idols from the hearts of human beings: it is “possible [dynatos] with God” (cf. Gen. 18:10; Job 10:13; Luke 1:49) even though “with man it is impossible” (adynatos; cf. Matt. 6:24).
10:28 Given the radical teaching of Jesus (Mark 10:21, 23, 24–25), it might be that Peter, as the spokesman of the Twelve, feels compelled to justify himself and seek Jesus’ assurance that his own sacrifice is sufficient for entry into the kingdom. Irrespective of this question, the disciples have indeed “left everything” behind, that is, their possessions and family (1:16–20), and followed Jesus (cf. comment on 10:21). However, they did not sell their possessions or abandon their families. In the process of discipleship, Jesus will lead them into ever-deepening regions of their hearts, where they will discover stubborn remnants of self-sufficiency and lack of God-trust. It is important to note the subsequent processes of maturing, for example, in the life of Peter.
10:29–30 Contrary to a superficial interpretation, Jesus does not present a simplistic causal pattern, as if to say: “Leave goods behind and you will receive goods hundredfold” (see the warning in 10:17–27). Rather, Jesus promises Christian fellowship as a disciple leaves “house” “lands,” and family “for my sake” (10:29; cf. 8:35, 38; 13:9) and for the sake of the “gospel.” Such a disciple will be blessed (i.e., “receive a hundredfold”) with familial fellowship, initially perhaps in early Christian house churches. Such fellowship includes being with other disciples of Jesus (i.e., spiritual “brothers,” “sisters,” “mothers,” “children”) as well as the enjoyment of the possessions (“houses,” “lands”) of which such other followers of Christ might be stewards (e.g., Acts 2:44; 12:12). Paradoxically, such blessing will also be associated with “persecutions” at the hands of the opponents of God’s kingdom (Mark 4:17; 13:9, 11–13, 19).
The interpretation held by proponents of a prosperity gospel fails to capture the primary focus of Jesus. In sharp contrast to a misguided prosperity gospel, Jesus encourages sacrificial and courageous fellowship with himself and his followers rather than the pursuit of an ill-fated, faith-based focus on wealth and possessions (cf. 10:17–27). Rather, enjoying possessions (of others) serves that fellowship and is thus not the focus of the disciple’s life.
As a gift of God, the present and future life of Christ’s followers is filled with the quality of “eternal life.” While Jesus speaks here of eternal life in the future, he also teaches that new life with God occurs wherever there is trust in God’s eternal Son now (10:30; cf. John 3:16). “Left” can be taken literally or in the sense of being guided by a primary loyalty toward God above fidelity to family or material possessions.
10:31 Due to the immediately preceding text, this paradoxical wisdom saying probably speaks of an unassuming disciple (“last”; i.e., “one who lets go”) who will at a future point be the recipient of honor (be “first”; i.e., “one who receives”).
10:32–34 Jesus knows and speaks of his imminent death (8:31; 9:31). His death must occur in Jerusalem, where sacrifice is still being offered in God’s temple and where the judgment of God often begins (e.g., Isa. 51:22–23; Jer. 25:18, 29). The amazement and fear (“afraid”) of the disciples might be caused by their ongoing and deeply held expectation that Jesus should be a political messiah. In that case they and Jesus’ sympathizers would be facing fierce battles in Jerusalem along the lines of the Maccabean revolt of the second century BC. In contrast to this expectation, however, the Messiah of God was sent into this world not to pursue a political revolt but rather to suffer and atone in order to liberate from fundamental alienation from God. This in turn will have lasting personal and societal consequences.
Jesus anticipates a two-stage betrayal, as he is “delivered” (Gk. forms of paradidōmi; Mark 10:33 [2x]) into two sets of evil hands. First, God will indeed deliver him (hand him over) to the Jewish leaders, who will “condemn him to death” (cf. 11:18, 27; 14:1; 15:31). Second, the Jewish leaders will hand him over “to the Gentiles” (cf. 9:31; 15:1), that is, the Roman authorities, who alone reserve the right to execute a convicted criminal (14:64; 15:15; cf. John 19:1). The details of mistreatment in Mark 10:34, that is, that they “will mock [ridicule] him and spit on him, and flog [whip] him and kill him” (cf. Isa. 50:6), are well known to Jews living under oppressive Roman occupation. Note the corresponding account of Jesus’ passion described later in Mark 14:65 and 15:17–20, 31, which displays, significantly, various differences in comparison with 10:33–34. The timeframe “after three days” may signal a measured time of crisis (cf. Hos. 6:2).
While the Jewish and Roman leaders pursue evil, God sovereignly hands Jesus over to crucifixion in order to atone for the sinfulness of Jewish and Gentile people alike. Believing acceptance of this unmerited and gracious provision is the only response required of mankind.
10:35 James and John are members of the inner circle of Jesus. Are they seeking to compete for a place of honor (cf. Mark 10:37), especially in competition with Peter, as they falsely envision a Maccabean-type victory of Jesus in Jerusalem and preemptively seek to secure positions of influence in the wake of it?
10:36 Surprisingly, Jesus is receptive to hearing their self-centered request. Note the emphatic and repetitious narration in this exchange: “We want you to do for us whatever we ask of you. . . . What do you want me to do for you?” (vv. 35–36).
10:37 As they do not understand what they are asking, they erroneously envision exclusive and prominent places of honor, “one at your right,” “one at your left,” once Jesus rules in Jerusalem on the throne of David. “In your glory” does not necessarily refer to heavenly glory, as is the case, for example, in 8:38.
10:38 In the OT the metaphor of a “cup” (10:39; 14:36; John 18:11) is well known, found especially among the major prophets in Isaiah 51:11–23; Jeremiah 25:15–28; and Ezekiel 23:31–35. There are also a few OT references to the figurative use of baptism (Ps. 42:7; Isa. 30:27–33; Jonah 2:3–6). Both of these metaphors describe divine judgment in the present context. While there will indeed come a future time of glory (Mark 8:38; 13:26), the journey toward it includes the severe, divine judgment of Jesus. The disciples are unable to bear the divine judgment Jesus has to undergo. Note Jesus’ references to his current cup and baptism, expressed by the two present tenses of the verbs used here. Nevertheless, the divine judgment of Jesus is seen as passing (10:40). Since Jesus suffers divine judgment in his substitutionary death (10:45; 14:24), the disciples’ path toward future glory will merely entail purifying fire (cf. 10:39 and comment there for their cup and baptism).
10:39 Initially the disciples wrongly take Jesus to mean that they might need to fight physically alongside Jesus: “We are able.” In contrast, Jesus tells them that they too will undergo a form of judgment. First, however, Jesus bears the divine judgment by atoning in a substitutionary fashion (10:45; 14:24). Their ensuing travail, after being baptized into his death by surrendering to him and receiving his atonement (8:34; Rom. 6:3), will be that of thorough purification, chastisement, and testing (Mark 8:34–38). At times, such a path can also mean martyrdom (Acts 12:2).
10:40 Such purification is necessary for future honor (cf. Matt. 19:28; Rev. 20:4). However, who precisely receives particular forms of honor will be determined by God the Father alone. Jesus both cedes ultimate authority to his heavenly Father and anticipates that he will be exalted to supreme honor (cf. comment on 13:30–32).
10:41 Because of the bold request of James and John, the other disciples turn resentfully “indignant” toward them (cf. 10:14; 14:4), perhaps because of their own ambitions and jealousy (cf. 10:42–45).
10:42–44 Instead of pride and jealousy, the disciples’ character must be marked by a serving humility. Jesus will achieve this by atoning for and purifying them (vv. 38–40). In terms of leadership, they will need to overcome the urge of “lord[ing] it over” those for whose well-being they are responsible (cf. comment on 10:43–44).
Jesus upholds the God-given sphere of civil authority. The expression “those who are considered rulers” is to be understood in the sense of “those who are recognized” as such. Jesus exposes, however, the ongoing suppressive and abusive exercise of such authority. Note the two durative present-tense verbs of “lord it over” and “exercise authority over.” They act as if God were not the ruler of all (Ps. 47:7). He is to be honored, especially by leaders across the world. The communal and structural order that is to reflect characteristics of the rule of God’s Messiah (Matt. 11:28–30; Luke 12:37; 22:27) stands thus in direct opposition to such misuse of power. Both “lord it over” (Gk. katakyrieuō; here, “I subdue”) and “exercise authority over” (katexousiazō; here, “I exercise domineering authority over”) in Mark 10:42 convey in this context a negative and suppressive exercise of authority, since Jesus sets such expressions in contrast to the exercise of authority by the disciples (v. 43): “It shall not be so among you.”
10:43–44 Like Jesus, the disciples are to live out servant leadership. In verse 43, the Greek term diakonos (“servant, helper”) is used. In verse 44, the term doulos (“servile,” or “slave-like” helper) is employed. As such, the disciples are to be a “slave of all” (cf. Matt. 23:11; Mark 9:35; Luke 9:48; 22:26–27). Service to others, in the broadest sense of the word, is the essential mark of godly leadership (cf. Isa. 53:11).
10:45 The eternal messianic reign of God commences with the humblest and most unique form of service, namely, a substitutionary death. Jesus offers (or sacrifices) himself as a substitutionary “ransom” (cf. Isa. 11:11; 53:5–6, 8, 10–12) “for many” (14:24; see references to “many” in Isa. 53:11–12). The ransom payment is not given to the oppressive and illegitimate Satan. It is possible to think of Jesus as paying the ransom price, that is, his life, as a gift offering to God. Jesus offers himself in a substitutionary way: the Greek term anti (= “for”) is best understood in this context in the sense of “instead of.” He thus serves as a replacement for the punishment of the sinful people.
As the “Son of Man,” he functions as the present liberator and future co-ruler with the Father (see Dan. 7:13–27; cf. Mark 8:38; 14:62). By speaking of the need for a ransom (lytron), Jesus reflects on the fact that human beings are incapable of reconciling themselves to God due to their enslavement to sin and resulting enmity against God (e.g., Rom. 3:21–26; 5:6–10). Without his once-and-for-all sacrifice there could be no new life in God’s kingdom. It is important to note that Mark 10:45 uses the verb diakoneō (“I serve”) twice: Jesus “came not to be served but to serve” (cf. 2:17; 1 Tim. 2:6). His sacrificial service thus inaugurates and also characterizes his eternal rule (cf. comment on 10:43–44). It will also be exemplary and mark the attitude among his followers, especially those who are to lead his people.
10:46 The old town of Jericho, situated close to the pilgrimage path to Jerusalem, may have no longer been populated at the time of Jesus. The Herodian town of Jericho was situated somewhat southeast of the pilgrimage path. It was a useful resting place for pilgrims and may have also served as a meeting place for various parties preparing to ascend by way of a wadi to Jerusalem. To get to this new Jericho from the principal pilgrimage road (10:1, 32), one had to travel on the same access road there and back. This could explain minor differences between the more chronological Markan account and that of Matthew 20:29 and especially Luke 18:35 (which represents a more thematic arrangement). The healing narrated in Mark occurs when Jesus and those who follow him return from the Herodian Jericho to rejoin the principal pilgrimage road to Jerusalem (Matt. 20:29; Luke 18:37–38).
10:47 Reference to “Jesus of Nazareth” (cf. Mark 1:24; 14:67; 16:6) will later speak of the appeal of the blind man as an expression of faith (10:52; see also Matt. 9:28–29). He cries out: “Jesus, Son of David, have mercy [or “pity”] on me!” The title “Son of David” can be viewed as a messianic expression (cf. Mark 11:10; contrast 12:35–37; cf. also Rom. 1:3). Jesus certainly acts in a messianic way here (Isa. 35:4–5; 61:1).
10:48–49 Given the importance of Jesus, the disciples and the crowd consider a socially marginalized blind man like Bartimaeus to be a disruption. While the crowd initially “rebuked” the ostensibly disruptive blind beggar (10:48), Jesus welcomes him. This changes the momentum, so that some in the crowd urge Bartimaeus with a threefold encouraging command: (1) tharsei (“Take heart,” or “be encouraged”), (2) egeire (“get up”), and (3) phōnei se (“He is calling you”). Despite the fact that Jesus faces imminent humiliation and suffering in Jerusalem, he still pauses in order to help a marginalized person (10:43–45).
10:50 Bartimaeus sheds all of his possessions. During the day his “cloak” serves as a seat; at night it serves as his bed.
10:51 As often, Jesus asks a question (8:23; 9:21; 10:36; John 5:6) in order to afford the helpless person the chance to state his need and express trust (Mark 10:52) in Jesus (cf. John 20:16). As in Mark 5:34, the healed person displays a simple trust in Jesus’ merciful healing and power (10:47).
10:52 Jesus restores the man exclusively by means of his word (contrast 8:22–26): “Your faith has made you well.” The Greek verb sōzō is best rendered here as “I make well” or “I deliver.” The meaning of the phrase is thus, “You trusted that I could help you.” While such faith is not yet saving faith in the atonement of Jesus, it does emphasize that the object of faith is its crucial ingredient. Eternally saving faith, that is, sōzō in the sense of “saved and delivered from eternal judgment,” is yet to come into full view for such individuals (cf. 8:35; 10:24–26; 13:13, 20; [16:16]). Joyfully, Bartimaeus accompanies Jesus and the other pilgrims on their final journey up to Jerusalem.