Mark 10:1-52

Ambition Rebuked

[An Analysis]

Mark 10:0

This passage, which will hardly ever be required for public use, suggests some points which ought not to be neglected by the preacher.

(1) Jesus Christ taught. The word is very significant. Ignorance was never approved by the Saviour. He saved through light, never through darkness. He conducted specific intellectual processes, as well as processes distinctively moral. It was his delight to simplify truth.

(2) Jesus Christ taught the people. Not a particular class, but the people as a whole. His appeal was to humanity. His teaching was as impartial as the sunshine. This is the glory of Christian truth. It challenges all hearts, in all ages, and in all lands. It is a heavenly rain, not a local fountain.

(3) Jesus Christ honoured the holy teachers who had gone before him: "What did Moses command you?" Truth is one. We are not to go to new teachers for new truths. We find new phases, new applications, and the like, but Truth is one, because God is one. This is our security amid all changes of ministers and teachers. In so far as the men have been true to God, each can say, What did my predecessor tell you?

(4) Jesus Christ honoured the tenderest relations of the present life ( Mar 10:7-9 ). He did not ignore the present because of the future. He treated no vow with levity. There is a spurious spirituality which overrides social bonds and human compacts, but Jesus Christ never gave his sanction to such blasphemy. Without a home himself, he yet guarded the home-life of the world; able to live alone, he yet upheld the sacredness of social institutions. He taught the whole law the law of home, the law of society, the law of the Church: "There is one lawgiver."

This profound exposition was given in reply to men who tempted him. Even the enemy may occasion some truths to be more fully revealed. The lawyer tempted Christ, and behold the picture of the Good Samaritan was painted! We are indebted to the darkness for the stars.

13. And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.

14. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

15. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

16. And he took them up in his arms, put his hands upon them, and blessed them.

Even the disciples did not know their Lord. The persons who are nearest to us may actually know nothing of our character. The disciples had mistaken ideas of greatness: to them the greatness was not in life, but in circumstances. Jesus reversed this idea: the tree is in the seed: he cared for children, and so he profoundly cared for men. Jesus "was much displeased;" this displeasure enhanced the value of the benediction. The blessing was thus shown to be no cold compliment, nor a merely social courtesy; it was an act of the heart. The displeasure would be as memorable as the blessing. The disciples measured themselves by their manliness; Jesus taught them to measure themselves by their childlikeness. Notice three remarkable things:

(1) The power of parental instinct. The mothers knew, without having received any formal intimation, that a man like Jesus Christ must love little children. They did not wonder whether he did or not, they knew that he must The heart soon finds out the quality and purpose of Christ. Let thy heart speak, O man, and it will tell thee that the Saviour is thy friend, and that he will hail thee as a suppliant.

(2) Parents may be interested in the Christian welfare of their children without being much concerned for their own. This is a startling possibility. There are men who seldom open their Bibles who rejoice in the Biblical knowledge of their children: so with Sabbath-keeping, church-attendance, and the choice of companions. They have more than a merely outward respect for religion, yet its redeeming mystery has no place in their hearts! They admire, but they do not repent.

(3) Jesus gives more than even parental love expected. The parents wished that Jesus would touch their children. They would have been pleased had he taken the children's hands into his own. What did Jesus do? "He took them up in his arms, put his hands upon them, and blessed them." See what he was asked to do, and see what he did! "He is able to do exceeding abundantly above all that we ask or think." The children were almost in heaven! A practical question may be asked here: Are our lives worthy of the advantages we enjoy in childhood? Some of us were brought to Christ, and were given to him in many a fervent prayer: have we gone upwards or downwards since?

17. And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

18. And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

20. And he answered and said unto him, Master, all these have I observed from my youth.

21. Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.

22. And he was sad at that saying, and went away grieved: for he had great possessions.

The young man was farther from Christ than was the young child. The child was brought: the young man came, but he was farther away. His earnestness was good, for he "came running," as one in great urgency; his attitude was good, for he "kneeled" to the Saviour, as one who is humble-minded; his inquiry was good, for he asked, "What shall I do to inherit eternal life?" Men are not saved by good points, but by a good spirit. Men who ask great questions should expect great answers. Was the demand excessive? Manifestly not; it cannot be excessive to give up time for eternity, to forfeit a troubled hour for a happy immortality, to give up a speck of dust for an infinite inheritance. In his treatment of this young man, Jesus Christ showed (1) That he was not anxious to add to the mere number or respectability of his followers. What an opportunity of doing so was here! A man with a carriage! A man who could make money questions quite easy! Some of us would have smoothed the way for his entrance into the Church we should have talked about culture, refinement, speciality of sensibility, and the like. Jesus Christ showed (2) that outward amiability is not to be mistaken for spiritual character. "Jesus beholding him loved him." There was charm of countenance: there were remnants of a beautiful child-life; there was a struggle with the spirit of worldliness. Every man is more or less beautiful as he knocks at the gate of the kingdom: he stands between two worlds: the far-off light flushes his face with peculiar glory. (3) That the wisest and the best, as well as the dullest and the worst, must bear the same cross. "Take up the cross and follow me." What, the cross in youth? Yes. What, the cross where there is so much morality? Yes. Will it not be enough to lighten the crosses of other people? No! A requirement like this, made under such circumstances, ought to secure for Jesus Christ, viewed as a merely human teacher, the confidence and veneration of mankind.

23. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

24. And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

25. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

26. And they were astonished out of measure, saying among themselves Who then can be saved?

27. And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

How hard it is to give up one world for another! Wherein lies the difficulty? (1) This world is seen, the higher world is invisible; (2) this world gives immediate pleasure, the expectation of the higher world is often associated with sacrifice, self-mortification, and pain; (3) it seems so easy to work for both worlds, as the division between them is so marked. What has business to do with theology? How can money interfere with prayer? Can stocks, funds, investments, speculations, become as a cloud between a man and his Maker? See how Jesus Christ puts the matter: "How hard is it for them that trust in riches to enter into the kingdom of God!" The emphasis is upon the word "trust." There are rich men who are poor in spirit. We should rejoice when the riches of the world fall into the hands of good men, because it is better for all great forces to be under Christian than under unchristian control. There is no merit in poverty. There is no wickedness in wealth. The one question relates to the spirit, not to the circumstances. The 25th verse must be read in the light of the 24th: "It is easier for a camel to go through the eye of a needle, than for a rich man who trusts in his riches to enter into the kingdom of God!" The confidence that is put in riches is so much confidence subtracted from the honour of the Father.

28. Then Peter began to say unto him, Lo, we have left all, and have followed thee.

29. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's,

30. But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.

31. But many that are first shall be last; and the last first.

Peter's all! What a tone of self-compliment there is in Peter's statement! "We are the right men: we have done the right thing: we are comfortably off; let the rich young man do what he may." Is there anything more deadly in its effect upon the spirit than religious self-satisfaction? The piety that gathers its skirts up, and avoids the mud of common life, is the most diseased and intolerable of all respectability. How pathetic was the reply of Jesus! No man serves him for nought! He who loses his life for Christ's sake, finds it, finds it immortalised and glorified. "Seek ye first the kingdom of God," etc.

32. And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,

33. Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:

34. And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.

Jesus went before: went alone: separated himself from the people and from his disciples. There was something in the action which filled the observers with painful amazement. His own thoughts were society enough for him meanwhile. He had seen the end. He had come to a turn on the life-road from which he could point out the Cross to others; as for himself, he had always seen it seen it from unbeginning time, but now he had to point out to others that grim, dread object. No wonder he wished to be alone for a time. It is not easy to find the beginning of a sentence which is to convey tidings so startling and so terrible, so Jesus goes alone to prepare himself to tell of the sacrifice. Observe (1) Jesus knew all that was coming upon him, so he was not surprised into suffering and death; (2) Jesus himself told the disciples, so he showed his perfect knowledge of the future; (3) Jesus said he would rise again, so his death was a sacrifice, not a martyrdom. He who had power to rise i had power to prevent the taking of his life. The resurrection showed that the crucifixion was not a necessity arising out of Christ's weakness.

35. And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

36. And he said unto them, What would ye that I should do for you?

37. They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.

(1) The natural result of extreme ambition is selfishness. What did the sons of Zebedee care for other people? (2) Ambition may not be the less criminal for being associated with religious position and influence. The feeling shown by these men should always be discouraged. There is an earnestness that is fanaticism. The ambition that is unholy is always also unreasonable.

"That the sons of Zebedee wished for ecclesiastical, rather than secular honours, may be thought probable from the allusion that is made here to the supreme dignities in the great Sanhedrin. The prince of the Sanhedrin ( hanasi ) sat in the midst of two rows of senators or elders; on his right hand sat the person termed Ab (the father of the Sanhedrin); and on the left the Chacham or sage. These persons transacted all business in the absence of the president." ( Adam Clarke. )

The sons of Zebedee asked for honour in the kingdom, they did not ask for fellowship in the preliminary suffering. Bengel well remarks: "Very different were those whom our Lord was first to have on his right hand and on his left."

38. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

39. And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

40. But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

Lange says: "Different views are entertained of this reply." De Wette explains it: "Your request arises from an incorrect view of the character of my kingdom, which is spiritual." Meyer paraphrases: "Ye know not that the highest posts in my kingdom cannot be obtained without sufferings such as I have to endure." Luther says: "The flesh ever seeks to be glorified before it is crucified, exalted before it is abased." Referring to the latter part of Mark 10:40 , Adam Clarke says: "The true construction of the words is this: To sit on my right hand and on my left, is not mine to give, except to them for whom it is prepared of my Father." Dr. Clarke argues that the words "it shall be given to them," "are interpolated by our translators." Bishop Horsley says the meaning is, "I cannot arbitrarily give happiness, but must bestow it on those alone for whom, in reward of holiness and obedience, it is prepared, according to God's just decrees."

The practical ideas of the passage might be homiletically expressed thus: (1) Human ignorance should restrain human ambition, "ye know not what ye ask;" (2) human weakness should modify the expression of human confidence, "are ye able? they say, we are able;" (3) human history should be left to the development which God has purposed for it, "ye shall drink; ye shall be baptised; but ;" (4) human position will be determined by human character.

41. And when the ten heard it, they began to be much displeased with James and John.

The primary conditions of brotherhood had been violated by the two brethren and their mother, and the ten had a right to be angry. All men who wish to outreach their brethren deserve indignation. Religion does not annihilate anger, it regulates its expressions and penalties. The incident may be homiletically used, as (1) A warning against an unbrotherly disposition; and (2) an example of Christ's method of treating unbrotherly men. Jesus Christ does not expel them; he declares their ignorance, he points out their weakness, he shows that suffering is the portion of those who follow him, and that such suffering is to be endured, apart from promised official position in his kingdom.

42. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.

43. But so shall it not be among you: but whosoever will be great among you, shall be your minister:

44. And whosoever of you will be the chiefest, shall be servant of all.

45. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

This exhortation shows that the spirit of self-abasement is to distinguish the entire course of the Christian life. The Church is not to look to secular governments for precedents or patterns, but to the Son of man alone. The ἄρχοντες were proud, domineering, fond of power, and self-sufficient; nothing could be more foreign to the spirit of Christianity, and this was emphatically the time to say so. Jesus Christ adapted his teaching to the varying phases of human nature; at this time the phase of ambition was uppermost, and the exhortation took its course and tone accordingly. Adaptation is the secret of successful teaching. The teacher who speaks to the line of actual experience will never want a theme, and if his teaching be wise he will never speak without profit to his hearers. (1) Christian influence is not official; (2) Christian influence is spiritual; (3) Christian influence can be legitimately attained only by the Christian spirit, "whosoever will be great among you let him be your minister ( διάκονος ), and whosoever will be chief among you let him be your servant ( δοῦλος )." It has often been explained that διάκονος means a servant of a superior order, always near his master's person and admitted to a certain degree of his confidence, whereas δοῦλος means a slave, one who may be employed in the most menial service. The distinction, however, is not always maintained in the Christian writings. For example, in Matthew 18:23 , we have a king "which would take an account of his servants ( δούλων );" all the officers of Oriental courts were regarded as slaves, but the servants here referred to are the provincial officers employed to collect the revenue for government; in the Persian court they were called satraps . In Matthew 25:21 , the word is used, "Well done, good and faithful servant ( δοῦλε )." Without insisting upon any fanciful or even real distinctions between these words, the spirit of the exhortation is perfectly intelligible; abasement is the condition of true and permanent eminence. The simplicity of the condition is not without its dangers, for is it not possible to simulate humility? Is there not a stooping to conquer, which is merely an attitude of the body, not a gesture of the soul? There is an amiability which covers a hard and relentless heart; there is an outward austerity which may conceal the tenderest geniality of spirit.

The expression, "to give his life a ransom for many," is not to be taken as limiting Jesus Christ's atonement The atonement is not the subject of discourse; Jesus Christ is speaking of himself simply as an example of service, a service so profound and so pure as to include even the surrender of life itself.

The whole address bears upon Christian position, the spirit by which it is to be attained, and in which it is to be held. Jesus Christ is not speaking against secular authority, civil magistracy, and the like; his remarks are exclusively confined to the affairs of his own kingdom. There must be rulership in civil society, and in religious society as well. Rulership is by no means arbitrary; it is founded upon the instincts and necessities of human nature. In civil society sovereignty may descend from generation to generation without regard to the fitness of the sovereign; in Christian society true rulership is a question of character and capacity. The modest, cultivated, intellectual Christian will, in time, attain his proper position. Zealous and foolish mothers may secure for their children an external position of authority, but the real authority will always be held by men who have drunk most deeply into the spirit of Jesus Christ. Such men care nothing for authority for its own sake; they are not the slaves of officialism; yet even in the absence of nominal status they wield the profoundest and most durable influence over the thought and sentiment of the Church.

46. And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging.

47. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.

48. And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.

49. And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise: he calleth thee.

50. And he, casting away his garment, rose, and came to Jesus.

51. And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.

52. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

(1) A man representing the side of human life which is marked by deprivation, no sight, no bread. (2) A man seizing a great opportunity, "when he heard that it was Jesus of Nazareth." (3) A man resisting the most obstinate difficulties, "many charged him that he should hold his peace." (4) A man repeating his prayer until the answer came, "Jesus commanded him to be called." (5) A man stating his own case in his own words, "Lord, that I might receive my sight." (6) A man turning to a right use the gifts of God, "he received his sight, and followed Jesus in the way." Application (1) You are needy; (2) you have heard that Jesus passeth by; (3) you have sight; how are you using it?