Mark 10:45 Komentář

In this chapter, we have, I. Christ's dispute with the Pharisees concerning divorce (Mar 10:1-12). II. The kind entertainment he gave to the little children that were brought to him to be blessed (Mar 10:13-16). III. His trial of the rich man that enquired what he must do to get to heaven (Mar 10:17-22). IV. His discourse with his disciples, upon that occasion, concerning the peril of riches (Mar 10:23-27), and the advantage of being impoverished for his sake (Mar 10:28-31). V. The repeated notice he gave his disciples of his sufferings and death approaching (Mar 10:32-34). VI. The counsel he gave to James and John, to think of suffering with him, rather than of reigning with him (v. 15-45). VII. The cure of Bartimeus, a poor blind man (Mar 10:46-52). All which passages of story we had the substance of before, Mt. 19 and 20.

And he arose from thence,.... From Galilee, and particularly from Capernaum: and cometh into the coasts of Judea; into those places, which bordered on that part of the land of Israel, called Judea, as distinct from Galilee: by, or rather "to" the further side of Jordan; which he crossed at the bridge of Chammath: the particular place he came to was Bethabara; see Joh 10:40, where John formerly preached, and baptized: and the people resorted unto him again; great multitudes followed him out of Galilee, and more doubtless flocked to him from the adjacent parts, when they heard of his coming again to them. And, as he was wont, he taught them again: it had been his custom before, and so it was wherever he went, to preach the word of God, and teach men what was profitable to them, and useful for the good of their immortal souls; and so he did now, and here: and not only so, but healed many of them of their bodily disorders, as Matthew relates, Mat 19:2.

And many charged him that he should hold his peace,.... And be silent, and not call him the son of David, at least; nor ask any thing of him: but he cried the more a great deal: he lifted up his voice more loudly, and repeated the same words quicker and oftener, and with greater vehemency and importunity: thou son of David, have mercy on me; See Gill on Mat 20:31.

Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister." Wherefore He is introduced in the Gospel "wearied," because toiling for us, and promising "to give His life a ransom for many." For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us.

He is our sanctification, as himself being purity, that the pure may be encompassed by his purity. He is our redemption, because he sets us free who were held captive under sin, giving himself as a ransom for us, the sacrifice to make expiation for the world. He is our resurrection, because he raises up, and brings to life again, those who were slain by sin.

It is profitable to me to know that for my sake Christ bore my infirmities, submitted to the affections of my body, that for me and for all he was made sin and a curse, that for me and in me was he humbled and made subject, that for me he is the lamb, the vine, the rock, the servant, the Son of a handmaid, knowing not the day of judgment, for my sake ignorant of the day and the hour.

He shared with us our punishment, but not our sin. Death is the punishment of sin. The Lord Jesus Christ came to die; he did not come to sin. By sharing with us the penalty without the sin, he canceled both the penalty and the sin.

For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. Note what we have often said, that he who serves is called the Son of Man, and to give his life as a ransom for many; when he assumed the form of a servant, to shed his blood for the world. And he did not say, to give his life as a ransom for all, but for many, that is, for those who were willing to believe.

Then He proposes an example, that if they lightly regarded His words, His deeds might make them ashamed, saying, For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

(ubi sup.) He did not say, however, that He gave His life a ransom for all, but for many, that is, for those who would believe on Him.

And there is an example of this close at hand: "For even the Son of Man did not come to be served, but to serve and to give His soul as a ransom for many." And this is more than service. Indeed, not only to serve but also to die for the one whom you serve — what could be higher and more wondrous than this? But such service and humility of the Lord was exaltation and glory both for Himself and for all. For before the Incarnation He was known to Angels alone, but having become man and endured the Crucifixion, He not only has that glory (the heavenly one) but also received another, and reigns over the whole universe.

Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of all; for before He was made man, He was known only to the Angels; but now that He has become man and has been crucified, He not only has glory Himself, but also has taken up others to a participation in His glory, and ruled by faith over the whole world.

The Pharisees question our Lord concerning divorce, Mar 10:1-12. Little children are brought to him, Mar 10:13-16. The person who inquired how he might inherit eternal life, Mar 10:17-22. How difficult it is for a rich man to be saved, Mar 10:23-27. What they shall receive who have left all for Christ and his Gospel, Mar 10:28-31. He foretells his death, Mar 10:32-34. James and John desire places of pre-eminence in Christ's kingdom, Mar 10:35-41. Christ shows them the necessity of humility, Mar 10:42-46. Blind Bartimeus healed, Mar 10:46-52.

THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26) And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon--surveyed. all things, and now the eventide was come, he went out into Bethany with the twelve--Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after the triumphal entry. Nor do the Third and Fourth Gospels give us more light. But from Matthew (Mat 21:10-11, Mat 21:14-16) we learn some additional and precious particulars, for which see on Luk 19:45-48. It was not now safe for the Lord to sleep in the city, nor, from the day of His Triumphal Entry, did He pass one night in it, save the last fatal one. The Barren Fig Tree Cursed (Mar 11:12-14).

For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many--"instead of many," that is, "In the kingdom about to be set up, this principle shall have no place. All My servants shall there be equal; and the only greatness known to it shall be the greatness of humility and devotedness to the service of others. He that goes down the deepest in these services of self-denying humility shall rise the highest and hold the chiefest place in that kingdom; even as the Son of man, whose abasement and self-sacrifice for others, transcending all, gives Him of right a place above all!" As "the Word in the beginning with God," He was ministered unto; and as the risen Redeemer in our nature He now is ministered unto, "angels and authorities and powers being made subject unto Him" (Pe1 3:22); but not for this came He hither. The Served of all came to be the Servant of all; and His last act was the grandest Service ever beheld by the universe of God--"HE GAVE HIS LIFE A RANSOM FOR MANY!", &c. Many" is here to be taken, not in contrast with few or with all, but in opposition to one--the one Son of man for the many sinners. Next: Mark Chapter 11