The MacArthur Study Bible, NKJV

  10:13 little children. See note on 9:36. that He might touch them. I.e., lay His hands on them and pray for them (Matt. 19:13). Jewish parents commonly sought the blessing of prominent rabbis for their children.

  10:14 do not forbid them. Jesus rebuked the disciples for their attempt to prevent the children from seeing Him (v. 13). They were not the ones to decide who had access to Jesus (cf. Matt. 15:23). of such is the kingdom of God. Most, if not all, of these children would have been too young to exercise personal faith. Jesus’ words imply that God graciously extends salvation to those too young or too mentally impaired to exercise faith (see note on Matt. 19:14). kingdom of God. See note on 1:15.

  10:15 Assuredly, I say to you. See note on 3:28. as a little child. With humble, trusting dependence, and the recognition of having achieved nothing of value or virtue.

  10:16 blessed them. See note on v. 13.

  10:17 one. The other synoptic gospels reveal that he was young (Matt. 19:20), and a “ruler,” probably in the synagogue (Luke 18:18). He was also wealthy (v. 22). what shall I do. Steeped in the legalism of his day, the young man naturally thought in terms of some religious deed that would guarantee him eternal life. His lack of understanding about the true nature of salvation, however, does not mean he was insincere. eternal life. More than just eternal existence, it is a different quality of life. Eternal life is in Christ alone (see notes on John 3:15, 16; cf. John 10:28; 17:2, 3; Rom. 6:23; 1 John 5:11, 13, 20). Those who possess it have “passed from death to life” (John 5:24; 1 John 3:14; cf. Eph. 2:1–3); they have died to sin and are alive to God (Rom. 6:11); they have the very life of Christ in them (2 Cor. 4:11; Gal. 2:20); and enjoy a relationship with Jesus Christ that will never end (John 17:3).

  10:18 Why do you call Me good? Jesus challenged the ruler to think through the implications of ascribing to Him the title “good.” Since only God is intrinsically good, was he prepared to acknowledge Jesus’ deity? By this query Jesus did not deny His deity; on the contrary, He affirmed it.

  10:19 Quoted from Ex. 20:12–16. Do not defraud. This was not the wording of any of the Ten Commandments, and is unique to Mark’s account. It seems to be a paraphrase for the command against coveting.

  10:20 all these things I have kept. His answer was no doubt sincere, but superficial and untrue. He, like Paul (Phil. 3:6), may have been blameless in terms of external actions, but not in terms of internal attitudes and motives (cf. Matt. 5:21–48).

  10:21 Jesus…loved him. I.e., felt great compassion for this sincere truth-seeker who was so hopelessly lost. God does love the unsaved (see notes on Matt. 5:43–48). sell whatever you have. Jesus was not making either philanthropy or poverty a requirement for salvation, but exposing the young man’s heart. He was not blameless, as he maintained (v. 20), since he loved his possessions more than his neighbors (cf. Lev. 19:18). More importantly, he refused to obey Christ’s direct command, choosing to serve riches instead of God (Matt. 6:24). The issue was to determine whether he would submit to the Lordship of Christ no matter what He asked of him. So, as he would not acknowledge his sin and repent, neither would he submit to the Sovereign Savior. Such unwillingness on both counts kept him from the eternal life he sought. treasure in heaven. Salvation and all its benefits, given by the Father who dwells there, both in this life and the life to come (cf. Matt. 13:44–46). take up the cross. See notes on 8:34–38.

  10:22 went away sorrowful. It was purely a worldly disappointment based on the fact that he didn’t receive the eternal life he sought because the price of sacrifice was too high. He loved his wealth (cf. 8:36, 37).

  10:23 How hard it is for those who have riches. See note on v. 27. “Hard” in this context means impossible (cf. v. 25). “Riches” tend to breed self-sufficiency and a false sense of security, leading those who have them to imagine they do not need divine resources (see Luke 16:13; contra. Luke 19:2; cf. 1 Tim. 6:9, 17, 18).

  10:24 astonished. See note on v. 26.

  10:25 camel…eye of a needle. The Persians expressed impossibility by saying it would be easier to put an elephant through the eye of a needle. This was a Jewish colloquial adaptation of that expression denoting impossibility (the largest animal in Palestine was a camel). Many improbable interpretations have arisen that attempt to soften this phrase, e.g., that “needle” referred to a tiny gate in the Jerusalem city wall that camels could enter only with difficulty (but there is no evidence that such a gate ever existed, and if it had, any sensible camel driver would have simply found a larger gate); or that a copyist’s error resulted in kamelos (camel) being substituted for kamilos (a large rope or cable) (but a large rope could no more go through the eye of a needle than a camel could, and it is extremely unlikely that the text of all 3 synoptic gospels would have been changed in exactly the same way). Jesus’ use of this illustration was to explicitly say that salvation by human effort is impossible; it is wholly by God’s grace. The Jews believed that with alms a man purchased salvation (as recorded in the Talmud), so the more wealth one had, the more alms he could give, the more sacrifices and offerings he could offer, thus purchasing redemption. The disciples’ question (v. 26) makes it clear that they understood what Jesus meant—that not even the rich could buy salvation. See note on Matt. 19:24.

  10:26 “Who then can be saved?” Jesus’ teaching ran counter to the prevailing rabbinical teaching, which gave the wealthy a clear advantage for salvation. Jesus’ emphatic teaching that even the rich could not be saved by their own efforts left the bewildered disciples wondering what chance the poor stood. See notes on Rom. 3:9–20; Gal. 3:10–13; Phil. 3:4–9.

  10:27 With men it is impossible, but not with God. It is impossible for anyone to be saved by his own efforts (see note on v. 25) since salvation is entirely a gracious, sovereign work of God. See notes on Rom. 3:21–28; 8:28–30; Gal. 3:6–9; 26–29.

  10:28 we have left all. Peter noted that the 12 had done what the Lord had asked the rich young ruler to do (cf. v. 21) and had come to Him on His terms. Would that self-abandoning faith, Peter asked, qualify them for a place in the kingdom?

  10:29 Assuredly, I say to you. See note on 3:28.

  10:30 in this time…the age to come. Following Jesus brings rewards in this present age and when Messiah’s glorious kingdom comes. with persecutions. Great trials often accompany great blessings (see notes on Rom. 8:17; Phil. 1:29; 2 Tim. 3:12). eternal life. See note on v. 17.

  10:31 Believers will share equally in the blessings of heaven—a truth illustrated by the parable of Matt. 19:30—20:16 (see notes there).

  10:32 going up to Jerusalem. From Perea (see note on v. 1), via Jericho (v. 46). This is the first mention of Jerusalem as Jesus’ destination. Because of the elevation of Jerusalem (about 2,550 ft. above sea level), travelers always spoke of going up to the city, regardless of where in Israel they started. amazed. At Jesus’ resolute determination to go to Jerusalem (cf. Luke 9:51) despite the cruel death that awaited Him there (cf. vv. 32–34). they followed. The Gr. syntax makes it clear that this was a group distinct from the 12, probably pilgrims en route to Jerusalem for Passover. They were afraid because they realized something significant was about to happen that they did not understand. the twelve. See note on 3:14.

  10:32–34 The third and last prediction of His death and resurrection that Jesus made to the 12 is given (cf. 8:31; 9:31). This is also the most detailed of the 3 predictions, specifically mentioning that He would be mocked (15:17–20; Luke 23:11, 35–39), scourged (15:15), and spat upon (14:65; 15:19).

  10:35–45 This incident reveals yet again the disciples’ failure to grasp Jesus’ teaching on humility (see notes on 9:34; Matt. 20:21). Ignoring the Lord’s repeated instruction that He was going to Jerusalem to die (see note on vv. 32–34), the disciples still thought the physical manifestation of the kingdom was about to appear and were busy maneuvering for the places of prominence in it (cf. Matt. 18:1).

  10:35 James and John, the sons of Zebedee. See note on 1:19. Matthew reveals that their mother a
ccompanied them and spoke first (Matt. 20:20, 21), after which James and John reiterated her request. If she was Jesus’ aunt, the 3 undoubtedly hoped to capitalize on the family ties.

  10:37 sit…on Your right…Your left. In the places of highest prominence and honor beside the throne. in Your glory. In the glorious majesty of His kingdom (cf. Matt. 20:21).

  10:38 the cup…the baptism. Endure suffering and death as Jesus would (cf. vv. 32–34; see note on Matt. 20:22).

  10:39 James and John would suffer like their Master (cf. Acts 12:2; Rev. 1:9), but that in itself would not earn them the honors they desired.

  10:40 not Mine to give. Honors in the kingdom are bestowed not on the basis of selfish ambition, but of divine sovereign will.

  10:41 the ten…began to be greatly displeased. Not righteous indignation, since they, too, had been guilty in the past of such self-serving conduct (9:33, 34) and would be so in the future (Luke 22:24). The rest of the disciples resented James and John for their attempt to gain an advantage over the others in pursuing the honor they all wanted.

  10:42 lord it over them…exercise authority. These parallel phrases convey the sense of autocratic, domineering authority.

  10:43 not be so among you. There is no place in the church for domineering leaders (cf. 9:35; Matt. 23:8–12; 1 Pet. 5:3–6; 3 John 9, 10).

  10:45 Son of Man. See note on 2:10. did not come to be served. Jesus was the supreme example of servant leadership (cf. John 13:13–15). The King of Kings, and Lord of Lords (Rev. 19:16) relinquished His privileges (Phil. 2:5–8) and gave His life as a selfless sacrifice in serving others. ransom for many. See note on Matt. 20:28. “Ransom” refers to the price paid to free a slave or a prisoner; “for” means “in place of.” Christ’s substitutionary death on behalf of those who would put their faith in Him is the most glorious, blessed truth in all of Scripture (cf. Rom. 8:1–3; 1 Cor. 6:20; Gal. 3:13; 4:5; Eph. 1:7; Titus 2:14; 1 Pet. 1:18, 19). The ransom was not paid to Satan, as some erroneous theories of the atonement teach. Satan is presented in Scripture as a foe to be defeated, not a ruler to be placated. The ransom price was paid to God to satisfy His justice and holy wrath against sin. In paying it, Christ “bore our sins in His own body on the [cross]” (1 Pet. 2:24). See notes on 2 Cor. 5:21.

  10:46–52 The second of two healings of blind men recorded in Mark (cf. 8:22–26).

  10:46 Jericho. A city located about 15 mi. NE of Jerusalem and 5 mi. from the Jordan River. The route from Perea to Jerusalem passed through it. This is the only recorded visit of Jesus to Jericho. As He went out. Mark and Matthew state that the healing took place as Jesus was leaving Jericho, Luke as He was entering the city. Mark and Matthew may be referring to the ancient walled city, just N of the NT city, while Luke refers to NT Jericho. Or Luke’s words may simply mean Jesus was in the vicinity of Jericho when the healing took place. See note on Matt. 20:30. blind…begging. Matthew notes that there were two blind beggars, whereas Mark and Luke focus on the more vocal of them (cf. Matt. 8:28 with 5:2; Luke 8:27). Since they were unable to work, blind people commonly made their living by begging (cf. John 9:8). These men had staked out a good site on the main road to Jerusalem. son of Timaeus. The translation of “Bartimaeus”; the Aram. prefix “bar” means “son of.”

  10:47 Nazareth. See note on 1:9. Son of David. A common messianic title, used as such only in the synoptic gospels (see note on Matt. 1:1).

  10:49 Jesus…commanded him to be called. Thus implicitly rebuking those trying to silence him (v. 48).

  10:51 Rabboni. An intensified form of “rabbi” (see note on 9:5).

  10:52 your faith has made you well. Lit. “saved you.” Bartimaeus’ physical and spiritual eyes were likely opened at the same time. The outward healing reflected the inner wellness of salvation.

  Mark 11

  11:1–11 This passage, traditionally called Jesus’ triumphal entry (more accurately, it was Jesus’ coronation as the true King), was His last major public appearance before His crucifixion. The importance of this event is indicated by the fact that this is only the second time all 4 gospels include the same event (cf. Matt. 21:1–11; Luke 19:29–44; John 12:12–19).

  11:1 drew near Jerusalem. A general transition statement marking the end of the narrative in chap. 10. It also indicates the beginning of the final phase of Christ’s 3-year ministry. Bethphage. A small town just E of Jerusalem whose name lit. means “house of unripe figs” (see note on Matt. 21:1). Bethany. The hometown of Mary, Martha, and Lazarus (John 11:1) on the eastern slope of the Mt. of Olives, two mi. E of Jerusalem. Mount of Olives. This mountain stood between Bethany and Jerusalem (see note on Matt. 24:3).

  11:2 the village opposite you. Most likely Bethphage. “Opposite” implies that it was somewhat off the main road. colt. According to usage of this word in Gr. papyri (ordinary written documents dating from NT times that were made of papyrus reed), this was most likely a young donkey—a definition also in harmony with other Scripture usage (see note on Matt. 21:5; cf. Gen. 49:11; Judg. 10:4; 12:14; Zech. 9:9). no one has sat. The Jews regarded animals that had never been ridden as especially suited for holy purposes (cf. Num. 19:2; Deut. 21:3; 1 Sam. 6:7).

  11:3 if anyone says to you. Because of its very nature, Jesus anticipated the disciples’ action would be challenged (v. 5). Lord. Even though he does not use “Lord” with this meaning in the rest of his gospel, Mark was referring to Jesus. In Luke and John this appears often as a name for Jesus. People in the area knew Christ and the disciples well and the owner would have understood the reference.

  11:8 spread their clothes. Such action was part of the ancient practice of welcoming a new king (see note on Matt. 21:8). branches. Palm branches which symbolized joy and salvation and pictured future royal tribute to Christ (Rev. 7:9). The crowd was greatly excited and filled with praise for the Messiah who taught with such authority, healed the sick, and raised the dead (Lazarus; cf. John 12:12–18).

  11:9 Hosanna. Originally a Heb. prayer meaning “save now.” On that occasion it probably served simply as an acclamation of welcome. Blessed is He who comes. See note on Matt. 21:9. This phrase is part (Ps. 118:26) of the Hallel (the Heb. word for “praise”), comprised of Pss. 113–118, which was sung at all the Jewish religious festivals, most notably at the Passover. “He who comes” was not an OT messianic title, but definitely had come to carry such implications for the Jews (cf. Matt. 11:3; Luke 7:19; John 3:31; 6:14; 11:27; Heb. 10:37).

  11:10 the kingdom of our father David. This tribute, recorded only by Mark, acknowledges Jesus as bringing in the messianic kingdom promised to David’s Son. The crowd paraphrased the quote from Ps. 118:26 (v. 9) in anticipation that Jesus was fulfilling prophecy by bringing in the kingdom.

  11:11 temple. Not a reference limited to the inner, sacred sanctuary, but the entire area of courts and buildings. looked around at all things. A description distinctive to Mark, quite possibly based on one of Peter’s eyewitness memories. Christ acted as one who had the authority to inspect temple conditions, and His observation missed nothing. He went out to Bethany. Nearby “Bethany” was a relatively safe place to avoid sudden, premature arrest by the Jewish leaders.

  11:12 the next day. Matthew 21:18 says this was “in the morning,” probably before 6:00 a.m. Bethany. See note on v. 1.

  11:13 fig tree having leaves. Fig trees were common as a source of food. Three years were required from planting until fruit bearing. After that, a tree could be harvested twice a year, usually yielding much fruit. The figs normally grew with the leaves. This tree had leaves but, strangely, no fruit. That this tree was along the side of the road (cf. Matt. 21:19), implies it was public property. It was also apparently in good soil because its foliage was ahead of season and ahead of the surrounding fig trees. The abundance of leaves held out promise that the tree might also be ahead of schedule with its fruit. not the season for figs. The next normal fig season was in June, more than a month away. This phrase, unique to Mark, emphasizes the unusual nature of this fig tree.
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  11:14 “Let no one eat fruit from you ever again.” Jesus’ direct address to the tree personified it and condemned it for not providing what its appearance promised. This incident was not the acting out of the parable of the fig tree (Luke 13:6–9), which was a warning against spiritual fruitlessness. Here, Jesus cursed the tree for its misleading appearance that suggested great productivity without providing it. It should have been full of fruit, but was barren. The fig tree was frequently an OT type of the Jewish nation (Hos. 9:10; Nah. 3:12; Zech. 3:10), and in this instance Jesus used the tree by the road as a divine object lesson concerning Israel’s spiritual hypocrisy and fruitlessness (see note on Matt. 21:19; cf. Is. 5:1–7).

  11:15–19 See note on Matt. 21:12. Although Jesus had cleansed the temple 3 years earlier (John 2:14–16), it had become more corrupt and profane than ever and thus He was compelled to again offer clear testimony to God’s holiness and to His judgment against spiritual desecration and false religion. Even as God sent His prophets repeatedly throughout the OT to warn His people of their sin and idolatry, Christ never stopped declaring God’s will to a rebellious people, no matter how often they rejected it. With this temple cleansing, Jesus showed vividly that He was on a divine mission as the Son of God.

  11:15 temple. See note on v. 11. The large Court of the Gentiles was the setting for the events that followed. bought and sold. Animals were needed by the Jews for their sacrificial temple offerings, and it was more convenient for the worshipers to buy them there rather than bring the animals from a distance and risk that they would not pass the High-Priest’s inspection. The sellers either belonged to the High-Priestly hierarchy or paid a large fee to temple authorities for the privilege of selling. Whichever was the case, the High-Priest’s family benefited monetarily. money changers. They were in the court to exchange Greek and Roman coins for Jewish or Tyrian coins which pilgrims (every Jewish male 20 and older) had to use for the annual half-shekel payment for temple religious services (see note on Matt. 21:12). A fee as high as 10 or 12 percent was assessed for this exchange service. those who sold doves. These birds were so often used for sacrifice that Mark makes separate mention of their sellers. Doves were the normal offering of the poor (Lev. 5:7) and were also required for other purposes (Lev. 12:6; 14:22; 15:14, 29).