King James Version
Mark 10
52 verses with commentary
Teaching About Divorce
And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.
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And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.
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And he answered and said unto them, What did Moses command you?
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And they said, Moses suffered to write a bill of divorcement, and to put her away.
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And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.
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But from the beginning of the creation God made them male and female.
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For this cause shall a man leave his father and mother, and cleave to his wife;
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And they twain shall be one flesh: so then they are no more twain, but one flesh.
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What therefore God hath joined together, let not man put asunder.
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And in the house his disciples asked him again of the same matter.
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The phrase "asked him again" (ἐπηρώτων, epērōtōn—imperfect tense) suggests persistent questioning, indicating the disciples found Jesus' radical teaching on divorce and remarriage (10:2-9) difficult to comprehend. First-century Jewish practice permitted divorce relatively easily (Deuteronomy 24:1-4), with rabbinic debate centering on valid grounds—the school of Shammai permitted divorce only for sexual immorality, while Hillel's school allowed divorce for virtually any displeasure. Jesus' teaching that divorce and remarriage constitute adultery (10:11-12) shocked His hearers by elevating marriage's permanence beyond prevailing practice.
And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.
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And if a woman shall put away her husband, and be married to another, she committeth adultery.
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Jesus Blesses the Children
And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.
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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.
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Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein .
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And he took them up in his arms, put his hands upon them, and blessed them.
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The Rich Young Man
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?
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And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.
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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.
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And he answered and said unto him, Master, all these have I observed from my youth.
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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.
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And he was sad at that saying, and went away grieved: for he had great possessions.
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And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!
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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!
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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.
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And they were astonished out of measure, saying among themselves, Who then can be saved?
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And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.
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Then Peter began to say unto him, Lo, we have left all, and have followed thee.
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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,
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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.
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But many that are first shall be last; and the last first.
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Jesus Foretells His Death a Third Time
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,
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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:
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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.
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The Request of James and John
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.
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And he said unto them, What would ye that I should do for you?
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This question mirrors exactly what Jesus asks blind Bartimaeus in verse 51: "What wilt thou that I should do unto thee?" The parallel is devastating—Bartimaeus humbly requests healing from his affliction, while James and John arrogantly request positions of honor. One man recognizes his spiritual poverty and need; two disciples presume upon Jesus' power for selfish advancement. The identical question exposes radically different heart conditions—humble dependence versus presumptuous entitlement.
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.
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The phrase "thy right hand and thy left" (ἐκ δεξιῶν σου καὶ εἷς ἐξ εὐωνύμων σου, ek dexiōn sou kai heis ex euōnymōn sou) refers to the places of highest honor beside a king's throne—positions of chief authority and prestige. Matthew's parallel account (20:20-21) notes their mother Salome made the request, suggesting family coordination for dynastic positioning.
The phrase "in thy glory" (ἐν τῇ δόξῃ σου, en tē doxē sou) reveals they envision Jesus' kingdom in earthly, political terms—a visible throne with positions of power. They completely misunderstand that Jesus' glory comes through crucifixion (John 12:23-24) and that kingdom greatness means servant leadership (Mark 10:43-44). Ironically, at Jesus' crucifixion, two others will occupy positions at His right and left—two thieves on crosses (Mark 15:27).
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?
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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:
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The "cup" (ποτήριον, potērion) throughout Scripture symbolizes divine wrath, judgment, and suffering (Psalm 75:8; Isaiah 51:17; Jeremiah 25:15). In Gethsemane, Jesus prays, "Take away this cup from me" (Mark 14:36)—the cup of bearing sin's penalty. James and John will drink from this cup of suffering: James becomes the first apostolic martyr (Acts 12:2), beheaded by Herod Agrippa around AD 44; John suffers persecution, exile to Patmos (Revelation 1:9), and outlives all other apostles, witnessing the church's trials.
The "baptism" (βάπτισμα, baptisma) metaphorically represents being overwhelmed by suffering, submerged in affliction. Jesus uses this imagery for His crucifixion—being plunged into death. The disciples will share Christ's sufferings, experiencing persecution, rejection, and martyrdom for the gospel's sake.
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.
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The phrase "not mine to give" has sparked theological discussion. Does this limit Jesus' authority? Reformed theology understands this as Jesus speaking in His mediatorial office as incarnate Son—kingdom positions aren't arbitrary gifts Jesus dispenses based on personal preference, but divinely determined according to the Father's will. Matthew's parallel (20:23) adds "but for them for whom it is prepared of my Father," clarifying the Father's sovereign role.
The verb ἡτοίμασται (hētoimastai, "has been prepared") uses the perfect tense, indicating completed action with ongoing results—God has already determined kingdom positions according to His eternal counsel. This doesn't eliminate human responsibility but emphasizes that greatness in God's kingdom isn't achieved through self-promotion but through faithful service according to divine calling.
And when the ten heard it, they began to be much displeased with James and John.
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Their displeasure reveals that all twelve disciples shared the same worldly ambition—James and John were simply bold enough to voice it. The other ten were angry not because the request was wrong, but because they didn't think of it first. This exposes the pervasive nature of selfish ambition—it infected the entire apostolic band. Mark's honest portrayal of apostolic failure demonstrates Scripture's trustworthiness—he doesn't sanitize the disciples' flaws or create hagiographical portraits, but presents them as deeply flawed men whom Jesus patiently transforms.
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. are: or, think good
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The phrase "exercise lordship" (κατακυριεύουσιν, katakyrieuousin) intensifies the verb κυριεύω (to lord over)—it means "to domineer, rule tyrannically, subjugate." The prefix κατα- adds the sense of "down upon"—exercising power over subordinates from above. Similarly, "exercise authority" (κατεξουσιάζουσιν, katexousiazousin) means "to wield authority oppressively." Jesus describes Gentile rulers' pattern: hierarchical authority structures where those at the top dominate those below.
Jesus doesn't condemn all authority or leadership, but the self-serving, domineering style characteristic of pagan rulers—those who use positions for personal benefit, demand submission, and assert superiority. This describes Roman imperial governance, Herodian dynasty politics, and typical ancient Near Eastern kingship.
But so shall it not be among you: but whosoever will be great among you, shall be your minister:
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And whosoever of you will be the chiefest, shall be servant of all.
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For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
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Jesus Heals Blind Bartimaeus
And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.
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The word τυφλὸς (typhlos, "blind") describes physical blindness that becomes metaphor for spiritual illumination throughout this passage. Bartimaeus "sat by the highway" (ἐκάθητο παρὰ τὴν ὁδόν)—the verb ἐκάθητο (ekathēto, imperfect tense) indicates habitual action: he regularly sat begging. The term προσαίτης (prosaitēs) means "beggar," one who asks for alms. In ancient society, blindness meant unemployment and destitution—beggars positioned themselves on roads to major cities like Jericho, where traffic and pilgrims provided almsgiving opportunities.
The phrase "by the highway" (παρὰ τὴν ὁδόν, para tēn hodon) recalls Mark's repeated use of ὁδός (hodos, "way") for the journey to Jerusalem and the cross (8:27; 9:33-34; 10:32, 52). Bartimaeus sits beside "the way"—physically on the roadside, spiritually outside the kingdom. Jesus will bring him into "the way," following Christ to Jerusalem.
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.
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The title "Son of David" (Υἱὲ Δαυίδ, Huie Dauid) is explicitly messianic, acknowledging Jesus as the promised descendant of David who would establish God's eternal kingdom (2 Samuel 7:12-16; Isaiah 11:1-10). This is the only place in Mark where someone outside Jesus' inner circle uses this title publicly. Bartimaeus's spiritual insight contrasts dramatically with the physically-sighted disciples who remain spiritually blind to Jesus' messianic identity and mission.
The plea "have mercy on me" (ἐλέησόν με, eleēson me) uses the verb ἐλεέω (eleeō), meaning "to show compassion, mercy, pity." This is covenant language—the cry for divine mercy based on God's faithful love. Bartimaeus doesn't demand healing as a right but appeals to Jesus' compassion, recognizing his utter dependence and Jesus' sovereign power.
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.
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The phrase "but he cried the more a great deal" (ὁ δὲ πολλῷ μᾶλλον ἔκραζεν, ho de pollō mallon ekrazen) uses πολλῷ μᾶλλον (pollō mallon, "much more, far more intensely") to intensify the verb κράζω (krazō, "to cry out"). The more the crowd tried to silence him, the louder and more persistent Bartimaeus became. His desperation to reach Jesus overcame social pressure, embarrassment, and religious propriety.
This scene portrays a collision between religious respectability and desperate faith. The crowd represents those concerned with maintaining decorum, not disturbing the Teacher, keeping the marginalized in their place. Bartimaeus represents radical faith that refuses to be silenced, recognizing this may be his only opportunity for transformation. His persistence contrasts with the rich young ruler (10:17-22) who walked away when challenged.
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.
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The verb Φωνήσατε (Phōnēsate, "call him") is an imperative—Jesus commands the very crowd that tried to silence Bartimaeus to now summon him. The same people who rebuked him must now reverse course and encourage him. This reversal illustrates how Jesus elevates the lowly and humbles the proud.
And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee (θάρσει, ἔγειρε, φωνεῖ σε, tharsei, egeire, phōnei se). The imperative θάρσει (tharsei, "take courage, be confident") appears throughout the Gospels when Jesus addresses fear or distress (Matthew 9:2, 22; 14:27). The verb ἔγειρε (egeire, "rise, get up") is the same word used for resurrection—Bartimaeus's rising from his begging position symbolizes resurrection from spiritual death to new life.
And he, casting away his garment, rose, and came to Jesus.
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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.
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The blind man said unto him, Lord, that I might receive my sight (Ῥαββουνί, ἵνα ἀναβλέψω, Rabbouni, hina anablepsō). The title Ῥαββουνί (Rabbouni) is Aramaic, meaning "my master, my teacher"—an intensely personal, reverential address. Only here and in John 20:16 (Mary Magdalene addressing the risen Jesus) does this precise form appear. It expresses intimate devotion and submission.
The verb ἀναβλέψω (anablepsō) means "to look up, receive sight, see again." The prefix ἀνα- (ana, "up, again") suggests restoration—Bartimaeus may not have been born blind but lost sight through disease or injury. His request is humble, specific, and urgent—he asks for healing, not status. This contrasts with the disciples' ambition and demonstrates the humility Jesus requires: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3).
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. made: or, saved thee