King James Version

What Does Mark 10:27 Mean?

Mark 10:27 in the King James Version says “And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.” — study this verse from Mark chapter 10 with commentary, cross-references, and original Greek word analysis.

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

Mark 10:27 · KJV

Context

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.

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,

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Commentary

KJV Study Commentary
This verse articulates the fundamental principle of divine omnipotence and its pastoral application to human despair. 'With God all things are possible' (para theo panta dynata) establishes that the scope of divine capability encompasses all conceivable possibilities. The Greek 'dynata' (things able, possible) indicates not merely theoretical possibilities but practical possibilities - what God can actually accomplish. 'Para theo' (beside God, with God) uses a preposition suggesting God's presence and partnership, not distant transcendence. The statement follows Jesus' declaration that it is easier for a camel to enter a needle's eye than for a rich man to enter God's kingdom - an apparent impossibility suggesting human salvation through wealth-renunciation is humanly impossible. The disciples respond with existential despair: 'Who then can be saved?' This verse responds not by minimizing the difficulty but by recontextualizing it. The human impossibility of self-generated righteousness becomes irrelevant when divine omnipotence enters the equation. What cannot be accomplished through human effort, discipline, or achievement becomes possible through God's transformative grace. The theological movement here is essential to Christian soteriology: salvation requires not better human effort but divine intervention. The principle extends beyond soteriology - it addresses any human situation where circumstances appear intractable. Divine omnipotence provides the ultimate hope for believers facing terminal illness, seemingly impossible reconciliation, or entrenched patterns of sin and brokenness.

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Historical & Cultural Context

Mark presents this verse in the context of Jesus' encounter with the rich young ruler (Mark 10:17-31), a narrative emphasizing the conflict between worldly security and kingdom allegiance. The young man possessed considerable wealth and asked what he must do to inherit eternal life. Jesus instructed him to sell all and distribute to the poor - a radical demand that wealth's security would become an obstacle to faith. The young man departed grieved, unable to relinquish his possessions. Jesus then teaches that 'How hardly shall they that have riches enter into the kingdom of God!' The disciples, understanding wealth as a sign of God's blessing (a common Deuteronomic assumption), respond with shock: if the blessed cannot enter easily, what of ordinary people? This verse answers their confusion. The first-century context valued wealth and security as indicators of God's favor. Jesus inverts this understanding: security in God comes not through wealth but through trusting God's transformative power. The historical Jesus directed this statement to disciples who would shortly face seemingly impossible challenges - persecution, execution of their leader, dispersion. Yet Mark's gospel, written after these events, demonstrates that what seemed impossible (the resurrection, the gospel's spread throughout the Roman Empire) proved possible through God's power. The verse thus serves as an apologetic justification for Christian hope amid suffering.

Reflection Questions

  1. How does acknowledging God's omnipotence specifically address the human tendency toward despair when circumstances seem insurmountable?
  2. What is the relationship between recognizing human impossibility and receiving God's transformative power?
  3. Why does Jesus emphasize this principle specifically in the context of wealth and kingdom entrance?
  4. In what ways does divine omnipotence address the problem of apparently permanent brokenness in human relationships and personal sin patterns?
  5. How does this promise account for situations where God's intervention does not occur in the ways believers desperately desire?

Original Language Analysis

Greek · 21 words
ἐμβλέψας1 of 21

“looking upon”

G1689

to look on, i.e., (relatively) to observe fixedly, or (absolutely) to discern clearly

δὲ2 of 21

“And”

G1161

but, and, etc

αὐτοῖς3 of 21

“them”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ὁ4 of 21
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Ἰησοῦς5 of 21

“Jesus”

G2424

jesus (i.e., jehoshua), the name of our lord and two (three) other israelites

λέγει6 of 21

“saith”

G3004

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

παρὰ7 of 21

“With”

G3844

properly, near; i.e., (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subj

ἀνθρώποις8 of 21

“men”

G444

man-faced, i.e., a human being

ἀδύνατον9 of 21

“it is impossible”

G102

unable, i.e., weak (literally or figuratively); passively, impossible

ἀλλ'10 of 21

“but”

G235

properly, other things, i.e., (adverbially) contrariwise (in many relations)

οὐ11 of 21

“not”

G3756

the absolute negative (compare g3361) adverb; no or not

παρὰ12 of 21

“With”

G3844

properly, near; i.e., (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subj

τῷ13 of 21
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

θεῷ14 of 21

“God”

G2316

a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)

πάντα15 of 21

“all things”

G3956

all, any, every, the whole

γὰρ16 of 21

“for”

G1063

properly, assigning a reason (used in argument, explanation or intensification; often with other particles)

δυνατὰ17 of 21

“possible”

G1415

powerful or capable (literally or figuratively); neuter possible

ἐστίν18 of 21

“are”

G2076

he (she or it) is; also (with neuter plural) they are

παρὰ19 of 21

“With”

G3844

properly, near; i.e., (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subj

τῷ20 of 21
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

θεῷ21 of 21

“God”

G2316

a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)

Study Guide

Historical Context

This verse is found in the book of Mark. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Mark 10:27 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Mark 10:27 from Treasury of Scripture Knowledge

Jeremiah 32:27Matthew 19:26Job 42:2Jeremiah 32:17Genesis 18:13-14Luke 1:37

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