Verse-by-Verse Commentary
The Book of Mark
Chapter 10: To Give His Life a Ransom for Many
Mark 10 walks the road to Jerusalem and to the cross, and gathers the great truths of the kingdom around the theme verse of the whole Gospel. Jesus grounds marriage in God's creation design, 'What therefore God hath joined together, let not man put asunder,' and welcomes the little children, 'of such is the kingdom of God.' A rich young man comes running, yet goes away grieved when Christ touches his treasure, and Jesus warns how hard it is for the rich to be saved, 'but with God all things are possible.' A third time He foretells His death and rising. When James and John seek the chief seats, He redefines greatness as servanthood and speaks the sentence that sums up His mission: 'the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.' At Jericho, blind Bartimaeus cries, 'Jesus, thou Son of David, have mercy on me,' and receives his sight and follows. The chapter reveals the Servant who gives His life to ransom sinners, and calls His people to childlike faith, surrendered hearts, and lowly service.
About This Commentary
This is a verse-by-verse study of Mark chapter 10. For each section you will find the KJV text, the Greek words that sharpen the meaning, plain explanation, and a Gospel Focus. Here Jesus upholds marriage, blesses the children, meets the rich young ruler, gives His life a ransom, and heals blind Bartimaeus. Every Scripture quotation is from the King James Version.
Setting the Stage
One Flesh
Jesus grounds marriage in God's creation design and welcomes the children.
One Thing Thou Lackest
A rich man loves his possessions more than eternal life.
Not to Be Ministered Unto
The King came to serve and give His life a ransom for many.
Thou Son of David
A blind beggar's persistent faith wins his sight, and he follows.
Let Not Man Put Asunder (Mark 10:1-16)
Jesus grounds marriage in God's creation design and welcomes the little ones as the pattern of the kingdom.
Of Such Is the Kingdom of God
"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. And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away. And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery. And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 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. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them."
Word Study
"much displeased," Greek eganaktesen (ἠγανάκτησεν). The word means to be indignant, moved with displeasure. When the disciples rebuke those bringing children, Jesus "was much displeased." It is one of the few times we read of His indignation, and it is aimed at those who would keep the little ones from Him. The Lord who is gentle and lowly is stirred to holy displeasure when children are hindered from coming to Him. He then takes them "up in his arms... and blessed them", a tender picture of the Saviour's heart for the youngest and the lowliest.
Explanation
On marriage Jesus reaches behind Moses' permission of divorce to God's creation design: "from the beginning... God made them male and female" and joined them as "one flesh," so "what therefore God hath joined together, let not man put asunder." Divorce was a concession to "the hardness of your heart," not the Creator's intent. Then, when the disciples rebuke those bringing children, Jesus is "much displeased" and takes the little ones in His arms: "of such is the kingdom of God," which must be received "as a little child." The kingdom belongs to the small, the dependent, the empty-handed.
Gospel Focus
The Pharisees test Jesus on divorce, and He answers by carrying the question back past Moses to the very beginning. Moses' bill of divorcement was a concession "for the hardness of your heart," not God's design. God's design is stated in creation: "from the beginning... God made them male and female," and "they twain shall be one flesh." Marriage is not a human contract to be dissolved at will but a one-flesh union God Himself forms: "What therefore God hath joined together, let not man put asunder." Jesus treats this weighty and tender subject with clarity and honesty, upholding the sanctity and permanence of marriage as God's gift and God's joining, while not pretending the brokenness sin causes does not exist. Then, fittingly, in a passage about marriage and the home, little children are brought to Him. The disciples rebuke those who bring them, and Jesus, "much displeased," overrules: "Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God." The Lord who designed marriage delights in the children it brings, and He makes them a picture of how anyone enters His kingdom: "Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." A child is small, trusting, dependent, without status to defend, and that is the posture of saving faith. We do not earn or reason our way into the kingdom; we receive it, as a child receives a gift, in humble trust. Here is the God who honors the family He created, guards the covenant of marriage, gathers the little ones into His arms, and welcomes all who come to Him with the empty, trusting hands of a child.
One Thing Thou Lackest (Mark 10:17-31)
An earnest, moral man runs to Jesus but goes away grieved, unable to part with the treasure that ruled his heart.
With God All Things Are Possible
"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? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 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. And he answered and said unto him, Master, all these have I observed from my youth. 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. And he was sad at that saying, and went away grieved: for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 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! 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. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. Then Peter began to say unto him, Lo, we have left all, and have followed thee. 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, 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. But many that are first shall be last; and the last first."
Word Study
"loved him," Greek egapesen (ἠγάπησεν). Only Mark records this tender detail: "Then Jesus beholding him loved him." Before He spoke the hard word this man needed to hear, Jesus looked on him with genuine love. The demand that follows, to sell all and follow, was not cold or harsh but the surgery of love, naming the one idol that stood between the man and eternal life. Christ's hardest words to us flow from His love; He tells us the truth about our sin and our idols because He loves us and wants us to have "treasure in heaven." Love and the call to costly surrender are not opposites in Jesus.
Explanation
A rich man runs up asking how to inherit eternal life, and Jesus probes his easy word "Good Master": "there is none good but one, that is, God." Far from denying His own goodness or His deity, Jesus holds up a mirror: if only God is truly good, and you rightly call Me good, then reckon with who I am. The compliment the man tossed off is truer than he knows, for the one good God is standing before him in flesh. The man claims to have kept the commandments, but Jesus, loving him, names his true idol: "sell whatsoever thou hast... and come, take up the cross, and follow me." He goes away grieved, owned by his wealth. "How hardly shall they that have riches enter into the kingdom!" -- impossible with men, "but not with God: for with God all things are possible." Salvation is a divine gift, never a purchase.
Gospel Focus
Here is one of the saddest scenes in the Gospels: a promising seeker who comes so near and turns away. The man is eager, running and kneeling; respectful, "Good Master"; and morally upright, "all these have I observed from my youth." Yet his question betrays his error, "what shall I do that I may inherit eternal life?", as if life could be earned by doing. Jesus first tests his easy word "good", "there is none good but one, that is, God", pressing him to reckon with who stands before him and with the true measure of goodness. Then, "beholding him," Jesus "loved him," and in love laid His finger on the one thing that ruled his heart: "One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor... and come, take up the cross, and follow me." This was not a rule for everyone but the exact test this man needed: his riches were his god, and no one can serve both God and money. And he failed it: "he was sad at that saying, and went away grieved: for he had great possessions." Note the tragedy, it was not that his possessions were so great, but that they had such a hold on him; he did not own them so much as they owned him. Jesus then teaches how riches endanger the soul: "how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle." The disciples are stunned, "Who then can be saved?", and Jesus lifts their eyes to the only hope: "With men it is impossible, but not with God: for with God all things are possible." No one, rich or poor, saves himself; salvation is God's own impossible-with-men work, breaking the grip of any idol. And to those who, unlike the ruler, have left all to follow, He promises "an hundredfold now in this time... with persecutions; and in the world to come eternal life." What we surrender for Christ is never loss but the best of investments. The ruler kept his treasure and lost his soul; the disciples lost their all and gained Christ. Which trade will you make?
A Ransom for Many (Mark 10:32-45)
Foretelling His death a third time, Jesus redirects His disciples' hunger for glory and reveals the servant-purpose of His life and death.
Not to Be Ministered Unto, but to Minister
"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, 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: 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. 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. And he said unto them, What would ye that I should do for you? 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. 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? 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: 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. And when the ten heard it, they began to be much displeased with James and John. 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. But so shall it not be among you: but whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."
Word Study
"a ransom," Greek lutron (λύτρον). A ransom is the price paid to set a captive or slave free. This word stands at the heart of Mark's Gospel: the Son of man "came... to give his life a ransom for many." His life was the redemption-price to free sinners from the bondage and penalty of sin. The little word "for" (Greek anti) means "in the place of", His life given in exchange for ours, a true substitution. This single sentence is the key to the whole Gospel: the cross was not a tragedy that befell Him but the very purpose for which He came, the one true God in flesh laying down His life to buy back His people.
Explanation
Walking ahead toward Jerusalem and death, Jesus foretells His passion in detail, yet James and John ask for the thrones of glory. He answers by binding glory to the cup of suffering and redefining greatness once more: "whosoever of you will be the chiefest, shall be servant of all." Then comes the sentence that unlocks the whole Gospel: "the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." The ransom is the price paid to free captives -- His death in the place of the many. The King's throne is a cross, and His crown is service.
Gospel Focus
On the road up to Jerusalem, Jesus "went before them," resolute toward the cross, while the disciples followed "amazed" and "afraid." A third time, and now in fullest detail, He tells them what awaits Him: betrayed, condemned, delivered to the Gentiles, mocked, scourged, spat upon, killed, "and the third day he shall rise again." He walks to His death with open eyes. Yet how little His disciples grasp it: right after this, James and John ask for the chief seats "in thy glory," still dreaming of thrones while He speaks of a cross. Jesus does not crush them but redirects them: "can ye drink of the cup that I drink of?", the cup of suffering. They will share His sufferings, but the places of honor are the Father's to give. When the other ten are "much displeased," jealous for the same honor, Jesus gathers them all and overturns the world's whole idea of greatness. Among the Gentiles the great "exercise lordship" and lord it over others; "but so shall it not be among you: but whosoever will be great among you, shall be your minister... servant of all." Greatness is measured not by how many serve you but by how many you serve. And then He points to Himself as the pattern and the ground of it all, in the theme verse of the whole Gospel: "For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." Here the servanthood He teaches meets the cross He predicted. The King of glory came not to be waited on but to serve, and to lay down His very life as the ransom-price for sinners. This is who Jesus is and why He came: the God who serves, the Lord who redeems. And it is the mold into which He presses His people. If you would be great in His kingdom, take the towel and follow the One who gave His life to set you free.
Thou Son of David, Have Mercy on Me (Mark 10:46-52)
A blind beggar who will not be silenced casts away his cloak, comes to Jesus, receives his sight, and follows Him in the way.
Thy Faith Hath Made Thee Whole
"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. 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. 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. 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. And he, casting away his garment, rose, and came to Jesus. 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. 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."
Word Study
"hath made thee whole," Greek sesoken (σέσωκεν). The word means "has saved you," and is the same verb used throughout the New Testament for the salvation of the soul. "Thy faith hath saved thee." Bartimaeus received far more than physical sight; his believing cry to the Son of David for mercy was the cry of saving faith, and Jesus answered both his blindness and his soul. The account is a living picture of the gospel: a helpless beggar, crying to Jesus for mercy, refusing to be silenced, is saved by faith, receives sight, and follows Christ.
Explanation
Blind Bartimaeus, hearing that Jesus passes, cries "Jesus, thou Son of David, have mercy on me," and will not be silenced. Summoned, he throws off his cloak, and Jesus asks the same question He asked James and John -- "What wilt thou that I should do?" -- but where they wanted thrones, the beggar wants only sight. "Thy faith hath made thee whole," and immediately he sees and "followed Jesus in the way" -- the way to the cross. Mark's irony is complete: the blind man sees who Jesus is and follows, while the seeing disciples still stumble. Faith, not eyesight, is what perceives the Son of David.
Gospel Focus
The chapter that centers on the ransom now closes with a picture of the mercy that ransom secures. As Jesus leaves Jericho on His way to the cross, "blind Bartimaeus" sits begging by the road. Hearing that Jesus is passing, he cries out, "Jesus, thou Son of David, have mercy on me." He cannot see Jesus, yet he sees the truth the crowd misses: this is the promised Messiah, the Son of David. When "many charged him that he should hold his peace," he only "cried the more a great deal." Real faith is not silenced by the crowd; when Christ is near and mercy is passing by, it will not be shushed. And Jesus "stood still", the One walking to Jerusalem to give His life as a ransom stops for one blind beggar, and calls him. Mark records a vivid detail: Bartimaeus, "casting away his garment," springs up and comes. He throws off the beggar's cloak, perhaps his only possession, holding nothing back in his rush to Christ, a contrast to the rich young ruler who could not let his possessions go. Jesus asks, "What wilt thou that I should do unto thee?", and his answer is simple and earnest: "Lord, that I might receive my sight." And Jesus says, "Go thy way; thy faith hath made thee whole", literally, "thy faith hath saved thee." At once he sees, and "followed Jesus in the way." Here is the gospel in a single scene: we are all blind beggars by the roadside; when we cry to Jesus for mercy, refusing to be silenced, cast off everything that would hold us back, and ask Him to open our eyes, He saves us, gives us sight, and we rise to follow Him. Cry out to the Son of David, hold nothing back, and follow Him in the way.
Chapter 10 in Review
Mark 10 gathers the great truths of the kingdom around the road to the cross. Jesus grounds marriage in God's creation design, "What therefore God hath joined together, let not man put asunder," and welcomes the children, "of such is the kingdom of God," making them the pattern of how we enter it. A rich young man runs to Him but "went away grieved" when Christ, who "loved him," asked for his treasure, and Jesus teaches that salvation is "impossible" with men "but not with God." A third time He foretells His death and rising. When James and John seek the chief seats, He redefines greatness as servanthood and speaks the theme verse of the Gospel: "the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." And blind Bartimaeus, crying "thou Son of David, have mercy on me," casts away his cloak, receives his sight, and "followed Jesus in the way."
For the Apostolic reader the heart of the chapter, and of Mark, is the ransom. The cross Jesus keeps foretelling is here explained: He came "to give his life a ransom for many," His life laid down in the place of sinners to buy them back from sin. The King of glory is the King who serves; the God who made us stooped to redeem us. Around that center the chapter shapes the disciple: honor God's design for marriage and the family; receive the kingdom with the humble, trusting hands of a little child; refuse to let any idol, wealth or otherwise, stand between you and Christ, trusting the God for whom nothing is impossible; and seek greatness only in servanthood, patterned on the One who gave His life. And Bartimaeus shows the way in: cry to the Son of David for mercy, refuse to be silenced, cast off everything that hinders, and when He gives you sight, follow Him. The Servant who gave His life a ransom is passing by; call on Him, and be saved.
- Marriage is God's creation design and God's joining, a permanent one-flesh union (10:6-9).
- The kingdom is received like a little child, in humble trust (10:15).
- Christ's hardest words flow from love; He names our idols to give us treasure in heaven (10:21).
- Salvation is impossible with men but possible with God, who breaks every idol's grip (10:27).
- True greatness is servanthood, patterned on the Son of man who serves (10:43-44).
- Christ came "to give his life a ransom for many," in the place of sinners (10:45).
Questions for Reflection
- Do you receive the kingdom with the trusting hands of a child?
- What "one thing" are you clutching that keeps you from wholly following Christ?
- Have you grasped that Christ gave His life as a ransom in your place?
- Will you, like Bartimaeus, cry for mercy, cast off every hindrance, and follow Him?
References & Sources
Scripture is quoted from the King James Version (KJV). Supporting passages are listed so every claim can be verified in its own setting. God's design for marriage: Genesis 1:27; 2:24; Malachi 2:14-16. Christ our ransom and redemption: 1 Timothy 2:5-6; 1 Peter 1:18-19; Titus 2:14; Isaiah 53:10-11. Receiving the kingdom as a child: Matthew 18:3; 1 Peter 2:2. Greatness as servanthood: John 13:12-17; Philippians 2:5-8. If anything here does not look right, a verse, a reference, or a wording, please tell us at info@FruitBearers.net. Thank you for helping us keep Bible Learning error free.
- Marriage, divorce, and the little children: Mark 10:1-16; Matthew 19:1-15; Genesis 1:27; 2:24.
- The rich young ruler and the cost of discipleship: Mark 10:17-31; Matthew 19:16-30; Luke 18:18-30.
- The third passion prediction and the ransom: Mark 10:32-45; Matthew 20:17-28; Luke 18:31-34; 1 Timothy 2:5-6.
- Blind Bartimaeus: Mark 10:46-52; Matthew 20:29-34; Luke 18:35-43.