Chapter 10

2 Christ disputeth with the Pharisees touching divorcement: 13 blesseth the children that are brought unto him: 17 resolveth a rich man how he may inherit life everlasting: 23 telleth his disciples of the danger of riches: 28 promiseth rewards to them that forsake any thing for the gospel: 32 foretelleth his death and resurrection: 35 biddeth the two ambitious suitors to think rather of suffering with him: 46 and restoreth to Bartimжs Bartimaus his sight.

1. From thence. [Opening of the Samaritan-Peraean Ministry, Mark 10:1=Matt. 19:1, 2=Luke 9:51–56. Major comment: Matthew and Luke.] That is, from Capernaum (see ch. 9:33).

Farther side. That is, Peraea (see on Matt. 19:1).

As he was wont. That is, as He had been accustomed to do during the course of His Galilean ministry.

2. Pharisees came. [Marriage and Divorce, Mark 10:2–12=Matt. 19:3–12. Major comment: Matthew.]

12. If a woman. The Mosaic law made no provision for a woman to divorce her husband. Ancient Jewish literature, however, reveals that some Jewish women did this. In Roman society it was common for women to do so.

13. Brought young children. [Blessing the Children, Mark 10:13–16=Matt. 19:13–15=Luke 18:15–17. Major comment: Matthew.]

14. Much displeased. Gr. aganakteoµ, “to be very indignant.”

15. Verily. See on Matt. 5:18.

Receive the kingdom. See on Matt. 18:3. Here Jesus presents a child as a model that adults are to follow. The simple trust and loving obedience of a child are representative of traits of character highly treasured in the kingdom of heaven. Notice that Jesus speaks of “little” children, those who have not learned, from the poor examples set by adults, the sins of doubt and disobedience.

16. In his arms. He brought them into the closest possible relationship to Himself, an unspoken rebuke to the disciples for attempting to separate them from Him. This affectionate gesture testifies better than anything else to the warm personal interest Jesus felt for them (see Matt. 18:2; Luke 9:47).

17. There came one. [The Rich Young Ruler, Mark 10:17–31=Matt. 19:16–30=Luke 18:18–30. Major comment: Matthew.]

19. Defraud not. Only Mark mentions this.

21. Take up the cross. Textual evidence favors (cf. p. 146) omitting this clause.

23. Looked round about. A graphic picture portrayed by Mark. It seems almost possible to see Jesus looking from one to another of His disciples to observe how they reacted to the decision of the rich young ruler.

26. Saying among themselves. Textual evidence is divided (cf. p. 146) between this and the reading “saying to Him.”

29. Wife. Textual evidence favors (cf. p. 146) the omission of this word.

32. Going up to Jerusalem. [Jesus Foretells His Death, Mark 10:32–34=Matt. 20:17–19=Luke 18:31–34. Major comment: Matthew.]

Went before them. The solemnity of this final approach to Jerusalem was reflected in the demeanor of Jesus. Apparently He deliberately walked on ahead of them contrary to His custom, obviously desiring to be by Himself.

They were amazed. Jesus’ unprecedented behavior astonished the disciples and filled their hearts with anxiety (cf. DA 547).

Took again the twelve. The Twelve knew full well of the efforts afoot to take their Master’s life (see on Luke 13:31; cf. John 11:7, 8) but failed to realize the fact that, in the end, these efforts would prove successful (see Luke 18:34). Matthew and Mark have little to say about the fact that the Twelve failed to grasp the import of Jesus’ explanation, but record, instead, an incident that shows how little they understood of the matter (Matt. 20:20–28; Mark 10:35–45).

34. The third day. Important textual evidence may also be cited (cf. p. 146) for the reading “after three days” (see pp. 248-250).

35. James and John. [The Ambition of James and John, Mark 10:35–45=Matt. 20:20–28. Major comment: Matthew.]

43. Minister. Gr. diakonos (see on ch. 9:35).

44. Servant. Gr. doulos (see on ch. 9:35).

46. They came to Jericho. [Blind Bartimaeus, Mark 10:46–52=Matt. 20:29–34=Luke 18:35–43. Major comment: Mark. See Closing Peraean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] That is, they had reached Jericho, one of the last stopping places on their way from Peraea to Jerusalem to attend the Passover (see on Matt. 20:17; 21:1). Concerning incidents along the way immediately preceding the arrival in Jericho see on Matt. 20:17–28.

One of the important fords across the Jordan River is 5.5 mi. (9 km.) to the east of Jericho. The city itself lies at the western edge of the Jordan valley, hard by the foothills of the mountains that rise to the west (see on Luke 10:30). New Testament Jericho was more than 1 mi. (c. 2 km.) south of the ruins of OT Jericho. Herod the Great had beautified the city, and maintained a winter palace there. Jericho was known for its nearby hot springs, where Herod the Great went in the hope of finding healing during the course of his fatal illness. Although this is His only recorded visit to Jericho, there is every reason to suppose that Jesus had visited the city on previous trips to Jerusalem to attend the feasts, and had probably passed through it on His way from Peraea to raise Lazarus.

Out of Jericho. Matthew (ch. 20:29) and Mark agree that this incident occurred as Jesus and the Twelve were leaving the city, whereas Luke says that they were approaching Jericho (see Luke 18:35). Various suggestions have been advanced in an endeavor to harmonize this seeming discrepancy.

Some have suggested that although the usual meaning of the Greek words translated “was come nigh unto” (Luke 18:35) is “to approach,” or “to come near to,” it is not impossible that Luke simply meant that Jesus was in the vicinity of Jericho at the time of this incident. Others have suggested that Jesus may have met the beggars on the road between New Jericho and Old Jericho, situated about one mi. to the north, on His way to Jerusalem. There are at least two major difficulties with this explanation, however. In the first place, Old Jericho was in ruins at this time, and it would require a stretch of the imagination to think that Luke would call a pile of ancient ruins “Jericho” and ignore the existing city by that name, so close by. In the second place, the road from NT Jericho to Jerusalem did not lead through OT Jericho, but rather to the foothills to the west, where it follows the Wadi Qelt up into the mountains (see on Luke 10:30).

Perhaps the following is a more likely explanation. Luke records the story of Zacchaeus immediately after his account of the healing of Bartimaeus (see Luke 18:35 to 19:10). Both Zacchaeus and Bartimaeus apparently lived in Jericho, and Jesus met the one not long after the other. According to the order of the narrative in Luke, Jesus was a guest at the tax collector’s home after the healing of the blind men. Most probably, Zacchaeus’ inability to get a glimpse of Jesus in the streets of the city made it necessary for him to run ahead of the crowd to find a suitable tree to climb, probably on the outskirts of the city (see on Luke 19:4), where he awaited Jesus’ coming. According to Luke 19:1 Jesus had “passed through” Jericho before He met Zacchaeus. Upon meeting Zacchaeus, Jesus turned back with him, to spend the remainder of the day in his home, and it may well have been that the blind men succeeded in getting the attention of Jesus on His way back into the city. In circumstances such as these Luke would be correct in saying that Jesus was entering the city, and Matthew and Mark would be equally correct in saying that He was leaving it.

A great number of people. A few days before the Passover there would be throngs of people on the roads leading to Jerusalem.

Bartimaeus. The name is from the Aramaic BarРTimХai, which Mark translates for his readers. Matthew speaks of two blind men (see ch. 20:30). Mark’s reason for mentioning only one of them may be that some fact concerning the one appealed to Mark as being of particular interest to his readers (see on ch. 5:2). Possibly Bartimaeus later became one of the more well-known followers of Jesus. See Additional Notes on Matt. 3, Note 2.

Highway. Gr. hodos, “way,” “path,” or “road” (see on ch. 11:4). The beggars probably sat just outside the city gate, where passers-by would take pity on them.

47. When he heard. Throngs were now constantly passing along the road to Jerusalem. The beggars no doubt overheard some of the bystanders say that Jesus was in this particular throng.

Son of David. The use of this strictly Messianic title implies some degree of recognition of Jesus as the Promised One (see on Matt. 1:1; 9:27).

Have mercy. Compare Matt. 9:27; 15:22.

48. Charged him. Or, “reproved him.” Probably they were seeking to avert a public incident upon which the Jewish or the Roman authorities might seize as a pretext for arresting Him. See on Matt. 19:1, 3; 20:18.

Hold his peace. Literally, “be silent.”

Cried the more. Bartimaeus realized that this might be his only opportunity to obtain healing at the hands of Jesus. His persistence testified to his earnest faith in the power of Jesus.

49. Be of good comfort. Or, “be of good courage.”

50. Garment. Gr. himation, “a mantle,” that is, an outer garment (see on Matt. 5:40).

Rose. Textual evidence favors (cf. p. 146) the reading “leaped up.”

51. What wilt thou? It was obvious that the blind man sought to have his sight restored. As usual, however, Jesus desired that the suppliant make a specific request, as a recognition of need and an evidence of faith. It was not alone for Bartimaeus himself, however, that Jesus put this question to him. He desired that those who witnessed the event should better understand the significance of the miracle (see on ch. 5:32, 34).

Received my sight. Literally, “recover my sight.” The Greek makes it clear that Bartimaeus was not born blind, but had become blind after birth.

52. Thy faith. See on Mark 5:34; Luke 7:50.

Followed Jesus. It was only natural that those who had been healed should desire to remain with Jesus. Compare the request of the Gadarene demoniacs (see on ch. 5:18–20). It is not certain whether Jesus was on His way to the home of Zacchaeus (see on ch. 10:46) or to Jerusalem.

Ellen G. White comments

1    DA 488

13–16AA 273; DA 511–517; MH 41; 3T 422

14   AH 274, 275; CG 253; CT 118; DA 512, 517; Ev 349; FE 161; GW 207; MH 42

15, 16  4T 141; 5T 421

16   GW 188; MH 41; MM 19

17, 18  DA 518

17–22DA 518–523

17–31COL 390–396

20, 21  2T 679

21   DA 519; 4T 505

21, 23  COL 393

23   4T 468

24, 26  DA 555

24–27COL 394

28–302T 495

29, 30  COL 395; 1T 510

30   5T 42

32   DA 547

32–45DA 547–551

36   DA 548

38, 39  SR 407

38–45SL 57

44   EW 102

45   ML 225

51        Ev 553; PK 435