Marcos 10
Charles Spurgeon · Citado em PreceptAustin
Marcos 10
Spurgeon - From questions of marriage to the subject of children was an easy and natural step, and providence so arranged events that our Lord was led to proceed from the one to the other. The disciples (mathetes) rebuked (epitimao) them - The disciples were guarding entree to Jesus and presumably did not want their Master bothered by what they considered to be such unimportant matters as touching and blessing infants! There is a simple but important lesson here for all of us - No one should ever be stopped or discouraged from coming or from being brought to Jesus. Ray Pritchard - How typical this is, how very modern. We get so task-oriented and so busy saving the world that we don’t want the children to bother the Savior. How strange, how sad, and yet how often this happens. The disciples were like the president’s bodyguards, keeping well-wishers at a distance. To the disciples, the children were just a bother, one more interruption in an already-busy day. (Suffer the Little Children) A T
Marcos 10
Spurgeon puts it, “I might as well prove vaccination from the text” as infant baptism (“Children Brought to Christ, Not to the Font,” Spurgeon’s Sermons [Baker], 8:40-41). According to the New Testament, baptism follows saving faith in Christ as a public testimony of that faith. I believe that infant baptism is potentially damaging, because it gives a false sense of assurance to people who need to repent and believe in Christ. They think that since they were baptized, they will go to heaven, which is patently false. Personal faith in Jesus Christ is the only thing that saves. (See Bringing Children to Jesus Luke 18:15-17) Robert Stein echoes Cole writing "Although this passage later became a proof-text for infant baptism (Jesus’ blessing the children has even been called a “baptism without water”), in the context of Jesus’ ministry these words do not deal with the issue of infant baptism. It is furthermore difficult to believe that Luke understood this passage as a reference to children’s baptism because for him baptism was intimately associated with repentance (cf. Lk 3:8; Acts 2:38) and faith (Acts 8:12–13; 16:31–33)." (See Luke: An Exegetical and Theological Exposition of Holy Scripture). Receive (1209)(dechomai = middle voice = reflexive sense = "receive to oneself") means to to receive something offered or transmitted by another (Luke 2:28). To take something into one's hand and so to grasp (Luke 2:28, 22:17). To be receptive to someone (Mt 10:14, 40). To take a favorable attitude toward something (Mt 11:14). As illustrated in some of the verses below Jesus used dechomai to describe the way that humble, childlike believers (Mt 18:5), faithful preachers of the gospel (Mt 10:14), and the gospel itself (Luke 8:13; cf. Acts 8:14; 17:11) should be received. Uses in Mark -Mk. 6:11; Mk. 9:37; Mk. 10:15; Make me, O Lord, a child again, So tender, frail, and small, In self possessing nothing, and In Thee possessing all. O Savior, make me small once more, That downward I may grow, And in this heart of mine restore The faith of long ago. With Thee may I be crucified— No longer I that lives— O Savior, crush my sinful pride By grace which pardon gives. Make me, O Lord, a child again, Obedient to Thy call, In self possessing nothing, and In Thee possessing all. Have you ever "sung" the hymn Gentle Jesus by Charles Wesley? I mean have you sung it as a child and come to Him as a little child to receive by faith His precious gift of eternal life? If not, may the Spirit of Jesus enable you today to sing this song from your heart, a heart filled with childlike faith and trust. Amen.... Gentle Jesus, meek and mild, Look upon a little child. Pity my simplicity. Suffer me to come to Thee. Lamb of God, I look to Thee. Thou shal my example be. Thou art gentle, meek and mild; Thou wast once a little child. Fain I would be as Thou art; Give me Thine obedient heart. Thou art pitiful and kind. Let me have Thy loving mind. Loving Jesus, gentle Lamb, In Thy gracious hands I am; Make me, Savior, what Thou art, Live Thyself within my heart. Take The Time Read: Matthew 9:18-26 Whoever receives one of these little children in My name receives Me. —Mark 9:37 A legend is told about a rabbi from a small Jewish town. The people had gathered in the synagogue on the eve of Yom Kippur (Day of Atonement), but when the time came for the most important service of the Jewish year to begin, the rabbi was nowhere to be found. During the delay, a young mother went home to check on her little daughter, whom she had left sleeping. To her surprise, she saw the rabbi sitting quietly in a chair, holding the child in his arms. He had been walking by her home on the way to the synagogue when he heard the infant crying and stopped to help. He held the little one until she fell asleep. There’s a lesson for us in this rabbi’s example and in Jesus’ love for people (Mt. 9:18-26). In our hectic and busy lives, we tend to get so caught up with our own concerns that we lose our sense of compassion for others. We must take time to observe and respond to individuals—whether they are little children, parents, or older believers. Somewhere amid all the demands on you as a servant of Jesus Christ, take the time to hold the hand of an aging believer, to comfort a tired mother, or to cradle a child until she sleeps. How good to be an instrument Of grace that He can use At any time, in any place, However He may choose! —Guirey Great occasions for service come seldom— little ones surround us daily. Steven
Marcos 10
Spurgeon explains good this way - It was as if Jesus said, “You come to Me asking about what good thing you can do to inherit eternal life; but what do you really know about goodness?” “The argument is clear: either Jesus was good, or He ought not to have called Him good; but as there is none good but God, Jesus Who is good must be God.”
Marcos 10
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider Condemn (2632)(katakrino from kata = down, against + krino = to assess, then to separate or distinguish, then to give an opinion upon, judge, then to decide or determine and finally to judge (to judge one down [kata = down]), pronounce judgment or to condemn) means to give judgment against, pass sentence upon, pass judgment against and hence to condemn, this latter action implying there has been a crime. It means to pronounce sentence against or to adjudge guilty and always denotes an adverse sentence (to sentence to punishment). Uses in Mark - Mk. 10:33; Mk. 14:64; Mk. 16:16; Delivered (betrayed, handed over) (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi conveys the idea of handing over to or of conveying something to someone, particularly a right or an authority (Matthew 11:27+ ; Luke 4:6+) Paradidomi can mean to entrust for care or preservation as when one gives over, commends or commits. (Acts 14:26+) Paradidomi is used in legal parlance to describe handing someone into the custody of the police, authorities, etc. To deliver up one to custody, to be judged, condemned, punished, scourged, tormented, put to death. (Matthew 10:17+; Mark 15:1+) And closely related Paradidomi can describe the "illegal", treacherous or unjustified handing of someone over to someone as in a betrayal. Thus it describes the delivering over of an individual to an enemy who will presumably take undue advantage of the victim (Mt 20:18, Mt 26:16, Mt 26:21). PARADIDOMI IN THE GOSPELS - Matt. 4:12; Matt. 5:25; Matt. 10:4; Matt. 10:17; Matt. 10:19; Matt. 10:21; Matt. 11:27; Matt. 17:22; Matt. 18:34; Matt. 20:18; Matt. 20:19; Matt. 24:9; Matt. 24:10; Matt. 25:14; Matt. 25:20; Matt. 25:22; Matt. 26:2; Matt. 26:15; Matt. 26:16; Matt. 26:21; Matt. 26:23; Matt. 26:24; Matt. 26:25; Matt. 26:45; Matt. 26:46; Matt. 26:48; Matt. 27:2; Matt. 27:3; Matt. 27:4; Matt. 27:18; Matt. 27:26; Mk. 1:14; Mk. 3:19; Mk. 4:29; Mk. 7:13; Mk. 9:31; Mk. 10:33; Mk. 13:9; Mk. 13:11; Mk. 13:12; Mk. 14:10; Mk. 14:11; Mk. 14:18; Mk. 14:21; Mk. 14:41; Mk. 14:42; Mk. 14:44; Mk. 15:1; Mk. 15:10; Mk. 15:15; Lk. 1:2; Lk. 4:6; Lk. 9:44; Lk. 10:22; Lk. 12:58; Lk. 18:32; Lk. 20:20; Lk. 21:12; Lk. 21:16; Lk. 22:4; Lk. 22:6; Lk. 22:21; Lk. 22:22; Lk. 22:48; Lk. 23:25; Lk. 24:7; Lk. 24:20; Jn. 6:64; Jn. 6:71; Jn. 12:4; Jn. 13:2; Jn. 13:11; Jn. 13:21; Jn. 18:2; Jn. 18:5; Jn. 18:30; Jn. 18:35; Jn. 18:36; Jn. 19:11; Jn. 19:16; Jn. 19:30; Jn. 21:20; Related Resource: What trials did Jesus face before His crucifixion? See Trial & Crucifixion of Jesus-Parallel Passages Trial & Crucifixion of Jesus-Parallel Passages - James Stalker Mark 10:34 "They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again." mock: Mk 14:65 15:17-20,29-31 Ps 22:6-8,13 Isa 53:3 Mt 27:27-44 Lu 22:63-65 23:11,35-39 Joh 19:2,3 spit: Mk 14:63 Job 30:10 Isa 50:6 Mt 26:67 and the: Ps 16:10 Ho 6:2 Joh 1:17 2:10 Mt 12:39,40 1Co 15:4 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 20:19+ and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.” Luke 18:32-33+ “For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, 33 and after they have scourged Him, they will kill Him; and the third day He will rise again.” THE SUFFERING OF THE MESSIAH They will mock (empaizo) Him and spit on Him, and scourge (mastigoo) Him and kill (apokteino) Him, and three days later He will rise again (anistemi) - Mocking was fulfilled in in Mark 15:16–20. "In one sense Jesus was revealing His power and authority by knowing the future and having control over His own death and resurrection (cf. John 10:17–18)." (Utley) All the announcements end with the declaration of victory over death that "He will rise again." Utley on spit on - This was an OT sign of contempt (cf. Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6). Roman soldiers took out their hatred of all Jews and their exclusivistic ways on Jesus (cf. 14:65). NET Note - Traditionally, "scourge him" (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. mastigo,w 1.a states, "The 'verberatio' is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33"; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term mastigo,w (mastigooÒ) has been translated "flog…severely" to distinguish it from the term fragello,w (phragellooÒ) used in Matt 27:26; Mark 15:15. Luke 18:34+ adds that once again "the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said." Scourge (3146)(mastigoo from mástix = plague, whip, scourge) means literally to flog or scourge. The scourge was first a whip used as an instrument of punishment and then figuratively came to mean to punish severely or to drive as if by blows of a whip. It was the normal and legal preliminary to crucifixion. In the case of Jesus (Luke 23:22) it was inflicted before the sentence of crucifixion was pronounced. Pilate hoped to avert the extreme punishment and satisfy the Jews at the same time. The Jewish method of scourging, as described in the Mishnah, was by the use of 3 thongs of leather, the offender receiving 13 stripes on the bare breast and 13 on each shoulder (cf. the “forty stripes save one,” as administered to Paul 5 times [2 Corinthians 11:24]). QUESTION - How many times did Jesus predict His death? ANSWER - Jesus’ death was the final sacrifice that paid the debt of sin for all (Hebrews 9:28). His death was the ultimate purpose of His ministry. In fact, Jesus predicted His death at least three times in the Synoptic Gospels (Matthew, Mark, and Luke), and the book of John offers even more predictions. The first time Jesus predicted His death is detailed in Matthew 16:21–23, Mark 8:31–32, and Luke 9:21–22. Jesus had just fed the multitudes, and He said that the “Son of Man must suffer many things” (Mark 8:31); be rejected by the elders, chief priests, and scribes; be killed; and be raised again. Peter then rashly began to rebuke Jesus, and Christ responded, “Get behind me, Satan!” (Matthew 16:33; Mark 8:33). Jesus knew that His death must happen. It was necessary in God’s plan to save the world. Jesus predicted His death a second time in Matthew 17:22–23, Mark 9:30–32, and Luke 9:43–45. This occurred shortly after the Transfiguration, when Peter, James, and John saw Christ in His heavenly glory. Perhaps this was the reason the disciples were so confused by Jesus telling them He was going to die. At this point, they believed His kingdom was just around the corner. Despite their lack of understanding, they were “afraid to ask” for clarification (Mark 9:32; Luke 9:45). Matthew 20:17–19, Mark 10:32–34, and Luke 18:31–34 describe the third time Jesus predicted His death. He spoke to His disciples as they were heading up toward Jerusalem for Passover, and He told them how He would be mocked, scourged, crucified, and then rise again. On this occasion also, the disciples did not understand Jesus’ saying because the meaning was hidden from them. They would soon learn what Jesus meant in the events of Good Friday and following. The Gospel of John gives a few more predictions of Jesus’s death, but they are slightly more subtle. For instance, when Mary anointed Jesus with the costly perfume, and Judas asked if she should have sold it for the poor, Christ said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me” (John 12:7–8). While not an explicit prediction like the previous three, this statement of Jesus clearly pointed to His coming death and burial. Again, in John 13:33, Jesus hinted that His time was short as He told the disciples, “Where I am going you cannot come.” Finally, in John 14:25, Jesus talked about giving the Holy Spirit in His absence, which hinted at His death as well as the future of the church. Jesus intentionally came to earth to die for our sins. Jesus gave His disciples predictions about His death and the events that followed “so that when it does take place you may believe” (John 14:29). Mark 10:35 James and John, the two sons of Zebedee, came up to Jesus, saying, "Teacher, we want You to do for us whatever we ask of You." James: Mk 1:19,20 5:37 9:2 14:33 came: Mt 20:20-28 we would: 2Sa 14:4-11 1Ki 2:16,20 Mark 10 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 20:20-21 Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. 21 And He said to her, “What do you wish?” She *said to Him, “Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left.” Comment - Matthew records that “the mother of the sons of Zebedee” came with them and acted as the spokesman. Whether she was the prime mover behind the endeavor, she had the full approval of her sons. If she was the sister of the mother of Jesus, as seems probable, she hoped that family connections would assure the granting of her desire. “Matthew agrees with Mark in the dialogue, but represents the mother of James and John (i. e., Salome, Matt. 27:56, Mark 15:41) as the actual petitioner; she was in the company, and though the sons were certainly to some extent, responsible (Matt. 20:20, 22), it is more than probable that maternal ambition, prompted their application to our Lord.… According to Matthew, Salome approaches with her sons, prostrates herself, and intimates that she has a request to make. Hiebert gives us the context - This paragraph, Mk 10:35–45, which has a parallel only in Matthew 20:20–28, again demonstrates the failure of the disciples to comprehend the true significance of Christ’s announcement of His coming sufferings (vv. 32–34). They were conscious that a crisis was impending, but the only crisis they could conceive of was the open establishment of the messianic kingdom at Jerusalem. After the second announcement (9:31), the disciples disputed among themselves which of them would be the greatest in the kingdom. Following this announcement, two of them sought to secure for themselves favored positions in the kingdom. Their deep-rooted expectation that Jesus would soon unveil His messianic rule blocked any comprehension by the disciples of the natural meaning of Christ’s predictions. (The Gospel of Mark: An Expositional Commentary) James and John, the two sons of Zebedee - Mark’s opening and indicates no chronological connection, but Matthew’s then establishes a close sequence. Recall that these two were nicknamed the “Sons of Thunder” (Mark 3:17, cf Lk 9:51-56+) and here show their brash, bold nature to approach Jesus with such a request!
Marcos 10
Spurgeon - Naturally, the other ten apostles did not relish the attempt of the sons of Zebedee to steal a march upon them. We never hear that they resented our Lord’s preference of Peter, James, and John; but when two of these sought precedence for themselves they could not bear it. Peter was with them in this, for we read, When the ten heard it. Unanimously they were angry with upstarts. That they were moved with indignation, was a proof that they were ambitious themselves, or at least that they were not willing to take the lowest place. Because they were guilty of the same fault, they were moved with indignation against the two brethren Here was a sad division in the little camp; how could it be healed? Jesus called them unto him: he personally dealt with this rising evil, and bade the twelve come aside, and listen to something meant only for their private ear. Indignant (23)(aganakteo from ágan = very much + áchthos = pain, grief) is a verb which means to be oppressed in mind, to be grieved, to be resentful, to be aroused. Aganakteo reflects intense displeasure. To be indignant against what is judged to be wrong. It describes Jesus' righteous indignation when His disciples rebuked those bringing children to Him (Mk 10:13-14). More often aganakteo is used to describe an unrighteous indignation including that manifested by Jesus' own disciples (Mt 20:24 and Mk 10:41 = of the 10 indignant toward James and John, Mt 26:8 and Mk 14:4 = indignation as the "wasting" of expensive perfume anointing Jesus!) and finally the ugly indignation of the hypocritical religious leaders (Mt 21:15, Lk 13:14). AGANAKTEO - 7V - feel indignant(1), indignant(5), indignantly(1). Matt. 20:24; Matt. 21:15; Matt. 26:8; Mk. 10:14; Mk. 10:41; Mk. 14:4; Lk. 13:14 Mark 10:42 Calling them to Himself, Jesus said to them, "You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. You know: Mt 20:25 Lu 22:25 1Pe 5:3 Mark 10 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 20:25 But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them." JESUS ACTS TO MEET THREAT OF HARMONY Calling them to Himself - The verb proskaleo is in the middle voice emphasizing that Jesus immediately summoned them to Himself for what amounts to a "face to face" encounter. This division had to be curtailed immediately. Them refers to the ten (but surely the 2 were nearby). Hiebert - He acted to meet the threat to the harmony in the apostolic circle. The ten had reason to be offended, but all needed the lesson He wanted to teach. (The Gospel of Mark: An Expositional Commentary) Jesus said to them, "You know that those who are recognized (dokeo) as rulers of the Gentiles (ethnos) lord it over them - "You know”—Jesus began with their knowledge of greatness as it operated in the Gentile world. The worldly principle of greatness, by contrast, would furnish the basis for His teaching concerning spiritual greatness." Lord it over is katakurieuo (katá =an intensifier or down + kurieuo = have dominion over) in the present tense means to continually have dominion "down" on others (imposition of power from above) and includes the idea of domineering as in the rule of a strong person over one who is weak. As McKenna says Jesus' picture touches “on the tender spot of men who have been ground under the heel of Roman oppression.” And their great men exercise authority over them - Great is relative describing those with positions of earthly (transient) grandeur, and who are great in eyes of men but not in the eyes of God as the following context shows! Exercise authority (katexousiazo from kata - down + exousiazo - exercise authority-also in Mt 20:25) is in the present tense means that these men continually tyrannize others, exploiting those beneath them (kata - down), wielding power over them as tyrants (one thinks of men like Stalin, Hitler, etc).