Mark 10:28

Mar_10:28-31

Lo, we have left all, and followed Thee.

Sacrifice and reward

Christ had pity for this young man. He saw his soul visited by the dream of a more perfect life; then the dissolving of the dream and the return to commonplace. It were impossible not to pity his after life, for he could never be the same again. How hardly shall they that have riches enter into the Kingdom of God. The disciples felt the difficulty. Then Peter said, We have left all, etc. It was very ill done of them, we say, very selfishly thought, and no good could come of it. That is the hard way in which we speak, but we forget, when we ask this fine spirituality from men who are beginning the higher life, that we are asking more than human nature can bear. We are asking of the student the self-denial of the scholar. Christ did not ask this; He was tender to spiritual childhood. He was satisfied with the seeds of affection. He knew that if love was there it would grow, and that as their mind advanced and their love changed to higher love, the reward desired would also change.

I. The sacrifice asked for here was to give up the whole world and its goods; to give them to the poor and to follow Christ. Is no one a Christian who does not utterly make it? Christ always asked for sacrifice of life, of self, for God. That is the principle. In this case a special form of the life was asked for, and for a special reason. The sacrifice of wealth was the special form. The special reason was this. Christ was the founder of a new method of religion; He wanted missionaries to propagate it. No one could think of Paul or Xavier or Henry Martyn with great possessions, without a smile at the incongruity. Apostolic work could not be done by a man with ten thousand a year. The special form of the demand was motived by special circumstances. Such a demand was not made of all rich men; it would be contrary to the universal character of His religion, which was to enter into the life of all classes, rich and poor, as a spirit. It would shut out all rich men from Christianity; it would upturn society for no good. In fifty years all the industrious and intelligent would be rich again. It would be wrong; for wealth has its duties, its own ideal of life. The wealthy are bound to keep their wealth, and to use it, but in obedience to the spirit of sacrifice.

II. All this kind of talk comes from persons being foolish enough to bind a spiritual idea into one special form. The spirit of sacrifice may express itself in a thousand different ways, even in opposite ways in different men, It may be the giving up of wealth in one man, the taking up its duties in another. One man may sacrifice by leaving those whom he loves, another by remaining at home. Take the principle; do not limit it to one meaning. That is one characteristic of the idea of sacrifice. It cannot be specialized. In one point the special demand made on the rich man is in accord with the whole idea of sacrifice; it is in its absoluteness. It asks us to give up all our selfish life. It is an impossible demand, say these persons. It was original, and Christ knew it. It did not say, like the moral law-this, do and you shall live, and you can do it. It did say This ideal life I set before you is far beyond mere conformity with law. It is perfection. You shall not live by doing it completely, but by loving it and labouring towards it. It will transcend eternal endeavour, and thus secure eternal progress. The morality of the law is measurable, it stops at a certain point. The righteousness I put before you is immeasurable, infinite as God. It was a higher method than that of the moralist. It is only by loving and following illimitable ideas that man grows great. Their impossibility is their highest virtue, and awakens the highest virtue; they kindle unfading aspiration. It is better for man to live by than the standard of immorality. I now turn to the question of reward as illustrated by the answer of Christ. It is the custom now to say that we are to live the high life without a single hope of future reward; to hope for it is to set religion on a selfish basis. But there is no selfishness in the doctrine of rewards offered by Christ. His rewards are naturally connected with the acts, following from them and contained in them, as a flower follows from, and is contained in, the seed. The word fruits is better than the word rewards. The fruits are multiplied results. To live, hoping for the reward of a more unselfish life, and becoming more unselfish as one hopes and acts for such a life-is it not too ludicrous to call that a selfish motive? The man who gave up lands, houses, etc., received them tenfold; but not in a way which could serve his selfishness; on the contrary, in a way which increased the spirit of a larger love. It lifted above the narrow circle of an isolated family rote union with mankind. Eternal life is another reward promised by Christ. He that believeth on Me hath everlasting life. It may co-exist with what the world calls misery-with persecutions. It cannot be material ease. So far, the element of ease or happiness is excluded. Love doubles itself by loving. Truth in us increases by being true. Mercy, purity, faith, hope, bring forth themselves in multiplied abundance. The sum of them all is a life with God and in God, and that is eternal life, a state of the soul. It cannot be selfish, it puts before man as his highest aim, union with God. (S. A. Brooke, M. A.)

Love consistent with reward

And the heart, do you believe that it can reconcile itself to your cold doctrine, and always love without hoping for return? It does not calculate, doubtless, but it believes that its flights do not disappear in a void. What is more disinterested than the love of a mother? Does she love her infant in order to be recompensed? Ah! though one should come and tell her that she must die before that infant can respond to her affection and reward her by a word, will she love it less, will she use the less on its behalf all that remains to her of energy and of life? Are there not every day and in all classes those martyrs of maternal love? And yet will you accuse a mother of loving less because, looking towards the future, she dreams with tremors of joy of the day when her infants look will respond to her look, when its heart will understand her, and when she will find in it her strength and her recompense? Her recompense, I have said Well, be consistent. Call her mercenary, accuse her of devoting herself to her task through self-interest, drag her to the tribunal of the human conscience, and, if she comes away from it condemned, you shall drag there the Christian who seeks his joy and his wages in the love of God, who finds his true life there, and who thirsts for immortality, because he thirsts for an eternal love. (E. Bersier, D. D.)

Following Christ

I. What is involved in being a true follower of Christ?

1. Partaking of His spiritual nature-being born again.

2. Resting upon the infinite merit of His atonement as the only ground of acceptance with God.

3. Sitting at His feet as a humble learner.

II. What are the distinguishing characteristics of the follower of Christ?

1. Willingness.

2. Humility.

3. Constancy.

4. Intimacy. Not as Peter, who followed afar off.

5. Exclusiveness-Jesus only.

III. What are the rewards of the follower of Christ?

1. Sonship.

2. Constant access to God.

3. The presence of Christ.

4. Protection in danger.

5. Light in darkness.

6. Salvation here and glory hereafter. (Anon.)

Gods mode of recompensing self-sacrifice

The man who renounces temporal advantages for Christs sake, is rewarded in kind as follows.

1. He has communion with God and His consolations, which are better than all he has given up; as Caleacius, that Italian marquis who left all for Christ, avowed them; and as Paulinus Nolanus, when his city was taken by the barbarians, prayed thus to God, Lord, let me not be troubled at the loss of my gold and silver, for Thou art all in all to me. Communion with Jesus Christ is heaven beforehand, the anticipation of glory.

2. God often gives His suffering servants here such supplies of their outward losses, in raising them up other friends and means, as do abundantly outweigh what they have parted with. David was driven from his wife; but gained, in Jonathan, a friend whose love was beyond that of women. So though Naomi lost her husband and children, Boaz, Ruth, and Obed became to her instead of all. The apostles left their houses and household stuff to follow Christ, but then they had the houses of all godly people open to them, and free for them, and happy was that Lydia who could entertain them; so that, having nothing, they yet possessed all things. They left a few friends, but they found far more wherever they came.

3. God commonly exalts His people to the contrary good to that evil they suffer for Him; as Joseph, from being a slave became a ruler; as Christ, who was judged by men, is Judge of all. The first thing that Caius did, after he came to the empire, was to prefer Agrippa, who had been imprisoned for wishing him emperor. The king of Poland sent Zelislaus, his general, who had lost his hand in war, a golden hand instead of it. God is far more liberal to those who serve and suffer for Him. Can any son of Jesse do for us as He can? (John Trapp.)

The Lords reply to Peter shows

1. That he does not need mans work in the sense that He must pay wages for it. There is no comparison between what is given; an hundredfold will be returned.

2. That Christian work must be done in the spirit of devotion, not of calculation. Many of the first may work in a wrong spirit, and become last.

3. The reward may not come in this life; the work is spiritual, as are the wages. (T. M. Lindsay, D. D.)

Reward of self-sacrifice

Jesus, knowing out of the depth of His own experience how great is the joy of self-sacrifice, how transcendently superior to anything else, assures them that they will have their reward both here and hereafter. Here, in a vastly intensified appreciation of earthly enjoyments, finding new homes and new friends wherever they go, and seeing new beauty in the commonest things-in earth and air, and sky and sea. It was true they would meet with persecutions, but these would not mar their happiness, for by a mysterious law, understood by those alone who experienced them, they were accompanied by a joy unspeakable and full of glory. And hereafter they would receive the fullest compensation, an eternal weight of glory in the life everlasting. (H. M. Luckock, D. D.)

My Fathers will

A pious old man was one day walking to the sanctuary with a New Testament in his hand, when a friend who met him said, Good morning, neighbour. Ah! Good morning, replied he; I am reading my Fathers will as I walk along. Well, what has He left you? said his friend. Why, He has bequeathed me a hundred fold more in this life, and, in the world to come, life everlasting. It was a word in season; his Christian friend was in circumstances of affliction, but he went home comforted.

Things to come are yours

Had Queen Elizabeth foreknown, whilst she was in prison, what a glorious reign she would have for forty-four years, she would never have wished herself a milk-maid. So, did but the saints understand what great things abide them both here and hereafter, they would bear anything cheerfully. (John Trapp.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 10:28-31. Peter began to say, Lo, we have left all — Though the young man would not. Jesus said, There is no man that hath left house, &c. — This is explained Mat 19:27-29. “Our Lord is not here speaking of such as have actually separated themselves from the persons, and parted with the possessions, here mentioned; for if that had been his meaning, he would not have said that wives and children were to be forsaken, having himself, on a former occasion, expressly prohibited divorce, on any account, except fornication. But he is speaking of those who, for his sake and the gospel’s, have renounced the pleasures and satisfactions which relations and possessions usually afford.” But he shall receive a hundred-fold now in this time, houses, &c. — Not in the same kind; for it will generally be with persecutions: but in value: a hundred-fold more happiness than any or all of these did or could afford. But let it be observed, None is entitled to this happiness, but he that will accept of it with persecutions. “They who have forsaken all for my sake, shall be no losers in the issue; because God, who designs to admit them into heaven, will give them the comforts necessary to support them in their journey thither, and will raise them up friends, who shall be as serviceable to them as their nearest kindred, whom they have forsaken. By the special benignity of his Providence, they shall have every thing valuable that relations or possessions could administer to them. And, besides, shall have persecutions, whose heat will nourish virtues in them of such excellent efficacy, as to yield them, even in this present world, joys a hundred times better than all earthly pleasures; so that they shall be fed by the bread of sorrows. But, above all, in the world to come they shall have everlasting life. Their afflictions contributing to the growth of their graces, which are the wings of the soul, they shall in due time be raised on them even up to heaven, leaving all sorrows behind them, and shall fly swiftly into the bosom of God, the fountain of life and joy, where they shall have full amends made them for all the evils they had undergone on account of Christ and his gospel.” — Macknight. But many that are first, &c. See on Mat 19:30.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_10:30. The world to come.—The age which is coming—the Messianic or Christian era, which was inaugurated by the descent of the Holy Spirit—the Life-giver—on the Day of Pentecost. Eternal life begins now, in this present world of sense and time.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_10:28-31

(PARALLELS: Mat_19:27-30; Luk_18:28-29.)

The all-forsaking spirit and its reward.—The apostles, on witnessing the incident of Mar_10:17-27, could not fail to make a personal application of it to themselves. They remembered the time—not long before—when each of them had been placed in a similar predicament: their own deceitful hearts soliciting them to remain as they were; and the imperious voice of One greater than their hearts saying, “Forsake all, and follow Me.” And so they did. Will any say that these were poor men possessed of nothing worth mentioning, and that it required no great sacrifice to renounce a world which smiles not on such as they? Not so. A man can but give up his all. It costs a poor man as much to give up his daily labour, his mean abode, his little substance, as it does a rich man to part with his great possessions. The world is as dear and the ties of home are as strong to one as to the other.

I. The sense in which this declaration was first made.—The circumstances of the calling of these disciples were not, then, so different after all from those of the young man. But the result was exactly opposite. The one went away sorrowful; the others followed, and patiently continued with Him who called them. They not only acquiesced in their forlorn and destitute condition, but actually gloried in it, when they had respect unto the recompense of the reward. It was no dissatisfaction with their present mode of life, no hankering after the ease and comfort of former days, that prompted the exclamation, “Lo, we have left all, and have followed Thee!” We learn from Mat_19:27 that Peter added the question, “What shall we have therefore?” We cannot suppose that he was ignorant of the nature and magnitude of that compensation, in consideration of which he and all of them had made so great a sacrifice. But in an affair of such importance, where so much present benefit is surrendered, the mind naturally seeks all the satisfaction it can procure in regard to the security of the investment. As the miser is not content to know that he possesses so much gold, but opens his bags and gloats over the glittering hoard day after day, so those who have staked their all for a future and distant good may be excused a little anxiety on the score of the anticipated return.

II. The sense in which we may make the same renunciation.—To “follow Christ” is a common expression to denote almost any relation to or reception of Him. But we cannot properly lay claim to a part of Peter’s profession without accepting the whole. We may forsake all and follow Christ, or we may refuse to forsake all and decline to follow Christ; but to assent to the one and reject the other is impossible and absurd. Strange that men should ever dream of such a contradiction! The mistake arises, doubtless, from confounding the mere act of forsaking all for Christ with the mind and spirit which alone gives any value to the act, and which may exist equally without the act. The act may or may not be required; but no condition of life or change of circumstances can dispense with the all-forsaking spirit. The letter of this principle—“We have left all,” etc.—if universally acted upon, would make the world a desert, and involve laws, morals, and religion itself in one universal chaos: the spirit of it is a spirit of peace, order, harmony, supports laws, perfects morals, and is the life and soul of religion.

III. Wherein the all-forsaking spirit consists, and how it acts.—

1. We may discern it in a Christian’s use of this world’s good. Instead of literally forsaking all for Christ, it may be his duty to hold all for Christ, “ready to distribute, willing to communicate,” “giving not grudgingly or of necessity, but cheerfully.” This spirit is entirely opposed to that cool and calculating charity which is always saying, “Let the children first be fed; let us wait till the end of the year, and see what remains after all expenses are met, and all claims provided for.” That is charity also: that has its praise; but not the praise of those who “seek first the kingdom,” etc. That would have listened complacently to the commandment, “Give alms of thy goods”; but would have gone away sorrowful on being told, “If thou wilt be perfect, give all that thou hast.” That may be called the giving-up-something spirit, not the giving-up-all. The Pharisee who gave tithes of all he possessed is an example of the one; the poor widow who cast into the treasury all that she had is the best illustration of the other.

2. Not in pecuniary sacrifices only, or even chiefly, is the all-forsaking spirit shewn. Ancient history tells of a king who enjoyed such uniform prosperity that he began to fear his good fortune might excite the envy of the gods, and end in some dreadful disaster. To prevent this he was advised to part voluntarily with the most valued possession he had, and that one the loss of which he would feel most. So he bethought himself which among all his treasures answered best to this description; and having found it (a gold ring or some such trifle), with his own hand he cast it into the sea. So the Christian manifests his readiness to give up all for Christ by giving up that which is most precious to him, whatever it be. To some persons their time is the most valuable of all their possessions; and a portion of every day, redeemed from the engrossing cares of business, and devoted to the glory of God and the improvement and benefit of the world, is the best proof of their willingness (if need be) to forsake all and follow Christ. Others, who are not selfish persons, nor wanting in sympathy with the concerns of their neighbours, are yet fond of ease and quiet, and averse to everything likely to involve them in the strife and tumult of the world. These shew a disposition to forsake all for Christ when, from love for Him and His brethren, they give up their cherished retirement, and “go about” doing that good which the mere “liberal giver” can never accomplish.

3. So far we have thought of things which must be voluntarily renounced and cast behind us. Other things there are which, while we have them, we are permitted to enjoy, but which we may at any time be called on to resign. Indeed this is the tenure on which we hold all our precious things: riches make themselves wings, and fly away; the faces of beloved friends fade as we gaze on them; life itself is but a transitory vapour. Now with respect to such things as these the all-forsaking spirit has a twofold operation: when deprived of them, it meekly resigns; while enjoying them, it prepares to resign. Both are hard, especially the latter. It is hard to give up—harder still to procure and preserve that state of mind which is always ready to give up, always prepared to “hear the rod and who hath appointed it.” This is the disposition for all to cultivate who profess and call themselves Christians. It is not the short, sharp conflict of a day, or even the protracted battle of many days, but the continual warfare of life, which ends only with all human affections and all earthly objects. For the Pauline conception of this disposition, see 1Co_7:29-31; and for the Johannine, 1Jn_2:15-17.

4. We should perhaps never think of reckoning among our treasures the lusts and appetites, human passions and natural affections, which belong to us as men. Yet are there no possessions which we can so strictly call our own, or which we are so unwilling to part with, as these. Do they not reside in and proceed out of the heart? And if a man’s heart is not his own, what else, whether within or without the body, can be so called? As, on the other hand, if a man is able at the word of Christ to tear out his own heart and cast it from him, will he not much more forsake all that he hath besides? This is our Lord’s meaning in Mat_5:29-30. In the extirpation of every thought, desire, and affection contrary to the will of God the all-forsaking spirit has ample scope for all its energies.

IV. The reward of the all-forsaking spirit.—

1. Even the temporal condition of one whose heart and affections have been trained in the self-denying school of Christ is far better than that of those who use this world to the full, who say to their soul, Luk_12:19. What is the great secret of human happiness? Is it not to be “without carefulness”—to enjoy our present comforts and to have no disquieting apprehensions of ills to come—to lie down at night with peace in our heart? Now this state of mind is the assured possession of him who has forsaken all for Christ. He, and none but he, can say, “I shall never be moved.” The changes and chances—even the persecutions—of the world are nothing to him. He is “satisfied from himself.” He brings forth his happiness from “the good treasure of his heart,” and therefore it never fails. He receives a hundredfold more—in the testimony of his conscience, in the love of God, and in the patient waiting for Christ—than if he had grasped these things which crumble at a touch, or clung to these “bruised reeds, on which,” etc. (2Ki_18:21).

2. “And in the world to come—eternal life.” There the Christian will meet again all those good things which he has, in heart and will at least, if not in deed, forsaken here. There he will find the worldly wealth which he scattered in Christ’s name; the much-loved ease which, to promote Christ’s interests, he was content to be without; the dear earthly delights which it was lawful for him to enjoy, yet more for Christ’s glory that he should give up. There he “rests from his labours,” etc. (Rev_14:13). There, finally, whatever he enjoys, it is with the delightful consciousness, never felt on earth, that “his joy no man taketh from him,” that his treasure is in heaven, and can neither fade nor fail.

The trials and reward of the missionary.—God, in order to determine His people to a cordial and zealous fulfilment of His will in all things, even in those things which are most trying to faith and repulsive to flesh and blood, employs every kind of influence which is suited to His character and adapted to their nature. He employs the influence of His authority to command them, of His displeasure to warn them, of His love to constrain them, of His ability and willingness to recompense, in order to induce and to win them. And there are in all genuine disciples principles powerfully susceptible of all these influences—meek obedience to His will, awe of His displeasure, constraint by His love, and a holy ambition to acquire the rewards of grace.

I. The call of the missionary to make the sacrifices which our Lord here specifies.—

1. His call originates in the gracious purposes of God to have all the nations of the earth turned unto Himself by the power of the gospel.

2. This call flows from the commandment which the Redeemer has laid upon His Church to proceed in carrying this purpose into effect without delay (Mar_16:15; Act_1:8). The faithful missionary hears the commandment, and hastens to the fulfilment of it, both in his labours and his prayers.

3. The missionary hears himself specially called by God to the service of His gospel in distant lands. He sees the purpose of God, and longs to have it fulfilled; he hears the command of God, and is moved to obey it; he perceives the promises of God to this work, and desires to seek the benefit of them; he feels the love of souls, and cannot be at rest while they are perishing; he sees the sacrifices and the dangers, but is not dismayed by them; he understands the nature of the work required, and believes that he may by grace be made instrumental in fulfilling it. And what is all this but the witness in himself that he is called of God to go far hence to the Gentiles, as if he heard a voice from heaven saying to him, “I have made thee a minister,” etc. (Act_26:16-18).

4. He feels called by the imploring cry of a perishing world, “Come over, and help us.” He is not insensible to their sorrows because they are thousands of miles distant from him, and seas roll between, and his eye has never looked upon their wretchedness.

II. The sacrifices which are required of the Christian missionary.—

1. As the Church must enlighten the world by the instituted means of grace, some must go forth from it to carry these means and apply them to the heathen nations.

2. The missionary presents himself to the Church as ready to undertake all the labours, privations, and sacrifices in the work, and encounter all its difficulties and perils, if they at home will only support him with their habitual prayers, aiding and encouraging him under his trials, and ministering to his wants as far as his circumstances in providence may require.

3. Missionaries, in going forth to the heathen, must leave behind them not only their country, but relatives, and houses, and lands, and whatever nature esteems dear; and they have the feelings of nature in common with others.

4. They have unnumbered and unknown perils, privations, and sufferings to expect. They are exposed to the perils of the traveller both by sea and by land. The hazards to which they are exposed from climate are none of the least appalling to those who have the same love of life with other men. They are exposed to perils from those among whom they labour—from the barbarity of savage tribes, and the more monstrous enmity and persecution of civilised and nominally Christian colonists. Though they should escape all these evils, they have still difficulties and vexations to encounter in their work itself which are none of the least trying to the spirits of men—difficulties from language, from the inveterate ignorance of those whom they seek to enlighten, their incurable superstitions, or their confirmed habits of vice and ungodliness; while open resistance will usually be raised up by Satan from quarters whence it was least expected and where it proves the most effectual.

III. The motives which determine and encourage the missionary to embrace these sacrifices.—

1. Love to the Redeemer, and desire that He may be glorified.

2. Admiration of the gospel as the “power of God, and the wisdom of God,” “unto the salvation of men.”

3. Compassion and love to mankind for Christ’s sake. He is impelled by some portion of the Spirit of Him who, moved by love for our race, left His Father’s bosom, and tabernacled for a season in our sinful and wretched world, partaking of its sorrows—whose “compassion was moved” to intensity “when He beheld the multitudes, because they fainted,” and were scattered abroad as sheep having no shepherd. This compassion may be felt strongly by the missionary even at home, but far more powerfully when he is set down in the midst of the objects of his sympathy and his eye has looked upon their miseries.

IV. Their reward.—

1. They are “chosen vessels” to the most arduous and honourable part of the work of Christ on earth. To be occupied in this work is the highest glory of man, the chief happiness of the renewed mind. It assimilates to Christ, who came not to do His own will, but the will of Him that sent Him. It assimilates them to angels, who are occupied in “doing His commandments, hearkening unto the voice of His word.”

2. The honour of eminent suffering for Christ. Paul rejoiced in his sufferings for the Church (Col_1:24), and spake of suffering for Christ as an honour peculiarly “given” to such of the saints as were called to it (Php_1:29). And truly these sufferings cannot appear a small honour to any who behold in them “a manifest token” that they “shall reign with Him” (2Ti_2:12), and know that they are “working” for them “a far more exceeding and eternal weight of glory.”—Joseph Hay, M.A.

OUTLINES AND COMMENTS ON THE VERSES

Mar_10:29. Sacrifice of all.—Let no man say that this sacrifice of theirs was a trifling one. True it is they were poor men and had nothing to part with but their boats and their nets; but let us remember that the little that a poor man hath is as much to him as are riches to the wealthy. If a man be thirsty, it is as hard to persuade him to pour on the ground a single cup of water as to prevail upon another to cast away a whole barrel. It is a triumph of grace, then, when the poor forsakes his little, as well as when the rich counts his abundance as dross for Christ’s sake.—H. Verschoyle.

“For My sake.”—These three words make secular things sacred. You may go to your farm, or to your merchandise, you may sing songs, or paint pictures, or build houses, or make shoes, or heal bodies, and all these things become sacred if they are done for the love of Christ: “For My sake.”—F. Harper.

Mar_10:30. “An hundredfold now.”—What shall we say to this bountiful promise? Shall we say it is merely a flourish of words from the lips of Eternal Truth? God forbid! These are the words of truth and soberness. Looking back on the first disciples, we see this promise fulfilled: but how?

1. Though the disciples had but little left, or afterwards received but little in the stead of what they had lost, yet had they a good title to that little, and you can without difficulty conceive a man having greater enjoyment in the possession of one acre of land on a good title than ten acres on a disputed one. The child of God holds what he possesses as a gift conferred upon him in virtue of Christ’s propitiatory sacrifice; the ungodly holds his possessions as things already forfeited by his sin; hence it is written, Psa_37:16.

2. They had, besides, the capacity given them of enjoying their little, which is often denied to the most affluent. Contentment is the handmaid of real godliness; when it is joined to godliness there is great gain, because it gives a sweet relish to the most slender provision, it transforms straitness into abundance.—H. Verschoyle.

The Christian’s gain in this world.—The Christian gains back again already in this world, in the higher form of real spiritual essence, whatever in the physical and symbolical form of his life he has forfeited: houses enough, in the entertainment afforded him by his spiritual associates who receive him; brothers and sisters, in the highest sense of the term; mothers, who bless and tend the life of his soul; children, of his spirit; lands, of his activity, of his higher enjoyment of nature, of his delights; and all this ever purer, ever richer, as an unfolding of that eternal inheritance of which it is said, “All things are yours,” in spite of whatever persecutions of the world which dim the glory of these things.—J. P. Lange, D.D.

Mar_10:31. First and last.—On occasions that call for a great prompt sacrifice in the interests of a worthy cause, or upon the altar of truth and principle, have you not seen, now and again, some very religious and virtuous people wonderfully outdone by some who had had but little credit for conscientiousness or moral seriousness, men to whom you would never have looked for anything like the magnanimous spirit and conduct that distinguish them? The very greatest are often behind others for a while, like your dull, slow schoolboy, who turns out afterwards a brilliant man, while his more brilliant schoolmate, who got all the praise and prizes, dims and fades beside him, the tortoise in the end beating the hare. The best are often the tortoise in development, just because they are the best, and have so much more in them to develop.—S. A. Tipple.

ILLUSTRATIONS TO CHAPTER 10

Mar_10:28. Choosing Christ.—The poet George Herbert was so highly connected, and in such favour at court, that at one time a secretaryship of state seemed to him not unattainable. But he gave up all such prospects for the work of a humble clergyman, and in looking back upon the time when he made his choice, he could say: “I think myself more happy than if I had attained what then I so ambitiously thirsted for. And I can now behold the court with an impartial eye, and see plainly that it is made up of frauds and bitters and flattery, and many other such empty, imaginary, and painted pleasures—pleasures which are so empty as not to satisfy when they are enjoyed. But in God and His service is a fulness of all joy and pleasure, and no satiety.”

Mar_10:29. “For My sake”—George Müller, the founder of the Ashley Down Orphanage, once said that more than £800,000 had been given him towards the support of more than eight thousand orphans—a work of which a sceptic once remarked that it came nearer proving the truth of Christianity than anything he had ever seen before. But the history of it all may be written in three words—“For My sake.” And how many hospitals too have been built because Christ healed the sick! You may grave “For My sake” on a good many of the foundation stones. Again, Christian people are found to live and work in the East End of London—Christian people who have the means to live in comfort and luxury elsewhere, but who choose to live where they do in order that they may “rescue the perishing and care for the dying.” Why? “For My sake.” How is it that loving hands all over England are willing to sew and make garments in order that the gospel may reach the zenanas of India? Here again (and the list might be multiplied indefinitely) it is done “For My sake.” Young men of wealth or talent forsake home and friends and all in order to preach Jesus Christ in India, China, Japan, or Africa. Henry Martyn leaves his books, David Livingstone his loom, Mackay the engineering shed, Charles Studd the bar, and Stanley Smith fresh from the University crew—all these and myriads more of whom the world is not worthy have gone forth for life or death, and here again the only explanation is, “For My sake.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

10:28 The disciples had done what Jesus told the rich man to do—they had given up everything to follow Jesus (1:16-20; 8:34-38).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 10:28. Ἤρξατο, began) as having been led to entertain hope from the words of the Saviour.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_10:28-31. See on Mat_19:27-30; Luk_18:28-30. Matthew is in part more complete (Mar_10:28 coming certainly under this description), in part abridging (Mar_10:29), but, even with this abridgment, more original. See on Mat_19:29.

ἤρξατο] spe ex verbis salvatoris concepta, Bengel.

The question in Matthew, τί ἄρα ἔσται ἡμ., is obvious of itself, even although unexpressed (not omitted by Mark in the Petrine interest, as Hilgenfeld thinks), and Jesus understood it.

Mar_10:29 f. The logical link of the two clauses is: No one has forsaken, etc., if he shall not have (at some time) received, i.e. if the latter event does not occur, the former has not taken place; the hundredfold compensation is so certain, that its non-occurrence would presuppose the not having forsaken. The association of thought in Mar_4:22 (not in Mat_26:42) is altogether similar. Instead of the ἤ, there is introduced in the second half of the clause καί; which is: and respectively. The principle of division of Mar_10:30 is: He is (1) to receive a hundredfold now, in the period prior to the manifestation of the Messiah, namely, a hundred times as many houses, brothers, etc.; and (2) to receive in the coming period (jam in adventu est, Bengel), after the Parousia, the everlasting life of the Messiahs kingdom.

The plurals, which express the number a hundred, plainly show that the promised compensation in the καιρὸς οὗτος is not to be understood literally, but generally, of very abundant compensation. Nevertheless, the delicate feeling of Jesus has not said γυναῖκας also. So much the more clumsy was Julians scoff (see Theophylact) that the Christians were, moreover, to receive a hundred wives! The promise was realized, in respect of the καιρὸς οὗτος, by the reciprocal manifestations of love,[138] and by the wealth in spiritual possessions, 2Co_6:8-10; by which passage is illustrated, at the same time, in a noble example, the μετὰ διωγμε͂ν (comp. Mat_5:10 ff; Mat_10:23; Mat_13:21; Mat_23:34). The latter does not mean: after persecutions (Heinsius conjectured μετὰ διωγμόν, as also a few min. read), but: inter persecutiones (in the midst of persecutions, where one omnium auxilio destitui videtur, Jansen), designating the accompanying circumstances (Bernhardy, p. 255), the shadow of which makes prominent the light of the promise.

Mar_10:31. But manyso independent is the greater or lower reception of reward in the life eternal of the earlier or later coming to memany that are first shall be last, and they that are last shall in many cases be first (see on Mat_19:30; Mat_20:16); so that the one shall be equalized with the other in respect of the measuring out of the degree of reward. A doctrine assuredly, which, after the general promise of the great recompense in Mar_10:29 f., was quite in its place to furnish a wholesome check to the ebullition of greediness for reward in the question of the disciples, Mar_10:28 (for the disciples, doubtless, belonged to the πρῶτοι). There is therefore the less reason to attribute, with Weiss, a different meaning to the utterance in Mark from that which it has in Matthew.

[138] Comp. Luthers gloss: He who believeth must suffer persecution, and stake everything upon his faith. Nevertheless he has enough; whithersoever he comes, he finds father, mother, brethren, possessions more than ever he could forsake. See, e.g., on μητέρας, Rom_16:13; on τέκνα, 1Co_4:14 ff.; on ἀδελφούς, all the Epistles of the New Testament and the Acts of the Apostles (also Act_2:44).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 10:28-31 . Peter’s question (Mat 19:27-30 , Luk 18:28-30 ).

Mar 10:28 introduces the episode without any connecting word such as τότε in Mt. ἰδού betrays self-consciousness, also the following ἡμεῖς . Yet, with all his self-consciousness, Peter, in Mk.’s account, has not courage to finish his question, stopping short with the statement of fact on which it is based = behold! we have left all and followed Thee? ἀφήκαμεν , aorist, refers to an act done once for all, ἠκολουθήκαμεν , to an abiding condition.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

To neglect all things in comparison of Christ, is a sure way unto eternal life, so that we fall not away by the way.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(28-31) Then Peter began to say unto him.—See Notes on Mat_19:27-30. St. Mark omits the question which St. Matthew adds to St. Peter’s words, “What shall we have therefore?”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. and have followed thee] adding, as St Matthew relates, “what shall we have therefore?” In reply to which our Lord uttered glorious words respecting the Twelve Thrones to be occupied by the Apostles “in the Regeneration,” or “restoration of all things” (Mat_19:28).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But he shall receive an hundred fold now in this time,.... Not that he should have an hundred houses, brethren, &c. but that he should enjoy that even in this present life, which was an hundred times better than any of the things mentioned; namely,

houses, and brethren, and sisters, and mothers, and children, and lands; See Gill on Mat 19:29 it is added here,

with persecutions. The Syriac and Ethiopic versions read in the singular, "with persecution"; signifying that this must be expected amidst the greatest happiness, and highest enjoyments of this life; though often even that which the saints enjoy, whilst they are, in the severest manner, persecuted for Christ, is an hundred times better than, yea, infinitely above, all that they part with, or lose for his sake; and so is an ample compensation for all: and yet this is not all they shall have; for it follows,

and in the world to come eternal life: so that they will be doubly recompensed; once in this life, and again in the other world: in the Targum on Sol 8:7 is a passage somewhat like this, where the Lord of the world is represented saying;

"if a man will give all the substance of his house to obtain wisdom in the captivity, I will return unto him, , "double in the world to come".''

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

28 Then Peter began to say unto him, Lo, we have left all, and have followed thee.

Ver. 28. {See Trapp on "Mat 19:27"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Although St. Peter had left but few things, he still calls them his all. For small things have power of attaching us to them, and of exciting our passions; therefore he that forsakes his small possessions, shall be a partaker of the blessings of Jesus Christ. (Theophylactus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 19:27", and following verses to Mat 19:30. Our Saviour having blessed the poor, especially such as had stripped themselves of all for his sake and the gospel’s, Peter raised up hopes to himself, who had no riches to trust in or have his heart cleave unto, and had stripped himself of all that little he had to follow Christ. Christ assures him that neither he, nor any other that had done so, should by it lose any thing; for though in this life they should have persecutions, yet they should be amply rewarded in value, if not in kind, in this world, and with infinite happiness in the next.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Peter began to say unto him, Lo, we have left all, and have followed thee. Peter began to say unto him. He had been thinking of himself and his companions, the other disciples.. He in reference to these last words of our Lord. It is probable that the sacrifice which Peter and the rest of the disciples had made when they became his followers, was small, compared with the sacrifice which our Lord demanded of the rich young ruler. Nevertheless they forsook their all, whatever it was. They had forsaken their boats and their nets. They had forsaken their means of subsistence. They had forsaken things which, though they were not much in themselves, were nevertheless such things as they would have desired to keep. Cornelins a Lapide says, "Such things are forsaken by those who follow Christ, as are capable of being desired by those who do not follow him." St. Augustine says, "St. Peter not only forsook what he had, but also what he desired to have. But who does not desire daily to increase what he has? That desire is cut off. Peter forsook the whole world, and he received in return the whole world. They were as those who had nothing, and yet were possessing all things.

Vers. 28-31. The hundredfold.

I IS CHRISTIAN SELF-SACRIFICE WORTH WHILE?

1. A question relocatedly asked, by worldlings and by Christians themselves: by the former because they do not comprehend or perceive the things of God, and by the latter from an imperfect experience and an imperfectly matured spiritual consciousness.

2. Reasonably enough. The privation to which Christianity exposes men is sometimes extreme. They are called upon virtually or actually to renounce all things. Peter not to be accused of sordidness-of a desire to "make the best of both worlds." Life and the things of life are precious gifts with which we should not lightly or aimlessly part; and the neophyte in Christian life cannot be expected to have all his aims perfectly spiritual. Christianity is a means of raising men from the carnal to the spiritual, and it does so by gradually spiritualizing the desires and interests of the soul. It is an instinct of our being not to part with a real, tangible good unless in exchange for another of equal or higher value, although not necessarily estimated from a selfish or self-regarding point of view.

3. It is only from the highest point of view and he most advanced experience that this question can be properly and adequately answered.

There is, therefore, a Divine fitness in Jesus, our Example, being the Answerer and Judge. Yet out of the most imperfect experience of the Divine life, if that experience be properly interpreted, the answer would still be satisfying and justifying.

II THE CONSIDERATIONS BY WHICH THIS QUESTION IS DECIDED.

1. The measure of recompense. A hundredfold:" an estimate not to be literally construed. It is intended to express overwhelmingly more." In the preceding verse the connective between the items is or; here it is and. There is great propriety in the exchange, for here the Savior is giving, as it were, an inventory of the Divine fullness of blessing, so far as it is available for the most ample compensation of those who have suffered loss. And there is, besides, in the spiritual sphere of things a kind of mutual involution of blessed relationships; the sum total of them all belongs to every true disciple" (Morison).

2. The manner of it. It is to be correspondent to the things renounced, although not necessarily similar in kind. "With persecutions:" an addition that seems strange, but is justified in the experience of the Christian; as that which is lost is gain. (cf. Mat_5:10 Php_1:29 1Pe_3:14) He so that which is endured for Christ"s sake is a new occasion and factor of blessedness. Suited to the differing conditions of this life and that which is to come. Here there is variety, objectiveness, material embodiment; there is one grand reward, subjective, spiritual, viz. eternal life. And the relative position of Christians wilt be wry much altered from that which they occupy here. The honor and blessedness conferred will depend, not upon accident of birth or fortune, but upon intrinsic worth and direct Divine appointment. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Lo, we have left all - Though the young man would not.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Then Peter

Cf. See note 2, Mat 19:27-30

(See Scofield "Mat 19:28")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The reward of the followers of Christ:

v. 28. Then Peter began to say unto Him, Lo, we have left all, and have followed Thee.

v. 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

v. 30. 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.

v. 31. But many that are first shall be last; and the last, first.

The incident they had just witnessed set the disciples to thinking. And Peter, always forward, whose heart had by no means been fully weaned from the things of this world, proposed a question, probably in the name of all the disciples. With meaning emphasis and with a backward look at the rich young man that had proved himself unequal to the test, he reminds Christ of the fact that they have left all they had behind and entered into His discipleship. But with all his self-consciousness, Peter did not quite dare to finish the question. But Jesus knew and understood. It was His mercy that had called Peter and all the disciples, and they were receiving every day of their discipleship under this wonderful Master more than they had left. But Jesus gave them a further reassurance. If one leaves all that has been dear to him in this world, all his relatives, his house, and all his goods, for the sake of the Redeemer and because of the Gospel, Christ’s reward of mercy will be correspondingly great, yea, an hundredfold greater and richer than a person could expect. He that loves Christ and His service more than anything on earth, will receive a compensation far exceeding all that he can understand. Even in this world, in the riches of Christ and the Gospel and the Kingdom of Grace, relationships are established which are far closer and dearer than all blood-relationships of this world. And, in addition, there are richer goods, more wonderful, more lasting possessions that are gained here. They outlast this world. What if they are accompanied by persecutions from the children of this world! They are merely a relish, they merely enhance the value of the spiritual blessings in heavenly gifts which fall to the lot of the believers. And all these gifts merge into the still more wonderful possessions of eternal life, where the fullness of God’s riches of mercy will be showered upon those that have remained faithful to the end. This hundredfold compensation, extending into the life beyond, is so certain that its not having been received presupposes the not having forsaken. The depth, fullness, and satisfying beauty of this reward of mercy cannot be adequately described with human language. But Christ adds a word of warning against security. A mere outward membership in the Church, though it may have begun in Baptism, is no guarantee of these blessings of mercy. And even if a person for the sake of the Lord has worked, suffered, sacrificed much, he should beware lest he put his trust in these works, and hope to gain heaven on the strength of his having done more than others. He that wants to earn anything before God with his works, and finally puts his trust in his works, falls from grace and has no place in the kingdom of heaven. But all poor sinners that hope to be saved by faith only will be received by the Friend and Savior of sinners.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The apostles having heard our Saviour’s command to sell all and give to the poor, St. Peter, in the name of the rest, tells Christ, that they had left all to follow him.

Where note, How St. Peter magnifies that little which he had left for Christ, and ushers it in with a note of admiration: Lo! we have left all.

Learn hence, That though it be very little that we suffer for Christ, and have to forsake upon his account, yet are we apt to magnify and extol it, as if it were some great matter: Behold, we have left all and followed thee.

Observe next, Our Lord’s kind and gracious answer: that those that leave all to follow him shall be no losers by him. We may be losers for Christ, we shall never be losers by him; for whatever we part with in this world for the sake of Christ, houses or lands, brethren or sisters, we shall receive an hundred-fold now in this life. But how so? Non formaliter, sed eminenter; non in specie, sed in valore: "Not in kind, but in equivalency:" not an hundred brethren, sisters, or lands, in kind, but he shall enjoy that in God, which all creatures would be to him if they were multiplied an hundred times; and the gifts and graces, the comforts and consolations, of the Holy Spirit shall be an hundred times better portion than anything we can part with for the sake of Christ. For the sense of those words, The first shall be last, &c. see the note on Mar 9:35.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

28. ἤρξατο ὁ Πέτρος. The asyndeton harmonizes with the Apostle’s outburst; cf. Ἔφη αὐτῷ ὁ Ἰωάνης (Mar 9:38). [2436][2437][2438][2439] have neither καί ([2440] nor δέ ([2441][2442][2443]). “Then” (A.V.) has no authority.

[2436] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2437] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2438] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2439] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2440] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2441] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[2442] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[2443] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

Ἰδοὺ ἡμεῖς. The pronoun is emphatic; “we did not prefer our possessions to Thee.” Christ’s ἀκολούθει μοι (Mar 10:21) would remind him of his own call, and he could hardly help contrasting his own response to it with the behaviour of the rich man. But he could have helped calling attention to the contrast, and the impulsive remark is characteristic. It suggests some such question as that which Mt. supplies, “What then shall be our reward?” This, however, is probably Mt.’s interpretation of what was said. See on Mar 10:19. The exact question in Peter’s mind might be, “Shall we, then, inherit eternal life?”

ἀφήκαμεν … ἠκολουθήκαμεν. The change of tense is accurate; “we left once for all … we have followed and continue to follow.” Mt. and Lk. have two aorists.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] Here is an instance of a saying of Peter’s reported, without any distinction indicating that he had a share in the report.

See note on Matt. for the promise here made to the Apostles.

29,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. Ἤρξατο1 λέγειν ὁ Πέτρος αὐτῶ, Ἰδού, ἡμεῖς ἀφήκαμεν2 πάντα, καὶ ἠκολουθήκαμέν2 σοι—Peter began to say to him, Lo, we left all, and have followed thee.

Omit Καὶ, And, before ἤρξατο, began, Tisch. Treg. WH. RV. א BCX ΓΔ. ἠκολουθήκαμεν, instead of -σαμεν, Tisch. Treg. WH. RV. BCD.

ἡμεῖς—we is emphatic, contrasting their conduct with that of the rich young man. Mt. adds what is implied in the other accounts, τι ἄρα ἔσται ὑμῖν; what shall we have therefore? This seems to be a most incongruous and unspiritual question to ask in the religious and moral sphere. What we shall get for our self-denial, is a question which shows that the disciples were entirely unable to understand their leader’s ruling ideas. And yet from their position, the question was inevitable. Because their Scriptures and ecclesiastical writings, which they regarded as authoritative in these matters, are full of descriptions of the prosperity and bliss of the Messianic kingdom, of the temporal and material rewards of the faithful. And so far they had met with nothing in their association with the man whom they believed to be the Messianic king, but privation; instead of adding to their worldly good, this association had diminished, if not destroyed it. They had borne everything for him; what return would he, in his greatness, make them?

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.