Mark 10:29

10:29-30 Jesus assured his disciples that they would receive whatever they had given up for him many times over, including a new family in Christ (brothers, sisters, mothers, children) and Christian hospitality (houses). • a hundred times: What is gained in following Jesus far outweighs any loss. And in the world to come they will inherit the eternal life that the rich man desired but did not receive.

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

Mar 10:29. Ἢ ἀδελφοὺς, or brethren) The goods which are left (for Christ’s sake) are enumerated disjunctively [“house or brethren or sisters,” etc.]: the goods, which are granted in reward, are enumerated copulatively [“houses and brethren and sisters,” etc., Mar 10:30]: See following verse. Observe the rich plentifulness of the reward, illustrating the goodness of the Lord.—ἕνεκεν ἐμοῦ, for My sake) whilst I am in the world.—ἕνεκεν τοῦ εὐαγγελίου, for the sake of the Gospel) In order that he may preach My name after My ascension. For the sake of the world, many leave many things.[16]

[16] How much more ought they for Christ’s sake!—ED. and TRANSL.

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

Mar 10:29 . Jesus, seeing Peter’s meaning, proceeds to give, first, a generous answer, then a word of warning. In the enumeration of persons and things forsaken, “wife” is omitted in important MSS. (W.H [97] ). The omission is true to the delicate feeling of Jesus. It may have to be done, but He would rather not say it. τοῦ εὐαγγελίου : a gloss to suit apostolic times and circumstances.

[97] Westcott and Hort.

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

Verse 29. And the Gospel's] Read, for the sake of the Gospel. I have with Griesbach adopted ενεκεν, for the sake, on the authority of BCDEGHKMS, V, sixty others, and almost all the versions.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) Verily I say unto you.—St. Mark, possibly as writing for Gentile converts, omits the special promise to the Twelve, that they should “sit on thrones, judging the twelve tribes of Israel” (Mat_19:28).

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

But many that are first shall be last,.... See Gill on Mat 19:30.

.

Mark 10:32

mar 10:32

mar 10:32

mar 10:32And they were in the way,.... Upon the road, having left the coasts of Judea on the further side of Jordan:

going up to Jerusalem; to the passover there, which was to be in a short time, and where Christ was to suffer and die; for this was the last journey he took, and the last passover he was to eat there:

and Jesus went before them; as their forerunner, their guide and leader, with unconcernedness and intrepidity; though he knew what would befall him, and what designs were forming against him: and this he did to inspire his disciples with courage, and to leave them an example that they should tread in his steps:

and they were amazed; at his readiness to go up to Jerusalem, and the cheerful Spirit he discovered, when he had so many, and such powerful enemies at that place, in going to which he exposed himself to the greatest dangers.

And as they followed; for they did not choose to leave him, but were determined to continue with him at all events, though

they were afraid; what would be the consequence of it to themselves, as well as to him; for they being his followers, could not expect any other than ill usage from his enemies.

And he took again the twelve; the disciples, as he had done before, Mar 8:31,

and began to tell them what things should happen unto him; being what were determined by God, agreed unto by himself, and foretold in the Scriptures; for these were not casual and contingent events.

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

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,

Ver. 29. {See Trapp on "Mat 19:28"}

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.

St. Matthew (Mat_19:28) here introduces the great promise, to be fulfilled in the regeneration, that is, at the second coming of Christ at the second birth of the world to a new and glorious state. It may be that St. Matthew was guided to record it, inasmuch as his Gospel was written for Jews. Its omission by St. Mark and St. Luke may be explained by the fact that they were writing, the one to Romans, and the other to Gentiles generally. Omitting further notice here of this great promise recorded only by St. Matthew, St. Mark"s words seem general, common to all faithful Christians. This leaving, of house, or brethren, or sisters, etc., might be rendered necessary from various causes. But they are all covered by that one expression, for my sake, and for the gospel"s.

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

there is no one who has left ... who will not receive

This can be stated positively. AT: "Everyone who has left ... will receive" (See: Double Negatives and Litotes)

or lands

"or plots of ground" or "or the land that he owns"

for my sake

"for my cause" or "for me"

for the gospel

"to proclaim the gospel"

this world

"this life" or "this present age"

brothers, and sisters, and mothers, and children

Like the list in verse 29, this describes the family in general. The word "fathers" is missing in verse 30, but it does not significantly change the meaning.

with persecutions, and in the world to come, eternal life

This can be reworded so that the ideas in the abstract noun "persecution" are expressed with the verb "persecute." Because the sentence is so long and complicated, "will receive" can be repeated. AT: "and even though people persecute them, in the world to come, they will receive eternal life" (See: Abstract Nouns)

in the world to come

"in the future world" or "in the future

are first will be last, and the last first

Here the words "first" and "last" are opposites of one another. Jesus speaks of being the "important" as being "first" and of being the "unimportant" as being "last." AT: "are important will be unimportant, and those who are unimportant will be important" (See: Metaphor)

the last first

The phrase "the last" refers to people who are "last." Also, the understood verb in this clause may be supplied. AT: "those who are last will be first" (See: Nominal Adjectives and Ellipsis)

translationWords

amen

good news

receive

persecute

eternity

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

29. [2266][2267][2268], as in Mar 10:5; Mar 10:20, omit ἀποκριθείς. [2269][2270][2271] have ἢ μητέρα ἢ πατέρα. [2272][2273][2274][2275] omit ἢ γυναῖκα, from Lk.

[2266] 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.

[2267] 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.

[2268] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2269] 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.

[2270] 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.

[2271] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2272] 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.

[2273] 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.

[2274] 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.

[2275] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

29. ἔφη ὁ Ἰησοῦς. Cf. Mar 9:38. Jesus treats Peter as the spokesman of the Twelve, and, as often, gives what is not a direct answer to the question, but what either includes the answer or is much more important. Mt. supplies a direct answer by inserting words which were probably uttered on a different occasion (Luk 22:30). Christ treats in a similar way the remark made by Peter about the withered fig-tree (Mar 11:21 f.).

οὐδείς ἐστιν. There will be no exceptions. Everyone who, for the highest motives, has given up what is most dear to him will be abundantly rewarded here and hereafter. See crit. note. Philo (De Vita Contempt. p. 474) has a similar list; καταλιπόντες ἀδελφούς τἐκνα, γυναῖκας, γονεῖς.

ἕνεκεν ἐμοῦ καὶ ἕνεκεν τ. εὐαγγελίου. See on Mar 8:35. There Mt. and Lk. have only the first half. Here each takes a different half and amplifies it. Perhaps all that Christ said was ἔνεκεν ἐμοῦ. See on Mar 1:15 and cf. Mar 1:32.

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.

29. Ἔφη ὁ Ἰησοῦς, Ἀμὴν λέγω ὑμῖν, οὐδείς ἐστιν ὅς ἀφῆκεν οἰκίαν, ἤ ἀδελφούς, ἤ ἀδελφάς, ἤ μητέρα, ἤ πατέρα, ἤ τέκνα, ἤ ἀγρούς, ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου—Jesus said, Verily I say to you, there is no one who has left house, or brothers, or sisters, or mother, or father, or children, or fields, for my sake, and for the sake of the glad-tidings (of the kingdom).

Ἔφη ὁ Ἰησοῦς, instead of ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν, and Jesus answering said, Tisch. Treg. marg. WH. RV. א B Δ Memph. μητέρα ἤ πατέρα, instead of the reverse order, Tisch. Treg. WH. RV. BC Δ 106, mss. Lat. Vet. one ms. Vulg. Memph. Omit ἤ γυναῖκα, or wife, Tisch. Treg. WH. RV. א BD Δ 1, 66, 209, mss. Lat. Vet. Vulg. Memph. Insert ἔνεκεν before τοῦ εὐαγγελίου Tisch. Treg. (WH.) RV. א B2 or 3 CDNS2 X ΓΔΠ mss. Lat. Vet. Vulg. Memph. Syrr.

It is misleading, here as most everywhere, to translate εὐαγγελίου, gospel. It means glad-tidings, and the special message intended is that of the kingdom of God. Men who make sacrifices for the benefit of the Messianic king, and of the news of the kingdom, will receive the blessings of the kingdom. ἑκατονπλασίονα—a hundredfold; there is a reminiscence in this word of the apocalyptic character of the familiar descriptions of the blessings of the Messianic kingdom. But Jesus uses such language from the religious idiom of this time only to idealize it. To be sure, his words imply that the reward will be in kind; they will give up these things only to receive a hundredfold of the same. But, evidently, hundreds of brothers and sisters and mothers is meant to be taken ideally, and means that he will receive what will replace the lost relatives in that degree. The relationships of the kingdom take the place of natural kindred.1 And the member of the kingdom is an heir not only of heaven, but of earth.2 Jesus had nowhere to lay his head, and yet he was conscious of a lordship and possession of the earth, into which every true follower of his can enter. They have nothing, and yet possess all things.3 μετὰ διωγμῶν—with persecutions. These, Jesus had already predicted in his talks with his disciples previous to leaving Galilee. The new element introduced by him here is the other side belonging to this ideal life, the compensations and rewards even in this life, belonging to the Christian. ἐν τῷ αἰῶνι τῷ ἐρχομένῳ—in the coming age. There is only one passage, Heb 1:2, where αἰών is used by metonymy, of space, instead of time. The reference is to the future life, in which the world, as well as the time, is new, but there is no reason why the meaning of αἰών should be changed, any more than that of καιρός, time, in the corresponding clause. ζωὴν αἰώνιον—on the use of this term among the Jews, see on v. 17. But it is evident that Jesus, in adopting, spiritualized it. Only, in this case, he found the word made ready to his use which expressed in itself just the state intended by him, though encumbered with alien meanings in common use. It is characteristic of his method, that he used the word without any explanation, leaving it to clarify itself as men got into the drift of his teaching.

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