‘There we have it, in the space of fewer than fifty verses: sex, money, and power, all recalled to a sense of original purpose, reframed within a different goal, a larger design for what human life is supposed to be like.’ (NT Wright, Virtue Reborn)

v1: Jesus had left Capernaum (9.33), and was travelling towards Jerusalem. Jesus' practice, especially later in His ministry, was to teach the word, so as to encourage reliance upon His words, than upon miracles and healings.

v2: The Pharisees came to test Jesus, that they might destroy Him. They refer to "divorce", or dismiss, which infers a superficial reason for a man putting away his wife.

v3: The Lord's question turned them back to what was written; "What did Moses command you?" Moses had permitted divorce, not commanded it. The Lord gave full honour to the Law of Moses, pre-empting further criticism.

v4-5: The Lord made clear that Moses had only permitted divorce, and because the people's hearts were hard. Mal 2.16 teaches that divorce brings injustice, or violence, into our lives.

v6-9: Jesus quoted God's clear command, which was laid down at the beginning, before the law was given. God made mankind male and female (v6), and marriage to be the joining of two as one flesh (v7). Therefore there remained a responsibility for each partner to protect and preserve what God had joined (or "yoked") together. Separation and divorce is presented as something unthinkable for two people committed to obeying God.

Jesus' words here also give authority to the truth of the early chapters of Genesis; Adam and Eve were real people.

Even though God had made clear His will, a distorted view had developed through man's sin and unbelief.

v10-12: The disciples' question followed on from the Lord's words to the Pharisees; His answer was plain, that divorce leads to adultery. See also 6.17-18; 1 Cor 7.15. Paul refers to a situation where an unbelieving partner leaves a Christian, and then the Christian can re-marry. This was allowed, rather than commanded. Scripture here applies clear principles to messy human lives. The message of the N.T. is also that there is forgiveness and restoration, not to condone sin, but to deal with the deep hurts in our lives.

v13: The children were brought to Jesus to be touched by Him; but He blessed them, giving them more than they asked for. The disciples chased away the children and those who brought them, but the Lord Jesus rebuked them.

v14: The disciples had misrepresented and dishonoured Jesus. He was greatly displeased, or indignant, literally 'pained'. Such is His love for the individual. Jesus accepts all who turn to Him (John 6.37), but on the basis of repentance and faith, not on any human qualifications.

v15: The kingdom of God is Jesus Christ. Children naturally accept what they are told, about Christ, and about other things; this can make them vulnerable to other influences. We are commanded to be similarly accepting as far as the things of Christ are concerned. The rich young ruler (v17-22) went away sad, for he did not accept the truths of Christ.

The way houses were set out in Jewish towns and cities meant that it was possible to cross from roof to roof, without touching the ground, until one reached the edge of the town Each house had an external staircase, by which the person fleeing could descend.

v16: Jesus’ actions matched his words; He picked up the little children and blessed them. Here is an example for His followers

v17-22: The rich young ruler, as he is known, had a distorted view of salvation; ultimately he was unwilling to leave all to follow Christ.

v17: He was the made who had everything, but realised he lacked eternal life. He recognised the uniqueness of Christ; we know Him to be the 'expert' on the subject of eternal life. The man had a respect for Christ, but he was unwilling to personally trust in Him.

The man asked concerning 'eternal life.' He knows there is a future, and he doesn’t want to miss it. His concept of eternal life would be God's promised kingdom on earth, not an unearthly heavenley home.

The man ran up to Jesus and knelt before Him in public. This contrasts with Nicodemus (John 3) seeking Jesus at night. The young man is seeking to maintain his honour in the community.

Serious people in the ancient world did not typically run’ (NT Wright, Virtue Reborn)

Such was the young man’s urgency.

v18: The question is turned around by the Lord; there was a need to accept that Jesus was really and fully God, and also "good". He was not just a teacher.

v19-20: The man expected God to accept him on the basis of his works. The man was not conscious of personal sin, claiming obedience to all the law. He did not realise that true salvation is not the keeping of certain rules. Cornelius (Acts 10) had to learn this lesson, but was willing to do so.

v21-22: Jesus saw into the man's heart, especially his love for money (4.19; Luke 12.15). Love for money is the root of all kinds of evil, especially the evil of keeping a person from Christ. The Bible does not teach that ownership of money is evil, but that the love of it is. We are confident that God saves rich and poor.

Christ is not interested in our possessions (sell all you have), but in our affections (follow me).

The man's covetousness and selfishness were revealed by Christ's call; they cost him eternal life, the very thing he sought. Love for Christ may mean that we put away things that are dear to us. The man went away sad; contrast the children (v16) who went away happy.

Doubtless the young man was wealthy in land, rather than cash, land which he would have inherited. So the command fro Jesus was to sell all of that land and give away the proceeds to the poor. He would be laying aside his honour, his reputation, his heritage in the local community. Jesus calls him to renounce all his sources of honour.

We contrast the rich young ruler with Bartimeaus (v46-52):

• the ruler had everything, he was rich, and thought himself to be alright;
• Bartimeaus had nothing, he was poor, and knew himself to be needy;
• the ruler came to Jesus, but wanted to depend on his own works;
• Bartimeaus cried out for mercy, and left behind his old life, represented by his garment;
• the ruler kept his wealth, but had nothing, and went away sad;
• Bartimeaus followed Jesus, gained his sight, and had everything.

v23-25: Riches can indeed be a barrier to salvation, because people tend to trust in them. The illustration is powerful and humorous; the camel would have been the largest animal the Jews had seen, and the hole in a needle would have been the smallest hole they could imagine.

v26-27: The disciples were struggling to take all this in. But the answer to salvation is God, for the impossible is made possible, and real.

v28: Peter's genuine testimony; the disciples had truly left everything for Christ's sake.

v29-30: God will reward our sacrifice; He is no man's debtor. The sacrifice is real, and we are called to be willing to put aside even things dear to us, for the sake of Christ. The reward is far greater; we give up one thing or another; we receive one thing and another; we receive a hundredfold in this life, with persecutions and tribulations, and eternal life.

v32-34: The journey to Jerusalem; Jesus went before the disciples, determined, fearless, and committed; He had no reason not to go to Jerusalem; Luke 9.51. In contrast, the disciples were afraid and amazed, struggling to accept what was happening.

v33-34: The Lord Jesus' words gave a detailed and accurate provision; He would be delivered to the chief priests and the scribes (14.53); condemned to death (14.64); delivered to the Gentiles (15.1); mocked (Luke 23.11); scourged (15.15); spat upon (15.19); and killed (15.24); He will rise again (ch 16), the final and wonderful prediction.

v35-45: James and John sought position for themselves; Matthew records that their mother led this request (Matt 20.20-21).

v35: Like the rich young ruler, James and John wanted to dictate terms, "whatever we ask". This is given when we ask according to His will (1 John 5.14-15); we are not to seek to impose our will.

v36: Jesus' question was designed to expose their improper desires.

v37: Their desire was for position and power, authority without responsibility, choice without commitment. They were apparently thinking of earthly glory in an earthly kingdom, again failing to understand what Jesus came to do. Their request, to sit at Christ's right and left, contrasts with Christ's own experience in 15.26-27, when He died with thives on his right and left. 

v38-39: Jesus' response; ' Are you prepared to suffer with me?' His "baptism" was one of suffering; the disciples were called to this; identification with Christ includes sharing in His sufferings; His promise was "persecutions" (v30), and suffering is the route to glory.

v40: The technical question about who will sit on His right and left was left unanswered; no man can know that. Whether any man can occupy those seats is debatable, for that would set one man above all others; and only Christ is set above all mankind.

v41: Since the attitude of James and John was shared by the other disciples, an argument began.

v42: The Lord was gracious and patient with the Twelve, using the argument as an opportunity to teach, not as a ground to bring a severe rebuke.

v43: 'Not so with you;'  John Stott comments; ‘it is right to expect higher standards in the new community of Jesus.  The Church’s calling is not to conform to popular trends.’ (Whilst his context is marriage and divorce, the same principle must apply to other matters.) (Issues Facing Christians Today)

The lesson is that the leader is to be a servant (Gk DIAKONOS), as in v45; Luke 22.26-27; John 13.14-15. In this Christ has set the perfect example.

v44: Jesus used a different word (Gk DOULOS), meaning bond-slave; this refers to the lowest place.

v45: Christ's own example was consistent with His teaching. Such consistency is essential in all who lead and teach. Unless this characterises our lives, we cannot demand it of others. He uses the word DIAKONOS to describe His own service.

v46: There was a large crowd in Jericho, to see Jesus, see also 11.8,18; even at this late stage in His ministry, many followed with Him. It was doubtless a mixed multitude, with a variety of reasons and motives for being with Jesus.

v47: In the crowd, Jesus heard the voice of one man, just as earlier in a crowd He had felt the touch of one woman (5.30). Bartimeaus needed mercy, and he knew it. He simply called out for Jesus, the One who would give mercy. Bartimeaus brought no claim of personal goodness, only personal need.

v48: The people told Bartimeaus to keep silent. In spite of their attempts, Bartimeaus continue to cry out. We should set our hearts on Jesus, whatever others say and think.

v49: Jesus stopped for one man, not because he was worthy, but because Christ was merciful. The crowd changed their message, "Cheer up!" They were perhaps surprised that Jesus should take notice of one poor blind beggar.

v50: Bartimeaus threw aside his coat, rejecting his old way of life, turning joyfully to Christ. All he could bring was his blindness.

Sadly, the modern message emphasises man's goodness, and excuses sin, encourages enjoyment rather than service.

v51: Jesus' question was designed to reveal the man's desire. This is so that wrong desires and attitudes can be corrected, and proper desires satisfied and rewarded.

v52: Upon receiving His sight, Bartimeaus followed Jesus. There was no need, at this late stage, to command silence. The culmination of Jesus' ministry was only days away. Converted people follow Jesus, and this would be part of our gospel message.