And they were astonished out of measure<\/strong>,…. They were still more amazed, their surprise increased exceedingly upon our Lord’s using the above comparison; which, in their apprehension, showed, that it was utterly impossible for a rich man to enter into the kingdom of God; and they expressed their astonishment,<\/p>\n saying, among themselves, who then can be saved<\/strong>? in the Messiah’s kingdom, if rich men are not? [See comments on Mt 19:25]<\/span>. The Persic version renders it, “how can this man be saved?” as if the words had a particular respect to the young man, that had great possessions, and was gone away sorrowful.<\/p>\n Then who <\/B> ( <\/SPAN><\/span>). Mt 19:25<\/span> has <\/SPAN><\/span>. Evidently <\/SPAN><\/span> has here an inferential sense like <\/SPAN><\/span>. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And they were astonished out of measure,”<\/strong> (hoi de perissos ekseplessonto) ”Then they were exceedingly astonished,” astonished more than ever,<\/p>\n 2) “Saying<\/strong> among themselves,” <\/strong>(legontes pros heautous) “Repeatedly saying to themselves,” one to another, in stunned uncertainty, failing to grasp with acceptance, for the moment, His statement of truth.<\/p>\n 3) ”Who then can be saved?” <\/strong>(kai tis dunatai sothenai) “Who then is even able to be saved?” to be saved at all? Joh 6:44<\/span>; Rom 10:13<\/span>. In that case can anyone be saved? The answer is then given by our Lord, indicating that man in his carnal, covetous condition would never be saved or serve, except by God’s initiative Holy Spirit work.<\/strong><\/p>\n ‘And they were exceedingly astonished, saying to him, “Who then can be saved?” ’<\/p>\n They had previously been amazed at the statement of how hard it was for a rich man to enter under the Kingly Rule of God but at this statement about the difficulty of anyone<\/em> entering under the Kingly Rule of God, and the ‘impossibility’ of rich men so entering, they were absolutely staggered. General Jewish theory from the Old Testament was that men prospered because they were pleasing to God and that prosperity was a sign of God’s favour. The rich were expected to give alms generously, but that would surely only count in their favour. So if they could not enter, who could?<\/p>\n We should note, however, that a counter position about the rich is found in the Bible, especially in the Psalms, and that was that the poor tended to righteousness and the rich to ungodliness. This was more in line with what Jesus was saying here and fitted in with His proclamations about His own coming treatment at the hands of powerful men. It is also the stress of much New Testament teaching.<\/p>\n We have the same tendencies today. There are those who magnify the idea that truly believing will result in physical prosperity, but that is countered here. Jesus was saying that too much prosperity is dangerous and that Christians should not seek it, for there are few who can cope with it and remain true (Pro 30:7-9<\/span>; 1Ti 6:9<\/span>). And that has been proved by many a modern man.<\/p>\n Jesus explains:<\/p>\n v. 26<\/strong>. And they were astonished out of measure, saying among themselves, Who, then, can be saved?<\/strong><\/p>\n v. 27<\/strong>. And Jesus looking upon them saith, With men it is impossible, but not with God; for with God all things are possible.<\/p>\n <\/strong> The disciples, by this time, were almost gasping with perturbation, with very excessive astonishment, saying one to another: Why, who, in that case, can be saved? It was the strongest expression as to man’s utter inability to work out his own salvation that they had ever heard. They naturally must draw the conclusion. But Jesus gives them the explanation. Regeneration, conversion, faith is, in every case, a miracle of the grace of God. He is able to do what seems impossible before men. Through His Word He can change hearts of stone into hearts of flesh, children of Satan into His own dear children, heirs of damnation into heirs of heaven. Through His power, exerted through His means of grace, He is able also to tear the hearts away from the love of earthly things and let them rest in full satisfaction and complete contentment in their Savior.<\/p>\n 26 And they were astonished out of measure, saying among themselves, Who then can be saved? <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 26. See Trapp on “<\/em> Mat 19:25 “<\/em> <\/p>\n 26.<\/strong> ] This reiterated expression of dismay, after the explanation<\/em> in Mar 10:24<\/span> , need not surprise us. The disciples were quite as well aware as we must be, if we deal truly with ourselves, that <\/strong> and <\/strong> are too nearly commensurate, for the mind to be relieved of much of its dread at the solemn saying which preceded.<\/p>\n Of the <\/strong> at the beginning of a question, Khner remarks, on Xen. Mem. p. 117 (in Meyer) “cum vi auctiva ita ponitur, ut is qui interrogat cum admiratione quadam alterius orationem excipere, ex eaque conclusionem ducere significetur qua alterius sententia confutetur.”<\/p>\n Mar 10:26<\/span> . The disciples, amazed, ask: ; , etc., in Mt. The resumes what has been said, and draws from it an inference meant to call its truth in question (Holtz., H. C.) = who, in that case, can be saved?<\/p>\n among = to. Greek. pros. App-104. Not the same word as in Mar 10:43. <\/p>\n Who then . Expressing astonishment. Figure of speech Erotesis. <\/p>\n 26.] This reiterated expression of dismay, after the explanation in Mar 10:24, need not surprise us. The disciples were quite as well aware as we must be, if we deal truly with ourselves, that and are too nearly commensurate, for the mind to be relieved of much of its dread at the solemn saying which preceded.<\/p>\n Of the at the beginning of a question, Khner remarks, on Xen. Mem. p. 117 (in Meyer) cum vi auctiva ita ponitur, ut is qui interrogat cum admiratione quadam alterius orationem excipere, ex eaque conclusionem ducere significetur qua alterius sententia confutetur.<\/p>\n Mar 10:26. , and [i.e. who then?]) This particle here expresses astonishment.<\/p>\n out: Mar 6:51, Mar 7:37, 2Co 11:23 <\/p>\n Who: Luk 13:23, Luk 18:26, Act 16:31, Rom 10:9-13 <\/p>\n Reciprocal: Isa 52:14 – many<\/p>\n 6<\/p>\n The disciples were taking a purely physical view of the subject.<\/p>\n Mar 10:26. Astonished out of measure. Driven out of their wonted state of mind, dismayed. Evidently they felt that having riches almost inevitably led to trusting in riches. In fact many who have not riches are seeking wealth as the chief good, because they already trust in it. Because the impossibility was thus extended, the question, Then who can be saved? was so natural.<\/p>\n And they were astonished out of measure, saying among themselves, Who then can be saved? And they were astonished out of measure,…. They were still more amazed, their surprise increased exceedingly upon our Lord’s using the above comparison; which, in their apprehension, showed, that it was utterly impossible for a rich man to enter into … Continue reading “Exegetical and Hermeneutical Commentary of Mark 10:26”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24601","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24601","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24601"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24601\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24601"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24601"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24601"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"