Verse 29. And the Gospel’s<\/B><\/I>] Read, for the sake of the Gospel<\/I>. I have with Griesbach adopted , for the sake<\/I>, on the authority of BCDEGHKMS, V, sixty others, and almost all the versions.<\/P><\/p>\nFuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
And Jesus answered and said, verily I say unto you<\/strong>,…. This evangelist omits what Matthew relates; that whereas Peter, and his fellow disciples had followed Christ in the present time, hereafter when he appeared in his glory, they should sit upon twelve thrones, and judge the twelve tribes of Israel; see Mt 19:28<\/span>, and where it is added to the same sense as here;<\/p>\n there is no man that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel’s<\/strong>; for the sake of preaching, or professing Christ, and his Gospel. The word “wife” is left out in the Vulgate Latin version, perhaps because it is not repeated in the following verse; but all copies, and other versions have it; [See comments on Mt 19:29]<\/span>.<\/p>\n <\/strong><\/p>\n 1) “And Jesus answered and said,”<\/strong> (epe ho lesous) “Then Jesus explained, ” responded to Peter’s statement of fact, as Peter hesitated to verbalize “what do we get out of it?”<\/p>\n 2) ”Verily I say unto you,”<\/strong> (amen lego humin) ‘Truly I tell you all,” I assert, confirm, promise, or affirm on my honor, my integrity, Joh 14:6<\/span>. He first gives a generous promise, then finally a word of warning, Mar 10:31<\/span>.<\/p>\n 3) “There is no man that hath left,”<\/strong> (oudeis estin hos apheken) “There is (exists) not one at all who has left,” left behind, to follow me in my “kingdom of heaven,” or church labors, Mat 19:23<\/span>; 1Co 3:8-9<\/span>; Gal 6:9<\/span>; <\/p>\n a) ”House,”<\/strong> (oikian) An house or residence,” an earthly home, as these disciples had done.<\/p>\n b) “Or brethen,”<\/strong> (e adelphous) “or brothers,” brothers of family fleshline.<\/p>\n c) ”Or sisters<\/strong>,” (e adelphas) ”or sisters,” or sisters of the flesh, in the family.<\/p>\n d) “Or father,”<\/strong> (e patera) “or a father,” an earthly father, a father by whom one is begotten in the flesh,<\/p>\n e) “Or mother,”<\/strong> (e metera) ”Or a mother,” an earthly mother, a mother in the family flesh line.<\/p>\n f) ”Or wife, or children, or lands,”<\/strong> (e tekna e agrous) “Or children or fields,” those one has begotten as his own children in the family flesh and real property.<\/p>\n 4) “For my sake and the gospel’s-<\/strong> (eneken emou kai eneken tou euangellion) “For my sake and the sake of the gospel,” as these disciples had done some two years before, Mat 4:18-22<\/span>; Joh 1:37<\/span>; Joh 1:43<\/span>.<\/p>\n (29) Verily I say unto you.<\/strong>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<\/span>).<\/p>\n ‘Jesus said, “Truly I say to you, there is no man who has left house, or brothers, or sisters, or mother, or father, or children, or lands, for my sake and the sake of the Good News, but he will receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecution, and in the world to come eternal life.” ’<\/p>\n Jesus here covered two aspects of things, this world and the next. The thought was not that like Job all their goods and family would literally be restored. What was promised was that there would be satisfactory alternatives. We should compare Mar 3:34<\/span> which explains it. As some travelled the world in His name they would share many houses which they could for a time call home, they would find many brothers and sisters and mothers (but not ‘many fathers’ – they had one Father, even God), and they would often benefit from land as necessary in His service. But the solemn note was then added, ‘with persecution’. Life was not promised to be rosy, only fulfilling. And finally the greatest promise of all, ‘in the world to come eternal life’. This does not have in mind any kingdom age. It looks to the everlasting glory with God in eternity.<\/p>\n Notice the ‘ors’ and ‘ands’ in the verses. What is lost is limited, what is received is all inclusive.<\/p>\n The implications of this verse are enormous humanly speaking. Let us consider them.<\/p>\n 1). It implies that those who serve Jesus Christ may have to leave all they love and treasure in order to serve Him and spread the Good News of the Kingly Rule of God (Mar 1:15<\/span>). He demands everything from His people. The sacrifice might be great. They might be called to leave their families to the care of the wider family, either physical or spiritual. They might be called to leave wealth and relationships, such as they had, behind. They might be called to give up all that men treasure, for Him. The willingness for this is what Christ expects of all who follow Him. And even those not called to go are required to live sacrificially in the same way (Mat 6:19-21<\/span>; Luk 12:33<\/span>; Luk 16:9<\/span>).<\/p>\n 2). It promises that God will give them spiritual compensation in spiritual brothers, sisters and mothers, and that they will not lack what is necessary, including ‘lands’ which represents resources. To men in those days land was necessary. A man survived from his land. To be landless was to be helpless. It was vitally important to provide for himself and his family.<\/p>\n 3). It warns that all will not necessarily be rosy. They will possibly face persecution and trouble, tribulation through the activity of men. They must look forward to a war not a bonanza.<\/p>\n 4). They would do it for His sake and for the sake of the spreading of the good news of the Kingly Rule of God. Both go together. The one expresses their loyalty and the other their aim. He was here to establish the Kingly Rule of God and they must do the same. But the message must not take precedence over the personal response. They should always keep in mind that it was for His sake<\/em> that they went. Jesus always stressed the importance of personal response to Him, and thereby demonstrated His unique position and status. To the Jew, who saw all things in terms of the theocracy, there was only One Who would have had the right to make such claims. So by His words, omitting mention of God, Jesus was revealing that He was Himself the true and only Son of God and could thus be allowed to take the place in men’s hearts that God should occupy.<\/p>\n 5). They would inherit eternal life. Jesus finally answers Peter’s question. Eternal life, salvation, enjoying the eternal Kingly Rule of God, would be theirs. That life to come after the resurrection, that life of fullness in the presence of God, was the final certainty that He guaranteed to those who truly followed Him. So to truly know Him was to have life.<\/p>\n Mar 10:29<\/span><\/em><\/strong>. <\/strong>There is no man that hath left, <\/em><\/strong>&c.<\/strong> 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, expresslyprohibited divorce on any account, except fornication. He is speaking of those, who, for his sake and the Gospel’s, have renounced the pleasures and satisfaction which relations and possessions usually afford. See Luk 14:33<\/span>. Our Lord promises to all such great rewards, He shall receive, <\/em>&c. Mar 10:30<\/span>. “He who hath forsaken all for my sake, shall be no loser in the issue; because God, who designs to admit him into heaven, will give him the comforts necessary to support him in his journeythither, and will raise him up friends, who shall be as serviceable to him as the nearest kindred whom he has forsaken. By the special benignity of Providence he shall have every thing valuable, which relations or possessions can minister to him: and, besides, shall have persecutions, <\/em>whose heat shall nourish virtues in him of such excellent efficacy, as to yield him, even in this present world, joys a hundred times better than all earthly pleasures: but, above all, in the world to come, he shall have everlasting life. His afflictions contributing to the growth of his graces, which are the wings of his soul, he shall in due time be raised on them even up to heaven, leaving all sorrows behind him, and shall fly swiftly into the bosom of God, the fountain of life and joy, where he shall have full amends made him for all the evils that he may have undergone on account of Christ and his Gospel.” See on Mat 19:30<\/span>. <\/p>\n 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, <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 29. See Trapp on “<\/em> Mat 19:28 “<\/em> <\/p>\n 29, 30.<\/strong> ] Here our report is most important. To it and Luke we owe <\/strong> ,<\/strong> without which the promise might be understood of a future life only<\/em> : and to it alone we owe the particularizing of the returns<\/em> made, and the words <\/strong> ,<\/strong> which light up the whole passage, and shew that it is the inheritance of the earth in the higher sense<\/em> by the meek which is spoken of; see 1Co 3:21-22<\/span> . Observe mothers<\/em> nature gives us only one but love, many (see Rom 16:13 ). We do not read, fathers<\/em> , perhaps because of our high and absorbing relation to our Father in heaven, cf. Mat 23:9<\/span> . On <\/strong> ,<\/strong> Bp. Wordsw. observes, “See above, Mar 8:35<\/span> , where this phrase (not found in the other Evangelists, see Mat 16:25<\/span> ; Luk 9:24 ) is inserted by St. Mark. Perhaps it made a greater impression upon his<\/em> mind, because he had formerly shrunk from suffering . . (See Act 13:13<\/span> ; Act 15:38<\/span> .) St. Mark also alone here inserts our Lord’s words, , perhaps from a recollection that he had been once affrighted by persecution from doing the work of the Gospel: and desiring to prepare others to encounter trials which for a time had mastered himself.”<\/p>\n Here follows in Matt. the parable of the Labourers in the vineyard, ch. Mat 20:1-16<\/span> .<\/p>\n Mar 10:29<\/span> . 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. : a gloss to suit apostolic times and circumstances.<\/p>\n [97] Westcott and Hort.<\/p>\n left. Greek. aphiemi = to leave behind, let go, disregard. Not the same word as in Mar 10:7. or. Figure of speech Paradiastora. App-6, particularising each. <\/p>\n 29, 30.] Here our report is most important. To it and Luke we owe , without which the promise might be understood of a future life only:-and to it alone we owe the particularizing of the returns made, and the words , which light up the whole passage, and shew that it is the inheritance of the earth in the higher sense by the meek which is spoken of;-see 1Co 3:21-22. Observe mothers-nature gives us only one-but love, many (see Rom 16:13). We do not read, fathers, perhaps because of our high and absorbing relation to our Father in heaven, cf. Mat 23:9. On , Bp. Wordsw. observes, See above, Mar 8:35, where this phrase (not found in the other Evangelists, see Mat 16:25; Luk 9:24) is inserted by St. Mark. Perhaps it made a greater impression upon his mind, because he had formerly shrunk from suffering . . (See Act 13:13; Act 15:38.) St. Mark also alone here inserts our Lords words, , perhaps from a recollection that he had been once affrighted by persecution from doing the work of the Gospel: and desiring to prepare others to encounter trials which for a time had mastered himself.<\/p>\n Here follows in Matt. the parable of the Labourers in the vineyard, ch. Mat 20:1-16.<\/p>\n Mar 10:29. , or brethren) The goods which are left (for Christs 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.- , for My sake) whilst I am in the world.- , 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]<\/p>\n [16] How much more ought they for Christs sake!-ED. and TRANSL.<\/p>\n There: Gen 12:1-3, Gen 45:20, Deu 33:9-11, Luk 22:28-30, Heb 11:24-26 <\/p>\n for: Mar 8:35, Mat 5:10, Mat 5:11, Mat 10:18, 1Co 9:23, Rev 2:3 <\/p>\n Reciprocal: Psa 45:16 – Instead Mat 5:18 – verily Mat 19:29 – every Mar 1:20 – they left Mar 14:18 – Verily Luk 5:11 – they forsook Luk 18:29 – There 1Th 1:6 – received 1Pe 3:14 – if<\/p>\n MULTUM IN PARVO<\/p>\n For My sake.<\/p>\n Mar 10:29<\/p>\n Here indeed is multum in parvo. Here is the concentrated essence of religion. Here is a terse compendium of piety. Here are big thoughts in three little words.<\/p>\n I. The words are unique.Read Moses and David and all the prophets of the Old Testament, and add all the Apostles and Evangelists in the New, and then tell me when did they ever say, For my sake?<\/p>\n II. The reason is not far to seek.Christ has done what no one else has done. Pointing to Calvary, He can say, Do this, do that, for My sake. Christ excites human hearts as a friend or as a lover does. He rules them through their love.<\/p>\n III. Have some special work of which you can say, I will do this for Christs sake. The work you and I can do may be very small, but let us do it for Christs sake. Let us not aim at being flaunting hollyhocks or tiger-lilies. It is enough that we are violets, and throw sweetness round us. I like the margin in the Revised Version of Mat 21:28 : Child, go work to-day in the vineyard. Therefore none are too young or too weak to serve Christ, if only they have a good will.<\/p>\n IV. 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 Christfor My sake.<\/p>\n Rev. F. Harper.<\/p>\n Illustrations<\/p>\n (1) A poor man passing a fortress saw a Russian soldier on guard one terribly cold night, and took off his coat and gave it to the soldier, saying, I shall soon be home and warm, and you will be out here all night. The poor man who gave the coat to the soldier was soon after dying, and in his dream saw Christ, and said, O my Lord, you have my old coat on. Yes, said Christ, this is the one you lent Me on that cold night by the fortress. For My sake. <\/p>\n (2) 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 isFor My sake. <\/p>\n 9<\/p>\n Many things had to be left behind if they went with Jesus in this kind of a journey, for they would have been encumbrances to the work.<\/p>\n Mar 10:29. And the gospels sake. A similar addition occurs in chap. Mar 8:38. Mark perhaps inserts this in both places, in consequence of his own shrinking from suffering on account of the Gospel (Act 13:13; Act 15:38); so also, with persecution (Mar 10:30). He would guard others against his own mistake.<\/p>\n 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, 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. 31 But many that are first shall be last; and the last first. <\/p>\n I must admit when we were in Bible College and ministry, days that were full of want and need, that I pondered this passage often. We had walked away from family and job to follow the Lord’s leading in our lives. We found ourselves alone and often in great need, yet the passage promises houses and family. What gives?<\/p>\n I will admit also that patience was definitely not my forte and when I saw that passage I wanted it NOW, however God in his slightly better wisdom knew that I needed some learning that only He could give. Ultimately, as I review our lives I can see that the family members were there, not blood family but God’s family members and we were always taken care of house wise, though the patience building required us to wait at times until the Lord would show us His pleasure for us.<\/p>\n I have seen my entire blood family pass on to whatever reward they might have had, and sadly I have seen my Godly family become users and totally lacking in support. We have found that the Lord is the only family that we have that we can count on and He has been our total support for many years, indeed all our lives. <\/p>\n I fear that the church in recent years has become so “ME” centered that there is little idea of the “family” of God left. Yes, a very sweeping and general statement but many churches are in this position today. There are certainly rarities around the country, and praise God for them. <\/p>\n Heavy notice should be made of the persecution that the Lord mentioned. Life is not meant to be a bowl of cherries for the believer, we ARE to be persecuted. The United States has been quite fortunate over the years to have extended great freedom from persecution, but this is on the decline in recent years. <\/p>\n More and more news reports are to be had of cities, towns and schools that are attempting to curtail the Christian’s rights. Many are the radical people in our society that will overexert their power and try to force their belief system upon the Christian. In other countries Christians are being beaten and killed for just sharing the Gospel with the Lost.<\/p>\n Much of what the Christian is reaping in this country is in my mind the believers retreat from the world. We have isolated our children in private schools and allowed the liberal side of our country to dictate the direction and purpose of the schools. They are nothing shy of indoctrination organizations to mold the minds of our young into evolutionary environmentalists that follow the line and dictates of the masters of the movement.<\/p>\n Our environmental laws are being driven by this new generation that was quite adequately trained within the public school system where there is little if any Christian influence.<\/p>\n Soap box again vacated.<\/p>\n Jesus graciously did not rebuke Peter’s selfishness but rewarded his self-sacrifice with a promise. Disciples who follow Jesus wholeheartedly can anticipate three things. First, God will give them more in kind spiritually of what they have sacrificed physically. Second, they will receive persecution as Jesus’ disciples. Only Mark mentioned this, undoubtedly for his original persecuted readers’ benefit. Commitment to discipleship means persecution as well as rewards. Third, faithful disciples will enjoy their eternal life to an extent that unfaithful disciples will not (cf. Joh 10:10; Joh 17:3). [Note: See Dillow, pp. 135-36.] <\/span><\/p>\n "God takes nothing away from a man without restoring it to him in a new and glorious form." [Note: Lane, p. 372.] <\/span><\/p>\n The present age refers to the inter-advent era and the age to come, the messianic kingdom.<\/p>\n 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, Verse 29. And the Gospel’s] Read, for the sake of the Gospel. I have with Griesbach adopted … Continue reading “Exegetical and Hermeneutical Commentary of Mark 10:29”<\/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-24604","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24604","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=24604"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24604\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24604"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24604"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24604"}],"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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"