Tandai 10

Mark 10:2

Some Pharisees came up to Jesus, testing Him, and began to question Him whether it was lawful for a man to divorce a wife.

Lawful. There was no question that it was lawful for a man to divorce his wife (see Mark 10:4).

Mark 10:3

And He answered and said to them, “What did Moses command you?”

Moses. In other words, “You’re asking me about the law? I thought you Pharisees were supposed to be law experts. What did Moses say?”

Mark 10:4

They said, “Moses permitted a man TO WRITE A CERTIFICATE OF DIVORCE AND SEND her AWAY.”

Under the Law of Moses, a man who wished to divorce his wife had to do two things: (1) write her a get or certificate of divorce and (2) send her away (Deu. 24:1). This created problems when men did the latter without the former (see masuk for Mark 10:11).

Mark 10:5

But Jesus said to them, “Because of your hardness of heart he wrote you this commandment.

God created marriage (see next verse); man invented divorce.

Mark 10:7-8

“FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER, AND THE TWO SHALL BECOME ONE FLESH; so they are no longer two, but one flesh.

(a) For this reason. Jesus is quoting Gen. 2:24.

(b) Satu daging. There joining together of a man and a woman into one flesh or body has both a physical aspect (see 1 Cor. 6:16), and a spiritual aspect (1 Cor. 6:17).

(c) Mereka bukan lagi dua, tapi satu. When a man and a woman come together in marriage, they create something new – a marital union (Gen. 2:24). This union symbolizes the unity the believers have with the Lord (see masuk for Eph. 5:32).

(d) Two. Jesus emphasizes the number two as if to say marriage has two people, not three or four. “You argue about the reasons for divorce, but some of you have multiple wives!” (see masuk for Mark 10:11).

Mark 10:11

And He said to them, “Whoever divorces his wife and marries another woman commits adultery against her;

(a) Divorces. Kata aslinya (apoluo) does not mean divorce in the modern sense of the word. As the Pharisees stated, a man who wished to divorce his wife had to do separate things: (1) write her a get or certificate of divorce and (2) send (apoluo) her away (Mark 10:4). But some men were doing the latter but not the former. They were sending their wives out into the cold without giving them a get or certificate of divorce.

(b) Commits adultery. A man who sent his wife away without the proper paperwork (the divorce certificate) remained technically married. He could not remarry without committing adultery. The issue is not that some people were remarrying; it’s that they were remarrying while they were still married.

There is a larger issue here and it is the shameful practice of wife-dumping. This practice has left such an enduring stain on Jewish history that the Jews have a special name for a women who is sent away without a get. Such a woman is known as an agunah or a chained wife. She no longer has a husband to provide for her, but since she is still married, she cannot remarry. This practice of wife dumping was abhorrent to Jesus, and he used the law to rebuke the men who did it. “You are breaking the Ten Commandments.”

It can be hard for non-Jews to grasp these distinctions, and it doesn’t help when English Bibles muddle the issue. Some translations incorrectly say “Whoever divorces his wife,” but a more accurate translation is “Whoever shall put away his wife” (AKJV) or “Whoever may put away his wife” (LSV).

Mark 10:12

and if she herself divorces her husband and marries another man, she is committing adultery.”

(a) Divorces. As in the previous verse, the original word (apoluo) does not mean divorce in the modern sense. Jesus is talking about people who sent their spouses away without issuing a divorce certificate. Such people remained married and could not remarry.

(b) Adultery. If a man sent his wife away without a divorce certificate and remarried, he was an adulterer, and if a woman did the same, so was she.

Bacaan lebih lanjut: "Why does Jesus hate divorce?”

Mark 10:14

But when Jesus saw this, He was indignant and said to them, “Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these.

Kerajaan Tuhan identik dengan kerajaan surga; melihat masuk for Matt. 3:2.

Mark 10:15

“Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.”

Child. Children are helpless. (The original word (paidion) means a little child.) Little children can’t do anything for themselves. All they can do is cry for help. All who call on the name of the Lord with the helplessness of a child will be saved.

Bacaan lebih lanjut: "Become like a little child?”

Markus 10:17

Saat Dia sedang melakukan perjalanan, seorang pria berlari ke arah-Nya dan berlutut di hadapan-Nya, dan bertanya kepada-Nya, "Guru yang baik, apa yang harus saya lakukan untuk mewarisi hidup yang kekal?"

(a) A man. From Luke’s account we know this man was a wealthy Jewish official (Luke 18:18).

(b) Apa yang harus saya lakukan untuk mewarisi hidup yang kekal? Tidak ada yang dapat Anda lakukan untuk mewarisi hidup yang kekal – itu adalah warisan. Anda hanya mendapatkannya ketika seseorang meninggal, dan Seseorang melakukannya.

Like the rich man, some people are confused about salvation. They think that if they are basically good people, God will have to admit them into his kingdom. Such people are truly lost for they are relying on their self-righteousness. Salvation comes to us by grace, like an inheritance or gift. You cannot earn it. You can only receive it by faith (Eph. 2:8).

In Christ we are heirs of salvation (Heb. 1:14), heirs of eternal life (Matt. 19:29, Mark 10:17, Eph. 1:14, Tit. 3:7), and heirs of blessed and gracious life (Eph. 1:3, 1 Pet. 3:7, 9). See masuk for Inheritance.

Note that a similar question was put to Jesus by lawyer (Luke 10:25).

(c) Hidup abadi hidup selamanya dalam persatuan dengan Yesus; Lihat masuk for John 3:15.

Markus 10:18

Dan Yesus berkata kepadanya, “Mengapa kamu menyebut Aku baik? Tidak ada yang baik kecuali Allah saja.

(a) Mengapa kamu menyebut Aku baik? Yesus tahu orang itu menganggap dirinya orang baik. Yesus memotong langsung ke inti dari pembenaran diri pria itu dengan menantang standar kebaikannya.

The defining ingredient of self-righteousness is that you are providing your own standard of goodness. When you decide what is good and right, perhaps on the basis of your own moral judgment or the law, you are eating from the wrong tree and usurping God’s role as the Righteous Judge. True righteousness comes from trusting in Jesus, the Righteous One (2 Cor. 5:21).

(b) Tidak ada yang baik kecuali Allah saja. Hanya Tuhan yang menjadi definisi kebaikan dan kebenaran.

Jesus spoke about good men, good servants, and good Samaritans, but no one is as good as God. We all fall short of his glory (Rom. 3:23).

Some people have a distorted view of God’s goodness. They think God is sometimes good and sometimes bad and that his goodness is a response to their goodness. “If I do something good (e.g., repent), he’ll do something good (he’ll forgive).” This transactional view is unscriptural. God’s goodness, like sunshine, is unrelated to our behavior. God is always good.

(c) Tuhan. Sebagian besar waktu ketika Yesus berbicara tentang Tuhan, dia memanggilnya Bapa (lihat masuk for Luke 2:49). But when speaking to the religious leaders and those under law, he typically called him God (theos).

Mark 10:19

“You know the commandments, ‘DO NOT MURDER, DO NOT COMMIT ADULTERY, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, Do not defraud, HONOR YOUR FATHER AND MOTHER.’”

Honor. Some heard they must hate their parents because of what Jesus said in Luke 14:26. But Jesus doesn’t want us to hate anyone (Matt 5:43–44), and our parents are worthy of honor.

Tandai 10:20

Dan dia berkata kepada-Nya, "Guru, aku telah memelihara semua ini sejak masa mudaku."

The self-righteous man boasts in his law-keeping. “God must be pleased with me because I have kept the rules and passed the test.” He does not realize that he is an idolater glorifying himself and a law-breaker to boot. By claiming to be good on his own merits, he effectively calls God a liar (see Rom. 3:10, 23).

Markus 10:21

Melihat dia, Yesus merasakan kasih kepadanya dan berkata kepadanya, “Satu hal yang kurang: pergi dan jual semua yang Anda miliki dan berikan kepada orang miskin, dan Anda akan memiliki harta di surga; dan datang, ikuti Aku.”

(a) Berikan kepada orang miskin. Jangan berinvestasi dalam kekayaan duniawi yang memudar tetapi simpan harta surgawi.

The Jews understood that giving to the poor was a pathway to blessing and a way to store up heavenly treasure (Deu. 15:10). “One who is gracious to a poor man lends to the Lord, and he will repay him for his good deed” (Pro. 19:17).

(b) Harta karun di surga mengacu pada orang.

Manusia adalah harta karun yang tidak dapat disentuh oleh ngengat dan karat dan tidak dapat dicuri oleh pencuri. Ketika Alkitab berbicara tentang keturunan rohani atau teman-teman kekal, itu mengacu pada satu-satunya harta yang dapat Anda bawa. Mengapa Yesus menyerahkan semua yang dia miliki? Untuk memenangkanmu. Anda adalah hartanya.

Lihat masuk untuk Harta Surgawi.

Mark 10:23

And Jesus, looking around, said to his disciples, “How hard it will be for those who are wealthy to enter the kingdom of God!”

(a) How hard. Jesus doesn’t make it hard for people to enter the kingdom; trusting in riches makes it hard (1 Tim. 6:9, 17). Jesus is lamenting the allure of worldly wealth. One can either serve God or mammon (Matt. 6:24). To run after wealth or let it rule you is the root of all kinds of evil (1 Tim. 6:10).

(b) Kerajaan Tuhan identik dengan kerajaan surga; melihat masuk for Matt. 3:2.

Mark 10:24

The disciples were amazed at His words. But Jesus answered again and said to them, “Children, how hard it is to enter the kingdom of God!

(a) Amazed. The disciples were astonished to hear this. Under the law-keeping covenant, those who were rich were thought to be blessed by God (see Deut. 28:1–8). To hear that the rich were disadvantaged and the poor were blessed when it came to the kingdom was a great turnaround (Luke 6:20, 24).

(b) How hard; see previous verse.

Markus 10:25

“It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

A camel. Scholars debate whether the original word meant camel or rope. Either way, Jesus is describing something that is essentially impossible (see Mark 10:27). It is difficult for those who have been ensnared by the love of money to enter the kingdom. But what is impossible for man, is possible for God (see Mark 10:27).

Mark 10:26

They were even more astonished and said to Him, “Then who can be saved?”

(a) Astonished. They were all the more astonished because to their old covenant way of thinking, rich people had the inside track when it came to the things of God. It was as if the standards of the kingdom were completely contrary to the systems of rewards and punishments they had been raised with.

(b) Who can be saved? “If rich people, who are blessed by God, can’t be saved, what chance do the rest of us have?”

Mark 10:27

Looking at them, Jesus said, “With people it is impossible, but not with God; for all things are possible with God.”

(a) Impossible. Under the old covenant, wealth was seen as a sign of God’s favor. It was a blessing given to those who obeyed the law. But all the wealth in the world would not get you into the kingdom, said Jesus. You could keep all the laws perfectly and you would still not get in. Which is bad news for those who were relying on the law.

(b) Possible. What the law fails to do, grace accomplishes. Grace qualifies poor and rich alike, which is why the New Testament church had rich people like Zacchaeus the tax collector, Joseph of Arimathea, and Barnabas the apostle.

Markus 10:28

Petrus mulai berkata kepada-Nya, “Lihatlah, kami telah meninggalkan segalanya dan mengikuti Engkau.”

Tidak disebutkan adalah pertanyaan yang dicatat dalam Matius. Lalu apa yang akan ada untuk kita? Lihat masuk for Matt. 19:27.

Markus 10:29

Yesus berkata, “Aku berkata kepadamu, sesungguhnya tidak ada orang yang meninggalkan rumah atau saudara laki-laki atau perempuan atau ibu atau ayah atau anak-anak atau ladangnya, karena Aku dan karena Injil,

(a) Sungguh aku berkata kepadamu. Yesus akan membuat klaim yang menakjubkan tentang upah dari kehidupan Kristen (lihat ayat berikutnya).

(b) Tidak ada yang pergi. Ada biaya dalam mengikuti Yesus. Anda harus meninggalkan cara hidup lama Anda dan itu bisa berarti kehilangan persahabatan. Anda bahkan mungkin ditolak oleh keluarga Anda. Tetapi ada hasil yang bagus untuk investasi ini (lihat ayat berikutnya).

(c) Ladang atau ladang menyiratkan bisnis; Lihat masuk for Matt. 19:29.

(d) Demi Aku dan demi Injil. Yesus adalah alasannya; imbalannya bersifat insidental.

(e) Injil mengacu pada Injil Kristus atau Injil Allah atau Injil kerajaan. Ini semua adalah label yang berbeda untuk Injil kasih karunia. Lihat masuk untuk Injil.

Tandai 10:30

tetapi bahwa dia akan menerima seratus kali lebih banyak sekarang di zaman sekarang, rumah dan saudara laki-laki dan perempuan dan ibu dan anak-anak dan pertanian, bersama dengan penganiayaan; dan di zaman yang akan datang, hidup yang kekal.

(a) Seratus kali lipat. Kehidupan Kristen memiliki imbalannya.

Kebanyakan orang Kristen telah mendengar tentang biaya pemuridan, tetapi tidak tentang imbalannya. Mereka telah diberitahu apa yang harus mereka korbankan, tetapi bukan apa yang mereka dapatkan sebagai balasannya. Yesus berjanji bahwa kita akan menerima seratus kali lipat dari kerugian kita. Ini adalah jaminan yang menakjubkan, namun banyak orang Kristen tidak mengetahuinya.

If you knew of an investment offering a 10,000 percent return, you would sell everything you had to get in on the ground floor. If you knew a single seed would return a hundredfold increase, you’d plant as much seed as you could. It seems incredible, yet these are the returns promised by Jesus. He’s saying God’s love is potent. The more you give away, the more you get back (Matt. 25:29).

Although God provides for our daily needs, Jesus is not speaking of material rewards which rust and fade. It’s hard for rich men to enter the kingdom (Mark 10:25). He is speaking about true rewards which are eternal. Spiritual offspring and eternal friends. The more children you have, the more grandchildren you can expect, and this applies in the spiritual realm even more than in the natural. Seed reproduces after its own kind. But those who do nothing with the seed of God’s word, never sowing it, never taking a risk, will have none. “The world of the generous gets larger and larger; the world of the stingy gets smaller and smaller” (Pro. 11:24, MSG).

(b) The present age. The present era where Satan, or “the god of this age,” still has some influence (2 Cor. 4:4). In this age, the kingdom of God is revealed through the ministry of Christ and his church (Eph. 3:10).

Following Christ may cost you friendships and family (see previous verse), but you will be welcomed by your spiritual family. Doors will open for you in this age and in the age to come.

(c) The age to come, a.k.a. the eternal age, the future era that commences when Christ returns in glory, the heavens and the earth are made new (2 Pet. 3:13), and death is no more (Mark 10:30).

(d) Hidup abadi hidup selamanya dalam persatuan dengan Yesus; Lihat masuk for John 3:15.

Mark 10:33

saying, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles.

(a) Anak Manusia; Lihat masuk for Matt. 8:20.

(b) The chief priests; Lihat masuk for Matt. 2:4.

(c) Scribes; Lihat masuk for Matt. 5:20.

Markus 10:45

“Sebab Anak Manusia pun datang bukan untuk dilayani, melainkan untuk melayani dan untuk memberikan nyawa-Nya menjadi tebusan bagi banyak orang.”

Sebuah tebusan bagi banyak orang. Apakah nyawa Yesus ditawarkan sebagai tebusan untuk banyak (Matt. 20:28) or a ransom for semua (see 1 Tim. 2:6)? Both. Jesus paid for all but not all receive his grace. Many do; some don’t.

Di kayu salib, Anak Domba Allah menanggung dosa semua (John 1:29, 1 John 2:2), and he bore the sins of banyak (Heb. 9:28). His righteousness is freely offered to semua (Rom. 3:22), but only banyak are made righteous (Rom. 5:19). Forgiveness of sins is proclaimed to semua (Luke 24:47), but his blood only brings forgiveness to banyak (Matt. 26:28). The grace of God brings salvation to semua (Tit. 2:11), but only abounds to the banyak (Rom. 5:15).

Mark 10:46

Then they came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road.

Bartimaeus means Son of the Unclean or Son of Filth. This was a taunt given to the beggar by the heartless youths of Jericho. They rejected him as filthy and beggarly, but Jesus heard his cry and received him.

Markus 10:47

Ketika dia mendengar bahwa itu adalah Yesus orang Nazaret, dia mulai berteriak dan berkata, "Yesus, Anak Daud, kasihanilah aku!"

(a) Jesus the Nazarene. A Nazarene was someone from Nazareth, a Galilean town of little consequence. In Judea, Jesus was known as a Nazarene in fulfilment of prophecy (see masuk for Matt. 2:23).

(b) The son of David was another name for the Messiah. See masuk for Matt. 1:1.

(c) Belas kasihan adalah seperti apa kasih karunia ketika Anda membutuhkan. Lihat masuk untuk Rahmat.

Markus 10:52

Dan Yesus berkata kepadanya, “Pergilah; imanmu telah membuatmu sembuh.” Segera dia mendapatkan kembali penglihatannya dan mulai mengikuti Dia di jalan.

(a) Iman Anda telah membuat Anda baik-baik saja. It is the grace of God that brings healing, but since grace only comes by faith (Eph. 2:8), Jesus said what he said.

(b) Membuatmu baik-baik saja juga bisa diterjemahkan membuatmu utuh. Kata aslinya (sozo) is usually translated as save (e.g., Matt. 1:21), but it also implies healing. When Jesus healed the sick, he sozo ed them; he healed them (Mark 5:23), delivered them (Luke 8:36) and made them whole (Matt. 9:21). See masuk untuk Keselamatan.

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