Bullet Point Bible

Jesus Teaches on Divorce

¹ Then Jesus left that place and went to the region of Judea and beyond the Jordan River. Again crowds gathered to him, and again, as was his custom, he taught them.² Then some Pharisees came, and to test him they asked, "Is it lawful for a man to divorce his wife?"³ He answered them, "What did Moses command you?"⁴ They said, "Moses permitted a man to write a certificate of dismissal and to divorce her."⁵ But Jesus said to them, "He wrote this commandment for you because of your hard hearts.⁶ But from the beginning of creation hemade them male and female .⁷ Forthis reason a man will leave his father and mother,⁸ andthe two will become one flesh . So they are no longer two, but one flesh.⁹ Therefore what God has joined together, let no one separate."¹⁰ In the house once again, the disciples asked him about this.¹¹ So he told them, "Whoever divorces his wife and marries another commits adultery against her.¹² And if she divorces her husband and marries another, she commits adultery."

Jesus moves south towards Jerusalem, continuing his teaching ministry despite growing opposition (Mark 10:1).
The Pharisees' question about divorce was a test, likely aiming to trap Jesus between differing rabbinic interpretations (Hillel vs. Shammai) or between Jewish law and Roman law (Mark 10:2).
Jesus shifts the focus from legal permission (Deuteronomy 24:1-4) to God's original intention for marriage in creation (Mark 10:3-6).
He cites Genesis 1:27 and 2:24 to establish marriage as a divinely ordained, permanent union: "{{one flesh}}" (Mark 10:6-8).
Jesus interprets Moses' allowance for divorce not as God's ideal, but as a concession to human sinfulness ("{{hard hearts}}") (Mark 10:5).
The command "{{what God has joined together, let no one separate}}" elevates marriage beyond human contract to a sacred bond (Mark 10:9).
Privately, Jesus explains the radical implication: remarriage after divorce (except potentially for specific reasons like adultery, mentioned in Matthew 19:9) constitutes adultery (Mark 10:11-12).
Significantly, Jesus applies the adultery standard equally to women who initiate divorce and remarry, granting them agency but also responsibility uncommon in the patriarchal culture (Mark 10:12).
This teaching sets a high standard for marital faithfulness within the Kingdom of God.

Jesus Blesses Little Children

¹³ Now people were bringing little children to him for him to touch, but the disciples scolded those who brought them.¹⁴ But when Jesus saw this, he was indignant and said to them, "Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these.¹⁵ I tell you the truth, whoever does not receive the kingdom of God like a child will never enter it."¹⁶ After he took the children in his arms, he placed his hands on them and blessed them.

This incident contrasts the disciples' view of importance (perhaps protecting Jesus' time for 'serious' matters) with Jesus' kingdom values.
Children held low social status; the disciples' rebuke reflected cultural norms (Mark 10:13).
Jesus' strong emotional reaction ("indignant") underscores the importance of welcoming the seemingly insignificant (Mark 10:14).
The Kingdom belongs to those who possess childlike qualities: humility, dependence, trust, and lack of pretense (Mark 10:14).
Entering the Kingdom requires receiving it "{{like a child}}" – acknowledging one's need and inability to earn it, relying wholly on God's grace (Mark 10:15).
Jesus' physical actions – embracing and blessing the children – demonstrate God's tender care and the value He places on each individual, regardless of status (Mark 10:16).
This serves as a practical illustration following the discussion on divorce and preceding the encounter with the rich man, highlighting the required heart posture for God's kingdom.

The Rich Man's Question

¹⁷ Now as Jesus was starting out on his way, someone ran up to him, fell on his knees, and said, "Good teacher, what must I do to inherit eternal life?"¹⁸ Jesus said to him, "Why do you call me good? No one is good except God alone.¹⁹ You know the commandments: ' Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother .'"²⁰ The man said to him, "Teacher, I have wholeheartedly obeyed all these laws since my youth."²¹ As Jesus looked at him, he felt love for him and said, "You lack one thing. Go, sell whatever you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me."²² But at this statement, the man looked sad and went away sorrowful, for he was very rich.

The man's approach (running, kneeling) shows urgency and respect, yet his question focuses on *doing* something to *inherit* eternal life (Mark 10:17).
Jesus' response about goodness ("{{Why do you call me good? No one is good except God alone}}") challenges the man's potential superficiality and points towards God as the ultimate standard (Mark 10:18). It implicitly invites the man to consider *who* Jesus is.
Jesus initially directs him to the Law, specifically commandments related to relationships with others (second table of the Decalogue), adding "do not defraud" (Mark 10:19).
The man's confident claim of lifelong obedience suggests a surface-level understanding of righteousness (Mark 10:20).
Mark highlights Jesus' compassion: "he felt love for him" even while challenging him (Mark 10:21).
The "one thing" lacking was not a commandment, but a complete reorientation of his life: prioritizing God's kingdom (treasure in heaven) and discipleship (following Jesus) over earthly wealth (Mark 10:21).
The command to sell everything was a specific diagnostic test for this man, revealing the idolatry of wealth that hindered his relationship with God.
His sorrowful departure demonstrates that his possessions held ultimate allegiance in his heart, preventing him from following Jesus (Mark 10:22).

The Difficulty of Riches

²³ Then Jesus looked around and said to his disciples, "How hard it is for the rich to enter the kingdom of God!"²⁴ The disciples were astonished at these words. But again Jesus said to them, "Children, how hard it is to enter the kingdom of God!²⁵ It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God."²⁶ They were even more astonished and said to one another, "Then who can be saved?"²⁷ Jesus looked at them and replied, "This is impossible for mere humans, but not for God; all things are possible for God."

Jesus uses the rich man's example to teach about the spiritual danger of wealth (Mark 10:23).
The disciples' astonishment stems from the common belief that wealth was a sign of God's favor and blessing (Mark 10:24, 26).
Jesus' repetition emphasizes the difficulty, possibly broadening it beyond just the wealthy in verse 24 according to some interpretations, though the context focuses on riches.
The "camel through the eye of a needle" is a vivid hyperbole illustrating the human impossibility of a rich person trusting in their wealth to enter the kingdom (Mark 10:25). Attempts to soften this (e.g., a small gate called 'needle's eye') lack strong evidence and miss the point of the hyperbole.
The disciples' despairing question, "Then who can be saved?" reveals their reliance on human metrics for salvation (Mark 10:26).
Jesus' final statement provides the crucial theological insight: Salvation is humanly impossible, whether for rich or poor, but entirely possible through God's power and grace (Mark 10:27).
Wealth creates a specific obstacle by fostering self-reliance and attachment to the world, making dependence on God difficult.

Rewards for Discipleship

²⁸ Peter began to speak to him, "Look, we have left everything to follow you!"²⁹ Jesus said, "I tell you the truth, there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel³⁰ who will not receive in this age a hundred times as much-homes, brothers, sisters, mothers, children, fields, all with persecutions -and in the age to come, eternal life.³¹ But many who are first will be last, and the last first."

Peter, speaking for the Twelve, contrasts their actions with the rich man, seeking assurance about their sacrifices (Mark 10:28).
Jesus promises that sacrifices made specifically "for my sake and for the sake of the gospel" will not go unrewarded (Mark 10:29).
The reward includes abundant blessings *within this age* ("{{a hundred times as much}}"), primarily through the new relationships and community found within the family of faith (the Church) (Mark 10:30).
Jesus realistically includes "{{with persecutions}}" as part of the present "reward," showing that following him involves both blessing and suffering (Mark 10:30).
The ultimate reward is "{{eternal life}}" in the age to come, fulfilling the desire the rich man sought but was unwilling to pay the price for (Mark 10:30).
The concluding proverb, "{{But many who are first will be last, and the last first}}," reverses worldly status. It warns against pride (like Peter's implied comparison) and offers hope to the humble, possibly alluding to the rich man (first, becomes last) and the disciples (last, become first) (Mark 10:31).

Jesus Foretells His Death Again

³² They were on the way, going up to Jerusalem. Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him.³³ "Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. They will condemn him to death and will turn him over to the Gentiles.³⁴ They will mock him, spit on him, flog him severely, and kill him. Yet after three days, he will rise again."

The journey towards Jerusalem intensifies, marked by Jesus' determined lead and the disciples' mixed feelings of awe and fear (Mark 10:32).
This is Mark's third detailed prediction of the Passion (see Mark 8:31, 9:31), emphasizing its centrality to Jesus' mission.
Jesus takes the Twelve aside, indicating the gravity and specific nature of this revelation for his inner circle.
He outlines the sequence: betrayal to Jewish authorities ("{{chief priests and experts in the law}}"), condemnation, handover to Roman authorities ("{{the Gentiles}}") (Mark 10:33).
He specifies the humiliation and suffering involved: "{{mock him, spit on him, flog him severely, and kill him}}" (Mark 10:34).
Despite the grim details, the prediction culminates in the promise of resurrection: "{{Yet after three days, he will rise again}}" (Mark 10:34).
The disciples' subsequent actions (vv. 35ff) show they still fail to grasp the necessity and nature of his suffering and death.

The Request of James and John

³⁵ Then James and John, the sons of Zebedee, came to him and said, "Teacher, we want you to do for us whatever we ask."³⁶ He said to them, "What do you want me to do for you?"³⁷ They said to him, "Permit one of us to sit at your right hand and the other at your left in your glory."³⁸ But Jesus said to them, "You don't know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?"³⁹ They said to him, "We are able." Then Jesus said to them, You will drink the cup I drink, and you will be baptized with the baptism I experience,⁴⁰ but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared."⁴¹ Now when the other ten heard this, they became angry with James and John.⁴² Jesus called them and said to them, "You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.⁴³ But it is not this way among you. Instead whoever wants to be great among you must be your servant,⁴⁴ and whoever wants to be first among you must be the slave of all.⁴⁵ For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many."

In stark contrast to Jesus' prediction of suffering, James and John seek positions of highest honor ("{{at your right hand and... at your left}}") in his future kingdom ("{{in your glory}}") (Mark 10:35, 37).
Their request reveals a fundamental misunderstanding of Jesus' mission and the nature of his kingdom – they still expect earthly power and glory.
Jesus uses metaphors of suffering: the "{{cup}}" often symbolizes suffering or divine judgment, and "{{baptism}}" implies being overwhelmed or immersed in tribulation (Mark 10:38).
Their confident "{{We are able}}" shows their ignorance of the true cost of discipleship (Mark 10:39). Jesus confirms they will indeed share his suffering (historically, James was martyred, John exiled).
Jesus clarifies that positions of honor are divinely appointed by the Father, not rewards for ambition (Mark 10:40).
The indignation of the other ten disciples suggests they shared similar ambitions (Mark 10:41).
Jesus uses this conflict to teach about true greatness: unlike Gentile rulers who "{{lord it over}}" others, kingdom greatness is found in servanthood (Mark 10:42-44).
The path to being "{{first}}" is becoming the "{{slave of all}}" – a radical reversal of worldly values (Mark 10:44).
Jesus presents himself, the "{{Son of Man}}," as the ultimate example: his purpose is "{{to serve, and to give his life as a ransom for many}}" (Mark 10:45).
The word "{{ransom}}" (*lutron*) points to the substitutionary atonement – his death pays the price to redeem others.

Healing Blind Bartimaeus

⁴⁶ They came to Jericho. As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.⁴⁷ When he heard that it was Jesus the Nazarene, he began to shout, "Jesus, Son of David, have mercy on me!"⁴⁸ Many scolded him to get him to be quiet, but he shouted all the more, "Son of David, have mercy on me!"⁴⁹ Jesus stopped and said, "Call him." So they called the blind man and said to him, "Have courage! Get up! He is calling you."⁵⁰ He threw off his cloak, jumped up, and came to Jesus.⁵¹ Then Jesus said to him, "What do you want me to do for you?" The blind man replied, Rabbi, let me see again.⁵² Jesus said to him, "Go, your faith has healed you." Immediately he regained his sight and followed him on the road.

This healing occurs near Jericho as Jesus makes his final approach to Jerusalem. Mark provides the specific name, Bartimaeus ("Son of Timaeus").
Bartimaeus, a marginalized beggar, cries out persistently, using the Messianic title "{{Son of David}}," indicating his belief in Jesus' kingly authority and power to heal (Mark 10:47-48).
His persistence despite the crowd's attempts to silence him demonstrates the urgency and strength of his faith.
Jesus responds to the individual cry, stopping his journey and commanding "{{Call him}}," showing his attention to the outcast (Mark 10:49).
Bartimaeus' immediate response – throwing off his cloak (perhaps his only possession or sign of identity as a beggar), jumping up – shows his expectant faith (Mark 10:50).
Jesus' question, "{{What do you want me to do for you?}}" invites Bartimaeus to articulate his faith and desire (Mark 10:51), contrasting with the self-serving request of James and John.
Bartimaeus respectfully asks for sight: “{{Rabbi, let me see again}}” (Mark 10:51).
Jesus attributes the healing directly to Bartimaeus' faith: "{{Go, your faith has healed you}}" (Mark 10:52). Faith here is active trust in Jesus' identity and power.
Unlike the rich man who went away sorrowful, Bartimaeus, having received sight (physical and likely spiritual), immediately "{{followed him on the road}}" toward Jerusalem and the cross, becoming a model disciple (Mark 10:52).

The Bullet Point Bible

Mark 10