Mark 10:27 - Printer Friendly

ESV: Jesus looked at them and said, “With man it is impossible, but not with God. For all things are possible with God.”

NIV: Jesus looked at them and said, 'With man this is impossible, but not with God; all things are possible with God.'

NASB: Looking at them, Jesus *said, 'With people it is impossible, but not with God; for all things are possible with God.'

CSB: Looking at them, Jesus said, "With man it is impossible, but not with God, because all things are possible with God."

NLT: Jesus looked at them intently and said, 'Humanly speaking, it is impossible. But not with God. Everything is possible with God.'

KJV: And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

NKJV: But Jesus looked at them and said, “With men it is impossible, but not with God; for with God all things are possible.”

This is the heart of the gospel. After the hyperbole of Mark 9:42–48 and the extreme expectations of Matthew 5:17–48, Jesus explains that it is impossible for us to inherit eternal life on our own. Only God can save us. Paul explains this more clearly: "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast" (Ephesians 2:8–9).

Jesus is not introducing a new way of salvation. Hebrews 11:1–2 says, "Now faith is the assurance of things hoped for, the conviction of things not see. For by it the people of old received their commendation." The passage then gives a list of people from the Old Testament who were saved by faith. That roster didn't begin with Moses or someone else who had received the law. Rather, it started with Abel, from the second generation of people on earth. Everyone who is, has been, or will be saved, is saved by grace through faith.

Selfish and arrogant as we are, humanity still struggles to accept this idea. Jesus says it is difficult for the rich to trust God for salvation. Conversely, there are several cases in the Bible where despised criminals do have faith. Levi, the tax collector, becomes a disciple (Mark 2:13–17). Zacchaeus cheated those he collected taxes from, but happily pays them back after his conversion (Luke 19:1–10). The thief who was crucified next to Jesus acknowledges and embraces his helpless state (Luke 23:39–43). And Paul, who persecuted the church, gives his life spreading the gospel to the Gentiles (Acts 8:1–3).

Salvation is not restricted to those who grew up in the church, went to Sunday school, and tried to be good. It's easy, and all too common, to write certain people off as "too far gone," or "beyond hope." But God also offers grace to the vilest of people: the traffickers and rapists, terrorists and dictators. When it comes to salvation, there is no difference between the "good" person and the criminal (James 2:10). Any who come to faith in Christ can be forgiven and saved. Jesus did not come to call the righteous, but the sinners (Mark 2:17).

Mark 10:17–31 begins as Jesus is trying to teach the disciples that God's kingdom values the powerless (Mark 9:36–37), the faithful (Mark 9:38–41), women (Mark 10:1–12), and children (Mark 10:13–16). The disciples, perhaps, are distracted by the many people who want to arrest or kill Jesus (John 7:32–52; 8:58–59; 10:22–39; 11:45–54; Luke 13:31). A wealthy young man asks Jesus about eternal life—and gets an unexpected answer in return. His response to Jesus' answer shows that his interest in God is limited by one thing: his money. Through all of history, wealth has been assumed to suggest the favor of God. But Jesus reveals that those whom God blesses often value the gifts more than the Giver. This story is also in Matthew 19:16–30 and Luke 18:18–30.

In this passage, Jesus again confronts the Pharisees by clarifying God's views on marriage and divorce. He reminds the disciples not to dismiss the spiritual perspective of children. This chapter also records Jesus' encounter with the rich young ruler, who becomes an object lesson in why wealth makes it hard for people to rely on God. After this, Jesus deftly sets aside an arrogant request from James and John, and again predicts His impending death. Just prior to the triumphal entry of chapter 11, Jesus is sought out by Bartimaeus, whom He heals of blindness.

In between chapters 9 and 10, Jesus resumes His public teaching as He travels to Jerusalem for the Feast of Tabernacles (Luke 9:57—18:14; John 7—10). We meet Him here across the Jordan in Perea and follow as He makes His way west again to Jericho. This chapter surrounds a third prophecy of Jesus' death (Mark 10:32–34) with lessons on His value for those others often dismiss: women (Mark 10:1–12), the powerless (Mark 10:13–16), those who value God more than the world (Mark 10:17–31), servant-hearted leaders (Mark 10:35–45), and those with bold faith (Mark 10:46–52). Next is the triumphal entry and the beginning of Passion Week.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.