Mark 10:28

‘Peter began to say to him, “Lo, we have left all and followed you.” '

The thought of who could be saved, and that salvation is impossible to men, must have been disturbing to these men who had followed Jesus. After all, was that not why they were following Jesus? It could only make them wonder about their own position. And Peter spoke for them all when he asked this question. Where did they stand? After all, they had done what the young man would not do. They had left all and followed Him.

The first verb is in the aorist indicating an instantaneous action, the making of the first choice, ‘left all once for all', the second in the perfect (the probable reading) indicating something which was done and continues, ‘have followed you and still do'.

But in Mark, where the immediate reply is omitted (see Matthew 19:27), Peter's question can seem almost to be greedy, as though he was asking what rewards they would get. However, we think that because of  the nature of Jesus' reply  rather because of Peter's question and expectation. Peter was not asking what rewards they would get. In the light of the previous comments about riches it would hardly be in his mind as a question to put to Jesus at that time. What he was concerned about was whether, considering their position, God would work the impossible on them, giving them the eternal life that the young man had been seeking. It was a reasonable question and in the circumstances to be expected.

It was Jesus Himself Who seemingly expanded His reply by saying that not only were they sure to receive eternal life in the world to come if they truly followed Him, but also that they would receive many benefits in this life, even though not in the way that men in general sought them. There would be unexpected rewards resulting from Christian fellowship and sharing. What would be involved for them meanwhile, both positively and negatively, would be sacrifice, God's provision, persecution and finally eternal life. We must not blame Peter because Jesus graciously offered more than he asked.

But another point should be borne in mind, and that is that according to Matthew, Jesus gave another reply first which threw a whole new light on the situation. So first let us consider what Mark did not say.

EXCURSUS. The Gospel of Matthew's Additional Words.

Matthew 19:27 adds to Peter's words the phrase ‘what then shall we have?' In context this has in mind salvation and entry under the Kingly Rule of God. What Peter was asking was, ‘in view of what you have said what future is there for us? Will God work that salvation in us?' He was not necessarily thinking of riches, for what he had just seen with the rich young man, and had heard in Jesus' reply, would surely have made him think the opposite. What he was concerned about was what was in store for them and whether they would be privileged to have eternal life.

To this question Jesus did not just say that they need not be concerned because their salvation was assured by the grace of God. Rather He sought to give them the grand vision which would help to sustain them in days to come. He replied, “Truly I tell you, that you who have followed me, in the regeneration, when the Son of Man will sit on the throne of His glory, you also will sit on twelve thrones judging (administering and directing and acting as guide to) the twelve tribes of Israel.” He repeated the last part of this at the Last Supper (Luke 22:30).

This reply was an absolute assurance of their salvation and of eternal life, of entering into the Kingly Rule of God, because they had truly responded to Him and followed Him (whereby Judas was excluded). But it was more than that, it was a guarantee of the future. It was a guarantee of final triumph in the face of what was to come. Man might do his worst but God would finally bring about the regeneration, and then ‘you who have followed me' (thus finally excluding Judas, a warning to all) would be there in positions of authority fulfilling a new function as disciples and Apostles.

‘The regeneration.' The new beginning, the renewal of things, when through His Chosen One, His Messiah, God would bring about His purposes. It would begin in Acts 2. Jesus wants them to know that it is finally assured, and that when it is so they will share prominently in it, as they did.

‘You also will sit on twelve thrones judging the twelve tribes of Israel.' In other words the Israel of God (Galatians 6:16; John 15:1) will finally be established, with the disciples acting as servants over it. Like the sons of the ‘anointed one' of old they will sit on the thrones of the house of David and act as ‘judges' in Jerusalem' (Psalms 122:5). The ‘twelve tribes' means simply ‘all Israel', (for there became in fact thirteen tribes). And the church could therefore be addressed as ‘the twelve tribes' (James 1:1) because they were the new Israel sprouting from the old (Ephesians 2:11). Thus the promise is that the true Israel will be established and they, His disciples, will be in authority over it. Furthermore their prominent position in the new Jerusalem, the heavenly Jerusalem (Hebrews 12:22), would also be secure (they would receive both in this life and in the one to come - Mark 10:30). The saying should not be taken too literally. Judas for one would certainly not end up sitting on a throne, and to sit on His right hand and on His left was not His to give (Mark 10:40). Indeed Jesus closed by warning that those who were first may in the end be last. The idea was rather of their certain, significant and unique participation, if they were faithful, in the final fulfilment of God's purposes. We may note that some saying like this was necessary in order to explain the ambitions of James and John in Mark 10:37. But note that there the ‘judging' is expressed as being in terms of service. They were not to look forward to lording it over people. They were to look forward to humble service.

(END OF EXCURSUS).

Returning to Mark we find that his emphasis is that those who follow Jesus will not finally lose by it and will finally receive eternal life.