1 AND he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.

2 ¶ And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.

3 And he answered and said unto them, What did Moses command you?

4 And they said, Moses suffered to write a bill of divorcement, and to put her away.

5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.

6 But from the beginning of the creation [ So even in the planning phase of the creation ] God made them [ He designed and created them as different beings each with specific purposes. Elder David A Bednar said: “The natures of male and female spirits complete and perfect each other, and therefore men and women are intended to progress together toward exaltation.” God knew that we could become more; we could improve and grow if we used the strengths of another; if we have to learn to rely on each other. ] male [ ] and female. [ ]

7 For this cause [Or now let me tell you whay he did this. That what was created as seperate beings with specific characteristics, dispositions, traits, qualities... ] shall a man leave his father and mother, [ Marriage and the family unit are the central part of the plan of progression and exaltation. All things center in and around the family unit in the eternal perspective. I think that one might be able to imply that if God is to be a part of this union then the forsakeing or leaving our parents has special meaning in that as we form a new entity we leave everything out of the new marriage except the husband, wife and God. ] and cleave [ is defined as: "to adhere firmly and closely or loyally and unwaveringly; to remain faithful too; come or be in close contact with; stick or hold together and resist separation". Interesting words, loyally, unwaveringly faithful to each other. ] to his wife;

8 And they twain shall be one flesh: so then they are no more twain, but one flesh.

9 What therefore God hath joined together, let not man put asunder.

10 And in the house his disciples asked him again of the same matter.

11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

12 And if a woman shall put away her husband, and be married to another, she committeth adultery.

13 ¶ And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.

14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

16 And he took them up in his arms, put his hands upon them, and blessed them.

17 ¶ And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

18 And Jesus said unto him, Why callest thou me good? [Why would Jesus answer this way? After all he has said in Matt 5:48 "Be ye therefore perfect, even as your Father which is in heaven is perfect." so why the answer that he gave? Was the young magistrate looking for public accolades? was he looking for a response like - Well you are already doing everything that you can. (Brown noising) so he would look good and so he was trying to prop the savior up. so the Savior defers the good one off to his Father thus avoiding the need to respond so favorably, and conveys the notion that the young man already knows that not only should he be keeping the commandments but in his particiular case he is really caught up in the things of the world, and should use those things that he has acquired to help his neighbors. 2) Was the young man calling the Savior good in the same sense that he would have called any Rabbi good - hence to the Savior that is not a complement but a cut - because he is perfect, the Rabbi's not so. ] there is none good but one, that is, God.

19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

20 And he answered and said unto him, Master, all these have I observed from my youth.

21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: [ Jesus knows this man in particular; this is not a blanket statement for everyone to go and sell everything - it is advice for this man. It is meant to show this man that his heart is not as good as he wants everyone to believe. It was not that the Lord needed this man's money to take care of the poor. The Lord could feed and care for the poor in many various ways. The Lord however was concerned for the welfare of this man. He knew that as long as he had his wealth he would be more focused on not loosing his wealth. So If his wealth was gone then he would or could focus on more important things. ] go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: [ Opposite of his current goals - having treasure on earth. ] and come, take up the cross, and follow me.

22 And he was sad [why was he sad? 1) He did not get the accolades that he wanted? 2) He was a good person but could not do this thing? 3) he was not fully committed and he knew it. Was he keeping the commandments for the wrong reason - To be Holier than thou? See How the Lord scolds Peter below for this type of action. see vs: 28-31] at that saying, and went away grieved: for he had great possessions.

23 ¶ And Jesus looked round about, and saith unto his disciples, How hardly shall they [the Greek for the KJV "hardly" is "duskolos" and literally translates to "distressingly sick". How
painfully unpleasant it shall be for them to divest their wealth to enter the kingdom on earth, or how painfully unpleasant it will be for them when they enter into a lesser kingdom because they are detained by their greed and selfishness.] that have riches enter into the kingdom of God!

24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

25 It is easier for a camel to go through the eye of a needle, [there are a couple of popular interpretations to this passages which attempt to make sense of an impossible literal interpretation. First, the tradition has grown up that Jesus was referring to some small gate wherein traders had to unload their camels then carry the wealth through and walk the camel through unburdened. Thus, the camel had to be divested of its wealth in order to pass through this "eye of the needle". This tradition has become so popular that a gate in the wall at Jerusalem, which apparently served as the night gate and therefore was relatively small for defense purposes, has been subsequently been dubbed the "eye of the needle" by various Christian commentators.
The second is that "kamelos", camel, should be "kamilos", rope. Thus, the problem would be that of scribal error, and Jesus was actually saying it is easier for a rope to pass through the eye of a needle.
The final, and less popular than the preceding two, is that Jesus actually said what the text presents. It is not unique for Jesus to use a camel in an exaggerated symbolic fashion (cf. Matt. 23:24) and neither is it unique for him to make reference to small doors and narrow constrictions which one must pass through (cf. Matt. 7:14, Luke 13:24). Obviously, Jesus is not being literal, he is using a simile set up with the largest animal know in these regions. Jesus' intent is to make it clear people must not worship mammon, but should view their wealth as a means of service to others, cf. Matt. 6:33, Matt. 25:40, Jacob 2:18-19. This does not require literal poverty for disciples, it does require disciples to use their substance to help others in need.] than for a rich man to enter into the kingdom of God.

26 And they were astonished out of measure, saying among themselves, Who then can be saved?

27 And Jesus looking upon them saith, With men [IV:that trust in riches] it is impossible, but not with God: [IV: but not impossible with men who trust in God and leave all for my sake, ] for with God all things are possible. [IV/JST clarifies what is otherwise obscure. The statement is intended to contrast man versus God. It is impossible to be saved following man's ways, but it is possible to be saved in God's ways. Thus one must abandon man's ways (riches) and follow Jesus (God's way).]

28 ¶ Then Peter began to say unto him, Lo, we have left all, and have followed thee.

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. [IV: "But there are many who make themselves first, that shall be last, and the last first. This he said, rebuking Peter;" In otherwords brown nosing, self-promotion and an I'm better than thou attititude will result in an individual being cut down. So if you are are doing things for the wrong reason, to make yourself holier than thou you will not achieve the thrones on high.]

32 ¶ And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,

33 Saying, Behold, we go up to Jerusalem; and the son of man [title for Christ - The "son of God" and the "son of Man" are synonymous... In the pure Adamic language, the name Elohim, the Father, is "Man of Holiness" (signifying that God is a Holy Man), and the name of Christ, the son, is short for "son of Man of Holiness" (Mormon Doctine p671; Moses 6:57]shall be delivered unto the chief priests, and unto the scribes; [ Look at how these little scribes have worked their way up the food chain. They have re-written the law so that they are the ones who are involved in these types of decisions. ] and they shall condemn him to death, and shall deliver him to the Gentiles:

34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.

35 ¶ And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

36 And he said unto them, What would ye that I should do for you?

37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.

38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? [ Or establish a covenant with you. This has reference to the jewish wedding traditions. In which after the marriage contract was arranged by the father's, after the bride price was established, after the bridegroom gave the bride to be a generous gift, the bridegroom would sit down with the bride to be and poor a glass of wine(symbolic of blood). Then the bride would have 30 seconds to decide whether to drink the glass of wine or not. To drink the cup meant that she accepted all of the covenants (the marriage agreements) and was ready to become bethrothed, if she did not drink within that 30 seconds the bridegroom would simple leave never to be seen of again. If she did drink then they were considered married. At that point the groom would often recite the formal statement "Thou art set apart(consecrated) for me according to the law of Moses and Israel". ] and be baptized with the baptism that I am baptized with?

39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

41 And when the ten heard it, they began to be much displeased with James and John.

42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.

43 But so shall it not be among you: but whosoever will be great among you, shall be your minister:

44 And whosoever of you will be the chiefest, shall be servant of all.

45 For even the son of man [title for Christ - The "son of God" and the "son of Man" are synonymous... In the pure Adamic language, the name Elohim, the Father, is "Man of Holiness" (signifying that God is a Holy Man), and the name of Christ, the son, is short for "son of Man of Holiness" (Mormon Doctine p671; Moses 6:57] came not to be ministered unto, but to minister, and to give his life a ransom for many.

46 ¶ And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.

47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me.

48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me.

49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.

50 And he, casting away his garment, rose, and came to Jesus.

51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.

52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.