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NASB (UPDATED) TEXT: Mar_10:28-31
28Peter began to say to Him, "Behold, we have left everything and followed You." 29Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, 30but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. 31But many who are first will be last, and the last, first."
Mar_10:28 "'we have left. . .and followed You'" This is an aorist active indicative (i.e., left once for all), followed by a perfect active indicative (i.e., continue in a state of discipleship). In one sense Peter is recounting the disciples' decision to become Jesus' followers. Peter may have been trying to compare their commitments with Jesus' demand to the rich, young ruler.
Mar_10:29 This verse lists some of the normal aspects of Jewish society in which His followers were involved. It also clearly links their commitment to Him personally (i.e., "for My sake") and His truths (i.e., "the gospels' sake").
The early church was affected by Greek asceticism, particularly celibacy. It is interesting that wives are not specifically mentioned in the lists. This may imply marriage was not something they were expected to give up. However, the inclusion of "children" may indicate that wives were included in the phrase "left house." One's priority commitment to Jesus must supersede even family (cf. 1Ti_5:8). This does not imply celibacy, but where one's ultimate allegiance must lie.
Mar_10:30 Jesus describes the kingdom of God in (1) very earthly ways which parallel what the disciples "missed" in this life and (2) relation to this present world-order. Some of the hundred-fold blessings are enjoyed now by being a part of the People of God.
These normal familial terms basically assure that the family life affected by discipleship is restored through the larger family—the family of God. I do not believe that this phrase is meant to promise abundance of material goods in this life, as did Deuteronomy 27-28. If you place blessings in a reward-for-service structure, then why grace? Material blessings are not the experience of all godly believers, but the joy and abundance of the larger Christian family experiences are!
▣ "along with persecutions" This is a shocking inclusion, unique to Mark. Christians will be persecuted in this fallen age (cf. Mat_5:10-12; Rom_8:17; 2Co_1:5; 2Co_1:7; Php_3:10; 2Ti_2:9-12; 1Pe_4:12-16). This persecution serves several godly purposes: (1) evidence that we are saved; (2) God's means of molding us into Christlikeness; and (3) proof that the world will be judged.
▣ "in the age to come" Interbiblical Judaism (rabbis and Dead Sea Scroll writers) saw history in two ages. The current evil age dominated by angelic and human rebellion and the age where God is going to break into history through the Messiah and set up a new age, an age of righteousness and peace. This is sometimes described in earthly abundance following Deuteronomy 27-28 (cf. Amo_9:13-15) and sometimes in a "new heaven and a new earth" (cf. Isaiah 56-66). From the NT it is obvious that the new age (i.e., the Kingdom of God) was established at the incarnation of Christ at Bethlehem, but it has not yet been fully consummated. The NT clearly reveals the two comings of the Messiah, the first as the Suffering Servant of Isaiah 53 and a second as King of Kings. Christians live in the "already, but not yet" of the overlapping of these two Jewish ages. As followers of Christ we are spiritually blessed in both ages (cf. Eph_2:5-6). See Special Topic: This Age and the Age to Come at Mar_13:8.
▣ "eternal life" This is what the rich young ruler asked about—life with God, God's kind of life. Mark uses the adjective (aiônios) for an eternal sin in Mar_3:29 and eternal life here. This applies to the life (i.e., zôa) of the new age, the life of the Kingdom of God. It is present in Christ, but will be fully consummated at His return (i.e., parousia = presence).
This descriptive phrase is rather rare in the Synoptic Gospels, but so common in John. This is a key phrase throughout John's writings (cf. Joh_3:15; Joh_4:36; Joh_5:39; Joh_6:54; Joh_6:68; Joh_10:28; Joh_12:25; Joh_17:2-3; 1Jn_1:2; 1Jn_2:25; 1Jn_3:15; 1Jn_5:11; 1Jn_5:13; 1Jn_5:20). See hyperlink at Mar_3:29.
Mar_10:31 "first will be last" This was a startling spiritual truth (cf. Mat_19:30; Mat_20:16). True wealth and position have nothing to do with earthly standards (cf. Isa_55:8-9). This reversal of roles was contrary to the disciples' OT works-righteousness mindset (cf. Mat_19:30; Luk_13:30). See Gordon Fee, The Disease of the Health and Wealth Gospel.
This may have been directed to Peter's outburst of their self-sacrifices to become disciples (cf. Mar_10:28). This passage set the theological stage for Mar_10:41-45. Jesus, the eschatological King of Kings, becomes the Suffering Servant of Isa_52:13 to Isa_53:12! Believers must emulate His life/death/service (cf. 1Jn_3:16). The gospel is service, not power; love, not force!