Mark 10:35-45 Biblical Commentary
MARK 8:22 - 10:45 - THE CONTEXT: The disciples are traveling with Jesus on his way to Jerusalem. At the beginning of the journey, Jesus healed a blind man whose "sight was restored, and (he) saw everyone clearly" (8:22-26). During the journey, Jesus' disciples seemed unable to see anything clearly.
Jesus three times predicted his impending death:
• After the first prediction, Peter rebuked him (8:31-33), only to be rebuked in return. Jesus proceeded to teach the crowd and the disciples, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me" (8:34).
• After the second prediction, the disciples argued about who was greatest (9:34), following which Jesus taught them that "If any man wants to be first, he shall be last of all, and servant of all" (9:35).
• Between the second and third predictions, Jesus tells the disciples, "But many who are first will be last; and the last first" (10:31).
• Now Jesus predicts his death a third time, saying, "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again" (Mark 10:33-34). Completely ignoring what Jesus has said, James and John ask Jesus for preferred seating "in your glory" (10:37). Jesus then tells the disciples, "Whoever of you wants to become first among you, shall be bondservant of all" (10:44)-and then Jesus holds up his own sacrificial service as a model for all disciples (10:45).
However, the disciples consistently fail to comprehend either the passion predictions or Jesus' instruction on discipleship following each prediction. Jesus is so different from the expected messiah that they just don't "get it." It is as if their spiritual eyes have been focused in one place so long that, now that the messiah appears in their midst, they cannot refocus their eyes to see him clearly.
Following this story of James and John, Jesus will heal another blind man, who "regained his sight and followed him on the way" (10:46-52). The stories of blind men who regain their vision serve as bookends around the stories of the disciples who cannot see. While all twelve disciples fail to see, Mark singles out Peter, James, and John, the inner circle, for special notice (8:31-33; 10:35-40).
Peter was probably one of Mark's sources for the stories in this Gospel, and may have been the source of this story. As one of the Big Three (Peter, James, and John-privileged to be with Jesus at the Transfiguration and Gethsemane), he must have been acutely aware of James' and John's attempt to edge him out-to narrow the Big Three to the Big Two.
MARK 10:35-40 - GRANT TO US THAT WE MIGHT SIT AT YOUR RIGHT HAND
35James and John, the two sons of Zebedee, *came up to Jesus, saying, "Teacher, we want You to do for us whatever we ask of You."36 And He said to them, "What do you want Me to do for you?" 37 They said to Him, "Grant that we may sit, one on Your right and one on Your left, in Your glory." 38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" 39 They said to Him, "We are able." And Jesus said to them, "The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. 40 But to sit on My right or on My left, this is not Mine to give; but it is for those for whom it has been prepared."
"James and John, the sons of Zebedee" (v. 35a). Peter, James, and John are Jesus' inner circle. On several occasions, including the transfiguration (9:2-8) and the Garden of Gethsemane (14:32-42), Jesus has these three accompany him to the exclusion of the other disciples.
"Teacher, we want you to do for us whatever we will ask " (v. 35b). Every parent hears, "Will you do something for me?"-and the wise parent determines what is being asked before agreeing. The way that James and John introduce their request reflects the fact that they have misgivings about it.
"What do you want me to do for you?" (v. 36). This is the same question that Jesus will ask blind Bartimaeus later in this chapter (10:51). Bartimaeus will respond by asking Jesus to restore his sight, which Jesus will do. Bartimaeus will then follow Jesus "on the way" (10:52). As noted above, Bartimaeus' restored vision contrasts dramatically with the unseeing eyes of the disciples who have been following all along.
"Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory" (v. 37). Keep in mind that Jesus has just told the disciples that he is going to Jerusalem to die (10:33-34). The disciples will later come to understand Jesus' "glory" as having to do with his Passion.
Some scholars see verse 31 as an implied rebuke to Peter and believe that James and John are taking that implied rebuke as an opportunity to gain advantage over Peter, who is the third member of Jesus' inner circle (France). Whatever their motivation, it is clear that these brothers-the Sons of Thunder (3:17)-are seeking the two highest places of honor and have no room in their scenario to include Peter.
Grant to us that we may sit" (v. 37a). In that time and place, people usually reclined on couches around a low table to eat at banquets or feasts. When James and John request to sit at Jesus right and left hands in his glory, they are imagining Jesus as a king sitting at a table with his chief advisors at his right and left hands. We find it hard to imagine how James and John could be so dense-so uncaring. Their request is wrong because "they (are) asking Jesus to fit into their plans" rather than trying to see how they might fit into Jesus' plans (Luccock, 812). James and John have not only failed to hear Jesus' prediction of his upcoming death, but they regard this journey to Jerusalem as a messianic march on the city to restore its former Davidic glory so that Jesus might assume the Davidic throne.
It would be difficult for us to understand how James and John could fail to hear Jesus' clear prediction of his passion-except that we see Christians today hearing what they want to hear instead of listening to Jesus' words about cross-bearing:
• The Prosperity Gospel, with its appeal to believe and grow rich, teaches that Jesus wants us to prosper-to go first class-to make the most money and to enjoy the latest gadgets and to drive the most fashionable cars. How can anyone so misunderstand Jesus? How can they fail to hear his teaching about cross-bearing, service and sacrifice?
• If we examine our own prayers, we will find much that parallels the request of these two brothers. Is the emphasis of our prayers adoration and praise? Thanksgiving? Confession? For most of us, prayer consists primarily of asking-Lord, give me this and Lord, give me that. Our prayers are not so different from this request of James and John.
• It is worth noting that Matthew and Luke report Jesus as saying, "Most certainly 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 the twelve tribes of Israel" (Matthew 19:28; Luke 22:28-30).
• Jesus does not rebuke James and John. Instead, he asks a question designed to let them know that their question is wrong-headed-"Are you able...." While Jesus doesn't go into specifics, his question conveys a hint that James and John have invited themselves into a place quite different than the one that they were contemplating.
"Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?" (v. 38). In the Old Testament, "cup" often refers to blessings, judgment, or death. It will soon come to represent "my blood of the new covenant, which is poured out for many" (14:24).
"We are able" (v. 39a). James and John know that Jesus has challenged them, and they pick up the gauntlet-accept the challenge -not understanding the consequences. Later, when Jesus is arrested, they won't be so brave. Mark tells us, "All of (Jesus' disciples) deserted him and fled" (14:50).
"You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with" (v. 39b). It is not certain that Jesus is predicting martyrdom for these brothers. His words also make sense if they point to persecution rather than death.
Barclay notes that the Greek verb baptizein (be baptized) means to dip or to be submerged, and does not always refer to water. For instance, a grieving person might be described as being submerged in sorrow (Barclay, 265). While James and John are thinking of the cup and baptism as wonderful blessings, Jesus knows that they will involve pain, sacrifice, and death. It is these that he promises to share with James and John. James was, in fact, martyred by Herod Agrippa-"killed...with the sword" rather than crucified (Acts 12:2). John's fate is less certain. At least one source reports his martyrdom, but another reports his death in Ephesus at an old age. Acts 4 tells of his arrest in Jerusalem. Whether he was martyred or not, we can assume that his was not an easy life. Ironically, the men who will occupy the positions at Jesus' right and left hands will be two thieves at Golgotha (Mt. 27:38; Mark 15:27; Luke 23:32; John 19:18).
MARK 10:41-44 - WHOEVER OF YOU WANTS TO BECOME GREAT
41 Hearing this, the ten began to feel indignant with James and John.42 Calling them to Himself, Jesus *said to them, "You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. 43 But it is not this way among you, but whoever wishes to become great among you shall be your servant; 44 and whoever wishes to be first among you shall be slave of all."
"When the ten heard it, they began to be indignant towards James and John" (v. 41). There is no reason to believe that the other disciples are angry because of James' and John's insensitivity to Jesus' situation. The twelve responded to the second passion prediction by arguing among themselves who was the greatest (9:33-37). Now they are offended because they are contending for places of honor, and James and John are trying to steal the prize from under their noses.
"You know that they who are recognized as rulers over the nations lord it over them, and their great ones exercise authority over them" (v. 42). Jesus did not rebuke James and John, and he does not rebuke the twelve. Instead, he uses their behavior as a springboard for teaching. We can be sure that he has their full attention. James and John must be embarrassed at the exposure of their raw ambition. The other disciples are indignant, and will listen carefully to insure that Jesus addresses their concern. Instead, Jesus instructs them about the kingdom of God-its rules-how it works.
"whoever wants to become great among you shall be your servant (diakonos). Whoever of you wants to become first among you, shall be bondservant (doulos) of all" (vv. 43-44). As usual, Jesus turns our world upside down as he introduces "rules of the road" for the kingdom of God (verses 42-44). Kingdom Rules are altogether different from the rules of this world-just the opposite in fact. Those who live by the rules of this world honor power, even though powerful rulers are often selfish, petty tyrants who treat their subjects badly. In the kingdom of God, honors will go to those who serve (Greek: diakonos-those who wait tables) rather than to those who exact service from others. First prize will go to the "bondservant of all"-a slave (doulos)-inferior even to a servant (diakonos)-an absurd proposition, but fully in keeping with Jesus' recent statement that "If any man wants to be first, he shall be last of all, and servant of all"(9:35).
"bondservant of all" (v. 44). A slave typically serves only one master. Elsewhere Jesus says, "No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other" (Luke 16:13). However, a slave would, at the bidding of the master, serve everyone in the house-and, in doing so, would be serving only one master. Christ calls us to serve all-to become slaves of all. When we do so, we serve one master-Christ.
We should be careful not to judge the disciples too harshly for their failure to understand. We have the advantage of any number of stories in the Gospels that teach us to honor service rather than power, but we often fail to do so. We stand in awe of Hollywood stars and sports figures, even though many of them use their considerable influence to promote violence, illicit sex, drugs, and vulgarity. We envy corporate chieftains who get rich by increasing short-term profits, often at the expense of laid-off employees-and who, when their actions produce long-term ruin, bail out, protected by golden parachutes. We elect politicians who sell their souls to special interests and who spend their lives shading the truth to serve their personal interests.
Jesus calls us to a different ethic, telling us that God honors service rather than power. He challenges us to begin living by Kingdom Rules in the here-and-now. It is a tough sell-and a lesson that the church must continually re-learn. "The drive for preferment might be called a number one enemy of the Christian church" (Luccock, 816). Every denomination, congregation and pastor is tempted to look out for Number One instead of serving kingdom needs. We are tempted by grand titles, vestments, and churches-tempted to preach the word that sells instead of the faithful word. Personal ambition did not start with James and John, nor did it end with them.
MARK 10:45 - THE SON OF MAN ALSO CAME TO SERVE
45 For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."
"For the Son of Man also came not to be served, but to serve" (v. 45a). Jesus does not require more than he is willing to give. He modeled service and sacrifice from cradle to grave. While in the form of God, he "emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death-even death on a cross" (Philippians 2:5-8). Both the Incarnation and the Crucifixion are acts of great service and sacrifice.
"and to give his life as a ransom for many" (v. 45b). Earlier, Jesus told the disciples that he must die (8:31-33; 9:30-32; 10:32-34). Now he tells them why. The word "ransom" is found in both testaments, and refers to a payment made to free a prisoner or to emancipate a slave. The Jewish people are accustomed to a sacrificial system in which sacrificial animals atone for the sins of the people. Now Jesus says that he will give his life as a ransom for many. In those few words, he introduces a theology of atonement. Jesus models service and sacrifice for his disciples, but he accomplishes something that the disciples cannot. Only Jesus can serve as a ransom for many. Jesus has a unique role in the plan of salvation.
BibleRef.com Notes on Mk. 10:35-45
CONTEXT SUMMARY: Mark 10:35-45 describes the arrogant request of James and John to have positions of power and authority in Jesus' coming kingdom. This comes after learning that Jesus values the powerless like women and children (Mark 10:1-16), that those with earthly power and wealth can have a hard time following God because they can tend to value their possessions more (Mark 10:17-22), and that part of Jesus' plan for His kingdom is to die a horrible death (Mark 10:32-34). Neither Luke nor John record this account, but Matthew adds that James and John's mother is involved in the request (Matthew 20:20-28).
v. 35: Mark first mentions James and John after Jesus' temptation, when He calls them to follow Him. James and John do so, leaving behind their father, Zebedee, and their fishing business (Mark 1:19-20). With Peter, they become the inner core of Jesus' disciples. Only these three watch Jesus raise a little girl from the dead (Mark 5:35-43) and see the transfiguration (Mark 9:2-13). James and John's mother is one of the few who stay near Jesus during the crucifixion (Matthew 27:55-56). It's easy to mock James and John for their request, especially as it comes on the heels of Jesus' third prophecy of His death. It's important to remember three things, however. First, we don't know how long after Jesus' prophecy James and John make their request. Second, other Scripture makes it clear that these men don't fully understand Jesus will die (Luke 18:34). Third, their mother apparently either pushes them to ask or makes the request on their behalf (Matthew 20:20-21).
In addition, although James and John have heard Jesus prophesy His death three times, they have seen Him glorified, speaking with Moses and Elijah, and heard Him honored by God (Mark 9:2-8). And Jesus consistently refers to Himself as the "son of man" whom Daniel describes as a ruler given dominion over the world (Daniel 7:13-14).
We aren't told how many people are with Jesus and the Twelve at this point (Mark 10:32). James and John's mother is part of a group of women who followed Jesus from Galilee (Matthew 27:55-56), and sometime before, Jesus had sent out seventy-two disciples to perform miracles (Luke 10:1-12). Shortly, Jesus will enter Jerusalem to a crowd who greets Him like the Messiah (Mark 11:1-10), so it's reasonable to think Jesus and the disciples are followed by a mob that means to make Jesus king (John 6:15). James and John see the signs that Jesus' kingdom is imminent, and they want to make sure their seats are reserved.
v. 36: James and John's request is not entirely without precedent. Jabez was a man from the tribe of Judah. He prayed that God would protect him from pain and enlarge his border. His request may refer to a geographical area where he could grow crops or feed his sheep, but it probably also meant he wished to have more power and influence. Jabez was known to be honorable, and God answered his prayer (1 Chronicles 4:9-10).
Years later, God approached David's son Solomon with an offer: "Ask what I shall give you" (1 Kings 3:5). Solomon asked for wisdom. God blessed his humble request by also making him the richest, most honored, and most landed king in Israel's history (1 Kings 3:3-14).
God doesn't mind when we ask Him for things. He gave us the ability to desire. Sometimes, our desires are exactly what He wants in that moment, like Mary of Bethany anointing Jesus with perfume (John 12:1-8). Sometimes our wishes are in God's plan, but the timing isn't right, like Paul's desire to visit the church in Rome (Romans 1:9-10). Other times, our desires aren't bad, they just aren't what God has in mind. Or, God simply has other people in mind, and not us, such as with Paul's attempt to preach the gospel in Asia (Acts 16:6).
Even our selfish desires provide us with an opportunity for growth, as James and John experience here. Jesus engages with James and John, drawing out what it is they want. Once they are honest about their desires, Jesus can lead them in the harder work of submitting those desires to God and altering their ambitions to fit into the kingdom of God. No matter our desire, when we approach God honestly with it, He can use that to make us more spiritually mature.
v. 37: Jesus and the disciples are not traveling into dangerous territory alone. They are followed by several women (Matthew 27:55-56) and others, at least some of whom are frightened (Mark 10:32) and expect things will not go well (John 11:16). They are crossing the Perean/Judaean border, nearing Jericho, on their way to Jerusalem. When they reach Jerusalem, Jesus will mount a donkey colt and ride into the city while people spread their cloaks and palm fronds on the ground, shouting, "Blessed is the coming kingdom of our father David!" (Mark 11:1-10). The intent to make Jesus king has been simmering at least since the feeding of thousands outside of Bethsaida (John 6:15), and it's reasonable to assume the disciples know about it and approve.
All of this combined is why James and John have reason to think Jesus will be soon coming into His kingdom. Jesus has only recently told them, after the interaction with the rich young ruler, that the Twelve will "sit on twelve thrones, judging the twelve tribes of Israel (Matthew 19:28). James and John apparently want a higher seat at the proverbial table, despite Jesus' teaching that this presumption is likely to get you publicly humiliated (Luke 14:7-11).
The seat to the right of the king has long been one of an honored advisor (1 Kings 2:19; Psalm 110:1). Where Samuel says that Jonathan sat "opposite" King Saul and Abner sat "by Saul's side" (1 Samuel 20:25) the Jewish historian Josephus specifies that Jonathan sat on Saul's right and Abner on the left (Josephus, Antiquities, VI. Xi. 9).
James and John are two of Jesus' three closest friends, and they are willing to face what will come to make Jesus king (Mark 10:39). They think Jesus needs advisors, which would be correct if Jesus were "only" the Son of Man, presented with the everlasting dominion by the Ancient of Days (Daniel 7:13-14). In classical Judaism, the expression "son of man" merely refers to God's limited, mortal, human creation, not the Messiah. But Jesus is also the Son of God and God. And God does not need the counsel of man (Isaiah 40:13-14; Job 40:6-41:34).
v. 38: Jesus' rebuke to James and John appears surprisingly gentle. Perhaps this is because He knows they will suffer for Him and the gospel before they receive any glory.
To "drink someone's cup" means to share in their fate. The tense used for the verb "drink" here may mean that Jesus is in the process of drinking, not that the "cup" is yet to come. But it also may refer to an action in the future that is so assured it can be considered already present. The Old Testament frequently uses "the cup of God's wrath" as a metaphor for His judgment for humanity's rebellion against Him (Psalm 75:8; Isaiah 51:17; Ezekiel 23:31-34). It is this "cup" that Jesus drinks when He hangs on the cross, the Father's face turned away (Mark 15:34).
The reason Jesus came is so that we will not have to drink the cup of God's wrath, and Jesus does not ask us to drink the cup of God's wrath with Him. He asks us to drink the cup of His blood, so we are covered by His sacrifice and protected from God's wrath (Mark 14:22-25), as the Israelites were during the Passover (Exodus 12).
In our churches today, we drink the cup, symbolic of that blood, at the Lord's Supper. This shows our oneness with the church and our acceptance of a joined fate, including the persecution needed to further the gospel (Colossians 1:24) and the glorious marriage of the Lamb and the church (Revelation 19:6-10). Those who reject Jesus in the tribulation will feel the full cup of God's wrath, however, as God's judgment rains down on the world (Revelation 6-18).
In Greek culture, baptism is a metaphor for being overwhelmed or immersed in something. This is similar to the modern cliché "baptized by fire" used when we mean overwhelmed by challenges from the beginning. Jesus is, in a sense, baptized or immersed in our sins and God's wrath on the cross (1 Peter 2:24; 2 Corinthians 5:21). But this meaning is not familiar to the Jews of Jesus' time although Isaiah did use it (Isaiah 30:27-28). At the time, baptism was a sign that one followed the teachings of a specific rabbi or school. In Jesus' ministry, people are baptized as a sign of their repentance from sin, and we apply this meaning, as well. After the crucifixion and resurrection, the symbolism of baptism becomes richer. Now, baptism is a metaphor for dying to sin and rising again in new life in Christ (Romans 6:3-4; Colossians 2:12).
v. 39: Luke's account of Jesus' third prophecy of His death and resurrection mentions that God hides the meaning of Jesus' words from the disciples (Luke 18:34). Although the disciples remember Jesus' words later (Luke 24:6-8), and they have some inkling of the danger of the situation (John 11:16), they do not fully understand what Jesus is saying. If they had, there is no telling how the next few days would have been altered; it's likely the triumphal entry, Jesus' teaching in Jerusalem, and the Last Supper would have happened very differently. The Twelve do not permanently receive the Holy Spirit and His guidance until after Jesus' ascension (Acts 2:1-4; see John 16:7). God, it seems, may choose to hide His plan from even those of us with the Holy Spirit, when the knowledge would incite us to ruin that plan with our presumption or fear.
James and John do suffer, although not exactly like Jesus. James is the first of the Twelve to be martyred when King Herod kills him with a sword (Acts 12:1-2). The Bible does not record John's fate. Tradition says that at one point he is placed in a cauldron of burning oil. He not only survives, he continues preaching while still in the pot. He is then exiled to the island of Patmos where he writes the book of Revelation. Eventually, he is released and dies of old age.
There is nothing humans can do to add to or fulfill Jesus' work on the cross. We are incapable of doing anything to earn salvation (Ephesians 2:8-9). Paul does speak of our necessary sacrifice, however: "Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church" (Colossians 1:24) The work Christians do is not to fulfill the gospel, but to "make the word of God fully known" (Colossians 1:25). Whenever we drink the cup or accept the baptism of suffering and sacrificial leadership, it is not to "do" the work of salvation from sin. Rather, it is to spread the news that Jesus has already completed it.
v. 40: Matthew notes that the positions of honor which James and John ask for are already designated by God the Father (Matthew 20:23). We have seen how He chose Samson (Judges 13:2-5) and John the Baptist (Luke 1:5-17) before they were born. We know that He chooses who will be saved (Ephesians 1:4). Jesus specifically chose the Twelve to be His disciples (Mark 3:13-19) and Paul to be an apostle (Acts 9:1-19). The Holy Spirit even chooses who will have what gifts to serve the church (Ephesians 4:11-12; 1 Corinthians 12:7). So, as God looks out over all human history with one glance, it's evident that He works directly in that history, and invites us to join His work in different ways. We need to focus on listening for His call in our own lives and making sure we answer "yes."
James and John assume that their closeness to Jesus combined with their willingness to sacrifice much and work hard for His kingdom will earn them high positions. This is the way of the world, including the province of Israel. In the church age, honor, importance, and authority do not necessarily go together (1 Corinthians 12:22-25). Leaders are servants (John 13:3-16). Unlike many of the kings of Israel and Judah, only those who first honor their wives and lead their families well may lead the church (1 Timothy 3:2-5).
Soon, however, there will be two men chosen to be at Jesus' right and left hand. But they are men the disciples could never have imagined: two thieves (Mark 15:27). They will literally pick up their crosses and be crucified with Christ, but this will not guarantee them positions in heaven. Great suffering does not earn us salvation, just as it does not earn us positions of authority in the church. Although both thieves suffered, the only one to see paradise was the one who recognized he was as powerless as a child (Mark 10:15) and placed his trust in Jesus (Luke 23:39-43).
v. 41: Scholars presume that the disciples are irritated because James, John, and their mother (Matthew 20:20-21) have the audacity to ask for what the other ten want, as well. The text supports this as Jesus' words about servant leadership are addressed to all of them (Mark 10:42-45).
James-not John's brother, but the pastor of the church in Jerusalem and Jesus' half-brother through Mary-talks about what happens to a group when selfish desires rear their ugly heads. He says, "You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions" (James 4:2-3). The disciples don't get to the point of murder, but they do get angry. Personal ambition is not only unbecoming in Christian leadership, it also causes conflict in the church (Mark 9:50).
Church politics can strain the patience of the greatest saint. Unlike citizens subject to a civil government with strict laws, law enforcement, and a powerful leader, God expects members of His church to be both mature and loving. If another believer sins against us, we have instructions on how to gently confront them under the submission of church leadership (Matthew 18:15-20). God commissions the church to reprimand and, if necessary, punish those who refuse to repent (1 Corinthians 5:1-13). And while we are to submit to and honor church leadership (Hebrews 13:17; 1 Timothy 5:17), we are not to do so blindly (1 Tim. 5:19-20).
v. 42: Jesus has taught the disciples many times that leadership in His kingdom requires humility and the willingness to submit to God (Mark 8:34-38) and serve others (Mark 9:35). He is walking toward Jerusalem. Once He arrives there, He will be crucified within a week. Meanwhile, His closest companions vie for positions of authority and influence. Jesus compares their attitudes to those of the Gentile Caesars and kings whose rule over the Jews is characterized by injustice and violence.
Why did Jesus use Gentile rulers as an example? While the Sanhedrin have some political clout, and the Pharisees harass the people over their obedience to the Mosaic law, the Jews are ultimately ruled by the Roman Empire. Even the Herods, who have some Jewish blood, rule as Romans. The disciples expect that Jesus will establish an independent Jewish nation and that they will be part of that civil leadership. Instead, He establishes the church, which exists under but independent from secular civil leadership.
Jesus doesn't deny the Twelve's desire for leadership positions in His kingdom, He just redefines what "leadership" looks like. Leaders in the kingdom of God are to be eager, willing shepherds of God's flock who do not lord over their charges (1 Peter 5:2-3). They must be moral, gentle, and respected by non-Christians. They must be faithful to their wives and good leaders in their families (1 Timothy 3:2-7). All this is in stark contrast to the Romans who threaten their subjects with crucifixion, place unregulated tax collectors over them, divorce and remarry at will, and kill their own family members to maintain power.
And yet it is human, flawed rulers to whom Jesus expects us to submit (Romans 13:1-7). The leadership model of service that Jesus establishes is not designed for a civil setting but for a family under the submission of civil rulers. God establishes civil rulers to enforce order and justice (Genesis 9:6; 1 Corinthians 14:33; Romans 13:3, although we shouldn't be surprised when they fail at this mission. Regardless, we are to follow the example of Jesus who came to serve, not secular leaders who serve just enough to accumulate money and power for themselves.
v. 43: Jesus has taught the disciples many times that leadership in His kingdom requires humility and the willingness to submit to God (Mark 8:34-38) and serve others (Mark 9:35). He is walking toward Jerusalem. Once He arrives there, He will be crucified within a week. Meanwhile, His closest companions vie for positions of authority and influence. Jesus compares their attitudes to those of the Gentile Caesars and kings whose rule over the Jews is characterized by injustice and violence.
Why did Jesus use Gentile rulers as an example? While the Sanhedrin have some political clout, and the Pharisees harass the people over their obedience to the Mosaic law, the Jews are ultimately ruled by the Roman Empire. Even the Herods, who have some Jewish blood, rule as Romans. The disciples expect that Jesus will establish an independent Jewish nation and that they will be part of that civil leadership. Instead, He establishes the church, which exists under but independent from secular civil leadership.
Jesus doesn't deny the Twelve's desire for leadership positions in His kingdom, He just redefines what "leadership" looks like. Leaders in the kingdom of God are to be eager, willing shepherds of God's flock who do not lord over their charges (1 Peter 5:2-3). They must be moral, gentle, and respected by non-Christians. They must be faithful to their wives and good leaders in their families (1 Timothy 3:2-7). All this is in stark contrast to the Romans who threaten their subjects with crucifixion, place unregulated tax collectors over them, divorce and remarry at will, and kill their own family members to maintain power.
And yet it is human, flawed rulers to whom Jesus expects us to submit (Romans 13:1-7). The leadership model of service that Jesus establishes is not designed for a civil setting but for a family under the submission of civil rulers. God establishes civil rulers to enforce order and justice (Genesis 9:6; 1 Corinthians 14:33; Romans 13:3, although we shouldn't be surprised when they fail at this mission. Regardless, we are to follow the example of Jesus who came to serve, not secular leaders who serve just enough to accumulate money and power for themselves.
v. 44: "Slave" is from the Greek root word doulos. It means someone who is bound to another to see to their needs; the submission of a doulos is at a higher level than that of a diakonos or servant (Mark 10:43). Christian leadership isn't a straight master/slave relationship. It's more like the slave who has authority over a man's children, even though the children will one day be his master. Christian leaders are first slaves to Christ, for His will. Christ's will is that the needs of His church body are met. The church body may be misinformed about what they need and what needs their church leadership is there to fill. For example, Jesus cooks a meal while the disciples fish (John 21:9-13), but He doesn't stop His teaching to help Martha fix a meal (Luke 10:38-42). The disciples quickly determine that their priority is to serve by teaching and appoint others to handle the administrative tasks (Acts 6:1-6). The role of a leader is to look to Christ and follow His direction for the benefit of His church.
The disciples' confusion about what leadership looks like in the church is understandable because it is a different model than what they are used to. They are not there to establish, defend, or maintain a kingdom under God. God's plan was always that His Son would die for the sins of the world and the Jews would be the source of deliverance, even for Gentiles. Now, Israel will be destroyed, and Jews will scatter, spreading the gospel to Gentiles as they go. God's kingdom will expand, even as the Jews' kingdom will disappear for a time.
In this new situation, the disciples are there to draw people to that kingdom and help the newcomers find their place in the community. Some of these newcomers, like Paul and James the brother of Jesus, may even rise to greater positions of authority. Just as God chooses who will sit on Jesus' left and right (Mark 10:40), He chooses who will have which role in His kingdom. When we remember that the role of every believer is to bring the church and other individuals closer to Jesus, the label "slave" takes on a new, nobler meaning.
v. 45: While Jesus calls us to be servants (Mark 10:43) and slaves (Mark 10:44), the position is not reciprocal; the Suffering Servant of Isaiah 53 acts for our benefit, but He is God's servant, not ours (Isaiah 53:11). Our attitude is like His, but where we literally put ourselves in the position of servant or slave for others, He takes the "form of a servant" to God, not to us (Philippians 2:7-8). For us to usher in and be a part of the kingdom of God, we must live out our understanding that we are ultimately powerless (Mark 10:14-15). God has the real power, regardless of our lot in life. Even if we are recognized as leaders in the church, that role is still in essence a servant.
"Ransom" is from the Greek root word lutron and refers to the price paid to redeem a slave or captive (Leviticus 25:51-52) or a firstborn (Numbers 18:15), or recompense for a crime (Numbers 35:31-32) or injury (Exodus 21:30). Jesus is able to "proclaim liberty to the captives, and the opening of the prison to those who are bound (Isaiah 61:1; cf. Luke 4:18-19) because He is the Suffering Servant of Isaiah 53 who came to bear the iniquities of many, so they can be accounted righteous (Isaiah 53:11).
Hearing these words for the first time, the disciples think the "captives" are the Jews who live under Roman rule. Jesus says the true captives are those who are slaves to sin (John 8:34). By Jesus' death and resurrection, we can be set free from the sin nature that separates us from God (Romans 6:18). This freedom from sin is complete (John 8:36), but it transfers our slavery from sin to righteousness (Romans 6:16-18). Our freedom releases us from selfishness, arrogance, fear, and the desire to control. Our slavery to God frees us to love others and experience eternal life (Romans 6:23).
This freedom is the manifestation of the kingdom of God in us. However, it is also a terribly foreign concept for Jews whose mission has been to maintain a segregated nation of God-followers. In Jewish history, great leaders were those who condemned their subjects for idol worship and led their armies in defense of their borders. Jesus' leadership anoints a new age. It is built on submission to God and sacrifice for others. More often than not, those "others" will be the rejects of the world, defenseless women (Mark 10:1-12), powerless children (Mark 10:13-16), and the bold but helpless broken (Mark 10:46-52), not the rich leaders the disciples find so easy to respect (Mark 10:17-31).
