Mark 10:35-45

D. SELFISH AMBITION REPROVED. 10:35-45

TEXT 10:35-45

And there came near unto him James and John, the sons of Zebedee, saying unto him, Master, we would that thou shouldest do for us whatsoever we shall ask of thee. And he said unto them, What would ye that I should do for you? And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask, Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with? And they said unto him, We are able. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand or on my left hand is not mine to give: but it is for them for whom it hath been prepared. And when the ten heard it, they began to be moved with indignation concerning James and John. And Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles lord it over them: and their great ones exercise authority over them. But it is not so among you: but whosoever would become great among you, shall be your minister: and whosoever would be first among you, shall be servant of all. For verily the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

THOUGHT QUESTIONS

10:35-45

565.

Your understanding of this section is not going to be at all complete unless you also read Matthew 20:20-28. Please read it!

566.

Who actually voiced the petition?

567.

Isn-'t it strange such a thought even entered the heart of those who made it? Discuss.

568.

In what manner did these three look upon Jesus?

569.

James and John wanted to sit at His right and left in His glorywhat type of glory did they contemplate?

570.

What was the cup and baptism of Mark 10:38?

571.

Why did Jesus ask the question about the cup and baptism? Did they understand the question?

572.

When did James and John drink the cup and experience the baptism?

573.

For whom was the right and left of Jesus-' throne prepared?

574.

Why were the ten indignant? Be specific.

575.

Why wasn-'t Jesus angry with the sad lack of understanding evidenced by the apostles?

576.

Why not refer to the Jews in their exercising of power? Who were the Gentiles of Mark 10:42?

577.

What a revolutionary thought Jesus proposed in Mark 10:43-44! What type of greatness did Jesus envision?

578.

Why refer to Himself as the Son of man?

579.

Show how Jesus fulfilled His purpose.

580.

In what sense was Jesus-' life a ransom for many?

COMMENT

TIME.March A.D. 30.
PLACEPereaacross from Jericho.

PARALLEL ACCOUNTSMatthew 20:20-28.

OUTLINE1. The selfish request, Mark 10:35-37. Mark 10:2. Jesus-' answer and rebuke, Mark 10:38-45.

ANALYSIS

I.

THE SELFISH REQUEST, Mark 10:35-37.

1.

Made by James and John the sons of Zebedee (through their mother).

2.

Asked as to a great potentate who had all power (as well as favorites).

3.

A bold, blatant request for special favor.

II.

JESUS-' ANSWER AND REBUKE, Mark 10:38-45.

1.

You ask out of ignorance.

2.

You want to share my glory, Are you ready to also share my suffering?

3.

Without understanding the apostles answer yes. Jesus confirms that they will indeed share His suffering.

4.

He could not grant preference.

5.

The ten were angry with James and John for making such a request.

6.

Jesus explained by comparison the place of true greatness.

7.

The Son of man is come to serve not to be servedindeed His life is given as a ransom for all.

EXPLANATORY NOTES

I.

THE SELFISH REQUEST.

Mark 10:35. James and John, the sons of Zebedee. They were among the earliest disciples, John having been, with Andrew, one of the first who followed Jesus (John 1:36-40), and James having probably been brought by John to Jesus on that same day (John 1:41, where the form of expression in the Greek implies that, though Andrew was the first to find his brother, Simon, and bring him to Jesus, John also quickly found his brother, James, and brought him too). James and John were two of the three nearest to Jesus. In Matthew the request at this time comes from their mother, whose name was Salome (compare Matthew 27:56 with Mark 15:40), and who was probably the sister of Mary, the mother of Jesus. The request was probably suggested by the words just spoken, and recorded only by Matthew (Matthew 19:28): When the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Of course they took this literally, or nearly so; and now the two disciples, or their mother for them, came asking for the two thrones nearest the King himself. Their personal nearness to him in the apostleship and the early date of their following may have emboldened them to this; and if they were first-cousins to him, as seems probable, this would be another reason for expecting a favorable answer.Yet, as if they feared failure, they would try, with a genuine human impulse, to pledge the answer in advance. We would that thou shouldest do for us whatsoever we shall desire, or, rather, ask. He gave no pledge but asked for their request; when, behold, in spite of all that he had said, now of death, and before (chap. Mark 9:35) of humility, it was the most ambitious request that could be madea request for the two chief thrones.

II.

JESUS-' ANSWER AND REBUKE.

Mark 10:38. Personal loyalty was at the bottom of the desire: they had cast in their lot with him and with him they desired to have their portion. Yet it was a childish desire, an ambition for the end in profound ignorance of the way.Ye know not what ye ask. It is like the reply of a father to foolish children. When addressed to menambitious menhow humiliating! yet in this case how searchingly appropriate! It is not less appropriate with reference to many of our requests to our Heavenly Father; for often do we pray for the end in ignorance of the way, and often when the way be by no means acceptable to us.The principle of his rejoinder is that of Matthew 10:24: The disciple is not above his master. There is but one way to all the thrones, the way the King has taken.Can ye drink (not drink of) the cup that I drinki.e. which I have to drink, and in spirit am already drinking, the cup of utter self-sacrifice, even unto martyrdom. He drinks the cup, he does not merely drink of it; and he proposes the same to them.And be baptized with the baptism that I am baptized with? that I am already in spirit enduring? Another simile for the coming death, omitted by Matthew. The baptism is the overwhelming in pain and death; the woe is to come like the rushing of the water over the body of one whom John plunged in the Jordan. Perhaps he could not have found, within the range of their common thoughts, a stronger simile for his purpose; but he seems to have chosen it partly, also, because it was a sacred simile, the sanctity of baptism having given to the form a suggestive character that made it especially suitable for his use. When it comes to this symbolic use of the word, no one doubts that the act which forms the basis of the symbolism is a complete immersion.The two questions mean the same, and the thought is, You ask for thrones: can you die, and in spirit suffer death before death, as I do? Can you take up the cross and come after me, and go to the throne by the way that I take?

Mark 10:39. Their unqualified We can contained both good and evil. They knew that they were attached to Jesus, and it was their loyal hearts that spoke. But they knew not themselves, and spoke in ignorant assurance. The third of the special three put himself similarly on record (Luke 22:33); so that Peter, James and John are the men to whom we owe the most remarkable utterances of the confidence that is easy to an ignorant heart. Yet the We can of James and John and the profession of Peter came true in later times, when they had learned the secret of their Master more deeply. Their claims of victory were premature, but their hearts already had the secret of future victory.

The kindness of the answer is something wonderful. There is no tone or spirit of rebuke in it, although there was so much room for reproof. On the surface it is a denial of the requestat least, it would put an end to all exclusive expectations. Yet the prediction Ye shall indeed drink the cup that I drink is really a promise of all that is precious in what they asked for, If he could truthfully say, Ye shall suffer in my spirit, the thrones were assured, though no promise was given of the special ones that were ambitiously chosen. To him that overcometh will I grant to sit with me in my throne (Revelation 3:21). This prediction scarcely amounts to an announcement of martyrdom for each of the two brothers; it might be fulfilled by life in the martyr's spirit. But James drank that cup (Acts 12:2) and John suffered, if he did not die (Revelation 1:9). Both attained to high seats at the Master's side, but thrones how unlike all that they were thinking of! and by a way how different from all that they expected! In both aspects was the answer true, that they knew not what they asked. The real thrones were more glorious than they thought, and the way was such as they knew not.

Mark 10:40. The remainder of the answer surprises us; for, instead of giving them some reason why they must beware of looking too high or expecting too much, he disclaims the power to grant their request. To sit on my right hand and on my left hand is not mine to give: but it is for them for whom it hath been prepared. So, correctly, in the Revision. Matthew adds by my Father.But (alla) is not equivalent to except; as if he had said, It is not mine to give, except to those for whom it hath been prepared, Such a translation, though sometimes proposed, is inadmissible. Two statements are herethat the assignment of the highest rank is the prerogative of the Father, which reminds one of the language of Mark 13:32, and that the highest rank shall be assigned by him to those for whom it has been prepared. But who are they for whom the highest rank has been prepared by the Father? (See Mark 10:42-44). They are the disciples who are most like the Master. The nearest thrones are prepared for the truest followers, just as the crown is prepared for the successful contestant (1 Corinthians 9:24). Here, again, the last may be the first, and even the chief apostles cannot be sure that some servant of humbler name may not at the end be above them.

Mark 10:41. The tenthe remainder of the apostolic bandbegan to be much displeased with James and John. Began, but were soon interrupted and brought to account by the Master.Displeased. The same word as in Mark 10:14. Why displeased? Had they not all been questioning who should be greatest (chap. Mark 9:34)? and would they not all have been glad of the places James and John had chosen? It was human nature: they thought it very wrong when two petitioned for what all would gladly have claimed.

Mark 10:42. Jesus called themnot necessarily the tenapart from James and John; this word was for all.First he states the worldly principle of greatnessa principle with which he says they are familiar. Ye know that they which are accounted to rule over the Gentiles, or the nations i.e. the recognized and accepted rulers of the worldexercise lordship, or lord it, over themthat is, over the Gentiles, or nations, their subjectsand their great ones exercise authority upon them. This is the ordinary human conception of greatness. Recognized greatness among the nations of the world implies the exercise of domination over men; the great ones lord it. This is the ideal of greatness and a kingdom which Jesus rejected in the wilderness, and again when the Jews became his tempters (John 6:15).

Mark 10:43-44. But so shall it not beor, on manuscript authority, it is not soamong you. Your principle is not the principle of the world, and you have your own type of greatness and your own way of becoming great. Accordingly, he proceeds to tell of the Christian way of becoming great. The verbs in the future tense may best be rendered by will in stead of shall, for Jesus is telling not what he requires, but what a man will do who intelligently seeks the Christian greatness in the Christian way. Also, instead of whosoever will be great, read whosoever wishes to become great, and, in Mark 10:44, whosoever wishes to become chiefest, or first.What, now, is the Christian principle of greatness and the way by which a wise Christian will seek high rank? The Christian greatness consists in humble service; and a Christian who wishes to be great will seek it, if he seeks as a Christian, only through humble service.The desire for greatness is here represented in two degrees, whosoever wishes to become great among you telling of the general desire for eminence, and whosoever of you wishes to become first expressing the still higher desire for pre-eminence. It is not the first, as if a Christian could distinctly set his ambition on that it is firstthat is, a person of first rank, one of the highest.Observe particularly that our Lord does not forbid or discourage such desires; he does not say that there are no honors in his kingdom or bid us look for a dead-level of spiritual equality; and he does not hint that it is wrong to desire to have a place among the first. But he proceeds to tell how a Christian, if he intelligently adopts the Christian principle, will act on such a desire. Does he wish to become great? he will be your minister (diakonos), attendant, or assistanti.e. he will make himself a helper to his brethren. Does his ambition reach higher, so that he wishes to become a man of first rank? he will bow still lower, and be the servant of all, a slave (doulous) for the service of all to whom he can be useful. There is a threefold climax. First is higher than great, indicating a higher ambition in the aspiring soul. Slave (doulous) is lower than minister, attendant (diakonos), indicating a deeper humility as the means of reaching the higher honor. Of all is broader than of you, in your minister, indicating that the deeper humility will seek and find opportunities of wider as well as greater usefulness. The higher one wishes to rise, the lower will he bend in brotherly service, and the more freely will he give himself to many,It may be asked whether our Lord's teaching is not self-contradictory here; whether, in practice, we can conceive of seeking first rank by means of humility and service; whether the two motives are not incompatible. Certainly they are incompatible, so long as we hold the worldly conception of thrones and rewards. But the idea of greatness through any elevation that would gratify vanity he has just expressly ruled out, and has placed the honors of the kingdom in something else. The honor in this kingdom consists in being like the King, and the first rank in being most like the King. Whoever seeks this intelligently will seek it exactly as Jesus said, by humble and loving service to many. In this view of the matter it is evident that the honors are not altogether in the future. Whoever is doing the service in the Master's spirit is already of high rank, already on the throne. But the aristocracy in the kingdom is unconscious. They who belong to it are the last to suspect the fact, and any who may suppose themselves to belong to it are wrong (Matthew 25:37-39).

Mark 10:45. The great illustration and example is the Christ himself, in whose glory the ambitious disciples were hoping to share. He came to illustrate, not the human idea of greatness by being served, but the divine idea by serving. The great God himself is greatest in his helpfulness of love, and when he came nearest to men to show them his glory he came thus, in the self-sacrificing Son of man.Not to be ministered unto. Not to lord it or exercise authority over men, after the manner of the Gentiles, but to minister, serve, and to give his life a ransom for many. The extreme act of service. Compare the similar teaching at another time, in Luke 22:24-27, culminating in the words, I am among you as he that serveth, and the matchless object-lesson in John 13:1-17; also Romans 15:1-3; Philippians 2:5-11. In all these passages, and in many more (as Galatians 6:2; 2 Corinthians 8:1-9; 1 Peter 5:1-4), the footsteps of the Master are shown to the disciples that they may follow. The act of God in providing the propitiation for our sins, and the act of Christ in laying down his life for us, are given as the supreme examples for us in 1 John 4:10-11; 1 John 3:16. This was our Saviour's way to glory: the chief throne was prepared for the chief servant, and it will be found that the king is he who has done the most for his brethren. This is the only way by which any throne in his kingdom can be reached. (See John 12:26, spoken when only death remained to him.)To give his life a ransom for many. A ransom is the price paid for the release of prisoners or captives. The word for, in the sense of instead of (a ransom for many), is entirely appropriate, since a ransom is naturally conceived of as taking the place of the persons who are delivered by it, or serving instead of them. An idea of vicariousness, or action in the place of others, resides in this word, as well as in the word ransom itself. The phrase falls in with the other language of Scripture which represents the giving up of his life as the indispensable means for the deliverance of men from sin; and of this he was thinking when he spoke of the supreme act of service, the giving of his life a ransom for many. In order to minister thus to men he came into the world.We often think of his way to the cross as rich in example for us; but here the cross itself is made the chief example. So Ephesians 5:2. Here we are called to the spiritual fellowship of his sufferings. (W. N. Clarke)

FACT QUESTIONS 10:35-45

603.

Of what is this section a living illustration?

604.

Give three facts concerning the former association of James and John.

605.

Who was the mother of James and John?

606.

Can we catch anything in the words of Jesus to indicate why James and John made the request they did?

607.

Did James and John have any special nearness to Jesus that would encourage such a request? Discuss.

608.

Did James and John actually believe Jesus would grant the request even before He knew what it was?

609.

What was the basic motive in making the request?

610.

Show how humiliating were the words of Jesus Ye know not what ye ask.

611.

Please explain the symbolism of the two figures of the cupthe baptism.

612.

Show how the immediate answer of we can contains both good and evil.

613.

Show how James and John indeed were given high seats at the Master's side.

614.

Who are they for whom the highest rank has been prepared by the Father?

615.

Show how the Father gives such positions and not the Son.

616.

Show the inconsistency of the disapproval of the ten.

617.

What is the worldly principle of greatness? When and where had Jesus rejected this principle?

618

What is the Christian principle of greatness?

619

Does Jesus discourage ambition by His words of rebuke for a certain type of greatness? Discuss.

620.

Show the threefold climax in the words of Jesus.

621.

What will be found by the deeper humility?

622.

Aren-'t the two concepts of humility and greatness contradictory? Discuss.

623.

What of the aristocracy of the kingdom?

624.

Show how Jesus was the greatest and grandest illustration of what He taught.

625.

How does the example of God also illustrate the principle of true greatness?

626.

In what sense is the word ransom here used?

627.

In what manner can we share in the fellowship of his sufferings?