This pericope parallels 9:30-37. Both sections deal with true greatness, and both follow predictions of Jesus' passion. This second incident shows the disciples' lack of spiritual perception and their selfishness even more than the first one.
10:35-37 James and John's request seems almost incredible. They wanted Jesus to give them whatever they requested, carte blanche. When asked what that might be, they explained that they wanted the positions of highest honor in Jesus' messianic kingdom. The person who sat at a ruler's right hand enjoyed the highest assigned position, and the person who sat at his left the second highest.257These brothers obviously believed that Jesus was the Messiah, and they thought He was going to establish His kingdom soon, perhaps when they reached Jerusalem.
Matthew wrote that their mother, Salome, the sister of Jesus' mother, voiced their request for them (Matt. 20:20). Mark put the words in their mouths because they came from their hearts even though Salome spoke them. Perhaps they thought their family connection with Jesus justified their request. Frequently rulers appointed close family members to important government positions.
"This narrative contains a bright mirror of human vanity; for it shows that proper and holy zeal is often accompanied by ambition. . . . They who are not satisfied with himself alone, but seek this or the other thing apart from him and his promises, wander egregiously from the right path."258
10:38-40 Those who share Jesus' honor in the kingdom must also share His sufferings in this age. The cup is a symbol of trouble and suffering in the Old Testament (Ps. 75:8; Isa. 51:17; Jer. 25:15-28; 49:12; 51:7; Ezek. 23:31-34; Hab. 2:16; Zech. 12:2). Likewise baptism, being under water, pictures inundation with trouble (Job 22:11; Ps. 18:16; 69:1-2, 15; Isa. 43:2).
James and John confidently affirmed that they could endure all the trouble and suffering that Jesus might have to endure because they had not understood what He had predicted about His passion. They would indeed experience a measure of suffering themselves as Jesus' disciples but not as much as Jesus would have to endure. James was the first apostle to experience martyrdom (Acts 12:2), and John was evidently the last. However, God the Father would determine who would receive the positions of authority and honor in the messianic kingdom (cf. Matt. 20:23).
10:41-44 The jealous reaction of the other disciples shows that selfish ambition also motivated them.259Jesus had to repeat His teaching about greatness because the disciples had not learned its lesson (9:33-37).260
Rule and authority in the kingdom come by faithful and humble service in the present age.261The disciples needed to concentrate on present service rather than future honor. The godless world focuses on the benefits of position. Disciples of Jesus should concentrate on qualifying for honor. The godless even exercise authority prematurely by lording it over others. Disciples should voluntarily place themselves under others to help them. A slave (Gr. doulos) was one who sacrificed his or her rights to serve others (cf. Luke 22:24-30).
Notice that Jesus did not rebuke the disciples for wanting to be great in the kingdom. This ambition is good. He corrected them for focusing on self-centered goals rather than on altruistic goals, and He clarified the method for obtaining greatness.
"Here is the paradox of the Kingdom of God. Instead of being lords, its great ones become servants, and its chiefs the bond-servants of all."262
10:45 Even the Son of Man had to follow the rule that Jesus just explained. He is the great example of it. His incarnation was not that of a potentate whom others had to serve but that of a servant who met the needs of others.
His service extended to giving His life as a ransom (Gr. lytron, cf. Matt. 20:28). In koineGreek (the common Greek of the New Testament world), this word often described the money paid to release slaves. In the New Testament, it has a narrower, more theological meaning, namely release or redemption.263The Exodus is the great Old Testament instance of this redemption and release.
"For"(Gr. anti), used in Mark only here, means "instead of"or "in place of,"a clear reference to substitution (cf. Matt. 2:22; Luke 11:11; 1 Pet. 3:9).264
"Many"(lit. "the many") contrasts with the one life (Gr. psychen) of Jesus given as a payment (cf. 14:24). One man's act affected many others. "Many"does not mean some in contrast to all. While Jesus' death benefits everyone in one sense and the elect in another sense, that was not the point of Jesus' contrast here. Jesus took the place of everyone else by paying the penalty for their sins.
This verse is not only the climax of this pericope (vv. 35-41), but it is the key verse of Mark's Gospel. It summarizes the ministry of Jesus as the Suffering Servant of the Lord, Mark's particular emphasis. Here it constituted another announcement of Jesus' coming death, but it added the purpose for His dying not previously revealed.
"This verse contains the clearest statement of the object of Christ's coming found in the gospels. But this theological declaration was made to enforce a practical truth for everyday conduct."265
