The Way of Jesus, the Christ Mark 10:32-52 Bigger Picture (Mark 8:22 10:52) Healing of a blind man (8:22-26) Confession of Jesus as the Christ (8:27-30) Discipleship teaching on the way (8:31 10:45) Confession of Jesus as the Christ (10:46-48) Healing of a blind man (10:49-52) Let s read Mark 10:32-52 Bigger Picture (Mark 8:31 10:45) passion prediction 8:31 9:31 10:33-34 call to follow discussion of wants 8:34 9:38 10:32 8:34 9:35 10:43 paradoxical contrast 8:35 9:35 10:43-44 disciples don t get it 8:32 9:33-34 10:35-39 Jesus is our ransom and our model. Will we be counted among the many?
Gospel of Mark (D. D. Lowery 2017) 18. The Way of Jesus (Mark 10:32-52) Introduction Story of Mary Van Kampen cheering at a replay during a Cowboy s game. Cheering for something that was meaningless, not real, etc. Just like what we so often do when we betray our obsession with power and power structures and systems today (i.e., politics, our government, country, etc.). In our passage today, what Jesus teaches renders all of it irrelevant to followers of Jesus (in a very real sense). He at once not only turns the power structures of his day (and ours) on its head but he renders them irrelevant to his Kingdom and his purposes. Will we listen? Form, Structure, and Setting This contains the first of 3 passion predictions that provide structure for the upcoming larger from 8:31 10:52. In this Jesus and his followers are on the way with Jesus to Jerusalem, where he will be crucified. As we ll see below, this way (Gk. ὁδός) becomes very much a theme of this, together with the passion predictions (i.e., the way is a way of suffering and loss). 1 Each of the 3 passion predictions (8:31; 9:31; 10:33-34) is followed by a call to follow (8:34; 9:38; 10:32) and then a saying about someone wishing (8:34; 9:35; 10:43) and then a contrast is made (e.g., save life/lose life; first/last; greatest/least) and finally a demonstration is provided that the disciples really don t understand what Jesus is saying yet (8:32; 9:33-34; 10:35-39). 2 Additionally, the is neatly framed by the two healings of blind men and confessions of Jesus as the Christ, as demonstrated below: 3 Healing of a blind man (8:22-26) Confession of Jesus as the Christ (8:27-30) Discipleship teaching on the way (8:31 10:45) Confession of Jesus as the Christ (10:46-48) Healing of a blind man (10:49-52) The significance of this, no doubt, is that it represents the process from blindness to sight (spiritually speaking) that Jesus disciples go through (or should go through) as they follow him and grow in their understanding of him and the way of the Gospel as the way of the Cross this is their journey. 4 In other words, this larger is preeminently concerned to demonstrate the true nature of discipleship, or of following Jesus. 5 Also, the passion predictions build on one another such that by the end a fuller picture of what will transpire emerges. 6 1 Witherington III, 2001, 286; Kuruvilla, 2012, 172. 2 See the helpful chart in Ibid. 3 As found in Ibid., 173. 4 Ibid. 5 Best, 1983, 84. 6 Witherington III, 2001, 243. 1
Mark 10:32-52 Sermon Notes Jesus 3 rd Passion Prediction (10:32-34) They were on the way (10:32) here s this theme again! 7 Jesus was going ahead of them, and they were amazed, but those who followed were afraid (10:32a) It seems as though the fear and amazement describe all of them together, as opposed to two separate groups and reactions. 8 This may be as much a response to Jesus himself at this point in the story as what lies ahead. Mark s note that Jesus was going ahead (προάγων) of them foreshadows further going ahead of his disciples after the resurrection (14:28; 16:7). 9 There s an ironic twist on the divine warrior motif here (cf. Isa 35:10; 42:13; 59:20; 62:11). The twist is victory will be accomplished, but it will be through suffering and death. 10 He took the twelve aside again and began to tell them what was going to happen to him (10:32b-34) Of the three passion predictions, this is by far the most thorough and specifically detailed. 11 The new and perhaps most unsettling element in this 3 rd prediction is that the Son of Man will be handed over to the Gentiles to be put to death. This is a new wrinkle and terribly humiliating; Lane: the Gentiles are the last people to whom the Messiah of the people of God should be handed over. 12 James and John Still Don t Get It (10:35-40) Then James and John, the sons of Zebedee, came to him and said, Teacher, we want you to do for us whatever we ask. (10:35-36) The text may allude ironically to the one other time a carte blanche request was made in Mark s Gospel, when Herod asked his daughter what she wanted. 13 Garland: This text bridges easily into our culture because it allows us to see our own pettiness mirrored in the pettiness of these disciples. While Jesus is talking about all that he is about to give, the disciples come with a shopping list of all they want to get. The absurdity of this scene brings the judgment of the cross on our selfish ambitions and our maneuvering for position and power. 14 Jesus s response to them is essentially the same that he ll say to Bartimaeus (10:51): what do you want me to do for you? There, Bartimaeus responds well Rabbi, let me see again. Mark surely intends for us to compare and contrast responses to Jesus same question. Here, the disciples ask for choice spots in Jesus glory! 15 7 Boring, 2012, 299. 8 Lane, 1974, 373 n. 60. 9 Garland, 1996, 410. 10 FIND THIS IN Marcus, 2002. 11 See the helpful table comparing the three in Lane, 1974, 375. 12 Ibid., 376. 13 Bock, 2015, 280. 14 Garland, 1996, 414-415. 15 Boring, 2012, 300. 2
Gospel of Mark (D. D. Lowery 2017) They said to him, Permit one of us to sit at your right hand and the other at your left in your glory. (10:37) Again, the question has in mind the background of the Messiah, and his royal conquest. When the Messiah triumphs, will they have the places of honor at the Messianic banquet? Lane: The place of honor is the seat on the right, and next to it, the seat on the left (cf. 1 Kings 2:19; Ps. 110:1; 1 Esdras 4:29; Ecclus. 12:12; Josephus, Antiquities VI. xi. 9). 16 As Boring points out, in the ancient world, an honor/shame society quite different from our own (imagine that social honor and acclaim is the currency that drives things rather than money, as in our day), status was a legitimate gfoeal that all were assumed to pursue. 17 Especially, as Bock notes, because 1 st cent. Israel was a patron-client society, as was the larger Greco-Roman world. And to patrons went honor and acclaim. 18 This anticipates what we ll say below, that the disciples weren t mad because James and John were asking for silly things (in their minds) but because they beat them to the punch! In yet another ironic twist, the next time the right and left of Jesus (εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν) will be mentioned is at the cross, with two other thieves on his right and left! 19 But, as Garland elaborates: the Zebedee brothers are not asking for the honor of being crucified with Jesus. What they really expect is a kingdom for themselves, where they can impose their own will on others. They hope to replace the self-serving oppressive power structure of the Romans with their own self-serving oppressive power structure. Nothing changes except the names of the rulers. Oppressive power gets recycled and new tyrants rise on the scene. The worldly ambition to be at the top and to beat down others still rules. 20 But Jesus said to them, You don t know what you are asking! (10:38-40) Jesus response is unequivocal yet gracious. Garland: The cup is a metaphor for suffering (Isa. 51:17, 22), and baptism is a metaphor for being plunged into calamity (see Pss. 42:7; 69:1). He will not be sprinkled with a bit of suffering; he will be submerged in it. He asks them if they are willing to share his fate (see 8:34) and be doused with the waters of hardship and trial. 21 Their response to Jesus is fascinating, in that at the story level, it describes a haughty, naïve, even over-confident spirit. Totally misguided. But, to the early church (Mark s original audience), it echoed their own words of many who have followed Jesus into suffering and even death. Here, the response is one for disciples who actually have been made able to respond this way to Jesus. 22 What a fascinating picture of God s faithfulness! 16 Lane, 1974, 379. 17 Boring, 2012, 301. 18 Bock, 2015, 281-282. 19 Garland, 1996, 411; Wright, 2004, 141-142. 20 Garland, 1996, 411. 21 Ibid., 412. 22 Boring, 2012, 301. 3
Mark 10:32-52 Jesus Mission Statement (10:41-45) Now when the other ten heard this, they became angry with James and John. (10:41) It is quite possible that the disciples indignation with James and John here reflects a similar preoccupation with their own dignity. 23 That is, they re not much better and they re angry with James and John for the wrong reasons (e.g., maybe because James and John thought to ask this first!). As Garland dryly adds, the disciples would rather bear a grudge against one another than a cross! 24 Jesus called them and said to them, You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. But it is not this way among you. (10:42-43a) Jesus labels their obvious desires to lord over (κατακυριεύουσιν) and rule over (κατεξουσιάζουσιν) others as pagan (i.e., the way of the Gentiles). Here Jesus is clearly suggesting that they ve adopted the wrong role models! Jesus, rather than the pagan rulers, should be their model. 25 Here again is another lesson from Jesus about the difference between the things of God and of man (cf. 8:33). 26 Instead whoever wants to be great among you must be your servant, and whoever wants to be first among you must be the slave of all. (10:43b-44) For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many. (10:45) Here Garland is especially helpful and clear so I ll quote him at length: Jesus has told his disciples that he must die, but this is the only passage in Mark that tells us why he must die: He gives his life as a ransom for many. The term ransom (lytron) was used for compensation for personal injury (Ex. 21:30) or a crime (Num. 35:31 32), for purchasing the freedom of an enslaved relative (Lev. 25:51 52), and for the price paid as an equivalent for the sacrifice of the firstborn (Num. 18:15). In extrabiblical sources, it referred to the amount paid to free a slave or prisoner, redeem a pledge, or reclaim something pawned. Exodus 30:12 connects this word to the annual half-shekel tax that in the time of Jesus went to support the daily temple sacrifices for the people s sins. Tosepta Seqalim 1:6 directly connects the half-shekel offering to sin atonement between Israel and God. The concept of ransom, therefore, is connected to the idea of cost, substitution, and atonement. Isaiah 53:10 12 forms the most likely backdrop here: Yet it was the LORD s will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand. After the suffering of his soul, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities. 23 Lane, 1974, 378. 24 Garland, 1996, 412. 25 Ibid., 412-413. 26 Boring, 2012, 302. 4
Gospel of Mark (D. D. Lowery 2017) Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors. Jesus thus provides the answer to the question that he asked his disciples earlier, What can a man give in exchange for his soul? (8:37). The psalmist asserts that no ransom avails for one s life (Ps. 49:7 9). That is true if we think we can pay the ransom ourselves. But this text affirms that Jesus pays a price for others that they cannot pay themselves. 27 The word many suggests a select number of recipients of these benefits: many but not all. In Semitic idiom, however, the word many can have the inclusive meaning all (see 1 Cor. 10:17; 1 Tim. 2:6).10 The effects of Jesus sacrifice extend to all who will accept it. But the emphasis falls on the many who need ransoming and on the action of the one who offers his life as that ransom. 28 The OT also makes frequent reference to a lytron (ransom) simply to describe God s saving act without reference to a price being paid (Exod 6:6; Deut 7:8; 9:26; 15:15, etc.). 29 There is some debate as to whether or not Isa 53 is in the background here, though I can t imagine it wouldn t be, as Isa has been everywhere else in Mark (i.e., I side with those who say it is in view here). 30 Jesus Heals Bartimaeus (10:46-52) Not really interested in this passage other than seeing how it serves as a concluding scene to the larger, which began with the two-stage healing of the blind man back in ch. 8. And in between the two stories, we ve explored the process of sight-from-blindness that the disciples must undergo. It s not easy, nor is it quick. But with God, all things are possible! Note as well Bartimaeus provides us with a healthy example to follow in many ways. See above, his reply to Jesus s request. Also, he shows us the right path (again, in contrast to the disciples above) by following Jesus down the path, seeking after him and focusing solely on him. 31 This final event of Jesus ministry is a striking allusion to Isa 9:2, which refers to a people in darkness seeing a great light. 32 27 On ransom, see further the helpful and brief Strauss, 2014, 459-462, and in more depth, France, 2002, 419-421. 28 Garland, 1996, 413-414. 29 Boring, 2012, 303. He lists many more OT references here, if interested. 30 Against the reference: Hooker, 2011, 248-249, and for it is pretty much everyone else in my library. For a most thorough and helpful discussion, see further Watts, 2000, 257-287. 31 Osborne, 2014, 182. 32 Ibid., 186. 5
Mark 10:32-52 The Point (must be able to answer these 2 questions) 1. What is the one thing I want my audience to know? Jesus is our ransom and our model. 2. What do I want them to do about it? Will we be counted among the many? Applicational Thoughts A different kind of Kingdom the disciples had a tough time grasping the fact that Jesus Kingdom was not like the Kingdom they were expecting in many fundamentally important ways. Most pointedly here, this was not the kind of kingdom that would fell the mighty Romans and set up shop in their stead. Instead, God s Kingdom that Jesus was inaugurating was far more ambitious and far more all-encompassing. Merely political rule wasn t the point cosmic rule was, and still is, the point. I think we can be guilty of neglecting this truth today, as concerned for political power and might as we so often are. Our power structures On a related note, Jesus is not interested in the least in our power structures, yet he has everything to do with them. He has nothing to do with them yet at the same time has everything to do with them. That is, our power structures are irrelevant because of Jesus and the power of God s kingdom. Our role models Garland: Jesus labels the desire to dominate others as pagan pagans want seats of power and want to lord it over others. The disciples have taken pagan rulers as their models, whereas they need to take Jesus as their model. The way of Jesus is self-giving service. They are not to be on the receiving end of service but on the giving end. 33 Elsewhere, Garland elaborates: Mark describes Jesus going before his disciples as he marches to his fateful death in Jerusalem. While the issue of atonement in 10:45 is vitally important, one should not neglect that Jesus holds himself up as an example to be followed. He does not explain atonement theories so much as show his disciples a way of life. The only way that disciples can possibly live up to Jesus demands is to realize that he has gone before them, broken through, and cleared the way for others to follow. He is like the man who cut the path through the jungle for days in order to lead a group of prisoners back to freedom and life and then died of exhaustion upon arrival. Such a person would have died for many, although this would not mean that the many simply had to acknowledge this theoretically or symbolically. They were with him on this march; yet he was the only one who was strong enough to open the way, and he died in doing so. 34 It s also clear that Jesus is serving as our model in the later parts of this passage, as well. We too are to serve rather than be served, and perhaps to give up our lives for others (literally or figurally). As much as this is a picture of Jesus salvation, it is also a call to emulate the example of Jesus as best as we can (with the help of the Spirit). 35 Just like with last week s lesson in trusting God with wealth and possessions when I pointed out helpful models in church we should get to know, it s the same with this week. There are so many wonderful servant leaders in our little church to 33 Garland, 1996, 412-413. 34 Ibid., 415. 35 France, 2002, 421. 6
Gospel of Mark (D. D. Lowery 2017) whom we could look as examples. Who are they? Look for them? Pattern your habits after them! True discipleship is radically others-centered. 36 Blindness to sight Note about the process from ch. 8 to 10 and the two healings. Process is long and uncomfortable, but necessary. Works Cited: Best, Ernest. 1983. Mark: The Gospel as Story. Edited by John Riches. Studies of the New Testament and its World. Edinburgh: T & T Clark. Bock, Darrell L. 2015. Mark. Edited by Ben Witherington III. New Cambridge Bible Commentary. Cambridge: Cambridge University Press. Boring, M. Eugene. 2012. [original ed. 2006]. Mark: A Commentary. Paperback ed. Edited by C. Clifton Black et al. New Testament Library. Louisville: Westminster John Knox. France, R. T. 2002. The Gospel of Mark: A Commentary on the Greek Text. Edited by I. Howard Marshall, and Donald A. Hagner. The New International Greek Testament Commentary. Grand Rapids: Eerdmans. Garland, David E. 1996. Mark. Edited by Terry Muck. The NIV Application Commentary. Grand Rapids: Zondervan. Hooker, Morna D. 2011. [original ed. 1991]. The Gospel According to St. Mark. Reprint ed. Edited by Henry Chadwick. Black s New Testament Commentaries 2. Grand Rapids: Baker. Kuruvilla, Abraham. 2012. Mark: A Theological Commentary for Preachers. Eugene, OR: Cascade. Lane, William L. 1974. The Gospel of Mark: The English Text with Introduction, Exposition and Notes. New London Commentary on the New Testament. London: Marshall Morgan & Scott. Marcus, Joel. 2002 2009. Mark: A New Translation with Introduction and Commentary. 2 vols. Anchor Yale Bible 27. New York: Yale University Press. Osborne, Grant R. 2014. Mark. Edited by Mark L. Strauss, and John H. Walton. Teach the Text. Grand Rapids: Baker. Strauss, Mark L. 2014. Mark. Edited by Clinton E. Arnold. Zondervan Exegetical Commentary on the New Testament 2. Grand Rapids: Zondervan. Watts, Rikki E. 2000. [original ed. 1997]. Isaiah s New Exodus in Mark. Reprint ed. Biblical Studies Library. Grand Rapids: Baker. Witherington III, Ben. 2001. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand Rapids: Eerdmans. Wright, N. T. 2004. [original ed. 2001]. Mark for Everyone. Louisville: Westminster John Knox. 36 Strauss, 2014, 464. 7