Chapter # 10 Paragraph # 5 Study # 6
November 7, 2023
Moss Bluff, Louisiana
(444)
1901 ASV
10:41 And when the ten heard it, they began to be moved with indignation concerning James and John.
10:42 And Jesus called them to him, and saith unto them, Ye know that they who are accounted to rule over the Gentiles lord it over them; and their great ones exercise authority over them.
10:43 But it is not so among you: but whosoever would become great among you, shall be your minister;
10:44 and whosoever would be first among you, shall be servant of all.
10:45 For the Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many.
- I. Round Two: The Kingdom's Requirement Of Servanthood (10:32-45).
- A. Part One: The King's Example; 10:32-34.
- B. Part Two: James' and John's Complete Absence Of Understanding; 10:35-40.
- C. Part Three: Jesus' Teaching To Produce Harmony In The Relationships Of The Twelve; 10:41-45.
- 1. The inevitable consequence of self-promotion.
- a. "And having heard, The Ten..."
- 1) What they heard: The Two aggressively attempting to get Jesus to exalt them above The Ten.
- 2) What they understood: The Ten were being demeaned by The Two.
- a) The earlier argument about who was the greatest (9:33-37) revealed the appetites of The Twelve for "glory in the eyes of others" and its accompanying "adulation/honor/submission".
- b) Mark's desire to reveal the extreme dangers of "the arrogance of functional capacity" (John's summary of the motivations of evil men: 1 John 2:16) when men pursue its fruits.
- b. "...began to be indignant concerning James and John..."
- 1) The "began" seems to indicate that, though the issue was brewing beneath the surface in the hearts of these men, it was now coming out into the light of day.
- 2) The issues of "being indignant".
- a) Mark's use of "aganaktein" consists of three references (10:14; 10:41; and 14:4).
- i. In the 10:14 text/context, "aganakteo" describes Jesus' reaction to the action of the "disciples" when they "censured" (epitimao) the parents of the children for bringing the children to Jesus: He was "seriously irritated" because the men were promoting a notion that was in total contradiction to the nature of His Kingdom. The seriousness of this cannot be overstated because of the damage it does to both those who practice this contradiction and those who observe it being practiced by Jesus' disciples.
- ii. In the 14:4 text/context, the "serious irritation" was aimed at Mary for "wasting" the ointment with which she anointed Jesus. This was in perfect harmony with the previous uses in that those who were "seriously irritated" were revealing their attitude toward Jesus without even realizing it.
- b) The "serious irritation" bordered on the potential rejection of those whose values were so perverse. No one can actually serve the interests of Jesus if the motivation behind the service is self-exaltation.
- c) The Ten were, thus, seriously considering having nothing more to do with James and John.
- c. Summary: self-promotion invariably attacks relationships to the point of destroying them.
- 2. Jesus' instruction regarding both the self-exaltation and the serious irritation.
- a. First, He establishes the fact that Gentile rulers are chewed up by this "lust" for status.
- 1) "You know..." means "You are fully aware..."
- 2) "...those who are recognized as rulers of the nations..." points directly to the issue of "being recognized" as a matter of accepting them in their "position".
- 3) "...lord it over [their subjects]..": this is the actual point of the lust -- to have the ability to tell others what to do and how to do it.
- 4) "...and their great ones double-down upon their authority over them..."
- b. Then, He tells The Twelve that "among you" (those destined to rule the Twelve Tribes) this "Gentile" approach shall not exist.
- c. He goes on to reveal that the Kingdom requires a complete fixation upon ministering to others.
- 1) This requires that those who "are willing" to be great must pursue that characteristic by "ministering".
- 2) This also requires that the "ministering" be that of a "bondslave" to the needs of those "beneath him".
- 3) This is exemplified by the fact that the King, Himself, did not come to be ministered to, but to "minister" even to the point of the loss of His own soul to ransom others.
