The Gospel of Mark
The fate of Jesus, the fate of disciples: Mk 10,32-45
The third prediction of the Passion and Resurrection: 10,32-34
In verse 32, we are told for the first time that the destination of the journey is Jerusalem. Once again they are "on the way" as in 8,27. Mark goes into much more detail in this verse than does Matthew (Mt 20,17)
Jesus is out there ahead of his disciples, almost as if he is eager to fulfil his destiny, his Father's will, which will take place in Jerusalem. The disciples follow, which is their role (1,16).
There must have been something awesome about Jesus' attitude which not surprisingly left the disciples both amazed and frightened. There is the continuing contrast between the attitude of Jesus and that of his disciples. Even so, they continue to follow him.
Jesus then takes the inner group, the Twelve, aside. Appointed in 3,14-16, they appear nine times in the Gospel as a group, receiving special teaching.
This third prediction is more detailed than the other two, it gives a full summary of the passion that is to follow in Jerusalem.
Jesus will be taken to the chief priests and scribes (14,53) while "handed over" in 10,33 which we have seen to be a key verb in this Gospel (1,14) will in due course be used also for the Romans (15,1)
As described in 10,34, Jesus will be mocked, spat upon and scourged (15,16-20) and finally killed (15,21-41). After three days he will rise again (16,1-8). Notably, this last is in all three predictions. (Matthew prefers "on the third day" (Mt 20,18).)
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The fate of disciples: Mk 10,35-45
Every time Jesus predicts his fate, the disciple show their failure to understand. Peter rejected this fate in 8,32-33. In 9,34, they were arguing about who was the greatest followed by John's question in 9,38. Now it is James and John who are asking to be the greatest (10,37).
James and John were among the first called (1,17-20), they are called Sons of Thunder (3,17) and they were two of the three disciples who witnessed the Transfiguration. They really are part of Jesus' inner circle.
The disciples fail to understand but Jesus shows remarkable patience with them: they are given not a rebuke (8,33) but a teaching and a challenge.
The two disciples (and the ten later, verse 41) are all seeking the glory which Jesus offers but they are not hearing his constant message of that cross comes first (8,34).
The cup is a frequent biblical image for one's destiny - Psalm 16, for example.
Baptism here is a plunging into water which can drown, Ps 69,2-3. Baptism though is also life giving as Mark's community would have been well aware, Romans 6,2-3.
The two disciples reply with a confident "we can". Jesus though can only call his disciples to follow his path of suffering. It is for God alone to give the glory.
The irony here in verse 40 is that there will be two thieves who will be seated to the right and left of Jesus, but all three will be on their crosses (15,27).
Teaching
The other ten in verse 41 show that they too have the same way of thinking as James and John, and they are indignant because these two have made their request first. Jesus now underlines his understanding of true authority.
The nature of the powers of this world are well summarised in verse 42 with "lord it over them" and are "tyrants" (NRSV). This would have been common experience for those living under the Romans and the Herodians.
The contrast comes in verses 43 and 44. The parallel this time is "Servant" with "slave" which could hardly make the point more strongly. A servant has some choice in serving well. A slave has no choice. The needs of others come first among the disciples of Jesus.
In verse 45, it all comes to the climax as Jesus now tells of his own example as he speaks of himself as the Son of Man. The Son of Man in Dan 7,13-14 comes with power and splendour. That is a contrast with the Son of Man in this verse where Jesus is picking up from the servant song of Isaiah where by his suffering the servant will justify many (Is 53,11).
"Many" in both Isaiah and in Mark is inclusive, effectively it means "all". There is the contrast between the one who died and the many who are redeemend.
"Ransom" meant to redeemed a pledge or free a slave (Ps 49,8). It is a commercial term use here as a metaphor. It is going too far as some Christian tradition has done to ask questions about exactly who is being paid. (Think of something going wrong and saying "I paid the price" for my behaviour. We don't ask to whom we are paying the price.)
"For" here means "on behalf of"
The Sunday Gospel: 29th Sunday OT
The omission of 10,32-33 makes the main story of today's Gospel, Mk 10,35-45, the request by the two disciples for their places in the kingdom of heaven. However, the essential setting for this story is that Jesus has just spoken in some detail of his forthcoming death and resurrection. This setting is though picked up at the end when Jesus speaks about giving his life as a ransom for many. It is this theme of Jesus giving his life which becomes the main theme of the readings with the choice of the reading from Isaiah as well as the reading from the letter to the Hebrews. Thus what appears to be the main story as result of the editing is really secondary.
The reading from the prophet Isaiah is s short extract from the song of the suffering servant, the whole of which (Is 52,10-53,12) is read on Good Friday. The emphasis this Sunday is on the servant giving his life for many, echoing Jesus in 10,45.
The reading from letter to the Hebrews, which is also read on Good Friday, makes its contribution because it introduces Jesus as our great high priest. He is fully human, the one who suffered and was tempted in every way that we are but did not sin. He is also fully divine and being human and divine uniquely qualified Jesus to be mediator and reconciler between God and humanity, the role of the priest.
The shorter version of the Gospel omits the request of the two brothers. This may be because the Church is uncomfortable with two of the apostles making such a request - even as early as the Gospel of Matthew we find their mother making the request on their behalf. Yet the serious shortcomings of the disciples are an important theme in the Gospel of Mark and true of the leaders of the Church of all ages. Thus whilst this main story becomes a secondary theme, it has great importance in the setting presenting the theme and message of the passion.
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