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Commentary on Mark 10 verses 32–45
Here is, I. Christ's prediction of his own sufferings; this string he harped much upon, though in the ears of his disciples it sounded very harsh and unpleasing.
1.See here how bold he was; when they were going up to Jerusalem, Jesus went before them, as the captain of our salvation, that was now to be made perfect through sufferings, Mar 10:32. Thus he showed himself forward to go on with his undertaking, even when he came to the hardest part of it. Now that the time was at hand, he said, Lo, I come; so far was he from drawing back, that now, more than ever, he pressed forward. Jesus went before them, and they were amazed. They began now to consider what imminent danger they ran themselves into, when they went to Jerusalem; how very malicious the Sanhedrim which sat there was against their Master and them; and they were ready to tremble at the thought of it. To hearten them, therefore, Christ went before them. "Come," saith he, "surely you will venture where your Master ventures." Note, When we see ourselves entering upon sufferings, it is encouraging to see our Master go before us. Or, He went before them, and therefore they were amazed; they admired to see with what cheerfulness and alacrity he went on, though he knew he was going to suffer and die. Note, Christ's courage and constancy in going on with his undertaking for our salvation, are, and will be, the wonder of all his disciples.
2.See here how timorous and faint-hearted his disciples were; As they followed, they were afraid, afraid for themselves, as being apprehensive of their own danger; and justly might they be ashamed of their being thus afraid. Their Master's courage should have put spirit into them.
3.See here what method he took to silence their fears. He did not go about to make the matter better than it was, nor to feed them with hopes that he might escape the storm, but told them again what he had often told them before, the things that should happen to him. He knew the worst of it, and therefore went on thus boldly, and he will let them know the worst of it. Come, be not afraid; for, (1.) There is no remedy, the matter is determined, and cannot be avoided. (2.) It is only the Son of man that shall suffer; their time of suffering was now at hand, he will now provide for their security. (3.) He shall rise again; the issue of his sufferings will be glorious to himself, and advantageous to all that are his, Mar 10:33, Mar 10:34. The method and particulars of Christ's sufferings are more largely foretold here than in any other of the predictions - that he shall first be delivered up by Judas to the chief priests and the scribes; that they shall condemn him to death, but, not having the power to put him to death, shall deliver him to the Gentiles, to the Roman powers, and they shall mock him, and scourge him, and spit upon him, and kill him. Christ had a perfect foresight, not only of his own death, but of all the aggravating circumstances of it; and yet he thus went forth to meet it.
II. The check he gave to two of his disciples for their ambitious request. This story is much the same here as we had it Mat 20:20. Only there they are said to have made their request by their mother, here they are said to make it themselves; she introduced them, and presented their petition, and then they seconded it, and assented to it.
Note, 1. As, on the one hand, there are some that do not use, so, on the other hand, there are some that abuse, the great encouragements Christ has given us in prayer. He hath said, Ask, and it shall be given you; and it is a commendable faith to ask for the great things he has promised; but it was a culpable presumption in these disciples to make such a boundless demand upon their Master; We would that thou shouldest do for us whatsoever we shall desire. We had much better leave it to him to do for us what he sees fit, and he will do more than we can desire, Eph 3:20.
2.We must be cautious how we make general promises. Christ would not engage to do for them whatever they desired, but would know from them what it was they did desire; What would ye that I should do for you? He would have them go on with their suit, that they might be made ashamed of it.
3.Many have been led into a snare by false notions of Christ's kingdom, as if it were of this world, and like the kingdoms of the potentates of this world. James and John conclude, If Christ rise again, he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni - The first peer of the realm, and the other next him, like Joseph in Pharaoh's court, or Daniel in Darius's.
4.Worldly honour is a glittering thing, with which the eyes of Christ's own disciples have many a time been dazzled. Whereas to be good should be more our care than to look great, or to have the pre-eminence.
5.Our weakness and short-sightedness appear as much in our prayers as in any thing. We cannot order our speech, when we speak to God, by reason of darkness, both concerning him and concerning ourselves. It is folly to prescribe to God, and wisdom to subscribe.
6.It is the will of Christ that we should prepare for sufferings, and leave it to him to recompense us for them. He needs not be put in mind, as Ahasuerus did, of the services of his people, nor can he forget their work of faith and labour of love. Our care must be, that we may have wisdom and grace to know how to suffer with him, and then we may trust him to provide in the best manner how we shall reign with him, and when, and where, and what, the degrees of our glory shall be.
III. The check he gave to the rest of the disciples, for their uneasiness at it. They began to be much displeased, to have indignation about James and John, Mar 10:41. They were angry at them for affecting precedency, not because it did so ill become the disciples of Christ, but because each of them hoped to have it himself. When the Cynic trampled on Alexander's foot-cloth, with Calco fastum Alexandri - Now I tread on Alexander's pride, he was seasonably checked with Sed majori fastu - But with a greater pride of thine own. So these discovered their own ambition, in their displeasure at the ambition of James and John; and Christ took this occasion to warn them against it, and all their successors in the ministry of the gospel, Mar 10:42-44. He called them to him in a familiar way, to give them an example of condescension, then when he was reproving their ambition, and to teach them never to bid their disciples keep their distance. He shows them,
1.That dominion was generally abused in the world (Mar 10:42); That they seemed to rule over the Gentiles, that have the name and title of rulers, they exercise lordship over them, that is all they study and aim at, not so much to protect them, and provide for their welfare, as to exercise authority upon them; they will be obeyed, aim to be arbitrary, and to have their will in every thing. Sic volo, sic jubeo, stat pro ratione voluntas - Thus I will, thus I command; my good pleasure is my law. Their care is, what they shall get by their subjects to support their own pomp and grandeur, not what they shall do for them.
2.That therefore it ought not to be admitted into the church; "It shall not be so among you; those that shall be put under your charge, must be as sheep under the charge of the shepherd, who is to tend them and feed them, and be a servant to them, not as horses under the command of the driver, that works them and beats them, and gets his pennyworths out of them. He that affects to be great and chief, that thrusts himself into a secular dignity and dominion, he shall be servant of all, he shall be mean and contemptible in the eyes of all that are wise and good; he that exalteth himself shall be abased." Or rather, "He that would be truly great and chief, he must lay out himself to do good to all, must stoop to the meanest services, and labour in the hardest services. Those not only shall be most honoured hereafter, but are most honourable now, who are most useful." To convince them of this, he sets before them his own example (Mar 10:45); "The Son of man submits first to the greatest hardships and hazards, and then enters into his glory, and can you expect to come to it any other way; or to have more ease and honour than he has?" (1.) He takes upon him the form of a servant, comes not to be ministered to, and waited upon, but to minister, and wait to be gracious. (2.) He comes obedient to death, and to its dominion, for he gives his life a ransom for many; did he die for the benefit of good people, and shall not we study to live for their benefit?
(Vict. Ant. e Cat. in Marc. sed v. Chrys. Hom. 65) And He enumerates each thing that was to happen to Him; lest if He should pass any thing over, they should be troubled afterwards at suddenly seing it; wherefore he adds, Behold, we go up to Jerusalem, and the Son of Man.
(Hom. in Matt. 65) But that when they were saddened on account of His Passion and death, they should then also look for His resurrection, He adds, And the third day he shall rise again; for since He had not hid from them the sorrows and insults which happened, it was fitting that they should believe Him on other points.
In so speaking the Lord foreshadowed those by whose hand he would die. He does not mean here the death upon the cross as such, but that the Jews would deliver him up to the Gentiles, or, in other words, to the Romans. For Pilate was a Roman, and had been sent by the Romans into Judea as governor.
Our Redeemer, foreseeing that the souls of the disciples would be troubled by His passion, foretold to them long beforehand both the suffering of that same passion and the glory of His resurrection, so that when they saw Him dying, as had been predicted, they would not doubt that He would also rise again. But because the disciples, still carnal, were by no means able to grasp the words of the mystery, a miracle is performed. Before their eyes a blind man receives light, so that those who could not grasp the words of the heavenly mystery might be strengthened in faith by heavenly deeds.
(ubi sup.) The disciples remembered the discourse in which the Lord had foretold that He was about to suffer many things from the chief priests and scribes, and therefore in going up to Jerusalem, they were amazed. And this is what is meant, when it is said, And they were in the way going up to Jerusalem, and Jesus went before them.
(ubi sup.) Either lest they themselves should perish with Him, or at all events lest He, whose life and ministry was their joy, should fall under the hand of His enemies. But the Lord, foreseeing that the minds of His disciples would be troubled by His Passion, foretels to them both the pain of His Passion, and the glory of His resurrection; wherefore there follows, And he took again the twelve, and began to tell them what things should happen unto him.
Why does He foretell the things that will happen to Him? To prepare and to calm the minds of the disciples, so that having heard of these things beforehand they would more easily endure them, and not be overwhelmed all at once in their anguish. He also foretold these things so that they would know that He suffered them of His own will. Although He knows these things beforehand, and is able to flee from them, He does not do so, thus making it abundantly clear that He willingly gives Himself over to His sufferings. The Lord takes the disciples aside privately to speak with them alone. For His Passion is a mystery to be revealed only to those closest to Him. And this is why on the road He leads the way before them all, wanting to separate His disciples from the rest of the crowd. But also, by leading the way, He shows that He hastens to His Passion, and does not evade His death which is for our salvation. Although He lists all these sorrowful things that will happen, yet there is one consolation, that He will rise on the third day.
To show that He runs to meet His Passion, and that He does not refuse death, for the sake of our salvation; and they were amazed, and as they followed, they were afraid.
He did this to confirm the hearts of the disciples, that from hearing these things beforehand, they might the better bear them afterwards, and might not be alarmed at their suddenness, and also in order to show them that He suffered voluntarily; for he who foreknows a danger, and flies not, though flight is in his power, evidently of his own will gives himself up to suffering. But He takes His disciples apart, because it was fitting that He should reveal the mystery of His Passion to those who were more closely connected with Him.
(interlin.) That is, He to whom suffering belongs; for the Godhead cannot suffer. Shall be delivered, that is, by Judas, unto the Chief Priests, and unto the Scribes, and they shall condemn him to death; judging Him to be guilty of death; and shall deliver him to the Gentiles, that is, to Pilate the Gentile; and his soldiers shall mock him, and shall spit upon him, and scourge him, and put him to death.
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SUMMARY
Mark 10:33 records Jesus' third and most explicit prophecy regarding his impending suffering, death, and resurrection in Jerusalem. This detailed foretelling reveals his divine foreknowledge and willing submission to God's redemptive plan, outlining the specific agents—the chief priests, scribes, and Gentiles—who would condemn and execute him, thereby setting the stage for the climactic events of his passion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 10:33 is rich in literary devices that amplify its theological significance. The most prominent is Prophecy, as Jesus explicitly foretells his future suffering, condemnation, and death with remarkable detail. This functions as Foreshadowing, building dramatic tension and preparing the reader for the unfolding events in Jerusalem. The specific naming of "chief priests," "scribes," and "Gentiles" adds a layer of Specificity, making the prophecy more concrete and demonstrating Jesus' divine foreknowledge. There is also a strong element of Irony present, as the very religious leaders who should have recognized and welcomed the Messiah are instead prophesied to condemn him to death, while the "Gentiles," typically seen as outside God's covenant, become the instruments of his execution, fulfilling God's broader redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 10:33 is a profound theological statement on the nature of Jesus' messiahship and the divine necessity of his suffering. It underscores that Jesus' death was not an accident or a failure, but a deliberate and essential part of God's sovereign plan for salvation, willingly embraced by the Son of Man. This voluntary submission to suffering, betrayal, and death at the hands of both Jewish and Gentile authorities highlights the depth of God's love and the radical nature of Christ's obedience, providing atonement for the sins of humanity. It redefines traditional expectations of a conquering Messiah, revealing a suffering servant whose path to glory is through the cross.
REFLECTION AND APPLICATION
Mark 10:33 serves as a powerful reminder that Jesus' journey to the cross was not a deviation from his mission but its very heart. For believers today, this verse calls us to embrace a realistic understanding of discipleship, acknowledging that following Christ may involve suffering, rejection, and self-denial, just as it did for our Lord. It challenges us to trust in God's sovereign plan, even when circumstances seem bleak or unjust, knowing that God is at work even through the darkest moments to bring about his redemptive purposes. Jesus' unwavering commitment to his Father's will, despite knowing the immense pain awaiting him, is a profound example of obedience and faith, urging us to surrender our own wills to God's perfect design, confident that his ultimate plan is for our good and his glory.
Questions for Reflection
FAQ
Why does Jesus predict his death multiple times in Mark's Gospel?
Answer: Jesus predicts his death and resurrection multiple times in Mark (Mark 8:31, 9:31, and 10:33-34) for several crucial reasons. Firstly, it underscores the divine necessity and predetermined nature of his suffering as part of God's redemptive plan. His death was not an accident but a purposeful act. Secondly, it served to educate and prepare his disciples for the shocking reality of his passion. They struggled to grasp the concept of a suffering Messiah, clinging to traditional expectations of a conquering king. Repeated predictions were necessary to challenge their preconceived notions and gradually reveal the true nature of his messiahship. Thirdly, these prophecies demonstrate Jesus' divine foreknowledge, proving his identity as the Son of God who knows all things, even his own future. Finally, the repetition emphasizes the centrality of the cross to the Gospel message, ensuring that his followers would understand that his death was the ultimate act of salvation.
CHRIST-CENTERED FULFILLMENT
Mark 10:33 finds its profound Christ-centered fulfillment in the actual events of Jesus' passion, death, and resurrection, which are the very core of the Gospel message. Jesus, the Son of Man, willingly embraced the path of suffering and humiliation, fulfilling Old Testament prophecies of a suffering servant (as seen in Isaiah 53). His voluntary submission to being "delivered" to the chief priests, scribes, and Gentiles culminates in his crucifixion, the ultimate act of atonement for humanity's sin. This verse is not merely a prediction but a divine blueprint, demonstrating that Jesus' death was not a tragic end but a purposeful sacrifice, orchestrated by God's sovereign will (as affirmed in Acts 4:27-28). By enduring the condemnation of humanity and the wrath of God on the cross, Jesus became the perfect Lamb of God, taking away the sin of the world (John 1:29). His subsequent resurrection, though not explicitly mentioned in this verse but immediately following it in Mark 10:34, validates his claims, confirms his victory over sin and death, and inaugurates the new covenant, offering eternal life to all who believe. Thus, Mark 10:33 points directly to the heart of the gospel: Christ's substitutionary atonement and his triumph over death, making salvation possible for all people, both Jew and Gentile (Romans 3:29-30).