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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 10:32–45. His three-level outline is real structure in the source text, so it is rendered as structure.
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?
Historical interpretation
Nine Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it. So "He will baptize you" will have to be understood as standing for, "Through Him," or" Into Him," "you will be baptized.
They were expecting him to enter into [the kingdom], but not to go to the cross and death. Even though they had heard it ten thousand times, they could not clearly understand. Since they had not gotten a clear and certain knowledge of his teachings, they thought that he was going to this visible kingdom and would rule in Jerusalem. So the sons of Zebedee caught up with him on the road. They thought they had found the opportune moment. They put their request to him. They had broken away from the throng of the disciples and, just as if the whole situation had turned out exactly as they wanted, they asked about the privilege of the first seats and about being first among the others. They asked for this because they assumed that everything was finished and the whole business was over and done with. They made their request because they thought that now was the time for crowns and rewards.
(v. Chrys. ubi sup.) The disciples hearing Christ oftentimes speaking of His kingdom, thought that this kingdom was to be before His death, and therefore now that His death was foretold to them, they came to Him, that they might immediately be made worthy of the honours of the kingdom: wherefore it is said, And James and John, the sons of Zebedee, came unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. For ashamed of the human weakness which they felt, they came to Christ, taking Him apart from the disciples; but our Saviour, not from ignorance of what they wanted to ask, but from a wish of making them answer Him, puts this question to them; And he said unto them, What would ye that I should do for you?
(ubi sup.) Or we may fitly say that both took place; for seeing themselves honoured above the rest, they thought that they could easily obtain the foregoing petition; and that they might the more easily succeed in their request, they took their mother with them, that they might pray unto Christ together with her.
(ubi sup.) Or else He says, Ye know not what ye ask; as if He said, Ye speak of honours, but I am discoursing of wrestlings and toil; for this is not a time of rewards, but of blood, of battles, and dangers. Wherefore He adds, Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized withal? He draws them on by way of question, that by communication with Himself, their eagerness might increase.
(ubi sup.) And they answered thus quickly, because they expected that what they had asked would be listened to; it goes on: And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, and with the baptism that I am baptized withal shall ye be baptized; t at is, ye shall be worthy of martyrdom, and suffer even as I.
(ubi sup.) Where two questions are raised, one is, whether a seat on His right hand is prepared for any one; the other, whether the Lord of all has it not in His power to give it to those for whom it is prepared. To the first then we say, that no one sits on His right hand or on His left, for that throne is inaccessible to a creature. How then did He say, To sit on my right hand or on my left is not mine to give you, as though it belonged to some who were to sit there? He however answers the thoughts of those who asked Him, condescending to their meaning; for they did not know that lofty throne and seat, which is on the right hand of the Father, but sought one thing alone, that is, to possess the chief place, and to be set over others. And since they had heard it said of the Apostles, that they were to sit on twelve thrones, they begged for a place higher than all the rest, not knowing what was said. To the second question we must say, that such a gift does not transcend the power of the Son of God, but what is said by Matthew (Matt. 20:23), it is prepared by My Father, is the same as if it were said, "by Me," wherefore also Mark did not say here, by My Father. What therefore Christ says here is this, Ye shall die, He says, for Me, but this is not enough to enable you to obtain the highest place, for if another person comes possessing besides martyrdom all other virtues, he will possess much more than you; for the chief place is prepared for those, who by works are enabled to become the first. Thus then the Lord instructed them not to trouble themselves vainly and absurdly for high places; at the same time He would not have them made sad.
(de Con. Evan. ii. 64) Matthew has expressed that this was said not by themselves, but by their mother, since she brought their wishes to the Lord; wherefore Mark briefly implies rather that they themselves, than that their mother, had used the words.
And James and John, the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us. And he said to them: What will you that I should do for you? And they said: Grant to us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. Matthew writes that their mother asked the Lord for this on their behalf; but Mark, wishing to reveal their desire and counsel to the readers, omits the intervening mother, and says rather that they themselves asked, which he knew had been asked at their request through the mother. Finally, the Lord, according to both Evangelists, replied not to the mother but to them:
(ubi sup.) Or else, they know not what they ask, who seek from the Lord a seat of glory, which they do not yet merit.
(ubi sup.) A question is raised, however, how James and John drank the cup of martyrdom, or how they were baptized with the baptism of the Lord, when the Scripture relates, that only James the Apostle was beheaded by Herod whilst John finished his life by a natural death. But if we read ecclesiastical histories, in which it is related, that he also on account of the witness which he bore was cast into a cauldron of burning oil, and was immediately sent away to the island of Patmos, we shall then see that the spirit of martyrdom was in him, and that John drank the cup of confession, which the Three Children also drank in the furnace of fire, though the persecutor did not spill their blood. It goes on: But to sit on my right hand and on my left hand is not mine to give, but it shall be given to them for whom it is prepared.
(ubi sup.) Or else, it is not mine to give to you, that is, to proud persons, for such as yet they were. It is prepared for other persons, and be ye other, that is, lowly, and it is prepared for you.
Another Evangelist says that the mother of the sons of Zebedee approached Christ (Mt. 20:20). It is likely that both events took place. The apostles were embarrassed, and had their mother go first, and then they themselves approached Christ in private. This is what the Evangelist means here when he says that they come unto Him, that they approach Him in private, apart from the others. Let us learn what it was they asked. They thought that His going up to Jerusalem meant that He was going to ascend the throne of an earthly kingdom, and that after He had become king He would suffer those things which He said He would suffer. With this understanding, they are asking to sit at His right hand and His left. This is why the Lord rebukes them for asking for something foolish. Ye know not what ye ask, He says. You are thinking that My kingdom is an earthly kingdom, and you are asking for an earthly throne. But it is not so; rather, these things are beyond your understanding. To sit at My right hand is something so great that it goes beyond what even the angelic hosts can do. You are craving honor and glory, but I am calling you to die. By baptism and cup He means the cross. For a cup of wine is something a man gladly accepts, and it quickly puts him to sleep. And baptism is something which is done to cleanse sins. But James and John gave their promise without understanding what He said, thinking that He was speaking of an actual cup of wine, and the washing of the body which the Jews performed before they ate.
Now the abovementioned disciples thought that He was going up to Jerusalem, to reign there, and then to suffer what He had foretold. And with these thoughts, they desired to sit on the right and the left hand; wherefore there follows, They said unto him, Grant unto us that we may sit, one on thy right hand, the other on thy left hand, in thy glory.
It will not be as ye think, that I am to reign as a temporal king in Jerusalem, but all these things, that is, these which belong to My kingdom, are beyond your understanding; for to sit on My right hand is so great a thing that it surpasses the Angelic orders.
But by the cup and baptism, He means the cross; the cup, that is, as being a potion by Him sweetly received, but baptism as the cause of the cleansing of our sins. And they answer Him, without understanding what He had said; wherefore it goes on: And they said unto him, We can; for they thought that He spoke of a visible cup, and of the baptism of which the Jews made use, that is, the washings before their meals.
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Summary
Mark 10:35 presents a striking moment where James and John, two of Jesus' closest disciples, approach him with a self-serving and audacious request for positions of honor and authority in his coming kingdom. This incident immediately follows Jesus' third and most explicit prediction of his suffering and death, highlighting the profound spiritual blindness and persistent worldly ambition that still afflicted his inner circle, even as the cross loomed large. Their presumptuous demand sets the stage for Jesus' pivotal teaching on the true nature of greatness in God's kingdom, which is defined not by power and prestige, but by humble service and sacrificial suffering.
Context
Literary Context
This verse is strategically placed immediately after Jesus' third passion prediction and just before his teaching on servant leadership. In Mark 10:32-34, Jesus explicitly details his impending betrayal, condemnation, suffering, death, and resurrection. The disciples' request in Mark 10:35 demonstrates their failure to grasp the spiritual reality of his mission, as they are still preoccupied with earthly glory rather than the path of suffering. This scene also echoes earlier instances where the disciples struggled with worldly ambition, such as their argument over who was greatest in Mark 9:33-37, indicating a recurring theme of misunderstanding within the discipleship journey.
Historical & Cultural Context
First-century Jewish society, under Roman occupation, held strong messianic expectations for a political deliverer who would overthrow foreign rule and establish an earthly kingdom. Disciples often sought patronage and positions of influence from their teachers or leaders. James and John, as "sons of Zebedee," were part of Jesus' inner circle, often present at significant events (e.g., the Transfiguration in Mark 9:2-8). Their request reflects a common cultural practice of seeking preferential treatment from a master, but it is deeply incongruous with Jesus' radical redefinition of power and authority. The parallel account in Matthew 20:20-28 adds that their mother, Salome, was also involved in presenting the request, perhaps reflecting a cultural norm of family advocacy.
Key Themes
This passage powerfully highlights several key themes central to Mark's Gospel. Firstly, it underscores the Misunderstanding of Jesus' Kingdom, as the disciples consistently envision an earthly, political reign despite Jesus' repeated declarations of his suffering mission (Mark 8:31-33). Secondly, it exposes the pervasive nature of Self-Serving Ambition even among Jesus' closest followers, revealing their desire for personal glory and status over humble service. This contrasts sharply with Jesus' own example and his teachings on the true nature of discipleship. Finally, the incident serves as a crucial moment in the broader theme of Discipleship Challenges, demonstrating that even those intimately acquainted with Jesus' teachings struggled to shed worldly desires and embrace the counter-cultural call to self-denial and service, which Jesus would immediately address in Mark 10:42-45.
Exposition and Analysis
Key Word Analysis
This term, meaning "teacher" or "instructor," is a respectful address used by the disciples. While appropriate for Jesus' role as a teacher, James and John's subsequent request reveals a fundamental misunderstanding of the kind of master Jesus was and the nature of the kingdom he was establishing. They approach him as a patron from whom favors can be extracted, rather than as the divine Son of God whose path leads through suffering.
This verb signifies a strong desire, a determination or choice stemming from subjective impulse or will. James and John are expressing a firm, personal inclination or wish, indicating their deep-seated ambition. It highlights their active pursuit of their own agenda, rather than a passive or humble reception of God's will.
This word means "to ask" or "to beg" in a general sense. When coupled with "whatsoever" (G3739 hós + G1437 eán), it emphasizes the unqualified and audacious nature of their request. They are not asking for a specific, measured thing, but for a blank check, presuming Jesus' willingness to grant any and all of their wishes, no matter how self-serving.
Verse Breakdown
"And James and John, the sons of Zebedee, come unto him"
This opening clause immediately identifies the protagonists. James and John, known as "sons of thunder" (Mark 3:17), are part of Jesus' inner circle, often privy to his most intimate teachings. Their direct approach to Jesus, rather than through an intermediary, suggests their perceived closeness and boldness. The timing, immediately after Jesus' passion prediction, underscores the dramatic irony of their request.
"saying, Master,"
Their address "Master" (didáskalos) is respectful and acknowledges Jesus' authority as a teacher. However, the subsequent content of their request reveals that their respect is still rooted in worldly expectations of power and patronage, rather than a spiritual understanding of Jesus' true identity and mission. They see him as a means to their own ends.
"we would that thou shouldest do for us whatsoever we shall desire."
This is the core of their audacious demand. The phrase "whatsoever we shall desire" (ho ean aitēsōmen) is remarkably broad and presumptuous. It conveys a sense of entitlement and a complete lack of humility. They are not presenting a specific need or a humble petition; rather, they are demanding that Jesus commit to fulfilling any future request, whatever it might be, demonstrating their unchecked ambition for power and status in the perceived coming earthly kingdom.
Literary Devices
Mark employs several literary devices in this passage to underscore its theological message. Irony is prominent, as James and John's request for glory immediately follows Jesus' detailed prediction of his suffering and death. This stark contrast highlights the disciples' spiritual blindness and their inability to grasp the true nature of Jesus' mission and kingdom, which is antithetical to worldly power. Foreshadowing is also evident, as this incident sets the stage for Jesus' subsequent teaching on servant leadership in Mark 10:42-45, which directly addresses and corrects their misguided ambition. Furthermore, the passage utilizes Contrast between the disciples' worldly desires for status and Jesus' path of self-sacrifice, emphasizing the radical difference between human expectations and divine purposes.
Theological and Thematic Connections
This passage serves as a profound theological statement on the nature of true greatness in God's kingdom, contrasting sharply with worldly notions of power and ambition. The disciples' request reveals a common human tendency to seek self-exaltation, even in the context of spiritual service. However, Jesus consistently redefines greatness not through dominion or privilege, but through humble service and self-sacrifice, mirroring his own impending path to the cross. This incident underscores that genuine discipleship requires a radical reorientation of values, moving away from personal gain towards a Christ-like posture of servanthood for the benefit of others and the glory of God. It challenges believers to examine their own motives in ministry and life, ensuring that their desires align with God's kingdom purposes rather than personal ambition.
Reflection and Application
Mark 10:35 is a mirror reflecting the persistent human struggle with ambition, even among those committed to following Christ. James and John, despite being intimately acquainted with Jesus, still harbored a worldly vision of success and power. This challenges us to honestly examine our own hearts: Are our desires in ministry and life primarily for personal recognition, influence, or comfort, or are we genuinely committed to humility, service, and sacrifice, aligning our will with God's? True greatness in God's kingdom is not found in seeking positions of power or prestige, but in embracing the path of humble service, even suffering, for the sake of others and God's glory. It calls us to lay aside our self-serving agendas and embrace the counter-cultural values of the Kingdom, where the last are first and the servant is the leader. Understanding God's will often requires us to set aside our own desires and embrace His higher purposes, which may look radically different from our expectations.
Questions for Reflection
FAQ
Why did James and John make such an audacious request, especially after Jesus' passion predictions?
James and John, like many of Jesus' disciples, struggled to fully grasp the spiritual nature of his kingdom. Despite Jesus' repeated and explicit predictions of his suffering and death (e.g., Mark 8:31-33), they were still largely operating under the prevailing Jewish messianic expectations of an earthly, political kingdom. They envisioned Jesus establishing a glorious reign that would overthrow Roman rule, and they wanted to secure top positions of power and honor in that new administration. Their request, while audacious, stemmed from a profound spiritual blindness and a lingering attachment to worldly ambition, failing to comprehend that Jesus' path to glory was through the cross, not a throne.
How does this incident relate to Jesus' broader teaching on greatness and leadership?
This incident serves as a crucial catalyst for Jesus' definitive teaching on true greatness. Immediately following their request, Jesus calls all the disciples together and explains that worldly rulers lord their authority over others, but among his followers, it must be different. He states, "Whoever desires to become great among you shall be your servant, and whoever desires to be first among you shall be slave of all" (Mark 10:43-44). This passage directly refutes the disciples' worldly ambition, redefining leadership not as a position of power and privilege, but as one of humble service and self-sacrifice, culminating in his own example: "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (Mark 10:45).
Christ-Centered Fulfillment
The worldly ambition of James and John in Mark 10:35 stands in stark contrast to the perfect humility and self-giving of Jesus Christ, who is the ultimate fulfillment of true greatness. While the disciples sought positions of power, Christ, "who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men" (Philippians 2:6-7). Their desire for glory on a throne is countered by Jesus' path to a cross, where he would secure true glory not for himself, but for all who believe. He did not come "to be served, but to serve, and to give His life a ransom for many" (Mark 10:45), thus demonstrating that ultimate authority and kingship are achieved through radical self-emptying love and sacrificial service, culminating in his atoning death and resurrection. Christ's life and mission redefine power, showing that true reign is found in laying down one's life for others, a principle beautifully exemplified in his washing of the disciples' feet in John 13:1-17, setting the pattern for all who would follow him.