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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
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(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.
(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.
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
Jesus directly asks James and John, "What would ye that I should do for you?" This pivotal question immediately follows their ambitious request for positions of honor in His kingdom, serving as a patient yet piercing invitation for them to articulate their desires, thereby exposing their earthly understanding of the Messiah's reign and setting the stage for Jesus' profound teaching on true greatness through humble service and suffering.
Context
Literary Context
This verse is situated within a crucial section of Mark's Gospel (chapters 8-10) where Jesus is on His final journey to Jerusalem, progressively revealing the true nature of His mission, which involves suffering, death, and resurrection. Immediately prior to this verse, James and John, the sons of Zebedee, have approached Jesus with a bold and self-serving request: to sit at His right and left hand in His glory (Mark 10:35). Jesus' question in Mark 10:36 is His direct response to their misguided ambition, demonstrating His patient engagement with their misunderstanding before delivering a foundational teaching on servant leadership (Mark 10:42-45). This episode is the third instance where the disciples struggle to grasp Jesus' passion predictions, following similar misunderstandings in Mark 8:31-33 and Mark 9:30-37.
Historical & Cultural Context
The disciples' request and Jesus' subsequent question must be understood against the backdrop of first-century Jewish messianic expectations. Many Jews anticipated a political Messiah who would liberate Israel from Roman rule and establish an earthly kingdom with positions of power and prestige. James and John, like the other disciples, likely envisioned Jesus' "glory" as a triumphal, earthly reign where they would occupy prominent governmental roles, akin to prime ministers or chief advisors. The "right hand" and "left hand" were positions of ultimate honor and authority in ancient courts, signifying unparalleled proximity and influence with the king. Their request, therefore, was not merely for recognition but for supreme power, reflecting a common human desire for status within a perceived hierarchy, a desire Jesus consistently challenged throughout His ministry.
Key Themes
Mark 10:36 contributes significantly to several key themes within the Gospel of Mark. Firstly, it highlights the Misunderstanding of Jesus' Kingdom, revealing the disciples' persistent focus on earthly power and glory rather than the spiritual, suffering, and serving nature of God's reign. Secondly, it underscores Jesus' Patient and Pedagogical Approach to His disciples; instead of an immediate rebuke, He invites them to articulate their desires, allowing their true motives to surface before offering correction. This sets the stage for a profound teaching on True Discipleship and Greatness, which, contrary to worldly standards, is defined by humility, service, and a willingness to suffer for the sake of others, mirroring Jesus' own path to the cross (Mark 10:45). The passage also implicitly touches upon the theme of Divine Sovereignty, as Jesus later states that granting positions of honor is not His to give, but belongs to those for whom it has been prepared (Mark 10:40).
Exposition and Analysis
Key Word Analysis
This interrogative pronoun (G5101) serves to elicit specific information, functioning as "who, which, or what." In this context, it is a direct and pointed inquiry, compelling James and John to articulate the precise nature of their request. Jesus is not merely asking "anything," but "what specific thing" do they desire Him to do.
Derived from G2309, this verb signifies a determination or choice stemming from subjective impulse, implying a strong desire or preference. It denotes a volitional act, highlighting that James and John's request is a deliberate expression of their inner wish or inclination, rather than a casual thought. Jesus is asking about their deeply held "will" or "desire."
This verb (G4160) encompasses a very wide application of "making" or "doing," ranging from performing an action to fulfilling a purpose. Here, Jesus asks what action they wish Him to perform on their behalf, emphasizing His power and authority to effect change, but also implicitly challenging the nature of the "doing" they seek.
Verse Breakdown
"And he said unto them,"
This opening clause establishes the immediate conversational context. Jesus, having heard the audacious request from James and John, turns His attention directly to them. The conjunction "And" (Greek, dé) indicates a continuation of the narrative, transitioning from their request to His response, signifying a deliberate and intentional engagement.
"What would ye that I should do for you?"
This is a direct, open-ended question that places the onus on James and John to articulate their specific desire. Jesus does not immediately rebuke or dismiss their request. Instead, He invites them to fully express their ambition. This approach is pedagogical, designed to draw out their true motives and the depth of their misunderstanding regarding the nature of His kingdom, preparing them for the profound and challenging truth He is about to reveal concerning suffering, service, and true greatness.
Literary Devices
The verse employs several significant literary devices. Most prominently, Jesus utilizes a form of the Socratic Method, responding to a statement or question with another question, not to gain information He lacks, but to guide the interlocutor toward self-discovery and a deeper understanding of truth. This method forces James and John to articulate their desires, exposing their worldly ambitions. There is also a subtle Irony at play; the disciples seek power and glory, but Jesus' question, seemingly simple, will lead to a teaching about suffering and servanthood, which is the antithesis of their request. The question also creates Anticipation, as the reader knows that the disciples' answer will reveal their spiritual blindness, and Jesus' subsequent response will be a critical teaching moment, moving the narrative towards the core of discipleship.
Theological and Thematic Connections
Mark 10:36 serves as a powerful theological pivot, exposing the perennial human inclination toward self-exaltation and worldly ambition, even within the context of spiritual pursuit. Jesus' question challenges the disciples' (and our) fundamental understanding of greatness, shifting it from positions of power and prestige to a radical call for humble service and self-sacrifice. This exchange underscores the profound chasm between human desires for earthly glory and God's kingdom values, where true authority is found in laying down one's life for others. It highlights Jesus' unwavering commitment to redefine leadership and success in terms of servanthood, mirroring His own redemptive mission.
Reflection and Application
Jesus' question to James and John resonates deeply with believers today, prompting a vital self-examination of our own motives and desires when we approach God or seek to serve in His kingdom. Are our prayers and ambitions primarily focused on personal gain, recognition, or comfort, or are they genuinely aligned with God's will and the advancement of His kingdom? This verse challenges us to consider whether we are seeking to be served or to serve, to gain power or to give ourselves away in love. Jesus' patient engagement with His misguided disciples offers a profound lesson in grace, reminding us that God often allows our true desires to surface, not to condemn us, but to lovingly redirect and reshape our hearts according to His perfect purposes, moving us from self-centered ambition to Christ-like humility and service.
Questions for Reflection
FAQ
Why did Jesus ask a question He already knew the answer to?
Jesus' question was not born of ignorance but of pedagogical intent. He already knew the ambitious desires of James and John. By asking "What would ye that I should do for you?", Jesus compelled them to articulate their request themselves. This Socratic method served several purposes: it brought their self-centered ambition into the open, making it undeniable; it allowed them to hear their own words, which could lead to self-awareness; and it created a teachable moment, setting the stage for Jesus to correct their misunderstanding about the nature of His kingdom and true greatness. It was a compassionate yet firm way to expose their spiritual blindness before offering a profound lesson on servant leadership, as seen in Mark 10:42-45.
Christ-Centered Fulfillment
Mark 10:36, with Jesus' direct inquiry, "What would ye that I should do for you?", finds its Christ-centered fulfillment not in the disciples' misguided ambition, but in Jesus' own life and mission as the ultimate servant. While James and John sought positions of honor and power, Jesus, the Son of God, came not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). His question implicitly contrasts their desire for worldly glory with His divine humility. The "doing" they request is for their own exaltation, but the "doing" that defines Christ is His sacrificial work on the cross, the ultimate act of service that brings salvation and true glory. He is the one who, though in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant (Philippians 2:6-7). Thus, Jesus' question serves as a profound setup, revealing the disciples' need for a radical reorientation of values, a reorientation that can only be truly understood and lived out by looking to the self-giving life and atoning death of Christ Himself, who perfectly exemplified the very service He called His followers to embrace (John 13:14-15).