Mark 10:42

KJV

But Jesus called them [to him], and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.

KJV (with Strong's)

But {G1161} Jesus {G2424} called {G4341} them {G846} to him, and saith {G3004} unto them {G846}, Ye know {G1492} that {G3754} they which are accounted {G1380} to rule {G757} over the Gentiles {G1484} exercise lordship {G2634} over them {G846}; and {G2532} their {G846} great ones {G3173} exercise authority {G2715} upon them {G846}.

Complete Jewish Bible

But Yeshua called them to him and said to them, "You know that among the Goyim, those who are supposed to rule them become tyrants, and their superiors become dictators.

Berean Standard Bible

So Jesus called them together and said, “You know that those regarded as rulers of the Gentiles lord it over them, and their superiors exercise authority over them.

American Standard Version

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.

Commentary

### SUMMARY
Mark 10:42 captures Jesus' pivotal teaching on the nature of leadership, delivered in response to the ambitious request of James and John for positions of power in His coming kingdom. Jesus directly confronts the disciples' worldly understanding of authority by contrasting it with the prevailing model of Gentile rulers, who exercise their power through domination and control. This verse sets the stage for a radical redefinition of greatness within the Kingdom of God, challenging conventional notions of status and preparing His followers for a counter-cultural path of humble service.

### CONTEXT
* **Literary Context:** This verse is an immediate and direct response to the request of James and John, the sons of Zebedee, who had approached Jesus asking for the most prominent seats in His glory—one on His right hand and one on His left ([Mark 10:35-37](/mark/10-35-37 "Mark 10:35-37 - James and John's Ambitious Request")). This request, made despite Jesus' recent predictions of His suffering and death ([Mark 10:32-34](/mark/10-32-34 "Mark 10:32-34 - Jesus Foretells His Death a Third Time")), reveals a profound misunderstanding of the nature of His kingdom and the path of discipleship. The other ten disciples were indignant at James and John's presumption ([Mark 10:41](/mark/10-41 "Mark 10:41 - The Other Disciples' Indignation")), prompting Jesus to call all twelve together. He uses this moment to address not just the ambition of two, but the pervasive worldly mindset that tempted all of them, setting the stage for His revolutionary teaching on servant leadership in the verses that follow ([Mark 10:43-45](/mark/10-43-45 "Mark 10:43-45 - Jesus Teaches on Servant Leadership")).

* **Historical & Cultural Context:** In the Greco-Roman world of Jesus' time, power was typically exercised through a hierarchical system where rulers and "great ones" maintained their status through dominance, coercion, and the extraction of tribute or service from their subjects. The concept of "lordship" (κυριεύω, _kyrieuō_) and "authority" (ἐξουσιάζω, _exousiazō_) often implied a top-down, self-serving exercise of power, where leaders benefited from their position rather than serving those under them. This was the common experience for the Jewish people living under Roman occupation. Furthermore, within Jewish society, there were expectations of a Messiah who would establish a political kingdom, overthrowing Roman rule and restoring Israel's national glory. The disciples, like many of their contemporaries, likely held these conventional views of power and leadership, which Jesus directly challenges in this teaching.

* **Key Themes:** Mark 10:42 is foundational to understanding several key themes in Mark's Gospel. Firstly, it highlights the **contrast between worldly and Kingdom leadership**, setting up Jesus' radical redefinition of greatness. While the world values status and control, Jesus will soon present a counter-cultural model of service and humility. Secondly, it exposes the **misunderstanding of the disciples** regarding the true nature of Jesus' mission and kingdom, demonstrating their lingering attachment to earthly ambitions despite their proximity to Christ. This theme of misunderstanding is recurrent throughout Mark. Finally, the verse introduces the theme of **power and authority**, not as an end in itself, but as a means to serve. Jesus' description of Gentile rulers' oppressive authority directly foreshadows His own example of self-emptying service, which culminates in His sacrificial death as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **accounted (Greek, _dokéō_):** This word implies thinking, seeming, or being reputed. In this context, it refers to those who are _perceived_ or _reputed_ to rule, highlighting the societal recognition of their status and power. It points to the outward appearance and human perception of authority.
* **Gentiles (Greek, _éthnos_):** Literally meaning "a race" or "a tribe," this term specifically refers to non-Jewish people, often with the implication of being pagan. Here, it denotes the nations outside of Israel, whose rulers operate by different principles than those of God's Kingdom. Jesus uses them as a stark example of worldly power dynamics.
* **exercise lordship (Greek, _katakyrieúō_):** This compound word combines _kata_ (down, against) with _kyrieuō_ (to be lord over, to rule as a master). The prefix _kata_ intensifies the verb, suggesting a forceful, oppressive, or even subjugating form of dominion. It implies ruling *down upon* or *against* others, asserting control in a domineering manner.
* **exercise authority (Greek, _katexousiázō_):** Similarly, this word combines _kata_ (down, against) with _exousiazō_ (to have or wield full privilege or authority). The intensified form suggests a strong, perhaps even abusive, exertion of power. It speaks to the forceful application of one's position to control or dominate others, often for personal benefit rather than for the good of the governed.

#### Verse Breakdown
* **"But Jesus called them [to him], and saith unto them,"**: This opening clause emphasizes Jesus' initiative and authority. He doesn't wait for them to come to Him; He summons them, indicating the gravity and importance of the lesson He is about to impart. This is a deliberate act of teaching, not a casual observation.
* **"Ye know that they which are accounted to rule over the Gentiles"**: Jesus appeals to their common knowledge and observation. He points to the familiar reality of how worldly power operates, specifically among the "Gentiles" (non-Jewish nations), which would have been a vivid and often oppressive reality for His Jewish audience living under Roman rule. The phrase "accounted to rule" highlights the societal recognition and perceived legitimacy of these rulers.
* **"exercise lordship over them;"**: This describes the first aspect of Gentile rule: a domineering and controlling form of power. It signifies a master-servant relationship where the ruler asserts absolute control, often for their own benefit, over their subjects. The Greek word implies a forceful subjugation.
* **"and their great ones exercise authority upon them."**: This second phrase reinforces the first, describing the powerful elite within Gentile society. "Great ones" refers to those in positions of high influence and power. The "exercise authority upon them" further emphasizes the top-down, often oppressive, application of power, where those in authority wield their influence over others, rather than serving them.

#### Literary Devices
Mark employs several **literary devices** in this verse to convey Jesus' message. The primary device is **Contrast**, as Jesus sets up a direct opposition between the prevailing model of Gentile leadership and the radical new paradigm He will introduce for His disciples. By vividly describing the domineering nature of worldly rulers, He creates a foil against which His teaching on servant leadership will shine more brightly. There is also an element of **Didacticism**, as Jesus is actively instructing His disciples, using a familiar cultural example to challenge their preconceived notions. His statement "Ye know" acts as a **Rhetorical Question** or an appeal to common knowledge, drawing the disciples into the conversation and preparing them for the counter-cultural truth He is about to reveal. Furthermore, the use of two distinct but complementary verbs, "exercise lordship" and "exercise authority," creates a sense of **Emphasis** through parallelism, underscoring the pervasive and often oppressive nature of worldly power.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse lays bare the fundamental incompatibility between the world's understanding of power and the divine principles of God's Kingdom. The Gentile model of leadership, characterized by domination and self-exaltation, stands in stark opposition to the self-giving, humble service exemplified by Christ. Theologically, it highlights the fallen nature of human authority when separated from God's design, often leading to oppression and injustice. It underscores that true greatness in God's eyes is not measured by the number of people one controls, but by the extent to which one serves and sacrifices for others. This teaching is a profound call to re-evaluate our own desires for status and control, aligning them instead with the counter-cultural values of the Gospel.

* [Matthew 20:25-28](/matthew/20-25-28 "Matthew 20:25-28 - Parallel Account of Jesus' Teaching on Leadership")
* [1 Peter 5:2-3](/1_peter/5-2-3 "1 Peter 5:2-3 - Shepherding the Flock of God")
* [Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Obedience")

### REFLECTION AND APPLICATION
Mark 10:42 serves as a timeless mirror, reflecting the persistent temptation to embrace worldly models of power within any community, including the church and our personal lives. It challenges us to honestly examine our motivations for seeking influence or positions of leadership. Do we desire to "lord it over" others, to control or dominate, to be served, or to gain personal prestige? Or are we genuinely driven by a desire to serve, to uplift, and to empower those around us? This verse calls us to a radical reorientation of our understanding of authority, moving from a self-serving posture to one of self-sacrificial love. It reminds us that true impact and lasting influence in God's Kingdom are found not in asserting power, but in humbly laying down our lives for others, just as Christ did. This principle applies to every sphere of life—from parenting and professional roles to church leadership and community engagement—urging us to embody the counter-cultural spirit of servant leadership.

#### Questions for Reflection
* **In what areas of my life do I tend to "exercise lordship" or "exercise authority" over others, rather than serving them?**
* **How do worldly models of leadership subtly influence my desires for status or control?**
* **What practical steps can I take this week to intentionally serve someone in a way that goes against my natural inclination for self-promotion?**
* **How does Jesus' teaching here challenge my understanding of what it means to be "great" or "successful"?**

### FAQ
**What is the significance of Jesus mentioning "Gentile" rulers specifically?**

Answer: Jesus' specific mention of "Gentile" rulers is significant because it highlights a stark contrast between the prevailing, worldly model of leadership and the counter-cultural principles of His Kingdom. For His Jewish audience, "Gentile" rulers, particularly the Roman authorities, represented an oppressive, domineering, and often exploitative form of power. By pointing to this familiar example, Jesus underscores that His followers are called to a fundamentally different way of exercising influence—one that is antithetical to the self-serving, top-down approach common in the world. He is not merely describing a foreign system but explicitly rejecting its principles as unsuitable for His disciples.

**How does this verse relate to leadership in the church today?**

Answer: This verse is profoundly relevant for leadership in the church today, serving as a perpetual warning against adopting worldly power structures. It challenges church leaders—pastors, elders, deacons, and ministry heads—to resist the temptation to "lord it over" the flock or to "exercise authority" in a domineering or self-serving manner. Instead, it implicitly calls for a leadership style characterized by humility, service, and self-sacrifice, mirroring the example Jesus Himself would soon demonstrate ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). True spiritual authority in the church is not about control or status, but about empowering and nurturing others, fostering an environment where every member is valued and serves according to their gifts, as seen in passages like [1 Peter 5:2-3](/1_peter/5-2-3 "1 Peter 5:2-3 - Shepherding the Flock of God").

### CHRIST-CENTERED FULFILLMENT
Mark 10:42, while descriptive of worldly leadership, serves as a crucial backdrop for understanding the radical nature of Christ's own kingship and the fulfillment of true authority. Jesus, the ultimate King, did not come to exercise lordship or authority in the oppressive manner of Gentile rulers. Instead, His entire life and ministry were a living embodiment of the alternative He proposed. 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, by taking the form of a servant" ([Philippians 2:6-7](/philippians/2-6-7 "Philippians 2:6-7 - Christ's Humiliation and Exaltation")). The very next verse in Mark's Gospel reveals the profound Christ-centered fulfillment: "For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many" ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). Jesus' authority is not asserted through coercion but through self-sacrificial love, culminating in His death on the cross, where He truly "exercised authority" over sin and death by submitting to them. His reign is established not by dominating His subjects, but by liberating them through His humble service, inviting all who follow Him to participate in this same counter-cultural, cross-shaped pattern of leadership ([John 13:14-15](/john/13-14-15 "John 13:14-15 - Jesus Washes His Disciples' Feet")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Peter 5:3

Neither as being lords over [God's] heritage, but being ensamples to the flock.

Luke 22:25

And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

Matthew 20:25

But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.