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The Request of James and John
35 cAnd James and John, dthe sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us ewhatever we ask of you.” 36 And he said to them, f“What do you want me to do for you?” 37 And they said to him, “Grant us gto sit, one at your right hand and one at your left, hin your glory.” 38 Jesus said to them, i“You do not know what you are asking. Are you able jto drink the cup that I drink, or kto be baptized with the baptism with which I am baptized?” 39 And they said to him, “We are able.” And Jesus said to them, l“The cup that I drink myou will drink, and with the baptism with which I am baptized, nyou will be baptized, 40 but to sit at my right hand or at my left is not mine to grant, obut it is for those for whom it has been pprepared.” 41 And when the ten heard it, they began to be indignant at James and John. 42 qAnd Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles rlord it over them, and their great ones exercise authority over them. 43 But sit shall not be so among you. But whoever would be great among you must be your servant,4 44 and whoever would be first among you must be tslave5 of all. 45 For even the Son of Man came not to be served but uto serve, and vto give his life as a ransom for wmany.”
c For ver. 35–45, see Matt. 20:20–28
d ch. 1:19
e [Matt. 18:19]
f ver. 51
g [Matt. 19:28]
h [Luke 9:26]
i [Luke 9:33; 23:34]
j ch. 14:36; Matt. 26:29, 42; Luke 22:42; John 18:11; [Isa. 51:22]
k Luke 12:50
l [Rom. 8:17; Phil. 3:10]
m Acts 12:2; Rev. 1:9
n [Rom. 6:3]
o [Matt. 19:11]
p Matt. 25:34
q For ver. 42–45, [ch. 9:33–36; Luke 22:25–27]
r 1 Pet. 5:3
s Matt. 23:11; [Luke 9:48]
4 Greek diakonos
t 2 Cor. 4:5
5 Or bondservant, or servant (for the contextual rendering of the Greek word doulos, see Preface)
u John 13:4, 13–15; Phil. 2:7; [2 Cor. 8:9]
v Isa. 53:10; Dan. 9:26; John 10:15; 11:51, 52; Rom. 4:25; Gal. 1:4; 2:20; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19
w ch. 14:24; Isa. 53:11, 12; Heb. 2:10; 9:28; [Rom. 5:15; Rev. 5:9]
38절) 예수님께서 야고보와 요한의 요구를 들으시고 그들을 향해서 너희들은 지금 너희가 구하는 것이 무엇인지를 알지 못한다라고 말씀하신다. 주님이 마시는 잔과 주님이 받으시는 세례를 너희가 받을 수 있느냐라고 물으신다.
여기서 예수님이 받으신 잔은 바로 하나님의 진노이고 세례는 바로 그분이 받으시는 고통과 죽음을 의미하는 것이다.
- There would indeed be a future time of glory (8:38; 13:26), but the path there would be through severe, divine judgment for Jesus. The cup that he was to drink was the cup of God’s wrath that would be poured out on him, bearing God’s wrath in the place of sinful mankind (see 14:36; Isa. 51:17, 22; Jer. 25:15; and notes on Luke 22:42; John 18:11). His baptism was his suffering and death, which would pour over him like a flood (cf. Ps. 88:7; Jonah 2:3; Luke 12:50; and note on 1 Pet. 3:21).
39-40절) 야고보와 요한은 우리가 할 수 있습니다라고 대답한다. 이에 주님께서 너희가 나의 잔과 세례를 마시고 받을 것이지만 내 좌우편의 자리는 내가 주는 것이 아니라 이미 예비된 자들을 위하여 준비된 것이다라고 말씀하신다. 주님께서는 하나님의 심판에 대한 대속물로 자신을 드리신 것이고 제자들이 받게되는 고통은 그들 자신의 정결케함과 하나님의 영광을 위한 것이다. 이처럼 제자들과 예수님의 잔은 본질적으로 차이가 있다.
- The disciples understand Jesus’ question (“Are you able to drink the cup that I drink?” v. 38) to mean that they will need to fight alongside Jesus, and they bravely answer, “We are able.” Jesus, however, teaches them that they too will undergo a form of suffering: you will drink … you will be baptized. Since only Jesus will bear the divine judgment in a substitutionary way (v. 45), the disciples’ suffering will be for their own purification and for God’s glory (8:34–38; 1 Pet. 4:13).
예수님은 완전한 하나님이시지만 삼위일체 안에서 성경을 통해서 아버지 하나님의 권위와 방향에 언제나 순종하신다. 누가 영광을 받을지에 대한 판단은 오직 하나님만이 하신다 .
- Though Jesus is fully God, yet there are differences of authority within the Trinity (cf. note on John 3:35), and the Son throughout Scripture is always subject to the authority and direction of the Father, who will ultimately determine who exactly receives such positions of honor. Jesus both defers authority to his heavenly Father and implies that he will himself be exalted.
41절) 이 두 제자, 야고보와 요한이 예수님께 개인적으로 자리를 요구한 소식을 나머지 10제자가 듣고 화가 났다. 이렇게 그들이 화를 낸것은 예수님이 가시는 길에 대해 이해하지 못하고 어쩌면 그런 요구를 할 수 있는가가 아니라 왜 우리들은 빼놓고 그런 이야기를 했느냐? 우리들은 뭐가 되느냐? 우리들에게도 한자리를 약속해야하는 것이아니냐라는 의미인 것이다. 자신들은 그런 논의에서 제외된 것에 대한 화를 제기하고 있는 것이다.
43-44절) 예수님의 리더십, 너희중에 누구든지 크고자 하는 자는 너희를 섬기는 자가 되고 으뜸이 되고자 하는 자는 모든 사람의 종이 되어야 한다라고 말씀하시는 주님, 세상은 섬김을 받고 높아질 것을 요구하지만 하나님 나라에서는 강한 자가 약한 자를 섬기고 높은 자리에 있는 자가 낮은 자리에 있는 자를 돕고 보호할 것을 말씀하시는 것이다. 이러한 하나님 나라의 원리를 기억해야 한다.
- Leadership among God’s people should be characterized by serving the people and acting for their best interests, not by assuming that the people are to serve the leaders. These principles apply not only to leadership in the church but also in all relations (e.g., in civil government, the civil authority is to be “God’s servant for your good” [Rom. 13:4; cf. 1 Sam. 8:11–20; 12:3–5]).
예수님이 보여주시는 섬김의 모델은 바로 섬기는 자(servant, 디아코노이)와 종(slave, 둘로스)이다.
- By aspiring to places of greatness, the disciples were in danger of becoming like Gentile rulers. Here Jesus emphatically stated that his disciples must not be like Gentile rulers but like “servants” (diakonoi), originally those who waited on tables,19 and like a “slave” (doulos, one totally owned by another and possessing no rights except those given by his or her master). A servant type of ministry, of which Jesus himself is the best example, is set forth.
19 In other contexts the word refers to a church officer. Its nontechnical meaning, however, has considerable significance for the kind of persons deacons should be.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 170.
45절) 인자가 온것은 섬김을 받으려 함이 아니라 섬기려하고 자기 목숨을 많은 사람의 대속물로 주기 위해서 온 것임을 선포하시는 주님. 예수님의 죽음은 대속물로서 많은 이들을 구원하시기 위함이다.
- Whether Jesus actually spoke the words in this verse or whether they had their origin in the early church and were then attributed to him is much debated by the scholarly interpreters of Mark. First, some point out that the word “ransom” appears nowhere else in the teaching of Jesus (only in the parallel in Matt 20:28) and reflects a later Pauline interpretation of Jesus’ death. Actually the word appears nowhere else in the New Testament, which is strange if Paul is the source of the idea.20 The word is common in the LXX and sets forth a well-established Old Testament idea. Therefore there is no reason Jesus could not have used it, or at least the Aramaic equivalent.
Second, some claim “ransom” is out of harmony with the idea of service. Death as a ransom is, however, simply the greatest example of service. The unusual association of ideas in fact supports Jesus rather than the early church as the source of the connection. The ideas stand together in Isa 53:11–12, which may have been in Jesus’ mind.
Third, and similar to the preceding, some have suggested that Luke 22:27, which mentions service, but not ransom, is the original form of the statement. In reply, by no means is it certain or even probable that Luke 22:27 and Mark 10:45 (cf. Matt 20:28) represent the same saying of Jesus.
Fourth, some argue that the expression “did not come” reflects a time after Jesus’ life. It need not suggest, however, that his entire life was in the past, only that his coming into the world, only that a substantial part of his ministry was. Furthermore, the vocabulary (“Son of Man,” “to give … life,” and “many”) and the structure (the use of parallelism) are Jewish and not Greco-Roman and more likely go back to Jesus than the Gentile church. Implicit in this statement is a bold challenge reminiscent of other sayings of Jesus: those who readily accept Jesus’ ransom ought also accept his example of service.
The word translated “to be served” and “to serve” (diakoneō) is the verbal form of the noun in v. 43. The noun and the verb originally referred to menial service such as waiting on tables. Jesus did not identify the kind of service he performed but affirmed that his life was characterized by a servant attitude and by actually performing many kinds of service and ministry. By so affirming he set himself before the disciples as an example to follow—something that often has been forgotten by his followers.
The word translated “ransom” was often used in secular Greek to refer to purchasing the freedom of a slave or a prisoner of war. The emphasis was on the price that was paid. It is used in this way in the LXX (Lev 25:51–52). In the LXX it is also used for the half-shekel tax each male paid to the sanctuary for his own redemption (Exod 30:12), the money paid to spare the life of one whose ox had gored another to death (Exod 21:30), the price paid for the redemption of the firstborn (Num 18:15), and the payment used to redeem mortgaged property (Lev 25:26).
Although the word used in Mark 10:45 is never used in the LXX to translate the Hebrew word meaning guilt offering, the meaning of the latter probably has influenced that of the former. See Lev 5:14–6:7; 7:1–7; Num 5:5–8; and especially Isa 53:10. Again the possibility that Jesus understood his approaching death in terms of Isa 53 must be recognized. He viewed his death as a vicarious sacrifice for sin. In fact, the word translated “for” properly means in the place of and not merely on behalf of. Jesus spoke in Aramaic, however, which may not have made the distinction. To say the least, Mark presented Jesus’ death as a substitutionary offering for the sins of others. The substitutionary idea comes out again in 14:24 and possibly in 14:27. No attempt should be made to limit how many are those for whom Jesus died. The word in context does not mean many but not all. Rather it is a Semitism that means all who are many. In the similar statement in 1 Tim 2:6 the word “all” is actually used.
The lengthy comments on v. 45 indicate its importance. Some even think that it is the key verse and that it suggests an outline of the book: chaps. 1–10: the service of the Son of Man; chaps. 11–16: the ransom of the Son of Man. There is, however, a problem of what to do with 10:46–52 and 16:1–8.
20 The word is lytron. The compound form antilytron appears in 1 Tim 2:6.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 170–171.
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