This passage serves as the third major prophecy concerning Christ's passion, and is linked, in typical fashion, to teaching on the true nature of discipleship.

v32. Mark tells us that Jesus sets his face toward Jerusalem and that the disciples respond in both amazement and terror. Either they fear the consequences of the journey, or possibly the wild bearing of Jesus. Jesus then takes them aside to explain the purpose of the journey.

v33-34. The prediction of messiah's death is far more detailed than in previous predictions. The prophetic predictions repeat: i] delivered over to the chief priests and scribes; ii] sentenced to death; v] executed and vi] resurrected. The prediction adds: iii] delivered to the Romans and iv] mocked, spat on and scourged. The elements are the same as the passion narrative, chapters 14-16, and serve to fulfill Ps.22:6-8, Isa.50:6. The description underlines Jesus' humiliation.

v35-37. The disciples see in Jesus the eschatological messiah who will reestablish the throne of David in Jerusalem. There may be some hardship in the struggle ahead, but James and John want to sit next to Jesus in the place of honour at the messianic banquet on the day of his coronation.

v38-39. Jesus responds sharply, questioning their capacity to undergo the suffering he is about to face. The disciples still do not understand that Jesus' "glory" involves the humiliation of the suffering servant. The "cup" symbolizes the wrath of God's judgement upon sin, and "baptism" images overwhelming suffering (cf. Lk.12:50 = substitutionary sacrifice). James and John claim that they can go the distance and Jesus predicts that they will "drink the cup" and "be baptized." James was later martyred, Act.12:2, and John was to suffer in exile, Rev.1:9. (Papias wrote, "John the theologian and James his brother, were killed by the Jews"). Yet, the point that Jesus is probably making here is that James and John, indeed all disciples, will vicariously share in his substitutionary sacrifice, through faith.

v40. The Father will assign the seating order at the messianic banquet.

v41. The rest of the disciples demonstrate their own desire for privilege, status and power, in their bitter reaction to the request of James and John.

v42-43. Self-seeking for status, honour, glory, authority... is common in secular ("pagan" = Roman, rather than "Gentile") management/rule, but is not to be the style of leadership used in the church. Disciples must serve each other, not rule each other.

v44-45. The person who would "be first" must be the servant of all. This was Jesus' example in his life-giving payment for our rebellion (ransom = deliverance by purchase. This is an allusion to the Servant of the Lord, Isaiah 53, who suffered and gave his life for the sins of others. The notion of "ransom" explains the theology of v33, 34). Jesus possesses glory, authority and rule through his life-giving service. Through our identification with Jesus, we are "first", possessing privilege, status and power, and therefore, we should walk toward this inheritance in service rather than rule.

"He laid down his life for us; and we ought to lay down our lives for the brethren", 1John 3:16.

As a gift of grace appropriated through faith in Jesus, we are identified with his death and resurrection. In his death we die, we die to self, the old selfish self. In his life we are renewed and ultimately glorified. So we experience the power of his death and resurrection, a death to self-glorying, an enlivening to privilege, status and power.

The problem is, "we know not what we ask, when we ask for the glory of wearing the crown, but ask not for the grace to bear the cross in our way to it", Henry. The crown is ours as a gift of asking, but in the getting, we often join the disciples in self-seeking.

In Jesus' time, the government of Rome was characterized by the exercise of authority and power. Rome ruled with an iron fist. The modern political process is far more humane, but power politics is still the norm. In Western democracies, politics is all about gaining power. Governments strive to retain power, while the opposition does everything it can to undermine the government and so inevitably secure power. The only sacred cow these days is the "bad habits" of politicians. A battle involving personal blood-letting may backfire. On the other hand, a negative, destructive or dishonest attack on the government of the day remains the best means of unseating it, and this despite the national damage such an attack may cause.

The danger for the Christian fellowship is that we are often tempted to mimic the secular world, yet Babel has no place with Zion. The management of the Christian community should be inclusive, driven by a desire to serve rather than rule. Dictatorial ministry/management teams my serve to build a high tower, but the building of Zion's city is in God's hands. Our task is to share in the revolutionary notion that leadership and authority in the Christian community are exercised through service rather than dictatorial power.

1. In what way does the word "ransom" explain the meaning of Jesus' death?

2. What example does Jesus' death set in the business of managing a Christian fellowship?