Mark 10:42 - Printer Friendly

ESV: And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them.

NIV: Jesus called them together and said, 'You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them.

NASB: Calling them to Himself, Jesus *said to them, 'You know that those who are recognized as rulers of the Gentiles domineer over them; and their people in high position exercise authority over them.

CSB: Jesus called them over and said to them, "You know that those who are regarded as rulers of the Gentiles lord it over them, and those in high positions act as tyrants over them.

NLT: So Jesus called them together and said, 'You know that the rulers in this world lord it over their people, and officials flaunt their authority over those under them.

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.

NKJV: But Jesus called them to Himself and said to them, “You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.

Jesus has taught the disciples many times that leadership in His kingdom requires humility and the willingness to submit to God (Mark 8:34–38) and serve others (Mark 9:35). He is walking toward Jerusalem. Once He arrives there, He will be crucified within a week. Meanwhile, His closest companions vie for positions of authority and influence. Jesus compares their attitudes to those of the Gentile Caesars and kings whose rule over the Jews is characterized by injustice and violence.

Why did Jesus use Gentile rulers as an example? While the Sanhedrin have some political clout, and the Pharisees harass the people over their obedience to the Mosaic law, the Jews are ultimately ruled by the Roman Empire. Even the Herods, who have some Jewish blood, rule as Romans. The disciples expect that Jesus will establish an independent Jewish nation and that they will be part of that civil leadership. Instead, He establishes the church, which exists under but independent from secular civil leadership.

Jesus doesn't deny the Twelve's desire for leadership positions in His kingdom, He just redefines what "leadership" looks like. Leaders in the kingdom of God are to be eager, willing shepherds of God's flock who do not lord over their charges (1 Peter 5:2–3). They must be moral, gentle, and respected by non-Christians. They must be faithful to their wives and good leaders in their families (1 Timothy 3:2–7). All this is in stark contrast to the Romans who threaten their subjects with crucifixion, place unregulated tax collectors over them, divorce and remarry at will, and kill their own family members to maintain power.

And yet it is human, flawed rulers to whom Jesus expects us to submit (Romans 13:1–7). The leadership model of service that Jesus establishes is not designed for a civil setting but for a family under the submission of civil rulers. God establishes civil rulers to enforce order and justice (Genesis 9:6; 1 Corinthians 14:33; Romans 13:3, although we shouldn't be surprised when they fail at this mission. Regardless, we are to follow the example of Jesus who came to serve, not secular leaders who serve just enough to accumulate money and power for themselves.

Mark 10:35–45 describes the arrogant request of James and John to have positions of power and authority in Jesus' coming kingdom. This comes after learning that Jesus values the powerless like women and children (Mark 10:1–16), that those with earthly power and wealth can have a hard time following God because they can tend to value their possessions more (Mark 10:17–22), and that part of Jesus' plan for His kingdom is to die a horrible death (Mark 10:32–34). Neither Luke nor John record this account, but Matthew adds that James and John's mother is involved in the request (Matthew 20:20–28).

In this passage, Jesus again confronts the Pharisees by clarifying God's views on marriage and divorce. He reminds the disciples not to dismiss the spiritual perspective of children. This chapter also records Jesus' encounter with the rich young ruler, who becomes an object lesson in why wealth makes it hard for people to rely on God. After this, Jesus deftly sets aside an arrogant request from James and John, and again predicts His impending death. Just prior to the triumphal entry of chapter 11, Jesus is sought out by Bartimaeus, whom He heals of blindness.

In between chapters 9 and 10, Jesus resumes His public teaching as He travels to Jerusalem for the Feast of Tabernacles (Luke 9:57—18:14; John 7—10). We meet Him here across the Jordan in Perea and follow as He makes His way west again to Jericho. This chapter surrounds a third prophecy of Jesus' death (Mark 10:32–34) with lessons on His value for those others often dismiss: women (Mark 10:1–12), the powerless (Mark 10:13–16), those who value God more than the world (Mark 10:17–31), servant-hearted leaders (Mark 10:35–45), and those with bold faith (Mark 10:46–52). Next is the triumphal entry and the beginning of Passion Week.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.