ACC ~ Mark 10 v32 - 45

OVERVIEW:

The text teaches that we are not to ask for privilege in the kingdom without readiness to die for it (CHRYSOSTOM). The sons of Zebedee were not mistaken in recognizing that they were special recipients of his love, but they were mistaken in imagining that this would be without cost (CHRYSOSTOM, BEDE). Only through humbling oneself does one come into the glory of the Lord (AUGUSTINE). The history of the martyrs demonstrates that many have been unreservedly willing to drink this same cup with the Lord, to suffer and die for the truth (POLYCARP). Martyrdom itself is a type of baptism, in which the love of the Father through the Son acts to bury the old life of sin and raise the believer into new life through the Holy Spirit (CHRYSOSTOM). As Christ rose effortlessly from water having been buried in it, so we rise with him having died to sin. He shared with us our punishment but not our sin (AUGUSTINE). His incomparable righteousness, sanctification, redemption and resurrection all become ours by faith (GREGORY OF NAZIANZUS). Without his incarnate humiliation, only the angels would have known his identity (CHRYSOSTOM).

10:33 | The Chief Priests Will Condemn Him to Death and Deliver Him to the Gentiles

UNDER WHAT AUTHORITY HE DIED

AUGUSTINE: In so speaking the Lord foreshadowed those by whose hand he would die. He does not mean here the death upon the cross as such, but that the Jews would deliver him up to the Gentiles, or, in other words, to the Romans. For Pilate was a Roman, and had been sent by the Romans into Judea as governor. TRACTATE ON JOHN 94.5. [1]

[1] Cetedoc 0278, 114.5.19; NPNF 1 7:422**.

10:35a | The Sons of Zebedee

THE PLEA FOR PRIVILEGED POSITION

BEDE: They knew that among the disciples they were warmly loved by our Lord, that together with the blessed Peter they had often been informed of hidden mysteries of which the rest were unaware, as the text of the holy gospel frequently indicates. [1] Thus a new name was given to them, just as it was to Peter. As the one who was formerly called Simon was given the name of Peter on account of the strength and firmness of his unassailable faith, so they were called Boanērges, that is, sons of thunder, [2] because they heard, along with Peter, the voice of the Father honoring the Lord, [3] and they recognized the secrets of the mysteries more than the rest of the disciples. They sensed that they clung to our Lord with their whole heart and embraced him with the greatest love. So they did not disbelieve that it was possible that they would be sitting closely on either side of him in the kingdom, particularly when they saw that John, for his singular purity of mind and body, was held in such great love that he rested on his breast at supper. [4] EXPOSITION ON THE GOSPEL OF MARK 2.21. [5]

[1] As in the transfiguration narrative. Cf. Mt 17:1-3; Mk 5:37; 9:2-4; 14:33; Lk 8:51; 9:28-30.

[2] Mk 3:16-17.

[3] HE BEGINNING OF THE GOSPEL | MARK 1:1-5

[4] Jn 13:23.

[5] Cetedoc 1367, 2.21.42; HOG 2:212-13*.

THEIR PLEA TRANSCENDED

BEDE: When the sons of Zebedee were seeking from Jesus seats in his kingdom, he at once called them to drink of his chalice, [1] that is, to pattern themselves after the struggle of his suffering. EXPOSITION ON THE GOSPEL OF MARK 2.21. [2]

[1] Cf. Mt 20:22; Mk 10:38.

[2] Cetedoc 1367, 2.21.19; HOG 2:212*.

10:35b | Do for Us Whatever We Ask

THE MISTAKEN PREMISE OF THEIR REQUEST

CHRYSOSTOM: They were expecting him to enter into [the kingdom], but not to go to the cross and death. Even though they had heard it ten thousand times, they could not clearly understand. Since they had not gotten a clear and certain knowledge of his teachings, they thought that he was going to this visible kingdom and would rule in Jerusalem. So the sons of Zebedee caught up with him on the road. They thought they had found the opportune moment. They put their request to him. They had broken away from the throng of the disciples and, just as if the whole situation had turned out exactly as they wanted, they asked about the privilege of the first seats and about being first among the others. [1] They asked for this because they assumed that everything was finished and the whole business was over and done with. They made their request because they thought that now was the time for crowns and rewards. ON THE INCOMPREHENSIBLE NATURE OF GOD 8.31. [2]

[1] Cf. Mk 10:35-37.

[2] TLG 2062.016, 48.774.16-29; FC 72:225*.

10:37 | Grant Us to Sit

THE WAY TO LOFTINESS

AUGUSTINE: Ponder how profound this is. They were conferring with him about glory. He intended to precede loftiness with humility and, only through humility, to ready the way for loftiness itself. For, of course, even those disciples who wanted to sit, the one on his right, the other on his left, were looking to glory. [1] They were on the lookout, but did not see by what way. In order that they might come to their homeland in due order, the Lord called them back to the narrow way. For the homeland is on high and the way to it is lowly. The homeland is life in Christ; the way is dying with Christ. [2] The way is suffering with Christ; the goal is abiding with him eternally. Why do you seek the homeland if you are not seeking the way to it? TRACTATE ON JOHN 28.5.2. [3]

[1] Mt 20:20-23; Mk 10:35-40.

[2] Cf. Mt 6:25; Mk 8:35; Lk 9:24; 17:33.

[3] Cetedoc 0278, 28.5.15; FC 88:6-7**.

10:38a | You Do Not Know What You Are Asking

AN UNTIMELY REQUEST

CHRYSOSTOM: Do you see? They did not understand what they were asking for when they were talking to him about crowns and rewards and the privilege of the first seats and honors even before the contest had begun. Christ was communicating with them on two levels when he said: “You do not know what you are asking for.” [1] One was that they were talking about an earthly kingdom and he had said nothing about this. There had been no announcement or promise about a visible kingdom on earth. The other was that, when they sought at this time the privilege of the first seats and the honors of heaven, when they wished to be seen as more illustrious and splendid than the others, they were not asking for these things at the right time. The timing was precisely wrong. For this was not the right time for crowns or prizes. It was the time for struggles, contests, toils, sweat, wrestling rings and battles. ON THE INCOMPREHENSIBLE NATURE OF GOD 8.32-33. [2]

[1] Mt 20:22; Mk 10:38.

[2] TLG 2062.016, 48-774.33-49; FC 72:225-26**.

10:38b | Are You Able to Drink the Cup That I Drink?

THE WILLINGNESS TO SUFFER FOR THE TRUTH

POLYCARP: I bless you, Lord, because you have deemed me worthy of this day and hour, to take my part in the number of the martyrs, in the cup of your Christ, for “resurrection to eternal life” [1] of soul and body in the immortality of the Holy Spirit; among whom may I be received in your presence this day as a rich and acceptable sacrifice, just as you have prepared and revealed beforehand and fulfilled, O you who are the true God without any falsehood. THE MARTYRDOM OF POLYCARP 14. [2]

[1] Cf. Jn 5:29; 6:54.

[2] TLG 1484.001, 14.2.1-7; LCC 1:154*. The martyrs gave their lives as evidence of the willingness to drink the cup that the Lord himself drank. Polycarp delivered the definitive statement of this willingness.

THE MEANING OF THE CUP

AUGUSTINE: He meant, of course, the cup of humility and suffering. TRACTATE ON JOHN 28.5.2. [1]

[1] Cetedoc 0278, 28.5.27; FC 88:7.

10:38c | To Be Baptized with the Baptism with Which I Am Baptized

SHARERS WITH ME

CHRYSOSTOM: This he calls a baptism, showing that from it the whole world would receive a great purification. Then they say to him: “We can.” In the fervor of their spirit they promise immediately, not knowing what they said, but looking to obtain that which they were asking. … He foretold great things for them; that is, you shall be held worthy of martyrdom, you shall suffer the things I have suffered, you shall end your life with a death from violence, and in this also you shall be sharers with me. THE GOSPEL OF ST. MATTHEW, HOMILY 65. [1]

[1] TLG 2062.152, 58.619.53-620.1, 620.3-6; SSGF 1:413; PG 58-617.

THE GRACE OFFERED IN BAPTISM

CHRYSOSTOM: For when we immerse our heads in the water, the old humanity is buried as in a tomb below, and wholly sunk forever. Then as we raise them again, the new humanity rises in its place. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old humanity, and to lift up and display the new. And this is done three times, that you may learn that the power of the Father, the Son and the Holy Ghost [1] fulfills all this. HOMILIES ON JOHN 25.2. [2]

[1] Cf. Mt 28:19.

[2] NPNF 1 14:89*; TLG 2062.153, 59.151.14-23.

CROSS AS CUP, DEATH AS BAPTISM

CHRYSOSTOM: Here Christ was calling his crucifixion a cup and his death a baptism. [1] He called his cross a cup because he was coming to it with pleasure. He called his death a baptism because by it he cleansed the world. Not only on this account did he call his death a baptism but also because of the ease with which he would rise again. For just as one who is baptized in water easily rises up because the nature of the water poses no hindrance, so, too, Christ rose with greater ease because he had gone down into death. And this is why he calls his death a baptism. ON THE INCOMPREHENSIBLE NATURE OF GOD 8.35. [2]

[1] Cf. Mk 10:38.

[2] TLG 2062.016, 48.775.4-14; FC 72:226*.

10:44 | Whoever Would Be Great Among You Must Be Slave of All

WHAT LOWLINESS ACCOMPLISHED

CHRYSOSTOM: He erased the curse, [1] he triumphed over death, [2] he opened paradise. [3] He struck down sin, he opened wide the vaults of the sky, he lifted our first fruits [4] to heaven, he filled the whole world with godliness. He drove out error, he led back the truth, he made our firstfruits mount to the royal throne. He accomplished so many good deeds that neither I nor all humanity together could set them before your minds in words. [5] Before he humbled himself, only the angels knew him. After he humbled himself, all human nature knew him. You see how his humbling of himself did not make him have less but produced countless benefits, countless deeds of virtue, and made his glory shine forth with greater brightness. [6] God wants for nothing and has need of nothing. Yet, when he humbled himself, he produced such great good, increased his household, and extended his kingdom. Why, then, are you afraid that you will become less if you humble yourself? ON THE INCOMPREHENSIBLE NATURE OF GOD 8.46-47. [7]

[1] Gal 3:10-13.

[2] 1 Cor 15:55-57; 2 Tim 1:10.

[3] Lk 23:43; 2 Cor 12:4.

[4] 1 Cor 15:20.

[5] Cf. Jn 21:25.

[6] Cf. Phil 2:6-11.

[7] TLG 2062.016, 48.777. 9-778.4; FC 72:231; cf. JF B 127; Homilies Against the Anomeans, OCJC 8.2, 253-54. Without his humiliation, only the angels would have known his identity. Humility produces surprising fruit in unexpected places.

10:45 | To Give His Life as a Ransom for Many

SETTING FREE CAPTIVES

GREGORY OF NAZIANZUS: He is our sanctification, as himself being purity, that the pure may be encompassed by his purity. [1] He is our redemption, because he sets us free who were held captive under sin, [2] giving himself as a ransom for us, [3] the sacrifice to make expiation for the world. [4] He is our resurrection, because he raises up, and brings to life again, those who were slain by sin. [5] ORATION 30, ON THE SON 20. [6]

[1] Cf. Tit 2:14.

[2] Cf. 2 Tim 2:26.

[3] Cf. Mt 20:28; Mk 10:45.

[4] Cf. Heb 7:26-27; 9:24-26; 10:10-12.

[5] Cf. Jn 6:40.

[6] LCC 3:192*; TLG 2022.010, 20.36-41. His incomparable righteousness, sanctification, redemption and resurrection are all ours.

THE PERSONAL RELEVANCE OF HIS ACT OF RANSOM

AMBROSE: It is profitable to me to know that for my sake Christ bore my infirmities, submitted to the affections of my body, that for me and for all he was made sin and a curse, that for me and in me was he humbled and made subject, [1] that for me he is the lamb, [2] the vine, [3] the rock, [4] the servant, [5] the Son of a handmaid, [6] knowing not the day of judgment, for my sake ignorant of the day and the hour. [7] ON THE CHRISTIAN FAITH 2.92. [8]

[1] Cf. Heb 9:24-28.

[2] Cf. Jn 1:29, 36.

[3] Cf. Jn 15:1-5.

[4] Cf. 1 Cor 10:4.

[5] Cf. Is 53:11; Mt 12:18; Phil 2:7.

[6] Cf. Lk 1:38.

[7] Cf. Mt 24:36; Mk 13:32.

[8] Cetedoc 0150, 2.11.32; NPNF 2 10:236.

CANCELING SIN

AUGUSTINE: He shared with us our punishment, but not our sin. Death is the punishment of sin. The Lord Jesus Christ came to die; he did not come to sin. By sharing with us the penalty without the sin, he canceled both the penalty and the sin. [1] SERMONS ON THE LITURGICAL SEASONS, FOR THE EASTER SEASON, SERMON 231.2. [2]

[1] Cf. 2 Cor 5:21; Heb 4:15; 9:26-28; 10:1-18.

[2] Cetedoc 0284, 231.116.248.42; FC 38:205.