bibliography
Bock, Darrell L. Mark. Cambridge University Press, 2015.
France, R. T. The Gospel of Mark: A Commentary on the Greek Text. Grand Rapids, Mich.; Carlisle: W.B. Eerdmans ; Paternoster Press, 2002.
Harris, Murray J. Slave of Christ: A New Testament Metaphor for Total Devotion to Christ. Downers Grove, Ill: IVP Academic, 2001.
Howell, Don N. Servants of the Servant: A Biblical Theology of Leadership. Eugene, OR: Wipf & Stock Publishers, 2003.
Lane, William L. The Gospel According to Mark: The English Text with Introduction, Exposition, and Notes. Grand Rapids: Eerdmans, 1974.
Maxwell, John C. Developing the Leader within You. Nashville: T. Nelson, 1993.
Stein, Robert H. Mark. Grand Rapids, Mich.: Baker Academic, 2008.
Thompson, John, Timothy George, and Scott Manetsch, eds. Reformed Commentary on Scripture: Old Testament I, Genesis 1-11. IVP Academic, 2012.
Tidball, Derek. Ministry by the Book: New Testament Patterns for Pastoral Leadership. Downers Grove, Ill: IVP Academic, 2009.
Wilson, Robin. “Servant Leadership.” Physician Executive 24, no. 5 (September 1998): 21–30.
Winn, Adam. “Tyrant or Servant? Roman Political Ideology and Mark 10:42-45.” Journal for the Study of the New Testament 36, no. 4 (June 2014): 325–52.
Witherington, Ben. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand Rapids, Mich.: W.B. Eerdmans Pub., 2001.
Mark 1:1-3, ESV. ↑
Winn, Adam, “Tyrant or Servant? Roman Political Ideology and Mark 10:42-45,” Journal for the Study of the New Testament 36, no. 4 (June 2014): 326. ↑
Ibid., 327. ↑
See Dn 7 ↑
Winn notes that “As the Danielic Son of Man, an identification made explicit … Jesus is granted dominion over all ‘people, nations and languages.’” See Winn, Adam, “Tyrant or Servant? Roman Political Ideology and Mark 10:42-45,” 340. ↑
For a discussion on the imagery of powers in conflict in the details of this exorcism and the Roman Tenth Legion in Palestine during the Jewish uprising see, Ibid.. ↑
See Mark 5:1ff, 2:1ff and Mark 6:45ff ↑
Derek Tidball, Ministry by the Book: New Testament Patterns for Pastoral Leadership (Downers Grove, Ill: IVP Academic, 2009), 40. ↑
Winn, Adam, “Tyrant or Servant? Roman Political Ideology and Mark 10:42-45,” 340. ↑
Mk 8:31 ESV ↑
See Mk 8:34b-35 ↑
Mk 9:31b, ESV ↑
See also Mk 9:9-10 where Peter, James and John, descending from the Mount of Transfiguration, cannot understand the meaning of the Son of Man rising from the dead. ↑
Mk 9:35 ESV ↑
Mk 10:32b-34 ESV ↑
William L Lane, The Gospel According to Mark: The English Text with Introduction, Exposition, and Notes (Grand Rapids: Eerdmans, 1974), 379. ↑
Ben Witherington, The Gospel of Mark: A Socio-Rhetorical Commentary (Grand Rapids, Mich.: W.B. Eerdmans Pub., 2001), 286. ↑
R. T France, The Gospel of Mark: A Commentary on the Greek Text (Grand Rapids, Mich.; Carlisle: W.B. Eerdmans ; Paternoster Press, 2002), 413. ↑
Ibid. ↑
All three passion prophecies include a statement concerning the resurrection. Rather than being a source of comfort and communicating ultimate victory, the sayings appear to bring rebuke, cause confusion, or be totally ignored. The details of the passion provided by the third prophecy seem to make suffering and death the greater context provided by Mk 10:33-34. ↑
Mk 10:35-37 ESV ↑
Lane, The Gospel According to Mark, 378. ↑
The Markan text attributes the request as being from the mouths of James and John. See Mt 20:20-21 where the request is made by their mother. ↑
Witherington, The Gospel of Mark, 286. Note that Witherington graciously implies that the brothers understood and internalized Jesus’ teachings from Mk 9:35 and Mk 10:31 concerning submission and selflessness. Bock understands request to be a demand. See Darrell L Bock, Mark (Cambridge University Press, 2015), 280. ↑
Bock understands this request to be based on a fixation over power. See Bock, Mark, 280.. ↑
France, The Gospel of Mark, 414. ↑
While some consider the request to be limited to temporary placement next to Jesus at His inaugural banquet, France believes there is a more permanent position in the kingdom hierarchy in mind. See France, The Gospel of Mark, 415. ↑
Don N Howell, Servants of the Servant: A Biblical Theology of Leadership (Eugene, OR: Wipf & Stock Publishers, 2003), 196. ↑
Mk 10:38-40 ESV ↑
Lane, The Gospel According to Mark, 379. ↑
Ibid., 379–80. ↑
Ibid., 380. ↑
Lane, The Gospel According to Mark, 379. ↑
See Mk 10:45, Mk 14:24 and Is 53:5. ↑
The early church understood Jesus’ response “to mean that these two would be martyred, and it may well imply that, when Jesus says they will undergo such a baptism and such a drinking, but at a minimum it implies that they will suffer for their allegiance to Jesus.” Witherington, The Gospel of Mark, 287. ↑
Lane, The Gospel According to Mark, 381–82. See also Mk 13:32. ↑
Howell, Servants of the Servant, 197. ↑
Stein understands this idea of derived authority and its limited exercise as validation of the pericope’s authenticity, noting the early church’s tendency to intensify and expand Jesus’ authority beyond and ignore limitations in the gospel narratives. See Robert H Stein, Mark (Grand Rapids, Mich.: Baker Academic, 2008), 486. ↑
Note Mk 15:27 where the positions to Jesus’ right and left are occupied by those crucified with Him. ↑
See Mk 9:34 ↑
Tindell also asserts that there is no evidence of a hierarchy between the twelve disciples and the mass of followers. See Tidball, Ministry by the Book, 24–25. ↑
For example, the presence of the inner circle trio at the Mount of Transfiguration. See Mk 9:2-13. ↑
France, The Gospel of Mark, 418. ↑
Lane, The Gospel According to Mark, 378. ↑
Winn understands Jesus’ calling of the twelve together for this teaching as limiting the teaching to those who are already in positions of power, rather than for all followers of Jesus. See Winn, Adam, “Tyrant or Servant? Roman Political Ideology and Mark 10:42-45,” 341. ↑
Mk 10:42 ESV ↑
France, The Gospel of Mark, 418. ↑
Ibid., 418–19. ↑
Winn, Adam, “Tyrant or Servant? Roman Political Ideology and Mark 10:42-45,” 341. ↑
France, The Gospel of Mark, 419. Also see Winn, Adam, “Tyrant or Servant? Roman Political Ideology and Mark 10:42-45,” 341. ↑
Lane, The Gospel According to Mark, 382. ↑
In addition to the explicit teaching Jesus is about to offer, the idea of restoration of a true leadership which existed before domination requires a return to pre-fallen man and woman in Eden. Genesis 3:16 and the consequences of sin for the woman to include the dominating rule of her husband over her. Calvin noted, “To be sure, she was previously subject to her husband, but that was a gentle and honorable subjection: now, however, she is cast into servitude.” See John Thompson, Timothy George, and Scott Manetsch, eds., Reformed Commentary on Scripture: Old Testament I, Genesis 1-11 (IVP Academic, 2012), 163. ↑
Mk 10:43-44 ESV ↑
See Mk 9:35 and Mk 10:31. ↑
France, The Gospel of Mark, 415. ↑
For those who question the authenticity of vv43-44, Harris suggests a linkage between Jesus’ teaching and the brothers’ request, suggesting that “great” and “first” tie back to the brothers’ requests for seats to Jesus’ right and left See Murray J. Harris, Slave of Christ: A New Testament Metaphor for Total Devotion to Christ (Downers Grove, Ill: IVP Academic, 2001), 102. ↑
Lane, The Gospel according to Mark, 382. ↑
France, The Gospel of Mark, 419. ↑
Howell, Servants of the Servant, 198. ↑
Ibid., 14. ↑
Howell, Servants of the Servant, 198 ↑
For a discussion on the Roman Republic’s ideal of appropriate authority as leading for the benefit of the citizens of the republic see Winn, Adam, “Tyrant or Servant? Roman Political Ideology and Mark 10:42-45,” 345.Such an understanding would make Jesus’ teaching resonate with those who saw the dissonance between the purpose and practice of the Caesars. ↑
Bock, Mark, 282. ↑
Howell, Servants of the Servant, 11. ↑
France, The Gospel of Mark, 419. ↑
Mk 10:45 ESV ↑
Lane, The Gospel According to Mark, 383. ↑
John C Maxwell, Developing the Leader within You (Nashville: T. Nelson, 1993), 123–24. ↑
Robin Wilson, “Servant Leadership,” Physician Executive 24, no. 5 (September 1998): 26. ↑