Mark 10:32 They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 33 “Look, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to foreigners. 34 They will mock him, spit on him, scourge him, and kill him. After three days he will rise again.” NHEB
When we hear the term “Son of Man”, we contrast it with “Son of God” and equate it with Jesus being both fully human and fully God. Here, Jesus is still being careful not to spill the beans by speaking in the third person. There are people in the crowd and surrounding areas who would immediately be ready to go to battle if Jesus had used a different term such as “Son of David”. Son of Man, as used here, is clearly a messianic reference.
We are at the point where it should be obvious to those that have been around Him for any length of time (it certainly is to the demons and crazed people) but the nature of Jesus is still a little hard for the disciples to get their arms completely around. The reference to those who followed includes the women who were at the cross with Jesus.
Mark 10:35 James and John, the sons of Zebedee, came near to him, and said to him, “Teacher, we want you to do for us whatever we will ask.” 36 He said to them, “What do you want me to do for you?” 37 They said to him, “Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory.” 38 But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism that I am baptized with?” 39 And they said to him, “We are able.” And Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism that I am baptized with; 40 but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared.” NHEB
Jesus has just finished telling them that He is going to be scourged, suffer and die when James and John make their request. It is a little surprising that John is involved in this. John is all about heavenly things, yet here he is seeking personal honor and status. There is a functional role for the disciples (and for us) in the Kingdom but apparently sitting on one of the twelve thrones isn’t good enough for John and James as they want to be on either side of Christ. Glory is a reference to end times, i.e., to that time when all the dust settles and the kingdom is in place.
There are two ordinances that show up here: baptism and communion. Prior to the crucifixion, the cup had two references. On the one hand was the cup of blessing and on the other, the cup of judgment and suffering. While there are blessings to come, this appears to be focused on suffering. If James and John can drink from that same cup and share the same baptism, they will find themselves hated in the same manner as Jesus (see John 15:18).
Mark 1:41 When the ten heard it, they began to be indignant towards James and John. 42 Jesus summoned them, and said to them, “You know that they who are recognized as rulers over the nations lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you, but whoever wants to become great among you shall be your servant. 44 Whoever of you wants to become first among you, shall be bondservant of all. 45 For the Son of Man also came not to be served, but to serve, and to give His life as a ransom for many.” WEY
The other disciples are rather indignant (perhaps because they didn’t think of the question before James and John did) but Jesus turns it into a teaching moment. The apostles, not unlike us today, see the rulers and people of authority around them and considering what they have given up would like some of that same power and privilege. Jesus is pointing out that while this is how the world may work, this isn’t how the Kingdom works.
This may well be a critique of the style of earthly rulers who may think they are in charge (and perhaps for a brief moment, they are in charge). The lesson for them, and for us, is that if you think that these traits of worldly leaders are somehow greatness, then you are missing the point. At the last verse of this section (v. 45) we see a clear indication of who Jesus thought He was as well as what He came to do. If we are going to be followers, we will suffer and will serve. Contrast this with the leaders of the Gentiles who want to be served. (We see a demonstration of this when Jesus washes the feet of the disciples in the Upper Room. None of them were willing to lower themselves to perform such a degrading task).
The phrase “ransom for many” is a crucial concept in Judaism because it ties back to redemption. These verses are at the end of the narrative about Jesus’ public ministry as a summary by Mark of what we should understand at this point. Ransom plays off the theme of Passover as Christ pays a price for us.
Colossians 1: 12 giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the light; 13 who delivered us out of the power of darkness, and transferred us into the Kingdom of the Son of His love; 14 in whom we have our redemption, the forgiveness of our sins; NHEB
Romans 6:5 For if we have become united with Him in the likeness of His death, we will also be part of His resurrection; 6 knowing this, that our old self was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 7 For he who has died has been freed from sin. NHEB
We were in bondage to darkness but we are now free of those chains and living into a new life. Although Biblical, the idea of substitutionary atonement isn’t popular today because some people view this as God undeservedly punishing Jesus for our sins. But if Jesus is God, then it is God who is doing this to Himself. This would be a good place to end the narrative on the public ministry of Jesus but Mark decides to add one more story.
Mark 10:46 They came to Jericho. As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road. 47 When he heard that it was Jesus the Nazarene, he began to shout, “Jesus, Son of David, have mercy on me!” 48 Many scolded him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” 49Jesus stopped and said, “Call him.” So they called the blind man and said to him, “Have courage! Get up! He is calling you.” 50 He threw off his cloak, jumped up, and came to Jesus. 51 Then Jesus said to him, “What do you want me to do for you?” The blind man replied, “Rabbi, let me see again.” 52Jesus said to him, “Go, your faith has healed you.” Immediately he regained his sight and followed him on the road. NET
The term “Son of David” is unmistakably Messianic. Throughout Mark, we’ve seen a number of blind people who have been healed. There is the obvious physical healing but it can also be viewed symbolically, particularly as we continue to witness the blindness, or partial blindness, of the disciples.
When Jesus asks, Bartimaeus confesses his need and is healed. Jesus is going to Jerusalem to die and the disciples still don’t get it. Bartimaeus comes along and asks to be redeemed and Jesus obliges. Bottom line, especially for the Romans of the time, is that if you haven’t already seen that Jesus is the Son of God then what is coming up in the next few chapters is going to be even more confusing since their understanding is that the Son of God can’t die.