True Greatness- Part 2

Introduction- Mark 10:32-52

Last week we began a three week series dedicated to understanding from the scripture how true greatness is defined.

Last week we considered Mark 9 as the disciples disputed among themselves who should be greatest and were then confronted by Jesus concerning their dispute.

Jesus challenges their perspective towards greatness by indicating that true greatness means humbling oneself and serving others.

We learned that the measure of greatness for the follower of Christ is not on the basis of prominence or recognition but rather on the basis of one’s service to others.

It is important to note that it was not the desire for greatness which Jesus rebuked, only their improper definition of how true greatness was to be measured.

The disciples were under the impression that greatness meant titles, recognition, authority, and prominence when in reality greatness in the eyes of God involves humility and a willingness to faithfully serve without recognition or reward.

Today we will look at a similar interaction between Jesus and the disciples which Jesus then uses once again to teach them once again a valuable lesson on what it means to be truly great.

Plea for Prominence (Vs. 35-37)

This passage opens once again with Jesus speaking to His disciples about His approaching suffering, death, and resurrection.

This makes what follows all the more surprising to see—in the previous chapter Jesus had confronted His disciples concerning the dispute which had developed among them as they journeyed regarding who would be the greatest.

Now their selfish ambition reaches new heights as James and John either prompt their mother to approach Jesus or were prompted by her to approach Him with a bold request.

Matthew 20:20–21 “Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.”

The three of them apparently approach Jesus and initially ask simply that Jesus would do for them “whatsoever we shall desire.”

In the previous encounter it seems evident that the disciples were somewhat ashamed of their dispute because when questioned about it they all stood silent rather than be honest about the nature of it.

In this instance it seems that James and John have at least some reservations about making their request because they do not at first tell Jesus what it is that they desire of Him.

Ultimately Jesus asks them plainly “What is it that you would have me to do for you?”

These simple statement are already very revealing as to the attitude which the disciples had toward Jesus—even after Jesus has just revealed that He will soon be taken, condemned, will suffer and die and that hands of men—the disciples are making demands of Him.

It seems at this time it would have been appropriate to ask Him “What can we do for you?” but instead they are more concerned with what He can do for them.

This same attitude is pervasive among professing Christians today—so many are more concerned with what Christ, the church, and others can do for them rather than what they can do for Christ, the church, and for others.

“And so, my fellow Americans: ask not what your country can do for you — ask what you can do for your country.

My fellow citizens of the world: ask not what America will do for you, but what together we can do for the freedom of man.

Finally, whether you are citizens of America or citizens of the world, ask of us here the same high standards of strength and sacrifice which we ask of you. With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God’s work must truly be our own.”

This statement was a call for public service and civic action, urging Americans to contribute to the nation's success.

James and John and their mother respond by asking Jesus to grant them each a place one at His right hand and the other on His left in His glory.

Matthew 19:28 “And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.”

Their request was not beyond reason concerning what Jesus had already said to them but was nonetheless a request born purely of selfish ambition and pride.

James and John are essentially asking that Jesus would install them in the most prominent positions in His kingdom.

Jesus answer their request with a series of searching questions which show the true nature of what it would mean to hold prominent positions in His kingdom.

He first indicates their ignorance concerning the nature of their request and then asks them if they are prepared to drink of the cup and to be baptized with the baptism that He Himself will endure.

James and John being so desperate for these prominent positions of course answer that they are ready to face these things.

Of course the cup that Jesus speaks of and the baptism which He mentions are representative of the suffering that He will soon face in the crucifixion and the suffering that surrounds it.

Mark 14:32–36 “And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.”

At this point Jesus then reveals to them that they will indeed face similar suffering to that which He will face, but also indicates that the positions they so desperately desire are not His to give (indicating simply that they are not given as favors for those who ask for them) but that these positions are reserved for those for whom they have been prepared.

The Father had already a plan for who should fill these prominent positions in the kingdom— as expressed in Matthew 20:25

A Teaching Moment (Vs. 41-45)

It is at this point that the remaining ten disciples somehow heard what James and John had asked of Jesus and were as the Bible describes it “much displeased” (indignant/extremely irritated) with them for asking this privilege unto themselves.

It seems safe to assume that the others were not upset because they were so deeply concerned with Jesus’ suffering and death and the inappropriate nature of their request at such a time, but that they were angry because if James and John were given such positions, they themselves would be excluded from them.

All twelve of the disciples longed for recognition, prominence, and respect and frustrated with the possibility that others might be appointed to a higher position than they.

At this point Jesus calls them to Himself and begins to teach them more clearly about how greatness is defined—this was apparently a recurring issue which He would address on numerous occasions.

Jesus begins by speaking to them about the ways of the Gentile world where those who hold prominent positions are given great authority and typically Lord over those who are beneath their authority.

At this time in history kings and emperors ruled over vast empires with many subjects and they were known for imposing their will over them.

Ordinary men were subject to their rules, restrictions, and decrees, and were often conscripted into service to the ruler to carry out his will.

A great example of this is seen in the Egyptian empire where the Israelites were in bondage and were forced into slavery to the Pharaoh.

This was the system that the disciples were familiar with and it had even been implemented among the religious leaders of the day to some degree.

Jesus then tells His disciples that this system is not to be implemented among them—they must not think in the same manner as the world.

Then Jesus lays out the system which they must embrace—one in which one who wants to be great shall be so because of his ministry to others.

He tells them that the one who will be “chiefest” (most prominent/important) will be the one who is the servant of all.

This was an entirely new way of thinking for the disciples and was contrary to all that they had experienced to this point in their lives.

It is no surprise that this would be an extremely difficult lesson for the disciples to learn.

Jesus then speaks of Himself—the Son of Man—who came not to be ministered unto but to minister and not only to minister but also to give His life a ransom for many.

The point Jesus is making here is that even though He is the Son of Man—one who holds the most prominent position imaginable—He chose to embrace this mindset and did not demand that others serve Him—did not impose His will upon those beneath His authority—rather He chose instead to minister to them.

He was willing not only to minister to men, but also to lay down His life for them—this serves as the most powerful illustration of what true greatness looks like.

Jesus literally served those that no one else cared about and ultimately gave His life for all men.

Demonstration of the Principle (Vs. 46-52)

This passage concludes with a beautiful illustration of this principle in action.

By this time Jesus had built a large following and had risen to prominence and enjoyed popularity among the people.

He had become a recognizable figure who had almost become what we would consider today a celebrity of sorts.

As Jesus and his disciples passed through the city of Jericho they were soon accompanied by a great number of people.

Many heard the news that Jesus was in the city and sought Him out and began to walk with He and His disciples.

On their way out of the city there was a blind beggar named Bartimaeus who sat alongside the highway.

When he heard the news that Jesus was nearby he began to cry out to Him pleading for mercy.

Many of those in the crowd sought to silence Bartimaeus—no doubt being convinced that a man of Jesus stature and popularity would have no time to respond to a poor blind beggar.

Illustration—we have all seen similar scenes play out in the lives of celebrities or professional athletes, or even high ranking political officials as people screen those who seek to approach them in an effort to determine who is truly worthy of entering into their presence.

Yet it seems that the more they tried to silence the man the louder and more desperate his pleas became.

Suddenly Jesus stood still and commanded that someone would call the blind man to come to Him.

At this point Bartimaeus cast aside his cloak and rose from where he was to make his way to Jesus.

Jesus then questioned Him regarding what he would have Him do for him.

The blind man response must have stunned the crowd as he asks Jesus to restore His sight.

Jesus then simply tells him now to go his way because his faith—in Jesus—has made him whole, and immediately he who was blind received his sight and began to follow Jesus as He continued His journey.

This is in sharp contrast to the attitude of the disciples who insisted that Jesus would do whatsoever they desired—Jesus on the other hand is found asking a poor blind beggar what He can do for him.

This is a perfect illustration of the principle which Jesus has attempted to instill in the minds of His disciples—greatness is measured by ministry and status is measured by service in the kingdom of God.

Here we find the King of kings, the Lord of lords, the very Son of God humbling Himself and taking the time to minister to a poor blind beggar who could offer to Him nothing in return.

Jesus did not insist on being ministered to—instead wherever He went He sought to minister to those who were in need.

Conclusion

This passage once again challenges us to rethink how we define greatness.

It is not the ambition of the disciples which is a problem but their selfish desire for status and their mistaken idea of how greatness is measured.

It is critical that you and I learn this valuable lesson as well—it is not those who hold the highest positions in this world’s system who will be considered great—rather it is those who humble themselves and seek to minister to those in need.

If you want to be great—get busy ministering to someone today—if you want to be the chiefest (most prominent/important) then be a servant of all!

When will we realize that the way that the world measures greatness is in direct contradiction with the standard of measurement which God uses!

It is time that you and I should strive for greatness—and this means that we must busy ourselves with ministering to and serving others.