Mark 10:42

10:42-44 The unbelieving world (the rulers in this world) thinks that leadership means lording it over others. Just as Jesus’ role as Messiah and Son of God meant suffering and death (8:31; 9:31; 10:32-34, 45), being his follower involves serving others, not ruling over them (9:35; John 10:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 10:42. Δοκοῦντες) they who think [which are accounted, Engl. Vers.] that they rule. A Metonymy of the antecedent for the consequent; that is, they who strenuously exercise rule. [Worldly princes have but little greatness in the eyes of the Divine Majesty.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 10:42 . οἱ δοκοῦντες ἄρχειν , those who pass for, are esteemed as, rulers: “quos gentes habent et agnoscunt” (Beza); “qui honorem habent imperandi” (Grotius). Some, e.g. , Palairet, regard δοκοῦντες as redundant, and take the phrase in Mk. as = Mt.’s οἱ ἄρχοντες . Kypke resolves it into οἱ ἐκ δόγματός τινος ἄρχοντες = “qui constituti sunt ut imperent”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

42. καὶ προσκαλεσάμενος αὐτ. ὁ Ἰησοῦς ([2348][2349][2350][2351][2352][2353]) rather than ὁ δὲ Ἰ. πρ. αὐτ. ([2354][2355][2356][2357]). See on Mar 1:14.

[2348] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2349] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2350] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2351] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2352] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2353] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2354] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2355] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[2356] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2357] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

42. Οἴδατε. Christ’s rebuke to the ten is as gentle as that to the two. We have three rebukes of this character, all beginning with an appeal to the knowledge possessed or not possessed by the persons addressed; Mar 10:19; Mar 10:38; Mar 10:42. Cf. Mar 4:13.

οἱ δοκοῦντες ἄρχειν. They which are accounted to rule, qui censentur imperare (Beza), who are recognized as rulers. This does not mean that they only seem to be rulers, or think themselves such without being so; cf. Gal 2:2; Gal 2:6; Gal 2:9. It points to the fact that the power of kings depends upon their being recognized as kings. Wetstein gives illustrations of the phrase in different senses. Cf. Susann. 5. The expression is thoroughly Greek (Plato, Gorgias, 472 A). Mt. has simply αἱ ἄρχοντες, Lk, οἱ βασιλεῖς, but he places the Saying in the discourses at the Last Supper.

κατακυριεύουσιν. Stronger than κυριεύουσιν (Lk.); cf. κατέκλασεν (Mar 6:41). R.V. has “lord it” here and 1Pe 5:3, and “have lordship” in Lk. Vulg. has dominantur eis here, and dominantur eorum in Mt. and Lk., the latter being a rare constr., but found in Tertullian and Lactantius.

οἱ μεγάλοι αὐτῶν. “The great officials of the heathen”; the αὐτῶν might refer to οἱ δοκοῦντες ἄρχειν, but more probably it refers to τῶν ἐθνῶν. Syr-Sin. omits the sentence.

κατεξουσιάζουσιν αὐτῶν. The verb is a very rare one; Mt. has it, and two writers could hardly adopt it independently. Again we are in doubt as to αὐτῶν, and again it is better to refer it to τῶν ἐθνῶν. The despotism of heathen monarchs is heavy, and that of the great officials, who act with the monarchs’ authority, is as bad or worse. The last αὐτῶν might refer back to οἱ δοκ, ἄρχειν. The officials who govern in the king’s name really control the king, whose delegated authority they so use as to govern the king himself; e.g. of Pallas and Narcissus, His uxoribusque addictus, non principem se sed ministrum egit (Sueton. Claud. 25). But this irony would have no point here.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

The Magistrates according to God’s appointment, rule over their subjects: but the Pastors are not called to rule, but to serve, according to the example of the Son of God himself, who went before them, for so much as he also was a Minister of his Father’s will.

They to whom it is decreed and appointed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(42) Exercise lordship. . . . exercise authority.—On the force of the two words, see Note on Mat_20:25.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

42. which] Commonly used at the time our translation was made for the relative “who,” and applied to persons, from the A.-S. hwilc, Mœso-Goth. hwêleiks, literally, who-like. Comp. Latimer’s Sermons, p. 331, “Whosoever loveth God, will love his neighbour, which is made after the image of God.” See Bible Word-Book, p. 528.

are accounted] = those “who profess to exercise rule,” those who have the reputation of being governors. “Qui censentur imperare; i. e. quos gentes habent et agnoscunt, quorum imperio pareant.” Beza.

exercise lordship] The word is used in an unfavourable sense. It is applied in Act_19:16 to the man possessed with an evil spirit prevailing against and overcoming the seven sons of Sceva. St Peter himself uses it in his first Epistle (Mar_5:3), recalling possibly this very incident, where he warns the elders of the Church “not to be lords over God’s heritage,” or as it is in the margin, “to overrule.” The preposition in the original is emphatic, and gives the force of oppressive, tyrannical rule, where the ruler uses his rights for the diminution of the ruled and the exaltation of himself. The same unfavourable sense attaches to the word rendered “exercise authority,” which only occurs here and in the parallel in Mat_20:25.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For even the son of man,.... That is, Christ himself; a name by which he frequently goes both in the Old and New Testament to the arguments before produced, Christ adds his own example, to teach his disciples humility and lowliness of mind and to check their ambitious views and desires:

came not to be ministered unto: not but that he was ministered unto even by the angels of God; who ministered to him in the wilderness, after he had been tempted by Satan; and he was also ministered unto by some women out of their substance; but these show the low estate he was in to stand in need of such ministrations: here the sense is that he did not appear as an earthly prince, with a fine equipage, a large retinue and attendance,

but to minister; to be a servant, as he is in his mediatorial office and capacity: he was sent, and came as the servant of the Lord; and he ministered, in his prophetic office, the Gospel unto men; and went about in the form of a servant, doing good, ministering medicine both to the souls end bodies of men: but the great work he came about, was the work of man's redemption; which he willingly and cheerfully undertook, diligently and faithfully prosecuted, and has completely finished; to which respect is had in the next clause:

and to give his life a ransom for many; even for all the elect of God, to redeem them from sin, Satan, and the law; and secure them from the wrath of God, and eternal death; and this he has done, by laying down his life as the ransom price for them; See Gill on Mat 20:28.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

41 And when the ten heard it, they began to be much displeased with James and John.

42 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.

Ver. 42. They which are accounted to rule] All earthly kingdoms are but shows and shadows to that of God. Οι δοκουντες, Qui videntur imperare. They do but seem to rule.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Who seem to rule over the Gentiles, &c. See Matthew xx. 25, and Luke xxii. 25. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 20:25", and following verses to Mat 20:28, where we had the same almost verbatim. Those that think it worth the while to inquire what critical men say about that phrase, οι δοκουντες αρχειν, which we translate they which are accounted to rule, may find it in Pool’s Synopsis Criticorum. When all is said, doubtless the οι αρχοντες in Matthew, and οι δοκουντες αρχειν,, and Luke’s οι βασιλεις, signify the same persons. And our translators might as justifiably have translated those words, the rulers, as

they which are accounted to rule, which is a translation the active participle will hardly bear.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In these words our Lord does not find fault with that power or authority, whether civil or ecclesiastical, which is exercised by princes or bishops; for this is necessary in every state, and so is sanctioned by Divine and human law. What he condemns is the arbitrary and tyrannical exercise of such power, which the princes of the Gentiles were accustomed to.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To the end that our blessed Saviour might effectually quench those unhappy sparks of ambition which were kindled in his apostles’ minds, he tells them, that supremacy and dominion belong to secular princes, not to gospel-ministers, who ought to carry themselves with humility and condescension one towards another. Not that Christ directs to a parity and equality amongst his ministers, but only condemns the affectation of superiority, and the love of pre-eminency.

Learn hence, 1. That the ministers of Christ ought to be so far from affecting a domination and superiority over their brethren that in imitation of their Lord and Master, they ought to account themselves fellow servants: The Son of man came not to be ministered unto, but to minister.

Observe, 2. That such ministers as do love and affect pre-eminence and superiority are most unfit for it; and they deserve it best who seek it least.

3. That the dignity and honour which the ministers of Christ should chiefly, yea only affect, is in another world; and the way to be greatest and highest there, is to be low and humble, mean in our own eyes, and little in our own esteem. See note on Mat 20:28.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

42.] οἱ δοκοῦντες ἄρχειν, those who are reputed to rule,—who have the title of rulers, not ═ ‘those who rule,’ which God alone does.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

42. καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς—And Jesus having called them.

This reading, instead of ὁ δὲ Ἰησους προσκ. αὐτούς, Tisch. Treg. WH. RV. א* et c. BCDL Δ mss. Lat. Vet. Memph. Pesh.

οἱ δοκοῦντες ἀρχεῖν—those who seem to be chief. Jesus has in mind evidently the difference between their primacy and the ideal. ἀρχεῖν is a word that lends itself to such ideal treatment, as it contains in itself the notion of leadership, which is the only proper basis of rule. Men rule by force, by heredity, by fickle choice, by flattery, but how few are real leaders, ruling because possessing the qualities of leadership. κατακυριεύσουσιν—lord it over them (RV.). They become κύριοι, lords or masters, and the people become their servants, doing their will, and ministering to their pleasure. κατεξουσιάζουσιν1—exercise authority over them.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Which are accounted to rule. Wyc., that seem to have princehead on folks.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.