Mark 10:45

10:45 Jesus offered his own example to demonstrate what leadership in God’s Kingdom means. • Jesus understands his death as a ransom. A ransom was a payment made to free a slave or captive. • The expression for many is probably an allusion to Isa 53:12, where many means all (cp. Rom 5:15, 18-20). Jesus died as the substitute for all. Later, Jesus would speak of his blood as being poured out for many (Mark 14:24).

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

Mar 10:45 . Vide on Mt.

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

45. καὶ γάρ. “And what is more”; giving an additional reason for what has just been stated. Here the contrast between the two systems is at a maximum. In inaugurating the Messianic Kingdom the Messiah Himself renders service rather than receives it, and gives His labour and His life for His subjects. He often received service, both from Angels (Mar 1:13) and from men and women (Mar 1:31, Mar 14:13, Mar 15:41), but that was not the purpose of the Incarnation. And here He does not say that He was sent (Mar 9:37), but that He came—of His own free will—to minister, and to give—of His own free will—His life. This is the most definite declaration of the object of His coming into the world that has thus far been recorded; and it is given, not as instruction in doctrine, but incidentally, to enforce a practical lesson. This does not look like invention.

οὐκ … ἀλλά. See on Mar 9:37.

διακονῆσαι. “He emptied Himself by taking the characteristic attributes of a servant.” Cf. Joh 13:13-15, and see Lightfoot on Php 2:7.

δοῦναι τὴν ψυχήν. This is the climax; “Greater love hath no man than this” (Joh 15:13), and this greatest service the Messiah came to render.

λύτρον. In some way that is beyond our comprehension, the Death and Resurrection of Christ made it easier for mankind to win forgiveness and entrance into the Kingdom in which eternal life is enjoyed. The supreme change of conditions is spoken of in Scripture under a variety of metaphors, from which we must be very cautious in drawing inferences. They sometimes overlap, and therefore the same texts would illustrate more than one of them. Christ’s work for us in this respect is spoken of as “ransoming” (Mar 10:45; Mat 20:28; 1Ti 2:6; Tit 2:14), “redeeming” (Rom 3:24; Eph 1:7; Col 1:14; Heb 9:12; Heb 9:15), “buying with a price” (1Co 6:20; 2Pe 2:1; Rev 5:9), “shedding blood for a new covenant” (Mar 14:24; Heb 13:20), “loosing from sins with blood” (Rev 1:5), “salvation” or “rescue” (Tit 2:11; Heb 2:10; Heb 5:9; etc., etc.), “propitiation” (Rom 3:25; 1Jn 2:2; 1Jn 4:10), “reconciliation” or “atonement” (Rom 5:11; 2Co 5:18-19; Col 1:20), “justification” (Rom 5:9). No metaphor can give us more than a fragment of the truth, and this is often mixed with what (for the purpose in hand) is not true. Interpretation of figurative language is therefore precarious, and drawing inferences from our interpretations may be perilous. It is perhaps wisest to accept the fact of these blessed results of Christ’s Death and Resurrection, without trying to explain the manner of their working. In the present case we do not know whether Christ used a word which was equivalent to λύτρον. The metaphor may be the translator’s, for λύτρον occurs in N.T. nowhere excepting this utterance. Nevertheless cognate words are common, esp. in the Pauline Epp. and in writings akin to Pauline thought; e.g. ἀντίλυτρον, λυτρόομαι, λύτρωσις, ἀπολύτρωσις, of which the last is far the most common. But this metaphor of ransom or redemption is not found in the Johannine writings. See Westcott, Hebrews, pp. 295 f., Epp. of St John, pp. 83 f.; Deissmann, Light from Anc. East, pp. 330, 331. The different shades of meaning for λύτρον and λύτρα in literature and papyri do not help us much in explaining this passage, which is the basis of Pauline doctrine. The Apostle would know the oral tradition about it.

ἀντὶ πολλῶν. The ἀντί does not belong to δοῦναι, “to give instead of many giving,” but to λύτρον, “a ransom to buy off many” (Mat 17:27; Heb 12:16). And πολλῶν does not mean for His friends, and not for His enemies. See on Joh 15:13; 2Co 5:18; 1Jn 2:2; 1Ti 2:6. That we have πολλῶν instead of πάντων is possibly due to Isa 53:11-12 (LXX.). The “many” are contrasted, not with “all,” but with “one”; the surrender of one life rescued millions; ὑπὲρ πάντων γὰρ ἔδωκε τὴν ψυχὴν αὐτοῦ καὶ πάντας ἐλυτρώσατο, εἰ καὶ πολλοὶ θέλοντες ἐνέμειναν ἐν δουλείᾳ (Euthym.). The preposition commonly used of Christ’s dying on our behalf is ὑπέρ.

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.

45. and to give his life] We have here one of the early intimations of the mysterious purport of the Passion, that the Redeemer was about to give His life as a ransom for many (1Ti_2:6). The word translated “ransom” only occurs here and in the parallel, Mat_20:28. Wyclif renders it “and yyue his soule, or lyf, redempcioun, or ayen-biyng, for manye.” The three great circles of images, which the Scriptures employ when they represent to us the purport of the death of Christ, are (a) a sin-offering, or propitiation (1Jn_2:2; 1Jn_4:10); (b) reconciliation (= at-one-ment) with an offended friend (Rom_5:11; Rom_11:15; 2Co_5:18-19); (c), as here, redemption from slavery (Rom_3:24; Eph_1:7; Col_1:14).

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.

And many charged him that he should hold his peace,.... And be silent, and not call him the son of David, at least; nor ask any thing of him:

but he cried the more a great deal: he lifted up his voice more loudly, and repeated the same words quicker and oftener, and with greater vehemency and importunity:

thou son of David, have mercy on me; See Gill on Mat 20:31.

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

A ransom for many (lutron anti pollwn ; from luw . to loose, or set free). Not that Christ died only for the elect. For Christ died for all; and has obtained for all the means necessary and sufficient for their salvation. Yet the fruit of his death and his full salvation comes only to those who persevere to the end. When our Lord says that he came "to give his life a ransom for many," he regards the vast multitude of those who are included within his purposes of mercy. He "is the Savior of all men, specially of them that believe.

The greatness of the Son of man.

I HOW IT DISPLAYED ITSELF. In a quasi-concealment: reversal of order and method of worldly greatness. The great of this world exercise authority for the most part and generally to their own advantage, and the loss and denudation of others. This precedent is only mentioned that it may be condemned. The greatness of the Son of man showed itself in:

1. Service. Typically set forth in the washing of the disciples" feet. (Joh_13:4) Realized:

(1) In his position. Incarnate: born into the pain and shame of sinful humanity. In humble social circumstances; accustomed to labor and obedience to authority.

(2) In his work. His whole life, in its example, teaching, and miracles, was a ministry. What men needed was help, and he rendered it. And that his doing so might not be regarded as accidental, he declares it as the purpose of his coming into the world. And in relation to God, in the demands of his Law, he was obedient," fulfilling all righteousness.

2. Sacrifice. The culmination and seal of service. "To give his life" "indicates the climax of the service in which he was engaged. (comp. Php_2:6: obedient obedient unto death on the cross) The term ministering expresses the spirit of the life of Christ. His sufferings and death illustrated and displayed the submission of his whole course; they shed the fullest light on the object of his life" (Lange).

II WHAT IT WAS TO ACHIEVE. It was to be no barren spectacle, or merely personal glory, but was to exert a practical influence upon the condition of those amongst whom he came. The kind of work it had to do corresponded to the needs of man. It was for men the Son of man lived. And as they were in a state of wretchedness and danger, he undertook to save them. In respect of this purpose the death of Christ availed for:

1. Redemption. His life was given as the ransom. "It is the first distinct utterance, we may note, of the plan and method of his work. He had spoken before of "saving" the lost; (Mat_18:11) now he declares that the work of "salvation" was to be also one of redemption." It could only be accomplished by the payment of a price, and that price was his own life" (Plumptre). The natural state of men is one of bondage to sin. A "ransom" is an equivalent for a man"s life or service. (cf. Exo_21:30 Lev_25:50 Pro_13:8) This price our Savior gave "instead of" ("for") men, as their Representative before God in a certain sense as their Substitute. (cf. Mat_17:27 Heb_12:16 Rom_3:24 1Co_6:20 1Pe_1:19)

2. The redemption of many. "The expression "many" is not intended to indicate an exclusive minority, or a smaller number as compared with all, for the latter expression occurs in Rom_5:18 1Ti_2:4. The term is intended rather by way of antithesis to the one whose life was the ransom of the many" (Lange). Its efficacy was to be felt far beyond the personality in which it first took place. We are invited to take wide, comprehensive views of the work of Christ. And there is nothing in the language of Scripture to lead to the supposition that only some may be saved. That which avails for one will avail for all who choose to comply with the condition of salvation, viz. faith in the Lord Jesus Christ"s death as an atoning sacrifice for sin. The sinlessness and perfect obedience of Christ are his qualification for this work.

III IN WHAT WAY IT SHOULD BE ACKNOWLEDGED. The verse commences with "for a word connecting it with the previous verses, to which it is appended as a reason for what is there enjoined. Our duty, therefore, with respect to the service and sacrifice he has rendered is:

1. To accept them for ourselves. By believing in the redemptive work of Christ we honor him, and the Father by whom he was sent.

2. To imitate his spirit. His kingdom is based upon service, and its dignities and authorities are the result of the spontaneous affection thereby secured. Service and self-humiliation are not only means toward the attainment of future greatness; they are that greatness already. Offices in the Church are not thereby abolished; they are only interpreted as functions of love: all dignity and authority otherwise derived are discountenanced, and convicted as usurpations.

3. To declare his work amongst men. In so doing we shall truly glorify him, and extend his kingdom to the ends of the earth. M.

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

A ransom for many - Even for as many souls as needed such a ransom, 2 Cor. v, 15.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

life

Or, soul. Cf. Isa 53:10; Isa 53:12 (Greek - ἀπόλλυμι," the soul or the essential life, not as commonly, "zoe," the active life).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

[45. Διακονῆσαι, in order to minister) Who is there, whom the Saviour’s incomparable example ought not to put to the blush, and sweetly gain over to Him?—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.

45. καὶ γὰρ—for also. The Son of Man himself is not exempt from this rule. His kingship is also that of service, and not that of lordship. He is the Head of humanity, and yet he serves men, and not men him. οὐ διακονήθηναι, ἀλλὰ διακονῆσαι—not to be served, but to serve, and to give his life a ransom in exchange for many. The vicarious idea is expressed here, but it is not strictly that his life takes the place of other lives that would have to be sacrificed otherwise in expiation of their sins. All that is required by the statement, not in the way of minimizing it, but to fill out its meaning, is that his life becomes the price by which men are freed from their bondage. The soldiers in the American civil war gave their lives as a λύτρον for the slaves, and every martyr’s death is a λύτρον. There may be more than this involved in the death of the Redeemer, but more than this is not involved in his words here. In this, he carries his service of men to the utmost, and becomes their Head.

HEALING OF A BLIND MAN NEAR JERICHO

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

For many [αντι πολλων] . For, in the sense of over against, instead of; not on behalf of.

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