Jesus’ Perean Ministry

MARK 10:13-16, 35-40—In the forty-fifth verse of this chapter Jesus is quoted as saying that “even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” In this statement the Master presents the formula for true greatness. Thus he sums up the important lesson of the chapter and shows his disciples their wrong viewpoint in seeking chief places with him in his kingdom.

Jesus was a past master in the use of illustrations—illustrations which were based on common experiences of life with which his hearers were surrounded. In some instances it almost appears that he helped to create situations which he knew would afford opportunities to impart needed lessons to his disciples. However, the case of blessing the little children was not one of these. Here, the people having learned of his marvelous ability, brought their children to him, that he might touch them and thus impart his blessing.

The disciples rebuked those who brought the children. They were endeavoring to surround the Master with a false sense of greatness and dignity. They thought that he should be more reserved and less approachable. And if, under such circumstances, they themselves had the privilege of entering almost at will into his presence and conversing with him, it would tend to exalt them in the eyes of the people. But if mere children could be brought promiscuously to Jesus, their own familiarity with him might not seem so exalted a privilege in the eyes of the public. There are people like that today, in and out of the truth.

Jesus was much displeased with his disciples for this attitude, and instead of turning the children away, he said to those who brought them, “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.” By this act Jesus accomplished a double purpose—he demonstrated his love for the people, including their children, and used the circumstances to teach a valuable lesson to his disciples: a lesson which they very much needed.

“For of such is the kingdom of God.” This has been mistakenly used to teach that all children go to heaven when they die. If we take the words of Jesus literally they would mean that none but children enter into the kingdom. This, of course, is not what he means. Rather, he merely uses the innocence and sincerity of children as an illustration of the qualities necessary for any to possess who will be regarded by God as worthy to live and reign as joint-heirs with him during his thousand-year dominion. Driving home this lesson Jesus said, “Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.”

That the disciples were in need of this lesson is apparent from the account of the two sons of Zebedee—James and John—coming to Jesus and asking that one be permitted to sit on his right hand and the other on his left hand in the kingdom. This manifested a wrong viewpoint on their part, and the other ten also showed a wrong spirit in the matter; for when they heard about it they were much displeased with James and John—probably in getting ahead of them in asking for these special favors.

Jesus replied to James and John, saying, “Ye know not what ye ask.” The thought here is that they did not know what would be involved in proving worthy of having any place at all in his kingdom, for he asked, “Can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?” Here were the terms upon which they could share the glory of his kingdom; and those terms are the same for us who today are running for the prize of the high calling of God in Christ Jesus.

The “cup” referred to by Jesus symbolized the sum total of his experiences in laying down his life as the world’s Redeemer. For the most part it was a cup of suffering, but withal it was mingled with joy. It was a cup that included the ignominy and scoffing of the world, and in it he tasted the bitterness of being “despised and rejected of men.” (Isa. 53:3) Once, at least, he would have liked to have escaped the necessity of drinking from the cup which the Father had poured for him; for he prayed, “If it be possible, let this cup pass from me.” But he was quick to add, “Nevertheless, not as I will, but as thou wilt.”—Matt. 26:39,42

Jesus’ baptism was one of death, of which his immersion in the River Jordan by John the Baptist was merely a symbol. His real baptism began at Jordan and ended only when on the cross he cried, “It is finished.” Baptism means burial, and basically Jesus’ baptism was the burial of his will into the will of his Heavenly Father. This burial of his will into that of Jehovah’s was so complete that he could say, “I and my Father are one.” (John 10:30) The Father’s will for Jesus was that he should lay down his life in sacrifice for the sins of the world. Hence, burial of his will into the divine will was a baptism unto death—a death baptism.

When James and John replied to Jesus that they were able, or willing, to drink of his cup and be baptized with his baptism, he told them that they would be given the opportunity, although it was not for him to say what particular place they would occupy in his kingdom in the event they proved worthy. Jesus had the authority to say this much to his disciples, that is, they would be granted the opportunity to suffer and die with him, for the Holy Spirit had anointed him to preach “the acceptable year of the Lord”—that is, that the Gospel age was the time when the Lord would accept the sacrifices of his people, the footstep followers of Jesus.

It was this same thought that Paul expressed when he wrote, “Now is the accepted time; behold, now is the day of salvation.” (II Cor. 6:2) Throughout the entire Gospel age, beginning with Pentecost, those who have heard the call have been invited to follow in the footsteps of Jesus, and in responding to this invitation have had the privilege of “filling up that which is behind of the afflictions of Christ.”—Col. 1:24

Such followers of the Master are spoken of by Paul as being planted together in the likeness of his death, and as being buried with him in baptism. (Rom. 6:4,5,8) The hope set before all these is that if they die with Christ they will live with him; and if they suffer with him, they will reign with him. (Rom. 8:17) All who prove faithful unto death will reign with him a thousand years, but the exact position they will occupy in the kingdom will not be known by them until they are glorified together with Him. Meanwhile the greatest glory is to be a servant—to be willing to die in the service of others.

QUESTIONS

What is a true sign of greatness?

Will the kingdom of heaven be made up of little children?

What does it mean to drink of Jesus’ cup and to be baptized with his baptism?

What is “the acceptable year of the Lord”?

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