45<\/strong>. and to give his life<\/em> ] We have here one of the early intimations of the mysterious purport<\/em> of the Passion, that the Redeemer was about to give His life as a ransom for many<\/em> (1Ti 2:6<\/span>). The word translated “ransom” only occurs here and in the parallel, Mat 20:28<\/span>. Wyclif renders it “and yyue his soule, or lyf<\/em>, redempcioun, or ayen-biyng<\/em>, 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<\/em>) a sin-offering, or propitiation<\/em> (1Jn 2:2<\/span>; 1Jn 4:10<\/span>); ( b<\/em>) reconciliation<\/em> (= at-one-ment<\/em>) with an offended friend<\/em> (Rom 5:11<\/span>; Rom 11:15<\/span>; 2Co 5:18-19<\/span>); ( c<\/em>), as here, redemption from slavery<\/em> (Rom 3:24<\/span>; Eph 1:7<\/span>; Col 1:14<\/span>).<\/p>\n 45. For even the Son of man came notto be ministered unto, but to minister, and to give his life a ransomfor many<\/B>“instead of many,” that is, “In thekingdom about to be set up, this principle shall have no place. AllMy servants shall there be equal; and the only greatness known to itshall be the greatness of humility and devotedness to the service ofothers. He that goes down the deepest in these services ofself-denying humility shall rise the highest and hold the chiefestplace in that kingdom; even as the Son of man, whose abasement andself-sacrifice for others, transcending all, gives Him of right aplace above all!” As “the Word in the beginning with God,”He was<\/I> ministered unto; and as the risen Redeemer in ournature He now is<\/I> ministered unto, “angels and authoritiesand powers being made subject unto Him” (1Pe3:22<\/span>); but not for this came He hither. The Served of all came tobe the Servant of all; and His last act was the grandest Service everbeheld by the universe of God”HEGAVE HISLIFE A RANSOMFOR MANY!”, c.”Many” is here to be taken, not in contrast with few<\/I>or with all,<\/I> but in opposition to one<\/I>the one Son ofman for the many sinners. <\/P> Mr10:46-52<\/span>. BLINDBARTIMAEUS HEALED.( = Mat 20:29-34<\/span> Luk 18:35-43<\/span>).<\/P> See on Lu18:35-43<\/span>.<\/P><\/p>\n For even the son of man<\/strong>,…. 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:<\/p>\n came not to be ministered unto<\/strong>: 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,<\/p>\n but to minister<\/strong>; 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:<\/p>\n and to give his life a ransom for many<\/strong>; 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;<\/p>\n [See comments on Mt 20:28]<\/span>.<\/p>\n For many [ ] <\/SPAN><\/span>. For, in the sense of over against, instead of; not on behalf of.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For even the Son of man,”<\/strong> (kai gar ho huios tou anthropou) “For even the Son of man,” the heir of mankind, who came “to seek and to save that which was lost,” Luk 19:10<\/span>; 1Pe 2:24<\/span>; Rom 3:19-20<\/span>; Rom 10:8-13<\/span>; Heb 2:9<\/span>.<\/p>\n 2) “Came not to be<\/strong> ministered unto, but to minister,” <\/strong>(ouk elthen diakonethenai alla diskonesai) “Did not come to be served (in all common things), but instead He came to serve in all kind of common things,” of common needs, Mat 20:28<\/span> a; 2Co 8:9<\/span>; Joh 13:14<\/span>; Php_2:7.<\/p>\n 3) “And to give His life a<\/strong> ransom for many.” <\/strong>(kai dounai ten psuchen autou lutron anti pollon) “And to give His soul-life (His all) not just Gk. “zoe,” physical life, as a ransom for (instead of, or on behalf of) many,” the many, masses, or all of humanity, 2Co 5:14<\/span>; 2Co 5:21<\/span>; 1Ti 2:6<\/span>, who gave Himself a ransom for all,” Isa 53:4-6<\/span>; Isa 53:10-12<\/span>.<\/p>\n “For truly the Son of Man came, not to be served, but to serve, and to give His life a ransom for many.”<\/p>\n The perfect example was before them. The Son of Man, He Who would one day enter into God’s presence to receive the dominion and the power and the glory, and would return to earth in power and great glory, had come to earth to serve. He Who should have been served by all, had made Himself the servant of all. He had deliberately humbled Himself (Php 2:5-8<\/span>). He was God’s Servant. He was here to do the Father’s will and would do anything for those whom the Father had given Him. And even when He is exalted, when He receives the dominion, He will serve (Luk 12:37<\/span>). His aim and purpose will always be the good of all. He does not want the dominion for Himself but so that He can use it for the good of all. There will never be any thought for Himself. It was for this that He became man.<\/p>\n One of the most remarkable things about Jesus was that He could speak like this in true humility. He said it because it was true. Never once do we get the idea of self-conceit. Always He wanted only to please His Father and do and be what was right. What always comes over is the totally balanced man Who wants only to give of Himself to make the world right, and make it right with God.<\/p>\n That Jesus was to be seen as the Servant of God of Isaiah is seen in that He was declared to be the Servant at His baptism – ‘my beloved, in whom I am well pleased’ (Mar 1:11<\/span> compare Isa 42:1<\/span>), and that the idea was applied to Him in Mat 12:17-21<\/span>; Luk 2:32<\/span>; Luk 9:35<\/span> RV; and by Jesus Himself in Luk 22:37<\/span>. The Servant was also possibly to be identified with the prophet in Isa 61:1-3<\/span> which Jesus applied to Himself in Luk 4:16-21<\/span> (it at least demonstrated that He saw Himself as fulfilling Isaianic prophecy). When John the Baptiser declared Him to be ‘the Lamb of God’ (Joh 1:29<\/span>; Joh 1:36<\/span>), this identification was also made by him (Isa 53:7<\/span>).<\/p>\n ‘Came.’ He came of His own free purpose and choice, coming from the Father, with one aim, to serve those who were His and to redeem them to Himself.<\/p>\n ‘And to give His life a ransom for many.” In the nature of Him that was the central aspect of His service, that He would give of Himself utterly so as to redeem others. He would take their place, bearing the consequences of the wrath of God upon Himself. It was necessary and so He would do it, and do it with love and compassion and mercy. He had no other thought. He was the Suffering Servant of Isaiah 53<\/span> personified. That chapter is the best commentary possible on this verse, as it describes One who was totally self-giving for the sake of others.<\/p>\n ‘To give His life.’ That was why He had to die. He was voluntarily giving<\/em> His life in order to be a ransom (see Joh 10:17-18<\/span>). He was going firmly and uncompromisingly towards the cross.<\/p>\n ‘A ransom.’ Lutron. Used only here and the parallel passage (Mat 20:28<\/span>), in the New Testament (Paul uses ’antilutron – 1Ti 2:6<\/span>). In secular Greek it was used for the ransom of a prisoner of war or of a slave. In LXX it was used of the price a man paid to redeem his life which was forfeit because his ox had gored someone to death (Exo 21:30<\/span>), the price paid for the redemption of the firstborn (Num 18:15<\/span>), the price paid by which the next of kin obtained the release of an enslaved relative (Lev 25:51-53<\/span>) or the price paid for the redemption of a mortgaged property (Lev 25:26<\/span>). It was a payment made to obtain release and freedom, paid in substitution for what was obtained. Compare 1Pe 1:18<\/span>; Heb 9:12<\/span>.<\/p>\n ‘Instead of (anti) many.’ ’Anti – which indicates ‘instead of, in the place of’ – is a clear substitutionary word. For the ‘many’ compare Isa 53:11-12<\/span>. It reminds us of the purpose of the Servant, to be wounded for our transgressions and bruised for our iniquities (Isa 53:5<\/span>), to make Himself an offering for sin (Isa 53:10<\/span>) so that ‘many’ may be declared righteous (Isa 53:11<\/span>) and so that He may bear the sin of ‘many’ (Isa 53:12<\/span>).<\/p>\n So Jesus spoke of Himself here as offering Himself as a substitute for those for whom He died, as paying Himself as a price for their release and freedom. But it is part of a total picture, not the whole. He was also a sacrifice for sin, and our representative in Whom we also died that we might live. The work of atonement was far greater and far deeper than one picture, albeit an important one, can ever portray, indeed than all pictures can ever portray. In the end it is beyond understanding.<\/p>\n Mar 10:45<\/span> . Vide<\/em> on Mt.<\/p>\n to be ministered unto = to be served. Greek. diakonizo. <\/p>\n and to give. This is the fourth announcement of His sufferings. See the Structure F p. 1402. <\/p>\n life = soul. See App-110. <\/p>\n for = instead of. Greek. anti. App-104, <\/p>\n [45. , in order to minister) Who is there, whom the Saviours incomparable example ought not to put to the blush, and sweetly gain over to Him?-V. g.]<\/p>\n life <\/p>\n Or, soul. Cf. Isa 53:10; Isa 53:12 (Greek – ,” the soul or the essential life, not as commonly, “zoe,” the active life). <\/p>\n came: Mat 20:28, Luk 22:26, Luk 22:27, Joh 13:14, Phi 2:5-8, Heb 5:8 <\/p>\n and to: Isa 53:10-12, Dan 9:24, Dan 9:26, 2Co 5:21, Gal 3:13, 1Ti 3:4-6, Tit 2:14, 1Pe 1:19 <\/p>\n Reciprocal: Exo 30:12 – a ransom Mat 16:13 – I the Mat 20:26 – it Mar 14:24 – which Gal 1:4 – gave Phi 2:7 – the form 1Ti 2:6 – gave 1Pe 4:10 – minister<\/p>\n DIVINE MEEKNESS<\/p>\n The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.<\/p>\n Mar 10:45<\/p>\n In our Lords day every one knew the pomp and the pride of those provincial governors of Rome, who broke in upon the rich East from out of the imperial city to despoil and devour, and then vanished back to Rome loaded with ill-gotten wealth.<\/p>\n I. The contrast.In contrast to this we turn to greet the coming of the Son of Man Who enters in upon our earth in the might of a lordship all His own, the lordship of Him Who has everything to give, and gives it all.<\/p>\n II. He gave His life.He gave Himself. His service was utterly unstinted. He saw that we should demand from Him all that He had. He came as the good Giver, as the Shepherd Who giveth His life for His sheep. And it is this which draws us under the sway of His gracious lordship. We cannot resist the sweet force of that irresistible appeal, Come unto Me, for I am One that giveth all that I am to thee. This is the allurement of Christ, by which His sheep are drawn to His feet. I, if I be lifted up from the Cross, will draw all men unto Me.<\/p>\n III. He was both God and man.And yet we associate this claim entirely with what we call the humanity of the Lord. But the Catholic faith asserts that Christ Jesus was both God and man; One Who in all His most human actions is still, none the less, the eternal Word of God. His winning grace has in it the potency of God Himself. It is the manifestation of the Word, the revelation of what God is in Himself. If Jesus the Man is tender and meek, then God the Word is meek and tender; God the Word is sympathetic, and gentle, and humble, and forgiving, and loyal, and loving, and true. It is God the Word Who cannot restrain Himself for love of us, and comes with overwhelming compassion to seek and save the lost. The Son of Man is the Son of God; and, therefore, we know and thank God for it, that it is the blessed nature of the Son Himself, in His eternal substance, which found its true and congenial delight in coming not to be served, but to serve, and to give His life a ransom for many.<\/p>\n IV. The revelation of the Father.Do we remember sufficiently that it is the Father Whom the Gospel story makes near, makes visible? that in drawing near to Christ, under the strong pressure of the unstinting love, we are being drawn to God, the everlasting Father, made present and intelligible in His Son?<\/p>\n Rev. Canon H. Scott Holland.<\/p>\n 5<\/p>\n The principle of service as a sign of true greatness was practiced by the Son of man notwithstanding he was to be the king. He devoted his life on earth to service unto others, then crowned that service by giving his life for the benefit of the whole world that all might be saved who would serve him.<\/p>\n Verse 45 <\/p>\n Came not to be ministered unto, but to minister, not to make others labor to promote his own happiness, but that he might himself suffer privation and pain to promote theirs.<\/p>\n Even the Son of Man had to follow the rule that Jesus just explained. He is the great example of it. His incarnation was not that of a potentate whom others had to serve but that of a servant who met the needs of others.<\/p>\n His service extended to giving His life as a ransom (Gr. lytron<\/span>, cf. Mat 20:28). In koine<\/span> Greek (the common Greek of the New Testament world), this word often described the money paid to release slaves. In the New Testament, it has a narrower, more theological meaning, namely, release or redemption. The only two occurrences of this word in the New Testament are in Mat 20:28 and Mar 10:45. The Exodus is the great Old Testament instance of this redemption and release.<\/p>\n "For" (Gr. anti<\/span>), used in Mark only here, means "instead of" or "in place of," a clear reference to substitution (cf. Mat 2:22; Luk 11:11; 1Pe 3:9). [Note: Moulton and Milligan, p. 46.] <\/span><\/p>\n "Many" (lit. "the many") contrasts with the one life (Gr. psychen<\/span>) of Jesus given as a payment (cf. Mar 14:24). One man’s act affected many others (cf. Isa 53:11-12). "Many" does not mean some in contrast to all. While Jesus’ death benefits everyone in one sense and the elect in another sense, that was not the point of Jesus’ contrast here. Jesus took the place of everyone else by paying the penalty for their sins.<\/p>\n This verse is not only the climax of this pericope (Mar 10:35-41), but it is the key verse of Mark’s Gospel. It summarizes the ministry of Jesus as the Suffering Servant of the Lord, Mark’s particular emphasis. [Note: See John C. Hutchison, "Servanthood: Jesus’ Countercultural Call to Christian Leaders," Bibliotheca Sacra 166:661 (January-March 2009):53-69.] <\/span> Here it constituted another announcement of Jesus’ coming death, but it added the purpose for His dying not previously revealed.<\/p>\n "This verse contains the clearest statement of the object of Christ’s coming found in the gospels. But this theological declaration was made to enforce a practical truth for everyday conduct." [Note: Hiebert, p. 261.] <\/span><\/p>\n That John finally got the message is clear from what he wrote in 1Jn 3:16: "He laid down His life for us, and we ought to lay down our lives for the brethren."<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n