What to ask the One Going to Calvary

Christ and the disciples. Johannes Raphael Wehle. Photo: jesus-portal

Luke the Evangelist defines the place where the Lord's journey to Jerusalem began, where He was to suffer and die on the cross, as “the region of Judea and across the Jordan" (Mark 10:1). While in this region, Christ, according to His custom, taught the people, answered the Pharisees' tricky questions, and rebuked His disciples for not allowing the children to see Him.

"Truly I tell you, anyone who will not receive the kingdom of God like a child shall never enter it" (Mark 10:15), said the Saviour.

In the morning, as they were leaving home to go to Jerusalem, there was a significant encounter between Christ and a rich young man.

Luke the Evangelist gives a very interesting detail, saying that the Lord liked that young man, yet he refused to follow Him. The Lord told the apostles that it was very difficult for one who relied on wealth to enter the kingdom of God. This caused the apostles to be extremely astonished and to ask a perplexed question, "Who then can be saved?" (Mark 10:26), to which Christ replied, "With man it is impossible, but not with God. For all things are possible with God" (Mark 10:27).

This dialogue probably took place on the way. Being impressed by the encounter with the rich young man and the Lord’s words, the apostle Peter said, “We have left everything to follow You!" (Mark 10:28). To which the Saviour replied that everyone who sacrifices something dear to himself for the sake of Christ will receive a hundred times more in this life, and in the next life – eternal life.

However, Peter likely had something else in mind as evidenced by subsequent events and words.

In such an atmosphere and with such thoughts, Jesus and his disciples were going to Jerusalem. This is where the Gospel reading for the 5th Sunday of Lent begins.

"They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again, he took the Twelve aside and told them what was going to happen to him. ‘We are going up to Jerusalem,’ he said, ‘and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise” (Mark 10:32-34).

From the description of this situation, it can be inferred that the apostles lagged behind Jesus, who was walking ahead, so that He would not hear them, and discussed among themselves what awaited them next. Their feelings were very contradictory. On the one hand, they thought that the time had come and that the Lord was going to Jerusalem to reign in it.

In the logic of these considerations lies Peter's question: "What then will we have?" and the request of the sons of Zebedee, which is further narrated. Accordingly, the apostles hoped that in this earthly kingdom of Christ, they would receive certain earthly benefits.

On the other hand, they saw that Christ had not gathered any army, had not attracted thousands of supporters to his side, they were going to Jerusalem in small numbers and without weapons while well-armed and trained Roman soldiers awaited them there, not to mention the Pharisees, who hated Christ, with their detachments. How would they overcome all this?

By human reasoning, they were probably facing death and, in any case, nothing good. That's why they were terrified.

However, at the same time, they had witnessed countless miracles performed by the Lord and believed that somehow He would still prevail. The Lord, undoubtedly aware of what they were saying to each other, what they were thinking and feeling, called them and began to confirm their worst fears.

The only encouraging moment the apostles heard was the words about the resurrection on the third day. But how to comprehend all this, they did not understand. Luke the Evangelist even writes that they understood nothing of what Jesus said. "But they understood nothing of these things; his words were hidden from them, and they did not grasp what he said" (Luke 18:34). This lack of understanding of what was happening prompted the request of the two apostles.

"Then James and John, the sons of Zebedee, came to him. 'Teacher,' they said, 'we want you to do for us whatever we ask.' 'What do you want me to do for you?' he asked. They replied, 'Let one of us sit at Your right and the other at Your left in your glory'" (Mark 10:35-37).

This request from the two brothers to be singled out and elevated from among the circle of apostles speaks of their ambition and desire not to miss the opportunity, in their opinion, to secure the top positions in that earthly kingdom which was about to become a reality. Luke the Evangelist also mentions that their mother approached Jesus with a similar request.

The apostles persistently fail to understand the meaning of what is happening, and despite the words of the Lord about His death and resurrection, they continue to think in terms of earthly power grab and reign (it's worth noting that the Jews still live by this logic to this day).

Their subsequent talk with Christ shows that the Lord spoke of one thing, but they thought of another. They thought they were asking for honour, power and pleasures for themselves while Christ spoke of the primacy of suffering and self-denial.

Pointing out this discrepancy, Christ says the following to them:

"But Jesus said to them, 'You do not know what you ask. Can you drink the cup that I drink and be baptized with the baptism I am baptized with?' They said to Him, 'We can.' Jesus said to them, ‘You will drink the cup I drink and be baptized with the baptism I am baptized with, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared’” (Мark 10:37-40).

The Eastern rulers had a tradition of offering a poisoned cup to those condemned to death. The Lord uses this image to show that this cup is by no means sweet. Speaking of baptism, He means His own cross-bearing sufferings. But the apostles were not thinking about this at all, so they answered, “We can.” And here the Lord says that all this will happen to them, but the places on His right and left side are “for whom they have been prepared”.

This is quite difficult to understand, and a question arises: “And who may they be prepared for?” Even more difficult to understand is why Jesus Christ says that it does not depend on Him? Some holy fathers have the following interpretation: it is not the Son of God or even God the Father who 'prepares' it, but the person himself. St Theophylact of Bulgaria and St John Chrysostom have such an idea.

Theophylact writes that in general "no one will sit either at the right hand or at the left". And he goes on to argue that God has no favourites, whom he singles out from the rest without merit (or without due merit) on their part. This idea is well explained by the recently canonized Elder Paisios of Mount Athos. He says that God pours out His Grace equally on everyone, but each person receives it only to the extent that he himself has laboured to receive it. Paisios (a former radio operator) compares this to a radio transmitter and receivers. The transmitter emits the signal equally, but the receivers pick it up differently, depending on the frequency they are tuned to.

St Theophylact writes: "It is not proper to me, the righteous Judge, to grant you such honour solely out of my love for you; otherwise I would not be just; but such honour is prepared only for those who strive. It is like when a just king places a certain struggler above others, and his favourites came and said to him: 'Give us the crowns'; then the king, of course, would reply: 'It is not up to me,' but whoever struggles and prevails, to him the crown is prepared. Therefore, you, sons of Zebedee, may and will be martyrs for Me; but if someone, along with martyrdom, possesses any other virtue more than you, he shall have the advantage over you."

Likely, James and John sought for their request to be made privately with Christ, so that the others would not know of it but they failed.

"And when the ten heard it, they began to be much displeased with James and John" (Mark 10:32-41).

It was ordinary human envy and ambition, which were common to all the apostles. In another part of the Gospel, it is mentioned that on the way to Jerusalem, the apostles discussed among themselves which one was greater. For three and a half years, the Lord spoke to them and to all others about humility and meekness, but they still competed for earthly honour and glory.

All of this is very typical of people of all times. After hearing the Beatitudes sung in church so many times, do we practice them in our daily lives? What does the Lord say to resolve this conflict between the apostles, which has already surfaced? He offers a teaching on primacy in service.

"Jesus called them together and said, ‘You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:42-45).

Wealth, honour, power – these are the most valued things in our fallen world, but in the eyes of God, it is the opposite. We should strive not for these, but to manifest active love for people, to serve them, because this is how Christ acted.

All human values are temporary. Everything ends with a person's death and transition to the other world, where neither beauty, nor strength, nor money, nor power will have any value anymore. Therefore, it is very foolish to spend life acquiring these temporary treasures and forget about what is eternal. "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Matthew 16:26).

And finally, a little about why these words of Christ are relevant today. With the help of Christ, the apostles tried to gain earthly honours and power. The day of Pentecost will come, the Holy Spirit will descend upon the apostles, and their worldview will change fundamentally; they will fully internalise the words of Christ, which they did not comprehend at the time when He was with them. They will go out to preach and serve people, proclaiming the Kingdom of God and not seeking any personal benefits for themselves.

But, unfortunately, in the history of the Church, there have been many moments when kings, dignitaries, and sometimes even church officials sought to rule over other people using Christianity. They subjugated nations, conquered different countries, waged cruel wars, shed blood, and justified it by allegedly acting in the name of Christianity, traditional values, the prestige of their see, and so on. This was particularly evident in Catholicism, but Orthodoxy is not immune to it either.

Isn't this happening now? Would the current war be possible if "princes and dignitaries" were guided in their activities by Christ's teaching on primacy? This is truly a rhetorical question.

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