Well, we're in Mark chapter 10, if you want to read along. And we're going to pick it up in verse 32. And let me pray for the Word. Our Father and our God, we pause before the reading of your Word that we might remind ourselves that we're handling reverently the very Word of God. And Lord, we know your Word is powerful and mighty. Lord, it can bring down strongholds. But Father, we are weak. and we need your help. So Father, open our minds to think and understand. Open our ears that we can take in the word of God. Open our hearts that we can receive in the very fabric of our being, the implanted truth of your word. And Lord, we thank you for that. In Jesus' name, amen. Let me start with reading just verse 32 to 34. This is going to be Jesus's third prediction of his death and resurrection. It says, Now they were on the road going up to Jerusalem, and Jesus was going before them, and they were amazed. And as they followed, they were afraid. Then he took the twelve aside again and began to tell them the things that would happen to him. Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes. And they will condemn him to death and deliver him to the Gentiles. And they will mock him and scourge him and spit on him and kill him. And the third day he will rise again. Well, we're at the stage in Mark's gospel, I told you last week, that he is now making his final journey to Jerusalem. And now here he mentions that he's going to Jerusalem. So this is going to quickly escalate in Mark's gospel. You'll see as we move into chapter 11 in a week or two, that we're already at the triumphal entry. as they come to Jerusalem. So we're quickly approaching that time, even though we have several chapters to work through here. It says that he's going up to Jerusalem, and you probably have heard this before, but Jerusalem, because of its elevation, no matter where you were coming to get to Jerusalem, it was always said, we're going up to Jerusalem, right? That's why there's songs of ascent, because as they would make their pilgrimage to go for the appointed times, they would be going up and ascending up into Jerusalem. And that's what Jesus is about to do here with his disciples, and probably also other pilgrims that are making the journey. Some would argue that he's talking to two different groups of people here. I don't know the Greek that deeply, but those that do say that at one point he's talking to his disciples. And some of this is talking about the crowds that are also following. It's interesting to me. And when I first read this in my study, I paused because it just comes across strange to me that it says just, you know, he's okay. They're on the road. They're going up to Jerusalem. Jesus was going before them. They were amazed. What are they amazed at? And then it says, as they followed, and that might be a different group according to some people, but maybe that's the pilgrims, but it says, as they followed they were afraid. So here you have this Jesus with this steadfast determination. You notice in the text it says Jesus is out in front. And that might be what they're amazed at, is that Jesus keeps predicting that this is going to happen, and yet he's full throttle ahead, and they're trying to keep up with him as he's making his final ascent to Jerusalem to go to the cross to die for our sins. It also says that they're afraid. R.C. Sproul on that says, Now as he approached Jerusalem, Jesus did not linger. He moved quickly, keeping ahead of his disciples, going to his death with a firm step. Most of us, if we knew we were going to our deaths, would drag our feet. Not Jesus. He was prepared to obey the Father to the utmost end. The disciples could not get over it. They were amazed by his resolution, and they were terrified at what might befall him in Jerusalem. And that might be exactly why those descriptive words are used, that they were amazed, and that they were also afraid. Now look at Jesus' descriptive details of what's going to happen to him in Jerusalem. Now, he first gave a prediction in Mark chapter 8, and when he did, and he said he was going to be put to death, Peter rebuked him, if you remember that. He took him aside and said, this will never happen. His second prediction is in Mark 9, and in that instance, at least I believe in Matthew's rendering of that, they didn't understand. What was this parable he's speaking of, of death and resurrection? They just didn't get it. They couldn't wrap their minds around it. And now with this third prediction that says they're amazed, they're afraid. But look at the detail he goes into here. As a matter of fact, some of the liberals that would come to the table, I don't even know why liberals read the Bible, but they would come to this and say, well, somebody obviously inserted this later, because how could he possibly know these details? Well, he's the Lord. He knows exactly what the details are. And what it should cause us really to think about, not only what he went through for us to die for our sins and then rise again for our justification, but the incredible bravery of our Lord Jesus Christ, who knew exactly what he was going to face. And it was horrible things. And yet he set his face like Flint and resolutely marched to Jerusalem to go die for us. It's an amazing thing. He says that he's going to be betrayed. He mentions betrayal. He mentions that it's going to be the chief priest and the scribes who's actually going to condemn him to death. But remember, the conundrum, they didn't have the authority to put him to death. So then he says, well, he knew that. So he says, I'm going to be turned over to the Gentiles. Turned over to Rome, because only Rome could really put somebody to death. And then once he gets turned over to the Gentiles, to the Romans, he says, and they're going to mock, and they're going to scourge, and they're going to spit, and they're going to kill me. That's what he said. And that's quite a thing to have to listen to from your master, your rabbi, your teacher, who now you've recognized as the Lord who was to come, the Messiah. And then he says, but the third day, a rise, a rise from the dead. One thing I want to point out, and kind of underscore and highlight a little bit, is when Jesus tells his disciples, all this is going to happen, and then he says, and then the Son of Man is going to be turned over to the Gentiles. That would have been a shocking thing, because they recognized that this was no ordinary man. Thou art the Christ, the Son of the living God. They knew that this was Messiah. They're coming to a more formulated idea of who this is. To be turned over by the Jewish leadership and really the Jewish community to the Gentiles was to oust Jesus from the Jewish community. To take him outside the camp, if you will, and hand him over. We have nothing to do with you and the Jews will throw him to the Gentiles. That was a shocking thing for the disciples to hear. And we can get some idea of what's happening with that if we go back to the law. So I'm not going to read a lot of it, but let me read you a little bit out of Leviticus chapter 16, beginning in verse 8, where it says, then Aaron shall cast lots for the two goats. one lot for the Lord, and the other lot for the scapegoat. And Aaron shall bring the goat on which the Lord's lot fell, and offer it as a sin offering. But the goat on which the lot fell to be the scapegoat shall be presented alive before the Lord to make atonement upon it, and to let it go as the scapegoat into the wilderness, out of the camp, out of the culture, out of the Jewish community. And the scapegoat is released into the wilderness. And what's going on there is there's a sin offering, a death by the shedding of blood, the remission of sin. There's a blood offering. And then there's this scapegoat, where symbolically, if you will, the sins of the people are placed on this goat, and the sins are driven outside the camp. as far as the East is from the West. That's the symbolism that's going on there. But it's driven outside of the community because the sin has to be taken out and away from the Jewish community. The writer of Hebrews picks up on that in Hebrews chapter 13, where he writes in verse 11, "...for the bodies of those animals whose blood is brought into the sanctuary by the high priest for sin are burned outside the camp." Therefore, Jesus also that he might sanctify the people with his own blood suffered outside the gate, Golgotha, outside the gate. And that's hidden and tucked into the fact that Jesus says that they're gonna condemn him to death and then deliver him to the Gentiles. It was really a symbolic picture that Jesus is our atonement. He is the substitute for us as the sins of his people are placed on him and he dies vicariously for us. So that's all kind of tucked in there. Now, amazingly, on the heels of this teaching, we find these two young guys approach our Lord with these vain ambitions for preeminence. And it just doesn't seem to fit, and Jesus is gonna call it out as well, because it's not fitting. But let me read for you verses 35 down to 40. It says, then James and John, the sons of Zebedee, came to him saying, Teacher, we want you to do for us whatever we ask. And he said to them, what do you want me to do for you? They said to him, grant us that we may sit, one on your right hand and the other on your left, in your glory. But Jesus said to them, you do not know what you ask. Are you able to drink the cup that I drink and be baptized with the baptism that I am baptized with? They said to him, we are able. So Jesus said to them, you will indeed drink the cup that I drink. And with the baptism I am baptized with, you will be baptized. but to sit on my right hand and on my left is not mine to give, but is for those for whom it is prepared." It seems out of place, doesn't it, that Jesus just told them they're going to go to Jerusalem and these horrible things are going to happen to Jesus and he's going to rise the third day. And they seem to look right past that, right past all that suffering, and they go right to where? to the glory. We don't want to hear about suffering. They said, when you sit on your throne in your glory, is what they said to Jesus. Forgetting about all the suffering, they want the direct path to glory without going through the suffering. Alexander McLaren talking about these two individuals, and I'll take a deeper dive into who John and James are, but Alexander McLaren says, there never was such a lonely man in the world as Jesus Christ. Never was there one that carried so deep in his heart, so great a purpose, and so great a love, which none cared a rush about. And those that were nearest him and loved him so blunderingly and so blindly, that their love must often have been quite as much of a pain as of a joy. That preacher can preach, man, if you ever read his sermons. But he is so spot on, because they do love Jesus. And there's faith mingled in with this confusion here. And Jesus is going to sort it out. Because he doesn't give them a sharp rebuke here. He's going to teach them. But in faith, they believe that he is Messiah, and he will be enthroned in his glory. They believe that. Not everybody believed that. So you at least got to chalk it up to him like, hey, you got this much right. I am the Messiah, and I will be enthroned in glory. And so he teaches on that. But they set aside all the suffering. They set aside the atonement, his death, all of that. And they just, with their own selfish hearts, make this almost, I think Sproul says, it's almost like a demand that they make. Because listen to how they phrase it. I imagine any translation you got, this is New King James, but they go to them and they say, Teacher, we want you to do for us whatever we ask. That's a horrible way to pray. It really is. You know why? Because we don't know what's right. We don't know what's good. Jesus, our Lord, he knows what's good and right. It's okay to ask. But that's why we always want to couch it in, but Lord, you're the wise one. I think this is good for me, but maybe you're thinking it's not good for me. Let your will take place. I don't want to ask for something that's not good, and I don't know what I'm asking for. They didn't know what they were... And Jesus says that much, doesn't he? You don't even know what you're asking for. Some of the commentators said it's almost like they were looking for a blank check from Jesus. Let's start with this. Whatever we're about to ask you, you're going to give us, right? Nod your head up and down. Because that's what happened to Herod with John the Baptist. You ask of anything, up to half my kingdom I'll give it to you. And she asked for John the Baptist's head, and he didn't want to be embarrassed in front of his guests. Jesus isn't going to get pulled down that lane. I mean, this is the Lord we're talking about here. But it's a selfish prayer. R.C. Sproul. And his commentary says, it seems that these disciples saw Jesus as a celestial bellhop. Someone who was there to fulfill their orders and give them whatever their hearts desired. They came to him with a request that sounds more like a demand. And we have to be careful we don't pray like that. Because, God forgive me, I think I've prayed like that before. Where I just wanted something and I didn't even... Lord, I don't care if it's good or bad, I want it! And you just pray for it. You should always couch that. Lord, your will be done. Matthew lets us in on the secret. No, it's not a secret, but he lets us in on the fact that the boys put their mama up to this. In Matthew 20, and behind the mother is, believe me, it's these boys that want the right and the left. Mom might have been involved a little bit. But it says, then the mother of Zebedee's sons came to him with their sons, kneeling down, and asked something from him. And he said to her, what do you wish? And she said to him, grant that these two sons of mine may sit, one on your right and the other on your left, in your kingdom. But Jesus answered and said, you do not know what you ask. Are you able to drink the cup I'm about to drink? And so on. Does he talk to the mother? He does not. Because he knows that this question is coming from the boys. And that's why Mark puts it just simply that this question came from the boys. I don't know if the mom said it and then the boys said it. But these boys are behind the question. They're the ones that want this position. Because Jesus doesn't even answer the mother. He immediately speaks and answers to the boys. Are you able to take this cup? Are you able to be baptized with this baptism? And of course, Matthew, yes, we're able. So Mark confirms for us that really the question came from the boys. Zebedee's wife, John and James' mother, was a follower of Jesus. And you don't see that tucked away a lot, but where I'll take you to to see that is at the cross in Matthew 27 verse 54. It says, So when the centurion and those that were with him who were guarding Jesus saw the earthquake and the things that happened, they feared greatly, saying, Truly this was the Son of God. And many women who followed Jesus from Galilee, were there looking on from afar. And in that list of women is the mother of Zebedee's sons. She's there at the cross, far off, watching what's taking place. So she's a follower of our Lord, along with, obviously, John and James. Now, think of this. James and John, if you remember, were business partners with Peter. And you get this in Luke 5.10 says, and so also were James and John, the sons of Zebedee, who were partners with Simon. They were business partners. They were the inner three. Peter, James, and John. Remember every time Jesus, the Mount of Transfiguration. Every time Jesus wanted to have a special time of significant teaching to the inner core, It was Peter, James, and John. I'm wondering to myself, when Peter finds out what these boys are up to, if he doesn't get indignant, because they're trying to cut him out. There's only one on the left and one on the right. Now remember, Jesus had just taught them, because Peter had said, well, what about us? We forsook everything to follow you. What do we get? And Jesus said to them in Matthew's gospel, you get thrones. You're going to judge the 12 tribes. You get 12 thrones. Now James and John then go to Jesus and go, hey, talking about these thrones we're going to be getting, would it be OK if maybe one of us gets the one right to your right, and the other one gets the one right to your left, those highest positions in the new kingdom? Would that be OK? And we thought we'd come to you before Peter thought of coming to you. That's what's going on in this story. It doesn't paint a pretty picture. And this is how sinful human beings hearts are. I mean, we're no better than these guys. We clamor for things. If it wasn't for the Holy Spirit taking hold of our lives, we would be so far down these paths. Now Jesus' nickname for the boys could be translated, and I like the translation, they were the sons of commotion. So I mean, whatever picture you have of who James and John are, if it came from your early years of nursery school, Bible school, that kind of a thing, you probably don't have the right picture of what these guys are like. They are the sons of commotion. In Mark 3.17, that is, they're the sons of thunder. The sons of thunder. How do you get a nickname like that? Jesus named them that. These two boys are the sons of thunder, the sons of commotion. In Mark 9.38, it says, it was John who said, Teacher, we saw someone who does not follow us casting out demons in your name. We forbade him. Because he doesn't follow us. You think John just said, please don't do that. You think that's what John said? He forbade him. These are some tough guys. Come on. Luke 9.54 says, When the disciples James and John saw it, what they saw was that some of these villages didn't want anything to do with Jesus. Oh, should we go and preach war in these villages, Lord? Is that what they said? No. They said, Lord, do you want us to command fire to come down from heaven and consume them like Elijah did? And Jesus had to call them out on that and say, you don't even know what spirit you're of. No, we don't want you to call down fire on these people. That's James and John. And of course, here, what do they say? Teacher, we want you to do for us whatever we ask. Do you get a little bit of a hint of who these guys were? They are completely different guys on the other side of Pentecost. They're going to be taught. They're going to go to the cross. John's going to watch his Savior die. He's going to be filled with the Spirit, and he's a different guy. But they were rough. Don't think Jesus went around and picked out the perfect people. Oh, you too? You're in. He was picking some rough and tumble guys. At least these two. Hendrickson says, these men pictured Jesus as sitting on his royal throne, surrounded by his servants, and among all the high officials, they, even James and John, occupying the places of the highest honor, namely at his right and at his left. That's exactly what's going on here. R.T. France, in his commentary on, I think it's on Matthew's commentary, says, the natural human concern with status and importance is clearly one of the most fundamental instincts which we must unlearn by those who belong to God's kingdom. In other words, France is saying, it's in all of us to aspire to this greatness, to conquer, to take the top spot. And it's something that Christians have to unlearn when we come to the Lord. And Jesus is going to help them unlearn this. He's going to teach on it in a minute. We'll get to that. But Jesus asked them, are you able to drink the cup? Can you do that? In the Old Testament, the cup was always a symbol of God's wrath against sin. And I could give you a multiple of examples. I'll just give you one. This is Psalm 75, 8. For in the hand of the Lord, there is a cup. and the wine is red, it is fully mixed, and he pours it out. Surely its dregs shall all the wicked of the earth drain and drink it down." He's talking about the wrath of God. And this is the cup of wrath against sin that Jesus is talking about in the Garden of Gethsemane. When we get to Mark 14, Jesus will say, Abba, Father, All things are possible for you. Take this cup away from me. Nevertheless, not what I will, but what you will." This cup, it was so repugnant to have the Lord of the universe bear our sin in His body and then face the wrath of God Almighty. And yet He did that for you and for me. So He says to the boys here, can you drink the cup I'm going to drink? Yep, no problem. What else? And he says, can you undergo my baptism? This is symbolic. Jesus is not talking about water baptism. And I can't remember where I got this, but somebody said, Jesus must be plunged into the flood of horrible distress. That's the baptism that Jesus is talking about. Psalm 42.7, all your waves and billows have gone over me, the psalmist says. That's the baptism that Jesus is about to undergo. It was the cross. It was his suffering. And of course the boys haven't got a clue what he's talking about. Yep, we can do that too. The cup, no problem. The baptism. When Jesus speaks in these two different ways about his coming passion, his suffering, and then the cross and his death, When he talks about it in these two different ways, it's really, without forcing it too much, he's talking about what the theologians would call his active obedience. I'm going to drink the cup. It's something that Jesus actively does. He takes that wrath upon himself. He's the bearer of our sin and he volitionally does this. chooses to do this in accordance with the Father's will, and it's His active obedience, where being baptized is something symbolically which is passive. Somebody baptizes you. And so we see, for instance, in the scripture where John 10, Jesus says, Therefore, my father loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This command I receive from my father." Jesus actively lays his life down. He says he dies for his sheep. Then when you see in Acts chapter 2, the preaching of Peter, And the same thing he's talking about, the death of Jesus, he tells the crowd there in Jerusalem of Jesus, he says, "...him being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death." Which is true. Both are true. Nobody could have took Jesus's life if he hadn't laid it down of his own accord. He offered up his spirit to his father. He commended his spirit to his heavenly father. He gave up his life. Yet it was through the instrumentality of wicked men who took him and abused him and put him to death. And Peter calls them out because they're culpable for that. So I think both of those are hinted at with the fact that Jesus said the cup, but also the baptism. And we see what I put in my notes. I'm no better than these guys. I'm not looking down my nose at them, please. But I just put down their ignorant response. They said, we are able, so Jesus says to them, now this isn't Jesus punishing them for their ignorance. This is just what is going to happen to them because they're devoted followers of Jesus Christ. So Jesus says to them, you will indeed drink the cup that I drink, and with the baptism I am baptized with, you will be baptized. In other words, yes, okay, you will go through sufferings. Now, let me clarify that nobody went through the sufferings that our Lord Jesus Christ did. When He says, well, I'm going to drink the cup of God's wrath, and then you're going to drink the cup of God's wrath, that's not what Jesus means. He means that He alone will atone and take the wrath of God Almighty on the cross. They, because they're followers of Jesus, will also go down through a path of suffering that eventually leads them to glory. And that's what Jesus is teaching. Guys, it's not a path from point A to point G, glory. It's always through the road of suffering. And there's no avoiding that. For them, for us, that's the terms of the agreement. It's a path of suffering that leads us to glory. Their cup of suffering is recorded in Acts chapter 12 verse 2, where it says, then he killed James the brother of John with a sword. That's all we hear. We don't get to hear anything else about that, but I guarantee you he was put to death by the sword as a martyr because he was outspoken for Jesus Christ. He was heralding the gospel, calling people to the bench of God's judgment, using the law, showing people they're sinners, and then bringing in the gospel that can save. And he was put to death for that. And then when you read about John, and there's a lot of church stories that might be myth of some of the things that John went through, but this isn't myth. This is scripture. Revelation chapter one, verse nine says, I, John, both your brother and companion in the tribulation. and kingdom and patience of Jesus Christ was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. If you went to Patmos, Karen and I were very blessed to go there a couple of years ago. I can imagine because they haven't built it up very much. And I'll tell you, back in those days when there was nothing but a couple of caves in the hills, we went and visited some of the caves. That was a rough terrain, and if you went there and found John, you'd say, John, why are you here? He'd say, I'm here because I gave testimony of my Lord Jesus Christ, and they put me here. He was suffering for the Lord because he was faithful to his Lord. Romans chapter 8, in verse 16, says, the Spirit himself bears witness with our spirit that we are children of God. And if children, then heirs, heirs of God and joint heirs with Christ, if indeed we suffer with him. that we may also be glorified together. For I consider the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." Do you see that same path, a path of suffering leading to glory? 1 Peter 4.13 says, But rejoice to the extent that you partake of Christ's sufferings, that when His glory is revealed, You may also be glad with exceeding joy. It's the path of suffering that leads to glory. One more for you. Philippians 1.29 says, For to you, it has been granted on behalf of Christ, not only to believe in him, but also to suffer for his sake. The Bible, the New Testament is replete with that theme. We come to Christ, it puts us on a path of suffering that leads to glory. You'll see that all through the New Testament. I was reading a lot of Luther yesterday. I like Luther. If you have never read Luther's sermons or Luther's writings, he's quite comical at times. Some of the stuff he comes up with. But he gets to the point. The thing I like about Martin Luther is he cuts through all the Baloney. Safe word, I guess. And he gets just right down to the heart of matters. But he spoke about suffering. He said this, and it spoke to me. He says, God doesn't want us to look for misfortune and choose it for ourselves. So move ahead in your faith and love. If the cross comes your way, accept it. If it doesn't come, don't search for it. In other words, we're not supposed to be going around trying to find some way to suffer like the monks in the medieval times did. Luther says, no, no, no, no, no. But if the cross comes to you, bear it. Accept it. Walk down that path. That's what we're called to do. And by the way, that path leads to glory. So now we have the indignation of the ten, right? We have the two. And I don't know that they heard exactly, or if they saw that they're kneeling with their mother. Those two guys are asking Jesus something. You don't think they're trying to get the thrones to the left and the right, do you? So it says in Mark chapter 10 verse 41, When the ten heard it, they began to be greatly displeased with James and John. But Jesus called them to himself and said to them, you know that those who are considered rulers over the Gentiles lord it over them, and they're great ones, exercise authority over them. Yet it shall not be so among you, but whoever desires to become great among you shall be your servant, and whoever of you desires to be first shall be slave to all. I read that story, it reminded me of one time there was several openings at the company I worked for in management and I knew they wanted me to get into management because they kept asking me to do it and I kept telling them no. But finally they had this position, like okay, you're the guy. So there was like six openings or something and so all my peers started applying for these openings. I didn't. And they applied and they got hired and they applied and they finally got down, there was only one left. And I felt like these disciples, did I not ask? Should I have asked when I didn't ask? Everybody jumped ahead of me here. That's kind of what these guys feel like. I had a nice superior who took me into a room, quietly talked to me and said, you haven't messed up. You're the guy for the next one. Don't worry about it. But I was kind of like this. Everybody jumped ahead of me. James and John got the position. Why don't we get it? That's what they're saying to themselves. Calvin on this says, but our Lord intended to seize on this occasion for laying open a disease which was lurking within them. For there was not one of them who would willingly yield to others, but everyone secretly cherished within himself the expectation of primacy. in consequence of which they envy and dispute with one another, and yet in all there reigns a wicked ambition." Jesus calls them out for it. J.D. Jones, in his commentary, says, they began to be moved with indignation concerning James and John, and so one fault begat another. That is, one of the most terrible characteristics of sin is that it breeds. Sin never stands isolated and alone. A man cannot commit an act of sin and have done with it, so to speak. It brings with it a whole train of attendant sins. It often involves others in its lamentable and disastrous consequences. It is the latter result that we see illustrated here. The selfish request of the brothers stirred up anger and bitterness in the hearts of the ten. It disturbed the kindly relationship hitherto that was existing. It bred the ugly feelings of jealousy and hate. It undid the work of the Lord. Now think about that. That's a harsh thing for J.D. Jones to say. But it is, because the Lord is working for unity within his disciples, and this indignation of the ten, and the request of the two, the selfishness involved here, was disrupting that unity. Galatians 5, verse 25 says, If we live in the Spirit, Let us also walk in the Spirit. Let us not become conceited, provoking one another and envying one another. That's the rule to the church. So Jesus speaks of the way of the world. And the world, they lord it over. Those that become great ones, the all-powerful, the president, they lord it down over whoever's below them. C.S. Robinson says, the common people will be dominated by lords, and the lords will have dukes, and the dukes will have to be put under a king. The one principle of organization is that each one will try to monopolize position and power, and by crowding down all he can beneath him will seek to elevate himself into rule over the masses. He says, Louis of France, out of the universal sentiment, when he gave this word into history, he was reminded that there was a state that he should be considered about. And Louis of France said, the state, I am the state. And that's where ultimate power ultimately corrupts. We can see it in our government, in all governments. And Jesus says, it's not going to be like that in my church. The governments are like that because of sin. It's not going to be like that in my church. He says, it's not going to be like this among you. No. What's it going to be like? Whoever desires to become great in the church, I'm putting that there, in the church, shall be your servant. Whoever desires to be first will be slave in God's kingdom. That's what he's saying. J.D. Jones says, the king is the type of greatness in the world The slave is the type of greatness in the kingdom. That's what Jesus is teaching here. And then he gives this supreme example. We look at that and think, okay. And in verse 45, he says, for even the son of man did not come to be served, but to serve and to give his life a ransom from many. If you're not going to listen to the teaching, follow my example. I'm set like Flint to go to Jerusalem. You're going to watch what I'm going to do for my people. And he's going to be tortured and put to death to serve his people, to die for our sins, to redeem us. He uses the language here of ransoming us. Not that he paid the devil a ransom, that's bad theology. But he, in a sense, through his life, which was the ransom, he took care of the right justice and wrath of God Almighty, who is the both just and justifier of us who are saved, right? That's what the Bible says. So, his ultimate example. He didn't come to be served, but to serve. And I want to read you this, because this is a good place to import this. when Jesus, in John chapter 13, that upper room discourse, the next day he'll go to the cross. And it says, and I'm picking up in verse 12, it says, so when he had washed their feet, taken his garments, and sat down again, he said to them, do you know what I've done? Do you know what I've done to you? And I don't think they did. You can see the confusion. Peter didn't want to be washed. He said, well just give me a whole bath then. That whole thing goes by. But you get to the end of it all. Jesus is done washing their feet. Which is the most menial task a slave could do. Get down and wash men's dirty, muddy toes. And Jesus is down there doing that. He says, do you know what I've done to you? And then he said this. You call me Teacher and Lord, and you say, Well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example that you should do as I have done to you. Most assuredly I say to you, a servant is not greater than his master, nor is he who is sent greater than he who sent him. If you know these things, blest are you if you do them. Now think about that. The Lord of Glory, Philippians 2, said he set aside. He didn't hang on to being worshipped and glorified for all eternity. And he comes in the form of a man, of a bondservant, and submits himself all the way to the death, even the death of the cross. That's what Philippians 2 gets into. And the Lord of Glory comes. And you think he's not up on some throne. He's not flying a little bit above the air while everybody pays homage to him. He's down on his knees, washing the mud off people's feet. And then he says, in my church, you're not above me. That's what he means. He goes, if I served you to the lowest possible, nothing's beneath me. I'll even wash the mud from between your toes. Then you serve one another like I've served you. That's what our Lord tells the church. That's our marching orders, brothers and sisters. Is we should have a life that's spent, and we come to the end of our days, And we're not judged by how much money we made, or how much power we had, or who we ruled over. None of that. It's just, how much did you serve people with the lifetime you had given to you? Did you make it a life of service? Or did you constantly make selfish prayer requests? Lord, give me whatever I ask for, and here's my list. Let me end with that in prayer. Our Father and our God, we thank You for Your Word. And Lord, every one of us, Lord, struggles with this. There's still so much sin that clings to us, Lord, that we do want others to serve us. Father, when ultimately You came, Ultimate example, Lord, going to that cross, washing the mud from between the men's toes. Lord, that we might learn from you that it's a life of service that you require. And Lord, we know it's a path that takes us down difficult tribulation paths of suffering. But Lord, because of you, because of your cross, because of your atonement, because you rose the third day, We know that we have glory at the end of this road. And Lord, we pray that you would help us with the work of your spirit in each of our lives, that we would leave this place ready to go serve. In Jesus' name, amen. The Lord bless you and keep you. The Lord make his face shine upon you and be gracious to you. The Lord lift up his confidence upon you and give you peace. Go in the peace of Christ Jesus.