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"Lectio divina is an authentic source of Christian spirituality recommended by our Rule. We therefore practice it every day, so that we may develop a deep and genuine love for it, and so that we may grow in the surpassing knowledge of Christ. In this way we shall put into practice the Apostle Paul’s commandment, which is mentioned in our Rule: “Let the sword of the spirit, the Word of God, live abundantly in your mouth and in your hearts; and whatever you must do, do it in the name of the Lord.”

 Carmelite Constitutions (No. 82)

Lectio: 29th Sunday of ordinary time (B)

Sunday, October 18, 2015

Leaders must serve
Mark 10:35-45

1. Opening prayer

God of peace and forgiveness, you have given us Christ as an example of total service, even to giving us his very life; grant us to find favour in your sight that we may share the cup of your will to its dregs and live in the generous and fruitful service of each other.

2. Reading

a) The context:

This episode comes straight after the third prediction of the Passion (Mk 10: 32-34). As on the occasions of the other predictions, the reaction of the disciples is not positive: two of them are worried about who is going to be first in the Kingdom and the others become indignant. This tells us that the disciples had difficulty in accepting the painful destiny of their Master and in understanding the mystery of the Kingdom. The two who come with a request – James and John – are brothers and are part of the group of friends of Jesus (Mk 1: 19-20). Their nickname is boanerges (“sons of thunderMk 3:17). They were, then, a little impetuous.

b) The text:

Mark 10:35-4535 And James and John, the sons of Zebedee, came forward to him, and said to him, "Teacher, we want you to do for us whatever we ask of you." 36 And he said to them, "What do you want me to do for you?" 37 And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory." 38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" 39 And they said to him, "We are able." And Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared." 41 And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, "You know that those who are supposed to rule over the Gentiles lord it over them, You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. 43 But it shall not be so among you; but whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For the Son of man also came not to be served but to serve, and to give his life as a ransom for many."

3. A moment of silent prayer

to re-read the text with our heart and to recognise in the words and structure, the presence of the mystery of the living God.

4. Some questions

to see the important points in the text and begin to assimilate them.

a) Why were the disciples so anxious to take the first places?
b) Does Jesus’ reply make sense?
c) What does Jesus mean by the cup to drink and the baptism to be baptised?
d) On what does Jesus base service in the community?

5. Some deepening of the reading

”Grant us to sit, one at your right hand and one at your left, in your glory”

Even though they were careful in the way they phrased their question, it is clear that they were quite ambitious. According to tradition, they may have been cousins of Jesus, and therefore – according to eastern law – they had a special right, as members of the family. In any case, it is clear that they have understood nothing about that which Jesus was about to do. He was on the way to the ignominy of the cross, and they still had not understood him. Jesus’ true power did not consist in distributing places of honour, but in asking them to share his tragic destiny: “Are you able to drink the cup that I drink?”

“The cup that I drink you will drink”
The dialogue concerning the cup and the baptism (vv. 38-39) is obviously parallel. But it is not easy to understand how the two disciples can drink the cup and be baptised, unless one thinks of the martyrdom both of them suffered later. By these two images, Jesus seems to evoke his violent death, which he foretells as an absolute obligation of fidelity to the Father. The reply to their request to sit next to him is very evasive: but we can understand that it wants to say that their way is not the right way to obtain the request.

“The ten…began to be indignant”
Clearly they too share the same ambition. However, this verse seems to be an editorial addition to connect two episodes, which originally were not placed together. This changes the subject completely. But the fact that their indignation is recorded, is probably based on some other episode where the disciples do not appear in a good light and is therefore authentic.

“Those who are supposed to rule over the Gentiles lord it over them… But it shall not be so among you”
Jesus is referring to political leaders of his time: and really this is also the style of political leadership in all times. On the other hand, the community of disciples must be ruled by service: two terms express this service in a gradual manner. Jesus first speaks of “servant” (diakonos) and then of “slave” (doulos). One cannot choose whom one will serve: one must be a slave of all, thus overturning the worldly order.

“For the Son of man also…”
Here we find the basis of the constitutional law of the community: to follow the Master’s style, by giving, like him, one’s life in the spirit of service; thus becoming truly “lords” through the gift of one’s life, not by just pretending. It is difficult to interpret “ransom” or redemption, as Fr. X. Léon Dufour says: we can understand this well when we reflect on the words that Jesus speaks at the Last Supper. Then, Jesus’ whole life appears in the light of “ransom”, of fidelity to the very end for the freedom of humankind. He deprives himself of freedom so that he can give freedom, to ransom those who have no freedom.
Thus the statutes of the community of disciples is characterised by service, by no ambition, by a life given and bound for the ransom of others.

6. Psalm 33 (32)

A prayer for justice and peace

Sing to him a new song,
play skilfully on the strings,
with loud shouts.

For the word of the Lord is upright;
and all his work is done in faithfulness.
He loves righteousness and justice;
the earth is full of the steadfast love of the Lord.
By the word of the Lord the heavens were made,
and all their host by the breath of his mouth.
He gathered the waters of the sea as in a bottle;
he put the deeps in storehouses.

Let all the earth fear the Lord,
let all the inhabitants of the world stand in awe of him!
For he spoke, and it came to be;
he commanded, and it stood forth.
The Lord brings the counsel of the nations to nought;
he frustrates the plans of the peoples.
The counsel of the Lord stands for ever,
the thoughts of his heart to all generations.

Blessed is the nation whose God is the Lord,
the people whom he has chosen as his heritage!
The Lord looks down from heaven,
he sees all the sons of men;
from where he sits enthroned
he looks forth on all the inhabitants of the earth,
he who fashions the hearts of them all,
and observes all their deeds.

7. Closing prayer

Lord our God, keep your Son’s disciples from the easy ways of popularity, of cheap glory, and lead them to the ways of the poor and scourged of the earth, so that they may recognise in their faces the face of the Master and Redeemer. Give them eyes to see possible ways of peace and solidarity; ears to hear the requests of sense and salvation of so many people who seek as by feeling; enrich their hearts with generous fidelity and a sensitiveness and understanding so that they may walk along the way and be true and sincere witnesses to the glory that shines in the crucified resurrected and victorious one. Who lives and reigns gloriously with you, Father, forever and ever. Amen.

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As Carmelites We live our life of allegiance to Jesus Christ and to serve Him faithfully with a pure heart and a clear conscience through a commitment to seek the face of the living God (the contemplative dimension of life), through prayer, through fraternity, and through service (diakonia). These three fundamental elements of the charism are not distinct and unrelated values, but closely interwoven.


date | by Dr. Radut