What do you want me to do for you?

I grew up in a Christian family and decided to follow Jesus over twenty years ago when I was in middle school. Yet, despite all these years, there are teachings that struggle to move from intellectual knowledge to daily application. Today's teaching is one of them. God is master of timing in putting me in this position.

Last Sunday Jason encouraged us to reflect on what we truly desire deep down, to think about what guides our decisions and actions. We saw that this impacts our journey with Jesus.

There are many wrong reasons that can make us act or, conversely, paralyze us: fear of failure, what others think, feeling we need to redeem ourselves, pride, self-deprecation. We can "act well" but for the wrong reasons, or sometimes our motivations are a mix of good and bad things.

Personally, I struggle with this kind of introspection. It's not really in my upbringing to put words to what I feel deeply. It's also possible that I'm afraid to look at myself as I really am. Maybe you are too.

I have the impression that James and John have the same problem.

While Bartimaeus is clear about his situation and faces his real problem with the right solution.

I propose we compare James and John, the sons of Zebedee who wanted to elevate themselves, to Bartimaeus, the son of Timaeus who humbled himself. And especially to see the importance of Jesus, the Son of David, who came to save us.

Let us therefore focus on the sons of Zebedee who want to elevate themselves.

The Sons of Zebedee Want to Elevate Themselves

Jesus and his disciples are on the road to Jerusalem. The disciples are afraid, those following them are in fear. The tension is mounting. Jesus could have given them a speech to encourage them like Aragorn before the Black Gate at the end of The Lord of the Rings: *"Sons of Gondor! And of Rohan! My brothers, I see in your eyes the same fear that would take my heart. A day may come when the courage of men fails, when we forsake our friends and break all bonds, but that day has not come."*

No, that's not the speech Jesus gives them. This is the 3rd time he tells them what will happen to him. That is, his death and resurrection. In chapter 8, Jesus announced this as a fatality: "The Son of Man must suffer many things..."

Now Jesus is determined, this will happen and it will be in Jerusalem.

It's in this context that James and John approach Jesus to make a request. Let's reread verse 35:

**35** "Teacher, we want you to do for us whatever we ask." **36** "What do you want me to do for you?" he asked. **37** They replied, "Let one of us sit at your right and the other at your left in your glory."

Let's be clear, James and John's approach is the equivalent of a child coming to his mother saying "Mommy, can you promise to say yes to what I'm going to ask you, pleeeease?"

"Teacher, we want you to do for us whatever we ask." Quite audacious as an approach.

Jesus is not fooled, of course, and he encourages them to express their request clearly. "What do you want me to do for you?"

They want to be first, in the front seats, the places of honor when Jesus is in his glory. While Jesus speaks to them of humiliation, suffering and his death, James and John try to position themselves well when Jesus will be in his glory. Seeking a ministerial position or advisor role with a political or military leader, so to speak.

Jesus was disappointed when he heard their request, we see this in his reaction: "You don't know what you are asking. Can you drink the cup I drink or be baptized with the baptism I am baptized with?"

For those not familiar with biblical jargon, "drinking the cup" is a figurative expression from the Old Testament. We sometimes speak of a cup of blessings, but mostly it means enduring God's judgment or God's wrath. We also speak of a cup of suffering. The image of baptism is even stranger because it doesn't refer to the baptism we saw with John the Baptist or what Christians practice. Here, Jesus' baptism refers to his death on the cross that he has just announced to them for the 3rd time. In the New Testament, these two images are used with this meaning.

James and John's approach was already very audacious, so I think they might have a high opinion of themselves and think they are able to endure suffering. They could also be unconscious of what they're saying and commit without knowing. The fact remains that they seem ready to do anything to obtain these places of honor. They are ready to suffer, yes, but for themselves.

We might wonder what led them to think they could deserve such places.

Peter, James and John had Jesus' confidence: they were the only ones to see the resurrection of Jairus' daughter in Mark 5, they were the only ones to witness the transfiguration in Mark 9 where they saw Jesus glorified, and in both situations, they had to keep it secret. Maybe that's what made them believe they could dare make this request?

Don't we also, after seeing Jesus act through us or in us, sometimes think we had something to do with it and that we deserve something?

But Jesus' response to James and John is final: yes they will suffer but no he cannot grant them this place because he is not the one who decides. No favoritism.

They wanted honors? They will have suffering. James will be the first disciple to die, executed by Herod, in Acts 12, and John will suffer persecution and end his life exiled on the island of Patmos where he will notably write Revelation.

Well, we might think this only concerns James and John, but if we look at verse 41:

**41** When the ten heard about this, they became indignant with James and John. **42**

And then Jesus teaches them all. They are all concerned. If they are indignant, it's not only because they find James and John's request inappropriate. But also because they asked **before them, behind their backs**. I remind you that in chapter 9, all the disciples were discussing on the way who was the greatest. They are disgusted at having almost been beaten by a "first come, first served."

That's why Jesus gathers all the disciples to teach them. Not to publicly rebuke James and John and shame them, but because it's the depths of each of their hearts. James and John perhaps had fewer filters. Like Peter who had allowed himself to rebuke Jesus and earned the "Get behind me, Satan."

I'll return to the rest of Jesus' response later. I'd like first to look with you at the story of Bartimaeus, the son of Timaeus. Because the comparison with the disciples is striking. Because if the sons of Zebedee want to elevate themselves, the son of Timaeus humbled himself.

The Son of Timaeus Humbled Himself

Jesus, still on his way to Jerusalem, passes through Jericho. In Mark, this is his only passage here, but crowds are already gathering. Let's reread:

**46** Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (**the son of Timaeus**), was sitting by the roadside begging. **47** When he heard that it was Jesus of Nazareth, he began to shout, ***"Jesus, Son of David, have mercy on me!"*** **48** Many rebuked him and told him to be quiet, but he shouted all the more, "Son of David, have mercy on me!" **49** Jesus stopped and said, "Call him." So they called to the blind man, "Cheer up! On your feet! He's calling you." **50** Throwing his cloak aside, he jumped to his feet and came to Jesus. **51** "What do you want me to do for you?" Jesus asked him. The blind man said, "Rabbi, I want to see." **52** ***"Go," said Jesus, "your faith has healed you."*** Immediately he received his sight and followed Jesus along the road.

This is the first time we have the expression "Son of David" in the Gospel of Mark. In this gospel, Jesus' genealogy is not transmitted (but Jesus is indeed a descendant of King David), but Bartimaeus doesn't say it thinking of his genealogy. "Son of David" is a title that means the same as Messiah or Christ. He designates Jesus as the one who is the heir to David's throne for eternity. He is convinced of Jesus' identity. So convinced that he shouts loudly, so loudly that the crowd cannot silence him and Jesus hears him.

This is not the first disabled person we see in Mark, but often the others were supported by friends who brought them to Jesus. People asked Jesus to do something for the disabled person. Here he is alone, and he is even scolded by the crowd who wanted to silence him.

Notice the irony: they try to silence him, but as soon as Jesus calls Bartimaeus, they try to encourage him...

What is the difference between Bartimaeus and James and John? In both cases they make a personal request, don't they? In both cases they put themselves before others.

Bartimaeus recognized Jesus as Son of David, as the Messiah, even though he had apparently never met him before. But Bartimaeus also recognizes his place: as a blind man, he is nothing in this society, nor on this earth. **He recognizes that only pity, only Jesus' grace, can save him.** James and John are disciples who have Jesus' confidence, but they still want more: they have wanted to constantly elevate themselves since they understood that Jesus was the Messiah. Bartimaeus, on the other hand, humbled himself before Jesus.

See the irony here: Bartimaeus means Son of Timaeus and Timaeus means "the honored one." The one who humbled himself has a name that means "the honored one."

Finally, the last and most important difference: Bartimaeus identified his real problem, he identified his real need and he sought to solve it with Jesus. And Jesus wants him to say it: "What do you want me to do for you?" The same question as to James and John.

This week I studied this text with a friend and one of his 8 or 9-year-old daughters said, "But Dad, it's obvious that he wants to be healed of his blind eyes, isn't it? Why does Jesus ask him what he wants?" What does a crippled person begging in the street ask for? Money or healing? Money, every time. But what does he really need?

Why does a disabled beggar ask you for money rather than a healed leg? Because he doesn't believe you're capable of healing him, while giving money is normally within our reach. So rather than not having what he really needs, he asks for something else, which he ends up believing is his real need.

That's what Jesus wants to hear from Bartimaeus: he wants to hear that he has recognized his true need and that he believes Jesus can heal him. And seeing this faith, Jesus heals him.

Bartimaeus didn't seek to elevate himself; he sought to elevate Jesus and place himself under his grace.

Note also that Bartimaeus immediately began to follow Jesus. Only the man possessed by multiple demons had asked to follow Jesus, but he had not been permitted at the time.

So once again, like Jason last week, I'd like to encourage us all to reflect on what we want, desire, and think about what we really need.

We're coming to the end of our series on Mark, so I'd like us to step back a bit. A few weeks ago we studied Mark 8 with another healing of another blind man in two stages. After this miracle we had Peter who had recognized that Jesus was the Messiah. We had noted that the healing of the blind man in two stages was an illustration of the healing of the disciples' spiritual blindness and that this would be progressive.

Peter had recognized Jesus as Messiah, but immediately after he had allowed himself to rebuke Jesus, who had responded: "Get behind me, Satan." Last Sunday, Jason pointed out that Peter was still attached to showing that he had sacrificed things for Jesus and was therefore seeking to put himself forward. He's beginning to see but is still blinded.

The other disciples have been rebuked and taught by Jesus several times on the same subject: they want to elevate themselves, be first, when they should serve others.

We get the impression that the disciples have made absolutely no progress in the last 3 chapters!

When will they finally understand? When will they be healed of their blindness? I think they will be healed when they see the risen Jesus.

The Son of David Sacrificed Himself

Let's return to what Jesus says to his disciples at the heart of our text, in verse 42: **42** 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. 43 Not so with you. Instead, whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all. 45 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.**"

This is not the first time Jesus tells them not to seek to elevate themselves above others, but on the contrary to serve others. Mark 9:34: **34** But they kept quiet because on the way they had argued about who was the greatest. **35** Sitting down, Jesus called the Twelve and said, "Anyone who wants to be first must be the very last, and the servant of all."

Last week in Mark 10:31: "**31** But many who are first will be last, and the last first."

I am a teacher in life, and like all the teachers in this room, we know that we must never tire of repeating again and again the important things to remember. Jesus never stopped repeating this lesson:

"**Instead, whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all.**"

The disciples seem impervious to this lesson for now. And in practice, let's be honest, we are too most of the time. We know we must serve others, not seek to elevate ourselves, but our actions are a mixture of a real desire to serve the Lord and a desire to feel useful, important, deserving, etc.

"**Instead, whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all. 45 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.**"

Note the progression: great => servant, First => slave of all.

What does Jesus get, who gives his life for others? He will return to the place that belongs to him, that of the Son of God, with the Father, Lord, the object of our praise and worship.

Verse 45 is the preamble to verses 43 and 44: "**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.**" The disciples will only be freed from their blindness when Jesus has died and risen. Only then will they understand and be able to put into practice what Jesus teaches them. We can only succeed in living as Jesus calls us to live in his kingdom because HE gave his life for our sins.

This is the first time Jesus is explicit about the objective his death and resurrection serve. To use the expression from earlier, Jesus gives his life to drink in our place the cup of judgment and God's wrath against sin.

We must therefore understand and meditate on the sacrifice of Jesus Christ. There are two important events that separate us from the disciples: the death and resurrection of Jesus at Easter and the sending of the Holy Spirit at Pentecost. The first is the source of our salvation. As for the Holy Spirit, God present in us, he is the one who gives us true understanding of the meaning of death and resurrection. If you reread the book of Acts, you will see that it is the Holy Spirit who will make the disciples true servants who will give their lives for Jesus and his gospel.

We must believe that through his death and resurrection Jesus can give us what we really need. Jesus, through his Spirit, can transform us in our deepest being. He can heal us of our blindness, purify us from our desires for glory. He can fill the void within us, he can restore our identity. He wants us to count on him to meet our needs.

Take time to examine in prayer your desires, your professional, personal and church life goals. Ask the Holy Spirit to reveal to you what he would like to work in you and submit them at Jesus' feet.

And if you feel like you can't believe it, then you know what to answer Jesus in your prayer when he asks you "What do you want me to do for you?" Ask him for faith!

I'd like to conclude with an excerpt from Isaiah 53 that we reread at Easter:

Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. **5** But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.

Let us pray.