On the way to Jerusalem, two of Jesus' disciples, at the instigation of their mother, attempt to secure the two seats on either side of Jesus when he is enthroned as king. Like many others, they probably are expecting that this will happen when Jesus is in Jerusalem. According to the way things work in many nations and ethnic groups [ethnon], the whole family will benefit from the higher social status (‘rank’) sought by these two brothers. No wonder the other ten apostles are indignant when they finally grasp what is going on. But why does Jesus tell James, John and their mother that they don't know what they are asking? Well, this kingdom is not like other earthly kingdoms. Yes, it does have a king; and it does include many ‘peoples’ and ‘nations’. Yet honor in this kingdom is not based on special places or status rankings. This earthly way of thinking leads to a focus on having social power and exercising it over others, with the result usually being an abuse of power. Secondly, this new kingdom will be a family one, in which no earthly family will be singled out for special honor. For its king is first and foremost a Son, one who ‘serves’ others and only does ‘what he observes the Father doing’ (Med.#26). Further, the Father has already determined who gets to sit next to Jesus, though on this occasion Jesus doesn't say who ‘those’ people will be.

Only much later does John learn more from Jesus who ‘those’ people are, when he delivers a message from Jesus to the church in Laodicea. After challenging these wealthy believers, who have become complacent and presumptuous, Jesus indicates this time that he will be the one who grants a place of honor. But he will do so in accordance with how the Father honored him—after he ‘overcame’ right up to the end of his life on earth. So just as he sat with the Father on his throne, Jesus will grant the honor of sitting on his throne with him, to any disciple who ‘overcomes’ like he did. This is not the exclusive seating arrangement that James and John were hoping for. Nor does it seem to be something permanent; for in John's vision of the New Jerusalem—when he saw it coming down to earth—he only refers to the ‘throne of God, and of the Lamb’. For those who ‘overcome’, the permanent honors are: being able to see their Father's face and reigning with Jesus forever.

What then does it mean to ‘overcome’ like Jesus did? In his response to James, John and their mother, Jesus describes this using two metaphors—‘drinking the cup’ that he is drinking and being ‘submerged in the baptism’ that he is undergoing. The first was a Jewish metaphor for embracing the lot in life that God hands out to a person.[ii] Jesus' lot was to serve and give his life as a ransom for many. Thus honor will be given to those who live a life of humbly serving others like he did (Med.#56, #67 & #39). The Greek verb used in the second metaphor, about being ‘submerged’ in the same ‘baptism’ that Jesus was about to undergo, can refer to being ‘submerged’ in water, for example due to a shipwreck; for it referred to being ‘overwhelmed with calamities’ when used in a metaphorical sense.[iii] When Paul spoke of us being co-heirs with Jesus by the Spirit, he added that sharing in his glory is conditional on also sharing in his suffering (Med.#5).

James, John and their mother respond to these metaphors by affirming that they are ‘able’ to share in his suffering. But two of them weren't as ‘able’ as they thought they would be. While John sought to stay close to Jesus throughout his suffering (Jn.18:15; 19:26), James and his mother seem to have kept a certain distance from him (Mat.26:56; 27:55-56; Lk.23:49). Yet later, James was the first of the twelve to face death because of his commitment to Jesus (Acts 12:2). So ‘overcoming’ is not about always being successful at it. Rather it's about how we finish. And this is what Jesus emphasizes in his message to the church in Laodicea. When we fail, Jesus does not give up on us; but like the Father, he shows that he loves us by rebuking or disciplining us (Med.#33). ‘Overcoming’, therefore, is also about repenting when we hear his voice—through the conviction of the Holy Spirit, the words of Scripture and the words of fellow believers like John who challenge us in his name. Even more, though, we need to focus on what Jesus says next: that we also need to invite him in to sit and dine with us. For our main motivation for serving others and for ‘overcoming’ in the face of suffering and temptation should be the honor of sharing in table fellowship forever with Jesus—in the Father's family kingdom that he has already conferred on us (Med.#67). For if we are ‘in Christ’, then we are already ‘seated together among the celestial ones’ with equal access to the Father by the Spirit (Med.#44).

Are you focused on the place you already share with Jesus and all your brothers and sisters in the Father's family kingdom? And focused on ‘overcoming’: by serving others, by being faithful in times of temptation and suffering, and by living a lifestyle of repentance? Or are you still more focused on yourself and on your imagined benefits from following Jesus, than you are on following his example of finishing well?

Father, may your name be kept holy; may your kingdom come on earth. Forgive me my sins in the same way as I forgive those who sin against me. Lead me, not into testing; but deliver me from the evil one. And as the sufferings of Christ multiply in me, Father, encourage me so that now as always Christ will be magnified in my body—whether through life or through death. (Mat.6:9-13; 2 Cor.1:3-5; Phil.1:10)

[i] This texts from Matthew and Mark are taken from J.K. Mellis, The Good News of the Messiah by the Four Witnesses: pp.189-190.

[ii] Barclay, ‘The Request of Ambition’ (Mk.10:35-40), The Gospel of Mark.

[iii] Gr. baptizo (907), in Thayer’s Greek Lexicon of the New Testament, Grand Rapids, Baker, 1977, p.94.