Mark 10:45
For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Original Language Analysis
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
1 of 19
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
γὰρ
For
G1063
γὰρ
For
Strong's:
G1063
Word #:
2 of 19
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
3 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
υἱὸς
the Son
G5207
υἱὸς
the Son
Strong's:
G5207
Word #:
4 of 19
a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship
τοῦ
G3588
τοῦ
Strong's:
G3588
Word #:
5 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
ἦλθεν
came
G2064
ἦλθεν
came
Strong's:
G2064
Word #:
8 of 19
to come or go (in a great variety of applications, literally and figuratively)
διακονῆσαι
to be ministered unto
G1247
διακονῆσαι
to be ministered unto
Strong's:
G1247
Word #:
9 of 19
to be an attendant, i.e., wait upon (menially or as a host, friend, or (figuratively) teacher); technically, to act as a christian deacon
ἀλλὰ
but
G235
ἀλλὰ
but
Strong's:
G235
Word #:
10 of 19
properly, other things, i.e., (adverbially) contrariwise (in many relations)
διακονῆσαι
to be ministered unto
G1247
διακονῆσαι
to be ministered unto
Strong's:
G1247
Word #:
11 of 19
to be an attendant, i.e., wait upon (menially or as a host, friend, or (figuratively) teacher); technically, to act as a christian deacon
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
12 of 19
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
δοῦναι
to give
G1325
δοῦναι
to give
Strong's:
G1325
Word #:
13 of 19
to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)
τὴν
G3588
τὴν
Strong's:
G3588
Word #:
14 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
ψυχὴν
life
G5590
ψυχὴν
life
Strong's:
G5590
Word #:
15 of 19
breath, i.e., (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from g4151, wh
αὐτοῦ
G846
αὐτοῦ
Strong's:
G846
Word #:
16 of 19
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
λύτρον
a ransom
G3083
λύτρον
a ransom
Strong's:
G3083
Word #:
17 of 19
something to loosen with, i.e., a redemption price (figuratively, atonement)
Cross References
Matthew 20:28Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.2 Corinthians 8:9For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.John 13:14If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.Titus 2:14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.John 10:15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.Hebrews 5:8Though he were a Son, yet learned he obedience by the things which he suffered;1 Peter 1:19But with the precious blood of Christ, as of a lamb without blemish and without spot:2 Corinthians 5:21For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.Daniel 9:26And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.Galatians 3:13Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
Historical Context
Jesus spoke these words during His final journey to Jerusalem (Mark 10:32-34), having just predicted His betrayal, crucifixion, and resurrection for the third time. James and John had requested positions of honor in Christ's kingdom (Mark 10:35-37), revealing they still expected a political Messiah who would overthrow Rome and establish Israel's supremacy. Jesus responded that greatness in His kingdom comes through servanthood, not dominion. The concept of ransom was familiar in the ancient world—prisoners of war, kidnap victims, and slaves were ransomed. First-century Jews understood humanity's bondage to sin and anticipated messianic deliverance, but expected a warrior-king, not a suffering servant. Jesus redefined messianic expectations: He came first to suffer (Passion) before returning to reign (Parousia).
Questions for Reflection
- How does Christ's example of servant-leadership challenge worldly ambition and the desire for recognition in your own life?
- What does the substitutionary nature of Christ's ransom (His life in place of yours) reveal about the severity of sin and the depth of God's love?
Related Resources
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Analysis & Commentary
This verse articulates the heart of Christ's mission and the doctrine of substitutionary atonement. Jesus contrasts His purpose with worldly leadership—He "came not to be ministered unto, but to minister" (ouk ēlthen diakonēthēnai alla diakonēsai, οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι). The verb diakonēsai (διακονῆσαι, "to serve") denotes menial service, even table-waiting—a shocking role for the Son of God. The climactic phrase "to give his life a ransom for many" (dounai tēn psychēn autou lytron anti pollōn, δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν) introduces the atonement's central metaphor. Lytron (λύτρον, "ransom") was the price paid to free slaves or prisoners. Anti (ἀντί, "for/instead of") indicates substitution—Christ's life in exchange for "the many." This fulfills Isaiah 53:11-12, where the Suffering Servant bears the sin of many. Reformed theology emphasizes that Christ's death was penal (bearing God's wrath), substitutionary (in our place), and particular ("for many," not all indiscriminately), accomplishing actual redemption, not merely potential salvation.