In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

     Now that my kids are both grown-I can admit that there were times when we just didn't understand each other. Like when I would ask them to do something. I don't remember if it was Chris or Bek, but once, when I'd asked them to do something-- the reply was, "Do you think I'm you're servant?!" Now, I wasn't asking for something personal-I was never the sit in the Laz-Y-Boy and "bring me a beer" kind of dad-I was asking for them to help out-to put the dishes in the dishwasher, to vacuum the living room, to make a pathway through the junk on their bedroom floor, in case they had to get out in an emergency. I, of course, don't believe I ever asked for anything unreasonable-but kids, it seems, feel helping out around the house at all-is an insult-lowers their self-esteem-makes them less than a person. Which is why, when asked to help, they replied, "Do you think I'm your servant?!" To which I replied, "Yeah, I do! Why do you think I had kids, but to be my servant-cleaning the house, washing the cars, mowing the yard! Why else would we have kids, but to have them be our servants?!" Well, that's not really how I felt, but that's how I answered-and it probably wasn't the best parental response I've ever come up with. But it does hint at our contemporary attitudes toward servants, and servanthood. We see being servants of others, as an insult, as a lowering of ourselves, as a blow to our self-esteem-as if we are less a person because we are serving. And similarly, many of us today see servants as just that-lower than we are-less a person than we are. No wonder so many today treat those in service positions as little more than machines-not to be respected, not to be treated kindly.and no wonder then, that those in service positions have become more and more irritable and resentful, more and more caustic and disagreeable. All the way around, being a servant today is seen as degrading and dehumanizing-whether you are the one serving, or the one being served. And then, we hear Jesus speaking with his disciples, saying, "But whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all."

     Unfortunately, St. Mark doesn't tell us what James' and John's response was to Jesus, but we can imagine-and probably imagine quite accurately. They had only just been asking that Jesus promise them seats of position and power when he would come into his earthly kingdom. It doesn't require any deep insight to understand what they were seeking-as they were two among the twelve-but two who were considered part of Jesus' inner circle. Whenever big things happened in the life of Jesus, Peter, James and John were there. Granted, Peter was first among the apostles-Peter was the one to whom Jesus declared, "You are Petros, you are the rock, and on this rock I will build my Church." But in spite of Peter's unique position, James and John wanted to secure for themselves places of honor and respect at Jesus' right and left in His earthly kingdom. And why? Elsewhere in the gospels, we are told that it was their mother who wanted this for them-because what mother wouldn't want the best for her two sons. But in Mark, we are told no such thing-nor do they need to be prodded by mother-we humans are capable of blind ambition all on our own-without encouragement. And blind, their ambition was. In fact, just after this encounter and teaching, Jesus heals blind Bartimaeus, suggesting that those who are blind can see, but those who think they can see, may be blinded by their ambition and desire for human power and recognition. Jesus points out to James and John that they don't understand what they're asking-because all they can see is their yearning for glory, glory, glory. They are expecting that Jesus will assume the throne of David in Jerusalem, drive out the Romans, and re-establish the unified kingdom. Then, James and John would very much like to sit beside Jesus on his gilded throne-as his counselors, his confidants, the king's closest friends. Because. the king's friends have it all! They receive lavish gifts, they have richly appointed apartments in the palace, they parade around with the king, being noticed by all. People then, and people now want to see and be seen! People then and now like to hobnob with the rich and powerful, the celebrities and the beautiful people! Because, we think it makes us one of them. We think by rubbing elbows-sitting side by side with the great and glorious, it makes us great and glorious. Of course, that's what James and John were thinking when they asked Jesus to do for them whatever they asked of him-even before they had asked, to sit at his right and left in His glory. Which is why Jesus then makes it clear, that they have no clue what it would mean to be at His right and left, in His glory. Because Jesus' glory would not come, by being enthroned in a palace in Jerusalem. Jesus' glory would not come from being a rich and powerful ruler. Jesus' glory would come, from being nailed to a cross, dying the death of a criminal, not being served by servants and maids and courtesans-but serving the world, giving His life as a ransom for many. Isaiah, in our first lesson prophesied this, writing, "He was oppressed, he was afflicted, yet he did not open his mouth; like a lamb that is led to slaughter, he poured himself out to death, he bore the sin of many." We read the same thing in Hebrews, in our second lesson, where the author writes, "in the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears to the one who was able to save him from death.but he learned obedience through what he suffered, becoming the source of eternal salvation."

     Jesus knew what lay ahead for him, and for His apostles, so Jesus said to James and John, "You don't know what you're asking. Are you able to drink the cup of suffering that I will drink, or be baptized with the baptism of death with which I am baptized? Foretelling their unfortunate futures, Jesus assured them that they would suffer and die, they would bear their own crosses for His sake-but to grant glorious positions-that, Jesus says, is not His to grant. Because for his disciples-for his followers-it's not about glory and worldly power and position and recognition. For Jesus' disciples, for His followers, it's about service-it's about being servants-it's about servanthood-that just as Jesus came not to be served but to serve, WE are here, not to be served, but to serve, and to give our lives for the sake of others. Aye, and there's the rub for most of us.

     Because who, today, wants to be a servant? Who today wants to end up in what we might very well call-a service industry-discipleship-being a Christian?! We aspire to greater things! We think more highly of ourselves than that! We think we deserve more than-being servants. Which is why so many Christians, and so many churches today, get caught up in the theology of glory, get caught up thinking of power, and influence and having the biggest churches and the greatest numbers and the most programs.rather than committing themselves to a theology-a life, of the cross. Jesus does not promise glory-He promises the cross. He calls us to servanthood. He asks us to serve. But what, exactly is servanthood? What does it mean for us to serve, as Christ served us?

     Martin Luther preached and taught extensively on these questions, and helps us understand what it means for us to serve. First, by making it clear, "God often causes Scripture to testify that He does not desire any forced service, and that no one is to become a servant unless he does so out of love and delight. I say it again," writes Luther, "God does not desire any forced service." Having said this, Luther also writes, the apostle Paul "himself calls this liberty a servitude of love. By love, Paul says, serve one another. For this is liberty: that we are not obliged to do anything but love and serve our neighbor. Charity (caritas) is a strong form of love. In the midst of calamities it perseveres, gives evidence of its friendship by the services it renders, seeks the interests of others, is intent on giving, not on receiving. Real charity dispenses good." Luther says, quoting St. Paul. This "servitude of love" Luther further explains writing, "if you want to know how to love and serve your neighbor, and want to have a clear illustration, then note carefully how, as Jesus said, you love yourself. When in need and danger, you would certainly very much like to be loved and helped by all the advice, means and powers of all men and creatures. You need no teacher on this subject, (love thy neighbor as thyself)-just consult your own heart. This commandment of Jesus calls for freely given love toward everyone, no matter who he is, whether friend or foe; for it seeks neither benefit nor profit, rather it gives them. This is why it is most active and energetic toward the poor, the needy, the wicked, the sinner, the simple, the sick, and the hostile; for here it finds it necessary to endure, to suffer, to serve, and to do good at all times, and under all circumstances."

     This, according to Luther, is what it means to serve, as Christ serves us-it means to love our neighbor, as ourselves.it means to look inside ourselves, to see how we would like to be loved and served, and then, to do likewise to our neighbor-not to earn God's love, but because we are loved, by God, for Christ's sake. And this calls for freely given love toward everyone-no matter who he or she is-whether friend or foe; for it seeks neither benefit nor profit-it seeks the best interest of others, it gives, rather than receives, it dispenses only good to our neighbor. This is what it means to be a Christ-like servant, and this, is what Christian servanthood looks like-it looks like Christ, who gave Himself on the cross, for the sake of the world. And so.may we seek, not to be served, but to serve, and to give our lives, as a gift of love.

     In the name of the Father, and of the Son, and of the Holy Spirit. Amen.