Mark 10:35

See the notes at Mat 20:20-28.

Mar 10:35

And James and John ...came unto him - They did this through the instrumentality of their mother. They did not come in “person,” but they got their mother to make the request for them. Compare the notes at Mat 20:20.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mar_10:35-45

Master, we would that Thou shouldest do for us whatsoever we shalt desire.

Christs last journey to Jerusalem

I. Self-seeking. It is a plausible maxim of this world which says: Every man for himself. Prominent places are secured by those who seek them diligently, with shrewd management and artful manoeuvering. Why should not this principle be extended into the next world, and our prudence take merely a little longer range in looking out for the main chance? Many people seem to have convinced themselves that in striving to outdo one another they are simply obeying a necessary law-the law of emulation; and have much to say about the wholesomeness of competition. In this narrative we see what effect self-seeking had on the disciples.

1. It blinded their eyes to the glory of the Son of God. Men seeking conspicuous places cannot understand the mind which was in Christ Jesus, who made Himself of no reputation, and humbled Himself to the cross. What could they know of His going up to Jerusalem? They saw only thrones and kingdoms. A self-seeking spirit cannot enter into the kingdom of God.

2. It plunged the disciples into a quarrel on the eve of a great occasion. It converts the world into a place of violence.

3. It put the disciples into a false attitude off presumption, undertaking more than they were able to. They say unto Him, We are able. In a strength greater than their own they were indeed to drink of His cup; but only after learning their own weakness.

4. The spirit of self-seeking confused their notions of dominion. They had adopted the maxims of the Gentiles, and were in danger of believing that a man was great simply because he exercised authority. Position does not make the man.

II. Self-sacrifice-Whosoever will be great among you, etc.

1. The courage of self-sacrifice-We go up to Jerusalem. It shrinks from no danger.

2. The universality of self-sacrifice. Each man is to become like the Man Christ Jesus.

3. The reward of self-sacrifice.

4. The kingdom of self-sacrifice. Power to bless and rule. (E. B. Mason.)

The greatness of service

It is clear that the whole passage we are to study today arranges itself easily around these three particulars: the fact of which they were aware, the counsel which He wished to add to it, and the argument from the one with which He proposed to enforce the other (see also Mat_20:25-28).

I. What they knew was this: in all the forms of government around them, ecclesiastical or political, with which they were acquainted, the principle of lordship held sway.

1. In those times the prominent matter of notice was a tremendous hierarchy in the Jewish Church, and a domineering aristocracy in the Roman government. The ancient people of God had travestied His word, and perverted His ordinances, and forfeited His favour. The rulers usurped authority everywhere in matters of faith and conscience. They destroyed the revelation from heaven by overlaying of human traditions. And as they continued to grow unrighteous, they began to grow oppressive. And surely, those Jewish disciples needed only to be reminded of the hateful superciliousness of the Roman empire that was holding their nation in captivity. They did indeed know that their great ones exercised authority upon them.

2. In our times the picture is quite like the old one in every point. Leave men to themselves, and the systems they are sure to construct will be centralized and monarchical. The common people will be dominated by lords, and the lords will have dukes, and the dukes will be put under a king. The one principle of organization is, that each one will try to monopolize position and power, and, by crowding down all he can beneath him, will seek to elevate himself into rule over the masses. Louis of France only uttered the universal sentiment when he gave his word to history: he was reminded that there was a State which ought to be considered: Letat! cest moi! was his answer: The State! I am the State! Look at the Papal Church, or the Greek Church. There are the poor worshippers that pray and pay and obey their leaders. Over these are the priests, then the prelates, then the archbishops, and ecclesiastics without number, narrowing in and rising up till they reach the patriarch or the pope. And even the tiara has its triple crown, running straight up to one point.

3. In all times this is almost inevitably the same. For unregenerate human nature is selfish and domineering. This is what ye know. The best figure of this is a pyramid. Builders construct these masses of solid stone out of blocks. They place the lowest layer on almost a half acre of land. After a base is made, they draw in a step on every side, then rise for a new layer; then narrow in, and rise again. So the structure lifts itself aloft till the apex crowns it with a single stone. The people are at the bottom; the artisans, the paupers, the slaves, the great wrestling toilers, whom everybody proposes to live upon and domineer over, if he can. Then there come landholders and monopolists and capitalists. After this, we expect to find some aristocrats, with titles, and entails of primogeniture. So we reach what are called nobles; and so on indefinitely, all working towards a pinnacle at the top.

II. This, Christ says, ye know; and now He adds to it a counsel of His own: so it shall not be among you (Mar_5:43).

1. He surprised His followers by relinquishing the lordship and disclaiming the authority. We must be careful to notice that He did not forbid ambition as a motive; He sought only to direct it into a new exercise (Mar_5:44). He did not say it was wrong to wish to be chiefest, but told them that a Christian should desire to be chief servant to all.

2. He suggested that the humblest service constituted the highest dignity (Mar_5:44).

3. Thus He completely reverses the whole notion of those who looked for lordship. Let us come back to the figure which we just left. The chief should be at the base, the servant of all those above.

III. Now we are ready to notice the argument with which Jesus enforces His extraordinary counsel: He offers Himself as an example for absolute imitation (Mar_5:45). Consider the plain fact in this case. Let us turn to a passage in one of Pauls Epistles (2Co_8:9). (C. S. Robinson, D. D.)

A religion which develops the fit and the useful

This was Christs eternal principle, the truest supremacy is the most faithful service to men. The view of Christianity which looks upon religion as an excellent way of getting something, is, we trust, fast dying out. Christ removed the question of getting to the level of enduring and doing. The most irresistible power in the world is the power of unselfishness. Is self-sacrifice possible, when self-sacrifice is, in reality, self-gain? These two disciples proved to be, although they little expected it, perfect types of that of which our Lord was speaking. James was the first apostle to receive the crown of martyrdom. Johns martyrdom was that of living; he was the last of the apostles to die. Learn the divineness of a life of service. Whosoever of you will be the chiefest shall be servant of all. The natural idea of the untutored mind is that a man in supreme power would rule and please himself. Qualifications for serving are becoming to be the badge of governing. What a world of thought we suddenly reach, when we strike the flint of one text with the steel of another text, and a Divine spark is emitted, which lights up our system with the Christ-like principle of the divinity of eternal usefulness! Is it not a part of that stupendous truth, that nothing can live eternally except that which is useful and good? All nature is teaching us this lesson; plants, and animals, and men, and nations, are disappearing and dying out unless they can give a favourable answer to the searching question, Art thou useful? Art thou of any service to God or to man? What a magnificent view this gives of mans magnificent share in the universe! The worlds are hastening along in their prescribed courses-suns are forming-spheres are whirling in ordered procession through space: in what we call the chaos of nature there is no chaos: seas, and continents, and air, and clouds, are daily growing up and evolving; every star, every leaf, every creature that lives is busy, and is helping to roll the Great Universe along-and nature, if asked, Art thou useful? must reply, Yea, every grain and every molecule, every breath and every atom, all are contributing to the order and the usefulness of Gods system! What is nature? Nature is an aggregation and a development of the eternally fit and useful. So also mans test must be this test of fitness too, and we may even go farther, and declare our belief that prospective material rewards are sometimes misleading in the way they are usually interpreted. Mans highest reward must be perfect cooperation with, union with, and knowledge of the eternal God. When Gods purposes become mans purposes, Gods aims mans aims, Gods spirit and essence mans spirit and essence; then we shall not find men clamouring for seats upon golden thrones, but we shall hear them ask, How can I combine with God to further the purposes of man and of God? for both these are identical. Or, to use our Saviours phrase, we shall hear men ask, How can I drink of the cup which Christ drank of? The eternally useful need not, of course, be the eternally assertive or prominent. Many careers of usefulness there are, which are perhaps more of enduring than of acting. To endure, in many circumstances, is, in a sense, to act. (A. H. Powell, M. A.)

Christ a Servant

I. the son of man came not to be ministered unto. This should teach us-

1. The emptiness of earthly greatness.

2. Contentment in our situation.

II. The Son of Man came to minister From this we learn-

1. To be diligent in doing good.

2. To condescend to the meanest acts of kindness.

III. The Son of Man came to give his life a ransom for many. It teaches-

1. The deplorable condition of sinners.

2. The amazing compassion of the Saviour.

3. The subject encourages our application to Him, and dependence on Him as the Saviour.

4. The subject stimulates us to seek diligently the salvation of others. (T. Kidd.)

Servant of all

A minister having accepted a cordial invitation to the pastorate of a Church, was visited by a lady, who said, Sir, this Church, of which you are now unhappily the minister, is composed of such materials that you must either be its tyrant or its slave; which office will you select? He answered, Its servant, for Jesus Christs sake. Not rendering service to please this one or the other, not giving forth dull tones to soothe the slumbering souls of those that love to sleep, not selecting dainty sentences of polite speech (polished swords that will not out), hoping to win the admiration and commendation of those that sit in the well-cushioned pews; but a servant, and the servant of the Church for Jesus Christs sake. Our highest relationship to God is a relationship of service; it ranks above sonship, because it is the fruit of adoption; love in action.

The servant of all

Men of the world would prefer to say, I am among you, not as one who serves, but as one who rules. I live quite independent of the authority of any superior. There is a natural revolt against dependence on another as something derogatory to the dignity of manhood. This revolt against rule, this chafing against the idea of interdependence, is founded on an utter misapprehension. If God is Creator, and we creatures, we are forced to concede the whole question at issue. There can be but one independent existence; mans ignorance renders interdependence impossible. Again, he is a servant, and not a ruler, because of the physical laws which environ him. Man is equally impotent to resist the operation of moral law. The servant of these laws secures his highest well-being. The men who have been servants are the regnant men of the world. Moses, my servant. David cries, Truly I am Thy servant. Elijah says, Whom I serve. The whole life of Christ on earth was the demonstration of the truth of the text: He came not to be ministered unto. There was but one way in which He could derive new glory, and that was by service and sacrifice. All crowns were already His, save one, and that one was the crown of thorns. After this who will venture to call service derogatory to the dignity of manhood, when even the glory of Godhead derives new lustre from this matchless display of condescending grace? The spectacle of the great Lord of All shrinking from no office, however menial, whereby humanity might be cleansed and elevated and ennobled, has given a new ideal to the world. A new form of beauty rises on the vision of mankind. A new standard of greatness is established by the authority of the Highest. He that would be chief among you, let him be the servant of all. These are creative words. Out of them have come the philanthropies, the benevolent enterprises which the pious ingenuity of the Church has devised for the relief of suffering humanity, the sweet charities which minister to the physical and spiritual wants of the world. They are revolutionary words. They have reversed the judgments of men, and reconstructed public opinion as to what constitutes true greatness. (M. D. Hoge, D. D.)

Greatness realized in humble service

Dr. Chalmers was great when he presided over the General Assembly of his church, and when he lectured in the Divinity Hall from his professors chair, and when he electrified vast audiences by his power in the pulpit all over Scotland, but never did he attract more reverential admiration or loving regard than when he was seen walking through the dark closes and filthy lanes of Edinburgh, with ragged children clinging to his fingers and to his skirts, as he led them out and gathered them into the schools he had organized for their benefit. (M. D. Hoge, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 10:35-40. And James and John come to him, saying — By their mother, (see Mat 20:20,) for it was she, not they, that uttered the words: Master, we would that thou shouldest do, &c. — Here, again, the disciples show their utter ignorance of the prophecies, and of their Master’s kingdom, by an action which likewise discovered, in the clearest manner, the temper of mind they were in, and the motives from which they followed Christ. They seem to have fancied that by his resurrection, after his sufferings, was meant, his taking possession of the great empire which they believed he was come to erect; and therefore they no sooner heard him mention his rising from the dead, than they came and begged the favour of him, that he would confer on them the chief posts in his kingdom. This they expressed by asking to be seated, the one on his right hand, the other on his left, in allusion to his late promise of placing the twelve apostles on twelve thrones, to judge the tribes. But Jesus said, Ye know not what ye ask — Ye know not that ye are asking for sufferings, which must needs pave the way to glory. Can ye drink of the cup — Can ye bear the inward sufferings which I must undergo? and be baptized with the baptism — Can ye endure the outward sufferings which await me? Our Lord was filled with sufferings within, and covered with them without. They said, We can — Being greatly moved with the prospect of the dignities which they were aspiring after, they replied without hesitation, that they were able to drink of his cup, that is, to undergo any hardship with their Master, which he might suffer in the way to his kingdom. Jesus said, Ye shall indeed drink of the cup, &c. — Ye shall certainly share with me in my lot, which they accordingly did. See on Mat 20:20-23. But to sit on my right hand, &c., is not mine to give, but to them for whom it is prepared — Them who, by patient continuance in well-doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these only he will give it in that day; and to every man his own reward, according to his own labour.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

PART FOURTH

The Conflicts and Triumphs of the Lord in Judæa. Christ the Founder of the New Church.

_____________

FIRST SECTION

THE TRIUMPHAL ENTRY INTO JERUSAEM

Mar_10:35 to Mar_11:26

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1. The Request of the Sons of Zebedee. Mar_10:35-45

(Parallel: Mat_20:20-28)

35     And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.1336And he said unto 37 them, What would ye that I should do for you? They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and14 be baptized with the baptism that I am baptized with? 39And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: 40But to sit on my right hand and15on my left hand is not mine to give; but it shall be given to them for whom it is prepared. 41And when the ten heard it, they began to be much displeased with James and John. 42But Jesus called them 16to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. 43But so shall it 17not be 44 among you: but whosoever will be great among you,18shall be your minister: And whosoever of you will be the chiefest, shall be servant of all. 45For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

EXEGETICAL AND CRITICAL

See on the parallel of Matthew, especially Critical Note on Mar_10:20.—Christ has prepared the Twelve for His final festival journey, and for its significance as a time of crisis. He has come forth from the wilderness of Ephraim; the first band of the Galilæan pilgrims to the feast—consisting probably of the most intimate friends and dependants of Jesus, who had come from Galilee through Samaria to Ephraim—had joined Him, purposing to go on with Him through Jericho to Jerusalem. This seems to be confirmed by the fact of the presence of Salome, and her participation in the request of her two sons. This request itself shows us how mighty had once more grown the joyful excitement of the disciples, hopes: in this respect, it makes the present section a perfect contrast to the previous one. Matthew alone accompanies Mark here; and he makes Salome prominent, putting the request into her lips. According to Mark, her sons present the petition to the Lord; but the records are evidently complementary to each other. Matthew’s account makes Salome only the intercessor, and with marked accommodation to the spirit of Oriental court ceremony. Hence, even according to Matthew, Christ speaks immediately,—after the mother had proffered that request which, according to Mark, is the supplication of the sons,—to these sons themselves. Mark adds to the word concerning drinking of the cup, the word concerning the baptismal bath. Matthew says, “The sitting on My right hand and on My left is not mine to give, but for whom it is prepared of My Father;” Mark says briefly, “For whom it is prepared.” He also says, in his manner, “The ten began to be displeased.” The princes of the earth also he describes in his own peculiar way. For the rest, he agrees here with Matthew very closely; and down to trifling variations, such as between Matthew’s “your servant,” and Mark’s “servant of all.”

Mar_10:35. We would that Thou shouldst do for us.—Strong importunity, θέλομεν, ἵνα.

Mar_10:37. In Thy glory. According to Matthew, in Thy kingdom.—These are essentially the same. But we must reject the explanation, “in that glory which will surround us when we sit by Thee.”

Mar_10:38. And with the baptism.—Peculiar to Mark. On the double meaning of the expression, see Mat_20:22.

Mar_10:40. For whom it is prepared—Matthew adds, “of My Father.” In Mark the emphasis lies upon the fact that the matter of the honor was already decided.

Mar_10:41. They began.—Here again follows at once a counter feeling: the appeasing word of our Lord.

Mar_10:42. Which are accounted to rule over the Gentiles, οἱ δοκοῦτες ἄρχειν.—Meyer: The essence of Gentile government, the ruling ambition, is signified; not simply οἱ ἄρχοντες (Gataker and others) but qui censentur imperare; i.e., quos gentes habent et agnoscunt, quorum imperio pareant (Beza). He justly sets aside Fritzsche’s exposition: “those who think they rule.” But in Wetstein’s interpretation,—qui sibi regnare videntur, revera autem affectuum suorum servi sunt,—there is an element worth noticing.

Mar_10:43. Whosoever will be great among you shall be your minister.—Properly the “he will be” has the meaning of ἔστω, he should be, let him be; yet also with a hint of the thought that he will be such, either in the most internal sense or in the most external. Christ is the servant of all in the centre of the Church; the Pope, in the periphery of the Church, is the involuntary result of, and protest against, a too hasty development of the kingdom of God.

DOCTRINAL AND ETHICAL

1. See on Matthew, especially the Critical Notes.

2. The last known instance of the Lord’s apostolical training of the sons of Zebedee. The two preceding periods were Luk_9:54, and Mar_9:38. Thus there is an analogy and a contrast with the apostolical education of Peter. Our history throws light in many directions: 1. As the beginning of that enthusiastic Hosanna, which found its climax in the acclamations of the palm-entry into Jesusalem. Christ had predicted His sufferings on the cross. The sons of Zebedee declare, with glowing heroism, that they are willing to connect their fate with His in the strictest manner, and that they are fully resolved to go forward: they rather, however, hope for glory with Him, than fear the shame of His cross. 2. As the last outbreak of the high-toned, noble, natural pride of the sons of Zebedee. The mother and the sons are one. But John seems to interpose especially in favor of his brother James: he might, according to antecedents, have had some sort of claim to the right hand place; but he now (as the younger) will take his place on the left hand. 3. As an unconscious request for martyrdom with Christ. 4. As a keen test of the heroism of Peter. 5. As an illustration of the stage of transition, through which the disciples were then passing. 6. As giving the Lord occasion to characterize the nature of earthly government, and to utter His protest against all ideas of a Christian hierarchy; as well as to distinguish expressly the economy of the Father, and the creation and preordination, from the economy of the Son and redemption; and still more expressly to mark out the royal road of humility as the appointed and only way to true and abiding Christian exaltation. Php_2:6 seq.

HOMILETICAL AND PRACTICAL

See on Matthew.—What was noble and what was evil in the request of the sons of Zebedee.—The bold petition of these disciples: 1. As a fault: with regard to the error and the sin in it,—a. they prayed for something which, in the sense in which they prayed for it, did not exist in the kingdom of Christ; b. for something which was not yet existing (not before the cross); c. for something about which decision had already been made: possibly in their favor, so that their request was superfluous; possibly not, and then their request was vain. 2. As a pious impulse of the Spirit, which was sanctified and abundantly gratified: it was an impulse, a. to remain always near Him; b. to share His lot and serve Him; 3. to work with self-devotement for His kingdom. One was the friend of Jesus, the other the first martyr.—The cup of Christ and His baptism: a. the tasting of all the bitternesses of the Messianic suffering; b. the experience of all the external trials, or the being baptized into the shame of the cross, the death, the sepulchre, the underworld. Or, a. His drinking (Gethsemane); b. His sinking (Calvary).—Cup and baptism in the kingdom of Christ: 1. The cup and the baptism; 2. the baptism and the cup.—As the Lord corrected Peter by rebuking lessons, so He corrects the sons of Zebedee by humbling lessons: 1. By making an express distinction between the suffering of Christ and His glory; 2. between martyrfidelity with its reward, and the divine gift and its blessedness; 3. between the economy and work of the Father, and the economy and work of the Song of Solomon 4. between the eternal fundamental principles of the kingdom of God, and their realization in the work of man’s free will; 5. between the earthly State and the spiritual Church.—The displeasure of the disciples at the error of the sons of Zebedee: 1. Probably a feeling on behalf of Peter’s rights;19 2. not free from envy and strife; 3. but at the same time springing from a presentiment of a higher order of things.—Above and below in the Church of Christ: 1. An above which is below; 2. a below which is above (as oft-times the first is the last, and the last first).—Contrast between the appointments of the State and those of the Church: 1. Those are legal; these rest upon the fundamental principles of pure and free love. 2. Those are symbolical; these are actual powers in life.—The repeated testimonies of Christ against a primacy.—Christ servant of all and Lord of all, Php_2:6 seq. Real and essential dignities in the kingdom of heaven: 1. Its names or titles are powers of life; 2. its powers of life are divine fruits; 3. its divine fruits are God’s gifts.—Christ the Prince of peace among His people.

Starke:—Osiander:—Ministers in the Church have their own failings.—Take good heed how thou prayest.—We should never look at anything high for ourselves.—Quesnel:—Ambition is blind, and often knows not what it wants.—Osiander:—The cup of affliction is bitter enough to the flesh, but it is exceeding salutary. Take it in full confidence, and it will serve to the healing of the soul.—Christ does not say that He could not give the heavenly glory, but that He could not give it to any but those for whom it was prepared, 2Ti_2:11-12.—We must not trouble ourselves as to the place which we shall occupy in heaven, but see to it that we get there.—Hedinger:—Christ does not disparage or overturn dignities, but their pride and vanity.—Variety of gifts in the Church: these should not exalt themselves, those should not envy, Rom_12:3; 1Co_12:15; Jam_1:10.—In the kingdoms of the world, a man is called great when he rules; in the kingdom of grace, when he serves many.—Luther:—There is nothing which more adorns and dignifies the office of a true servant of Christ than genuine humility and simplicity.—Braune:—There is ever a widening interval between seeking the applause of others and the cause itself (at first, he remarks, they coalesce, or are much more concurrent).—In the result, the ambitious man forgets the cause itself, and displays his own gifts and powers; from one false step he then proceeds to another.—If in their (Zebedee’s sons’) love to the Lord there was an admixture of ambition, this would tend to make their love impure: the kingdom of love could not and must not tolerate such a blending.—The displeasure of the ten was a proof that they were affected by the same fault.—The promises of Christ, Rev_2:10; Rev_2:28; Rev_3:21.

Schleiermacher:—Love to Christ is the measure for all the actions of men in His Church.—Brieger:—The kingdom of Christ is a kingdom of the cross.—Love teaches us to serve.—His serving should endear our service.—Bauer:—The whole life of the Son of Man was humble service.

Footnotes:

[13]Mar_10:35.—Lachmann, Tischendorf, [after A., B., C., D., Versions,] supply σε after αἰτήσωμεν.

[14]Mar_10:38.—According to B., C.*, D., L., Δ., [Lachmann, Tischendorf, Meyer,] instead of καί read ἤ.

[15]Mar_10:40.—Instead of the καί here, also read ἤ, [after B., D., L., Δ., Lachmann, Tischendorf, Meyer.]

[16]Mar_10:42.—See the order in Tischendorf and Lachmann, [who read καὶ προσκαλεσάμενος αὐτοὺς ὸ ’Ιησοῦς, after B., C., D., L., Syriac, Coptic.]

[17]Mar_10:43.—Instead of ἔσται here, ἔστιν is the reading of B., C.*, D., L., Δ., So Lachmann, Tischendorf.

[18]Mar_10:44.—Lachmann, after B., C., ἐν ὑμῖν εἶναι, instead of ὑμῶν γενέσθαι.

[19][The author here travels out of the record. There is not the slightest allusion to Peter in the narrative.—Ed.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mark

DIGNITY AND SERVICE

Mar 10:35 - Mar 10:45.

How lonely Jesus was! While He strode before the Twelve, absorbed in thoughts of the Cross to which He was pressing, they, as they followed, ‘amazed’ and ‘afraid,’ were thinking not of what He would suffer, but of what they might gain. He saw the Cross. They understood little of it, but supposed that somehow it would bring in the kingdom, and they dimly saw thrones for themselves. Hence James and John try to secure the foremost places, and hence the others’ anger at what they thought an unfair attempt to push in front of them. What a contrast between Jesus, striding on ahead with ‘set’ face, and the Twelve unsympathetic and self-seeking, lagging behind to squabble about pre-eminence! We have in this incident two parts: the request and its answer, the indignation of the Ten and its rebuke. The one sets forth the qualifications for the highest place in the kingdom; the other, the paradox that pre-eminence there is service.

James and John were members of the group of original disciples who stood nearest to Jesus, and of the group of three whom He kept specially at His side. Their present place might well lead them to expect pre-eminence in the kingdom, but their trick was mean, as being an underhand attempt to forestall Peter, the remaining one of the three, as putting forward their mother as spokeswoman, and as endeavouring to entrap Jesus into promising before the disclosure of what was desired. Matthew tells that the mother was brought in order to make the request, and that Jesus brushed her aside by directing His answer to her sons {‘Ye know not what ye ask’}. The attempt to get Jesus’ promise without telling what was desired betrayed the consciousness that the wish was wrong. His guarded counter-question would chill them and make their disclosure somewhat hesitating.

Note the strangely blended good and evil of the request. The gold was mingled with clay; selfishness and love delighting in being near Him had both place in it. We may well recognise our own likenesses in these two with their love spotted with self-regard, and be grateful for the gentle answer which did not blame the desire for pre-eminence, but sought to test the love. It was not only to teach them, that He brought them back to think of the Cross which must precede the glory, but because His own mind was so filled with it that He saw that glory only as through the darkness which had to be traversed to reach it. But for us all the question is solemn and heart-searching.

Was not the answer, ‘We are able,’ too bold? They knew neither what they asked nor what they promised; but just as their ignorant question was partly redeemed by its love, their ignorant vow was ennobled by its very rashness, as well as by the unfaltering love in it. They did not know what they were promising, but they knew that they loved Him so well that to share anything with Him would be blessed. So it was not in their own strength that the swift answer rushed to their lips, but in the strength of a love that makes heroes out of cowards. And they nobly redeemed their pledge. We, too, if we are Christ’s, have the same question put to us, and, weak and timid as we are, may venture to give the same answer, trusting to His strength.

The full declaration of what had been only implied in the previous question follows. Jesus tells the two, and us all, that there are degrees in nearness to Him and in dignity in that future, but that the highest places are not given by favouritism, but attained by fitness. He does not deny that He gives, but only that He gives without regard to qualification. Paul expected the crown from ‘the righteous Judge,’ and one of these two brethren was chosen to record His promise of giving a seat on His throne to all that overcome. ‘Those for whom it is prepared’ are those who are prepared for it, and the preparation lies in ‘being made conformable to His death,’ and being so joined to Him that in spirit and mind we are partakers of His sufferings, whether we are called to partake of them in outward form or not.

The two had had their lesson, and next the Ten were to have theirs. The conversation with the former had been private, for it was hearing of it that made the others so angry. We can imagine the hot words among them as they marched behind Jesus, and how they felt ashamed already when ‘He called them.’ What they were to be now taught was not so much the qualifications for pre-eminence in the kingdom, whether here or hereafter, as the meaning of preeminence and the service to which it binds. In the world, the higher men are, the more they are served; in Christ’s kingdom, both in its imperfect earthly and in its perfect heavenly form, the higher men are, the more they serve. So-called ‘Christian’ nations are organised on the former un-Christian basis still. But wherever pre-eminence is not used for the general good, there authority rests on slippery foundations, and there will never be social wellbeing or national tranquillity until Christ’s law of dignity for service and dignity by service shapes and sweetens society. ‘But it is not so among you’ laid down the constitution for earth, and not only for some remote heaven; and every infraction of it, sooner or later, brings a Nemesis.

The highest is to be the lowest; for He who is ‘higher than the highest’ has shown that such is the law which He obeys. The point in the heaven that is highest above our heads is in twelve hours deepest beneath our feet. Fellowship in Christ’s sufferings was declared to be the qualification for our sharing in His dignity. His lowly service and sacrificial death are now declared to be the pattern for our use of dignity. Still the thought of the Cross looms large before Jesus, and He is not content with presenting Himself as the pattern of service only, but calls on His disciples to take Him as the pattern of utter self-surrender also. We cannot enter on the great teaching of these words, but can only beseech all who hear them to note how Jesus sets forth His death as the climax of His work, without which even that life of ministering were incomplete; how He ascribes to it the power of ransoming men from bondage and buying them back to God; and of how He presents even these unparalleled sufferings, which bear or need no repetition as long as the world lasts, as yet being the example to which our lives must be conformed. So His lesson to the angry Ten merges into that to the self-seeking two, and declares to each of us that, if we are ever to win a place at His right hand in His glory, we must here take a place with Him in imitating His life of service and His death of self-surrender for men’s good. ‘If we endure, we shall also reign with Him.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

[Mar_10:32-34 : See Mar_8:31]

CHAPTER 10:35-40 (Mar_10:35-40)

CHRIST'S CUP AND BAPTISM

"And there came near unto Him James and John, the sons of Zebedee, saying unto Him, Master, we would that Thou shouldst do for us whatsoever we shall ask of Thee. And He said unto them, What would ye I should do for you? And they said unto Him, Grant unto us that we may sit, one on Thy right hand, and one on Thy left hand, in Thy glory. But Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with? And they said unto Him, We are able. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: but to sit on My right hand or on My left hand is not Mine to give: but it is for them for whom it hath been prepared." Mar_10:35-40 (R.V.)

WE learn from St. Matthew that Salome was associated with her sons, and was indeed the chief speaker in the earlier part of this incident.

And her request has commonly been regarded as the mean and shortsighted intrigue of an ambitious woman, recklessly snatching at an advantage for her family, and unconscious of the stern and steep road to honor in the kingdom of Jesus.

Nor can we deny that her prayer was somewhat presumptuous, or that it was especially unbecoming to aim at entangling her Lord in a blindfold promise, desiring Him to do something undefined, "whatsoever we shall ask of Thee." Jesus was too discreet to answer otherwise than, "What would ye that I should do for you?" And when they asked for the chief seats in the glory that was yet to be their Master's, no wonder that the Ten hearing of it, had indignation. But Christ's answer, and the gentle manner in which He explains His refusal, when a sharp rebuke is what we would expect to read, alike suggest that there may have been some softening, half-justifying circumstance. And this we find in the period at which the daring request was made.

It was on the road, during the last journey, when a panic had seized the company; and our Lord, apparently out of the strong craving for sympathy which possesses the noblest of souls, had once more told the Twelve what insults and cruel sufferings lay before Him. It was a time for deep searching of hearts, for the craven to go back and walk no more with Him, and for the traitor to think of making his own peace, at any price, with his Master's foes.

But this dauntless woman could see the clear sky beyond the storm. Her sons shall be loyal, and win the prize, whatever be the hazard, and however long the struggle.

Ignorant and rash she may have been, but it was no base ambition which chose such a moment to declare its unshaken ardor, and claim distinction in the kingdom for which so much must be endured.

And when the stern price was plainly stated, she and her children were not startled, they conceived themselves able for the baptism and the cup; and little as they dreamed of the coldness of the waters, and the bitterness of the draught, yet Jesus did not declare them to be deceived. He said, Ye shall indeed share these.

Nor can we doubt that their faith and loyalty refreshed His soul amid so much that was sad and selfish. He knew indeed on what a dreadful seat He was soon to claim His kingdom, and who should sit upon His right hand and His left. These could not follow Him now, but they should follow Him hereafter -- one by the brief pang of the earliest apostolic martyrdom, and the other by the longest and sorest experience of that faithless and perverse generation.

1. Very significant is the test of worth which Jesus propounds to them: not successful service but endurance; not the active but the passive graces. It is not our test, except in a few brilliant and conspicuous martyrdoms. The Church, like the world, has crowns for learning, eloquence, energy; it applauds the force by which great things are done. The reformer who abolishes an abuse, the scholar who defends a doctrine, the orator who sways a multitude, and the missionary who adds a new tribe to Christendom, -- all these are sure of honor. Our loudest plaudits are not for simple men and women, but for high station, genius, and success. But the Lord looketh upon the heart, not the brain or the hand; He values the worker, not the work; the love, not the achievement. And, therefore, one of the tests He constantly applied was this, the capability for noble endurance. We ourselves, in our saner moments, can judge whether it demands more grace to refute a heretic, or to sustain the long inglorious agonies of some disease which slowly gnaws away the heart of life. And doubtless among the heroes for whom Christ is twining immortal garlands, there is many a pale and shattered creature, nerveless and unstrung, tossing on a mean bed, breathing in imperfect English loftier praises than many an anthem which resounds through cathedral arches, and laying on the altar of burnt sacrifice all he has, even his poor frame itself, to be racked and tortured without a murmur. Culture has never heightened his forehead nor refined his face: we look at him, but little dream what the angels see, or how perhaps because of such an one the great places which Salome sought were not Christ's to give away except only to them for whom it was prepared. For these, at last, the reward shall be His to give, as He said, "To him that overcometh will I give to sit down with Me upon My throne."

2. Significant also are the phrases by which Christ expressed the sufferings of His people. Some, which it is possible to escape, are voluntarily accepted for Christ's sake, as when the Virgin mother bowed her head to slander and scorn, and said, "Behold the servant of the Lord, be it unto me according to Thy word." Such sufferings are a cup deliberately raised by one's own hand to the reluctant lips. Into other sufferings we are plunged: they are inevitable. Malice, ill-health, or bereavement plies the scourge; they come on us like the rush of billows in a storm; they are a deep and dreadful baptism. Or we may say that some woes are external, visible, we are seen to be submerged in them; but others are like the secret ingredients of a bitter draught, which the lips know, but the eye of the bystander cannot analyze. But there is One Who knows and rewards; even the Man of Sorrows Who said, The cup which My heavenly Father giveth, shall I not drink it?

Now it is this standard of excellence, announced by Jesus, which shall give high place to many of the poor and ignorant and weak, when rank shall perish, when tongues shall cease, and when our knowledge, in the blaze of new revelations, shall utterly vanish away, not quenched, but absorbed like the starlight at noon.

3. We observe again that men are not said to drink of another cup as bitter, or to be baptized in other waters as chill, as tried their Master; but to share His very baptism and His cup. Not that we can add anything to His all-sufficient sacrifice. Our goodness extendeth not to God. But Christ's work availed not only to reconcile us to the Father, but also to elevate and consecrate sufferings which would otherwise have been penal and degrading. Accepting our sorrows in the grace of Christ, and receiving Him into our hearts, then our sufferings fill up that which is lacking of the afflictions of Christ (Col_1:24), and at the last He will say, when the glories of heaven are as a robe around Him, "I was hungry, naked, sick, and in prison in the person of the least of these."

Hence it is that a special nearness to God has ever been felt in holy sorrow, and in the pain of hearts which, amid all clamors and tumults of the world, are hushed and calmed by the example of Him Who was led as a lamb to the slaughter.

And thus they are not wrong who speak of the Sacrament of Sorrow, for Jesus, in this passage, applies to it the language of both sacraments.

It is a harmless superstition even at the worst which brings to the baptism of many noble houses water from the stream where Jesus was baptized by John. But here we read of another and a dread baptism, consecrated by the fellowship of Christ, in depths which plummet never sounded, and into which the neophyte goes down sustained by no mortal hand.

Here is also the communion of an awful cup. No human minister sets it in our trembling hand; no human voice asks, "Are ye able to drink the cup that I drink?" Our lips grow pale, and our blood is chill; but faith responds, "We are able." And the tender and pitying voice of our Master, too loving to spare one necessary pang, responds with the word of doom: "The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized." Even so: it is enough for the servant that he be as his Master

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

10:35-45 Following Jesus’ third prediction of his suffering (10:32-33) comes another example of the disciples’ failure (see 8:31-33; 9:31-34). The first part of the account involves the foolish request of James and John (10:35-37) and Jesus’ reply to them (10:38-40). Then Jesus explains to the other disciples what greatness and leadership in the Kingdom of God mean (10:41-44). Jesus’ own supreme example of servanthood (10:45) illustrates and concludes this account.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 10:35. Προσπορεύονται) go together to Him.—θέλομεν, ποιήσῃς, we would that thou shouldst do) So in the following ver., What would ye that I should do?—ποιήσῃς· ποιῆσαι· δός, that thou shouldst do; that I should do? Grant) They use art in their request; for petitions are often more readily asked and obtained, which consist in doing, than those which consist in granting or giving.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_10:35-45. See on Mat_20:20-28. Luke has not this scene.

As to the variation from Mat_20:20 f., where the peculiar putting forward of the mother is (in opposition to Holtzmann, Weizsäcker, and others) to be regarded as the historically correct form, see on Matthew.

θέλομεν, ἵνα] as at Mar_6:25; Joh_17:24; and comp. on Luk_6:35.

Mar_10:37. ἐν τῇ δόξῃ σου] not: when thou hast attained to Thy glory (de Wette), but: in Thy glory, which will surround us then, when we sit so near to Thee.

Mar_10:38. ἤ] or, in other words.

The presents πίνω and βαπτίζομαι picture the matter as being realized. The cup and baptism of Jesus represent martyrdom. In the case of the figure of baptism, however (which latter Matthew by way of abridgment omits; it is alleged by Baur that Mark has taken it from Luk_12:50), the point of the similitude lies in the being submerged, not in the purification (forgiveness of sins), as the Fathers have apprehended the baptism of blood (see Suicer, I. p. 627), which is not appropriate to Jesus. Comp. the classical use of καταδύειν and βαπτίζειν, to plunge (immergere) into sufferings, sorrows, and the like (Xen. Cyrop. vi. 1. 37; Wesseling, ad Diod. I. p. 433). On the construction, comp. Ael. H. A. iii. 42: ὁ πορφυρίων λούεται τὸ τῶν περιστερῶν λουτρόν, al. See in general, Lobeck, Paralip. p. 520.

Mar_10:40. ἤ] or else on the left, not put inappropriately (Fritzsche); the disciples had desired both places of honour, and therefore Jesus now says that none depends on Him, whether the sitting be on the right hand or else on the left.

ἀλλʼ οἷς ἡτοίμασται] Matthew has added the correctly explanatory amplification: ὑπὸ τοῦ πατρός μου.

Mar_10:41. ἤρξαντο] Jesus, namely, at once appeased their indignation.

Mar_10:42. οἱ δοκοῦντες ἄρχειν] peculiar to Mark and original, denoting the essential basis of the Gentile rule,the having the repute of rulers,not equivalent to οἱ ἄρχοντες (Gataker, Raphel, Homberg, Kypke, Rosenmüller, and many more), but: qui censentur imperare, i.e. quos gentes habent et agnoscunt, quorum imperio pareant (Beza, comp. Casaubon and Grotius). Comp. Gal_2:9; Winer, p. 540 [E. T. 766]; Möller, neue Ansichten, p. 158 ff., who, however, as Fritzsche also, explains: who imagine themselves to rule, which in itself (as τῶν ἐθνῶν refers to the Gentiles, whose rulers were no shadow-kings) and in respect of the context (which requires the general idea of rulers) is unsuitable. Compare, moreover, the close echo of the passage before us in Luk_22:25 from tradition.

Mar_10:43. The reading ἐστίν is as little inappropriate (in opposition to Fritzsche) as Mat_20:26.

Mar_10:45. καὶ γάρ] for even. As the master, so the disciples, Rom_15:3.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 10:35-45 . The sons of Zebedee (Mat 20:20-28 ), showing the comic side of the drama.

Mar 10:35 . In Mk., James and John speak for themselves: Διδάσκαλε θέλομεν , etc. In Mt. the mother speaks for them.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We pray thee.

We must first strive, before we triumph.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 35. And James and John - come unto him] The request here mentioned, Matthew says, Mt 20:20, was made by Salome their mother; the two places may be easily reconciled thus: - The mother introduced them, and made the request as if from herself; Jesus knowing whence it had come, immediately addressed himself to James and John, who were standing by; and the mother is no farther concerned in the business. See Clarke on Mt 20:20.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(35-45) And James and John.—See Notes on Mat_20:20-28. In St. Matthew, their mother is represented as coming with them, and uttering her prayer for them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

35–45. The Ambitious Apostles

35. James and John] and with them their mother Salome, to ask the same favour on their behalf. She was one of the constant attendants of our Lord, and now falling on her knees preferred her request (Mat_20:10). Nothing could have been more ill-timed than this selfish petition when He was going forth to His death.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Jesus said unto them,.... Not by granting them what they desired, but by observing their ignorance to them;

ye know not what ye ask: for sometimes good men are ignorant petitioners at the throne of grace; they are under the influence of their own spirits, and not the Spirit of God; they are prompted to ask things from a selfish principle, and not with a view to the glory of God, and their own spiritual welfare, and that of others: and indeed, the best of saints know not what they should pray for as they ought; and always stand in need of the help, assistance, and intercession of the Spirit of God; who is a Spirit of grace and supplication, and searches the deep things of God, and knows his mind and will, and what is suitable and convenient for his people; and whenever they pray without him, there is much darkness and ignorance in them, and in their petitions. In particular, these disciples knew not what they were asking for; they had no true notion of Christ's kingdom and glory, they were asking the chief places in; they were dreaming of worldly glory and grandeur, in which they imagined the kingdom of the Messiah would quickly appear: whereas his kingdom, in the present state of things, is not of this world, but of a spiritual nature; namely, the Gospel dispensation, which lies in the ministration of his word and ordinances, and in the distribution of his gifts and grace; and his kingdom and glory in the world to come, are things which eye has not seen, nor ear heard: they talked of things which would never be, either in Christ's kingdom, in earth or in heaven; fancying there would be posts of honour and profit, which some would be advanced to in it, signified by sitting at his right hand and left; whereas in the Gospel church state, the apostles, governors, and officers of the church were alike, and had no superiority over one another, but were all brethren, having one master, Christ; and the members of the churches are of the same body, and members one of another; and in the ultimate glory, there will be no degrees, but all the saints will share the same happiness:

can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? Which Christ speaks of in the present time, partly because his sorrows and sufferings were already begun: he had already been drinking of the cup of sorrows, being a man of sorrows and acquainted with griefs, all his days; and he was wading in the waters of affliction, though as yet they were not come into his soul, and he as it were immersed in them; he was not yet baptized with the bloody baptism he came into this world for, and he was desirous of, Luk 12:50, and partly because of the certainty of these things, the cup was not to pass from him, and the baptism of his sufferings was to be surely accomplished; See Gill on Mat 20:22.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

Ver. 35. Whatsoever we shall desire] One said he could have what he would of God; and why? but because he would ask nothing but what was agreeable to the will of God. Fiat voluntas mea, said Luther in a certain prayer; but then fails off sweetly, Mea voluntas, Domine, quia tua. One saith of Luther, Vir iste potuit quod voluit apud Deum: that man can do what he will with God. (Melch. Adam.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

St. Matthew (xx. 20.) says it was their mother, Salome, but probably at their solicitation, or at least with their connivance and consent.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 20:20", and following verses to Mat 20:24, where we have the same history with little or no variation, only Matthew tells us that James and John did that by their mother which Mark reports as done by them in person; but there is nothing more ordinary even in our common discourse than to speak of that as done by ourselves, which is done by another on our behalf, at our command or solicitation. Both the evangelists agree in all the other parts of their relation, and in the following discourse also very much.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And there come near unto him James and John, the sons of Zebedee, saying unto him, Master, we would that thou shouldest do for us whatsoever we shall ask of thee. St. Matthew (Luk_20:20) informs us that this request was made by Salome, "the mother of Zebedee"s children." The two accounts are readily reconciled if we consider that the request was made by Salome and her sons, and by her in their behalf. This request was made by them not long after they had heard our Lord"s great promise that his apostles "in the regeneration" should "sit upon thrones," judging the twelve tribes of Israel". (Mat_19:28) He and very soon after they had heard his repeated announcement of his sufferings and death. But the thought of the glory which was to follow swallowed up the thought of the suffering that was to precede it; and so these two disciples were emboldened at once to ask for prominent positions amongst the thrones. St. Chrysostom finds an excuse for the imperfection of their faith. He says, "The mystery of the cross was not yet accomplished; nor yet was the grace of the Holy Spirit poured into their hearts. Wherefore, if you desire to know the strength of their faith, consider what they became after they had been endued with power from on high.

Vers. 35-45. True ministry is true dignity.

Some of the most sacred and precious lessons which the Lord Jesus has taught mankind were suggested by incidents which occurred in his own ministry. This is true, both of lessons regarding his own grace and of lessons regarding our duty and life. His hand turns all that he touches into gold. Who would have thought that the selfish and thoughtless request of a mother and her sons could have led to one of the profoundest statements concerning the Saviours mission, and to the publication of one of the most novel and powerful laws that were to govern the subjects of the Savior"s kingdom? Yet so it is.

I THE REQUEST OF AMBITION. There is scope in every position of human life for the display of this principle of human nature. The desire to be wiser and better and more influential for good than we are is to be commended; but the desire to have more power and honor than our fellowmen is bad, unless it be cherished with a view to their advantage. There is such a thing as religious ambition, as the history of the Church in all ages abundantly shows. And the passage in the Gospel history now before us exhibits the working of this principle in the breasts of some of our Lord"s first followers and apostles. Observe:

1. By whom this request was preferred. Salome was the wife of Zebedee, the owner of fishing-boats upon the Galilean lake. As the sister of Mary, the mother of Jesus, she may naturally have thought she and hers had some claim upon the Founder of the new kingdom. Her sons, James and John, joined with her in this petition for pre-eminence, so that it was in all likelihood discussed and arranged beforehand. It is remarkable that these ambitious followers of Jesus, who herein showed so little of the Master"s spirit, were, with Peter, his most intimate and trusted friends, who might have been supposed the most to resemble him in disposition and character. A warning which none should neglect, as to the possibility of even eminent Christians falling into this snare.

2. On what occasion was this petition presented? It is observable that, shortly before, Jesus had promised his disciples honor and dignities; in fact, thrones of dominion and judgment in the kingdom that was to be. Yet more recently, however, he had amazed his disciples by informing them of events which he plainly foresaw his own approaching persecution, sufferings, and death. The end was indeed near, and Jesus seems to have foretold its accompaniments the more clearly the nearer the time approached. It is singular that the ambition of the brothers, instead of being subdued by the mournful prospect, was inflamed by the glorious promise. They thought of their thrones more than of his cross.

3. There was some good in this request. It recognized Christ"s authority, for the petition was urged upon him as upon a King who was able to grant it. It evinced faith in his character and in his future; for unless the kingdom had been a real thing to them they would not have sought participation in its glories. Not only did they refer the appointment to him; they evidently desired above all things to rule, not only under him, but with him.

4. Yet there was still more manifestly what was bad in the request. Their great error was that they overlooked the sublime truth, that fellowship is spiritual and not circumstantial. To be Christ"s, whether upon a throne, or in a hovel, or a dungeon that is the aspiration of the true Christian"s heart; the aspiration to share in his outward glory (as if that were the best) is mean and contemptible. What a carnal conception was theirs of the kingdom! They laid hold of the emblem, but the underlying truth and reality escaped them altogether. And yet, again, we discern in the request a selfish desire for personal aggrandizement. They were thinking of themselves when they should have been thinking of their Lord. They ought to have asked, How, Lord, can we serve thee, or suffer with thee, and so please and glorify thee?" Instead of which they were scheming what they might get from Christ, and how a connection with him might be turned best to their own advantage.

II THE REBUKE OF AMBITION. Our Lord had on several occasions to rebuke the pride, vain-glory, and strife for pre-eminence which broke forth now and again even in the chosen band of the twelve. This he did by symbolical acts, as when he set the little child in the midst and exhorted them to a childlike spirit; and again when he washed their feet, bidding them follow his example of condescension and humility. On the occasion before us our Lord censured the conduct of the brothers with a peculiar and memorable solemnity.

1. Remark what he refused. The places asked for he would not grant them. He gave them to understand that the bestowment of honors in Christ"s kingdom is not a matter, so to speak, of favouritism, of private and personal feeling. It is governed by great moral laws. It is the result of their operation in the heart and in society. There is nothing arbitrary or capricious in it. It is the expression of the Father"s wisdom. The future shall reveal what for the present lies hid from all.

2. Remark what Jesus promised. He first puts it to them in the form of a question; but he very graciously passes from interrogation to assurance and promise. These two men who asked for thrones were promised what? The cup of sorrow and the baptism of suffering. But it was to be his cup, his baptism. What Jesus meant we are at no loss to decide. The cup he drank in the garden of Gethsemane; the baptism all but overwhelmed him upon the cross of Calvary. Of all this they should know something by bitter, yet blessed, experience. They had some foretaste of their portion when they saw their Master in his humiliation and in his death. After years enlarged their experience. James fell a victim to the sword of the persecutor; John lived a long life of witness, both by work for Christ and by steadfastness in suffering for Christ. Both were faithful unto death. Both lost all taint of earthly ambition, and knew the fellowship of their Lord"s cross and passion.

3. Consider how contrary to their expectations was this revelation of the mode in which Christ"s disciples should share with him. The manner in which the Lord dealt with them showed alike his knowledge of human nature and his habitual power of spiritual sympathy. How fitted was his treatment of them to draw out and encourage their better feelings! How much higher and nobler a view of human nature and its possibilities and destinies was this which Jesus presented! And he did it in such a way as not to discourage those whom yet he felt it needful to rebuke; in such a way as to prepare his friends to give, in due time, the convincing proof that their friendship was genuine, sympathetic, and unselfish.

III THE REMEDY FOR AMBITION. Here, as everywhere, Christianity is Christ. Jesus never merely tells us what he would have us be; he first shows us this in his own Person, and then he supplies us with the Divine and all-sufficient motive in his own ministry and sacrifice. "For verily the Son of man came not to be," etc.

1. Not that Jesus absolutely and always refused to be ministered unto. In his infancy his mother nurtured him; during his ministry his friends supplied his wants, and welcomed him to their homes. Gracefully and graciously he accepted their kind and affectionate service.

2. But that his chief purpose in his earthly life was to minister to men. He observed and pitied those whom he came to save and bless, for their wants were many and their woes were great. He supplied their bodily necessities, he relieved their bodily privations, he healed their bodily maladies; he sympathized with them in their griefs, and brought both health and consolation to their hearts. Their spiritual wants aroused his deepest commiseration. He taught the ignorant, aroused in the sinful the conscience of sin, brought pardon to the penitent, hope to the downcast, and salvation to all prepared to receive it. His career on earth was one long ministry of wisdom, faithfulness, love, and power.

3. And his death was voluntary sacrifice and service, in the highest form. The purpose of our Lord"s coming was a purpose of" obedience unto death, even the death of the cross." There was nothing accidental or unforeseen in the close of our Lord"s earthly career. He consciously and voluntarily gave his life. What others prized, he surrendered; what others strove to save, he was content to lose. A sublime spectacle of self-abnegation! But there was a purpose in this act of Jesus. It was that he might pay a ransom that he deigned to die. He is the Redeemer, and redemption was his great work. From the bondage and power, from the penalty and curse of sin, he died to set us free. Ann observe the expansive benevolence that characterized his redemptive work. It was to ransom many that he died. Not to exalt himself merely, as was the carnal aim of his half-trained followers, but to save multitudes, to redeem mankind.

IV THE CURE OF AMBITION. We must not lose sight of the close connection between our Savior"s statement regarding himself, his ministry, and death, and his language to the twelve, especially to the ambitious brothers. Observe:

1. How the remedy works. Difficult as it is to explain the bearing of our Savior"s redemption upon the Divine character and government, there is little difficulty in explaining its bearing upon human character and life. The soul that,by faith lays hold upon the Redeemer, and accepts the redemption as the provision of God"s free grace, comes under a new impulse and motive. Gratitude and love towards him who gave himself for us lead, both naturally and of purpose, to devotion, obedience, and assimilation of character. Such motives the Holy Spirit applies to the nature, and thus overcomes the native tendency to selfishness and sinful pride. The Christian feels that Jesus lived and died to redeem from all evil, and certainly from this prevailing fault and folly. Our Savior is both the Model and the Motive of our new service. Himself the highest example of humility and benevolence, he furnishes in his cross the power which inspires us to conflict with sin, and encourages us to hope for victory. It is Divine wisdom which has devised the plan, and Divine grace which has executed it, and the results are worthy of him to whom we owe them.

2. By what signs the efficacy of the remedy is made apparent. Our Lord clearly saw how contrary is the law of his kingdom to that which prevails in earthly society. He observed how men aim at pre-eminence and dominion; and, instead of qualifying this practice, he condemns it; instead of lopping the boughs, he strikes at the root of the tree. "It is not so among you." On the contrary, he unfolds the new law: "Foremost in service, foremost in kingdom, in houour." Accordingly, if you would know whether an individual, a community, is truly Christ"s, apply this test. Do not ask Is the creed orthodox? Are the devotions splendid or fervent? Is profession loud and ample? But ask Is the Spirit of Jesus manifest? Is the law of Jesus observed? For "if a man have not the Spirit of Christ, he is none of his." They are truly Christians who, instead of asking How can we enjoy ourselves? how can we raise ourselves? ask, on the contrary How can we live as ministers of one another, and as servants of all? In the family, in the Church, in the world, we have ever-widening circles within which our influence may extend. To promote the bodily, the social, the educational, the moral, and spiritual welfare of our fellow-creatures this is an aim worthy of all adoption, and an aim which will supply a sufficient and conclusive answer to the somewhat foolish question of the day, "Is life worth living?" To work for others and to work for Christ, this is what the Lord expects from his people. And this is the manner of moral life which leads to his approval; this is the pathway to the stars.

APPLICATION.

1. Adore the compassion and humility of the Redeemer.

2. Accept the deliverance which he has wrought in the payment of your ransom.

3. Check the rising spirit of self-seeking and ambition.

4. Live as ministers of blessing to those around you. "Freely ye have received, freely give.

Vers. 35-45. (Cf. Mar_9:33-37) M.

Vers. 35-45. The request of the sons of Zebedee.

As we read the history of our Lord"s dealings with his disciples, we are amazed at his unfaltering patience. They had preconceived theories about his kingdom which, in spite of his teaching, they held fast till after his death and resurrection. They constantly expected him to assume temporal power. Why he delayed they did not know; the reason for his present obscurity they could not conceive; but to all his allusions to suffering they gave, and were resolved to give, a figurative interpretation. With all this persistent misconception our Lord was patient. In this he has left us an example of the patience we should cherish towards those who, as we think, misunderstand the truth. James and John, the sons of Zebedee, were two of the favored triumvirate, and their mother, Salome, was a near relation of the Virgin Mary. It was she who expressed the request of her sons, first asking for an unconditional promise such as a Herod might give, but our Lord never. The Old Testament counterpart of this scene is the coming of Rebekah, with her son Jacob, to win the blessing of the firstborn.

I THE REQUEST OF THE DISCIPLES.

1. It was the offspring of ignorance. They little knew what it would be to stand on the right hand and on the left of their Lord in the day when the word would be fulfilled, "I, if I be lifted up, will draw all men unto me." Well might he say, "Ye know not what ye ask." We often set our desires on some object which is vain or wrong. "We know not what we should pray for as we ought;" and sometimes we learn by a bitter experience that it is best to put ourselves trustfully in God"s hands. Lot found it so. Of the Israelites, too, it is said, "God gave them their request, but sent leanness into their soul.

2. It was the dictate of ambition. Ambition is a wholesome stimulus, if only it is free from selfishness. A teacher can do little with a child who is always satisfied with the lowest position in the class. If your ambition be a lawful one it will not allow you to shirk difficulties, or to get over an obstacle by a doubtful expedient, but it will lead you to a patient and faithful doing of what your hand finds to do. You will go higher, as you faithfully fulfill the duties of the lower sphere. Ask yourself whether the object you are aiming at is worthy of a Christian man; whether the time spent in its pursuit could be better employed; whether God or self is supreme in the motives which are prompting effort, etc. Ambition can be and ought to be tested. Some people are like precious stones, glittering, but non-productive; others are like the plainer millstones, which, by steadfast work, minister food to the hungry and wealth to the nation.

3. It was the outcome of selfishness. One of the best tests we have of the lawfulness of ambition is this question How does it affect my feelings towards others? There is reason to fear that the idea of these disciples was that the chief places in the kingdom should be allotted to them, regardless of the claims of their brethren. No wonder, then, that they were rebuked by their Lord, and that when the ten heard it they had great indignation. Self-seeking ever tends to separate friends, and to arouse discord in the Christian Church. Selfishness is the root of the indolence that dishonors the disciples of Christ; it is the cause of civil dissensions; it is the spring of the bloody wars that desolate the world; and when it asserts itself in sectarianism it checks the advance of Christ"s kingdom, and brings upon the Church paralysis and death. Against it Christ Jesus declared ruthless war. He declared that men must deny themselves if they would follow him; he taught us to love our enemies, and still more our neighbors, and said that if a man would be really great, he must minister to others for his sake.

II THE REPLY OF OUR LORD. He pointed out the distinction between real greatness and seeming greatness, and declared that dignity in his kingdom was bestowed according to a certain law the law of moral fitness. A similar law asserts itself everywhere in God"s economy. Each plant and animal have their own habitat, and for their well-being we are compelled to study those conditions which the Creator designed for them. The disciples supposed that honor was at the arbitrary disposal of the Lord on the ground of personal favor. It was so with the positions held under the Roman government. The favor of an emperor might appoint a Pontius Pilate Procurator of Judaea, in complete disregard of character and suitability. It was not to be so in Christ"s Church, whether on earth or in heaven. There would be distinctions of rank and honor, but they would be given by God to those worthy of dignity, and fit for it. In the kingdom of righteousness nothing would be arbitrary, or dependent upon caprice. To some extent this is so in the attainment of knowledge. Knowledge cannot be given by a teacher because a pupil is a favourite, or because a pupil wishes to be first among competitors; but it is the reward of individual work and consequent fitness. And greatness in heaven will not consist in so many pleasures or dignities, but in the enjoyment of so much life, in the developments of power and in the possibilities of service. These, then, are some of the principles laid down in our Lord"s reply:

1. Prepared places are for prepared people. (Ver. 40)

2. Humble ministry is the source of highest exaltation. (Vers. 43, 44)

3. Christ"s mission is the pattern of Christian service. (Ver. 45) A.R.

Vers. 35-45. The post of honor.

How soon are the Master"s words misapprehended! James and John, concerning whom it is recorded that on the call of Jesus "they straightway left the boat and their father, and followed him," come now apparently to secure the promised reward. With cautious words, and by the aid of their mother, the demand is urged upon that good Master on whose lips are ever the gracious words, "What would ye that I should do for you?" We would fain "sit, one on thy right hand, and one on thy left hand, in thy glory." Ah! the old leaven is not yet wholly purged out. The self-seeking, the love of supremacy, place, and honor still lurk within. The chaff mingles with the pure grain. He who holds the winnowing fan is at hand; and with decisive though gentle words, heavily weighted with their sad import, corrects their error. He had but recently "in the way" told them "the things that were to happen unto him." Direful were the words, "The Son of man shall be delivered unto the chief priests and the scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles: and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him; and after three days he shall rise again." But these words could have had little influence, for "they understood none of these things." Perchance then they understood not "the cup that I drink," or "the baptism that I am baptized with," or there had not been so ready a response, "We are able." With prophetic eyes the Master sees the future of these brethren, and declares, "The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized. Doubtless "this saying" also was hid from them" until the very hour when that cup touched their lips, or the waters of that baptism fell upon them. But even this could not entitle them to the high place they desired; certainly not on the grounds they desired it that of arbitrary selection. It is given to them "for whom it hath been prepared." Out of all this the lesson arises

I THAT THE POSTS OF REAL HONOUR ARE NOT ATTAINED BY MERE FAVOUR OR BY ARBITRARY ALLOTMENT. All such endowment, either in the kingdom of heaven or among men, would instantly rob the distinction of all worthiness and make it a sham. The incident presents an example of that kind of false estimate of honor which supposes that it can be conferred without regard to the fitness of him who seeks it. It is true medals may be placed on the breast of him who has never fought, and the ribbon may adorn him who never did one deed of distinction; but such a decoration is a deceit or an empty title a mere ribbon which a child might wear. No mere will of the ruler can make a life honorable and worthy. Signs of a sovereign beneficence may be heaped upon favourites, but they add no lustre to the character of him who is adorned or enriched. And the posts of honor in the highest of all kingdoms are not assigned arbitrarily to favored ones. As the kingdom is open to all, so are its seats of honor. Each receives according to his deserts as his work shall be.

II So is learnt a second lesson like unto the first: ALL TRUE HONOUR LIES IN SERVICE AND MERIT, NOT IN ITS RECOGNITION. HOW often are men attracted by the reward! They esteem the honor which attaches to attainments, to position, to wealth, to learning, or brave deeds. The eye is on the medal. Such seldom do much that is worthy, or make themselves really great. The man who works for praise and prizes is selfish and little, and the world in its deep heart hates both. He has his reward. Others steadily do their duty, undiverted by anxiety respecting honor; these finally achieve true distinction. So is it in all kingdoms.

III IN THE SPIRITUAL KINGDOM HONOUR COMES TO HIM WHO IS MEET FOR IT. Christ has no favourites to lift to emolument and dignity. He who would reach the highest place must climb up to it. But how many truly and wisely desire to stand well in the heavenly kingdom? They desire a happy freedom from evil, a lot among the sanctified! It is well. Yet the words, of the great Lord come back to such, "Ye know not what ye ask." Would you be spiritually great? Would you make high attainments in spiritual knowledge? Would you do good works in the spiritual kingdom? How much of self-denial, of patient labor, of disciplinary correction chastening of the Lord," which we should "regard not lightly how much of sacrificial endurance is needed! How many hours of quiet communion must be passed with the Redeemer if we would catch his spirit! How much of fasting and prayer, and diligent self-culture, and patient self, denial! How many strong acts of faith! What baptism of fire, what bitterness of the cup, is needed to make the disciple like his Master! But after all another spirit is to prevail. Christ"s disciples are exhorted not to aim at superiority of position, at rank and order. Let the Gentiles "lord it over" one another. "It is not so among you." The greatest is the least truly. The minister, the servant of all, is chief and first. The true lesson being, "In my kingdom there is neither first nor last, highest nor lowest, near and afar off. Dismiss the thought of primacy. Look not for high places. Such there are not in my kingdom. Look for posts of service. Fix your eye on your ministering, and remember that the Lord of all came to give all even "his life a ransom for many G.

Vers. 35-45. Ambition.

It is ambition for place and power that is here illustrated.

I IT IS NATURAL IN THE SENSE IN WHICH ALL HUMAN INSTINCTS ARE NATURAL.

1. To be without ambition of some kind is a defect of organization; a negative, not a positive; a weakness, not a virtue. Man is man because he aspires. He ceases from his worth when he becomes content to remain what he is. Milton speaks of the last "infirmity of noble minds." It is an infirmity of which a man will be ashamed to be ashamed, though he will try to conceal it under that name from others. Shakespeare makes one of his characters exclaim, "If it be a sin to covet honor, I am the most offending soul alive.

2. This passion reveals our social nature. We delight in the picture of others" respect, love, obedience, esteem. Such pictures goad us to our noblest actions.

3. Vice lies not in the passion itself, but in the wrong direction of the will, the mistake of our proper objects. We are ambitious to govern when we are only fit to serve; to teach when we should still be learning; to act when we have need to be acted upon; to be artists when we are only fit for clay, to be moulded by the Divine Artist; to be assessors of Christ when our initiation into the ways of the kingdom has only just begun.

II CHRIST"S CORRECTION OF AMBITION.

1. By showing its ignorance of its proper objects. There is a condition attached to every distinction. The price must be paid. Have we counted the cost? One illusion is that we separate the pleasure from the means to it in our thought. Another is that we represent to ourselves incompatible things, e.g. a high place with a satisfaction only to be obtained by working up from a low place. Crabb Robinson said that having read, as a young man, Mrs. Barbauld"s essay on the vanity of inconsistent expectations, it had cured him for life of idle wishes.

2. By showing its impossibility. Places are reserved in Providence for those fit to fill them. In the kingdom of God there is no putting of wrong men into wrong places. The principle of spiritual selection unerringly prevails in the kingdom, and "the fittest survive." The path of self-denial and suffering is open to all. It coincides at many points with that of duty for all; and it may be throughout coincident for some. It leads to blessing, but that blessing is internal. If we confound the inward blessing with the outward place, we deceive ourselves. If God gives us the higher, let us not envy those to whom he is pleased to allot the lower.

III CHRIST"S EXPOSURE OF THE UNSOCIAL CHARACTER OF AMBITION.

1. The other disciples were indignant when the failings of the brethren were brought to light. Our secret vices never look so hideous as when we see them mirrored in another. For then the illusion of self-love has vanished, and we stand before the naked and ugly fact.

2. To desire to be above others is not Christian. To dominate and exact is the reverse of the Christian temper. It makes self the center the world revolves around. To serve, to be useful, is the Christian temper; this makes human good the center of every sphere of life the family, the Church, the nation.

3. The example of Christ is the eternal light for conduct. His glory arises out of service, as in an immortal passage St. Paul teaches. (Php 2) Without method there is nothing sound. We need a method of thought and life to put the first before the second. The whole is before the part, humanity more than the individual; there must be giving in order to receiving; and for the highest possible objects of our aspiration nothing less than the whole life must be paid. J.

Vers. 35-45. Parallel passage: Mat_20:20-28. The ambition of the apostles: the sons of Zebedee.

I PROBABLE. ORIGIN. Peter and James and John certainly enjoyed a sort of precedence over the other apostles; they were primi inter pares at least, and constituted an inner circle among the members of the apostolic office. They were not only the first called to follow Christ, and to undertake special service in his cause; they had been privileged with his closest confidence; and they were admitted as his sole attendants, as we have already seen, on three most remarkable occasions. It was soon after one of these occasions, that of the Transfiguration, that the dispute about precedence occurred, on their journey to Capernaum. The natural inference seems to be that the prominence assigned to these three favourite apostles excited the jealousy of the rest, and occasioned the dispute referred to. And now again two of these aspiring men, having their heart still fixed on an earthly and secular kingdom, had their ambition fired by our Lord"s mention of twelve thrones, as recorded by St. Matthew, and the apostles seated on them, in the regeneration, that second birthday of our world, in which the present sufferings and sorrows of earth"s travail-throes shall at length issue. Accordingly, ashamed perhaps to present the petition themselves, they induce their mother Salome, according to St. Matthew"s record, to present it for them, "desiring a certain thing of him;" and according to the principle, Quod facit per alterum facit per se. They thus try by a sort of trick, if we may so say, to make sure of our Lord"s consent before specifying the nature of this unreasonable petition.

II THE CUP AND THE BAPTISM. By "cup" is meant one"s lot or destiny, be it good or bad, especially the latter. Thus, "Thou makest my cup run over," where the lot is plenty; and the words, divested of the figure, are nearly equivalent to, Thou givest me a plentiful supply as my lot. Again, it stands for vengeance allotted to the wicked, as is said of Jerusalem, "Thou hast drunk at the hand of the Lord the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out;" and in Psa_75:8, it is the cup of wroth, or the portion of Divine and deserved indignation apportioned to the wicked, for it is there written, "In the hand of the Lord there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them." Baptism, again, has three different meanings, or rather applications, in Scripture. There is baptism with water, a Christian sacrament; there is baptism by the Holy Spirit, or regeneration, which is that change by which we become truly Christians; and there is baptism in the sense of suffering, which is its meaning here.

III A MISRENDERING. "But to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father." This verse, as it stands in our version, seems to limit the power of the Savior, and to be at variance with his own statement in Luk_22:29, where he says, "I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." It also appears flatly to contradict that! promise of our Lord recorded in Rev_2:21, "To him that overcometh will I grant to sit with me in my throne." Various methods of rectification have been resorted to. The Latin Vulgate cuts the knot by inserting, vobis, to you, and so rendering the clause in question, "It is not mine to give to you, but to them for whom it is prepared of my Father." But as this addition is not supported by any manuscript authority, it must be rejected as arbitrary. Still more unwarrantable is the explanation of some, who understand the answer of our Lord as having reference only to the time previous to his sufferings, as though it meant, "It is not mine to give till after I shall have suffered; then all power will be vested in my hands." Now, the difficulty is in a great measure created by the words supplied in our version, and therefore marked in italics as above. The ellipsis thus indicated is either too little or too large. It must either be extended or eliminated altogether. We might enlarge the ellipsis, and take the clause to signify, "It is not mine to give (as a matter of favouritism), but it is mine to give (on the ground of fitness) to them for whom it is prepared of my Father." It is much better, however, to omit entirely the words supplied. This at once does away with the difficulty, and removes the seeming contradiction, while the sense of the original thus becomes plain and clear. Accordingly, we would read the last part of the verse thus, "Is not mine to give, but save to them for whom it is prepared." The preparedness of the recipients, not the power of the Savior, is the only limitation of the bestowment in question. This power, again, is exercised in accordance with the Divine purpose, while in Rom_8:29, 30 we have a full declaration of such purpose: "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified; and whom he justified, them he also glorified." The view which we thus adopt corresponds with the rendering of the old Syriac, which translates the portion of the verse before us without supplying any words.

It is confirmed by Luther"s German translation. It has the sanction of several other important versions, both ancient and modern. The only objection to this, namely, that alla has thereby the sense of eimh , is set aside by comparing Mat_17:8 with Mar_9:8, Where, in recording the same fact, in nearly the same words, St. Matthew uses ei mh , while St. Mark expresses the same sense by alla . Even in the chapter immediately foregoing, (Mt 19) alla is employed in nearly the same signification at the eleventh verse: "All men cannot receive this saying, save (alla) they to whom it is given." Though not identical, they closely approximate, for "res eodem recidit sire oppositione sive exceptione" If an ellipsis be at all admissible in the verse we are considering, then the words suggested by Alford, "Is not mine to give, but it shall be given by me," or those supplied by De Wette, "Sondern denen wird es verhehen," or even those supplied in the Revised Version, "Is not mine to give: but it is for them for whom it hath been prepared, are undoubtedly preferable to those supplied in our common version, and express the sense much better. Still, even the words thus introduced to eke out the meaning of the original seem awkward and unnecessary. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Saying - By their mother. It was she, not they that uttered the words. Matt. xx, 20.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The request of Zebedee’s children:

v. 35. And James and John, the sons of Zebedee, come unto Him, saying, Master, we would that Thou shouldest do for us whatsoever we shall desire.

v. 36. And He said unto them, What would ye that I should do for you?

v. 37. They said unto Him, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory.

Jesus had, just before leaving Capernaum, given the apostles a lesson in humility, and tried to impress upon them the chief consideration in the kingdom of God, that of unselfish service. All the more unpleasant, in view of the fact that He was on the way to do the greatest service, to make the greatest sacrifice of all, this incident must have jarred upon Him. For about this time, while they were still in the neighborhood of the Jordan, Salome, the wife of Zebedee, and her two sons, James and John, came to Christ with a request. The mother spoke first, but was seconded by her sons. Jesus, in His kindness, made allowances for their weakness and heard their petition, which was not exactly distinguished by meekness. They asked very urgently that they might be allowed to occupy the places of honor, on the right and on the left hand of Jesus, in the Kingdom of Glory. We here see "that James and John comport themselves evilly beyond measure, since they simply want to force Christ the Lord to make something special of them before the other disciples. There is not only the shameful sin (which is unusually objectionable in the case of preachers), pride and their own honor; for he that regards his own honor, benefit, and the like, and models his preaching accordingly, will not do much good; but such people also have no idea what Christ and His kingdom really stand for. For they suppose that He will begin a worldly kingdom, like other worldly lords. That He wants to forgive sins and give eternal life, and that they are in need of it, of that they do not think, but suppose if they only are great princes and lords, they would have sufficient. And the other ten disciples are not much wiser or more pious. For on account of these things they begin a murmuring, and did not want to give the two brothers an advantage."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The ambitious suit and request of the two apostles, James and John, for dignity and superiority; Grant that we may sit, one on thy right hand, and the other on thy left hand, in thy glory or in thy kingdom.

Where observe, That by Christ’s kingdom and glory, they understood an earthly, temporal kingdom: for of that sort the Jews did expect the kingdom of the Messiah should be, and the disciples themselves were tainted with the common errors.

Learn hence, That ambition and an inordinate desire of worldly wealth and dignity, is a sin very natural and incident to the best of men. Who can wonder to see some sparks of ambition in the holiest of God’s ministers, when Christ’s own apostles were not free from aspiring thoughts, even when they lay in the bosom of our Saviour?

Observe, 2. Both the unseasonableness and unreasonableness of this request made by James and John: Christ speaks of his sufferings to them, and they sue for dignity and great places from him: In optimis non nihil est pessimi. The holiest, the wisest, and the best of men, are not wholly free from passionate infirmities. Who could have thought, that when our Saviour had been preaching the doctrine of the cross to his disciples, that they should at the same time be seeking and suing to him for secular dignity and honour, pre-eminence and power! But the best of men are but men; none are in a state of perfection on this side heaven.

Observe, 3. Our Saviour’s answer to his disciples’ ambitious request, and the course which he takes, to cool their ambition; he tells them, they must expect here, not crowns on their heads, but a cross on their backs; they must first taste of his sufferings, before they partake of his glory; and they that suffer most for Christ, shall partake of the highest dignity and glory from him.

Observe, 4. The presumptuous confidence which the apostles had of their own strength and ability for sufferings: Are ye able, says Christ, to drink of my cup? We are able, say the disciples. Alas, poor men, when it came to the trial, they all cowardly forsook him and fled. Those that are least acquainted with suffering are usually the most confident undertakers. See note on Mat 20:22-23.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

35–45. James and John come unto him. For notes on this ambitious request, see Matt. 20:20–28. We learn from Matthew that Salome, the mother, came and spoke for them.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

we ... us

These words refer only to James and John. (See: Exclusive and Inclusive "We")

in your glory

"when you are glorified." The phrase "in your glory" refers to when Jesus is glorified and rules over his kingdom. AT: "when you rule in your kingdom" (See: Metonymy)

translationWords

James (son of Zebedee)

John (the apostle)

Zebedee

teacher

glory

right hand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

35–45. THE REQUEST OF THE SONS OF ZEBEDEE

Mat 20:20-28. Cf. Luk 22:25

35. [2308][2309][2310][2311][2312][2313] have αὐτῷ after λέφοντες.

[2308] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2309] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2310] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2311] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2312] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2313] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

35. This request is evidence of the Apostles’ want of apprehension as to the nature of the Kingdom. Even if there was an interval, which Mt. excludes with his characteristic τότε, it was strange, but hardly “comic” (Bruce), that soon after this detailed prediction of His approaching sufferings and death, two of His most favoured Apostles should trouble Him with an ambitious petition. Perhaps Mt. felt this, for he puts the petition into the mouth of their mother. Tradition probably said that in some way she was responsible for the petition being made, and it looks like a mother’s ambition. But they were parties to it, and even in Mt. Christ addresses them and not her. They and Peter had received a special revelation on the mount; and soon afterwards first Peter exhibits a selfish ambition on behalf of all the Twelve (Mar 10:23), and then James and John do so on their own behalf. Christ’s promise about the twelve thrones (Mat 19:28) was remembered; the present journey to Jerusalem was to produce a crisis of some kind (Mar 10:33); and the sons of Thunder wished to make sure of a good position in the Kingdom. Evidently the question of “who is the greatest” (Mar 9:34) has not yet been put to rest. Their asking to have their request granted before they had stated it is almost childish in its simplicity; and the [2445] text represents Christ as promising to do what they wish.

[2445] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

οἱ [δύο] υἱοὶ Ζεβ. The δύο ([2446][2447] Memph.) may come from Mat 26:37; cf. Joh 21:2. Their mother’s name was Salome, and she seems to have been the sister of Christ’s Mother (Mar 15:40; Mat 27:56; Joh 19:25). These brothers, therefore, would be our Lord’s first cousins, and hence their hope of preferment. “This was the first ecclesiastical intrigue for high places in the Church” (Sadler).

[2446] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2447] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

θέλομεν ἵνα. Cf. Mar 6:25, Mar 9:30; cf. Mar 10:51. Blass § 69. 4, 5, 6.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

35-45.] Ambitious request of the sons of Zebedee: our Lord’s reply. Mat 20:20-28, where see notes throughout, and especially on the difference in our ver. 35. The two accounts of the discourse are almost verbatim the same, and that they came from one source is very apparent. Even here, however, slight deviations occur, which are unaccountable, if the one had actually before him the writing of the other. Besides, we have the whole additional particular of the baptism, with which He was to be baptized: see note on Matt.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

35-45. James and John ask for first and second places in his kingdom. Jesus assures them that they will share his lot, but that the decision of precedence does not rest with him, but with the Father. He shows that the conditions and nature of greatness in the kingdom are exactly the reverse of the earthly conditions.

The noticeable thing about this event is not only the generally extraordinary character of the request, coming from the disciples of Jesus and just after his prediction of his death, but its ignoring of the claims of Peter, who was given the precedence, so far as there was any, by Jesus himself and by the disciples. This shows a painful state of things among the disciples, who exhibit not merely a desire for the material rewards of discipleship, such as was exhibited in Peter’s question—what shall we have? but the rivalries and jealousies that spring up as the natural fruit of such desire. Our Lord’s method, on the other hand, is conspicuous, not only for the careful and consistent elimination of any such unspiritual element from his kingdom, but equally for the patience with which he dealt with the unspirituality of his disciples, until he had refined it into something like his own spirituality. In this case, he asks them first, if they know what they are asking, and shows them that to be next to him means to share the conspicuous dangers and sacrifices of his position. Then he shows them again, as in their previous dispute over the same matter, that greatness in the kingdom of God is the reverse of earthly greatness, the great one being he who serves, just as the Messianic king serves and is sacrificed.

35. λέγοντες αὐτῶ, Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν.1—Saying to him, Teacher, we wish that you do for us whatever we ask you.

Insert αὐτῷ after λέγοντες Tisch. Treg. WH. RV. א BCDL Δ one ms. Lat. Vet. Memph. Pesh. Insert σε after αἰτήσωμεν Tisch. Treg. WH. RV. אc ABCL Δ mss. Lat. Vet. Memph. Harcl.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.