Mark 10:40

10:40 Whatever James and John would experience, Jesus did not have the authority to grant their request. Only God the Father could (see also 13:32).

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

Mar 10:40 . ἡτοίμασται stands alone in Mk. without the reference to the Father, which is in Mt.

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

Verse 40. Is not mine to give] See Clarke on Mt 20:23.

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

(40) But it shall be given to them.—Better, omitting the interpolated words, is not Mine to give, but to those for whom it has been prepared. Our Lord disclaims, not the power to give, but that of giving arbitrarily, otherwise than His Father willed.

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

40. but it shall be given] This is not a very happy interpolation. The verse really runs thus: But to sit on My right hand and on My left hand is not mine to give except to those for whom it is prepared. To “give” here denotes to give, as of mere favour; to lavish out of caprice, as in kingdoms of the world. “The throne,” says one of old, “is the prize of toils, not a grace granted to ambition.”

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 so shall it not be among you,.... Or "so let it not be", as in many copies; or as the Persic version renders it, "it ought not to be so among you"; such a lordly spirit does not become you; this is heathenish:

but whosoever will be great among you shall be, as in Matthew "let him", Mat 20:26, be

your minister. This was just the reverse of what the two disciples were seeking for; they were indeed for being ministers but then they were for being prime ministers of state; and would have had all the rest subject to them and attendants on them to be sent out and employed as they should think fit: whereas the only way to preferment and greatness in Christ's kingdom, or rather Gospel church state, is to labour, in the work, of the ministry more abundantly than others; to take great pains and endure great hardships in order to bring great glory to God, and do great good to the souls of men; See Gill on Mat 20:26.

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

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. The Arians gathered from this that our Lord was not of one substance with the Father. But this arose from a misunderstanding of the words. For the antithesis is not here between Christ and the Father; but between James and John on the one side ambitiously seeking the pre-eminence, and those on the ether side to whom it ought of right to be given. St. Jerome wisely says, "Our Lord does not say, "Ye shall not sit," lest he should put to shame these two. Neither does he say, "Ye shall sit," lest the others should be envious. But by holding out the prize to all, he animates all to contend for it." Our Lord is also careful to point out that he who humbles himself shall be exalted. But Christ is the Giver, not indeed by way of favor to any one who asks, but according to the eternal and unalterable principles laid down by the Father. That Christ is the Giver is plain from St. Luke. (Luk_22:29) "I appoint unto you a kingdom, even as my Father appointed unto me."

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

Save 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.

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

40. ἐξ εὐωνύμων. Omens from the left hand were sinister, but they were euphemistically called “of good name” to avert ill fortune; εὐωνύμων = ἀριστερῶν (Mar 10:37). The former is more freq. in N.T., but the latter is far more freq. in LXX.

οὐκ ἔστιν ἐμὸν δοῦναι. Cf. οὐκ ἐμὲ δέχεται (Mar 9:37). The rewards will be His to give (Rev 22:12; 2Ti 4:8), but only in accordance with the will of the Father, who “hath given all judgment unto the Son” (Joh 5:22 f.; Act 10:42), and He will exercise it when the time and season come (Act 1:7). Their asking the Son of Man to give the reward, before they had earned it, and before He was glorified, was altogether out of place; it was asking Him to be capricious and unfair. Cf. Mar 13:32. This was a favourite Arian text, and as such is often discussed by the Fathers. Hence the addition in some Latin texts of vobis, which is retained in the Clementine Vulgate without Greek authority; also in Aeth.

ἀλλʼ οἷς ἡτοίμασται. But it shall be given to them for whom it hath been prepared by the Father. This interpretation “by the Father” is certainly right, and it is given by Mt. as having been uttered; cf. Mar 10:19; Mar 10:28; Mar 10:33; Mar 10:38. And δοθήσεται is to be understood. In A.V. “it shall be given” is in italics in Mt., but not in Mk. There is no δοθήσεται in either text. On the reading ἄλλοις for ἀλλʼ οἷς see Nestle, p. 37. Syr-Sin. reads ἀλλῷ. Euthym. understands, not δοθήσεται, but ἐκείνων ἐστίν, “it belongs to those for whom it hath been prepared,” which comes to much the same. The point is that fitness, and not personal influence, decides these matters; but we may also make ἀλλά. equivalent to εἰ μή, “Not Mine to give, except to those.” This is sometimes denied, but without good reason. ἔπαισε δʼ αὐτόχειρ νιν οὔτις ἀλλʼ ἐγὼ τλάμων (Soph. O.T. 1331): ἡδέα δʼ αὐκ ἔστιν ἀλλὰ τούτοις καὶ οὕτω διακειμένοις (Arist. Eth. Nic. x. 5. 10). In the sense of Divine preparation, ἑτοιμάζω is almost a technical expression (Mat 25:34; Joh 14:2; 1Co 2:9; Heb 11:16; Rev 12:6; Rev 21:2; 2Es 8:52). Hatch, Essays, p. 51 f.

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.

40. τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων1 οὐκ ἔστιν ἐμὸν δοῦναι—But to sit on my right hand, or left hand, is not mine to give.

ἢ, instead of Καὶ, before ἐξ εὐωνύμων Tisch. Treg. WH. RV. א BDL Δ 73. Lat. Vet. Memph. Omit μου after ἐξ εὐων. Tisch. Treg. WH. RV. and almost everything.

This statement of Jesus it is very easy to interpret superficially, as if it meant simply that the bestowment belonged not to one person, but to another—not to himself, but to the Father. But there is little doubt that Mk. has preserved for us the true form of statement in omitting mention of the Father, and so the contrast between persons. They cannot have position in his kingdom by applying to either, as if it were a matter of personal preference. Position, it is not in his power to bestow; it belongs to those for whom it has been prepared. The meaning is, that this is a matter already disposed of, and so no longer in his power. The verb expresses nearly the idea of ordained. But it adds to this the thought of the preparation of the place. Each one is to have a place prepared and adapted for him. It is not therefore a question that can be settled as they were trying to settle it, by influence used with him personally. Fitness, and not influence, decides it. This becomes especially clear, when we consider the definition of greatness that follows. It consists in service, and he who serves most is greatest, a greatness already determined by the service, and not to be changed by any personal equation.

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