Matthew 20:22

20:22 The cup refers to Jesus’ duty, calling, and destiny (see 26:39; John 18:11; see also Ps 75:8; Isa 51:17, 22; Rev 16:19).

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

Mat 20:22. Εἶπεν, said) gravely, and with pity.—οὐκ οἴδατε, ye do not know) Ye do not know what My glory is, what it is to sit on My right hand and on My left, to whom it is given, and what is required beforehand.—τί αἰτεῖσθε, what ye ask) sc. what it is that ye ask.[890]—ΔΎΝΑΣΘΕ; can ye?) He replies to the sons, instead of the mother, Are you equal to this?—τὸ ποτήριον, the cup) In St Mark He speaks also of “the baptism;” see the Gnomon on Mar 10:38-39. Some copies of Matthew have the clause concerning baptism, others are without it.[891]—ὁ ἐγὼ, which I) Jesus already as it were then dwelt on His passion, and draws His discourse from it; and the speech of those two, whom He thus directs to follow Him, was, as it were, outstripping not only their ten fellow-disciples, but also the Lord Himself.[892]—δυνάμεθα, we are able) They did not even know sufficiently what they were answering; the Lord, however, bears with them, and accepts their confession;[893] cf. ch. Mat 24:39; Mat 24:37.

[890] One ought to know this, who wishes to ask.—V. g.

[891] In his Apparatus Criticus, Bengel says on this passage—

[892] What Beng. seems to mean is, The request of the two sons of Zebedee, as it were, went before even Himself, not to say the ten disciples, in proceeding to the Kingdom at once, whereas He was dwelling on the intermediate Passion: He therefore urges them to follow after Him, not to take the lead of Him, and to bear the Cross of His followers before receiving the Crown.—ED.

[893] Intending subsequently to perfect in them those things, which at that time were above their own comprehension.—V. g.

22 ἢ) Comp. Aug. 1, 2; Colb. 5 et Colb. n. 4112; Cypr. Laud. 2, 4; M. 1, 2; Wo. 1, 2, et e Classe ii. undecim alii, pluresve, Pers. Rus. Syr. καὶ Er. et al. E. Marco. ¶ ἢ τὸ usq. βαπτισθῆναι) edd. MSS. Arab. Hebr. Pers. Bus. Syr. Chrys., Opus imperf. Basilius Sel. Theophyl. (\) Origenes, Epiphanius, Æth. Copt. Lat. et inde Cant. Colbert. n. 2467, Steph. η. Sax. Ambr. Hilar. Hieron., Tr. de Bapt. inter opera Cypriani.—(I. B.)

Rec. Text with C adds after πίνειν, ἢ (καὶ) τὸ βαπτισμα ὁ ἐγὼ βαπτίζομαι βαπτισθῆναι. But BDLZbc Vulg. Memph. Theb. Orig. 3,717c, 719b (ascribing the words to Mark), Hil. 709, omit the words.—ED.

However the margin of Ed. 2 reckons that clause concerning the baptism among the readings better established in the following verse than in this verse.—E. B.

Rec. Text adds in Mat 20:23, with C, καὶ τὸ βάπτισμα ὁ ἐγὼ βαπτίζομαι βαπτισθησεσθε. But BDLZabc, and the others quoted in note, Mat 20:22, reject the words.—ED.

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

Mat_20:22. Οὐκ οἴδατε, κ.τ.λ.] You do not understand what is involved in your request; you do not seem to be aware that the highest stages of συμβασιλεύειν (2Ti_2:12; 1Co_4:8) in my kingdom cannot be reached without previously sharing in such sufferings as I have to endure. Jesus addresses the two disciples themselves.

δύνασθε] said with reference to moral ability.

τὸ ποτήριον] פּוֹם, figurative description of his fate generally, and of his sufferings in particular. See the exposition of Isa_51:17; Jer_49:12; Martyr. Polyc. 14.

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.

Mat 20:22 . Jesus meets this bold petition as He met the scribe’s offer of discipleship (Mat 8:19 ), aiming at disenchantment by pointing out what it involved: throne and suffering going together. τὸ ποτήριον , the cup, emblem of both good and evil fortune in Hebrew speech (Psa 11:6 ; Psa 23:5 ); here of suffering. δυνάμεθα , we are able; the prompt, decided answer of the two brothers to whom Jesus had addressed His question. Had they then laid to heart what Jesus had said shortly before concerning His passion, and subsequent resurrection, and made up their minds to share His sufferings that they might so gain a high place in the kingdom? Had they already caught the martyr spirit? It is possible. But it is also possible that they spoke without thinking, like Peter on the hill.

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

This is applied to afflictions, as David commonly useth.

This is spoken by a figure, taking the cup, for that which is contained in the cup. And again the Hebrews understand by this word, Cup, sometime the manner of punishment which is rendered to sin, as Ps. 11:6, or the joy that is given to the faithful, as Ps. 23:5, and sometime a lot or condition, as Ps. 16:5.

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

Verse 22. Ye know not what ye ask.] How strange is the infatuation, in some parents, which leads them to desire worldly or ecclesiastical honours for their children! He must be much in love with the cross who wishes to have his child a minister of the Gospel; for, if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be obliged to sip, at least, if not to drink largely, of the cup of Christ. We know not what we ask, when, in getting our children into the CHURCH, we take upon ourselves to answer for their CALL to the sacred office, and for the salvation of the souls that are put under their care. Blind parents! rather let your children beg their bread than thrust them into an office to which God has not called them; and in which they will not only ruin their souls, but be the means of damnation to hundreds; for if God has not sent them, they shall not profit the people at all.

And to be baptized with the baptism that I am baptized, &c.] This clause in this, and the next verse, is wanting in BDL, two others, (7 more in Mt 20:23,) Coptic, Sahidic, Ethiopic, Mr. WHEELOCK'S Persic, Vulgate, Saxon, and all the Itala, except two. Grotius, Mill, and Bengel, think it should be omitted, and Griesbach has left it out of the text in both his editions. It is omitted also by Origen, Epiphanius, Hilary, Jerome, Ambrose, and Juvencus. According to the rules laid down by critics to appreciate a false or true reading, this clause cannot be considered as forming a part of the sacred text. It may be asked, Does not drink of my cup, convey the same idea? Does the clause add any thing to the perspicuity of the passage? And, though found in many good MSS., is not the balance of evidence in point of antiquity against it? Baptism among the Jews, as it was performed in the coldest weather, and the persons were kept under water for some time, was used not only to express death, but the most cruel kind of death. See Lightfoot. As to the term cup, it was a common figure, by which they expressed calamities, judgments, desolation, &c.

They say unto him, We are able.] Strange blindness! You can? No: one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it.

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

(22) Ye know not what ye ask.—The words come to us as spoken in a tone of infinite tenderness and sadness. That nearness to Him in His glory could be obtained only by an equal nearness in suffering. Had they counted the cost of that nearness?

To drink of the cup that I shall drink of.—The words that follow, “to be baptised with the baptism that I am baptised with,” are not found in many of the best MSS., and have probably been added to bring St. Matthew’s narrative into harmony with St. Mark’s. For the sake of completeness, however, they will be examined here. And (1) we have the question, How did the two disciples understand our Lord’s words? We are familiar with their meaning. Was it equally clear to them? As far as the cup is concerned, there can be little doubt that any reader of the Old Testament would at once recognise it as the symbol of a good or evil fortune. There was the “cup running over” of Psa_23:5, the “wine-cup of fury” of Jer_25:15, the “cup of astonishment and desolation” of Eze_23:33. The meaning of the “baptism” was, perhaps, less obvious (see Note on Mat_20:29, on our Lord’s use of the symbolism), yet here also there were the overwhelming “proud waters” of Psa_124:5, the “waves and billows” of Psa_42:7. The very verb, “to baptize” (i.e., to plunge into the deep), was used by Josephus for the destruction of a city (Wars, iv. 3, § 3), by the LXX. for “terrifying” in Isa_21:4. Our Lord Himself had already used it in dim mysterious reference to His coming passion (Luk_12:50, where see Note). There was enough, then, to lead them to see in their Master’s words an intimation of some great suffering about to fall on Him, and this is, indeed, implied in the very form of their answer. “We are able,” they say, in the tone of those who have been challenged and accept the challenge. That their insight into the great mystery of the passion went but a little way as compared with their Master’s, lies, of course, in the very nature of the case. When the beloved disciple, in after years, taught by his own experience and by his brother’s death (Act_12:2), thought over the words, “Let this cup pass from Me” (26:39), he must have seen somewhat more clearly into its depth of meaning.

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

22. Ye know not] Observe, Jesus addresses the sons, not the mother.

what ye ask] There is some force in the middle voice of the original, “ask for yourselves,” or “cause to be asked.”

the cup that I shall drink of] “The destiny in store for me.” Cp. among other passages, Isa_51:17, “Thou hast drunken the dregs of the cup of trembling, and wrung them out,” and Psa_75:8; the idea of vengeance, of God’s wrath against sin, is paramount in the prophets. When the disciples afterwards recalled the image it would signify to them the mediation of Christ, who by His passion and death drank for man the cup of God’s wrath. Maldonatus suggests the thought of “the poison cup,” the cup of death. For the image, cp. “quot bella exhausta canebat.” Verg. Aen. iv. 14.

and to be baptized, &c.] These words are omitted in the most ancient MSS. They are probably an insertion from St Mark. The crucifixion was the baptism through which Jesus passed to the new life after the Resurrection. Our Christian baptism is a crucifixion by which the old man dies that the new man may live. See Rom_6:6; Gal_5:24; Col_3:3; Col_3:5; Col_3:10.

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.

And he saith unto them, ye shall drink indeed of my cup,.... Not of the selfsame, but of what was like unto it; meaning, that they should endure much persecution for his name's sake, as all that will live godly in Christ Jesus must expect in one shape or another. Thus James, who was one of these persons, was slain with the sword by Herod; John, the other, was imprisoned, and beaten by the order of the Jewish sanhedrim, was banished into the isle of Patmos by Domitian; and, some say, was cast into a cauldron of boiling oil, though saved in it: so that these words seem to be a prophecy of what they should suffer for Christ, instead of enjoying places of worldly honour and profit under him, they were seeking for.

And be baptized with the baptism that I am baptized with: this clause is here, and in the former verse, omitted by the Vulgate Latin, and Ethiopic versions, and in some Greek copies, and is thought to be transcribed hither out of Mark's Gospel; but the Syriac, Arabic, and Persic versions have it, and so has Munster's Hebrew Gospel, and it appears in many Greek copies. James, being bathed in his own blood, when killed with the sword, and John being cast into a vessel of scalding oil, these are fitly expressed by a baptism.

But to sit on my right hand, and on my left, is not mine, to give; in the sense in which they asked it, since he was no temporal prince; nor was his kingdom of this world; nor had he any such external favours, or worldly honours: and as to the true and spiritual sense of such a phrase, it was not a point to be fixed now by him, as man, and according to his own will; as who should reign with him in the kingdom of heaven, who should sit down on the same throne with him, and enjoy all the glories and happiness of the world to come; and though, as mediator, all this glory was given to him, and he had it in his hands to give to others, yet to none

but those

for whom, says he,

it is prepared of my Father: for this is the true reading and sense of the last clause; signifying, that eternal life, or the heavenly glory, is a kingdom prepared by his Father, from the foundation of the world, and not for anybody, and every person, but for some only, according to his Father's sovereign will and pleasure; and that this is an affair that was fixed by him, in his eternal counsels and purposes, and in the covenant of his grace, and not to be adjusted now; nor was the designation of it to be, nor will the distribution of it be according to the merits of men, but the free grace of God; and though he, as mediator, was appointed to bestow both grace and glory on men, yet only on those the Father had given to him, for whom grace was laid up in him, and glory prepared.

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

22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

Ver. 22. Ye know not what ye ask] Ye ask and miss, "because ye ask amiss," Jas 4:1. A prayer for things not lawful begs nothing but a denial, as Moses did, in praying to enter into the land, Deu 3:25; as Job did in that peevish request of his, that God would "let loose his hand, and cut him off," Job 6:8-9; as the disciples did in that overly curious inquiry, "Lord, wilt thou at this time restore the kingdom of Israel?" Act 1:6-8. Our Saviour answers that that is not fit for them to know. But a better thing he could tell them, that they should shortly after be clothed with the Holy Ghost. God sometimes in much mercy crosseth the prayers of his people, as he did David’s, for the child’s life, who, if he had lived, would have been but a standing monument of David’s shame. Was it not better for him to have a Solomon? The saints have their prayers out, either in money or money’s worth, provided they bring lawful petitions and honest hearts.

Are ye able to drink of the cup, &c.] Afflictions are frequently set forth by this metaphor of a cup; taken, say some, from an ancient custom that the father of the family should give to each under his charge a cup fit for his use, according to his size; or, as others think, from the manner of feasts, whereat the symposiarch, or "ruler of the feast," as he is called, Joh 2:9, prescribed what and how much every man should drink.

And to be baptized with the baptism] Or plunged over head and ears in the deep waters of affliction. Of these we may say, as one doth of the Spa waters, that they are more wholesome than pleasant. Ever since Christ cast his cross into them, as Moses did that tree, Exo 15:25, the property of them is altered, the waters healed.

They say unto him, We are able] In your own conceit, at least, not else. For these two disciples, since they knew not what they asked, so they knew not what they answered. And yet Maldonatus hath the face to defend them in it, as if they here testified their alacrity, rather than betrayed their precipitancy: Sed exitus acta probavit; they showed their valour at Christ’s apprehension.

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.

The chalice. It is a metaphor signifying Christ’s sufferings and death. See Psalm x. 7. and lxxiv. 9. Isaias li. 17. The apostles replied, we can drink thy cup. Their answer shewed their readiness, but want of humility. (Witham)

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).

Mark hath the same, Mar 10:38,39. Our Saviour gently reproves them for their unadvised petition, and again minds them, that he was first to suffer, and then to enter into his glory, and that by much tribulation they also must enter into the kingdom of God; which was a thing fitter for their present thoughts, than sitting at his right hand and left hand, for we must suffer with him, if we will be glorified together, Rom 8:17. How ready are we to ask we know not what!

Are ye able to drink of the cup, & c.: the sense is, Are you able to suffer what I am to suffer? Hereby our Saviour intimates that those who are the freest and greatest sufferers for Christ shall have the greatest rewards from him. Christ here expresses his sufferings under the notion of drinking of a cup, and being baptized with a baptism. A cup is an ordinary metaphor in holy writ, by which a man’s portion in this life is expressed, whether it be a portion of good things or evil, Psa 11:6; Isa 51:17; Jer 25:15; Lam 4:21; Mat 26:39,42; Jo 18:11. Drinking of a cup is usually put for suffering, Jer 49:12 Eze 23:32 Oba 1:16. The metaphor being, as some think, taken from a custom in some nations, to put malefactors to death by giving them a cup of poison to drink; or, as others think, from the lewd custom, at competitions to force men to drink off their cups. To be

baptized with the baptism that I am baptized with hath the same import: see Luk 12:50. Afflictions are ordinarily compared in Scripture to waters: to be baptized, is to be dipped in water; metaphorically, to be plunged in afflictions. I am, saith Christ, to be baptized with blood, overwhelmed with sufferings and afflictions; are you able to be so?

They say unto him, We are able. This was as rashly spoken as the other. How little do we know our own strength! When Christ was apprehended, they all forsook him and fled, Mat 26:56.

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

22. Ye know not what ye ask — How often is it that our desires, and perhaps even our prayers, would ruin ourselves if granted. Hence Christians are generally, with much justice, careful how they specify before God in prayer the particular blessing they desire. They may in their ignorance ask things that God sees not best. So the prayer of Salome and her children was a prayer for unfitting objects lying in an imaginary future. Are ye able to drink — To attain an important place in my ascension glory would require an immediate suffering of my cross; are ye able to encounter it? The half unconscious yet presumptuous reply, “We are able,” was no doubt uttered under the impression that the struggle was to take place at Jerusalem, in which, perhaps, they were to fight by his side, and they profess themselves willing for the trial. Drink of the cup — A common image in the Bible, especially for encountering any bitter trial or suffering.

So our Lord himself prayed: “Let this cup pass from me.” Mat_26:42. Baptized with the baptism that I am — It utterly mistakes the force of this expression to make it mean immersed with the immersion that I am immersed with. To be baptized by suffering is to be purified with suffering. It is more nearly cognate to the baptism by fire than by water. Suffering purified and consecrated the Saviour to his glorified royalty. So was Isaiah baptized with the touch of fire; that is, purified and consecrated to his prophetic office. And so the Saviour asked of these ambitious brothers whether they were able to undergo the same terrible purgation to be consecrated to the same glorification. We are able — Not ignobly did these two sons of Zebedee fulfil this daring profession. James early underwent the “baptism of blood” by martyrdom at the hand of Herod. Act_12:1. John indeed survived all the apostles; but all antiquity ascribes to him the glory of living in the spirit of heroic martyrdom. But this present expression, “We are able,” was simply the language of human firmness apart from the divine aid. and therefore deeply defective, compared with the Christian heroism of these holy apostles after the pentecostal day.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ye know not what ye ask. Jesus addresses, not the mother, but the two brothers who had prompted and virtually made the request. They indeed merited a rebuke for their preposterous demand; but the Saviour deals mildly with them. They had spoken ignorantly, perhaps fancying that some favour might be shown to them on the ground of their relationship to the Virgin Mary, or because of their nearness to Jesus, and certainly not in the least realizing the nature of the kingdom, the qualifications of its inheritors, or the difficulties that have to be surmounted by those who would win eminent positions therein. Things that we deem most desirable would often be the very worst for our spiritual progress; and in praying for really good things, we are apt to forget to count the cost we must pay for their attainment. Jesus sets before the ambitious brethren the obstacles that would meet them. Are ye able to drink of the cup? Joy and sorrow, blessing and affliction, in Holy Scripture are often denoted under the metaphor of a cup. (comp. Psa_11:6 Psa_23:5 Isa_51:17 Jer_25:15) Here the cup signifies the internal, mental, and spiritual sufferings which Christ endured. (Mat_26:39, Mat_26:42) That I shall drink of; oo egw mellw pinein : which I am about to drink; or am purposing to drink. Christ expresses his voluntary intention of suffering bitterly, and asks if they are prepared to do the same. To he baptized, etc. The baptism is significant of the external pains and persecutions, in the sea of which he was to be sunk. (comp. Psa_69:2, Psa_69:15) The cup and the baptism adumbrate the two sacraments by which we are made one with Christ. Many of the best manuscripts, the Vulgate and other versions, omit this last clause, and the corresponding one in the following verse; and many modern editors, with the Revised Version, expunge it also. It is supposed to have been introduced from the parallel passage in St. Mark. There it is undoubtedly genuine; so we have good warrant to believe that our Lord spoke the words, whether St. Matthew really reported them or not. We are able. They came forward now and answered in simplicity, not understanding that to which they pledged themselves. They loved their Master, they knew that trials awaited him, and they were willing to share his lot. Ere long they were put to the proof, and in the end came out victorious.

Ignorant prayers.

"Ye know not what ye ask." If some one were to say to us, as we rose from our knees or after public worship, "What is it that you now expect to receive? Of all the blessings men have been known to receive at the hand of God, which have you been asking for?" should we not frequently be forced to own, "I know not what I asked"? We seem to expect little more than that somehow our tone may be elevated and the temper of our spirits improved by our worship. But communion with God can never supersede simple prayer; so long as we are encompassed with infirmities we must ask God"s help, and when we do so we should know what it is we ask. There are four ways in which the text pointedly rebukes us.

I WHEN WE UTTER THE LANGUAGE OF PRAYER WITHOUT ATTACHING. ANY MEANING TO IT. We do not dream of waiting for an answer, because we have no desire to receive one. Aim at such definiteness that if, when you say, "Forgive me my sins," God were to say," What sin?" you would be able without hesitation to name those transgressions that are written on your conscience. Be as sure what you have to complain of as when you go to consult your physician.

II WHEN WE PRAY FOR SOME DEFINITE BLESSING WHICH WE DESIRE, NOT SO MUCH FROM A PERSONAL APPRECIATION OF ITS WORTH, AS FROM THE KNOWLEDGE THAT IT IS ONE OF THE THINGS GOD IS MOST READY TO GIVE. These sons of Zebedee named the precise boon on which their hearts were set, and yet what could they have told you of the real purport of their request of the requirements of the position they aspired to? No one who prays can acquit himself of this very charge. Take so common a request as that for the Holy Spirit: have you thought that you were inviting a Person, and that Person absolutely holy and almighty, to dwell within you? We are to covet earnestly God"s best gifts, but we are to limit ourselves by his promises, and to learn the meaning of these promises as far as we can. By asking such things as we know our need of, even though they be less valuable than some other gifts, we may be led on to richer blessings than we looked for.

III WHEN WE PRAY FOR WHAT IS IN ITSELF GOOD, BUT TO US WOULD BE EVIL. If God, who sees the effect these things would have upon you, were to translate your prayer, it might be, "I beseech thee grant me complete delight in this world, and forgetfulness of thee; I pray thee humble me no more, but grant me of thy mercy vanity and pride of life; I pray thee increase to me the cares of this life, so that I may not be disposed to worship thee nor to remember my own need of thee. Send me no more chastening and discipline, remove from me all restraints and crosses, and graciously suffer me so to fall away from thee, that I may be in danger of everlasting woe." Yet this is not a reason for restraining prayer, but for laying each of our petitions before God with an accompanying resignation of our will to his.

IV WHEN WE PRAY FOR SOME GOOD THING WITHOUT TAKING ACCOUNT OF WHAT WE MUST DO AND SUFFER IN ORDER TO OBTAIN IT. Many of the gifts we ask at God"s hand are such qualities of soul as can only be produced by long and painful processes. You ask for humility: do you know that herein you ask for failure, disappointed hopes, mortified vanity, the reproach of men, and the feeling that you are worthy of deeper accusations than any they can bring against you? You ask to be like Christ: but can you drink of his cup, and be baptized with his baptism? These words of your Lord are not spoken to dishearten you, to discourage you from high aims; but he would have you pray with deliberation, with a mind made up, with a devoted and solemn apprehension of the difficulties before you.

Two remedies may be suggested for this evil of vagueness and ignorance in prayer, the first connected with the form, the second with the matter, of prayer.

1. It seems to have been the practice of the devout in all ages to use the voice in their private devotions. Where it is possible, speech is a great help to an orderly method of thinking. Besides, so long as we merely think, we fall into the idea that it is only a frame of our own spirits we have to do with; and speech, the ordinary mode of realizing another"s presence, enables us at once to realize the presence of God.

2. The great remedy against ignorance in prayer is to be found in meditation. And no man will ever make much of meditation who does not make much of the Word of God. Realize that this is not just a book to read, but a voice speaking to you, that it has a Person behind it addressing you. This, without any mystic influence, but on the most natural principles, works a change in our devotions. This gives us a real communion with God. D.

Inconsiderate petition.

"Ye know not what ye ask." That is, you have not thought seriously about it; have not looked it welt round, so as to be quite sure what your petition means and involves. One is a little surprised to find James and John acting so impulsively. It is the sort of thing that better suits Peter. "Boanerges" is a strange name for John; perhaps it was specially adapted to James, the elder brother. This James seems to have been somewhat of a zealot, and he paid the penalty by becoming the first apostolic martyr.

I AN INCONSIDERATE PRAYER. Evidently these men had no higher idea of Christ"s mission than that he had come to found a temporal kingdom. They asked an impossible thing, simply because they did not know how impossible it was. If they had spiritually entered into the teachings of Jesus, they never could have asked it. Their prayer lacked "humility" because it lacked "thought." Prayer is a serious thing. It is the approach of the erring creature to the All-holy, if All-merciful, One; it can never be undertaken lightly. "Put off thy shoes from off thy feet; the place whereon thou standest is holy ground." We should "take with us words," carefully chosen, when we "turn unto the Lord." Prayer may lose tone by its frequency, and become unduly familiar. So often we go to God with nothing special to say. We go because it is time to go; the hour of prayer has struck. Distinguish between

(1) acts of adoration;

(2) acts of communion;

(3) acts of petition;

(4) acts of intercession.

Our daily spiritual converse with God is only in a conventional sense called "prayer;" for there need not be any element of petition in it. How many of our prayers would have been offered, if we had seriously thought about them beforehand? Thought takes in what may be right for us to ask, and what we may suppose God can give.

II DIVINE TREATMENT OF INCONSIDERATE PRAYER. Jesus answered kindly, but firmly. James and John were wrong, and must be shown that they were wrong. Our Lord endeavoured to quicken thought, and so help James and John to correct their own mistake. And their great mistake was that they had misapprehended his royalty. He was to be King of the obedient, who would be willing to suffer for their obedience. If they had known what they asked, they, would have seen that they asked a special share with Christ in his sufferings. R.T.

Imperfect self-estimates.

"They say unto him, We are able." The words of our Lord "come to us as spoken in a tone of infinite tenderness and sadness. That nearness to him in his glory could be obtained only by an equal nearness in suffering. Had they counted the cost of that nearness? There was enough to lead them to see in their Master"s words an intimation of some great suffering about to fall on him, and this is, indeed, implied in the very form of their answer. "We are able," say they, in the tone of those who have been challenged and accept the challenge. That their insight into the great mystery of the Passion went but a little way as compared with their Master"s, lies, of course, in the very nature of the case" (Dean Plumptre). Over a Greek temple was placed the inscription, "Know thyself;" but every man finds that to be the very hardest work ever given him to do.

I A MAN IS EVER INCLINED TO EXAGGERATE HIS OWN EXCELLENCES. Vigorous as he may be in criticizing the virtues of others, a man is weak at self-criticism. There is a fondness for his own things which prevents his appraising them aright. He judges others by a standard, but, unfortunately, the standard is his own attainment. It is only when he is willing to take Christ as the standard of moral excellence that he discovers the imperfection of his self-estimates. "Let another praise thee, and not thine own self.

II A MAN IS EVER INCLINED TO EXAGGERATE HIS OWN DEFICIENCIES. They loom large to the sincere man, because they are his; he knows them so well, and he feels so keenly the difficulties and troubles into which they bring him. "Who can understand his errors?" There are some types of religious thought which exaggerate the sense of deficiency, frailty, and sin; and make forced and manufactured confession a sign of piety. There is as much real pride in exaggerating deficiencies as in exaggerating excellences. He must be taught of God who would know his own sinfulness aright.

III A MAN IS EVER INCLINED TO EXAGGERATE HIS OWN ABILITIES. Because, while he can form a good idea of the ability, he cannot estimate the demand that is made on the ability. It may seem a big ability, but it may be very small as seen in its relation to the claims coming on it; as in this case of James and John. R.T.

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

Ye know not what is implied in being advanced in my kingdom, and necessarily prerequired thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both these expressions, The cup, the baptism, are to be understood of his sufferings and death. The like expressions are common among the Jews.

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

cup

See, Mat 26:39; Mat 27:46; Luk 22:41; Luk 22:42; Joh 18:11; Isa 53:4-6; 2Co 5:21; Gal 3:13; 1Pe 2:24; 1Pe 3:18

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The answer of Jesus:

v. 22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto Him, We are able.

v. 23. And He saith unto them, Ye shall drink indeed of My cup, and be baptized with the baptism that I am baptized with; 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.

Incidents of this nature must have tried the patience of Jesus very sorely, but in His gentleness He tried to correct their carnal idea of the Messianic kingdom by pointing out what the honor which they sought involved. Turning to the sons, He frankly tells them that their conception of the future kingdom of Christ is altogether wrong, that their petition plainly shows their utter ignorance of the spiritual character of the Kingdom. Besides, there was a large measure of arrogant selfishness in their ignoring the probable claims of the other disciples. He tries to open their eyes to their foolishness by asking whether they believe themselves able to share in the fate which would come upon Him according to God’s plan of redemption, whether they can drink the bitter cup of suffering, wrath, and damnation which He must drink, Mat 26:39-42, whether they can bear to be submerged in that baptism of blood which would fall to His lot in His last great Passion. Instead of considering this prospect very carefully, they give Him their decided answer at once, declaring their ability thus to share in His Passion. Strange blindness! They knew not what they were taking upon themselves. Slowly, sorrowfully, and impressively Jesus lifts the veil of the future and predicts for them suffering after His own manner. "The great question connected with the sufferings of the Cross was not one of human heroism, or of the capability of endurance, but of inward, divine, and holy preparation. As yet the two disciples were incapable of making this distinction. Hence the Lord declined their sharing His sufferings in the former sense; while at the same time He pointed forward to the period when they should have part in them, in the higher and only true sense. The reply of Christ must therefore be regarded in the light of a correction implying an admission of their calling to suffer with Him; the fact of their being at present unable, in the spiritual sense, to share in His sufferings, being graciously presented in the form of an affirmation that the time for this should arrive. " As for the granting of their petition, however, He could give them no satisfaction, could not grant their request. That was not a matter to be decided at this time, in an almost offhand way, but comes under the provision of the Father. His answer does not imply that the Father possessed an authority which He, the Son, did not share. He merely wishes to impress upon them that He will not abuse His power like an earthly ruler in giving posts of honor and authority according to arbitrariness and pleasure, but that the Father has from eternity prepared for them, whom by grace He has chosen unto salvation, a part of the future glory and dominion of His Son. This is true of all disciples. It is necessary that they first suffer with Christ; that is the way to glory. But they can never earn the glory of heaven by the sufferings of this present time. That is God’s free gift in Christ Jesus to them that are His.

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

As if Christ had said, "You do but abuse yourselves with fond and idle dreams; there is other work cut out for you in the purpose of God, than sitting upon thrones and tribunals; to think of suffering, would do you more service."

And accordingly our Saviour, in his answer, tells these disciples,

1. That they were greatly ignorant of the nature and quality of his kingdom, which was not secular but heavenly: but the carnal notion of a glorious earthly kingdom upon earth, in which they should be delivered from the Roman power, was so deeply imprinted in their minds, that they frequently declared their expectation of it, notwithstanding all the assurances which Christ had given them of the contrary.

Observe, 2. The course which our Saviour takes to cool the ambition of his disciples; 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 talk of his glory; and patiently suffer for him, before they expect to reign with him; plainly intimating, that the cross is the way to the crown, suffering the way to reigning, and that those that suffer most for Christ, shall partake of highest dignity and glory from him.

Observe, 3. The presumptuous confidence which the disciples had of their own strength and ability for sufferings. Are ye able, says Christ, to drink of my cup? They replied, We are able. Alas! poor disciples! when it came to the trial, they all cowardly forsook him and fled. A bold presumption makes us vaunt of our own ability; holy jealousy makes us distrustful of our own strength. Those that are least acquainted with the cross, are usually the most confident undertakers.

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

22. Ye know not what ye ask. An illustration, this of ignorant prayer. Within a month they saw the places on his right hand and left occupied by the two thieves in the crucifixion. Are ye able to drink of the cup? The cup is an Old Testament image of a man's lot, or portion, as holding what of life God pours out for him. Be baptized with the baptism I am baptized with? Baptism is the necessary condition by which one can enjoy the privileges of the church. The cup signifies suffering voluntarily taken, or “drunk,” and the baptism what is endured at the hands of others. We are able. They no doubt thought they were. They loved their Lord, as well as pre-eminence, and felt that they were willing to go with him through suffering. They, however, overestimated their strength.

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.

You do not know

Here "you" is plural and refers to the mother and the sons. (See: Forms of You)

Are you able

Here "you" is plural, but Jesus is only talking to the two sons. (See: Forms of You)

drink the cup that I am about to drink

To "drink the cup" or "drink from the cup" is an idiom that means to experience suffering. AT: "suffer what I am about to suffer" (See: Idiom)

They said

"The sons of Zebedee said" or "James and John said"

My cup you will indeed drink

To "drink a cup" or "drink from a cup" is an idiom that means to experience suffering. AT: "You will indeed suffer as I will suffer" (See: Idiom)

right hand ... left hand

These refer to having positions of power, authority, and honor. See how you translated this in Matthew 20:21. (See: Metonymy)

it is for those for whom it has been prepared by my Father

This can be stated in active form. AT: "my Father has prepared those places, and he will give them to whom he chooses" (See: Active or Passive)

my Father

This is an important title for God that describes the relationship between God and Jesus. (See: Translating Son and Father)

heard this

"heard what James and John had asked Jesus"

they were very angry with the two brothers

If necessary, you can make explicit why the ten disciples were angry. AT: "they were very angry with the two brothers because each of them also wanted to sit in a place of honor next to Jesus" (See: Assumed Knowledge and Implicit Information)

translationWords

Jesus

right hand

God the Father

disciple

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

22. Omit καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι after πίνειν, and καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε after πίεσθε (Mat 20:23) with אBDLZ and Origen. The words are genuine in Mark.

22. οὐκ οἴδατε. Observe, Jesus addresses the sons, not the mother.

τί αἰτεῖσθε. There is some force in the middle voice ‘ask for yourselves,’ or ‘cause to be asked.’

πιεῖν … πίνειν. If the difference between the tenses be pressed, the aor. πιεῖν implies a single draught—a taste of the cup, the present πίνειν a continued drinking of the cup.

τὸ ποτήριον ὅ ἐγὼ μέλλω πίνειν, i.e. the destiny in store for me. Cp. among other passages, Isa 51:17, ‘Thou hast drunken the dregs of the cup of trembling, and wrung them out,’ and Psa 75:8; the prophets use the figure in reference to the vengeance of God and His wrath against sin. When the disciples afterwards recalled the image it would signify to them the mediation of Christ, who by His passion and death drank for man the cup of suffering. Maldonatus suggests the thought of ‘the poison cup,’ the cup of death. For the image, cp. ‘quot bella exhausta canebat.’ Verg. Aen. IV. 14.

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.

22.] One at least of these brethren saw the Lord on His Cross—on His right and left hand the crucified thieves. Bitter indeed must the remembrance of this ambitious prayer have been at that moment! Luther remarks, ‘The flesh ever seeks to be glorified, before it is crucified: exalted, before it is abased.’

The ‘cup’ is a frequent Scripture image for joy or sorrow: see Psa 23:5; Psa 116:13: Isa 51:22: Mat 26:42. It here seems to signify more the inner and spiritual bitterness, resembling the agony of the Lord Himself,—and the baptism, which is an important addition in Mark, more the outer accession of persecution and trial,—through which we must pass to the Kingdom of God. On the latter image see Psa 42:7; Psa 69:2; Psa 124:4.

Stier rightly observes that this answer of our Lord contains in it the kernel of the doctrine of the Sacraments in the Christian Church: see Rom 6:1-11Co_12:131Co 12:13, and note on Luk 12:50.

Some explain their answer as if they understood the Lord to speak of drinking out of the royal cup, and washing in the royal ewer: but the words δύνασθε πιεῖν, and δυνάμεθα, indicating a difficulty, preclude this.

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

22. And Jesus answered and said, Ye know not what ye ask. Can you drink the cup which I am about to drink? They say to Him, We can.] Mk. has: “And Jesus said to them, Ye know not what ye ask. Can you drink the cup which I drink, or be baptized with the baptism with which I am baptized? And they said to Him, We can.”—μέλλω] see on 16:27. Mk.’s “cup” and “baptism” both signify suffering. For “cup” as a metaphor of sorrow, cf. Lam 4:21, Isa 51:17. For “baptism,” cf. Luk 12:50. Mt. omits the latter clause as synonymous with the first, cf. 8:3, or simply on the ground of its obscurity.

(M)

22. πίνειν] C E al add from Mk. καὶ τὸ βάπτισμα ὃ ἑγὼ βαπτίζομαι βαπτισθῆναι.

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