Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him. He said to her, “What do you want?” She said to him, “Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your Kingdom.”
But Jesus answered, “You don’t know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?” They said to him, “We are able.”
He said to them, “You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father.”
When the ten heard it, they were indignant with the two brothers.
But Jesus summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over them. It shall not be so among you, but whoever desires to become great among you shall be your servant. Whoever desires to be first among you shall be your bondservant,
Geneva Bible translators 1599 · Public Domain On vv20, 22, 23, 25 The manner of the heavenly kingdom is quite contrary…
The manner of the heavenly kingdom is quite contrary to the earthly kingdom.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–27 20 Then came to him the mother of Zebedee’s…
20 Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.
Ver. 20. Then came to him, &c.] Then, most unseasonably, when Christ had by the parable been teaching them humility, and now was discoursing of his death and passion, then came these sons of Zebedee to beg a principality in Christ’s imaginary earthly monarchy. And this is not the first time of their so foul mistake, so unseasonable a suit to him, or strife among themselves. The leprosy was cured at once in Naaman; so is not corruption in the saints, but by degrees, and at times.
Read full note →
The mother of Zebedee’s children] Set on by her two sons, who were ashamed to make the motion themselves (but as good they might, for Christ knew all, and therefore directs his answer to them, Mar 10:35), and she also was not well assured of the fitness of her request, and therefore came courtesying and craving a certain thing; not telling him what at first, as going somewhat against her conscience. And surely her request had been impudent, but that she presumed upon her near alliance to Christ; for she is thought to have been sister to Joseph, who was Pater Christi politicus; the legal father of Christ, and thence her boldness, by reason of her right of kindred by the father’s side. And this is some kind of carnal excuse; yet not for her and her sons’ folly and vanity, in dreaming of an earthly kingdom, and therein a distribution of honours and offices, as in David and Solomon’s days.
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.
Matthew Poole 1685 · Public Domain On vv20, 22, 23, 24, 25 Mark saith, Mar 10:35, And James and John, the…
Mark saith, Mar 10:35, 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. And he said, 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, the other on thy left hand in thy glory. Matthew’s saying in thy kingdom, Mark, in thy glory, leaves us in some doubt whether these two disciples and their mother had here some carnal notion of the kingdom of heaven, because Christ had before spoken of some that should be first in it, and others last; or were in some expectation of some glorious secular kingdom, which Christ after his resurrection should exercise in the world; for that they had some such thoughts appears from Luk 22:24 Act 1:6. This mother of James and John was Salome, Mar 15:40, a constant follower of Christ, Mat 27:55,56. Matthew saith she spake. Mark saith her two sons spake. They would first have had a general grant from Christ of whatsoever they should ask, or a certain thing. But wise men use not to grant such requests. Our Lord asks them what they would desire. Then do they betray their ambition. Was there ever a more unseasonable request, than for them to be suitors for great places to him, when he had but now told them he was going to be spit upon, scourged, condemned, crucified? Yet there was this good in it; they by it discovered a faith in him, that notwithstanding all this he should be exalted, and have a kingdom. But how carnal are our conceptions of spiritual and heavenly things, till we be taught of God a right notion of them!
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv20, 22, 23, 24 To sit on the right hand, and on the…
To sit on the right hand, and on the left, is to have the most eminent places of dignity and honour after Christ. This the mother might be encouraged to ask for James and John, because of their alliance to Christ, and because Christ had admitted them with Peter to be with him at his transfiguration. However, the rest of the disciples hearing of this ambitious request of the two brethren; and being as desirous and in their own opinions as deserving of the same honour, they had indignation against them.
Whence note, That none of the disciples did imagine that Christ had promised the supremacy to Peter, by these words, Tu es Petrus, Thou art Peter; for then neither James nor John had desired it, nor would the rest have contended for it.
Read full note →
Observe here, 1. The persons making this request to Christ, Zebedee’s children, that is, James and John, by the mouth of their mother. They spake by her lips, and made use of her tongue to usher in a request which they were ashamed to make themselves.
Observe, 2. The request itself, Grant that these two may sit, the one on thy right hand, and the other on thy left hand.
Where note, How these disciples did still dream of Christ’s temporal kingdom, (although he had so often told them, That his kingdom was not of this world) and ambitiously seek to have preference and pre-eminence in the kingdom. See here how these poor fishermen had already learnt craftily to fish for preferment. Who can wonder in seeing some sparks of ambition and worldly desires in the highest ministers of Christ, when the apostles themselves were not free from aspiring thoughts, even when they lay in the bosom of their Saviour? Ambition has all along infested churchmen, and troubled the church, even from the very first original and foundation of it.
Observe, 3. Both the unseasonableness and unreasonableness of this request made by his disciples. Christ speaks of his sufferings to them and they sue for dignity and great places from him, in optimis nonnihil est pessimi; the holiest, the wisest, and the best of men, in their imperfect state, are not wholly free from passionate infirmities. Who would have expected that when our Saviour had been preaching the doctrine of the cross to his disciples, telling them that he must be mocked, scourged, spit upon, and crucified for them, that they should be seeking and suing to him for secular dignity and honour, pre-eminence and power? But we plainly see, the best of men are but men, and the none are in a state of perfection on this side of heaven.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv20–27 And he said unto her, what wilt thou?.... Mark…
And he said unto her, what wilt thou?.... Mark says, "he said unto them"; her two sons, James and John, "what would you that I should do for you?" Both is true; what is this singular favour? what business of moment and importance is it, you would have me do for you, you are so eager and pressing for, and so solicitous of? This he said, not as being ignorant of the matter; he knew the corruption of their hearts, the vanity of their minds, their carnal, worldly, and ambitious views; but to lead them on to say all they had to say upon this head; in which may be observed the goodness, humanity, and patience of Christ, in not upbraiding them with their pride and insolence, in bearing with their rashness and folly, and in giving them room to believe, that he should answer their request in every thing that was right and reasonable to be done,
She saith unto him, grant that these my two sons may sit, the one on the right hand, and the other the left in thy kingdom: or, as in Mark, "in thy glory" that is, in thy glorious kingdom; meaning a temporal one, which would outdo all the kingdoms of the world, in external glory, pomp, and splendour, as they imagined: to sit one on the right hand and the other on the left hand of Christ, when he should be seated, literally, on the throne of his father David, signifies to be nearest to his person; to be next to him in power and authority; to have the highest posts of honour, and places of trust and profit; to be his prime ministers; and, in a word, to have the greatest share next to him of worldly honour, riches, and power. To sit at the right hand, was, with the Jews, reckoned a great mark of honour and affection; see Kg1 2:19 and so with other nations: with the Egyptians especially, it was accounted a great honour to be placed on the right hand, but the greatest to be in the middle: which was equally observed among the Romans, and the same with the Africans and Numidians; though Xenophon relates, that Cyrus, with a singular prudence, that he might receive his guests the more honourably, used to place them at the left hand, accounting that part, as nearest the heart, to be the more worthy. (g) These two, the best and most honourable places, this woman was for engrossing for her two sons, who joined with her in the request; for Mark says, that "they said unto him, grant unto us that we may sit, &c." and Christ's answer here, which follows, implies as much.
Read full note →
(g) Alex. ab. Alex. Genial. Dier. l. 2. c. 19.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv20, 21, 22, 23, 25, 26 Then came to him the mother of Zebedee's children…
Then came to him the mother of Zebedee's children - Considering what he had been just speaking, was ever any thing more unreasonable? Perhaps Zebedee himself was dead, or was not a follower of Christ. Mark x, 35.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20–27 Verse 20. The mother of Zebedee's children] This was…
Verse 20. The mother of Zebedee's children] This was Salome.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv20, 24 Mat 20:20-23. Then came to him the mother of…
Mat 20:20-23. Then came to him the mother of Zebedee’s children — Instigated, it seems, by them. See Mar 10:35. With her sons — James and John; worshipping him — That is, falling down before him; and desiring a certain thing of him, &c. — Considering what he had just been speaking, was ever any thing more unseasonable? See also chap. Mat 18:1; Mar 9:34; where a similar spirit of ambition manifested itself among the disciples on a similar occasion, Christ having then also just foretold his sufferings. Grant that these my two sons may sit, &c., in thy kingdom — Still they expected a temporal kingdom. Jesus answered, Ye know not what ye ask — Ye are not aware what is implied in being advanced in my kingdom, and what is necessarily prerequired in order thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both the expressions here used, the cup and the baptism, are to be understood of his sufferings and death. The like expressions were common among the Jews. They say unto him, We are able — Not knowing, it appears, what they said. And he saith unto them, Ye shall drink indeed of my cup — “Accordingly it is observable, that this James was the first of all the apostates who suffered martyrdom for Christ, Act 12:2; and John was scourged by the Jews, Act 5:40; and afterward banished by Domitian into the isle of Patmos, where he speaks of himself as a companion in Christ’s tribulation: (Rev 1:9 :) not to mention Tertullian’s tradition, that at Rome he was plunged into boiling oil; by which, it is said, instead of being destroyed, he was sensibly refreshed; nor what the pretended Prochorus says of the attempts made by some heretics to poison him, which is generally referred to in the pictures of this apostle, where the venom is ridiculously represented as coming out of the cup, in the form of a serpent, to signify, that the poison did not take effect.” — Doddridge. To sit on my right hand, &c., is not mine to give; but it shall be given, &c. — These words, but it shall be given, are not in the original, but are supplied, and that unnecessarily, by our translators. The original words, ουκ εστιν εμον δουναι, αλλ’ οις ητοιμασται, should be rendered, It is not mine to give, unless to them for whom it is prepared of my Father; αλλα being here put for ει μη, as it is also Mar 9:8. That is, I can give the chief places in my kingdom to none but to those who, according to the immutable laws of my Father, are capable of occupying them. He applies to the glories of heaven what his disciples were so stupid as to understand of the glories of earth: but he does not deny that these are his to give. They are his to give in the strictest propriety, both as God, and as the Son of man. See Joh 10:28; Luk 22:29. He only asserts, that he gives them to none but those for whom they are originally prepared, namely, these glories, to those who endure to the end in the faith that worketh by love, and the chief places to them who are most eminent for their graces, according to the unalterable laws of the divine administration.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v20 See also Mar 10:35-45.
See also Mar 10:35-45.
Mat 20:20
Read full note →
Then came to him give mother of Zebedee’s children ... - This was probably Salome, Mar 15:40; Mar 16:1.
With her sons - The names of these sons were James and John, Mar 10:35
Mark says they came and made the request. That is, they made it, as appears from Matthew, through the medium of their mother; they requested her to ask it for them. It is not improbable that she was an ambitious woman, and was desirous to see her sons honored.
Worshipping him - Showing him respect; respectfully saluting him. In the original, kneeling. See the notes at Mat 8:2.
Mat 20:21
Grant that these my two sons may sit ... - They were still looking for a temporal kingdom.
They expected that he would reign on the earth with great pomp and glory. They anticipated that he would conquer as a prince and a warrior. They wished to be distinguished in the day of his triumph. To sit on the right and left hand of a prince was a token of confidence, and the highest honor granted to his friends, 1Ki 2:19; Psa 110:1; 1Sa 20:25. The disciples, here, had no reference to the kingdom of heaven, but only to the kingdom which they supposed he was about to set up on the earth.
Mat 20:22
Ye know not what ye ask - You do not know the nature of your request, nor what would be involved in it.
You suppose that it would be attended only with honor and happiness if the request was granted, whereas it would require much suffering and trial.
Are ye able to drink of the cup ... - To drink of a cup, in the Scriptures, often signifies to be afflicted, or to be punished, Mat 26:39; Isa 51:17, Isa 51:22; Psa 73:10; Psa 75:8; Jer 25:15; Rev 16:9. The figure is taken from a feast, where the master of a feast extends a cup to those present. Thus God is represented as extending to his Son a cup filled with a bitter mixture - one causing deep sufferings, Joh 18:11. This was the cup to which he referred.
The baptism that I am baptized with - This is evidently a phrase denoting the same thing. Are ye able to suffer with me - to endure the trials and pains which shall come upon you and me in endeavoring to build up my kingdom? Are you able to bear it when sorrows shall cover you like water, and you shall be sunk beneath calamities as floods, in the work of religion? Afflictions are often expressed by being sunk in the floods and plunged in deep waters, Psa 69:2; Isa 43:2; Psa 124:4-5; Lam 3:54.
Mat 20:23
Ye shall indeed drink of my cup ... - You will follow me, and you will partake of my afflictions, and will suffer as I shall.
This was fulfilled. James was slain with the sword by Herod, Act 12:2. John lived many years; but he attended the Saviour through his sufferings, and was himself banished to Patmos, a solitary island, for the testimony of Jesus Christ - a companion of others in tribulation, Rev 1:9.
Is not mine to give ... - The translation of this place evidently does not express the sense of the original. The translation expresses the idea that Jesus has nothing to do in bestowing rewards on his followers. This is at variance with the uniform testimony of the Scriptures, Mat 25:31-40; Joh 5:22-30. The correct translation of the passage would be, “To sit on my right hand and on my left is not mine to give, except to those for whom it is prepared by my Father.” The passage thus declares that Christ would give rewards to his followers, but only to such as should be entitled to them according to the purpose of his Father. Much as he might be attached to these two disciples, yet he could not bestow any such signal favors on them out of the regular course of things. Rewards were prepared for his followers, and in due time they should be bestowed. He would bestow them according as they had been provided from eternity by God the Father, Mat 25:34. The correct sense is seen by leaving out that part of the verse in italics, and this is one of the places in the Bible where the sense has been obscured by the introduction of words which have nothing to correspond with them in the original. See a similar instance in 1Jo 2:23.
Mat 20:24
The ten heard it - That is, the ten other apostles.
They were moved with indignation - They were offended at their ambition, and at their desire to be exalted above their brethren.
The word “it” refers not to what Jesus said, but to their request. When the ten heard the request which they had made they were indignant.
Mat 20:25-27
But Jesus called them unto him - That is, he called all the apostles to him, and stated the principles on which they were to act.
The princes of the Gentiles exercise dominion over them - That is, over their subjects. “You know that such honors are customary among nations. The kings of the earth raise their favorites to posts of trust and power they give authority to some over others; but my kingdom is established in a different manner. All are to be on a level. The rich, the poor, the learned, the unlearned, the bond, the free, are to be equal. He will be the most distinguished that shows most humility, the deepest sense of his unworthiness, and the most earnest desire to promote the welfare of his brethren.”
Gentiles - All who were not Jews - used here to denote the manner in which human governments are constituted.
Minister - A servant. The original word is deacon - a word meaning a servant of any kind; one especially who served at the table, and, in the New Testament, one who serves the church, Act 6:1-4; 1Ti 3:8. Preachers of the gospel are called minister’s because they are the servants of God and of the church 1Co 3:5; 1Co 4:1; 2Co 3:6; 2Co 6:4; Eph 4:12; an office, therefore, which forbids them to lord it over God’s heritage, which is the very opposite of a station of superiority, and which demands the very lowest degree of humility.
Mat 20:28
Even as the Son of man ... - See the notes at Mat 8:20. Jesus points them to his own example. He was in the form of God in heaven, Phi 2:6. He came to people in the form of a servant, Phi 2:7. He came not with pomp and glory, but as a man in humble life; and since he came he had not required them to minister to him. “He labored for them.” He strove to do them good. He provided for their needs; fared as poorly as they did; went before them in dangers and sufferings; practiced self-denial on their account, and for them was about to lay down his life. See Joh 13:4-5.
To give his life a ransom for many - The word “ransom” means literally a price paid for the redemption of captives. In war, when prisoners are taken by an enemy, the money demanded for their release is called a ransom; that is, it is the means by which they are set at liberty. So anything that releases anyone from a state of punishment, or suffering, or sin, is called a ransom. People are by nature captives to sin. They are sold under it. They are under condemnation, Eph 2:3; Rom 3:9-20, Rom 3:23; 1Jo 5:19. They are under a curse, Gal 3:10. They are in love with sin They are under its withering dominion, and are exposed to death eternal, Eze 18:4; Psa 9:17; Psa 11:6; Psa 68:2; Psa 139:19; Mat 25:46; Rom 2:6-9. They must have perished unless there had been some way by which they could he rescued. This was done by the death of Jesus - by giving his life a ransom. The meaning is, that he died in the place of sinners, and that God was willing to accept the pains of his death in the place of the eternal suffering of the redeemed. The reasons why such a ransom was necessary are:
1.That God had declared that the sinner shall die; that is, that he would punish, or show his hatred to, all sin.
2.That all people had sinned, and, if justice was to take its regular course, all must perish.
3.That man could make no atonement for his own sins. All that he could do, were he holy, would be only to do his duty, and would make no amends for the past. Repentance and future obedience would not blot away one sin.
No man was pure, and no angel could make atonement. God was pleased, therefore, to appoint his only-begotten Son to make such a ransom. See Joh 3:16; 1Jo 4:10; 1Pe 1:18-19; Rev 13:8; Joh 1:29; Eph 5:2; Heb 8:2-7; Isa 53:1-12; This is commonly called the atonement. See the notes at Rom 5:2.
For many - See also Mat 26:28; Joh 10:15; 1Ti 2:6; 1Jo 2:2; 2Co 5:14-15; Heb 2:9.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv20, 22, 23, 24, 25 Then came to him. Upon Christ’s informing his apostles…
Then came to him. Upon Christ’s informing his apostles that he should die and rise again, they conceived that he would immediately reign in Jerusalem with great glory and power; and it was this made the mother of the sons of Zebedee petition that they might take precedence, and be honoured by the other apostles. But Christ answers them that they knew not what they asked, for honours were to be bestowed not on relationship, but on merit: in like manner, the dignities of the Church are not to be conferred upon relatives, but upon the worthy. (Nicholas de Lyra.) --- On comparing the 27th chapter of St. Matthew with the 15th of St. Mark, it will appear that she was the same as Salome. --- In St. Mark x. 35, we find that the sons themselves made this petition: both the sons and their mother might make it; at least the sons may be said to have done what they got their mother to desire for them; and therefore Christ directed his answer to them: you know not what you ask. You think, says St. John Chrysostom of temporal preferments, of honours, and crowns, when you should be preparing yourselves for conflicts and battles. (Witham) --- Our Lord suffers these occasional weaknesses in his apostles, that he might, from his instructions and corrections, render his doctrines more intelligible to them and to posterity. (St. Jerome)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v20
SECOND SECTION
THE PLACES AT THE RIGHT AND AT THE LEFT HAND OF HIS THRONE—AND OF HIS CROSS
Read full note →
Mat_20:20-28
(Mar_10:35-45)
20Then came to him the mother of Zebedee’s children [of the sons of Z., τῶν νἱῶν Z.] with her sons, worshipping him, and desiring [asking, αἰτομ͂σα, comp. Mat_20:22] a certain thing [something]16 of him. 21And he said unto her, What wilt thou? She saith unto him, Grant [Command]17 that these my two sons may [shall] sit, the one on thy right hand, and the other on the left, in thy kingdom. 22But Jesus answered and said, Ye know not what ye ask [αἰτεῖσθε]. 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?18 They say unto him, We are able. 23And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with:3 but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them [but it is for those] for whom it is prepared of [by] my Father. 24And when the ten heard it, they were moved with indignation19 against the two brethren [brothers]. 25But Jesus called them unto him, and said, Ye know that the princes [rulers, ἄρχοντες] of the Gentiles [nations] exercise dominion [lordship, κατακνριεύουσιν] over them, and they that are great exercise authority upon them. 26But it shall not be so [But not so is it, οὐχ οὔτως δε ἐστίν]20 among you: but whosoever will be [would become, θέλῃ γενέσθαι] great among you, let him be your minister [διάκονος]; 27And whosoever will be chief [would be first, θέλῃ εἶναι πρῶτος] among you, let him be your servant [δον͂λος]: 28Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for [ἀντί] many.21
EXEGETICAL AND CRITICAL
Mat_20:20. Then came to Him the mother of the sons of Zebedee.—Salome (comp. Mar_15:40; Mar_16:1; Mat_27:56), who must accordingly be regarded as the wife of Zebedee. Most of the ancient traditions assume that she was the daughter of Joseph by a previous marriage; while others suggest that she had been the wife of Joseph, by whom he was the father of two daughters; lastly, some regarded her as a niece of Zachariah the priest, the father of John the Baptist. But a correct interpretation of Joh_19:25 (see Wieseler, Studien und Kritiken, 1840, iii.) shows that she was the sister of Mary the mother of Jesus. Accordingly, James the Elder and John were cousins of Jesus, and Salome His aunt. The relationship subsisting between them might seem to lend additional support to the claims of Salome, based as they were open the friendship subsisting between the Lord and John, and on the general position occupied by the sons of Zebedee. A twofold meaning attaches to the word τότε, then. It refers, in the first place, to the moment when, in company with His disciples, Jesus came forth from the wilderness of Ephraim, and joined the first caravan of festive pilgrims. Probably this band consisted of the more intimate friends and followers of Jesus, who had journeyed directly from Galilee to Ephraim through Samaria, and from thence passed with the Lord to Jericho, where they met the larger caravan coming from Galilee, which had travelled through Peræa. In that company was the ardent and daring mother of the sons of Zebedee. Evidently she had not been with them in the wilderness of Ephraim. Her sons had probably communicated what had passed, and she now advanced the request mentioned in the text. Meyer suggests that she may have heard from her sons what Jesus had promised to the Apostles in Mat_19:28. No doubt she had been informed of the announcement of His impending sufferings; and this circumstance enables us to appreciate the deeper import of the word τότε. It was immediately after that fearful declaration on the part of Jesus, concerning His impending crucifixion, that she came forward with the request, that her sons should occupy the most prominent positions in His kingdom. The circumstances under which this prayer was urged, go to a certain extent to excuse its boldness, and to deprive it of the unfavorable impression which it would otherwise produce, as if Salome had wished to advance her sons at the expense of Peter. Viewed in this light, there is even something sublime and heroic in what she says. In the midst of such gloomy prospects she seems to raise the standard of highest hope, while she expresses her confident anticipation that in the approaching contest her children would be found by the side of Jesus, and sharing in the greatest dangers. But while admitting all that is noble, there is a sad want of humble surrender to the word of the Lord.
Worshipping Him, and asking a certain thing of Him.—While Matthew represents Salome as interceding for her sons, Mark puts the request into the mouth of the sons themselves. The two accounts supplement each other. Mark lays stress or the fact, that the request of the mother was prompted by her children,—a circumstance which is implied in the indignation of die other Apostles against the two brothers, mentioned by Matthew in Mat_20:24. On the other hand, our Gospel alludes more particularly to the form in which the request was actually made, the noble aspirations of the mother leading her to sympathize with the desire of her sons. The manner in which this prayer is urged is very significant. Salome seems the first to acknowledge the Lord as Messiah the King. Falling down before Him, she worships Him. At the same time she requests a certain thing of Him; i e., according to a frequent custom in Eastern courts, she entreats His unconditional consent to what she is about to ask (see 1Ki_2:20). The comment of Meyer that αἰτος͂σά τι means, as one that made a request, is flat. But while it may be somewhat anticipating, with Scultetus, Maldonatus, and Fritzsche to regard τί as implying aliquid magni, it certainly conveys that she was about to urge a petition which she would fain have accorded before actually uttering it. But the reply of the Lord obliged her to express her wish in distinct language.
Mat_20:21. Command that, or, Say that: εἶπε.—This form of her address tends to present it in a more favorable light. She seems to imply that in point of fact the matter was already decided, and that it now only required a formal declaration on the part of Jesus to have it legally established. What she requested was, that her sons might occupy the two highest places in the kingdom of the Messiah. In the East, the highest place of honor was at the right hand of the king; and next to it, that on the left (Joseph. Antiq. vi. 11, 9. Thus Jonathan and Abner are seated beside Saul, and the Talmud represents the Messiah and Abraham as placed beside God). According to human views of the matter, it needs no special apology, that even “the gentle and meek John should have cherished such a desire” (Meyer). If an arrangement like this had been made, John would, personally, not have gained much; for, considering that James was the elder brother, his could only have been the place at the left hand,—a distinction which would not have been withheld, even if the first place had been accorded to Peter. In fact, as matters actually were, John already occupied a higher place than this. But it is scarcely necessary to say that the views and hopes of John had still to be purified and cleared by the cross, and spiritually elevated at Pentecost.
[Luther: “The flesh ever seeks to be glorified before it is crucified; exalted before it is abased.”—P. S.]
Mat_20:22. Ye know not what ye ask.—Different views are entertained of this reply. De Wette explains it: Your request arises from an incorrect view of the character of My kingdom, which is spiritual. Meyer paraphrases: Ye know not that the highest posts in My kingdom cannot be obtained without sufferings such as I have to endure. We explain it (comp. Leben Jesu, ii. 3, 1150): They had no idea what fearful honors they would have obtained if their desire had been granted. They would have occupied the place of the two malefactors who were crucified with Jesus. Truly, ye know not what ye ask! The Lord thus replied, in mercy and compassion toward that ignorance, in consequence of which His beloved disciples too frequently seek for themselves what would be dangerous, and even destructive—and, perhaps still more frequently, what is unbecoming. The rebuke of Christ was not merely directed against the ignorance which led them to covet the place of the two malefactors, but also against the presumptuous selfishness which made them forget the other disciples. Still, the answer of the Lord shows that He also had regard to that noble feeling which prompted them to desire a share in His impending sufferings.
Are ye able to drink of the cup? כֹּיס.—“A metaphorical designation for fate in general, and more especially for sufferings; Gesenius on Isa_51:17; Knobel on Isa. p. 355.” Meyer. But the term is here purposely chosen, with an allusion, on the one hand, to the cup on the royal table, and, on the other, to the cup of sufferings (Mat_26:39). The same twofold import attaches to the expression βάπτισμα in the parallel passage in the Gospel of Mark. It may signify a festive bath, but also the baptism of blood which awaited the Lord. Hence the term at the same time expressed the views of the Apostles, and those of the Lord Himself.
We are able, δυνάμεθα.—The sons of Zebedee now come forward in their own names. As from the first they had intended to express their readiness to undergo the deepest sufferings for the sake of the kingdom of heaven, in which they coveted the first places, they now declare their assent to the view set before them by the Lord, that the royal cup must, in the first place, be a cup of suffering—His kingly bath a baptism of blood. Accordingly they express their willingness to suffer with Christ But this statement implied an over-estimate of their own strength, or rather a want of knowledge of their weakness and impotence which afterward became manifest during the night of Christ’s betrayal. Still it cannot be questioned that they were the most courageous among the disciples, as appears from John’s going into the high priest’s palace without denying His master, and from the fact that James was the first martyr of Christ.
Mat_20:23. Ye shall drink indeed of My cup.—Our Lord does not discuss the question, how far they were capable of bearing suffering. 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 future tense is here used by way of antithesis to the present moment). 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. The admission to which we refer is all the more fully made, that the Lord has to add, “But to sit on My right hand, and on My left,” etc. This fellowship of suffering with Christ appeared more distinctly in the case of James than in that of any other of the Apostles. And although John died a natural death, at a very advanced age (see the article in the different Encyclops.; the Histories of the Apostolic Age, and the Fathers, Irenæus, Mat_2:22; Mat_2:5; Eusebius, 3:23, etc.), yet in a spiritual sense his was the longest and deepest martyrdom among the Apostles,—not to speak of the fact, that for the sake of Christ he underwent many and severe outward sufferings. Meyer correctly observes, that the apocryphal legend, to the effect that John had emptied a cup of poison without sustaining any harm, may probably have been derived from a misinterpretation of this passage.
[Wordsworth: “Our Lord here describes the two kinds of Christian martyrdom; and all Christians must be prepared for one or the other of them. Every one must be a James or a John.” Similarly Pope Gregory, who distinguishes the martyrium in mente, and the martyrium in mente et actione, so that we may become martyrs, and yet, like St. John, die a natural death.—P. S.]
But to sit on My right hand, etc.—Different views have been taken of this difficult passage: 1. Chrysostom, Castellio, Grotius, and others, regard the word ὰλλά as used instead of εἰ μή, except,—i.e., it does not become Me to bestow it upon others than those to whom it is granted.22 To this de Wette objects—(a) that this is incompatible with the real meaning of οικ ἔτιν ἐμόν; (b) that the word ἀλλά implies an antithesis. At any rate the meaning would be unsuitable. 2. Augustine interprets: It is not Mine, in My capacity as man. 3. Bengel paraphrases: Before My exaltation by suffering. 4. Fritzsche remarks: The Father has prepared the kingdom ( Mat_25:34); to which de Wette replies, that Christ was certainly the Founder and Ruler of the kingdom. 5. De Wette attempts to combine the views of Augustine and Bengel, and holds that Jesus here speaks of Himself as the human individual who was destined to be the Messiah, but had not yet been perfected as such. But in that case Christ would have expressed it: It is not yet Mine, but will be so at a future period. 6. Meyer holds that the Messianic administration of Christ was not strictly absolute, but limited by His relationship toward the Father. 7. My own view is thus expressed in the Leben Jesu, iii. 2, Matt 1151: “The statement refers not merely to the dispensation of an earthly fate, which cometh from the Father, and according to which two malefactors were to be crucified with Christ, but also especially to the eternal predestination of eternal positions in the kingdom of God.” In other words, Christ here distinguishes between the economy of the Father—creation, and its ideal basis, election to different degrees of glory—and the economy of the Son, or redemption, and an official call to labor in the vineyard. The prominent positions in the kingdom of God depend on certain relationships connected with original creation, and are not bestowed in consequence of office. This explanation is not inconsistent with the fact of a correspondence between chosen spirits and their official position in the kingdom, far less does it imply that the Sons of Thunder did not occupy a high place in the kingdom of Christ. But it conveyed the truth, that this position was not a part of the work of redemption (which was designed only to realize and to manifest the mystery of election)—far less that it depended on official position in the kingdom of Christ. The statement of the Lord thus serves as an introduction to what immediately follows. Spiritual aristocracy must prove its claims by humility, greatness by littleness, and the highest exaltation by the deepest self-abasement. The place which each of us is to hold in the eternal kingdom, is the result of our eternal destination, and intimately connected with the state of our minds and hearts.—For whom it is prepared, οἶς ἡτοίμασται.—That question has been decided before the foundation of the world.
Mat_20:24. And when the ten heard it, ἠγανάκτη αν, they became indignant, or, were much displeased.—Not in the sense of holy indignation, but as partaking of the same spirit of ambition which had prompted the request. It deserves notice that on this occasion Peter does not seem to have prominently come forward. Of course, we do not mean that he formed on exception to the others. They all shared the same jealousy and indignation, as appears from the general tenor of the rebuke of the Lord. [The ten, including St. Matthew , 23 who here records his own weakness together with that of his colleagues, as St. Peter recommends the epistles of his brother Paul (2Pe_3:15-16), in one of which his own inconsistency is severely censured (Gal_2:11). A proof of humility and truthfulness.—P. S.]
Mat_20:25. The rulers of the nations.—The expression τῶν ἐθνὼν in this passage does not refer exclusively to the Gentiles. Luther: Secular princes. Κατακνριεν́ονσκ, κατεξονσιάζουσιν. In this instance the two verbs have the additional meaning of pride and violence, which κατακυρ. has in 1Pe_5:3; Psa_10:5 (Sept.); al hough the word may also simply mean to bear rule. But from the addition of the ἄπαξ λεγόμενον, κατεξουσ., we infer that it bears the meaning above indicated (similarly m Diod. Sicul. 14, 66).—De Wette suggests that οίἄρχοντες refers to the kings, their substitutes and officers (in the Gospel of Mark the expression of οἱ δοκοῦντες ἄρχειν is used with special allusion to the symbolical import and the legal validity of the secular power), and that οἱ μεγάλοι applies merely to the officers of state. Bengel explains the employment of the stronger verb in connection with οίμεγάλοι, because the latter are: ipsis sœpe dominis imperiosiores. As the term μεγάλοι primarily refers to persons great or powerful in themselves, perhaps the expression princes may allude to the legitimate rulers, and the term great to illegitimate usurpers and conquerors. Hence also the use of the stronger verb in the second clause.
Mat_20:26. But not so is it among you.—The reading έστίν is very significant. Christ had already prepared them for this order of things, which was so different from that prevailing in the world. The order and succession in His kingdom was not to be settled according to any legal determination. Jesus had introduced a new and spiritual life, in direct opposition to secular monarchies and hierarchies. Hence also the reading of the future tense (ἔσται), instead of the imperative (ἔστω), is more suitable in the sentence next following.
Mat_20:26-27. Whoever would become great.—De Wette observes that μέγας =μέγιστος, and πρῶτος in the next clause. Meyer questions the correctness of this view, on the ground of the corresponding antithesis. Evidently, διάκονος corresponds to μέγας, and δον͂λος to πρωτος. Comp. Mat_18:1. In this instance, then, the “minister” and the “servant,” or “slave,” are intended as emblems of the greatness which the disciples should covet, even as formerly the little child set in the midst of them. In other words, deep humility appearing in service of love was to be the measure of their greatness.
Mat_20:28. Even as the Son of Man came not to he ministered to.—In Matthew 18 greatness was spoken of in the sense of dignity. Accordingly, Christ placed a little child in the midst of them, and ultimately appealed to His own example: “The Son of Man has come to seek that which was lost.” But the greatness referred to in this passage refers to rule or dominion. Hence the Lord points His disciples to ministers or slaves; while He once more referred to His own work and mission, who “had come, not to be ministered to, but to minister.” The expression, “not to be ministered to,” refers to all merely outward rule, whether in the shape of monarchy or hierarchy; in other words, to exercise authority over others for His own interest, for His own glory, or even by external means. Accordingly, the expression, to minister, applies to His submission or obedience. Viewing it in connection with its blessed motive, the passage implies: In His infinite love toward men, the Saviour has come to serve them; and He does so in obedience to the demands of the law and to the will of God, in order thus to redeem them. Hence the addition, and to give His life; which must be regarded as a further explanation, and indicates the climax of the service in which He was engaged. Comp. Php_2:6 : obedient—obedient unto death on the cross. The term ministering expresses the spirit of the life of Christ. His sufferings and death illustrated and displayed the submission of His whole course; they shed the fullest light on the object of His life. The Holy Servant of God surrendered His life; and that unto death (the φνχὴ). He gave His life a ransom of life, λύτρον=כֹּפָר; Exo_30:12; Num_35:31; Pro_13:8. This price of redemption He gave ἀντί, and not merely ν̔πέρ, in the wider sense, i.e., instead of, in exchange of, or as a substitute; Mat_17:27; Heb_12:16. This redemption at the price of His life was made ἀντὶ πολλῶν The expression many is not intended to indicate a exclusive minority, or a smaller number as compared with all,—for the latter expression occurs in Rom_5:18; 1Ti_2:4. The term is intended rather by way of antithesis to the one whose life was the ransom of the many. At the same time, it undoubtedly indicates not only the objective bearing, but also the subjective efficacy of this ransom, by which many (a great multitude) are in reality redeemed. Comp. Rom_5:15; Mat_26:28.—The state from which these many are redeemed may readily be inferred from the figure employed. De Wette supplies—from death or from the misery of sin; Meyer—from eternal ἀπώλεια. Both commentators are right; but we would express their meaning more definitely. The death or the άπώλεια is here referred to as spiritual bondage or slavery. Comp. Joh_8:34-36; Heb_2:14.
[Similarly Alford: λν́τρον ὰντὶ πολλῶν is a plain declaration of the sacrificial and vicarious nature of the death of our Lord…It is here=ἀντίλντρον ὕπὲρ πάντων, 1Ti_2:6. No stress should be laid on this word πολλῶν as not being πάντων here; it is placed in opposition to the one life which is given—the one for many—and not with any distinction from πάντων. ΙΙάντων is the objective, πολλῶν the subjective designation of those for whom Christ died. He died for all, objectively; subjectively, the great multitude whom no man could number, πολλοί, will be saved by Him in the end.”—P. S.]
DOCTRINAL AND ETHICAL
1. The Evangelists record three distinct instances in which the disciples seem to have contended for rank and position. (1) In Mat_18:1, their dispute referred to the highest dignity. Then our Lord placed among them a little child, and taught them that He Himself watched over the little ones, and was the Shepherd of the lost. (2) In the passage under consideration, the reference seems more particularly to supreme rule. The Lord now directs them to the office of minister, and to the position of a slave; He Himself being that Holy Servant of God who had given Himself for the service of man, and redeemed them from the bondage of destruction, at the price of His own life. (3) According to Luk_22:24, another similar discussion took place during the celebration of the Eucharist. The Evangelist records, indeed, but few traits connected with this event. Still, even the circumstance that our Lord washed the feet of the disciples (John 13), shows that some occurrence of this kind must have taken place. Properly speaking, this service of love should have been performed by the master of the house. In this case he was not present; nor does any of the disciples seem to have been disposed to do it for the others. Contrary to the common custom, they were already seated at the table with unwashed feet, when the Lord Himself girt the linen towel about Him. From the words of Jesus, as recorded in Luk_22:27, we infer that this formed the commencement of another dispute. But, if the first discussion referred to pre-eminence of dignity, the second to pre-eminence of office and rule,—the third and last dispute probably referred to personal pre-eminence, or a higher place among those who were officially placed on the same level. But even this pre-eminence of personal (in opposition to official) position should give place to voluntary and mutual subordination, prompted by love.
2. “So long as this world shall, for its training, require secular authority and power, the Lord will, in His providence, raise up princes and great ones to administer rule and government. But the Apostles of the Lord were neither to imitate this rule, which was only intended for a preparatory state of things, nor to substitute their own domination in its stead, nor to attempt supplementing it.” Comp. the remarks of James at the council in Act_15:21 : “Moses has of old time in every city them that preach him;” in other words, the servants of Christ in the Church are not called upon to attend to the legal administration of the law: this is the business of the servants of Moses in the synagogue. Let us beware of confounding Moses and Christ, or the secular government and the ministry of the Church.
3. The statement of Christ, “Whoever among you would be great,” etc., conveys, that the only superiority of authority in His kingdom is that which springs from the service of love, and the only superiority of power is that which appears in ministering to the Church. This, however, does not imply that there is to be no order of office in His Church. But it does convey that anything like difference of rank or tyranny over the Church is incompatible with the will of Christ, and that all ecclesiastical offices are to lead to spiritual services of love. They are intended to subserve and advance the liberty, not the bondage, of the Church. In other words, their tendency is to be toward freedom. It is otherwise with the rule of this world, whether it appear in the form of monarchy or of hierarchy. Every hierarchy requires, more or less, the aid of despotism, and in fact contains the germ of it; while despotism always relies on the support of a hierarchy, or else itself attempts to exercise hierarchical domination over the conscience. Hence also these powers will at last become the instruments of the kingdom of darkness (see the corresponding passages in Dan. and Rev.; also 1Pe_1:18-19). From all such powers of the world, Christ has redeemed the souls of His people. Hence it were the grossest self-contradiction to attempt introducing the forms of this bondage into the administration of the kingdom of grace.
[Origen: As all carnal things are done by compulsion, but spiritual things by free-will, so those rulers who are spiritual ought to rest their power in the love of their subjects, not in their fears.—Chrysostom: High place courts him who flies from it, and shuns him who courts it…. Men become masters in this world that they may exercise domination over their inferiors, and reduce them to slavery, and rob them, and employ them even to death for their own profit and glory…. But men become governors in the Church that they may serve those who are under them, and minister to them whatever they have received of Christ, that they may postpone their own convenience, and mind that of others, and not refuse even to die for those beneath them. To seek therefore a command in the Church is neither righteous nor profitable….How much soever you humble yourself, you cannot descend so far as did your Lord. Translation taken from the Oxford edition of Thomas Aquinas’ Catena Aurea, 1841, vol. 1 part. 2 pp 696, 697).—P. S.]
4. It admits of no question that the word ἀντί in the text implies a vicarious atonement or redemption by a substitute. Still, viewed in its connection, the passage primarily refers to redemption in the narrower sense, and not to the atonement itself. The following three elements may be distinguished in the work of redemption: 1. The καταλλαγὴ, which may be called the prophetic element in redemption; or, the announcement of the grace of God, and its sealing by the death of Christ, 2Co_5:18-19. Klaiber, Stier, and others, even in our own day, do not go beyond this. 2. The ἱλασμός, 1Jn_2:2; 1Jn_4:10 : the atonement or propitiation; or, the high-priestly act of redemption, wrought out when Christ gave Himself a sacrifice to the judgment of God pronounced upon the ancient world, thereby converting that judgment into salvation. Anselm has developed this idea, although not with sufficient clearness in the distinction of terms. 3. The ἀπολν́τρωσις, Rom_3:24; 1Co_1:30; Eph_1:14 : the redemption of man from the bondage of destruction by the λν́τρον of the blood of Christ; or, the royal act of redemption, which Christ accomplished when He surrendered His life to the powers of the world and to the power of darkness, thereby redeeming Himself and His people from the rulers of darkness, 1Pe_1:18-19; Act_10:38; Act_26:18. The older Fathers chiefly dwelt on the last-mentioned element, as constituting redemption. During the Middle Ages exclusive stress was laid on the priestly element (to which Athanasius and Gregory of Naz. were the first prominently to call attention); while of late, theologians have chiefly insisted on the prophetical element in redemption. The defect of all these systems consists in their not distinguishing, and at the same time combining, all the three elements in the work of redemption. In Scripture they are generally presented more or less combined under one aspect (see the author’s “Positive Dogmatik,” pp. 858 and 893). Still, one or other of these elements is generally referred to in a more peculiar manner. Thus, in the passage under consideration, there is special reference to the royal office of Christ in redemption which He accomplished in the form of a servant. He gave His life as a ransom to redeem mankind from the power of darkness and to make us His own property. Hence the office of publishing this work of redemption was not to be transformed into a rule over His free Church, 1Co_7:23. (“Least of all by cruel despotism and the shedding of the blood of His members.”)
5. If there were any truth in the Romish doctrine of the primacy of Peter, our Lord would have given a very different reply to the sons of Zebedee. He would have said in effect: You know that in Cœsarea Philippi I have already accorded the first place unto Peter. But how different was the answer of Jesus!
HOMILETICAL AND PRACTICAL
Salome and her sons; or, the difference between the noblest aspirations of mere natural enthusiasm and the spiritual courage of holy humility.—The projects of parents with reference to their children must be tried and purified in the light of the Lord.—Salome and her sons as compared with Mary and her sons, Mat_12:46.—Christ proving Himself the heavenly King at His first public recognition in that character: 1. By His grace; 2. by His impartiality; 3. by the exercise of His prerogative (both in granting and in withholding); 4. by His holiness and justice (guarding and preserving the rights of the Father).—How the thoughts of the Lord are infinitely high above the thoughts even of His people.—Christ both correcting and offering up our petitions.—Ye know not what ye ask; or, the ignorance and the dangers connected with many of our dearest earthly wishes, as illustrated by the request of the sons of Zebedee: 1. They sought the place of the two malefactors; 2. they requested, so to speak, something which had only existence in their imagination (worldly honors in the kingdom of Christ); 3. they sought something which, in its higher import, had already been given away—perhaps to themselves, perhaps to others—viz., special degrees of election.—The threefold administration in the economy of God.—How Christ in His administration always shed a glorious light on that of the Father.—The work of redemption completing that of creation.—“When the ten heard it;” or, how ambition24 and jealousy frequently evoke each other even in the Church of Christ.—The second dispute about pre-eminence among the disciples.—Its relation to the first and the third disputes.—“Jesus called them unto Himself;” or, the teaching of Christ concerning the character of hierarchy, as addressed to the first council of His disciples.—Secular government in its relation to ecclesiastical order: 1. It is recognized without being approved in every particular; 2. it cannot serve as a model for the Church of Christ, or be adopted in the form of a hierarchy; 3. far less may it exercise rule over the Church itself (Cæsaropapacy).—How the government of the Church of Christ must be a ministry in the strictest sense: 1. He that is not willing to be a minister has no place in it; 2. every genuine minister will be great in proportion as he serves; 3. if we are willing to be servants or slaves in this house, i.e., to devote ourselves, body and soul, to its interests, we shall be first.—Only that arrangement has the approbation of the Lord which combines order with liberty in the Church.—The Son of Man came not to be ministered unto, etc.; or, the Church is to be formed according to the model which Christ set before us in His life and death.—How Christ’s humiliation condemns the ambition of those who call themselves His servants.—No tyranny over the conscience may interpose between Christ, the kingly Redeemer, and His royal bride, the Church.—Christ has redeemed His people with His precious blood from, not to, the bondage of this world.—“Ye are bought with a price; be ye not the servants of men.”—As every other association or body, so the Church has its appropriate organization, corresponding to its nature. Thus the plant would die if it were subject to the conditions of the crystal; the animal, if it were subject to those of the plant; man, if he were subject to those of the animal; and the kingdom of heaven, if subject to those of the world. Or rather, the plant has burst through the conditions of the crystal, and passed beyond it, etc.; and the kingdom of heaven through the conditions and forms of this world.—They would fain have established an order in the Church, by which the forms of an unredeemed world would have been forced upon the redeemed: 1. They would have attempted to present spiritual life under shadows and in emblems; 2. knowledge and spiritual power under law and tradition; 3. redemption or liberty under constraint; 4. spiritual blessedness under force and restraint.—How the sufferings of Christ on the cross have given a right form and order to His kingdom: 1. They have converted the lowest depth into the most glorious height (reproach into honor, sorrow into well-being, service into dignity, apparent weakness into power). 2. They have subjected to His sway all the powers of the world (banished secular authority from the Church, and exalted Him to be the King of kings, and Lord of lords, Rev_1:5).
On the two preceding sections combined.—The difference between the Lord’s prospect and that of His disciples: He sees the cross where they see thrones of honor; He sees the resurrection and eternal life, where they see only night and darkness.—The human nobility in the aspiration of the sons of Zebedee: the good in it (they express an unlimited hope in the Lord’s cause, and would forever unite their destiny with His); the evil in it (they over-estimate their enthusiasm, and approach too nearly a violation of the obedience due to the Lord, and the love due to their fellow-disciples).—The glance at the Lord’s cross sanctifies the wish of the disciples.
Starke:—Cramer: Christian parents! seek not too lofty things for your children.—Zeisius: It is not only vain, but also most foolish, to seek from Christ temporal honor and glory.—It seems as if Christ here (by the cup and the baptism) had referred to the two great sacraments of the New Testament, which bind us to the imitation of Christ.—Quesnel: The weakness of man betrays itself even in his prayers, Rom_8:26.—First the suffering, then the crown, 1Pe_4:13.—Osiander: Every Christian has his portion of tribulation assigned: let him take it as a salutary cup and healthy medicine.—The best men may make great mistakes as to the extent of their ability.—Lord Jesus! make me worthy to drink of Thy cup, and then place me where Thou wilt.—Canstein: One offence soon draws others after it (then were the ten displeased).—In the kingdom of Christ there are only ministers, servants, and brethren.—O how far is the external Church fallen from this purity!—Langii Opus: This declaration throws the whole papistical hierarchy to the ground.—Quesnel: Preachers must serve after the example of Christ.
Gerlach:—A warning to all in the Church who are higher than others, that they should remember the foundation of their power; lest it should be mere empty form, ruinous to themselves and the Church.
Heubner:—The sons of Adam gladly bow down when worldly honor is to be attained.—Vain maternal love often leads greatly astray.—To sit on Thy right hand: how much disposed the heart is to make religion the means of furthering worldly interests.—The higher a man looks, the greater the danger.—To partake of the highest honor with Jesus is to suffer with Him.—He who knows nothing of the cup of Christ’s passion will have no part in the cup of joy.—Hence we see how ambition exasperates others against us.—Wouldest thou rule, learn first to serve.
Footnotes:
[16] Mat_20:20.—[Dr. Lange adds in small type and in parenthesis: a royal favor, following Maldonatus and Fritzsche who and in τι aliquid magni, by way of anticipation. See his Exeg. Notes.]
[17] Mat_20:2.—[So Conant, who correctly observes that εἰπέ has here the sense of authoritative direction, as in Mat_4:8 : “Command that these stones be made bread,” and in Luk_10:40 : “Bid her therefore that she help me.” Lunge: Sprich’s aus.—P. S.]
[18] Mat_20:22-23.—The words: καὶ τὸ βάπτισμα, ὃ ἐγὼ βαπτίζουαι, βαπτισθῆςαι in Mat_20:22. and the corresponding addition: καὶ …. βαπτισ θήσεσθε in Mat_20:23, are wanting in Codd. B., D., L., Z. [and i Cod. Sinait., which belongs to the same class of MSS.], and in many ancient versions [and in all critical editions]. They were in all probability inserted from the parallel passages in Mar_10:38-39.
[19] Mat_20:24.—[Or: were much displeased, ήγανάκτησαν, as the verb is rendered Mar_10:14; Mar_10:41, and by Conant in this place.—P. S.]
[20] Mat_20:26.—Lachmann, with B., D., L., Z., and other authorities, reads: ἐστίν. So also Meyer: “The Recepta ἔσται is a change with the view to conform it to Mat_20:26-27. where ἔσται occurs twice (instead of ἔστω, Fritzsche), according to Lachmann and the preponderance of authorities.” [Tischendorf reads ἔσιαι in Mat_20:26, and afterward twice: ἔστω. God Sinait. twice: εστε.—P. S.]
[21] Mat_20:28.—[Codd. D., Z., al., have a lengthy apocryphal addition to this verse. which resembles Luk_14:8 sqq. See the critical apparatus in Lachmann, Tischendorf, Tregelles, Alford; also the Com. of Meyer, p. 875.—P. S.]
[22][So also Alford, who translates ἀλλ’ οἶς: except to those for whom—Wordsworth explains: It is not for Me to give, but it is for Me to adjudge; it is not a boon to be gained by solicitation, but it will be assigned to those for whom it is prepared, according to certain laws prescribed by God.—P. S.]
[23][Bengel: Decem. In his ingenuus evangelista.—P. S.]
[24] [Not: reverence, as the Edinb. translator has it, who thoughtlessly read: Ehrfurcht for Ehrsucht (und Eifersucht), and thus made Lange responsible for the nonsense that a fundamental virtue begets an evil passion and vice verse.—P. S.]
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.
Daniel D. Whedon 1874 · Public Domain On vv20–27 § 107. — AMBITIOUS REQUEST OF SALOME FOR HER…
§ 107. — AMBITIOUS REQUEST OF SALOME FOR HER SONS, Mat_20:20-28.
20. Mother of Zebedee’s children — The mother of Zebedee’s children was Salome; and the children were James and John, the beloved disciple. Their residence was at Bethsaida, on the shore of Lake Gennesaret. The father, though named, never appears in Gospel history after their discipleship; from which it is inferred that he was either dead or of an insignificant character. From the silent agreement of all the evangelists in thus leaving Zebedee in the background, Mr. Blunt, in his book on the Undesigned Coincidences of the Gospels, draws a very ingenious and forcible proof of the truth of Gospel history. The tacit consent that there was a Zebedee, who did indeed exist, but was of no sort of consequence to the history, except as the husband of Salome and the father of James and John, can be explained only on the ground of its actual truth.
Read full note →
However faulty the conduct of Salome appears on this occasion, she manifested a true, undying love for the Saviour in the most trying times of his subsequent sufferings. She was not solely attracted to him by the ties of self-interest or hopes of royal bounty. She was among those who stood by him to the last at the cross, and among the earliest to embalm him at the grave. She listened to the testimony of the angel that he had risen, and was one of the women that saw the risen Saviour by the way, and bore the message to the disciples.
Came with her sons — Both mother and sons were inspired with a common ambition. Worshipping him — Doing him reverence as already a divine King, the Messiah. Her reverence is none the less profound from the fact that she comes to desire a royal favour.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20–25 20. the mother of Zebedee’s children] Her name was…
20. the mother of Zebedee’s children] Her name was Salome, as we learn by comparing Mat_27:56 with Mar_15:40.
“Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.” Mat_27:56.
Read full note →
“Among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome.” Mar_15:40.
worshipping him] The act of prostration before an Eastern King—though the word “crucify” might have suggested a slave’s death. The Kingdom of heaven introduces many such contrasts.
desiring a certain thing] She dares not speak until her Lord addresses her.
20–28. Salome’s Prayer for her sons, and the Answer of Jesus
Mar_10:35-41. St Mark begins “And James and John the sons of Zebedee came unto him, saying, &c.” For once St Matthew is more graphic and true to detail than St Mark.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20–27 (20) Then came to him the mother of Zebedee’s…
(20) Then came to him the mother of Zebedee’s children.—The state of feeling described in the previous Note supplies the only explanation of a request so strange. The mother of James and John (we find on comparing Mat_27:56 and Mar_15:40, that her name was Salome) was among those who “thought that the kingdom of God should immediately appear” (Luk_19:11); and probably the words so recently spoken, which promised that the Twelve should sit on thrones judging the twelve tribes of Israel (Mat_19:28) had fastened on her thoughts, as on those of her sons, to the exclusion of those which spoke of suffering and death. And so, little mindful of the teaching of the parable they had just heard, they too expected that they should receive more than others, and sought (not, it may be, without some jealousy of Peter) that they might be nearest to their Lord in that “regeneration” which seemed to them so near. The mother came to ask for her sons what they shrank from asking for themselves, and did so with the act of homage (“worshipping Him”) which implied that she was speaking to a King.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20–27 Vers. 20-28. Ambitious request of the mother of the…
Vers. 20-28. Ambitious request of the mother of the sons of Zebedee. (Mar_10:35-45)
Then. The incident seems to have arisen from the promise of the twelve thrones in Mat_19:28, and is significant as showing how utterly misunderstood was the true nature of the Messianic kingdom. The mother of Zebedee"s children. The mother of James and John was named Salome; (Mat_27:56 compared with Mar_15:40 16:1) she had left her husband Zebedee (Mar_1:20) in Galilee (unless, as is more probable from the terms in which she is introduced, he was now dead), and followed Jesus in the band of holy women who attended on him and ministered to him of their substance. Some have thought that she was the sister of the Virgin Mary, so interpreting Joh_19:25. St. Mark makes the two apostles present their own request; and doubtless they put their mother forward, coming with her to the presence of Jesus, and using her agency in this somewhat delicate matter. Our evangelist was present on the occasion, and his precision may be relied on in this detail. Worshipping him. Making the customary prostration before a superior. A certain thing (ti). She did not at first make any definite request, but endeavoured to get Jesus to promise to grant her what she asked. According to St. Mark, the sons say plainly, "We would that thou shouldest do for us whatever we shall desire." Thus Bathsheba addressed David. "I desire one small petition of thee; I pray thee, say me not nay". (1Ki_2:20) Salome is plainly intending to ask some great thing.
Read full note →
Vers. 20-28. Salome and her sons.
I THEIR CONVERSATION WITH CHRIST.
1. The request. Salome was one of the Lord"s most faithful followers; she was present at the cross; perhaps she was his mother"s sister. Her sons had been admitted into the innermost circle of the apostles; they with Peter were the three nearest to the Lord. But even the chosen three could not receive the Lord"s predictions of his death. Their hearts were so preoccupied with thoughts of the kingdom, the twelve thrones, the coming glories, that they seemed quite unable to take the thought of the cross into their minds. They had seen the grandeur of the Transfiguration; like Peter, they recoiled in horror from the prospect of the cross. They could not think that that height of glory and that depth of shame could meet in one Person; they could not believe it at all; and, as men do still, or try to do, they put away such distressing thoughts. And now Salome came, doing lowly reverence to Jesus as to the King Messiah, and making her request. She prayed, not for herself, but with a mother"s love for her sons, that they might sit, the one on the Lord"s right hand, the other on the left, in his kingdom.
2. The Lord"s reply. "Ye know not what ye ask." They thought of an earthly kingdom. He knew what they would not know, though he had told them thrice. Salome would soon see, one at least of her sons would see, the Lord not sitting on a royal throne, but hanging on the cross. They would see on the right hand and on the left not two great officers, two ministers of state, but two crucified malefactors. We often know not what we ask when we seek in our folly great things for ourselves. We do not know the future; we do not know ourselves. The best prayer is the Lord"s own prayer, "Not my will, but thine, be done." "Not my will." We wish for this or that honour, this or that post of pre-eminence for ourselves, for our children, for those nearest and dearest to us. We know not what we ask; we do not rightly estimate our own powers; we do not think of the dangers and temptations which lie before us, the envies and the jealousies which we provoke. Ambition is rash always; most perilous is its rashness when it aspires to the highest places in the Church. "Are ye able to drink of the cup that I shall drink of?" None can tread safely in those places save those who can drink of the Saviour"s cup; none can endure those tremendous responsibilities save those who have been baptized with his baptism. And that cup is the cup of self-denial, and that baptism is the baptism of blood, the blood of Jesus Christ which cleanseth from all sin, which maketh those only white and clean who have come out of great tribulation, the spiritual tribulation of contrition and self-abasement, if not the outward tribulation of suffering for the sake of Christ. "We are able," said the sons of Zebedee. They were true and faithful; it was not a mere vulgar ambition which prompted them; they were devoted, heart and soul, to the service of their Lord. They were ready to follow him through danger and through suffering, though now they failed to understand the meaning of that kingdom which was so much in their thoughts. The Lord recognized their truth and loyalty; they had the high courage which they professed; they should be united very closely with him by the sacraments of suffering and martyrdom in deed or in will. But those highest places in the kingdom of glory were not to be given by partial love, at the request of mother or of sons; they were to be bestowed according to the eternal election of God the Father upon those who were nearest to the Lord in lowliness and entire self-sacrifice. Let us pray for the holy courage of the sons of Zebedee. "We are able." It is a noble word if it issues out of a true and real faith, if it is uttered in humility and dependence upon Christ; it is a pure and holy word when it is spoken by Christ"s faithful followers. "I can do all things through Christ that strengtheneth me." Otherwise it is presumptuous and profane. "Without me, ye can do nothing.
II THE TEN APOSTLES.
1. Their indignation. Salome and her sons had, it seems, approached the Lord privately, without the knowledge of the other apostles. When they heard of the request that had been made they were much displeased. The two had sought pre-eminence over the rest, even over Peter. Peter does not, as at other times, put himself prominently forward; possibly the twice-repeated warning of our Lord, "Many that are first shall be last," kept him back. The displeasure of the ten was natural, but it was wrong. They had forgotten the lessons of the eighteenth chapter; they still harboured those unworthy jealousies which ought to have no place among the disciples of Christ.
2. The Lords warning.
(1) The commandment. The Church must not imitate the world. The rulers of the nations lord it over them; but (as St. Peter wrote afterwards, echoing, it seems, the Saviour"s word) Christian presbyters must not lord it over the charge allotted to them. The way to true greatness is lowly service. He is greatest in the Christian ministry who realizes most the meaning of the word "minister," as St. Paul understood its meaning and illustrated it in his life. (comp. 2Co_6:3-10 2Co_11:23-30) He is greatest who stands waiting day and night on Christ, who follows him most closely in self-denying ministrations. He will be first in the great day who is willing now to be the last of all, who regards himself as the servant of Christ, and as the servant of all men for Christ"s sake; as St. Paul made himself the servant of all that he might gain the more. He will be chief then, who, though his labours may be abundant, like the labours of St. Paul, yet, like St. Paul, owns himself to be the least of all, seeking no pre-eminence over others, but simply and unaffectedly attributing all that is good in himself or in his work to the grace of God: "Yet not I, but the grace of God which was with me.
(2) The great Example. The Lord does not only teach; he illustrates his teaching by his life; especially when he gives the most difficult lessons, he calls our attention to his own example. He bids us become the servants of all; he took upon him the form of a servant. He bids us minister to others; he came not to be ministered unto, but to minister. He came from heaven, from his true home, to this lower earth of ours, and that not to display the glory of his majesty, not to be ministered unto as Messiah the King. Angels did minister unto him, so did holy women and others; but that was occasional, incidental. The purpose of his coming was to minister to minister to the deep wants of humanity, to the cravings of those who hungered after God, to the mortal sickness of countless dying souls. He came to feed the hungry with the Bread of life, which is himself; to cleanse the sin defiled with the fountain opened for sin and for iniquity, which is his precious blood; to heal the broken hearted, to give rest to all that labour and are heavy laden, for he is the great Physician; he is our Peace, the only Rest of the weary soul. He came to minister; those who would be nearest him in his glory must be nearest him in his ministry. His ministers must imitate him who was "a Minister of the circumcision for the truth of God." But he came to do more than to minister he came to do that one great deed which stands alone in the world"s history, which none could do save only the Son of God, who became for our sake the Son of man. He came to give his life a ransom for many. He gave it; it was his free gift, a spontaneous act of mysterious love and bounty, generous above the reach of human thought. What he gave was his life that human life which he hath taken into his Divine Person. That human life was pure and holy; the one only human life that came not under the curse of the Law. "The soul the life that sinneth it shall die." He needed not to die; but in his generous love he gave that pure and holy life as a ransom for the many sinful lives. He gave "himself for us an offering and a sacrifice unto God". (Eph_5:2) The ransom was given to God. The atonement belongs to the region of very high and sacred mysteries; its reasons, its necessity, its wide-reaching and awful meaning, are high above us. Human words are inadequate to express it; human illustrations at the best are partial and incomplete; human thought cannot grasp it in its fulness. It becomes us to speak of these high mysteries with reverence and solemn reticence. "God is in heaven, and thou upon earth: therefore let thy words be few." But thus much we know for certain, and that from the Lord"s own lips, his death was a sacrifice, and it was vicarious. He gave his life a ransom for many, in their place, in their stead. Such is the only possible meaning of the words; he took upon him our punishment, he suffered in our stead, blessed be his holy Name! One died for many; but that One was God, God and Man in one Person, infinite in love and power, as that sacrifice was infinite in preciousness. For many, and yet for all, as St. Paul says, when he repeats the precious words; (1Ti_1:6) for all who will believe and come to him in faith; for he is the Saviour of the world, "the Lamb of God, that taketh away the sins of the world.
LESSONS.
1. Seek not great things for yourselves, for your children; pray for humility.
2. Try more and more to work into your heart that holiest prayer, "Not my will, but thine, be done.
3. Abase yourselves. The lowliest here shall be the highest there.
Vers. 20-23. A mother"s ambition.
In St. Mark we are only told that the two sons of Zebedee came, asking for the first places in the kingdom. St. Matthew"s account shows that the request originated with their mother. It is natural that a mother should dream of a great future for her children. The mother"s ambition is an inspiration for her training of them. In the present instance it seemed to overstep the bounds of modesty. Yet when we consider all the circumstances, we shall see that there was something really grand about it.
I THE DARING REQUEST.
1. Its selfishness. This is the first thing that strikes any reader of the narrative. On a mother"s part it is not so selfish, however, as if the two brothers had come alone. Yet there is a family selfishness. Moreover, the brothers shared in their mother"s request.
2. Its naturalness. These two disciples belonged to the most intimate group of the friends of Jesus. Possibly the request was only that there might be a continuance in heaven of the privilege already accorded on earth. We know that one of the brothers, St. John, sat on the right hand of Jesus on earth; (Joh_13:25) it is not at all unlikely that St. James sat on the other side of the Master. If so, the request is for the continuance of a present privilege. Will Jesus, when in glory, abandon his old friends? or will he own the fishermen and honour them in proportion to their present privileges?
3. Its faith. This daring request was made just after Christ had spoken of his approaching death. The gloomy prospect might have checked the hopes of the most ardent. Nevertheless, Zebedee"s wife is sure that Christ will triumph and reign in his glorious kingdom. In full view of the greatest approaching disaster, she speaks of the division of the spoil after the ultimate victory. Here is a marvel of faith!
II THE SEARCHING QUESTION. Jesus answers the request with a question. Only they can receive the heavenly privileges who attain to them in the right way. Are the two brothers prepared for this?
1. Prayer is often offered in ignorance of what it involves. These simple people had little conception of the road to greatness in the kingdom of heaven. We may seem to be uttering most harmless requests, yet we know not what we ask. Therefore prayer should be submissive. It is well to leave our prayers to God"s discriminating judgment.
2. They who would reign with Christ must suffer with him. It is vain to think of sharing the final victory if we will not share the previous conflict. The two brothers assent to the condition. In doing so they atone for much of the selfishness of their request. They had their grand destiny of suffering. St. James drank of Christ"s cup in being the first martyr apostle; St. John in enduring longest, and in suffering exile and other hardships for his Lord"s sake. There is no escaping this condition, although it may assume various forms.
3. The ultimate destiny of souls is with God alone. It is not for Christ to settle on grounds of friendship or favour. It belongs to the awful and mysterious counsels of God. Here we see the secondary rank of the Son compared with his Father. Yet the main lesson is not one concerning the nature of the Trinity. It is to teach us to renounce even the highest selfish ambition. That cannot help us. The future is with God. W.F.A.
Vers. 20-28. Salome"s petition for Zebedee"s sons.
This strange petition must have operated in a twofold way upon our Lord. On the one hand, it must have made it more clear than ever to his mind that nothing but his death and departure from this earth could dissipate the hopes of an earthly kingdom cherished by even the best of his followers. On the other hand, it gave him a most melancholy exhibition of the kind of men whom he must leave behind him to found his Church. Yet in our Lord"s reply there is no trace of anger, of contempt, or even of disappointment, but only of tenderness. It is the language of a father to his child, who begs to be allowed to go with him on a perilous expedition. No man can by any possibility make this life easy to himself and yet find himself next to Christ in all that constitutes the glory of his character and work. Nothing daunted, the two brothers promptly declare that what Jesus can endure they also can endure. They were prepared for any risks such as they considered were inevitable in a popular rising; they had made up their minds to follow their Master to the end. Our Lord"s answer might seem to imply that; it is possible for men to share his experience here, and yet not be with him eternally. Manifestly this is an impossible meaning. What our Lord meant was merely to direct the thoughts of his disciples to the fact that he was not an arbitrary Prince who might rule as he pleased, advancing his own favourites to high posts, and bestowing large rewards on those he loved, but was rather the Administrator of an inflexibly righteous and impartial government, in which all things were regulated according to fixed law. He has in his gift all that is worth working for; but all he has he must give to those who in the judgment of the Supreme (that is really) are worthy of them. No doubt he was exceptionally attached to James and John; all that friend can ask of friend he was delighted to give; but he could not reverse moral law and upset moral order in their favour. We argue as these men did: "Christ loves us; all will be well. He wishes to honour us; we shall be honoured." We refuse to consider that in God"s government high position simply means high character, and nearness to Christ is but another name for likeness to Christ. A father may desire nothing more earnestly than that his two sons take their places in life at his right hand and at his left; but he knows perfectly well that this can only be if his sons fall in with certain conditions. So Christ cannot promote you irrespective of what you are. Our neglect of this law appears in our prayers. Character has an organic integrity and a consecutive growth as a tree has. But we ask God to give us fruit without either branch, blossom, or time. We wish ability to accomplish certain objects before we have the fundamental graces out of which that ability can alone spring. When we are suddenly put to shame through our lack of Christian temper, courage, or charity, we as suddenly ask Christ for the grace we need, apparently supposing that we have just to give the order and put on the ready made habit. In such a case we might hear our Lord"s voice saying to us, "Ye know not what ye ask. These things I can give only to those who are prepared for them, and for whom they are prepared." Can you endure all that is required for the formation of these habits? You ask for humility: do you consider that in doing so you pray for humiliation, for failure, mortified vanity, disappointed hopes, the reproach of men, and the feeling that you are worthy of darker accusations than any that men can bring against you? You ask to be useful in the world: but can you drink of Christ"s cup? can you take your stand by his side, abandoning your own pleasure and profit for the sake of the ungrateful? And yet he does not daunt you with impracticable requirements, he would not discourage you from high aims, but would have you count the cost, so that, understanding something of the difficulties before you, your resolve to succeed may become more determined and eager, your prayer more real and urgent. In our prayers we are sometimes too general. Through indifference or want of thought, we pray in general terms for blessings which are recognized by all as the proper subjects of prayer. The fault of the sons of Zebedee lay in an opposite direction; and yet with all this definiteness of naming the precise posts they aspired to in the new kingdom, they had not been at pains to fathom the real purport of their request. We also have sometimes the appearance of definite knowledge without the reality. But our Lord takes occasion further to tell his disciples (vers. 25-28) that greatness in his kingdom consists not in getting service, but in doing service; not in having servants, but in being servants. In the kingdom of Christ the throne was really the cross; it was that deepest humiliation and most devoted service of men which gave Christ his tree power over us all. The greatness he won for himself, and to which he invites us, is power to do without the things we naturally crave; to forego worldly honour and the applause of men, to hold comfort and ease very cheap, and to make nothing of money and possessions; it is power to put ourselves at the disposal of a good cause, and to be of service to those who need our service. D.
Vers. 20-28. Distinction in the kingdom.
In the company of Jesus and his twelve apostles, as they went up to Jerusalem to the Passover, were probably other disciples, their relatives and friends. For here is "the mother of the sons of Zebedee," who came "worshipping, and asking a certain thing" of Jesus. The reply and discourse following show
I THAT DISTINCTION IN THE KINGDOM OF CHRIST IS NOT THE DISTINCTION OF LORDSHIP.
1. This is the distinction of earthly kingdoms.
(1) "The princes of the Gentiles lord it over them." They have titles, insignia, robes, retinues, and ceremonies, to invest them with an air of superiority. The spirit of the world is ostentation, vanity and pride.
(2) "Their great ones exercise authority over them." Their distinction is more than pageantry. They wield power civil and military. This they often use tyrannically.
(3) "They are called benefactors". (see Luk_22:25) Their patronage is courted. Their favours are applauded. They are worshipped and imitated by courtiers, sycophants, and slaves.
2. Christians sometimes mistake it for the distinction of Christ"s kingdom.
(1) These, however, are imperfect Christians, as the apostles were before the Day of Pentecost. The sons of Zebedee were evidently of this way of thinking when they sought places of distinction. For degrees of dignity in Eastern customs were denoted by proximity to the throne. (see 1Ki_2:19 Psa_44:9) They still cling to the notion of an earthly monarchy. Note: To desire to be preferred before a brother is to reflect upon him. Their fellow disciples were no less vulgarly ambitious. Ambition was the source of their indignation against the sons of Salome.
(2) Christ discerns the subtle pride that eludes the vision of its subject. On an earlier occasion Jesus rebuked James and John, and said, "Ye know not what, manner of spirit ye are of". (see Luk_9:55) Here again, "Ye know not what ye ask." Ye know not the true quality of my kingdom. (see 1Pe_5:8) Neither know ye what is pre-required. "Are ye able," etc.? (ver. 22). We know not what we ask when we desire the glory of the crown without the grace to bear the cross.
(3) Ambition may too much presume upon influence. The mother of the sons of Zebedee was probably a near relative of our Lord; some think she was the daughter of Cleophas or Alphaeus, and sister or cousin-german to Mary. (cf. Mar_5:40 16:1Jo 19:25) They availed themselves, therefore, of their mother"s influence. They may have encouraged their ambition also by the favours they had already enjoyed. Jesus had called them "sons of thunder"; (see Mar_3:17) and with Peter they were on three occasions specially favoured. (see Mar_5:37 Mat_17:1 Mat_26:37) Yet were none so reproved as these. Whom Christ best loves he most reproves. (see Rev_3:19)
(4) In the reproof there is still recognition of distinction proper to the kingdom of Christ. He refers to his kingdom of glory what they understood of a kingdom of the earth. He had already promised to his apostles the distinction of the twelve thrones. There is a "measure of stature" both of grace and glory. (Eph_4:13)
(5) The whole passage may be taken as a prophetic allusion to and condemnation of that spirit of domination which so early manifested itself in the Apostasy. (see 2Th_2:4)
II THAT DISTINCTION IN THE KINGDOM OF CHRIST IS THE DISTINCTION OF SERVICE.
1. The service of suffering.
(1) This is implied in the question, "Are ye able to drink the cup that I am about to drink?" Christ obtained not his crown by wars and. victories, but by shame and death. Very different from the sons of Zebedee were those whom our Lord was first to have on his right hand and on his left. (see Mat_27:38)
(2) "We are able." This was the language of self-confidence; its vanity was soon made manifest. (see Mat_26:31, Mat_26:56) Christ did not rebuke that self-confidence then; he left the rebuking to events. History has its admonitions as well as its revenges.
(3) "My cup indeed ye shall drink." Here note the spirit of prophecy. James suffered martyrdom from Herod. (see Act_12:2) John was banished to Patmos. (see Rev_1:9) Both sympathized with Jesus in his suffering. Religion, if worth anything, is worth everything; and if worth everything, then it is worth suffering for. "Christ will have us know the worst, that we may make the best of our way to heaven" (Henry).
(4) Yet did not this drinking of the Redeemer"s cup of necessity entitle the sons of Salerno to the distinction corresponding to that which they had sought. The other apostles shared with them in the suffering. So did the noble army of the martyrs. The lowest place in heaven is a full recompense for the greatest sufferings on earth.
(5) For the more worthy the higher distinctions are reserved. And who but God can distinguish the most worthy? Obedience is perfected in suffering. So was the obedience of Christ perfected. (see Heb_2:10) So is that of his followers. (see Jam_1:4) Who but God can distinguish among the perfected? But Christ is God. (cf. Joh_17:2)
2. The service of ministry.
(1) The theory of this service is here propounded (ver. 27). The minister of Christ must not lord it over God"s heritage. (1Pe_5:3) Even Paul the apostle disclaims dominion over the private Christian"s faith. (2Co_1:24) Christians should serve one another for mutual edification. (see Rom_14:19 Rom_15:2 1Co_9:19 1Pe_5:5) In such loving service lies the truest dignity.
(2) The practice of this service is encouraged by the most illustrious example (ver. 28). Jesus in his youth and early manhood appears to have been familiar with labour. (see Mar_6:3) The years of his public ministry were years of self-sacrificing toil for the good. of others. This also was the end for which he died.
(3) Note here especially that Jesus speaks of himself as a peculiar Victim. This is the first instance in which he is reported by this evangelist to have done so; though John shows that he had done so earlier both publicly and privately. (see Joh_3:14, 15 6:51) The sacrificial nature of the death of Christ was shadowed forth in sacrifices from the beginning. (see Gen_4:4 Gen_8:20 Gen_22:7, Gen_22:8) In after times it was yet more largely and significantly prefigured in the Mosaic ritual. (see Lev_17:11 Heb 9) Still later it was foretold by the prophets. (see Isa 53 Dan_9:26) Then by the Baptist. (see Joh_1:29) By Jesus himself. Ever since it is the fundamental truth of the gospel preached.
(4) Wakefield"s translation, viz. "a ransom instead of many," teaches that Christ"s one sacrifice once offered was to supersede the many sacrifices of typical anticipation.
(5) By his dying "for many" we must not infer that he did not die for all, for that would be to contradict other Scriptures. (see Eze_18:23 Eze_33:11 1Ti_2:4-6) The One for "many" sets forth the infinite nobility of the One. J.A.M.
Motherly ambition.
It is certainly surprising to find James and John presenting such a request as this. We cannot but think that they ought to have known their Lord better. If any of the apostolic company had insight of their Master"s spiritual mission, it surely was the first group, which included James and John. Perhaps Matthew lets the light in when he explains that they were prompted by their mother. "Then came to him the mother of Zebedee"s children with her sons worshipping him, and desiring a certain thing of him." If it was her idea, we can understand it. Woman-like, she was practical; she understood only the material aspect of Messiah"s mission; and she had not come into such association with Christ as served to correct and spiritualize her ideas; and she knew the value of forethought, of "taking time by the forelock," and so she schemed to secure an early promise of the best places in the new kingdom for her sons. A motherly mother indeed!
I WORTHY MOTHERLY AMBITIONS. Illustrate how directly the great men, in all the various spheres of life, have been dependent on their mothers. Explain the ambition in the heart of every Jewish mother to become the mother of Messiah. A possible poet, artist, thought leader, statesman, age reformer, hero, is in every child that lies on woman"s bosom; and she is a poor mother who does not look into her child"s face, and dream for him high position and ennobling influence in the days of unfolded manhood. But ambitions are not worthy that rest with worldly success. True motherhood is more anxious that the child shall be worthy of success, than that he should win success. Character alone is the worthy ambition. Mothers aim at nobility and piety.
II MISTAKES MOTHERLY AMBITIONS. These are illustrated in the passage before us. This mother wanted office, rank, and wealth. In these days motherhood often aims at imperfect and unworthy things. Illustrate by the modern despising of trade, and pressing of the sons into overstocked professions; despising of retail trade, and pressing into overstocked wholesale commerce; or by anxiety to secure advantageous marriage settlements. A child"s material well being is a proper subject of motherly concern; but moral and spiritual character and health ought always to be held as the supreme things. 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.
The Biblical Illustrator 1887 · Public Domain On vv20, 26 Then came to Him the mother of Zebedees children…
Mat_20:20-28
Then came to Him the mother of Zebedees children with her sons.
Read full note →
Nearest to Christ
Christ does not put aside the granting of places at His right and left hand as not being within His province, but states the principles and conditions on which He does make such a grant. Again, our Lord does not put aside the prayer of His apostles as if they were seeking an impossible thing. He does not say, You are asking what cannot be. He does say, There are men for whom it is prepared of My Father. He does not condemn the prayer as indicating a wrong state of mind. He did not rebuke their passion for reward. They should have the reward if they fulfilled the conditions.
I. The principle, that some will be nearer Christ than others in that heavenly kingdom. Varied degrees of reward are prepared by God. They asked for earth; Christ answered for heaven. Heaven is a place the corporeality of our future life is essential to the perfection of it. Christ will wear for ever a human frame. That involves locality, circumstances, external occupations. But if we stop there we have no true idea of the glory that makes the blessedness. For what is heaven? Likeness to God! Love, purity, fellowship with Him; the condition of the soul. Hence heaven can be no dead level. All will be like Jesus; this does not exclude infinite variety. Perfect bliss belongs to each; but the capacity to receive may differ. Does not the idea of endless progress involve that variety in degree. There are those for whom it is prepared of His Father, that they shall sit in special nearness to Him.
II. These words rightly understood assert the truth, which, at first sight, our English rendering seems to make them contradict, viz., That Christ is the giver to each of these various degrees of glory and blessedness. It is not mine to give, save to them for whom it is prepared. Then it is thine to give it to them. To deny this is to destroy all the foundations upon which our hopes rest. There is nothing within the compass of Gods love to bestow of which Christ is not the Giver. We read that He is the Judge of the whole earth. He clothes in white robes. Christ is the bestower of the royalties of heaven.
III. These glorious places are not given to mere wishing, nor by here arbitrary will, but a piece of favouritism. There are conditions which must precede such elevation. Some people imagine the desire enough. Our wishes are meant to impel us to the appropriate forms of energy, by which they can be realized. When a pauper becomes a millionaire by wishing that he were rich, when ignorance becomes learning by standing in a library and wishing that all the contents of the books were in its head, there will be seine hope that the gates of heaven will fly open to your desire. Does your wish lead you to the conditions: Some of heavens characteristics attract you. You wish to escape punishment for sin; you would like rest after toil; do you wish to be pure? The happiness draws you? does the holiness? Would it be joyful to be near Christ?
IV. These glorious places are given as the result of a divine preparation. The Divine Father and Son have unity of will and work in this respect. There is a twofold preparation.
1. That is the eternal counsel of the Divine love prepared for you before the foundation of the world.
2. The realization of that counsel in time. His death and entrance into heaven made ready for us the eternal mansions. Faith in Christ alone, the measure of our faith, and growing Christ-likeness here will be the measure of our glory hereafter. (Dr. McLaren.)
Nearness to Christ in heaven
As in the heavens there be planets that roll nearer and nearer the central sun, and others that circle further out from its rays, yet each keeps its course, and makes music as it moves, as well as planets whose broader disc can receive and reflect more of the light than the smaller sister spheres, and yet each blazes over its whole surface, and is full to its very rim with white light; so round that throne the spirits of the just made perfect shall circle in order and peace-every one blessed, every one perfect, every one like Christ to begin with, and becoming like through every moment of the eternities. Each perfected soul looking in his brothers shall see there another phase of the one perfectness that blesses and adorns him too, and all taken together shall make up, in so far as finite creatures can make up, the reflection and manifestation of the fulness of Christ. Having then gifts differing according to the grace that is given to us is the law for the incompleteness of earth. Having then gifts differing according to the glory that is given to us will be the law for the perfection of the heavens. (Dr. McLaren.)
Nearness to Christ in heaven not mere favouritism
Nor can such a place be given by mere arbitrary will. Christ could not, if He would, take a man to His fight hand whose heart was not the home of simple trust and thankful love, whose nature and desires were unprepared for that blessed world. It would be like taking one of those creatures-if there be such-that live on the planet whose orbit is furthest from the sun, accustomed to cold, organized for darkness, and carrying it to that great central blaze, with all its fierce flames and tongues of fiery gas that shoot up a thousand miles in a moment. It would crumble and disappear before its blackness could be seen against the blaze. (Dr. McLaren.)
The Divine preparation of heaven for men
As one who precedes a mighty host, provides and prepares rest for their weariness, and food for their hunger, in some city on their line of march, and having made all things ready, is:. at the gates to welcome their travel-stained ranks when they arrive, and guide them to their repose; so He has gone before, our forerunner, to order all things for us there. It may be that unless Christ were in heaven, our brother as well as our Lord, it were no place for mortals. It may be that we need to Lave His glorified bodily presence in order that it should be possible for human spirits to bear the light, and be at home with God. Be that as it may, this we know, that the Father prepares a place for us by the eternal counsel of His love, and by the all-sufficient work of Christ, by whom we have access to the Father. And as His work is the Fathers preparation of the place for us by the Son, the issue of His work is the Fathers preparation of us for the place, through the Son by the Spirit. He that hath wrought us for the self-same thing is God. (Dr. McLaren.)
Divine rewards
Zebedees two sons are following Christ, but following half unconsciously for a personal reward. Christs answer is not for these seekers of office only, not for place-hunters in our day only, but for all men who would think of being Christians for a compensation, in whatever form we give that compensation shape. Christs answer introduces the doctrine of Divine rewards. Is not one of the main reasons why Christian faith exercises such an imperfect power among men that, they misapprehend the sort of advantage they may expect to get from it?
I. There appear to be three principal desires which direct attention to religious truth-
1. A want of personal comfort.
2. The want of moral guidance, or a rule to act by, and is of a much higher grade than the first.
3. The want of giving and loving-of giving to the Lord what the soul feels belongs to Him-affection and gratitude, etc. It is a spiritual aspiration. It does not stop to inquire about advantages. It is the desire of a harmonious and affectionate union with God in the reconciling and forgiving spirit of the Saviour.
II. These three different wants spring up from different places or faculties in our nature.
1. The first comes from a mixture of natural instinct and shrewdness-self-interest.
2. The second comes from the region of the conscience. It refers to a law, etc.
obedience as, obedience-duty as duty; second only to the life of love.
3. The third originates in the soul-its love, trust, gratitude. This is the Christian religion. Out of these three fountains flow three sorts of religious life, as distinct from one another as their sources are.
III. The rewards God promises to those that diligently seek him, depend, in each case, on the motive and spirit in which we serve him.
1. Religion will never yield its true rewards to those who seek it for the sake of its rewards.
2. If sought to obtain relief from sorrow, etc., God may lead the soul on, through this half-selfish state, into serving Him for some more disinterested affection. But such will fail of any glorious reward.
3. God will reward every man according to his works-in the-line of his works, in the kind of them-love for love, etc.
(1) In this honourable quality mans Christian service is not disconnected from his best acts in other lines of life. Legitimate in Christianity. Its universal sentiment is love. All its apparatus is to educate us to that mark. This is the distinctive ministry, which the Christian revelation brings: in Christ this is embodied.
(2) The same principle must be applied to die desire of going to heaven as a motive to religious endeavour.
(3) We come up at last to those acts of true religion which are done in the faith of the heart; and here we reach the highest view of the Divine rewards, simply because God has made these to be their own reward. They are rewards in kind. They are large just according to the spirituality of our lives, the zeal of our worship, the strength of our faith. They are interior, not visible. They are incidental, not sought. They are of nobleness rather than of happiness. He rewards us sometimes only by setting us to the performance of larger and harder tasks, etc. When he would give His greatest reward, He gives Himself, the Holy Spirit, in His Son. The brave and lofty hymn of Francis Xavier: My God, I love Thee, not because, etc. Of our Christian religion the badge is a cross-even as self-forgetfulness is the spirit, love is the motive, disinterestedness is the principle, faith is the inmost spring. (Bishop Huntingdon, D. D.)
Can ye drink of My cup?-
I. Christ had cup and a baptism.
1. Christ had a cup. This cup contained the death which, as our Redeemer, He had to die. Its ingredients were, all that He suffered. The time during which He drank it-His lifetime.
2. Christ had a baptism. The baptism of the text was alluded to, when He said, I have a baptism, etc. It anointed Him and set Him apart to His priestly and kingly offices.
II. Believers partake of the cup and the baptism of Christ.
1. In many particulars, the cup and baptism of Christ were His own-and peculiar.
2. Yet the experience of believers sufficiently exhausts these words. Scripture testimony. The events of Providence.
3. The sufferings of believers, a cup. Because, punishment by the world. Because, death to the flesh.
4. The sufferings of believers a baptism. Because, they are purigying. Because, they are qualifying.
5. The sufferings of believers are the cup and the baptism of Christ. In many particulars-the same. They are inflicted on Christ-in believers. They are acknowledged by Christ.
6. That, which to Christ and His people is but a cup, is to the wicked an exhaustless ocean.
III. The offices and honours of Christs kingdom are distributed by himself.
1. As the cup and baptism of Christ were succeeded by glory to Him, so they are to His people.
2. Some of the moral glory of heaven visible even amid the sufferings of earth.
3. The sufferings endured here prepare and fit for the high employments of heaven.
4. The fitness having been acquired, the dignities are given by Christ. He bestows that which He purchased.
5. This fulfils the promise, He shall see of the travail of His soul, etc.
IV. Christ gives the honours and dignities of his kingdom to those for whom they have been appointed of the father.
1. This brings out the place occupied by Christ in the arrangements of the plan of redemption.
2. It brings to light the original source of redemption.
3. It shows the perfect security of the believer.
4. It illustrates the order of Gods procedure.
5. It furnishes a proof of the unchangeableness of God.
Conclusion.
1. If you are believers, you shall drink of Christs cup, and be baptized with His baptism.
2. But you shall not suffer till prepared-fitness for suffering provokes persecution.
3. Your sufferings shall be-
(1) Limited-a cup.
(2) Purifying-a baptism.
(3) Joyous-Christs.
(4) Honourable-a crown. (J. Stewart.)
Elevation
Ambition is an instinct of our nature, and capable of good. The request of Zebedee was right, though no doubt mixed with ignorance. Jesus did not reprove her desire, but stated the stern conditions upon which such honours were to be attained. Court and pray for great things.
1. In your inner life and personal character.
2. Take a high estimate of the work you have to do for God in this world.
3. Do not think it wrong to strive for a high place in heaven. (J. Vaughan, M. A.)
Salomes petition for her two
sons:-
I. It had reference to a glorious temporal kingdom. This request showed some faith in Jesus, for He had announced His death. We must not indulge dreams of worldly honour.
II. The answer which Jesus gave to this unseasonable request-
1. Our Lord declared their ignorance.
2. As Jesus knew they meant the end without the means, He asked them about their fidelity.
3. They answered as men of courage without hesitation or delay.
4. The final answer Jesus gave to their ambitious prayer.
5. The highest place in heaven is most to love God. (B. W. Noel, M. A.)
Christs answer to Salomes petition
While admitting the potency of the prayer of faith, it is not to be supposed that every petition which may be presented will be complied with:-
1. God in His Providence ordinarily acts within fixed laws, and with these He rarely dispenses. A high place in the kingdom of the future will not be an arbitrary gift, but the result of the course pursued here.
2. The important thing for us is attention to our duty, and leave the rest to Providence.
3. No envious speculations can assist our progress heavenward. (H. B. Moffat, M. A.)
Ignorant requests
Ye know not
(1) of what sort My kingdom is-viz., a spiritual and heavenly one, not carnal and earthly;
(2) because ye are asking for the triumph before the victory;
(3) because ye suppose that this kingdom is given by right of blood to those who seek it, whereas it is given only to those who deserve and strive. (Lapide.)
Right and wrong prayers
A prayer for things not lawful begs nothing hut a denial. The saints have their prayers out, either in money or moneys worth, provided they bring lawful petitions and honest hearts. (John Trapp.)
Was there ever a more unseasonable request, than for them to be suitors for great places to Him, when He had but now told them He was going to be spit upon, scourged, condemned, crucified? Yet there was this good in it; they by it discovered a faith in Him, that notwithstanding all this He should be exalted and have a kingdom. But how carnal are our conceptions of spiritual and heavenly things, till we are taught by God a right notion of them! (Matthew Pool.)
Men sometimes know not what they ask
I. These two disciples sought the place of the two malefactors.
II. They requested, so to speak, something which had only existence in their own imagination (worldly honours in the kingdom of Christ).
III. They sought something which, in its higher import, had already been given away-perhaps to themselves, perhaps to others-viz., special degrees of election. (J. P. Lange, D. D.)
Like Master, like servant
Christ, like a good and wise physician, first drank the draught Himself which He was preparing for His own. He underwent His passion and death, and so He became immortal and impassible; thus teaching His own how they might confidently drink the draught which produces soundness and life. (St. Bernard.)
The Church sphere
It shall not be so among you. The Church and the world have different spheres. As every other association or body, so the Church has its appropriate organization, corresponding to its nature. The plant would die if it were subject to the conditions of the crystal; the animal, if to those of the plant; man, if to those of the animal; and the Church, if to those of the world. Or rather, the plant has burst through the conditions of the crystal, and passed beyond it, etc.; and the kingdom of heaven through the conditions and forms of this world. (J. P. Lange, D. D.)
Ye know not what ye ask
There is a heathen story which tells that once a man asked for this gift-not to die; and it was granted to him by the Fates. He was to live on for ever. But he had forgotten to ask that his youth and health and strength might last for ever also; and so he lived on till age and its infirmities and weakness were weighing him down, and his life grew to be a weariness and a burden to him. Existence (for it could hardly be called life)was one long torment to him; and then he wished to die. He wished to die, and could not. He had asked for a thing which he was totally unfit to enjoy, but he had to take the consequences of it when it was once given. It was a curse to him, not a blessing.
The law of rank and position in Gods kingdom
The notion of rank in the world is like a pyramid; the higher you go up, the fewer are there who have to serve those above them, and who are served more than these underneath them. All who are under serve those who are above, until you come to the apex, and there stands some one who has to do no service, but whom all the others have to serve. Something like that is the notion of position-of social standing and rank. And if it be so in an intellectual way, even-to say nothing of mere bodily service-if any man works to a position that others shall all look up to him and that he may have to look up to nobody, he has just put himself precisely into the same condition as the people of whom our Lord speaks-as those who exercise dominion and authority, and really he thinks it a fine thing to be served. But it is not so in the kingdom of heaven. The figure there is entirely reversed. As you may see a pyramid reflected in the water, just so, in a reversed way altogether, is the thing to be found in the kingdom of God. It is in this way: the Sen of Man lies at the inverted apex of the pyramid; He upholds, and serves, and ministers unto all, and they who would be high in His kingdom must go near to Him at the bottom, to uphold and minister to all that they may or can uphold and minister unto. There is no other law of precedence, no other law of rank and position in Gods kingdom. And, mind, that is the kingdom. The other kingdom passes away-it is a transitory, ephemeral, passing, bad thing, and away it must go. It is only there on sufferance, because in the mind of God even that which is bad ministers to that which is good; and when the new kingdom is built the old kingdom shall pass away. But the man who seeks this rank of which I have spoken, must be honest to follow it. It will not do to say, I want to be great, and therefore I will serve. A man will not get at it so. He may begin so, but he will soon find that that will not do. He must seek it for the truths sake, for the love of his fellows, for the worship of God, for the delight in what is good. (Geo. Macdonald, M. A.)
Place-seeking parents
Mothers should be cautious about seeking places of honour for their sons. Doing this, they seldom know what they ask. They may be seeking the ruin of their children. It is not posts of honour that secure happiness or salvation As the purest and loveliest streams often flow in the retired grove, far from the thundering cataract or the stormy ocean, so is the sweet peace of the soul; it dwells oftenest far from the bustle of public life, and the storms and tempests of ambition. (A. Barnes, D. D.)
Ambition insatiable
Ambition is like the sea which swallows a]l the rivers and is none the fuller; or like the grave whose insatiable maw for ever craves for the bodies of men. It is not like an amphora, which being full receives no more, but its fulness swells it till a still greater vacuum is formed. In all probability Napoleon never longed for a sceptre till he had gained a batton, nor dreamed of being Emperor of Europe till he had gained the crown of France. Caligula, with the world at his feet, was mad with a longing for the moon, and could he have gained it, the imperial lunatic would have coveted the sun. It is in vain to feed a fire which grows the more vivacious the more it is supplied with fuel; he who lives to satisfy his ambition has before him the labour of Sisyphus, who rolled up hill an ever rebounding stone, and the task of the daughters of Danaus, who are condemned for ever to attempt to till a bottomless vessel with buckets full of holes. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv20–27 20. Then came to him the mother of Zebedee's…
20. Then came to him the mother of Zebedee's children. Salome, the mother of the apostles James and John, and supposed by many to be the sister of the mother of Jesus. Compare Mark 10:32–45; Luke 18:31–34.
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.
William B. Godbey 1900 · Public Domain On v20 Mat 20:20-28; Mar 1:35-45. “James and John, the sons…
AMBITION OF JAMES AND JOHN
Mat 20:20-28; Mar 1:35-45. “James and John, the sons of Zebedee, come to Him, saying, Teacher, we wish that You may do to us whatsoever we may ask. And He said to them, What do you wish Me to do for you? And they said to Him, Grant unto us that we may sit, the one on Thy right hand, and one on Thy left hand, in Thy glory.” Matthew says their mother, Salome, made the request for them. There is no disharmony between Matthew and Mark in this matter, as Qui facit per alium, facit per se, that old Roman law, transferred to England and then to America — “What any one does by another, he does by himself” — is not only recognized among all nations, but was so recognized by the inspired writers. At that time none of the disciples had any idea that Jesus was going to die and leave the world, but were on the constant lookout for Him to ascend the throne of Judea, and establish a kingdom, in glory eclipsing that of David and Solomon. The mother and the young men had considerable reason to believe that they would stand a good chance for the prime ministry in the coming kingdom, as He had repeatedly shown them and Peter extraordinary courtesy, permitting them to be present when He raised the daughter of Jairus from the dead, and in the glorious scene of the transfiguration. They all, however, in this matter abundantly evince their need of entire sanctification, which they all received about two months from that date, when the Pentecostal baptism fell on them, consuming all their ambition.
Read full note →
“Jesus said to them, You know not what you ask. Are you able to drink the cup which I drink, and to be baptized with the baptism with which I am baptized? And they said to Him, We are able. And Jesus said to them, You shall drink of the cup which I drink, and be baptized with the baptism with which I am baptized; but to sit on My right hand and on My left hand is not Mine to give, but theirs for whom it has been prepared.” Jesus here alludes to the baptism of bloody martyrdom, which then awaited Him in about eight days. Baptizo means to purify. (Joh 3:26, and Luk 11:38.) Jesus took on Himself the sins of the whole world, an awful mountain of dark pollution. This was all purified away when He died on the cross, thus perfecting the vicarious atonement. It is quite significant that James was the first one of the Twelve to seal his faith with his blood, John outliving all, but suffering so much toil and persecution, even miraculously delivered from the caldron of boiling oil in Rome, that he would justly rank along with his brother, pre-eminent in martyrdom.
“And the ten, hearing, began to be displeased about James and John. Jesus calling them, says to them, You know that those seeming competent to rule the Gentiles, have the dominion over them, and their great men exercise power over them. But it shall not be so among you. But whosoever shall wish to be great among you, shall be your minister; and whosoever shall wish to be first among you, shall be the servant of all. For the Son of man did not come to be ministered unto, but to minister, and to give His life a ransom for many.” Our Savior here elucidates the difference between His kingdom and the secular governments, as in the latter there is such a thing as official emolument, remuneration, aggrandizement, and honor; whereas in the former the whole trend of the matter is diametrically opposite, the officer being a waiter, administering to the interest of others; and the chief officer actually being the servant of all the members of the kingdom, having the most laborious place, constantly encumbered with toil and labor in the interest of others, — a grand spiritual truth, so little understood and realized by the people, and even Church officials, who are prone to look upon ecclesiastical offices in the light of the secular. Here we have a deep and comprehensive signification in our Savior’s statement, “To give His life a ransom for many.” Did He not die for all? He certainly did. Then why did He not in this passage say, “Give His life a ransom for all,” instead of “many?” N. B. — “All” has an objective signification, while “many” is used subjectively. Now what is the difference? “All” means the whole human race, for whom Jesus died objectively; while “many” means the elect, in the broad sense, including every human being, of all ages and nations, who, in the infinite mercy and goodness of God, may, in some way, effect an entrance into heaven at last.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv21–22 (See Scofield "Mat 3:2").
kingdom
(See Scofield "Mat 3:2").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv20, 22, 24 The Requests of the Sons of Zebedee.
The Requests of the Sons of Zebedee.
v. 20. Then came to Him the mother of Zebedee’s children with her sons, worshiping Him, and desiring a certain thing of Him.
Read full note →
v. 21. And He said unto her, What wilt thou? She saith unto Him, Grant that these my two sons may sit, the one on Thy right hand, and the other on the left, in Thy kingdom.
The two sons of Zebedee, James and John, were among the first disciples of Jesus, Mat 4:21-22. In the early days of their discipleship they were not characterized by the same patience and kindness that was the most prominent attribute of John in later years. They were both impulsive in speech and rash in action. Mar 3:17. Their mother’s name was Maria Salome, a sister of Mary, the mother of Jesus, Joh 19:25; Luk 8:2-3; Luk 23:55. She belonged to that small band of woman disciples that had ministered to the Lord. She probably had heard the promise that Jesus had made to the Twelve, chapter 19:28, and had drawn the conclusion that the cousinship of her sons, and the fact that they had been singled out by the Lord for special attentions, warranted her bold request. And her sons, as yet hardly conscious of the meaning of true discipleship, eagerly took up the idea, seconding their mother’s plea. She was very importunate about her request; she knelt down at Jesus’ feet and begged earnestly, womanlike seeking fulfillment of her wish before stating it. Being asked by Jesus what her desire was, she stated that she wished her sons to occupy the highest places of honor in the Messianic kingdom, for thus the seats on the right hand and on the left hand of the rulers were regarded. As Luther says: "The flesh ever seeks to be glorified before it is crucified; exalted before it is abased."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 22, 25 Connecting Statement:
Connecting Statement:
In response to the question that the mother of two of the disciples asks, Jesus teaches his disciples about authority and serving others in the kingdom of heaven.
Read full note →
the sons of Zebedee
This refers James and John.
at your right hand ... at your left hand
These refer to having positions of power, authority, and honor. (See: Metonymy)
in your kingdom
Here "kingdom" refers to Jesus ruling as king. AT: "when you are king" (See: Metonymy)
translationWords
Zebedee
Jesus
bow
command
right hand
kingdom
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv20, 21, 22, 23, 24, 25, 27 20:20-28 Each prediction of Jesus’ suffering in Matthew is…
20:20-28 Each prediction of Jesus’ suffering in Matthew is connected to instruction on the nature of discipleship in light of that suffering (see 16:24-28; 17:24–18:5). This teaching called the Messiah’s disciples to follow his example of service and sacrifice.
20:20-21 This mother’s question appears to have been inspired by her sons, since Jesus responded to the sons rather than to the mother (cp. Mark 10:35-37).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.