32 34<\/strong>. Predictions of the Passion<\/p>\n 32<\/strong>. they were in the way<\/em> ] Our Lord would seem to have now descended from Ephraim to the high road in order to join the caravans of Galilan pilgrims going up to Jerusalem. St Mark gives a special prominence to this critical period in His human history: He describes ( a<\/em>) the prophetic elevation and solemnity of soul which He displayed; ( b<\/em>) His advancing before them as the destined Sufferer, ( c<\/em>) the awe of the disciples as they followed Him.<\/p>\n and Jesus went before them<\/em> ] “After the manner of some leader who heartens his soldiers by choosing the place of danger for himself.” Trench, Studies<\/em>, p. 216.<\/p>\n and as they followed<\/em> ] Or, according to the better reading, and they that followed,<\/em> as though there were two bands of the Apostles, of whom one went foremost, while the others had fallen behind. “There are few pictures in the Gospel more striking than this of Jesus going forth to His death, and walking alone along the path into the deep valley, while behind Him, in awful reverence, and mingled anticipations of dread and hope their eyes fixed on Him, as with bowed head He preceded them in all the majesty of sorrow the disciples walked behind and dared not disturb His meditations.” Farrar, Life<\/em>, ii. p. 179.<\/p>\n And he took again<\/em> ] This was for the third time. The two previous occasions are described in ( a<\/em>) Mar 8:31<\/span>, in the neighbourhood of Csarea Philippi, just after St Peter’s confession, and ( b<\/em>) Mar 9:30-32<\/span>, shortly afterwards, during the return to Capernaum. The particulars are now more full and more clear than ever before. St Matthew (Mat 20:17<\/span>) distinctly tells us that this mournful communication was made privately<\/em> to the Apostles.<\/p>\n See the notes at Mat 20:17-19<\/span>.<\/P> Mar 10:32<\/B><\/span><\/P> Jesus went before him – <\/B>In the manner of an intrepid, fearless leader and guide, exposing himself to danger and death rather than his followers.<\/P> And they rather amazed … – <\/B>They were afraid that evil would befall him in the city; that the scribes and Pharisees, who had so often sought to kill him, would then do it. Their fear and amazement were increased when he told them what would befall him there. They were amazed that, when he knew so well what would happen, he should still persevere in going up to the city.<\/P> <\/p>\n Mar 10:32-34<\/span><\/p>\n And they were in the way going up to Jerusalem.<\/em><\/p>\n<\/p>\n Christ on the road to the cross<\/strong><\/p>\n Full of calm resolve Christ comes forth to die. Behold the little company on the steep rocky mountain road that leads up from Jericho to Jerusalem; our Lord far in advance of His followers, with a fixed purpose stamped upon His face, and something of haste in His stride, and that in His whole demeanour which shed a strange astonishment and awe ever the group of silent and uncomprehending disciples.<\/p>\n I.<\/strong> <\/strong>We have here what, for want of a better name, I would call the heroic Christ. The Ideal Man unites in Himself what men are in the habit, somewhat superciliously, of calling the masculine virtues, as well as those which they somewhat contemptuously designate the feminine. He reads to us the lesson, that we must resist and persist, whatever stands between us and our goal. The most tenacious steel is the most flexible, and he who has the most fixed and definite resolve may be the one whose heart is most open to all human sympathies, and is strong with the almightiness of gentleness.<\/p>\n II. <\/strong>The self-sacrificing Christ. Hastening to His cross; surrendering Himself to death. His self-sacrifice was not the flinging away of the life which He ought to have preserved, nor carelessness, nor the fanaticism of a martyr, nor the enthusiasm of a hero and champion; but the voluntary death of Him who of His own will became in His death the oblation and satisfaction for the sins of the whole world.<\/p>\n III. <\/strong>The shrinking Christ. May not part of the reason for His haste have been that instinct which we all have, when some inevitable grief or pain lies before us, to get it over soon, and to abbreviate the moments that lie between us and it? (See Luk 12:50<\/span>; Joh 13:27<\/span>.<\/em>)<\/p>\n In Christ this natural instinct never became a desire or purpose. It had so much power over Him as to make Him march a little faster to the cross, but it never made Him turn from it.<\/p>\n IV. <\/strong>The lonely Christ. Unappreciated aims; unshared purposes; misunderstood sorrow; solitude of death-all this He bore, that no human soul, living or dying, might ever be lonely any more. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n The Saviours alacrity to reach the end of His course<\/strong><\/p>\n A lowly band of travellers journeying towards Jerusalem. Already they are within sight of the hills that encompass the capital. One of the company out strips the rest. His countenance is lit up with joyous expression, like that which glows on the face of one who, after long absence, is again drawing near to his fathers house. It is Christ; and He is going up to Jerusalem to expiate a worlds guilt by the sacrifice of Himself. Sorrows such as have never yet filled the breast of man await Him there; and least of all is it ignorance of what is before Him, which makes Him in haste to press forward. What was it that prompted Him to such eagerness? He designed to teach by action<\/p>\n (1)<\/strong> a doctrine for His disciples to learn, viz., the necessity of His suffering, and suffering alone. In the work on which He was now entering, no man could be associated with Him. He must go before.<\/p>\n (2)<\/strong> An example for them to follow. If He goes first, they come next. By His alacrity He would teach them how noble a thing it is to suffer in a good cause. They would think of this afterwards, and take courage. They would recollect the insignificance of all their sufferings as contrasted with His; and as they remembered this, the thought how bravely the Saviour went forward in the path of tribulation would nerve them to endurance, and make them almost impervious to fear. Arm yourselves with the like mind, and blush at the very thought of cowardice or retreat when summoned to suffer for the Redeemers sake, remembering how eagerly He went before. (R. Bickersteth.<\/em>)<\/p>\n<\/p>\n Christs life founded on a plan<\/strong><\/p>\n There was no uncertainty or experiment about that life; every detail was foreseen from the beginning. Every mans life may be planned by Divine wisdom, but the man himself is ignorant of his own course, unable to foresee the next hour.<\/p>\n 2. <\/strong>That Jesus Christ knew all the developments of His plan of life. The sorrow of the first day, the sleep of the second, the triumph of the third, were all before Him, as conditions of His daily labour.<\/p>\n 3. <\/strong>That though He knew the result, He patiently fulfilled the whole process. There was no precipitancy; there was no fretfulness; every case of need was attended to as though it were the only case in the world. The Christian knows that heaven will be his portion at last; let him be stimulated to constant activity, as though human want demanded his whole attention.<\/p>\n 4. <\/strong>That Jews and Gentiles were alike engaged in carrying on a work which was for the highest benefit of the whole world. How unconsciously we work! We may be pulling down in the very act of setting up.<\/p>\n 5. <\/strong>That the assured triumph of the right is a source of strength to the good man. Jesus Christ spoke not of the crucifixion, but of the third day. The picture was not all gloomy. Light broke through the very centre of the darkness. How hopeless, but for the third day, is the lot of suffering men. The third day may suggest<\/p>\n (a) <\/strong>the brevity of bad influence;<\/p>\n (b) <\/strong>the impossibility of destroying that which is good, and<\/p>\n (c) <\/strong>the transference of power from a temporary despotism to an eternal and beneficent sovereignty. Brief and frail is the tenure of all malign powers. (F. Wagstaff.<\/em>)<\/p>\n<\/p>\n The cross, the object of desire.<\/strong><\/p>\n I. <\/strong>That the cross should have been an object of desire and of intense longing to our Saviours heart is a statement too remarkable to be barely asserted. Such a death was abhorred by all mankind. It was a death of ignominy, agony, and shame. Yet, contrary to the universal sentiment, Christ desired it. That the cross was a token of desire rather than fear will be seen by the way our Lord checked every hindrance or suggestion raised against it, and by His words and deportment as He approached it (Mat 16:23<\/span>). He desired the cross, and wanted to communicate that desire to others. On one occasion He reveals His desire in most remarkable language (Luk 12:50<\/span>). When He entered the Samaritan village, we are told His face was as though He would go to Jerusalem (Luk 9:53<\/span>). The text discloses the same zeal-Behold we go up to Jerusalem; a sentence which sounds the keynote of triumph. His eager gait betokened the onward desire of His soul.<\/p>\n II. <\/strong>We would consider the reasons for this desire. The cross could not be in itself an object of desire. It was not like the joy set before Him at the Fathers right hand; if desired at all, it must be because of its results. These were in two directions-one in relation to God, the other to man. The glory of God and the salvation of man were the ruling motives of Christs conduct. We can all strive to be like Him in His inward life, though only martyrs are completely like Him in His outward life, His great motive was the glorifying of the Father (Joh 5:30<\/span>). God was glorified on Calvary (Joh 17:1<\/span>). The cross was the Divine way of repairing the honour of God, which had been outraged by sin. The heart of Jesus was consumed with this desire of a reparation which was in His power. We know what it is to burn with indignation, when one who is loved, is offended and unjustly injured; how then must the true perception of sin have kindled the flame of desire for the cross in the Man Christ Jesus. Also the cross was to be the means of glorifying God by manifesting the Divine character-harmonizing mercy and justice; it was to be the witness of love-removing such misconceptions of the Deity, as may have arisen from the misery of sin. Thus viewed in relation to God, the cross was to Christ an object of desire. His love for us made it an object of desire on the human side. The cross was necessary according to the predestination of God as a means for imparting life to others (Joh 12:24<\/span>). Thus an object of desire; for to restore the creature must redound to the glory of the Creator.<\/p>\n III. <\/strong>The greatness of that desire. Its greatness lies in its intensity and purity-Jesus went before them. It was not a mere impulse which prompted this onward movement, as the hero is carried forward in the excitement of battle. All impulse in Jesus was regulated by His calm mind and perfect will, therefore vehemency of action betokened the ardour of His soul. Moreover, our desires are in proportion to the strength of our inward faculties. Their intensity will depend upon the vigour of our wills and the reach of our minds. The mind must present the object sought. The perfection of Christs mind will show the strength of His desires. He saw the cross with all its detail of suffering. He saw all the effects of the cross. He looked beyond it and traced all its powers; all the powers of grace and supernatural beauty which would result from the merit of His passion; He saw the saints enjoying countless ages of happiness in heaven. Hence the intensity of His desire for the cross.<\/p>\n 2. <\/strong>This desire may be measured by the natural fear which it overpowered. As man, Christ feared death and suffering. Pure human nature shrinks from torture.<\/p>\n 3. <\/strong>The greatness of this desire of Christ for the cross, consists in its purity, as well as intensity. With all the vehemency of our Saviours zeal, there was calmness of spirit and an obedient will. The purity of desire lies also in the nature of the cross He had to bear, of shame and desolation. The hiding of the Fathers face separates His cross from that of the martyr. It was comfortless suffering. The cross, too, was a punishment viewed with contempt. Some desire to suffer great things, because their greatness brings renown. Pride will support much bodily mortification; the cross had at that time only the aspect of humiliation. Christ took His disciples aside that He might impart to them His desire. He wanted to cast out of that fountain of fire which glowed within His own soul some sparks which might inflame them also-Behold we <\/em>go up. He suffers not only instead of us, but also to purchase for us power and grace to suffer with Him and for Him. He has not removed the necessity of suffering by His suffering, any more than He has removed the necessity of temptation by His being tempted. The same cross whereby we are redeemed promulgates, as the condition of emancipation, the law of mortification. The desire of the cross Christ communicates to His members. St. Paul prays that I may know Him, and the fellowship of His sufferings. It must begin with the mortification of our lower nature (Gal 5:24<\/span>). It is a high pitch of nature to desire to suffer as a means of closer union with our Lord; we must first learn to bear crosses without murmuring; then to accept them with resignation; and, lastly, to meet them with desire and joy. (W. H. Hutchings, M. A.<\/em>)<\/p>\n<\/p>\n As they followed they were afraid.<\/strong><\/p>\n Following Jesus fearingly<\/strong><\/p>\n See the union of two apparently contradictory things. The fear was not enough to stop the following, nor the following sufficient to arrest the fear. That walk up to Jerusalem illustrative of the path to heaven. You follow Christ, you love Him too much not to follow Him. But your religion is an amazement; it creates fear. Certainly, if you were not a follower, you would not be a fearer. I never knew anyone begin to fear till God had begun to love him, and he had begun to love God. The fear is an index that you are on the road. Fear! ought we not to be beyond it; ought not to be the <\/em>motive. How is it that a real follower may be a real fearer?<\/p>\n I. <\/strong>They had not adequate ideas of Him whom they followed. They did not know what exceeding care He takes of His own. If you knew the character and work of Christ you would get rid of fear.<\/p>\n II. <\/strong>Though the disciples loved Christ, they did not love Him as he deserved. If they had, the love would have absorbed the fear; they would have rejoiced to die with Him.<\/p>\n III. <\/strong>They had not, what the Master had, one great, fixed, sustaining aim. This will lift above the petty shafts of little disturbances; above yourself.<\/p>\n IV. <\/strong>The disciples had their fears undefined. It was the indefinite which terrified them. Take these four rules.<\/p>\n 1. <\/strong>You that follow and are afraid, fortify yourself in the thought of what Christ is-His Person, work, covenant; and what He is to you.<\/p>\n 2. <\/strong>Love Him very much, and realize your union with Him.<\/p>\n 3. <\/strong>Set a high mark, and carry your life in your hand, so you may reach that mark, and do something for God.<\/p>\n 4. <\/strong>Often stop and say deliberately to yourself, Why art thou cast down, O my soul. Many increase their fears by thinking so much about them. The onward going will gradually overcome the inward fear. (J. Vaughan, M. A.<\/em>)<\/p>\n<\/p>\n Following and fearing<\/strong><\/p>\n Experience ought to teach us that our fears are seldom fulfilled.<\/p>\n I. <\/strong>As they followed; then even the glorious army of martyrs were afraid. For they includes St. Peter. Fears disheartened them. Never let us think that the greatest souls are heroic right through, ever and always. The battle with the flesh was keen in them. Besides, some fears have their moral uses. It is well to be afraid of ourselves, if our dependence on Christ is strengthened. Then, what courage may not fear afterwards merge into!<\/p>\n II. <\/strong>As they followed: then fear did not hinder their progress. If there was fear in their hearts, there was fidelity in their steps.<\/p>\n III. <\/strong>As they followed; then we need not doubt our discipleship because we are afraid. It is indifference that is to be dreaded, and presumptuous self-confidence. Forgiveness is needed for others, not for them.<\/p>\n IV. <\/strong>As they followed: then the departure of some fears does not do away with them all, They did not fear poverty, they had left all to follow Christ; they did not fear change in Jesus, they found His word of promise sure. We shall never lose all fears here; this discipline is wise for us.<\/p>\n V. <\/strong>As they followed; then let none turn back. Even when the intellectual beliefs are burdened with difficulty, never be afraid. Follow on. Be faithful unto death. (W. M. Statham.<\/em>)<\/p>\n<\/p>\n As they followed, they were afraid<\/strong><\/p>\n The disciples conduct. Up to the very period of Christs death and resurrection, the disciples looked forward to His manifestation as a prince who should release their nation from bondage, and advance it to an hitherto unattained height of glory and dominion. All along they had been staggered at the meanness of their Masters outward appearance; and now they were amazed to find that the expected Deliverer of mankind was on His way to suffering. They could not understand it. They were amazed, too, at His readiness to suffer. He was advancing to the cross, like a victor to his crown. We must note here that<\/p>\n (1)<\/strong> they followed. This is to their praise. They knew He was going on to death, yet they did not desert Him. They had true faith. But it was also weak faith, for<\/p>\n (2)<\/strong> they were afraid. Strange, that while with Him they should fear. They thus missed much of the comfort they might have derived from His companionship. Nicodemus and Joseph of Arimathea are instances of the same-a true but weak faith-a faith which does not fill its possessor with peace. Let us not rest in a timorous faith. Let us be valiant for the truth. We have not the same excuse for fear that they had. They had not then experienced the Resurrection, the Ascension, the gift of the Comforter. When once the Spirit was given, they no longer knew fear. Shame on us, if with all our superior knowledge and privilege, we cast not aside the fear of man, and follow Jesus, with diligence to do, and with readiness to suffer, whatever He is pleased to prescribe or appoint. (R. Bickersteth.<\/em>)<\/p>\n Verse 32. And he took again the twelve<\/B><\/I>] Or thus: For having<\/I> again taken the twelve<\/I>, c. I translate for<\/I>, which signification it often bears see Lu 1:22<\/span>; Joh 12:35<\/span>, and elsewhere. This gives the reason of the wonder<\/I> and fear<\/I> of the disciples, FOR he began to tell them on the way, what was to<\/I> befall him<\/I>. This sense of , I find, is also noticed by Rosenmuller<\/I>. See on Mt 20:17-19<\/span>.<\/P><\/p>\n See Poole on “Mat 20:17<\/span>“, and following verses to Mat 20:19<\/span>. This is at least the third time that our Saviour instructs his disciples as to his passion, toward which he was now going, and that with such a readiness, that, to the amazement of his disciples, he led the way, and outwent them. It is observable that Christ here describeth his sufferings more particularly than before. He tells them here that he should be first <\/P> delivered to the chief priests and the scribes, <\/B>and they should condemn him.<\/B> Then they should <\/P> deliver him to the Gentiles, <\/B>( such were the Romans and Pontius Pilate), and they should <\/P> mock him, scourge him, spit on him, <\/B>put him to death, but he should rise again the third day. Luke adds, Luk 18:34<\/span>, They understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.<\/I> How hardly do we believe what seems contrary to our interests! But we are to hear for the time to come. This premonition was afterwards of use to them, they remembered the words of Jesus when the things were come to pass. Preachers words are not lost, though at present they be not believed or hearkened to. <\/P> <\/p>\n 32. And they were in the way<\/B>onthe road. <\/P> going up to Jerusalem<\/B>inPerea, and probably somewhere between Ephraim and Jericho, on thefarther side of the Jordan, and to the northeast of Jerusalem. <\/P> and Jesus went before them<\/B>asGROTIUS says, in the styleof an intrepid Leader. <\/P> and they were amazed<\/B>or”struck with astonishment” at His courage in advancing tocertain death. <\/P> and as they followed, theywere afraid<\/B>for their own safety. These artless, lifeliketouchesnot only from an eye-witness, but one whom the noblecarriage of the Master struck with wonder and aweare peculiar toMark, and give the second Gospel a charm all its own; making us feelas if we ourselves were in the midst of the scenes it describes. Wellmight the poet exclaim: <\/P> “The Saviour,what a noble flame <\/P> Was kindled in Hisbreast, <\/P> When, hasting toJerusalem, <\/P> He march’d before therest!” <\/P> COWPER <\/P> <\/P> And he took again thetwelve<\/B>referring to His previous announcements on this sadsubject. <\/P> and began to tell them whatthings should happen unto him<\/B>“were going to befall Him.”The word expresses something already begun but not brought to a head,rather than something wholly future.<\/P><\/p>\n And they were in the way<\/strong>,…. Upon the road, having left the coasts of Judea on the further side of Jordan:<\/p>\n going up to Jerusalem<\/strong>; to the passover there, which was to be in a short time, and where Christ was to suffer and die; for this was the last journey he took, and the last passover he was to eat there:<\/p>\n and Jesus went before them<\/strong>; as their forerunner, their guide and leader, with unconcernedness and intrepidity; though he knew what would befall him, and what designs were forming against him: and this he did to inspire his disciples with courage, and to leave them an example that they should tread in his steps:<\/p>\n and they were amazed<\/strong>; at his readiness to go up to Jerusalem, and the cheerful Spirit he discovered, when he had so many, and such powerful enemies at that place, in going to which he exposed himself to the greatest dangers.<\/p>\n And as they followed<\/strong>; for they did not choose to leave him, but were determined to continue with him at all events, though<\/p>\n they were afraid<\/strong>; what would be the consequence of it to themselves, as well as to him; for they being his followers, could not expect any other than ill usage from his enemies.<\/p>\n And he took again the twelve<\/strong>; the disciples, as he had done before, Mr 8:31<\/span>,<\/p>\n and began to tell them what things should happen unto him<\/strong>; being what were determined by God, agreed unto by himself, and foretold in the Scriptures; for these were not casual and contingent events.<\/p>\n Christ’s Prediction of His Sufferings.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33 Saying,<\/I> Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. 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. 36 And he said unto them, What would ye that I should do for you? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? 39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: 40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them<\/I> for whom it is prepared. 41 And when the ten heard it,<\/I> they began to be much displeased with James and John. 42 But Jesus called them to him,<\/I> and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. 43 But so shall it not be among you: but whosoever will be great among you, shall be your minister: 44 And whosoever of you will be the chiefest, shall be servant of all. 45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.<\/P> Here is, I. Christ’s prediction of his own sufferings; this string he harped much upon, though in the ears of his disciples it sounded very harsh and unpleasing.<\/P> 1. See here how bold he was; when they were going up to Jerusalem, Jesus went before them,<\/I> as the captain of our salvation,<\/I> that was now to be made perfect through sufferings,<\/I> v.<\/span> 32<\/span><\/U><\/I><\/span>. Thus he showed himself forward to go on with his undertaking, even when he came to the hardest part of it. Now that the time was at hand, he said, Lo, I come;<\/I> so far was he from drawing back,<\/I> that now, more than ever, he pressed forward. Jesus went before them, and they were amazed.<\/I> They began now to consider what imminent danger they ran themselves into, when they went to Jerusalem; how very malicious the Sanhedrim which sat there was against their Master and them; and they were ready to tremble at the thought of it. To hearten them, therefore, Christ went before them.<\/I> “Come,” saith he, “surely you will venture where your Master ventures.” Note, When we see ourselves entering upon sufferings, it is encouraging to see our Master go before us. Or, He went before them,<\/I> and therefore<\/I> they were amazed;<\/I> they admired to see with what cheerfulness and alacrity he went on, though he knew he was going to suffer and die. Note, Christ’s courage and constancy in going on with his undertaking for our salvation, are, and will be, the wonder of all his disciples.<\/P> 2. See here how timorous and faint-hearted his disciples were; As they followed, they were afraid,<\/I> afraid for themselves, as being apprehensive of their own danger; and justly might they be ashamed<\/I> of their being thus afraid.<\/I> Their Master’s courage should have put spirit into them.<\/P> 3. See here what method he took to silence their fears. He did not go about to make the matter better than it was, nor to feed them with hopes that he might escape the storm, but told them again<\/I> what he had often told them before, the things that should happen to him.<\/I> He knew the worst of it, and therefore went on thus boldly, and he will let them know the worst of it. Come, be not afraid;<\/I> for, (1.) There is no remedy, the matter is determined, and cannot be avoided. (2.) It is only the Son of man<\/I> that shall suffer; their time of suffering was now at hand, he will now provide for their security. (3.) He shall rise again;<\/I> the issue of his sufferings will be glorious to himself, and advantageous to all that are his, Mar 10:33<\/span>; Mar 10:34<\/span>. The method and particulars of Christ’s sufferings are more largely foretold here than in any other of the predictions–that he shall first be delivered up by Judas to the chief priests and the scribes;<\/I> that they shall condemn him to death, but, not having the power to put him to death, shall deliver him to the Gentiles,<\/I> to the Roman powers, and they shall mock him,<\/I> and scourge him,<\/I> and spit upon him,<\/I> and kill him.<\/I> Christ had a perfect foresight, not only of his own death, but of all the aggravating circumstances of it; and yet he thus went forth to meet it.<\/P> II. The check he gave to two of his disciples for their ambitious request. This story is much the same here as we had it Matt. xx. 20<\/span>. Only there they are said to have made their request by their mother, here they are said to make it themselves; she introduced them, and presented their petition, and then they seconded it, and assented to it.<\/P> Note, 1. As, on the one hand, there are some that do not use,<\/I> so, on the other hand, there are some that abuse,<\/I> the great encouragements Christ has given us in prayer. He hath said, Ask, and it shall be given you;<\/I> and it is a commendable faith to ask for the great things he has promised; but it was a culpable presumption in these disciples to make such a boundless demand upon their Master; We would that thou shouldest do for us whatsoever we shall desire.<\/I> We had much better leave it to him to do for us what he sees fit, and he will do more than we can desire, Eph. iii. 20<\/span>.<\/P> 2. We must be cautious how we make general promises. Christ would not engage to do for them whatever they desired, but would know from them what it was they did desire; What would ye that I should do for you?<\/I> He would have them go on with their suit, that they might be made ashamed of it.<\/P> 3. Many have been led into a snare by false notions of Christ’s kingdom, as if it were of this world,<\/I> and like the kingdoms of the potentates of this world. James and John conclude, If Christ rise again,<\/I> he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni–The first peer of the realm,<\/I> and the other next him, like Joseph in Pharaoh’s court, or Daniel in Darius’s.<\/P> 4. Worldly honour is a glittering thing, with which the eyes of Christ’s own disciples have many a time been dazzled. Whereas to be good<\/I> should be more our care than to look great,<\/I> or to have the pre-eminence.<\/P> 5. Our weakness and short-sightedness appear as much in our prayers as in any thing. We cannot order our speech, when we speak to God, by reason of darkness, both concerning him and concerning ourselves. It is folly to prescribe<\/I> to God, and wisdom to sub<\/I>scribe.<\/P> 6. It is the will of Christ that we should prepare for sufferings, and leave it to him to recompense us for them. He needs not be put in mind, as Ahasuerus did, of the services of his people, nor can he forget their work of faith and labour of love.<\/I> Our care must be, that we may have wisdom and grace to know how to suffer with him, and then we may trust him to provide in the best manner how we shall reign with him, and when, and where, and what, the degrees of our glory shall be.<\/P> III. The check he gave to the rest of the disciples, for their uneasiness at it. They began to be much displeased,<\/I> to have indignation about James and John,<\/I> v.<\/span> 41<\/span><\/U><\/I><\/span>. They were angry at them for affecting precedency, not because it did so ill become the disciples of Christ, but because each of them hoped to have it himself. When the Cynic trampled on Alexander’s foot-cloth, with Calco fastum Alexandri–Now I tread on Alexander’s pride,<\/I> he was seasonably checked with Sed majori fastu–But with a greater pride of thine own.<\/I> So these discovered their own ambition, in their displeasure at the ambition of James and John; and Christ took this occasion to warn them against it, and all their successors in the ministry of the gospel, v.<\/I><\/span> 42-44<\/span>. He called them to him<\/I> in a familiar way, to give them an example of condescension, then when he was reproving their ambition, and to teach them never to bid their disciples keep their distance. He shows them,<\/P> 1. That dominion was generally abused in the world<\/I> (v.<\/I><\/span> 42<\/span>); That they seemed to rule over the<\/I> Gentiles, that have the name and title of rulers, they exercise lordship over them,<\/I> that is all they study and aim at, not so much to protect them, and provide for their welfare, as to exercise authority upon them;<\/I> they will be obeyed,<\/I> aim to be arbitrary, and to have their will in every thing. Sic volo, sic jubeo, stat pro ratione voluntas–Thus I will, thus I command; my good pleasure is my law.<\/I> Their care is, what they shall get by their subjects to support their own pomp and grandeur, not what they shall do for them.<\/P> 2. That therefore it ought not to be admitted into the church;<\/I> “It shall not be so among you;<\/I> those that shall be put under your charge, must be as sheep under the charge of the shepherd,<\/I> who is to tend them and feed them, and be a servant to them, not as horses under the command of the driver, that works them and beats them, and gets his pennyworths out of them. He that affects to be great and chief, that thrusts himself into a secular dignity and dominion, he shall be servant of all,<\/I> he shall be mean and contemptible in the eyes of all that are wise and good; he that exalteth himself shall be abased.<\/I>” Or rather, “He that would be truly<\/I> great and chief, he must lay out himself to do good to all, must stoop to the meanest services, and labour in the hardest services. Those not only shall be most honoured<\/I> hereafter, but are most honourable<\/I> now, who are most useful.” To convince them of this, he sets before them his own example (v.<\/I><\/span> 45<\/span>); “The Son of man<\/I> submits first to the greatest hardships and hazards, and then enters into his glory, and can you expect to come to it any other way; or to have more ease and honour than he has?” (1.) He takes upon him the form of a servant,<\/I> comes not to be ministered to,<\/I> and waited upon, but to minister,<\/I> and wait to be gracious. (2.) He comes obedient to death,<\/I> and to its dominion, for he gives his life a ransom for many;<\/I> did he die for the benefit of good people, and shall not we study to live for their benefit?<\/P> <\/p>\n And they were amazed <\/B> ( <\/SPAN><\/span>). Imperfect tense describing the feelings of the disciples as Jesus was walking on in front of them ( <\/SPAN><\/span>, periphrastic imperfect active), an unusual circumstance in itself that seemed to bode no good as they went on through Perea towards Jerusalem. In fact,<\/P> they that followed were afraid <\/B> ( <\/SPAN><\/span>) as they looked at Jesus walking ahead in solitude. The idiom ( <\/SPAN><\/span>) may not mean that all the disciples were afraid, but only some of them. “The Lord walked in advance of the Twelve with a solemnity and a determination which foreboded danger” (Swete). Cf. Lu 9:5<\/span>. They began to fear coming disaster as they neared Jerusalem. They read correctly the face of Jesus.<\/P> And he took again the twelve <\/B> ( <\/SPAN><\/span>). Matthew has “apart” from the crowds and that is what Mark also means. Note Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
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<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n