35 45<\/strong>. The Ambitious Apostles<\/p>\n 35<\/strong>. James and John<\/em> ] and with them their mother Salome, to ask the same favour on their behalf. She was one of the constant attendants of our Lord, and now falling on her knees preferred her request (Mat 20:10<\/span>). Nothing could have been more ill-timed than this selfish petition when He was going forth to His death.<\/p>\n See the notes at Mat 20:20-28<\/span>.<\/P> Mar 10:35<\/B><\/span><\/P> And James and John …came unto him – <\/B>They did this through the instrumentality of their mother. They did not come in person, but they got their mother to make the request for them. Compare the notes at Mat 20:20<\/span>.<\/P> <\/p>\n Mar 10:35-45<\/span><\/p>\n Master, we would that Thou shouldest do for us whatsoever we shalt desire.<\/em><\/p>\n<\/p>\n Christs last journey to Jerusalem<\/strong><\/p>\n I.<\/strong> <\/em><\/strong>Self-seeking. It is a plausible maxim of this world which says: Every man for himself. Prominent places are secured by those who seek them diligently, with shrewd management and artful manoeuvering. Why should not this principle be extended into the next world, and our prudence take merely a little longer range in looking out for the main chance? Many people seem to have convinced themselves that in striving to outdo one another they are simply obeying a necessary law-the law of emulation; and have much to say about the wholesomeness of competition. In this narrative we see what effect self-seeking had on the disciples.<\/p>\n 1. <\/strong>It blinded their eyes to the glory of the Son of God. Men seeking conspicuous places cannot understand the mind which was in Christ Jesus, who made Himself of no reputation, and humbled Himself to the cross. What could they know of His going up to Jerusalem? They saw only thrones and kingdoms. A self-seeking spirit cannot enter into the kingdom of God.<\/p>\n 2. <\/strong>It plunged the disciples into a quarrel on the eve of a great occasion. It converts the world into a place of violence.<\/p>\n 3. <\/strong>It put the disciples into a false attitude off presumption, undertaking more than they were able to. They say unto Him, We are able. In a strength greater than their own they were indeed to drink of His cup; but only after learning their own weakness.<\/p>\n 4. <\/strong>The spirit of self-seeking confused their notions of dominion. They had adopted the maxims of the Gentiles, and were in danger of believing that a man was great simply because he exercised authority. Position does not make the man.<\/p>\n II. <\/strong>Self-sacrifice-Whosoever will be great among you, etc.<\/p>\n 1. <\/strong>The courage of self-sacrifice-We go up to Jerusalem. It shrinks from no danger.<\/p>\n 2. <\/strong>The universality of self-sacrifice. Each man is to become like the Man Christ Jesus.<\/p>\n 3. <\/strong>The reward of self-sacrifice.<\/p>\n 4. <\/strong>The kingdom of self-sacrifice. Power to bless and rule. (E. B. Mason.<\/em>)<\/p>\n<\/p>\n The greatness of service<\/strong><\/p>\n It is clear that the whole passage we are to study today arranges itself easily around these three particulars: the fact of which they were aware, the counsel which He wished to add to it, and the argument from the one with which He proposed to enforce the other (see also Mat 20:25-28<\/span>).<\/p>\n I. <\/strong>What they knew was this: in all the forms of government around them, ecclesiastical or political, with which they were acquainted, the principle of lordship held sway.<\/p>\n 1. <\/strong>In those times the prominent matter of notice was a tremendous hierarchy in the Jewish Church, and a domineering aristocracy in the Roman government. The ancient people of God had travestied His word, and perverted His ordinances, and forfeited His favour. The rulers usurped authority everywhere in matters of faith and conscience. They destroyed the revelation from heaven by overlaying of human traditions. And as they continued to grow unrighteous, they began to grow oppressive. And surely, those Jewish disciples needed only to be reminded of the hateful superciliousness of the Roman empire that was holding their nation in captivity. They did indeed know that their great ones exercised authority upon them.<\/p>\n 2. <\/strong>In our times the picture is quite like the old one in every point. Leave men to themselves, and the systems they are sure to construct will be centralized and monarchical. The common people will be dominated by lords, and the lords will have dukes, and the dukes will be put under a king. The one principle of organization is, that each one will try to monopolize position and power, and, by crowding down all he can beneath him, will seek to elevate himself into rule over the masses. Louis of France only uttered the universal sentiment when he gave his word to history: he was reminded that there was a State which ought to be considered: Letat! cest moi! was his answer: The State! I am the State! Look at the Papal Church, or the Greek Church. There are the poor worshippers that pray and pay and obey their leaders. Over these are the priests, then the prelates, then the archbishops, and ecclesiastics without number, narrowing in and rising up till they reach the patriarch or the pope. And even the tiara has its triple crown, running straight up to one point.<\/p>\n 3. <\/strong>In all times this is almost inevitably the same. For unregenerate human nature is selfish and domineering. This is what ye know. The best figure of this is a pyramid. Builders construct these masses of solid stone out of blocks. They place the lowest layer on almost a half acre of land. After a base is made, they draw in a step on every side, then rise for a new layer; then narrow in, and rise again. So the structure lifts itself aloft till the apex crowns it with a single stone. The people are at the bottom; the artisans, the paupers, the slaves, the great wrestling toilers, whom everybody proposes to live upon and domineer over, if he can. Then there come landholders and monopolists and capitalists. After this, we expect to find some aristocrats, with titles, and entails of primogeniture. So we reach what are called nobles; and so on indefinitely, all working towards a pinnacle at the top.<\/p>\n II. <\/strong>This, Christ says, ye know; and now He adds to it a counsel of His own: so it shall not be among you (Mar 5:43<\/span>).<\/p>\n 1. <\/strong>He surprised His followers by relinquishing the lordship and disclaiming the authority. We must be careful to notice that He did not forbid ambition as a motive; He sought only to direct it into a new exercise (Mar 5:44). He did not say it was wrong to wish to be chiefest, but told them that a Christian should desire to be chief servant to all.<\/p>\n 2. <\/strong>He suggested that the humblest service constituted the highest dignity (Mar 5:44).<\/p>\n 3. <\/strong>Thus He completely reverses the whole notion of those who looked for lordship. Let us come back to the figure which we just left. The chief should be at the base, the servant of all those above.<\/p>\n III. <\/strong>Now we are ready to notice the argument with which Jesus enforces His extraordinary counsel: He offers Himself as an example for absolute imitation (Mar 5:45). Consider the plain fact in this case. Let us turn to a passage in one of Pauls Epistles (2Co 8:9<\/span>). (C. S. Robinson, D. D.<\/em>)<\/p>\n<\/p>\n A religion which develops the fit and the useful<\/strong><\/p>\n This was Christs eternal principle, the truest supremacy is the most faithful service to men. The view of Christianity which looks upon religion as an excellent way of getting something, is, we trust, fast dying out. Christ removed the question of getting to the level of enduring and doing. The most irresistible power in the world is the power of unselfishness. Is self-sacrifice possible, when self-sacrifice is, in reality, self-gain? These two disciples proved to be, although they little expected it, perfect types of that of which our Lord was speaking. James was the first apostle to receive the crown of martyrdom. Johns martyrdom was that of living; he was the last of the apostles to die. Learn the divineness of a life of service. Whosoever of you will be the chiefest shall be servant of all. The natural idea of the untutored mind is that a man in supreme power would rule and please himself. Qualifications for serving are becoming to be the badge of governing. What a world of thought we suddenly reach, when we strike the flint of one text with the steel of another text, and a Divine spark is emitted, which lights up our system with the Christ-like principle of the divinity of eternal usefulness! Is it not a part of that stupendous truth, that nothing can live eternally except that which is useful and good? All nature is teaching us this lesson; plants, and animals, and men, and nations, are disappearing and dying out unless they can give a favourable answer to the searching question, Art thou useful? Art thou of any service to God or to man? What a magnificent view this gives of mans magnificent share in the universe! The worlds are hastening along in their prescribed courses-suns are forming-spheres are whirling in ordered procession through space: in what we call the chaos of nature there is no chaos: seas, and continents, and air, and clouds, are daily growing up and evolving; every star, every leaf, every creature that lives is busy, and is helping to roll the Great Universe along-and nature, if asked, Art thou useful? must reply, Yea, every grain and every molecule, every breath and every atom, all are contributing to the order and the usefulness of Gods system! What is nature? Nature is an aggregation and a development of the eternally fit and useful. So also mans test must be this test of fitness too, and we may even go farther, and declare our belief that prospective material rewards are sometimes misleading in the way they are usually interpreted. Mans highest reward must be perfect cooperation with, union with, and knowledge of the eternal God. When Gods purposes become mans purposes, Gods aims mans aims, Gods spirit and essence mans spirit and essence; then we shall not find men clamouring for seats upon golden thrones, but we shall hear them ask, How can I combine with God to further the purposes of man and of God? for both these are identical. Or, to use our Saviours phrase, we shall hear men ask, How can I drink of the cup which Christ drank of? The eternally useful need not, of course, be the eternally assertive or prominent. Many careers of usefulness there are, which are perhaps more of enduring than of acting. To endure, in many circumstances, is, in a sense, to act. (A. H. Powell, M. A.<\/em>)<\/p>\n<\/p>\n Christ a Servant<\/strong><\/p>\n I.<\/strong> <\/em><\/strong>the son of man came not to be ministered unto. This should teach us-<\/p>\n 1. <\/strong>The emptiness of earthly greatness.<\/p>\n 2. <\/strong>Contentment in our situation.<\/p>\n II. <\/strong>The Son of Man came to minister From this we learn-<\/p>\n 1. <\/strong>To be diligent in doing good.<\/p>\n 2. <\/strong>To condescend to the meanest acts of kindness.<\/p>\n III. <\/strong>The Son of Man came to give his life a ransom for many. It teaches-<\/p>\n 1. <\/strong>The deplorable condition of sinners.<\/p>\n 2. <\/strong>The amazing compassion of the Saviour.<\/p>\n 3. <\/strong>The subject encourages our application to Him, and dependence on Him as the Saviour.<\/p>\n 4. <\/strong>The subject stimulates us to seek diligently the salvation of others. (T. Kidd.<\/em>)<\/p>\n<\/p>\n Servant of all<\/strong><\/p>\n A minister having accepted a cordial invitation to the pastorate of a Church, was visited by a lady, who said, Sir, this Church, of which you are now unhappily the minister, is composed of such materials that you must either be its tyrant or its slave; which office will you select? He answered, Its servant, for Jesus Christs sake. Not rendering service to please this one or the other, not giving forth dull tones to soothe the slumbering souls of those that love to sleep, not selecting dainty sentences of polite speech (polished swords that will not out), hoping to win the admiration and commendation of those that sit in the well-cushioned pews; but a servant, and the servant of the Church for Jesus Christs sake. Our highest relationship to God is a relationship of service; it ranks above sonship, because it is the fruit of adoption; love in action.<\/p>\n The servant of all<\/strong><\/p>\n Men of the world would prefer to say, I am among you, not as one who serves, but as one who rules. I live quite independent of the authority of any superior. There is a natural revolt against dependence on another as something derogatory to the dignity of manhood. This revolt against rule, this chafing against the idea of interdependence, is founded on an utter misapprehension. If God is Creator, and we creatures, we are forced to concede the whole question at issue. There can be but one independent existence; mans ignorance renders interdependence impossible. Again, he is a servant, and not a ruler, because of the physical laws which environ him. Man is equally impotent to resist the operation of moral law. The servant of these laws secures his highest well-being. The men who have been servants are the regnant men of the world. Moses, my servant. David cries, Truly I am Thy servant. Elijah says, Whom I serve. The whole life of Christ on earth was the demonstration of the truth of the text: He came not to be ministered unto. There was but one way in which He could derive new glory, and that was by service and sacrifice. All crowns were already His, save one, and that one was the crown of thorns. After this who will venture to call service derogatory to the dignity of manhood, when even the glory of Godhead derives new lustre from this matchless display of condescending grace? The spectacle of the great Lord of All shrinking from no office, however menial, whereby humanity might be cleansed and elevated and ennobled, has given a new ideal to the world. A new form of beauty rises on the vision of mankind. A new standard of greatness is established by the authority of the Highest. He that would be chief among you, let him be the servant of all. These are creative words. Out of them have come the philanthropies, the benevolent enterprises which the pious ingenuity of the Church has devised for the relief of suffering humanity, the sweet charities which minister to the physical and spiritual wants of the world. They are revolutionary words. They have reversed the judgments of men, and reconstructed public opinion as to what constitutes true greatness. (M. D. Hoge, D. D.<\/em>)<\/p>\n<\/p>\n Greatness realized in humble service<\/strong><\/p>\n Dr. Chalmers was great when he presided over the General Assembly of his church, and when he lectured in the Divinity Hall from his professors chair, and when he electrified vast audiences by his power in the pulpit all over Scotland, but never did he attract more reverential admiration or loving regard than when he was seen walking through the dark closes and filthy lanes of Edinburgh, with ragged children clinging to his fingers and to his skirts, as he led them out and gathered them into the schools he had organized for their benefit. (M. D. Hoge, D. D.<\/em>)<\/p>\n Verse 35. And James and John – come unto him<\/B><\/I>] The request here mentioned, Matthew says, Mt 20:20<\/span>, was made by Salome<\/I> their mother; the two places may be easily reconciled thus: – The mother introduced<\/I> them, and made the request as if from herself<\/I>; Jesus knowing whence<\/I> it had come, immediately addressed himself to James and John, who were standing by; and the mother is no farther concerned in the business. See Clarke on Mt 20:20<\/span>.<\/P><\/p>\n See Poole on “Mat 20:20<\/span>“, and following verses to Mat 20:24<\/span>, where we have the same history with little or no variation, only Matthew tells us that James and John did that by their mother which Mark reports as done by them in person; but there is nothing more ordinary even in our common discourse than to speak of that as done by ourselves, which is done by another on our behalf, at our command or solicitation. Both the evangelists agree in all the other parts of their relation, and in the following discourse also very much. <\/P> <\/p>\n 35. And James and John, the sons ofZebedee, come unto him, saying<\/B>Matthew (Mt20:20<\/span>) says their “mother came to Him with her sons,worshipping Him and desiring,” c. (Compare Mat 27:56<\/span>Mar 15:40<\/span>). Salome was her name(Mr 16:1<\/span>). We cannot be surewith which of the parties the movement originated; but as our Lord,even in Matthew’s account, addresses Himself to James and John,taking no account of the mother, it is likely the mother was merelyset on by them. The thought was doubtless suggested to her sons bythe recent promise to the Twelve of “thrones to sit on, when theSon of man should sit on the throne of His glory” (Mt19:28<\/span>); but after the reproof so lately given them (Mr9:33<\/span>, &c.) they get their mother to speak for them. <\/P> Master, we would that thoushouldest do for us whatsoever we shall desire<\/B>thus cautiouslyapproaching the subject.<\/P><\/p>\n And James, and John, the sons of Zebedee, came unto him<\/strong>,…. Along with their mother, who was their mouth, and spoke for them, and they by her:<\/p>\n saying, master, we would that thou shouldst do for us whatsoever we shall desire<\/strong>: that is, we earnestly desire, that whereas we have a favour to ask of thee, that thou wouldst not deny us it, be it what it will; [See comments on Mt 20:20]<\/span>.<\/p>\n There come near unto him James and John <\/B> ( <\/SPAN><\/span>). Dramatic present tense. Matthew has <\/SPAN><\/span>, then, showing that the request of the two brothers with their mother (Mt 20:20<\/span>) comes immediately after the talk about Christ’s death.<\/P> We would <\/B> (<\/SPAN><\/span>). We wish, we want, bluntly told.<\/P> She came worshipping <\/B> (<\/SPAN><\/span>) Matthew says. The mother spoke for the sons. But they try to commit Jesus to their desires before they tell what they are, just like spoiled children. <\/P> <\/p>\n <\/strong><\/p>\n JAMES AND JOHN, SELFISH AMBITION FOR PREEMINENCE,<\/strong><\/p>\n V. 35-45.<\/p>\n 1) “And James<\/strong> and John, the sons of Zebedee,” <\/strong>(kai lakobos kai loannes hoi (duo) huioi Zebedaiou) “And James and John (the two sons) of Zebedee,”<\/p>\n 2) “Come unto Him, saying, Master,”<\/strong> (proporeuontai auto legontes auto didaskale) “Approach Him saying to Him, teacher (instructor) or master;” In Mark, James and John speak for themselves; In Mat 20:20-28<\/span> their mother speaks for them, which indicates that all three were included in the request, see?<\/p>\n 3) “We would that thou should do for us,”<\/strong> (thelomen hina de poieses hemin) “We wish very deeply that you would do for (the two of) us,” Mat 20:20<\/span>. <\/p>\n 4) “Whatsoever we shall desire.”<\/strong> (ho ean aitesomen) “Whatever we may ask,” Job 6:8<\/span>, as a favor, a special request; The ”we” included James, John, and their Zebedee mother, Mat 20:20<\/span>.<\/p>\n D. SELFISH AMBITION REPROVED. 10:35-45<\/strong><\/p>\n TEXT 10:35-45<\/strong><\/p>\n And there came near unto him James and John, the sons of Zebedee, saying unto him, Master, we would that thou shouldest do for us whatsoever we shall ask of thee. And he said unto them, What would ye that I should do for you? And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask, Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with? And they said unto him, We are able. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand or on my left hand is not mine to give: but it is for them for whom it hath been prepared. And when the ten heard it, they began to be moved with indignation concerning James and John. And Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles lord it over them: and their great ones exercise authority over them. But it is not so among you: but whosoever would become great among you, shall be your minister: and whosoever would be first among you, shall be servant of all. For verily the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.<\/p>\n THOUGHT QUESTIONS<\/strong><\/p>\n 10:35-45<\/strong><\/p>\n 565.<\/p>\n Your understanding of this section is not going to be at all complete unless you also read Mat. 20:20-28<\/span>. Please read it!<\/p>\n 566.<\/p>\n Who actually voiced the petition?<\/p>\n 567.<\/p>\n Isnt it strange such a thought even entered the heart of those who made it? Discuss.<\/p>\n 568.<\/p>\n In what manner did these three look upon Jesus?<\/p>\n 569.<\/p>\n James and John wanted to sit at His right and left in His glorywhat type of glory did they contemplate?<\/p>\n 570.<\/p>\n What was the cup and baptism of Mar. 10:38<\/span>?<\/p>\n 571.<\/p>\n Why did Jesus ask the question about the cup and baptism? Did they understand the question?<\/p>\n 572.<\/p>\n When did James and John drink the cup and experience the baptism?<\/p>\n 573.<\/p>\n For whom was the right and left of Jesus throne prepared?<\/p>\n 574.<\/p>\n Why were the ten indignant? Be specific.<\/p>\n 575.<\/p>\n Why wasnt Jesus angry with the sad lack of understanding evidenced by the apostles?<\/p>\n 576.<\/p>\n Why not refer to the Jews in their exercising of power? Who were the Gentiles of Mar. 10:42<\/span>?<\/p>\n 577.<\/p>\n What a revolutionary thought Jesus proposed in Mar. 10:43-44<\/span>! What type of greatness did Jesus envision?<\/p>\n 578.<\/p>\n Why refer to Himself as the Son of man?<\/p>\n 579.<\/p>\n Show how Jesus fulfilled His purpose.<\/p>\n 580.<\/p>\n In what sense was Jesus life a ransom for many?<\/p>\n COMMENT<\/strong><\/p>\n TIME.March A.D. 30. PARALLEL ACCOUNTSMat. 20:20-28<\/span>.<\/p>\n OUTLINE1. The selfish request, Mar. 10:35-37<\/span>. 2<\/span>. Jesus answer and rebuke, Mar. 10:38-45<\/span>.<\/p>\n ANALYSIS<\/strong><\/p>\n I.<\/p>\n THE SELFISH REQUEST, Mar. 10:35-37<\/span>.<\/p>\n 1.<\/p>\n Made by James and John the sons of Zebedee (through their mother).<\/p>\n 2.<\/p>\n Asked as to a great potentate who had all power (as well as favorites).<\/p>\n 3.<\/p>\n A bold, blatant request for special favor.<\/p>\n II.<\/p>\n JESUS ANSWER AND REBUKE, Mar. 10:38-45<\/span>.<\/p>\n 1.<\/p>\n You ask out of ignorance.<\/p>\n 2.<\/p>\n You want to share my glory, Are you ready to also share my suffering?<\/p>\n 3.<\/p>\n Without understanding the apostles answer yes. Jesus confirms that they will indeed share His suffering.<\/p>\n 4.<\/p>\n He could not grant preference.<\/p>\n 5.<\/p>\n The ten were angry with James and John for making such a request.<\/p>\n 6.<\/p>\n Jesus explained by comparison the place of true greatness.<\/p>\n 7.<\/p>\n The Son of man is come to serve not to be servedindeed His life is given as a ransom for all.<\/p>\n EXPLANATORY NOTES<\/strong><\/p>\n I.<\/p>\n THE SELFISH REQUEST.<\/p>\n Mar. 10:35<\/span>. James and John, the sons of Zebedee. They were among the earliest disciples, John having been, with Andrew, one of the first who followed Jesus (Joh. 1:36-40<\/span>), and James having probably been brought by John to Jesus on that same day (Joh. 1:41<\/span>, where the form of expression in the Greek implies that, though Andrew was the first to find his brother, Simon, and bring him to Jesus, John also quickly found his brother, James, and brought him too). James and John were two of the three nearest to Jesus. In Matthew the request at this time comes from their mother, whose name was Salome (compare Mat. 27:56<\/span> with Mar. 15:40<\/span>), and who was probably the sister of Mary, the mother of Jesus. The request was probably suggested by the words just spoken, and recorded only by Matthew (Mat. 19:28<\/span>): When the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Of course they took this literally, or nearly so; and now the two disciples, or their mother for them, came asking for the two thrones nearest the King himself. Their personal nearness to him in the apostleship and the early date of their following may have emboldened them to this; and if they were first-cousins to him, as seems probable, this would be another reason for expecting a favorable answer.Yet, as if they feared failure, they would try, with a genuine human impulse, to pledge the answer in advance. We would that thou shouldest do for us whatsoever we shall desire, or, rather, ask. He gave no pledge but asked for their request; when, behold, in spite of all that he had said, now of death, and before (chap. Mar. 9:35<\/span>) of humility, it was the most ambitious request that could be madea request for the two chief thrones.<\/p>\n II.<\/p>\n JESUS ANSWER AND REBUKE.<\/p>\n Mar. 10:38<\/span>. Personal loyalty was at the bottom of the desire: they had cast in their lot with him and with him they desired to have their portion. Yet it was a childish desire, an ambition for the end in profound ignorance of the way.Ye know not what ye ask. It is like the reply of a father to foolish children. When addressed to menambitious menhow humiliating! yet in this case how searchingly appropriate! It is not less appropriate with reference to many of our requests to our Heavenly Father; for often do we pray for the end in ignorance of the way, and often when the way be by no means acceptable to us.The principle of his rejoinder is that of Mat. 10:24<\/span> : The disciple is not above his master. There is but one way to all the thrones, the way the King has taken.Can ye drink (not drink of) the cup that I drinki.e. which I have to drink, and in spirit am already drinking, the cup of utter self-sacrifice, even unto martyrdom. He drinks the cup, he does not merely drink of it; and he proposes the same to them.And be baptized with the baptism that I am baptized with? that I am already in spirit enduring? Another simile for the coming death, omitted by Matthew. The baptism is the overwhelming in pain and death; the woe is to come like the rushing of the water over the body of one whom John plunged in the Jordan. Perhaps he could not have found, within the range of their common thoughts, a stronger simile for his purpose; but he seems to have chosen it partly, also, because it was a sacred simile, the sanctity of baptism having given to the form a suggestive character that made it especially suitable for his use. When it comes to this symbolic use of the word, no one doubts that the act which forms the basis of the symbolism is a complete immersion.The two questions mean the same, and the thought is, You ask for thrones: can you die, and in spirit suffer death before death, as I do? Can you take up the cross and come after me, and go to the throne by the way that I take?<\/p>\n Mar. 10:39<\/span>. Their unqualified We can contained both good and evil. They knew that they were attached to Jesus, and it was their loyal hearts that spoke. But they knew not themselves, and spoke in ignorant assurance. The third of the special three put himself similarly on record (Luk. 22:33<\/span>); so that Peter, James and John are the men to whom we owe the most remarkable utterances of the confidence that is easy to an ignorant heart. Yet the We can of James and John and the profession of Peter came true in later times, when they had learned the secret of their Master more deeply. Their claims of victory were premature, but their hearts already had the secret of future victory.<\/p>\n The kindness of the answer is something wonderful. There is no tone or spirit of rebuke in it, although there was so much room for reproof. On the surface it is a denial of the requestat least, it would put an end to all exclusive expectations. Yet the prediction Ye shall indeed drink the cup that I drink is really a promise of all that is precious in what they asked for, If he could truthfully say, Ye shall suffer in my spirit, the thrones were assured, though no promise was given of the special ones that were ambitiously chosen. To him that overcometh will I grant to sit with me in my throne (Rev. 3:21<\/span>). This prediction scarcely amounts to an announcement of martyrdom for each of the two brothers; it might be fulfilled by life in the martyrs spirit. But James drank that cup (Act. 12:2<\/span>) and John suffered, if he did not die (Rev. 1:9<\/span>). Both attained to high seats at the Masters side, but thrones how unlike all that they were thinking of! and by a way how different from all that they expected! In both aspects was the answer true, that they knew not what they asked. The real thrones were more glorious than they thought, and the way was such as they knew not.<\/p>\n Mar. 10:40<\/span>. The remainder of the answer surprises us; for, instead of giving them some reason why they must beware of looking too high or expecting too much, he disclaims the power to grant their request. To sit on my right hand and on my left hand is not mine to give: but it is for them for whom it hath been prepared. So, correctly, in the Revision. Matthew adds by my Father.But (alla) is not equivalent to except; as if he had said, It is not mine to give, except to those for whom it hath been prepared, Such a translation, though sometimes proposed, is inadmissible. Two statements are herethat the assignment of the highest rank is the prerogative of the Father, which reminds one of the language of Mar. 13:32<\/span>, and that the highest rank shall be assigned by him to those for whom it has been prepared. But who are they for whom the highest rank has been prepared by the Father? (See Mar. 10:42-44<\/span>). They are the disciples who are most like the Master. The nearest thrones are prepared for the truest followers, just as the crown is prepared for the successful contestant (1Co. 9:24<\/span>). Here, again, the last may be the first, and even the chief apostles cannot be sure that some servant of humbler name may not at the end be above them.<\/p>\n Mar. 10:41<\/span>. The tenthe remainder of the apostolic bandbegan to be much displeased with James and John. Began, but were soon interrupted and brought to account by the Master.Displeased. The same word as in Mar. 10:14<\/span>. Why displeased? Had they not all been questioning who should be greatest (chap. Mar. 9:34<\/span>)? and would they not all have been glad of the places James and John had chosen? It was human nature: they thought it very wrong when two petitioned for what all would gladly have claimed.<\/p>\n Mar. 10:42<\/span>. Jesus called themnot necessarily the tenapart from James and John; this word was for all.First he states the worldly principle of greatnessa principle with which he says they are familiar. Ye know that they which are accounted to rule over the Gentiles, or the nations i.e. the recognized and accepted rulers of the worldexercise lordship, or lord it, over themthat is, over the Gentiles, or nations, their subjectsand their great ones exercise authority upon them. This is the ordinary human conception of greatness. Recognized greatness among the nations of the world implies the exercise of domination over men; the great ones lord it. This is the ideal of greatness and a kingdom which Jesus rejected in the wilderness, and again when the Jews became his tempters (Joh. 6:15<\/span>).<\/p>\n Mar. 10:43-44<\/span>. But so shall it not beor, on manuscript authority, it is not soamong you. Your principle is not the principle of the world, and you have your own type of greatness and your own way of becoming great. Accordingly, he proceeds to tell of the Christian way of becoming great. The verbs in the future tense may best be rendered by will in stead of shall, for Jesus is telling not what he requires, but what a man will do who intelligently seeks the Christian greatness in the Christian way. Also, instead of whosoever will be great, read whosoever wishes to become great, and, in Mar. 10:44<\/span>, whosoever wishes to become chiefest, or first.What, now, is the Christian principle of greatness and the way by which a wise Christian will seek high rank? The Christian greatness consists in humble service; and a Christian who wishes to be great will seek it, if he seeks as a Christian, only through humble service.The desire for greatness is here represented in two degrees, whosoever wishes to become great among you telling of the general desire for eminence, and whosoever of you wishes to become first expressing the still higher desire for pre-eminence. It is not the first, as if a Christian could distinctly set his ambition on that it is firstthat is, a person of first rank, one of the highest.Observe particularly that our Lord does not forbid or discourage such desires; he does not say that there are no honors in his kingdom or bid us look for a dead-level of spiritual equality; and he does not hint that it is wrong to desire to have a place among the first. But he proceeds to tell how a Christian, if he intelligently adopts the Christian principle, will act on such a desire. Does he wish to become great? he will be your minister (diakonos), attendant, or assistanti.e. he will make himself a helper to his brethren. Does his ambition reach higher, so that he wishes to become a man of first rank? he will bow still lower, and be the servant of all, a slave (doulous) for the service of all to whom he can be useful. There is a threefold climax. First is higher than great, indicating a higher ambition in the aspiring soul. Slave (doulous) is lower than minister, attendant (diakonos), indicating a deeper humility as the means of reaching the higher honor. Of all is broader than of you, in your minister, indicating that the deeper humility will seek and find opportunities of wider as well as greater usefulness. The higher one wishes to rise, the lower will he bend in brotherly service, and the more freely will he give himself to many,It may be asked whether our Lords teaching is not self-contradictory here; whether, in practice, we can conceive of seeking first rank by means of humility and service; whether the two motives are not incompatible. Certainly they are incompatible, so long as we hold the worldly conception of thrones and rewards. But the idea of greatness through any elevation that would gratify vanity he has just expressly ruled out, and has placed the honors of the kingdom in something else. The honor in this kingdom consists in being like the King, and the first rank in being most like the King. Whoever seeks this intelligently will seek it exactly as Jesus said, by humble and loving service to many. In this view of the matter it is evident that the honors are not altogether in the future. Whoever is doing the service in the Masters spirit is already of high rank, already on the throne. But the aristocracy in the kingdom is unconscious. They who belong to it are the last to suspect the fact, and any who may suppose themselves to belong to it are wrong (Mat. 25:37-39<\/span>).<\/p>\n Mar. 10:45<\/span>. The great illustration and example is the Christ himself, in whose glory the ambitious disciples were hoping to share. He came to illustrate, not the human idea of greatness by being served, but the divine idea by serving. The great God himself is greatest in his helpfulness of love, and when he came nearest to men to show them his glory he came thus, in the self-sacrificing Son of man.Not to be ministered unto. Not to lord it or exercise authority over men, after the manner of the Gentiles, but to minister, serve, and to give his life a ransom for many. The extreme act of service. Compare the similar teaching at another time, in Luk. 22:24-27<\/span>, culminating in the words, I am among you as he that serveth, and the matchless object-lesson in Joh. 13:1-17<\/span>; also Rom. 15:1-3<\/span>; Php. 2:5-11<\/span>. In all these passages, and in many more (as Gal. 6:2<\/span>; 2Co. 8:1-9<\/span>; 1Pe. 5:1-4<\/span>), the footsteps of the Master are shown to the disciples that they may follow. The act of God in providing the propitiation for our sins, and the act of Christ in laying down his life for us, are given as the supreme examples for us in 1Jn. 4:10-11<\/span>; 1Jn. 3:16<\/span>. This was our Saviours way to glory: the chief throne was prepared for the chief servant, and it will be found that the king is he who has done the most for his brethren. This is the only way by which any throne in his kingdom can be reached. (See Joh. 12:26<\/span>, spoken when only death remained to him.)To give his life a ransom for many. A ransom is the price paid for the release of prisoners or captives. The word for, in the sense of instead of (a ransom for many), is entirely appropriate, since a ransom is naturally conceived of as taking the place of the persons who are delivered by it, or serving instead of them. An idea of vicariousness, or action in the place of others, resides in this word, as well as in the word ransom itself. The phrase falls in with the other language of Scripture which represents the giving up of his life as the indispensable means for the deliverance of men from sin; and of this he was thinking when he spoke of the supreme act of service, the giving of his life a ransom for many. In order to minister thus to men he came into the world.We often think of his way to the cross as rich in example for us; but here the cross itself is made the chief example. So Eph. 5:2<\/span>. Here we are called to the spiritual fellowship of his sufferings. (W. N. Clarke)<\/p>\n FACT QUESTIONS 10:35-45<\/strong><\/p>\n 603.<\/p>\n Of what is this section a living illustration?<\/p>\n 604.<\/p>\n Give three facts concerning the former association of James and John.<\/p>\n 605.<\/p>\n Who was the mother of James and John?<\/p>\n 606.<\/p>\n Can we catch anything in the words of Jesus to indicate why James and John made the request they did?<\/p>\n 607.<\/p>\n Did James and John have any special nearness to Jesus that would encourage such a request? Discuss.<\/p>\n 608.<\/p>\n Did James and John actually believe Jesus would grant the request even before He knew what it was?<\/p>\n 609.<\/p>\n What was the basic motive in making the request?<\/p>\n 610.<\/p>\n Show how humiliating were the words of Jesus Ye know not what ye ask.<\/p>\n 611.<\/p>\n Please explain the symbolism of the two figures of the cupthe baptism.<\/p>\n 612.<\/p>\n Show how the immediate answer of we can contains both good and evil.<\/p>\n 613.<\/p>\n Show how James and John indeed were given high seats at the Masters side.<\/p>\n 614.<\/p>\n Who are they for whom the highest rank has been prepared by the Father?<\/p>\n 615.<\/p>\n Show how the Father gives such positions and not the Son.<\/p>\n 616.<\/p>\n Show the inconsistency of the disapproval of the ten.<\/p>\n 617.<\/p>\n What is the worldly principle of greatness? When and where had Jesus rejected this principle?<\/p>\n 618<\/p>\n What is the Christian principle of greatness?<\/p>\n 619<\/p>\n Does Jesus discourage ambition by His words of rebuke for a certain type of greatness? Discuss.<\/p>\n 620.<\/p>\n Show the threefold climax in the words of Jesus.<\/p>\n 621.<\/p>\n What will be found by the deeper humility?<\/p>\n 622.<\/p>\n Arent the two concepts of humility and greatness contradictory? Discuss.<\/p>\n 623.<\/p>\n What of the aristocracy of the kingdom?<\/p>\n 624.<\/p>\n Show how Jesus was the greatest and grandest illustration of what He taught.<\/p>\n 625.<\/p>\n How does the example of God also illustrate the principle of true greatness?<\/p>\n 626.<\/p>\n In what sense is the word ransom here used?<\/p>\n 627.<\/p>\n In what manner can we share in the fellowship of his sufferings?<\/p>\n (35-45) And James and John.<\/strong>See Notes on Mat. 20:20-28<\/span>. In St. Matthew, their mother is represented as coming with them, and uttering her prayer for them.<\/p>\n ‘And there come near to him James and John, the sons of Zebedee, saying to him, “Teacher, we wish you to do for us whatever we ask of you.” ’<\/p>\n This was a normal type of approach when someone sought a favour. It was not considered polite to be too direct.<\/p>\n James and John Seek the Highest Place (10:35-45).<\/p>\n <\/strong><\/p>\n The words of Jesus found in Mat 19:28<\/span>, not recorded by Mark, had struck home. They appealed more to the thinking of the disciples than the talk of death. And James and John, as part of the Inner Three, egged on by their mother (Mat 20:20<\/span>), came with her to Jesus to seek to supplant Peter. Possibly they felt that Peter, having been addressed by Jesus as ‘Satan’ (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
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
PLACEPereaacross from Jericho.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n