manner of spirit ye are of" (see Luke ix. 65). Here again, "Ye know not what ye ask." Ye know not the true quality of my kingdom (see 1 Pet. v. 3). 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 probalily a near relative of our Lord ; some think she was the dau"hter of r Cleopha.s or Alphieus, and sister or cousin-german to Mary (cf. Mark v. 40 xvi. 1; • John xix. 26). 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 Mark iii. 17); and with Peter they were on three occasions specially favoured (see Mark v. 37; eh. xvii. 1; xxvi. 37). Yet were none so reproved a.a these. Whom Christ best loves he most reproves (see Rev, iii. 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 e." measure of stature" both of grace and glory (Eph. iv. 13). (5) The whole passe.ge may be taken as e. prophetic allusion to and condem- nation of that spirit of domination which so early manifested itself in the Apostasy (see 2 These, ii. 4). IJ. THAT DIBTINOTION IN THE KINGDOM OF CHRIST 18 THE DI.!TINOTION OF BEBVIOE. 1. The service of suffering. (1) This is implied in the question," Are ye able to drink the cup that I am a.bout to drink?" Christ obtained not his crown by wars e.nd 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 eh. xxvii. 38). (2) "We are able." This was the language of self-confidence; its vanity was soon ma.de manifest (see eh. xxvi. 31, 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 Acts xii. 2). John was banished to Patmos (see Rev. i. 9). Both sympathized with Jesus in his suffering. Religion, if worth anything, is worth everything; e.nd 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 cliJ uot this drinking of the Redeemer's cup of necessity entitle the sons of Salome 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. ii. 10). So is that of his followers (see Jas. i. 4). Who but God can distinguish amon~ the perfected? But Christ is God (cf. John xvii. 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 (1 Pet. v. 3). Even Paul the apostle disclaims dominion over the private Christian's faith (2 Cor. i. 24). Christie.ns should serve one another for mutue.l edification (see Rom, xiv. 19; xv. 2; 1 Cor. ix. 19; 1 Pet. v. 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 hill youth e.nd early mimhood appears to have been familiar with labour (see Mark vi. 3). The years. of his publio ntinistry were years of self-sacrificing toil for the good of others. This al&o waa the end for which he died. (3} Note here especially that Jesus speaks of himself as a piacular 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 John iii. 14, 15; vi. 61). The sacrificial nature of the death of Christ we.s shadowed forth in sacrifices from the beginning (see Gen, iv. 4; viii. 20; xxii. 7, 8), In after-times it was yet more largely and siguifico.ntly prefigured in the Mosaic ritual (see Lev. xvii. 11; Heh. ix.). Still later it was foretold by the prophets (see Isa. !iii.; Dan, iL 26). Then by the Baptist (see John i. 29), By Jesus himself, Ever since it is the fundamental truth of the gospel preached. (4) Wakeficld's translation, viz." a ransom insteacl of many," teaches that Ohrist's one sacrifice once offered was to supersede the m:i.ny sacrifices of ll'.t.TT.1mw--u. :it 306 THE GOSPEL ACCORDING TO ST. MATTHEW. [oH. xx. 1-M.
t>-i icRI RnticipRtion. (5) By his dying" for many" we must not infer that he did not die- for a_ll, f?: that would be to contradict other Scriptures (see Ezek. xviii. 23; xxxiiL 11; 1 Tim. n. 4--6). The OnlJ for" many" eets forth the mfinite nobility of the One. -J. A. M.