er. 35.—And there come 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. St. Matthew (xx. 20) informs us that this request was made by Salome, “the mother of Zebedee’s children.” The two accounts are readily reconciled if we cons sider that the request was made by Salome and her sons, and by her in their behalf, This request was made by them not long after they had heard our Lord’s great promise that his apostles “in the regenera- tion” should “ sit upon thrones,” judging the twelve tribes of Israel” (Matt. xix. 28), and very soon after they had heard his repeated announcement of his sufferings and death, But the thought of the glory which was to follow swallowed up the thought of the suffering that was to precede it; and s0 these two, disciples were emboldened at once to ask for prominent positions amongst the thrones. St. Chrysostom finds an excuse for the imperfection of their faith, He says, “The mystery of the cross was not yet accomplished; nor yet was the grace of the Holy Spirit poured into their hearts, Wherefore, if you desire to know the strength of their faith, consider what the became after they had been endued wi power from on high.”
Ver. 38.—It will be observed thet in St, Matthew (xx. 20), while Salome is repre- sented as the person who makes the req: the answer is given, not to her, but to her sons. Ye know not whatye ask. Our Lord knew that the sons had spoken in the mother and by the mother. They knew not what they asked (1) because his king- dom was spiritual and heavenly, not carnal and earthly, as they supposed ; (2) because they sought the glory before they had gained the victory; (3) because perhaps they thought that this kingdom was given in right of natural relationship (they were his cousins); whereas it is not given save to those who deserve it and take it by force, Are ye able to drink the cup that I drink? or to be baptized with the baptism
oH, x. 1—52.]
THE GOSPEL ACCORDING TO ST. MARK. 65
that I am baptized with? It is as though he said, “It is by my oross and passion that I am to attain to the kingdom; there- fore the same way must be trodden by ‘ou who seek the same end.” Our Lord ere describes his passion as his cup. The “cup” everywhere in Holy Scripture, as well ag in profane writers, signifies a man’s rtion, which is determined for him by Bed.ana sent to him. The figure is derived from the ancient custom at feasts, by which the ruler of the feast tempered the wine according to bis own will, and appointed to each guest his own portion, which it was his duty to drink. Our Lord then proceeds to describe his passion, which he had already spoken of as his cup, as his bap- tism. He uses this image because he would be totally buried, immersed, so to speak, in his passion. But it seems probable that the idea of de aca entered into this image. It was a baptism of fire into which he was plunged, and out of which he came forth victorious. The fire of his bitter sion and death tried him. It was his “salting with fire.” It pleased God thus to “make the Captain of our salvation per- fect through sufferings.” Our Lord asks these ambitious disciples whether they could drink his cup of suffering, and be baptized with his fiery baptism.
Ver. 39.—James and John seem to have understood the meaning of the cup; and perhaps also of the baptism, They both of them drank the cup, though in different ways. St. James, preaching Christ more boldly and fervently, became an early martyr, having been slain by the sword of Herod (Acts xii. 2). St. John also drank of this cup, and was baptized with this baptism, when, if we may trust the authority of Tertullian (‘De Pressoript.’ c. xxxvi.), he was cast by order of Domitian into a caldron of boiling oil, before the Porta Latina at Rome, although the oil had no power to burt him. Another legend states that he drank a cup of poison, and took no harm. On this account he is frequently represented with a cup in his hand.
Ver. 40.—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. The Arians gathered from this that our Lord was not of one substance with the Father. But this arose from a misunderstanding of the words. For the antithesis is not here between Christ and the Father; but be- tween James and John on the one side ambitiously seeking the pre-eminence, and those on the other side to whom it ought of right to be given. St. Jerome wisely says, “ Our Lord does not say, ‘ Yeshall not sit,’ lest he should put to shame these two. Neither does he say, ‘ Ye shall sit,’ lest the others
MARK—IL.
should be envious. But by holding out the prize to all, he animates all to contend for it.” Our Lord is also careful to point eat that he who humbles himself shall be exalted. But Christ is the Giver, not indeed by way of favour to any one who asks, but according to the eternal and un- alterable principles laid down by the Father. That Christ is the Giver is plain from St. Luke (xxii. 29), “I appoint unto you a kingdom, even as my Father appointed unto me.”
Ver. 41.—And when the ten heard it, they began to be moved with indignation concern- ing James and John. How did they hear it? It is most likely that Salome and her two sons sought this favour secretly from Christ, lest they should excite the envy of the others. But they, the ten, must have noticed the approach of James and John with their mother to our Lord. They came in a formal manner, worshipping him first, and then making their request (see Matt. xx. 20). The ten would naturally be desirous to know the nature of this inter- view; end when it was explained to them, they began to show indignation. Our Lord perceived that they were disputing; and he then called them and addressed the whole body. For he saw that they were all labouring under this disease of ambition ; and he wished to apply the remedy at once S all, a8 we see in the words which fol- ow.
Ver. 42.—In these words our Lord does not find fault with that power or authority, whether civil or ecclesiastical, which is exercised by princes or bishops; for this is necessary in every state, and so is sanctioned by Divine and human law. What he con- demns is the arbitrary and tyrannical exer- cise of such power, which the princes of the Gentiles were accustomed to.