Mark 10:35

10:32-45 Christ's going on with his undertaking for the salvation of mankind, was, is, and will be, the wonder of all his disciples. Worldly honour is a glittering thing, with which the eyes of Christ's own disciples have many times been dazzled. Our care must be, that we may have wisdom and grace to know how to suffer with him; and we may trust him to provide what the degrees of our glory shall be. Christ shows them that dominion was generally abused in the world. If Jesus would gratify all our desires, it would soon appear that we desire fame or authority, and are unwilling to taste of his cup, or to have his baptism; and should often be ruined by having our prayers answered. But he loves us, and will only give his people what is good for them.

Mark 10:35-40 . And James and John come to him, saying — By their mother, (see Matthew 20:20 ,) for it was she, not they, that uttered the words: Master, we would that thou shouldest do, &c. — Here, again, the disciples show their utter ignorance of the prophecies, and of their Master’s kingdom, by an action which likewise discovered, in the clearest manner, the temper of mind they were in, and the motives from which they followed Christ. They seem to have fancied that by his resurrection, after his sufferings, was meant, his taking possession of the great empire which they believed he was come to erect; and therefore they no sooner heard him mention his rising from the dead, than they came and begged the favour of him, that he would confer on them the chief posts in his kingdom. This they expressed by asking to be seated, the one on his right hand, the other on his left, in allusion to his late promise of placing the twelve apostles on twelve thrones, to judge the tribes. But Jesus said, Ye know not what ye ask — Ye know not that ye are asking for sufferings, which must needs pave the way to glory. Can ye drink of the cup — Can ye bear the inward sufferings which I must undergo? and be baptized with the baptism — Can ye endure the outward sufferings which await me? Our Lord was filled with sufferings within, and covered with them without.

They said, We can — Being greatly moved with the prospect of the dignities which they were aspiring after, they replied without hesitation, that they were able to drink of his cup, that is, to undergo any hardship with their Master, which he might suffer in the way to his kingdom. Jesus said, Ye shall indeed drink of the cup, &c. — Ye shall certainly share with me in my lot, which they accordingly did. See on Matthew 20:20-23 . But to sit on my right hand, &c., is not mine to give, but to them for whom it is prepared — Them who, by patient continuance in well-doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these only he will give it in that day; and to every man his own reward, according to his own labour.

Mark 10:35-45 . See on Matthew 20:20-28 . Luke has not this scene. As to the variation from Matthew 20:20 f., where the peculiar putting forward of the mother is (in opposition to Holtzmann, Weizsäcker, and others) to be regarded as the historically correct form, see on Matthew. θέλομεν , ἵνα ] as at Mark 6:25 ; John 17:24 ; and comp. on Luke 6:35 . Mark 10:37 . ἐν τῇ δόξῃ σου ] not: when thou hast attained to Thy glory (de Wette), but: in Thy glory , which will surround us then, when we sit so near to Thee. Mark 10:38 . ἤ ] or , in other words. The presents πίνω and βαπτίζομαι picture the matter as being realized . The cup and baptism of Jesus represent martyrdom . In the case of the figure of baptism , however (which latter Matthew by way of abridgment omits; it is alleged by Baur that Mark has taken it from Luke 12:50 ), the point of the similitude lies in the being submerged , not in the purification (forgiveness of sins), as the Fathers have apprehended the baptism of blood (see Suicer, I. p. 627), which is not appropriate to Jesus . Comp. the classical use of καταδύειν and βαπτίζειν , to plunge (immergere ) into sufferings, sorrows, and the like (Xen. Cyrop. vi. 1. 37; Wesseling, ad Diod. I. p. 433). On the construction, comp. Ael. H. A. iii. 42: ὁ πορφυρίων λούεται τὸ τῶν περιστερῶν λουτρόν , al. See in general, Lobeck, Paralip. p. 520.

Mark 10:40 . ἤ ] or else on the left, not put inappropriately (Fritzsche); the disciples had desired both places of honour, and therefore Jesus now says that none depends on Him, whether the sitting be on the right hand or else on the left. ἀλλʼ οἷς ἡτοίμασται ] Matthew has added the correctly explanatory amplification: ὑπὸ τοῦ πατρός μου . Mark 10:41 . ἤρξαντο ] Jesus, namely, at once appeased their indignation. Mark 10:42 . οἱ δοκοῦντες ἄρχειν ] peculiar to Mark and original, denoting the essential basis of the Gentile rule,—the having the repute of rulers,—not equivalent to οἱ ἄρχοντες (Gataker, Raphel, Homberg, Kypke, Rosenmüller, and many more), but: “qui censentur imperare, i.e. quos gentes habent et agnoscunt, quorum imperio pareant” (Beza, comp. Casaubon and Grotius). Comp. Galatians 2:9 ; Winer, p. 540 [E. T. 766]; Möller, neue Ansichten , p. 158 ff., who, however, as Fritzsche also, explains: who imagine themselves to rule , which in itself (as τῶν ἐθνῶν refers to the Gentiles , whose rulers were no shadow-kings) and in respect of the context (which requires the general idea of rulers ) is unsuitable. Compare, moreover, the close echo of the passage before us in Luke 22:25 from tradition. Mark 10:43 . The reading ἐστίν is as little inappropriate (in opposition to Fritzsche) as Matthew 20:26 . Mark 10:45 . καὶ γάρ ] for even . As the master, so the disciples, Romans 15:3 .

Mark 10:35 . Προσπορεύονται ) go together to Him.— θέλομεν , ποιήσῃς , we would that thou shouldst do ) So in the following ver., What would ye that I should do? — ποιήσῃς · ποιῆσαι · δός , that thou shouldst do; that I should do? Grant ) They use art in their request; for petitions are often more readily asked and obtained, which consist in doing , than those which consist in granting or giving .

35–45 . The Ambitious Apostles 35 . James and John ] 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 ( Matthew 20:10 ). Nothing could have been more ill-timed than this selfish petition when He was going forth to His death.

Verse 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 ( Luke 20:20 ) informs us that this request was made by Salome, "the mother of Zebedee's children." The two accounts are readily reconciled if we consider 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 regeneration" should "sit upon thrones," judging the twelve tribes of Israel" ( Matthew 19:28 ). He 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 so 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 they became after they had been endued with power from on high." Mark 10:35

Ver. 35-41. See Poole on "Matthew 20:20" , and following verses to Matthew 20:24 , 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.