7. OF JAMES AND JOHN Mark 10:35-45 (Matthew 20:20-28) 35 And there come near unto him James and John, the sons of Zebedee, saying unto him, Teacher, we would that thou shouldest do for us whatsoever we shall ask of thee.--They tried to get Jesus to pledge himself to grant their request before making it known to him. After Jesus had made the above statement for the third time, James and John, ambitious for chief places in his kingdom, made their request. Matthew (Matthew 20:20) says this request was made through Salome, their mother. (Matthew 27:56; Mark 15:40.) In making this request she worshiped Jesus, or prostrated herself in reverence before him. She, no doubt, encouraged her sons in this ambitious desire, misunderstanding as much the nature and mission of Christ's kingdom as they. 36 And he said unto them, What would ye that I should do for you?--He has them to state their request frankly and plainly. This was not for his own information, for he knew what was in their hearts (John 2:25), but for their good. It was wisdom upon his part to force them to state their desire before making any reply. 37 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. --They desired the two highest places of honor, next to him, in his kingdom. It was an improper request made at an inappropriate time. The promise in Matthew (Matthew 19:28), that the twelve apostles should sit on twelve thrones judging the twelve tribes of Israel, may have suggested the idea of making this request. Perhaps light will be thrown upon their request if we remember that Salome was most probably the sister of Mary, the mother of Jesus, and thence James and John were his cousins. It is natural then that the family would make use of this relationship to gain an advantage over the other disciples, especially so since they had such a poor conception of what his kingdom would be. Their request was not to sit in the trial and by the cross, but in his glory--with him as king. The first place of honor was the right hand of the sovereign; the second, the left hand. Jesus, in his reply, gave them to understand that friendship and kinship had nothing to do with promotions in the kingdom which he proposed to set up. 38 But Jesus said unto them, Ye know not what ye ask.--They knew not the greatness of the favor they asked--how blessed beyond their highest dreams it was to sit on the right and left hand of the Son of God, how radiant the glories of that kingdom were to be. They knew not how hard the way, nor how difficult the conditions on which alone they could attain their desire. They knew not what they were specially fitted for. No one knows enough to wisely choose his own lot. They only are wise who desire that God's wisdom and love should choose their lot for them. There are few things we need to be more thankful for than that some of our prayers are not answered in the way we desire. Are ye able to drink the cup that I drink?--In ancient times it was common to execute criminals by forcing them to drink a cup of poison, and assassination and suicide were often effected by the same means. The cup, therefore, became a symbol of suffering and of death, and it is so used here. Can you, or will you, pay the price? Can you share the sacrifices? or to be baptized with the baptism that I am baptized with? --This is not water baptism for Jesus had already submitted to that, but it is the baptism of suffering--the overwhelming suffering which Jesus was undergoing. This baptism began with his personal ministry and was completed at the cross. He was completely overwhelmed with suffering. Note that he uses not the past nor the future tense, but the present. He was then in the state of sufferings that would finally overwhelm him at the cross. Suffering with Christ is essential to reigning with him. (Romans 8:17.) 39 And they said unto him, We are able.--This was perhaps a somewhat overweening assurance, but it was what they felt and believed in the face of what Jesus had just told them of his sufferings; and they were not wholly mistaken in their judgment of themselves, though no one can be quite sure what he will do, being ignorant of both himself and the future. They fled with the other disciples on the night of the arrest, but John, in the trial before Caiaphas, maintained his courage, while the brave Peter fell. 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:--This prediction was fulfilled. James drank the cup by suffering martyrdom at the hands of Herod Agrippa, being the first of the apostles to suffer death. (Acts 12:2.) He was slain with the sword, A.D. 44. John was the last survivor of the apostles, living to a ripe old age, and the only apostle that died a natural death, but he drank the cup by the sufferings through which he passed. His long life of trials and persecutions more than equalled the sufferings of actual martyrdom. He was scourged by the Jews (Acts 5:40), was banished to the lonely isle of Patmos (Revelation 1:9) by the Romans, which gives us a glimpse of the hatred and persecution which he must have endured (Revelation 1:9). Besides all this, tradition tells us that he was at one time cast into a cask of boiling oil by which he was refreshed instead of destroyed, and at another, compelled to drink a cup of poison without injury. 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.--Positions both in the church and in heaven are not donations given out to friends and kinspeople as in the political field; but gained through faithful service and loyalty to Christ through all the vicissitudes of a godly life. They are prepared places for a prepared people. 41 And when the ten heard it, they began to be moved with indignation concerning James and John.--They were offended at their ambition, at their desire to be exalted above their brethren. The same emulation which prompted the request of the two now arouses the displeasure of the ten, and needed correcting. Here is a splendid foundation for building up a faction among the disciples. James and John laid the foundation for it and the ten began to build upon it. But Jesus, a peacemaker, interfered and made peace among them. Christians ought to be peacemakers today and follow the example of Jesus. This incident is of special value as showing one of Jesus' ways of curing a fault of his disciples. To cure it was essential to forming their character and thus advancing their usefulness in building up his kingdom. He was the teacher, they were his students. They all alike needed the instruction which Jesus proceeded to give. "The ten" being "moved with indignation" shows that they had the same spirit and desire that James and John had. Condemning others sometimes reveals in us the faults we condemn in others. 42 And Jesus called them to him,--He called the apostles close around him so they could hear all he had to say touching the important matters that had arisen, and stated the principles on which they were to act. and saith unto them, Ye know that they who are accounted to rule over the Gentiles lord it over them;--The political rulers exercised dominion over their subjects, and they knew that it was customary among nations to bestow such favors as James and John desired. The kings of the earth raise their favorites to posts of trust and power, and give them authority over others. They seem to be chief, have the place and honor, and appearance of leadership; but instead of leading they "lord it over them"--ruling in an impervious and oppressive manner. (1 Peter 5:3.) and their great ones exercise authority over them.--Their great men, their nobles, chief in rank and power. Persons who are regarded as great possess the authority and office of greatness, to get all they can out of the people instead of doing all they can to make them prosperous and virtuous. It was a selfish authority, an utterly false ambition, full of dangers, crowded with temptations to sin and crime. The Gentiles in particular are here meant; but the principles or facts here pointed out are equally true in all world governments. "The ten" manifested this indignation in some way, though not in the presence of Jesus. Hence, he "called them to him." Then he pointed out the great contrast between the spirit and nature of his kingdom and that of worldly and political kingdoms. This lesson is for us all today. The rulers of the Gentiles "lord it over" the people. This is still, and ever will be, the spirit of all earthly governments. He today who seeks preferment and position above others in the church does not yet understand the nature of Christ's kingdom or the principle of true greatness. 43 But it is not so among you:--My kingdom will not be a political kingdom, but a spiritual kingdom. Hence my subjects are not to exercise civil power and authority over their brethren; neither are they to lord it over God's heritage. (1 Peter 5:3.) A large per cent of the evils that have come to the churches of Christ have come through a disregard of the principles here given--a desire to be honored and to rule rather than to serve and help. but whosoever would become great among you,--Jesus does not forbid the desire to be great, but only the desire for selfish greatness. The wish to be greater than others is always a wrong ambition, but the wish to be as great, as good, as useful as possible, to grow and improve, is right, and the desire to serve others can never be too strong. shall be your minister;--Your waiter, attendant, one who ministers, or waits on you. Originally the word was applied to one who served or waited on another, principally at the table, and who was not a slave. In the New Testament it is applied to one who ministers to another or others; either at the table (Matthew 20:26; John 2:5; John 2:9; Luke 22:27); or as a distributor of alms (Acts 6:1-2); or as one who furthers or promotes a thing (Galatians 2:7); or as a religious teacher (1 Corinthians 3:5); or deacons (1 Timothy 3:8). 44 and whosoever would be first among you, shall be servant of all.--The kingdom of heaven would be established upon different principles from those of political kingdoms. There are to be no ranks; no places of dominion. All are to be on a level, the rich, the poor, the learned, the unlearned, the bond, the free, are to be equal. He will be the most distinguished that shows most humility, the deepest sense of his unworthiness, and the most earnest desire to promote the welfare of his brethren. He is greatest who does the greatest service to his fellow men, confers the largest benefits on them at real cost to himself. 45 For the Son of man also came not to be ministered unto, but to minister,--He took the form of a servant when he came into the world to serve and redeem man. (Philippians 2:7.) He came not to be served but to serve. (John 13:4-5.) He was in the form of God in heaven, but came to men in the form of a servant. (Philippians 2:6-7.) When he came he did not require men to minister to him. Instead he labored for and served them. He provided for their wants, fared as they did, went before them in dangers and sufferings, practiced self-denial on their account, and, for them, was now on his way to Jerusalem to sacrifice his life. Ransom was the price paid to redeem one from death (Exodus 21:30) or from slavery (Leviticus 25:51). It is a price paid for captives. In war, when prisoners are taken by an enemy, the money demanded for their release is called a ransom. Anything that releases any one from a state of punishment or suffering, or sin, is a ransom. Men are captives to sin. They are under condemnation (Ephesians 3:3; Romans 3:9; Romans 3:23; Romans 3:30; 1 John 5:9) and exposed to eternal death (Matthew 25:46; Romans 2:6-9). They must have perished unless there had been some way by which they could he released. This was done by the death of Christ; by his giving his life a ransom. for many.--That is, in the stead, of many. He gave his life in their place. He substituted his own life in their place. In other words, his death was a substitute for their death. Jesus was a ransom in behalf of all. (1 Timothy 2:6.) It is sufficient for all and is freely offered to all. (Romans 5:18.) The "many," the whole multitude of the human race. Here was the example, the proof, the ideal of Christ's teachings. There is much contention yet in one way and another over who shall be accounted greatest in the kingdom of Christ. Men are ashamed to own it and attribute it to some good motive but, divested of all Satan's disguise, it is a strife for places of honor and positions of greatness in the church. What do religious titles mean except this?