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Matthew 20:20. Then came to him the mother of Zebedee’s children. This narrative contains a bright mirror of human vanity; for it shows that proper and holy zeal is often accompanied by ambition, or some other vice of the flesh, so that they who follow Christ have a different object in view from what they ought to have. They who are not satisfied with himself alone, but seek this or the other thing apart from him and his promises, wander egregiously from the right path. Nor is it enough that, at the commencement, we sincerely apply our minds to Christ, if we do not stead-lastly maintain the same purity; for frequently, in the midst of the course, there spring up sinful affections by which we are led astray. In this way it is probable that the two sons of Zebedee were, at first, sincere in their adherence to Christ; but when they see that they have no ordinary share of his favor, and hear his reign spoken of as near at hand, their minds are immediately led to wicked ambition, and they are greatly distressed at the thought of remaining in their present situation. If this happens to two excellent disciples, with what care ought we to walk, if we do not wish to turn aside from the right path! More especially, when any plausible occasion presents itself, we ought to be on our guard, lest the desire of honors corrupt the feeling of piety.

Though Matthew and Mark differ somewhat in the words, yet they agree as to the substance of the matter. Matthew says that the wife of Zebedee came, and asked for her sons that they might hold the highest places in the kingdom of Christ. Mark represents themselves as making the request. But it is probable that, being restrained by bashfulness, they had the dexterity to employ their mother, who would present the request with greater boldness. That the wish came originally from themselves may be inferred from this circumstance, that Christ replied to them, and not to their mother. Besides, when their mother, bowing down, states that she has something to ask, and when themselves, according to Mark, apply for a general engagement, that whatever they ask shall be granted to them, this timid insinuation proves that they were conscious of something wrong. ⁶⁵⁴⁶⁵⁴     “Monstre que leur conscience les redarguoit;” — “shows that their conscience was reproving them.”

21. In the kingdom. It was worthy of commendation in the sons of Zebedee, that they expected some kingdom of Christ, of which not even the slightest trace was then visible. They see Christ exposed to contempt under the mean aspect of a servant; nay more, they see him despised and loaded with many reproaches by the world; but they are convinced that he will soon become a magnificent king, for so he had taught them. It is unquestionably a noble specimen of faith; but hence we perceive how easily the pure seed is no sooner implanted in our hearts than it becomes degenerate and corrupted; for they imagined to themselves a kingdom which had no existence, and presently committed the folly of desiring the highest places. Since, therefore, this wicked ambition flowed from a general principle of faith, which in itself was highly commendable, we ought to pray, not only that the Lord would open the eyes of our mind, but that he would give us continual direction, and keep our minds fixed on the proper object. We ought also to pray, not only that he would bestow faith upon us, but that he would keep it pure from all mixture.

22. You know not what you ask. Their ignorance was worthy of blame on two accounts; first, because their ambition led them to desire more than was proper; and, secondly, because, instead of the heavenly kingdom of Christ, they had formed the idea of a phantom in the air. As to the first of those reasons, whoever is not satisfied with the free adoption of God, and desires to raise himself, such a person wanders beyond his limits, and, by unseasonably pressing himself forward beyond what was proper for him to do, is ungrateful to God. Now to estimate the spiritual kingdom of Christ according to the feeling of our flesh is highly perverse. And, indeed, the greater the delight which the mind of man takes in idle speculations, the more carefully ought we to guard against them; as we see that the books of the sophists are stuffed with useless notions of this sort.

Can you drink the cup which I shall drink? To correct their ambition, and to withdraw them from this wicked desire, he holds out to them the cross, and all the annoyances which the children of God must endure. As if he had said, “Does your present warfare allow you so much leisure, that you are now making arrangements for a triumphal procession?” For if they had been earnestly employed in the duties of their calling, they would never have given way to this wicked imagination. In these words, therefore, those who are desirous to obtain the prize before the proper time are enjoined by Christ to employ themselves in attending to the duties of piety. And certainly this is an excellent bridle for restraining ambition; for, so long as we are pilgrims in this world, our condition is such as ought to banish vain luxuries. We are surrounded by a thousand dangers. Sometimes the enemy assails us by ambush, and that in a variety of ways; and sometimes he attacks us by open violence. Is he not worse than stupid who, amidst so many deaths, entertains himself at his ease by drawing pictures of a triumph?

Our Lord enjoins his followers, indeed, to feel assured of victory, and to sing a triumphal song in the midst of death; for otherwise they would not have courage to fight valiantly. But it is one thing to advance manfully to the battle, in reliance on the reward which God has promised to them, and to labor with their whole might for this object; and it is another thing to forget the contest, to turn aside from the enemy, to lose sight of dangers, and to rush forward to triumph, for which they ought to wait till the proper time. Besides, this foolish speed, for the most part, draws men aside from their calling; for as in battle the greatest coward is the keenest to seize the booty, so in the kingdom of Christ none are more eager to obtain the superiority than those who shrink from all the annoyance which attends toil. Most properly, therefore, does Christ enjoin those who were puffed up with vain glory to keep by their post. ⁶⁵⁵⁶⁵⁵     “A bon droict done Christ royant ses deux disciples eslevez d’une vaine gloire, les arreste a penser aux choses qui concernent le devoir de leur vocation;” — “with good reason, then, does Christ, seeing his two disciples carried away by vain glory, make them stop to consider the things which belong to the duty of their calling.” The sum of the whole is, that for none but him who has fought lawfully is the crown prepared; and especially, that none will be a partaker of the life and the kingdom of Christ who has not previously shared in his sufferings and death.

In the word baptism the force of the metaphor is very evident; for we know that by baptism believers are instructed to deny themselves, (Matthew 16:24;) to crucify the old man, (Romans 6:6;) and, in short, to bear the cross It is uncertain if, by the word cup, (ποτήριον,) our Lord alluded to the mystery of the Holy Supper; but as it had not yet come into use, I choose to interpret it more simply as denoting the measure of afflictions which God appoints to every one. For as it is his right to lay on every one his own burden according to his pleasure, in the same manner as a householder distributes and allots the portions of the members of his family, so He is said to give them a cup to drink ⁶⁵⁶⁶⁵⁶     “Il est dit pour ceste cause, que Dieu donne la coupe a boire;” — “for this reason it is said that God gives the cup to drink.”

These words contain no ordinary consolation for alleviating the bitterness of the cross, when in the cross Christ associates himself with us. And what could be more desirable than to have every thing in common with the Son of God? for thus are those things which at first sight appear to be deadly made to yield to us salvation and life. On the other hand, how shall he be reckoned among the disciples of Christ, who desires to be wholly exempted from the cross? For such person refuses to submit to the baptism of Christ, which is nothing else than to withdraw from the earliest lessons. ⁶⁵⁷⁶⁵⁷     “Car cela n’est proprement autre chose que se retirer des commencemens, et ne vouloir entrer a la premiere lecon de son eschole;” — “for that is properly nothing else than to withdraw at the beginning, and to refuse to enter into the first lesson of his school.” Now whenever baptism is mentioned, let us recollect that we were baptized on this condition, and for this purpose, that the cross may be attached to our shoulders.

The boast made with so much confidence by John and James, that they are prepared to drink the cup, manifests the presumption of the flesh; for, when we are beyond the reach of darts, we think nothing impossible. And not long afterwards, the melancholy result exposed their rashness; but in so far it was good in them that, when they were free to make a choice, they presented themselves to bear the cross.

23. You shall indeed drink my cup. As they were disciples, it was proper that they should be assimilated to their Master. Christ warns them of what will take place, that they may be prepared to endure it with patience; and, in the persons of two men, he addresses all his followers. For though many believers die a natural death, and without violence or shedding of blood, yet it is common to all of them, as Paul informs us, (Romans 8:29; 2 Corinthians 3:18,) to be conformed to the image of Christ; and, therefore,

during their whole life, they are sheep appointed to the slaughter,
(Romans 8:36.)

Is not mine to give ⁶⁵⁸⁶⁵⁸     “Ce n’est pas a moy a le dormer;” — “it does not belong to me to give it.” By this reply Christ surrenders nothing, but only states that the Father had not assigned to him this office of appointing to each person his own peculiar place in the kingdom of heaven. He came, indeed, in order to bring all his people to eternal life; but we ought to reckon it enough that the inheritance obtained by his blood awaits us. As to the degree in which some men rise above others, it is not our business to inquire, and God did not intend that it should be revealed to us by Christ, but that it should be reserved till the latest revelation. We have now ascertained Christ’s meaning; for he does not here reason as to his power, but only desires us to consider for what purpose he was sent by the Father, and what corresponds to his calling, and therefore distinguishes between the secret purpose of God and the nature of that teaching which had been enjoined on him. It is a useful warning, that we may learn to be wise with sobriety, and may not attempt to force our way into the hidden mysteries of God, and more especially, that we may not indulge excessive curiosity in our inquiries about the future state; for

It hath not yet appeared what we shall be,
till God shall make us like himself, (1 John 3:2.

It is also worthy of our notice, that these words do not imply that there will be equality among the children of God, after they have been admitted to the heavenly glory, but rather that to each is promised that degree of honor to which he has been set apart by the eternal purpose of God.

Matthew 20:24. And when the ten heard it. ⁶⁶⁰⁶⁶⁰     “Les dix autres ayans ouy cela;” — “the other ten having heard that.” Luke appears to refer this dispute to a different time. But any one who shall carefully examine that twenty-second chapter will plainly see that discourses delivered at different times are there brought together, without any regard to order. The dispute about the primacy, therefore which Luke mentions, flowed from this source, that the sons of Zebedee aspired to the first places in the kingdom of Christ. And yet the displeasure of the rest was far from being well-founded; for, while the foolish ambition of the two disciples was so severely blamed, that they retired from Christ with disgrace, what injury was it to the other ten, that those disciples foolishly wished what they did not obtain? ⁶⁶¹⁶⁶¹     “Avoyent follement desire une chose qu’ils n’ont peu obtenir;” — “had foolishly desired a thing which they could not obtain.” For though they had a good right to be offended at the ambition of those disciples, yet when it was put down they ought to have been satisfied. But our Lord intended to seize on this occasion for laying open a disease which was lurking within them; for there was not one of them who would willingly yield to others, but every one secretly cherished within himself the expectation of the primacy; in consequence of which, they envy and dispute with one another, and yet in all there reigns wicked ambition. And if this fault was found to be natural to uneducated men of ordinary rank, and if it broke out on a slight occasion, and almost without any occasion at all, how much more ought we to be on our guard, when there is abundance of fuel to feed a concealed flame? We see then how ambition springs up in any man who has great power and honors, and sends out its flames far and wide, unless the spirit of modesty, coming from heaven, extinguish the pride which has a firm hold of the nature of man.

25. You know that the princes of the Gentiles rule over them. It is first said that Christ called them to him, that he might reprove them in private; and next we learn from it that, being ashamed of their ambition, they did not openly complain, but that a sort of hollow murmur arose, and every one secretly preferred himself to the rest. He does not explain generally how deadly a plague ambition is, but simply warns them, that nothing is more foolish than to fight about nothing. ⁶⁶²⁶⁶²     “Qu’il n’y a point de folie plus grande, que de debattre d’une chose qui n’est point;” — “that there is no greater folly than to debate about a thing which does not exist.” He shows that the primacy, which was the occasion of dispute among them, has no existence in his kingdom. Those persons, therefore, who extend this saying indiscriminately to all the godly are mistaken; for Christ only takes occasion from the present occurrence to show that it is absurd in the apostles to dispute about the degree of power and honor in their own rank, because the office of teaching, to which they were appointed, has no resemblance to the governments of the world. I do acknowledge that this doctrine applies both to private persons and to kings and magistrates; for no man deserves to be reckoned one of Christ’s flock, unless he has made such proficiency under the teacher of humility, as to claim nothing for himself, but condescend to cultivate brotherly love. This is, no doubt, true; but the design of Christ was, as I have said, to distinguish between the spiritual government of his Church and the empires of the world, that the apostles might not look for the favors of a court; for in proportion as any of the nobles is loved by kings, he rises to wealth and distinction. But Christ appoints pastors of his Church, not to rule, but to serve

This reflects the error of the Anabaptists, who exclude kings and magistrates from the Church of God, because Christ declares ⁶⁶³⁶⁶³     “Sous couleur de ce que Christ dit;” — “under the pretense of what Christ says.” that they are not like his disciples; though the comparison is here made not between Christians and ungodly men, but between the nature of their offices. Besides, Christ did not look so much at the persons of men as at the condition of his Church. For it was possible that one who was governor of a village or of a city might, in a case of urgent necessity, discharge also the office of teaching; but Christ satisfied himself with explaining what belongs to the apostolic office and what is at variance with it.

But a question arises, Why does Christ, who appointed separate orders in his Church, disown in this passage all degrees? For he appears to throw them all down, or, at least, to place them on a level, so that not one rises above the rest. But natural reason prescribes a very different method; and Paul, when describing the government of the Church, (Ephesians 4:11,) enumerates the various departments of the ministry, in such a manner as to make the rank of apostleship higher than the office of pastors. Timothy and Titus also, are unquestionably enjoined by him to exercise authoritative superintendence over others, according to the command of God. I reply, if we carefully examine the whole, it will be found that even kings do not rule justly or lawfully, unless they serve; but that the apostolic office differs from earthly government in this respect, that the manner in which kings and magistrates serve does not prevent them from governing, or indeed from rising above their subjects in magnificent pomp and splendor. Thus David, Hezekiah, and others of the same class, while they were the willing servants of all, used a scepter, a crown, a throne, and other emblems of royalty. But the government of the Church admits nothing of this sort; for Christ allowed the pastors nothing more than to be ministers, and to abstain entirely from the exercise of authority. Here, to it ought to be observed, that the discourse relates to the thing itself rather than to the disposition. Christ distinguishes between the apostles and the rank of kings, not because kings have a right to act haughtily, but because the station of royalty is different from the apostolic office. While, therefore, both ought to be humble, it is the duty of the apostles always to consider what form of government the Lord has appointed for his Church.

As to the words which Matthew employs, the princes of the Gentiles rule over them, Luke conveys the same import by saying, they are called benefactors; which means, that kings possess great wealth and abundance, in order that they may be generous and bountiful. For though kings have greater delight in their power, and a stronger desire that it should be formidable, than that it should be founded in the consent of the people, still they desire the praise of munificence. ⁶⁶⁴⁶⁶⁴     “Toutesfois ils appetent d’avoir la louange d’estre magnifiques et liberaux;” — “yet they desire to have the praise of being sumptuous and liberal.” Hence, too, they take the name in the Hebrew language, נדיבים, (nedibim ) They are so called from bestowing gifts; ⁶⁶⁵⁶⁶⁵     נדיב (nadib,)alvrince, which is derived from נדב (nadab,) to be bountiful, is the very word to which allusion is supposed to be made in the passage, (Luke 22:25,) where it is said that the name princes (נדיבים, nedibim) signifies benefactors. — Ed for taxes and tributes are paid to them for no other purpose than to furnish the expense necessary to the magnificence of their rank.

26. It shall not be so among you. There can be no doubt that Christ refers to the foolish imagination by which he saw that the apostles were deceived. “It is foolish and improper in you,” he says, “to imagine a kingdom, which is unsuitable to me; and therefore, if you desire to serve me faithfully, you must resort to a different method, which is, that each of you may strive to serve others.” ⁶⁶⁶⁶⁶⁶     “De se rendre serviteur a ses compagnons;” — “to become a servant to his companions.” But whoever wishes to be great among you, let him be your servant. These words are employed in an unusual sense; for ambition does not allow a man to be devoted, or, rather, to be subject to his brethren. Abject flattery, I do acknowledge, is practiced by those who aspire to honors, but nothing is farther from their intention than to serve But Christ’s meaning is not difficult to be perceived. As every man is carried away by a love of himself, he declares that this passion ought to be directed to a different object. Let the only greatness, eminence, and rank, which you desire, be, to submit to your brethren; and let this be your primacy, to be the servants of all.

28. As the Son of man Christ confirms the preceding doctrine by his own example; for he voluntarily took upon himself the form of a servant, and emptied himself, as Paul also informs us, (Philippians 2:7.) To prove more clearly how far he was from indulging in lofty views, he reminds them of his death. “Because I have chosen you to the honor of being near me, you are seized by a wicked ambition to reign. But I — by whose example you ought to regulate your life — came not to exalt myself, or to claim any royal dignity. On the contrary, I took upon me, along with the mean and despised form of the flesh, the ignominy of the cross. If it be objected, that Christ was:

exalted by the Father, in order that every knee might bow to him,
(Philippians 2:9,10,)

it is easy to reply, that what he now says refers to the period of his humiliation. Accordingly, Luke adds, that he lived among them, as if he were a servant: not that in appearance, or in name, or in reality, he was inferior to them, (for he always wished to be acknowledged as their Master and Lord,) but because from the heavenly glory he descended to such meekness, that he submitted to bear their infirmities. Besides, it ought to be remembered that a comparison is here made between the greater and the less, as in that passage,

If I, who am your Master and Lord, have washed your feet, much more ought you to perform this service to one another,
(John 13:14.)

And to give his life a ransom for many. Christ mentioned his death, as we have said, in order to withdraw his disciples from the foolish imagination of an earthly kingdom. But it is a just and appropriate statement of its power and results, when he declares that his life is the price of our redemption; whence it follows, that we obtain an undeserved reconciliation with God, the price of which is to be found nowhere else than in the death of Christ. Wherefore, this single word overturns all the idle talk of the Papists about their abominable satisfactions Again, while Christ has purchased us by his death to be his property, this submission, of which he speaks, is so far from diminishing his boundless glory, that it greatly increases its splendor. The word many (πολλῶν) is not put definitely for a fixed number, but for a large number; for he contrasts himself with all others. ⁶⁶⁷⁶⁶⁷     “Il prend PLUSIEURS, non pas pour quelque certain nombre, mais pour les autres: car il fait une comparaison de sa personne a tout le reste des hommes;” — “He takes MANY, not for any fixed number, but for the others; for he makes a comparison of his person with all the rest of men.” And in this sense it is used in Romans 5:15, where Paul does not speak of any part of men, but embraces the whole human race.