1Zvedl se odtamtud, přišel na pomezí Judeje a za Jordán a opět se k němu sešly zástupy, a jak byl zvyklý, zase je vyučoval.1 (1Mt 19:1 J 10:40) 2Nyní přistoupili farizeové, a aby ho zkoušeli, vyptávali se ho, zda je zákonné, aby se muž rozvedl s manželkou.1 (1Mal 2:16 Mt 19:3) 3Odpověděl jim a řekl: Co vám Mojžíš přikázal? 4Řekli: Mojžíš dovolil napsat potvrzení o propuštění a rozvést se s ní.1 (1Dt 24:1 Mt 5:31 Mt 19:7) 5Ježíš jim však řekl: Toto přikázání vám napsal s ohledem na tvrdost vašeho srdce.1 (1Dt 9:6 Sk 13:18) 6Avšak od počátku stvoření je učinil mužského a ženského rodu.1 (1Gn 1:27 Gn 5:2 Mt 19:4) 7Kvůli tomu muž opustí svého otce a matku 8a ti dva budou jedno tělo,1 takže již nejsou dva, ale jedno tělo. (1Gn 2:24 Ef 5:31) 9Co tedy Bůh jhem spojil, ať žádný člověk neodděluje.1 (1Mt 19:6) 10Když byli opět v domě1, učedníci se ho na to vyptávali. (1Mk 9:28) 11A řekl jim: Kdokoli se rozvádí se svou manželkou a žení se s jinou, dopouští se vůči ní cizoložství,1 (1Mt 5:32 Mt 19:9 L 16:18) 12a jestliže se žena po rozvodu se svým manželem někdy vdá za jiného, cizoloží.1 (1Ř 7:3 1K 7:13) 13A lidé k němu přinášeli malé děti, aby se jich dotýkal; ale učedníci jim to vytýkali.1 (1Mt 19:13 L 18:15) 14Když to Ježíš viděl, rozhořčil se a řekl jim: Ať ke mně malé děti přicházejí; nepokoušejte se je zastavit, neboť takovým patří Boží království.1 (1Mt 18:4 Mt 19:14 L 18:16 1P 2:2) 15Vpravdě vám říkám: Kdokoli nepřijímá Boží království jako malé dítě, rozhodně do něho nevstoupí.1 (1Mt 18:3 L 18:17) 16A bral děti do náruče, žehnal jim a vkládal na ně ruce.1 (1Gn 48:14 Mk 9:36) 17A když se vydával na cestu, přiběhl nějaký člověk, padl před ním na kolena a dal mu otázku: Dobrý Učiteli, co mám dělat, abych zdědil věčný život?1 (1Mt 19:16 L 18:18) 18Ježíš mu řekl: Proč mě nazýváš dobrým?1 Nikdo není dobrý, kromě jednoho, Boha.2 (1Ž 86:5 2Mt 19:17 L 18:19) 19Znáš přikázání: Nevraždi,1 necizolož,2 nekraď,3 nevydávej falešné svědectví,4 nešiď,5 cti svého otce a matku.6 (1Ex 20:13 Dt 5:17 Mt 5:21 1J 3:15 2Ex 20:14 Dt 5:18 3Ex 20:15 Dt 5:19 4Ex 20:16 Dt 5:20 5Lv 19:13 6Ex 20:12 Dt 5:16 Ef 6:2) 20Muž mu řekl: Učiteli, to všechno jsem dodržoval od svého mládí. 21Ježíš se na něj podíval, pocítil k němu lásku a řekl mu: Jedno ti chybí: Jdi, prodej, co máš, a dej chudým a budeš mít poklad v nebi, a staň se mým následovníkem.1 (1Mt 19:21) 22Ale on nad tím výrokem zesmutněl a odešel zarmoucen, protože měl mnoho ve vlastnictví.1 (1L 18:23) 23Když se Ježíš rozhlédl, řekl svým učedníkům: Jak obtížné to bude pro ty, kteří mají peníze,1 aby vstoupili do Božího království!2 (1Jb 31:24 Ž 17:14 Ž 52:7 Ž 62:10 Jr 9:23 1Tm 6:17 2Mt 19:24 L 18:25) 24Ale učedníci dali průchod překvapení nad jeho slovy.1 Ježíš jim znovu odpověděl a řekl: Děti, jak obtížné je vstoupit do Božího království! (1L 4:32) 25Je snadnější, aby velbloud prošel uchem jehly, než aby boháč vstoupil do Božího království.1 (1Mt 19:24 L 18:25) 26Žasli ještě více a řekli mu: Kdo vskutku může být zachráněn?1 (1Mt 19:25 L 18:26 1P 4:18) 27Ježíš se na ně přímo zadíval a řekl: U lidí je to nemožné, ale nikoli u Boha, protože u Boha je všechno možné.1 (1Gn 18:14 Jb 42:2 Jr 32:17 Za 8:6 L 18:27) 28Petr mu začal říkat: Pohleď, opustili jsme všechno a následujeme tě.1 (1Mt 19:27 L 18:28) 29Ježíš řekl: Vpravdě vám říkám: Nikdo neopustil dům ani bratry ani sestry ani matku ani otce ani děti ani pole kvůli mně a kvůli dobré zprávě,1 (1Mt 10:37 Mt 19:29 L 18:29) 30aby nyní, v tomto časovém období nedostal stonásobně1 domů a bratrů a sester a matek a dětí a polí s pronásledováními2, a v budoucím systému věcí věčný život. (1L 18:30 2Mt 5:11 J 16:22 Sk 14:22) 31Avšak mnozí, kteří jsou první, budou poslední, a poslední první.1 (1Mt 19:30 Mt 20:16 L 13:30) 32Pokračovali po silnici do Jeruzaléma a Ježíš šel před nimi a oni byli ohromeni; ale ti, kteří je následovali, se báli. Ještě jednou vzal těch dvanáct stranou a začal jim povídat o tom, co je určeno, aby ho postihlo:1 (1Mk 8:31 Mk 9:31 L 9:22 L 18:31) 33Hle, pokračujeme do Jeruzaléma a Syn člověka bude vydán předním kněžím a znalcům Zákona, a odsoudí ho k smrti a vydají ho lidem z národů,1 (1Mt 20:18 L 18:31) 34budou si z něho tropit žerty, plivat na něj, mrskat ho a zabijí ho, ale o tři dny později vstane.1 (1Mt 20:19 L 18:33 Sk 10:40 1K 15:4) 35A Jakub a Jan, dva Zebedeovi synové,1 k němu přikročili a řekli mu: Učiteli, chceme, abys pro nás udělal, o cokoli tě poprosíme.2 (1Mt 10:2 2Mt 20:20) 36Řekl jim: Co chcete, abych pro vás udělal? 37Řekli mu: Dej, abychom se v tvé slávě posadili jeden po tvé pravici a jeden po tvé levici.1 (1Mt 19:28 Mt 20:21) 38Ale Ježíš jim řekl: Nevíte, o co prosíte. Jste schopni pít kalich, který piji já, nebo být pokřtěni křtem, kterým jsem já křtěn?1 (1Mt 20:22 L 12:50 J 18:11 Ř 6:3) 39Řekli mu: Jsme schopni. Ježíš jim na to řekl: Kalich, který piji, budete pít, a křtem, kterým jsem křtěn, budete pokřtěni.1 (1Mt 20:23 Sk 12:2 Zj 1:9) 40Avšak není na mně, abych vám dal posadit se po mé pravici nebo po mé levici,1 ale patří to těm, pro které to bylo připraveno. (1Jk 4:3) 41Když o tom slyšelo deset ostatních, tu se na Jakuba a Jana rozhořčili.1 (1Mt 20:24) 42Ale když je Ježíš k sobě zavolal, řekl jim: Víte, že ti, kteří se jeví jako panovníci národů, se nad nimi vypínají jako páni a že jejich velcí nad nimi vykonávají autoritu.1 (1Mt 20:25 L 22:25 1P 5:3) 43Mezi vámi to tak není; ale kdokoli se chce stát velkým mezi vámi, bude vaším služebníkem,1 (1Mt 20:26 Mk 9:35 L 9:48) 44a kdokoli chce být první mezi vámi, bude otrokem všech.1 (1Mt 20:27 L 22:26) 45Ani Syn člověka totiž nepřišel, aby mu bylo slouženo,1 ale aby sloužil a dal svou duši jako výkupné2 výměnou za mnohé.3 (1J 13:14 Fp 2:7 2Iz 53:10 Da 9:24 2K 5:21 Ga 3:13 Tit 2:14 3Lv 16:17 Mt 20:28) 46A přišli do Jericha. Ale když on a jeho učedníci a značný zástup vycházeli z Jericha, slepý žebrák Bartimaios (syn Timaiův), seděl u silnice.1 (1Mt 20:29 L 18:35) 47Když uslyšel, že to je Ježíš Nazaretský, začal křičet a říkat: Synu Davidův,1 Ježíši, smiluj se nade mnou!2 (1Jr 23:5 Mt 9:27 Mt 15:22 Ř 1:3 2L 18:38) 48Mnozí mu na to ostře pověděli, aby mlčel; ale stále křičel tím více: Synu Davidův, smiluj se nade mnou!1 (1Mt 20:31 L 18:39) 49Ježíš se tedy zastavil a řekl: Zavolejte ho. A zavolali slepce a řekli mu: Vzchop se, vstaň, volá tě.1 (1Mt 20:32 L 18:40) 50Odhodil svůj svrchní oděv, vyskočil na nohy a šel k Ježíšovi. 51A Ježíš mu odpověděl a řekl: Co chceš, abych pro tebe udělal?1 Slepec mu řekl: Rabboni, ať opět získám zrak.2 (1Mk 10:36 2Mt 20:33 L 18:41) 52A Ježíš mu řekl: Jdi, tvá víra tě uzdravila.1 A okamžitě opět získal zrak2 a následoval ho po silnici.3 (1Mt 9:22 L 8:48 2Iz 35:5 Iz 42:7 Mk 8:25 Sk 26:18 3Mt 20:34 L 18:43)
Jamieson Fausset Brown Bible Commentary 32 THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( =
Matt 20:17-
Matt 20:28;
Luke 18:31-
Luke 18:34). (
Mark 10:32-
Mark 10:45)
And they were in the way--on the road.
going up to Jerusalem--in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem.
and Jesus went before them--as GROTIUS says, in the style of an intrepid Leader.
and they were amazed--or "struck with astonishment" at His courage in advancing to certain death.
and as they followed, they were afraid--for their own safety. These artless, lifelike touches--not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe--are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim:
"The Saviour, what a noble flame
Was kindled in His breast,
When, hasting to Jerusalem,
He march'd before the rest!"
COWPER
And he took again the twelve--referring to His previous announcements on this sad subject.
and began to tell them what things should happen unto him--"were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.
33 Saying, Behold, we go up to Jerusalem--for the last time, and--"all things that are written by the prophets concerning the Son of man shall be accomplished" (
Luke 18:31).
the Son of man shall be delivered unto the chief priests and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles--This is the first express statement that the Gentiles would combine with the Jews in His death; the two grand divisions of the human race for whom He died thus taking part in crucifying the Lord of Glory, as WEBSTER and WILKINSON observe.
34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again--Singularly explicit as this announcement was, Luke (
Luke 18:34) says "they understood none of these things; and this saying was hid from them, neither knew they the things which were spoken." The meaning of the words they could be at no loss to understand, but their import in relation to His Messianic kingdom they could not penetrate; the whole prediction being right in the teeth of their preconceived notions. That they should have clung so tenaciously to the popular notion of an "unsuffering" Messiah, may surprise us; but it gives inexpressible weight to their after-testimony to a suffering and dying Saviour.
Ambitious Request of James and John--The Reply (
Mark 10:35-
Mark 10:45).
35 And James and John, the sons of Zebedee, come unto him, saying--Matthew (
Matt 20:20) says their "mother came to Him with her sons, worshipping Him and desiring," &c. (Compare
Matt 27:56, with
Mark 15:40). Salome was her name (
Mark 16:1). We cannot be sure with which of the parties the movement originated; but as our Lord, even in Matthew's account, addresses Himself to James and John, taking no account of the mother, it is likely the mother was merely set on by them. The thought was doubtless suggested to her sons by the recent promise to the Twelve of "thrones to sit on, when the Son of man should sit on the throne of His glory" (
Matt 19:28); but after the reproof so lately given them (
Mark 9:33, &c.) they get their mother to speak for them.
Master, we would that thou shouldest do for us whatsoever we shall desire--thus cautiously approaching the subject.
36 And he said unto them, What would ye that I should do for you?--Though well aware what was in their mind and their mother's, our Lord will have the unseemly petition uttered before all.
37 Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory--that is,Assign to us the two places of highest honor in the coming kingdom. The semblance of a plea for so presumptuous a request might possibly have been drawn from the fact that one of the two usually leaned on the breast of Jesus, or sat next Him at meals, while the other was one of the favored three.
38 But Jesus said unto them, Ye know not what ye ask--How gentle the reply to such a request, preferred at such a time, after the sad announcement just made!
can ye drink of the cup that I drink of?--To "drink of a cup" is in Scripture a figure for getting one's fill either of good (
Ps 16:5;
Ps 23:5;
Ps 116:13;
Jer 16:7) or of ill (
Ps 75:8;
John 18:11;
Rev 14:10). Here it is the cup of suffering.
and be baptized with the baptism that I am baptized with--(Compare for the language,
Ps 42:7). The object of this question seems to have been to try how far those two men were capable of the dignity to which they aspired and this on the principle that he who is able to suffer most for His sake will be the nearest to Him in His kingdom.
39 And they said unto him, We can--Here we see them owning their mother's petition for them as their own; and doubtless they were perfectly sincere in professing their willingness to follow their Master to any suffering He might have to endure. As for James, he was the first of the apostles who was honored, and showed himself able to be baptized with his Master's baptism of blood (
Acts 12:1-
Acts 12:2); while John, after going through all the persecutions to which the infant Church was exposed from the Jews, and sharing in the struggles and sufferings occasioned by the first triumphs of the Gospel among the Gentiles, lived to be the victim, after all the rest had got to glory, of a bitter persecution in the evening of his days, for the word of God and for the testimony of Jesus Christ. Yes, they were dear believers and blessed men, in spite of this unworthy ambition, and their Lord knew it; and perhaps the foresight of what they would have to pass through, and the courageous testimony He would yet receive from them, was the cause of that gentleness which we cannot but wonder at in His reproof.
And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized--No doubt this prediction, when their sufferings at length came upon them, cheered them with the assurance, not that they would sit on His right and left hand--for of that thought they would be heartily ashamed--but that "if they suffered with Him, they should be also glorified together."
40 But to sit on my right hand and on my left hand in not mine to give; but it shall be given to them for whom it is prepared--"of My Father" (
Matt 20:23). The supplement which our translators have inserted is approved by some good interpreters, and the proper sense of the word rendered "but" is certainly in favor of it. But besides that it makes the statement too elliptical--leaving too many words to be supplied--it seems to make our Lord repudiate the right to assign to each of His people his place in the kingdom of glory; a thing which He nowhere else does, but rather the contrary. It is true that He says their place is "prepared for them by His Father." But that is true of their admission to heaven at all; and yet from His great white throne Jesus will Himself adjudicate the kingdom, and authoritatively invite into it those on His right hand, calling them the "blessed of His Father"; so little inconsistency is there between the eternal choice of them by His Father, and that public adjudication of them, not only to heaven in general, but each to his own position in it, which all Scripture assigns to Christ. The true rendering, then, of this clause, we take it, is this: "But to sit on My right hand and on My left hand is not Mine to give, save to them for whom it is prepared." When therefore He says, "It is not Mine to give," the meaning is, "I cannot give it as a favor to whomsoever I please, or on a principle of favoritism; it belongs exclusively to those for whom it is prepared," &c. And if this be His meaning, it will be seen how far our Lord is from disclaiming the right to assign to each his proper place in His Kingdom; that on the contrary, He expressly asserts it, merely announcing that the principle of distribution is quite different from what these petitioners supposed. Our Lord, it will be observed, does not deny the petition of James and John, or say they shall not occupy the place in His kingdom which they now improperly sought:--for aught we know, that may be their true place. All we are sure of is, that their asking it was displeasing to Him "to whom all judgment is committed," and so was not fitted to gain their object, but just the reverse. (See what is taught in
Luke 14:8-
Luke 14:11). One at least of these brethren, as ALFORD strikingly remarks, saw on the right and on the left hand of their Lord, as He hung upon the tree, the crucified thieves; and bitter indeed must have been the remembrance of this ambitious prayer at that moment.
41 And when the ten heard it, they began to be much displeased with James and John--or "were moved with indignation," as the same word is rendered in
Matt 20:24. The expression "began to be," which is of frequent occurrence in the Gospels, means that more passed than is expressed, and that we have but the result. And can we blame the ten for the indignation which they felt? Yet there was probably a spice of the old spirit of rivalry in it, which in spite of our Lord's recent lengthened, diversified, and most solemn warnings against it, had not ceased to stir in their breasts.
42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule--are recognized or acknowledged as rulers.
over the Gentiles exercise lordship over them: and their great ones exercise authority upon them--as superiors exercising an acknowledged authority over inferiors.
43 But so shall it not be among you: but whosoever will be great among you, shall be your minister--a subordinate servant.
44 And whosoever of you will be the chiefest--or "first."
shall be--that is, "let him be, or "shall be he who is prepared to be."
servant of all--one in the lowest condition of service.
45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many--"instead of many," that is, "In the kingdom about to be set up, this principle shall have no place. All My servants shall there be equal; and the only greatness known to it shall be the greatness of humility and devotedness to the service of others. He that goes down the deepest in these services of self-denying humility shall rise the highest and hold the chiefest place in that kingdom; even as the Son of man, whose abasement and self-sacrifice for others, transcending all, gives Him of right a place above all!" As "the Word in the beginning with God," He was ministered unto; and as the risen Redeemer in our nature He now is ministered unto, "angels and authorities and powers being made subject unto Him" (
1Pet 3:22); but not for this came He hither. The Served of all came to be the Servant of all; and His last act was the grandest Service ever beheld by the universe of God--"HE GAVE HIS LIFE A RANSOM FOR MANY!", &c. Many" is here to be taken, not in contrast with few or with all, but in opposition to one--the one Son of man for the many sinners.