CHRYSOSTOM . (ubi sup.) And they answered thus quickly, because they expected that what they had asked would be listened to; it goes on: 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; t at is, ye shall be worthy of martyrdom, and suffer even as I.
BEDE . (ubi sup.) A question is raised, however, how James and John drank the cup of martyrdom, or how they were baptized with the baptism of the Lord, when the Scripture relates, that only James the Apostle was beheaded by Herod whilst John finished his life by a natural death. But if we read ecclesiastical histories, in which it is related, that he also on account of the witness which he bore was cast into a cauldron of burning oil, and was immediately sent away to the island of Patmos, we shall then see that the spirit of martyrdom was in him, and that John drank the cup of confession, which the Three Children also drank in the furnace of fire, though the persecutor did not spill their blood. It goes on: But to sit on my right hand and on my left hand is not mine to give, but it shall be given to them for whom it is prepared.
CHRYSOSTOM . (ubi sup.) Where two questions are raised, one is, whether a seat on His right hand is prepared for any one; the other, whether the Lord of all has it not in His power to give it to those for whom it is prepared. To the first then we say, that no one sits on His right hand or on His left, for that throne is inaccessible to a creature. How then did He say, To sit on my right hand or on my left is not mine to give you, as though it belonged to some who were to sit there? He however answers the thoughts of those who asked Him, condescending to their meaning; for they did not know that lofty throne and seat, which is on the right hand of the Father, but sought one thing alone, that is, to possess the chief place, and to be set over others. And since they had heard it said of the Apostles, that they were to sit on twelve thrones, they begged for a place higher than all the rest, not knowing what was said. To the second question we must say, that such a gift does not transcend the power of the Son of God, but what is said by Matthew (Matt. 20:23), it is prepared by My Father, is the same as if it were said, “by Me,” wherefore also Mark did not say here, by My Father. What therefore Christ says here is this, Ye shall die, He says, for Me, but this is not enough to enable you to obtain the highest place, for if another person comes possessing besides martyrdom all other virtues, he will possess much more than you; for the chief place is prepared for those, who by works are enabled to become the first. Thus then the Lord instructed them not to trouble themselves vainly and absurdly for high places; at the same time He would not have them made sad.
BEDE . (ubi sup.) Or else, it is not mine to give to you, that is, to proud persons, for such as yet they were. It is prepared for other persons, and be ye other, that is, lowly, and it is prepared for you.
10:41–45
41. And when the ten heard it, they began to be much displeased with James and John.
42. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.
43. But so shall it not be among you: but whosoever will be great among you, shall be your minister:
44. And whosoever of you will be the chiefest, shall be servant of all.
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.
THEOPHYLACT . The other Apostles are indignant at seeing James and John seeking for honour; wherefore it is said, And when the ten heard it, they began to be much displeased with James and John. For being influenced by human feelings, they were moved with envy; and their first displeasure arose from their seeing that they were not taken up by the Lord; before that time they were not displeased because they saw that they themselves were honoured before other men. At this time the Apostles were thus imperfect, but afterwards they yielded the chief place one to another. Christ however cures them; first indeed by drawing them to Himself in order to comfort them; and this is meant, when it is said, But Jesus called them to him; then by shewing them that to usurp honour, and to desire the chief place, belongs to Gentiles. Wherefore there follows: And saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship; and their great ones exercise authority over them. The great ones of the Gentiles thrust themselves into the chief place tyrannically and as lords. It goes on: But so shall it not be among you.
BEDE . (ubi sup.) In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility. Then He proposes an example, that if they lightly regarded His words, His deeds might make them ashamed, saying, For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
THEOPHYLACT . Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of all; for before He was made man, He was known only to the Angels; but now that He has become man and has been crucified, He not only has glory Himself, but also has taken up others to a participation in His glory, and ruled by faith over the whole world.
BEDE . (ubi sup.) He did not say, however, that He gave His life a ransom for all, but for many, that is, for those who would believe on Him.
10:46–52
46. And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging.
47. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.
48. And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.
49. And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.
50. And he, casting away his garment, rose, and came to Jesus.
51. And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.
52. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.
JEROME . The name of the city agrees with the approaching Passion of our Lord; for it is said, And they came to Jericho. Jericho means moon or anathema; but the failing of the flesh of Christ is the preparation of the heavenly Jerusalem. It goes on: And as he went out of Jericho with his disciples, and a great number of people, blind Bartimæus, the son of Timæus, sat by the wayside begging.
BEDE . (ubi sup.) Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as He was going into Jericho; where no one, at least no wise man, will suppose that the Evangelists wrote things contrary to one another, but that one wrote more fully, what another has left out. We must therefore understand that one of them was the more important, which appears from this circumstance, that Mark has related his name and the name of his father.
AUGUSTINE . (de Con. Evan. ii. 65) It is for this reason that Mark wished to relate his case alone, because his receiving his sight had gained for the miracle a fame, illustrious in proportion to the extent of the knowledge of his affliction. But although Luke relates a miracle done entirely in the same way, nevertheless we must understand that a similar miracle was wrought on another blind man, and a similar method of the same miracle. It goes on: And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy upon me.