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The Request of James and John

35 James and John, the sons of Zebedee, came forward to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36And he said to them, “What is it you want me to do for you?” 37And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” 39They replied, “We are able.” Then Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”

41 When the ten heard this, they began to be angry with James and John. 42So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43But it is not so among you; but whoever wishes to become great among you must be your servant, 44and whoever wishes to be first among you must be slave of all. 45For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

 


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Mark 10:21. One thing thou wantest. Christ therefore does not mean that the young man wanted one Thing beyond the keeping of the law, but in the very keeping of the law. For though the law nowhere obliges us to sell all, yet as it represses all sinful desires, and teaches us to bear the cross, as it bids us be prepared for hunger and poverty, the young man is very far from keeping it fully, so long as he is attached to his riches, and burns with covetousness. And he says that one thing is wanting, because he does not need to preach to him about fornication and murder, but to point out a particular disease, as if he were laying his finger on the sore.

It ought also to be observed, that he does not only enjoin him to sell, but likewise to give to the poor; for to part with riches would not be in itself a virtue, but rather a vain ambition. Profane historians applaud Crates, a Theban, because he threw into the sea his money and all that he reckoned valuable; for he did not think that he could save himself unless his wealth were lost; as if it would not have been better to bestow on others what he imagined to be more than he needed. Certainly, as charity is the bond of perfection, (Colossians 3:14,) he who deprives others, along with himself, of the use of money, deserves no praise; and therefore Christ applauds not simply the selling but liberality in assisting the poor

The mortification of the flesh is still more strongly urged by Christ, when he says, Follow me. For he enjoins him not only to become his disciple, but to submit his shoulders to bear the cross, as Mark expressly states. And it was necessary that such an excitement should be applied; for, having been accustomed to the ease, and leisure and conveniences, of home, he had never experienced, in the smallest degree, what it was to crucify the old man, and to subdue the desires of the flesh. But it is excessively ridiculous in the monks, under the pretense of this passage, to claim for themselves state of perfection. First, it is easy to infer, that Christ does not command all without exception to sell all that they have; for the husbandman, who had been accustomed to live by his labor, and to support his children, would do wrong in selling his possession, if he were not constrained to it by any necessity. To keep what God has put in our power, provided that, by maintaining ourselves and our family in sober and frugal manner, we bestow some portion on the poor, is a greater virtue than to squander all. But what sort of thing is that famous selling, on which the monks plume themselves? A good part of them, finding no provision at home, plunge themselves into monasteries as well-stocked hog-styes. All take such good care of themselves, that they feed in idleness on the bread of others. A rare exchange truly, when those who are ordered to give to the poor what they justly possess are not satisfied with their own, but seize on the property of others.

Jesus beholding him, loved him. The inference which the Papists draw from this, that works morally good — that is, works which are not performed by the impulse of the Spirit, but go before regeneration — have the merit of congruity, is an excessively childish contrivance. For if merit be alleged to be the consequence of the love of God, we must then say that frogs and fleas have merit, because all the creatures of God, without exception, are the objects of his love. To distinguish the degrees of love is, therefore, a matter of importance. 627627     “Parquoy il est besoin de mettre quelque distinction, et recognoistre qu’il y a divers degrez d’amour en Dieu;” — “wherefore it is necessary to state some distinction, and to observe that there are various degrees of love in God.” As to the present passage, it may be enough to state briefly, that God embraces in fatherly love none but his children, whom he has regenerated with the Spirit of adoption, and that it is in consequence of this love that they are accepted at his tribunal. In this sense, to be loved by God, and to be justified in his sight, are synonymous terms. 628628     “Signifient du tout une mesme chose;” — “mean entirely the same thing.”

But God is sometimes said to love those whom he does not approve or justify; for, since the preservation of the human race is agreeable to Him — which consists in justice, uprightness, moderation, prudence, fidelity, and temperance — he is said to love the political virtues; not that they are meritorious of salvation or of grace, but that they have reference to an end of which he approves. In this sense, under various points of view, God loved Aristides and Fabricius, and also hated them; for, in so far as he had bestowed on them outward righteousness, and that for the general advantage, he loved his own work in them; but as their heart was impure, the outward semblance of righteousness was of no avail for obtaining righteousness. For we know that by faith alone hearts are purified, and that the Spirit of uprightness is given to the members of Christ alone. Thus the question is answered, How was it possible that Christ should love a man who was proud and a hypocrite, while nothing is more hateful to God than these two vices? For it is not inconsistent, that the good seed, which God has implanted in some natures, shall be loved by Him, and yet that He should reject their persons and works on account of corruption.




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