to be disposed of to those who think to forestall my personal favor; they are for the blessed of my father, who, in the time appointed in his own good pleasure, will give it to them, in the end of days." The disappointed family of Zebedee retired, quite confounded with the rejection of their petition, and with the darkly told prophecy that accompanied it, dooming them to some mysterious fate of which they could form no idea whatever. The rest of the twelve, hearing of the ambitious attempt of the sons of Zebedee to secure the supremacy, by a secret movement, and by family influence, were moved with great indignation against the intriguing aspirants, and expressed their displeasure so decidedly, that Jesus called them around him, to improve this manifestation of folly and passion, to their advantage; and said, "You know that the nations are governed by princes and lords, and that none exercise authority over them but the great ones of the land. Now it shall not be so among you; but he who will be great among you, must be your servant; and he who shall be your chief, shall be the slave of all the rest. For even the Son of Man himself came not to make others his slaves, but to be himself a slave to many, and even to sacrifice his life in their service."
Salome.—The reason for the supposition that this was really the name of the mother
of James, consists in the comparison of two corresponding passages of Matthew and
Mark. In Matt. xxvii. 56, it is said that among the women present at the crucifixion,
were "Mary Magdalene, Mary, the mother of Joses, and the mother of Zebedee's
children." In the parallel passage, Mark xv. 40, they are mentioned as "Mary Magdalene,
Mary, the mother of James and Joses, and Salome." In Mark xvi. 1, Salome
is also mentioned among those who went to the sepulcher. This is not proof positive,
but it is reasonable ground for the supposition, more especially as Matthew
never mentions Salome by name, but repeatedly speaks of "the mother of Zebedee's
children."
If, as is probable then, Salome and the mother of Zebedee's children were identical, it is also reasonable to suppose, as Lampe does, that Zebedee himself may have died soon after the time when the call of his sons took place. For Salome could hardly have left her husband and family, to go, as she did, with Jesus on his journeys, ministering to his necessities,—but if her husband was really dead, she would have but few ties to confine her at home, and would therefore very naturally be led, by her maternal affection, and anxiety for her sons, to accompany them in their wandering life. The supposition of Zebedee's death is also justified by the circumstance, that John is spoken of in his own gospel, (Joh. xix. 27,) as possessing a house of "his own," which seems to imply the death of his father; since so young a man would hardly have acquired property, except by inheritance.
Thus he laid out before them all the indispensable qualities of
the man who aspired to the dangerous, painful and unenviable
primacy among them,—humility, meekness and laborious industry.
But vain were all the earnest teachings of his divine spirit.
Schemes and hopes of worldly eminence and imperial dominion,
were too deeply rooted in their hearts, to be displaced by this oft-
