CRITICAL NOTES
Matthew 20:17. Jesus going up to Jerusalem.—The narrative is not continuous, and in the interval between Matthew 20:16-17 we may probably place our Lord’s “abode beyond Jordan” (John 10:40), the raising of Lazarus, and the short sojourn in the city called Ephraim (John 11:54) (ibid.).
Matthew 20:18-19. Behold, we go up to Jerusalem, etc.—Observe the exactness of the prediction; the Sanhedrin shall condemn but not kill, the Gentiles shall scourge and crucify (Carr).
Matthew 20:20. The mother of Zebedee’s children.—Sons (R.V.). Salome. Cf. Matthew 27:56 with Mark 15:40. Worshipping.—Rendering such obeisance as was appropriate towards One who was expected shortly to occupy a throne.
Matthew 20:21. Grant.—Command (R.V.). Salome desired that the Lord should utter a word of authority on the subject, in order that all disputings among the disciples might be foreclosed, and her sons’ future pre-eminence secured (Morison). One on Thy right hand, etc.—The first place of honour was the right hand of the sovereign; the second the left band. See Josephus, Ant., VI., xi. 9 (ibid.). The sternness of our Lord’s words to St. Peter (Matthew 16:23) might almost justify the thought that his position had been forfeited (Plumptre). In Thy kingdom—Salome was probably expecting, like so many others, that the Lord was about to establish His kingdom “with observation” and in worldly pomp (Morison). Possibly our Lord’s words in Matthew 19:28 had influenced Salome and her sons in presenting their request.
Matthew 20:22. Ye.—Salome represented her sons, so Jesus addresses Himself directly to them. Are ye able, etc.?—That nearness to Him in His glory could be obtained only by an equal nearness in suffering. Had they counted the cost of that nearness? (Plumptre). Baptised with the baptism, etc.—Omitted in best MSS. and R.V. Added probably to bring St. Matthew’s narrative into harmony with St. Mark’s.
Matthew 20:23. Drink indeed of My cup.—James was slain by the sword of Herod Agrippa I. (Acts 12:2). John suffered many persecutions, but died a natural death. The rebuke of Jesus is very gentle; His soul knew what suffering was in store for the two brothers (Carr). Is not Mine to give, etc.—The words in italics are, of course, not in the Greek, and they spoil the true construction of the sentence. Our Lord does not say that it does not belong to Him to give what the disciples asked, but that He could only give it according to His Father’s will and the laws which He had fixed. So taken, the words present a striking parallel to John 5:19 (Plumptre). To them for whom it is prepared.—Hath been prepared (R.V.). He does not say who these are; but the reappearance of the same words in Matthew 25:34 throws some light on their meaning here. The kingdom is reserved for those who do Christ-like deeds of love; the highest places in the kingdom must be reserved for those whose love is like His own, alike in its intensity and its width (ibid.).
Matthew 20:24. The ten.—Amongst these was the candid Evangelist himself (Bengel). Moved with indignation.—Not in the sense of holy indignation, but as partaking of the same spirit of ambition which had prompted the request (Lange).
Matthew 20:25. The princes of the Gentiles.—The popular Jewish expectations, shared by the disciples, were really heathen in their character, substituting might for right, and ambition for the true majesty of service (Plumptre).
Matthew 20:26. It shall not be so among you.—The order and succession in His kingdom was not to be settled according to any legal determination. Jesus had introduced a new and spiritual life, in direct opposition to secular monarchies and hierarchies (Lange). Whosoever will be great.—Whosoever would become great (R.V.). “Whosoever wisheth to be great.” The man who was conscious, as the disciples were, of the promptings of ambition, was at once to satisfy and purify them by finding his greatness in active service; not because that service leads to greatness of the type which natural ambition seeks for, but because it is in itself the truest and highest greatness (Plumptre).
Matthew 20:28. For.—ἀντὶ = instead of, in the place of. Many.—The word “many” is not put definitely for a certain number, but for a large number, for the Saviour contrasts Himself with all the rest of men. And in this sense the word is used in Romans 5:15, where Paul does not speak only of a portion, of men, but of the whole human race (Calvin).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 20:17-28
A twofold study.—This portion of Scripture may be compared to an act in a drama. In the first scene (Matthew 20:17-19) we see the Saviour taking His disciples apart, and teaching them what to expect about Himself in the end. Next (Matthew 20:20-23) we see two of those disciples, with their mother, presenting a request to Him which has to do with their view of the end. In the last scene (Matthew 20:24-28) we see the Saviour giving instruction and admonition to all. The whole shows us, in various ways, first, what were their thoughts; and, secondly, what were His thoughts—at this particular time.
I. The thoughts of the disciples.—How far they were, first, at this time, from even understanding His words! Some time before (Matthew 16:21) He had “begun” to “show” them that He was to suffer and die. He had repeated this warning to them soon after, when they had come down from the “mount” (Matthew 17:12). Again, when in Galilee (Matthew 17:22) He had added the momentous and affecting particular that this was to be brought about by “betrayal.” Now He has gone further still (Matthew 20:18-19) in letting them know that He was to suffer, as already foretold, by the hands of the “Gentiles,” and with every circumstance of anguish and shame. Yet see how far some two at least of them, and those two men who thought themselves qualified to be leaders of all, seem to have been from attaching any definite meaning to what He has said. “I am about to die,” so He has virtually said, “as a malefactor.” They address Him as about to reign as a king. He has spoken of shame. They want to share in His “glory” (Mark 10:37). Evidently His words have been little more than “idle tales” in their ears. How far, again, were the thoughts of the other disciples from being in the spirit of Christ! When the “ten” heard of what the “two” had been doing, they were greatly aggrieved (Matthew 20:24). Aggrieved partly, in all probability, because of the apparently clandestine and secret way in which the two had made known their request. Going as they did, with the intervention of their mother, and without the knowledge of any one else, was like trying to steal a march on the rest. They were aggrieved also, it can hardly be doubted, because of the fact that their own hearts were secretly set on much the same thing. The earnest way, in fact, in which the Saviour afterwards warns the whole body of His disciples on the subject of worldly ambition seems to prove this of itself. All must have been in need of the two-fold caution which He proceeds to give to them all. Be not, He says to them, like the “Gentiles,” to whom “lordship” and “authority” over other men are such special objects of desire (Matthew 20:25). Be rather, He says unto them, like unto Me, whose great ambition it is to be of service to others, even at the cost of My life (Matthew 20:26-28). Wonderfully striking, therefore, is the contrast here between them and Himself. It is the Master here who is desirous of serving. It is the servants here who are ambitious of ruling. In other words, what is farthest from His wishes is nearest to theirs.
II. The thoughts of the Saviour.—These can be described generally, as they were at this time, in a very few words. They were full of the cross. Full, on the one hand, of what He saw in it. Of its exceeding indignity, to begin. Being condemned by His own, being delivered by them to strangers, being treated by them as a malefactor, and that of the worst (Matthew 20:18-19). Of its unspeakable bitterness, next. “Can ye drink of the cup that I am to drink of?” How much is implied in that question! As though the drinking it fully were something more than mere human nature could bear. See also Matthew 26:38-39. Of its wonderful power, in the last place. How it was to be followed by His “rising again” (end of Matthew 20:19). How it was to “minister” to the service of mankind! How it was to be a “ransom for many” (Matthew 20:28). Full on the other hand, of what He distinguished behind it. This was, first, the hand of His Father. Behind the hatred of man, behind the priests, behind the betrayer, behind the Gentiles, behind all the instruments in this matter, there was the appointment of His Heavenly Father. This signified by the mention made of it as a “cup” (Matthew 20:22; also John 18:11; Acts 2:23). This an awful mystery indeed! But not out of place, if we think of it, in that most mysterious region in which it is found. This partly explained, also, by what He here shows us behind His cross, viz., His own resolute will. This death of His was what He “came for” into the world—what He had made up His mind for—from which nothing could turn Him—which He meant to endure. Closer now than ever before to His cross, this thought of a “ransom” still carries Him on (see Hebrews 12:3).
These pictures may show us yet further:—
1. How completely alone the Saviour was, so far as man is concerned, in His work of atoning for man.—Of all He foresaw in His death His disciples saw nothing. Even His repeated announcement of it was not taken in by their minds. And so far from being a help to Him in regard to it, they were rather a hindrance, so far as they went. Never, at this time, absent from His mind, it seems to have been never present to theirs. Nothing is more profoundly solitary than companionship such as that!
2. How exclusively He is to be looked to in regard to salvation.—These, though of all men nearest to Him, never shared in working it out. How, therefore, should they help in it afterwards except by pointing to Him? How much less should any do so who are farther off than they were?
3. How completely He may be trusted to complete our salvation.—What devotion, what perseverance, what sufficiency, can be greater than His?
HOMILIES ON THE VERSES
Matthew 20:17-19. Christ foretelling His death and resurrection.—In Christ’s forewarning the disciples of His sufferings and that in the way while He went the last time to Jerusalem, learn:
1. How necessary it is that the doctrine of the cross be often inculcated, that being provided for before, it may trouble us less when it shall come; for this is it which in sundry times before Christ had told them.
2. The often foretelling of our Lord’s passion doth serve to confirm us of the resolute willingness of the Redeemer to suffer for us, for He knew all that He had to suffer and was never dashed.
3. It is necessary that we never separate the consideration of the cross from the issue, nor Christ’s death from His resurrection which followed, lest we be overcome and stumble at the cross; for Christ doth always join the mentioning of both together.—David Dickson.
Matthew 20:19. Christ foretelling His resurrection.—He still brings this in:—
I. To encourage Himself in His sufferings and to carry Him cheerfully through them (Hebrews 12:2).
II. To encourage His disciples and comfort them, who would be overwhelmed and greatly terrified by His sufferings.
III. To direct us, under all the sufferings of this present time, to keep up a believing prospect of the glory to be revealed.—M. Henry.
Matthew 20:20-28. Intelligent prayer.—It is important that we know what we mean by the terms used in the study or discussion of any subject; that we know, too, what our aim or object is in any such study or discussion or inquiry; and further, that we know the conditions and limitations of knowledge, method, and success. In like manner, it is most important that we should, as far as possible, have clear notions of our meaning, objects, and possible success in all religious study, discussion, inquiry, and effort. This passage furnishes a most striking illustration of what has been now laid down. Learn:—
I. That we should know what we ask.—
1. These petitioners thought they knew what they asked. In an imperfect sense they did know, but it was not so as our Lord would have them know.
2. His putting the question, “What wilt thou?” is fitted to set the petitioner thinking what the precise meaning of the prayer is or is to be.
3. The prayer should be definite, clearly conceived in the mind, simply expressed in words (Ecclesiastes 5:2).
4. God is not vague or confused in His thoughts and words: His Holy Spirit (who “helpeth our infirmities”) will clear our thoughts and words, making them orderly and precise.
II. That we should know why we ask.—
1. The motives more important than the words and actions in the sight of God, who searcheth the heart.
2. The motives in the case of James and John appear to have been more or less earthly and vainglorious; this is to be inferred from the Lord’s warning in Matthew 20:25-26; Matthew 27:3. The motives of the Son of man are our perfect examples: lowliness, service in love, glorifying God therein—these imitated will make us like Him.
4. Great petitions may be offered in earnest prayer from little and unworthy motives; on the other hand, small things may be asked of God from high and holy motives.
5. Our prayers for others should be prompted by love for our neighbour; our prayers for ourselves should be in trust that our Father in heaven knows and is willing to give us what is best for us; all our prayers should be offered to God in the love of God.
III. That we should know of whom we ask.—
1. God has promised to give what we ask, believing and through His Song of Song of Solomon 2. But He has many purposes to carry out, many petitions to grant, many other things to do, beside what we ask for.
3. His promise to grant our prayers is limited by the condition, “if we ask anything according to His will He heareth us” (1 John 5:14).
4. He loves best to give what in His love He knows to be best for our spiritual good.
5. “God is a Spirit,” God is holy. The best prayers are those which ask definitely for spiritual and holy blessings.
(1) The sons of Zebedee knew not aright—what, or why, or of whom they asked.
(2) Yet they were of Christ’s chosen and beloved ones.
(3) Christians, indeed, may err as these disciples erred, but they should go on to full spiritual knowledge.
6. We can never err in asking for greater faith, love, hope, grace for bringing forth more fruit; for perfect pardon through the perfect sacrifice of the Lamb of God; for perfecting holiness by the Spirit of God indwelling, working, transforming into the likeness of the perfect Son.—Flavel Cook.
Matthew 20:20-23. Salome’s request.—Comparing St. Matthew and St. Mark’s accounts we see that it was the mother and sons together who made the request.
I. It is a homely human picture of ambition.—Hers for them and herself in them; theirs for themselves though with an eagerness, stimulated, it may be, by the desire to delight and elevate her. The childlike simplicity with which the request is made, in evident unconsciousness of its deep and solemn connections, is very notable and attractive. They wanted the promise beforehand. They wanted, as it might seem, to surprise Him into granting their request, as a confiding child may seek, half in earnest, half in sport, to entrap a tender and indulgent parent. They knew not what they asked, but there is a charm, there is even something of example, in the freedom of their asking.
II. There is no favouritism, no partiality, no promotion by interest in the kingdom of Christ.—The inheritance belongs to a certain character, so does the precedence; every single citizen of the heavenly Jerusalem has his place prepared for him, not only for what, but by what he is. There is a character now forming amid the turmoil and conflict of this lower world, for which eternal precedence is prepared by the necessary self-executing law of spiritual life in which the will—that is the character—of the Father of spirits is reflected. The nearest to Christ in His glory will be those who are nearest Him in action and character.
III. This incident as a whole contains no condemnation of ambition.—There is an ambition which belongs to the true disciple, which exercises the Christian virtues and does Christ’s work in the world. It is an ambition not for place, but for character. It aspires not to have, but to be; and to be that it may work, that it may serve, that it may impart even of its very self. If it be the case that many of us are wanting in this ambition, if aspiration after the closest possible nearness to Christ, under the sense that nearness means likeness, be almost unknown to us, if we are satisfied with the hope of freedom from suffering and enjoyment of happiness, this will go far to account for the insufficient power of Christianity to leaven society, as well as for the poverty of individual Christian life.—W. Romanes.
Matthew 20:20-23 Sharing Christ’s throne.—Now comes the question, in the light of the answer to which, must be read all that our Saviour said to James and John on the present occasion. What is it to participate with Him in His throne? He neither denies that He Himself was destined to occupy a throne, nor that there would be those to whom it should be given to share the occupation. He assents, in fact, to both these ideas, but intimates that the subject was not understood by the Apostles; that in asking to have seats awarded them beside Him when He came in His glory, they knew not what it really meant that they asked. And do we know what it means? We ought. In the light of such declarations concerning Christ, as that He is “exalted to be a Prince and Saviour, to give repentance and remission of sins,” that power is His “to give eternal life” to men, that being made perfect He has become “the author of salvation” and is “able to save to the uttermost,” that He has been “raised up to bless us in turning away every one of us from his iniquities”—in the light of such declarations as these we must perceive that the throne to which He looked forward for Himself, and which He has acquired, is the throne of moral influence, of the highest and most beneficent moral influence. We are enthroned then, together with Him, according to the measure in which we grow capable of quickening, guiding, or helping toward righteousness, according as we become powerful in ministering to the rectification and purification of others, powerful to assist, inspire, or stimulate them in the direction of the good and true. There is no throne like that. There is no other royal throne. He is a king, and He only, who is able in some degree to promote the progress of human souls on the road to everlasting blessedness and perfection, who is exerting some healthy, useful, gracious influence in human hearts and lives around him, who is contributing in one way or another, to redeem men from evil, and to bring them nearer to God and His ideal. If to any extent it be thus with us, we are now already, to such extent, seated with Christ upon His throne. We have known poor, sick, bedridden people with whom it was thus; whose constant smiling patience, and simple childlike faith told healingly, purifyingly, refiningly upon the whole house, and to visit whose chamber was to have the better soul in you stirred up and nourished, to be spiritually strengthened and refreshed. We have known mothers and elder sisters with whom it was thus; whose daily personal expression had a beautifully controlling, inspiring, elevating effect upon all the family, whose very presence and breathing were always helpful to keep you right, to constrain you onward and upward, to make you ashamed of acting unworthily, and strong to resist temptation; to live with whom was to be gently educated out of selfishness and weakness, and taught, almost imperceptibly, to be brave, loving, and generous. We have known friends with whom it was thus; intercourse with whom seemed ever to set you aspiring more loftily, to give you higher and more earnest views of life, to enable you to bear your burdens more manfully and meekly, and to feel the heavens more nigh. These, and such as these, are sitting with Christ in His kingdom.—N. R. Wood.
Matthew 20:22-23. Law and prayer.—I. From these words of our Lord we get a principle which the students of physical phenomena are perpetually asserting as though it were their peculiar discovery, that the Almighty has chosen to proceed in His dealings with His creatures according to a regular and uniform order; that He does not break this order or interfere with this method or give up His will simply because a frail, foolish mortal may ask Him to do so.
II. The question is not of God’s omnipotence but of His will.—The existence of God being granted, every man, whether he be a Christian or not, makes no doubt that God can do whatsoever pleaseth Him. In our ignorance we often make the mistake which was made by Salome, and ask for that which may not be ours. If our ignorance be our misfortune and not our fault, He who looks “with larger, other eyes than ours,” to make allowance for us all, will not treat us sternly because we have made a child’s blunder.
III. Prayer is not a mere piece of mental machinery for obtaining some temporal advantage for which material appliances are insufficient. The kingdom of heaven is not a mere union-house, from which the idle and the improvident, and indeed all comers, may get a passing relief. Prayer is the communion of the soul with God, its repose upon infinite love.—W. Page Roberts, B.A.
Matthew 20:22. Undue self-assertion.—
1. When the ministers of the gospel hunt for high places in the world they wot not what they are doing, nor how foolish they are in so doing. “Ye know not what ye ask.”
2. The preferment and kingdom which we should affect is in another world, and we must prepare us for the cross with Christ, ere we come to the kingdom with Him. “Are ye able to drink?” etc.
3. From the two disciples’ undertaking learn that men least acquainted with the cross are most confident undertakers, for they say “We are able.”—David Dickson.
Matthew 20:23. Suffering for Christ.—It is but a cup, not an ocean; it is but a draught, bitter perhaps, but we shall see the bottom of it; it is a cup in the hand of a Father (John 18:11). It is but a baptism; if dipped, that is the worst of it, not drowned; perplexed, but not in despair.—M. Henry.
Matthew 20:25-27. The Christian ideal.—What a revolution of thought is involved in this simple contrast! Of how much that is great and noble has it been the seed! The dignity of labour, the royalty of service, the pettiness of selfish ambition, the majesty of self-sacrificing love; the utter condemnation of the miserable maxim “Every man for himself”; the world’s first question, “What shall we have?” made the last; and its last question, “What shall we give?” made the very first—such are some of the fruits which have grown from the seed our Lord planted in so ungenial soil that day. We are, alas, still very far from realising that great ideal; but ever since that day, as an ideal, it has never been quite out of sight. Early Christianity, under the guidance of the Apostles, strove, though with all too little success, to realise it; the chivalry of the middle ages, with its glorification of knighthood, (the knight was originally a Knecht, a servant, or slave), was an attempt to embody it; and what is the constitutionalism of modern times but the development of the principle in political life, the real power being vested not in the titular monarch, who represents ideally the general weal, but in a ministry, so designated to mark the fact that their special function is to minister or serve, the highest position in the realm bearing the humble title of Prime Minister, or first servant of the state? It is of value to have the principle before us as an ideal, even though it be buried under a tombstone of a name, the significance of which is forgotten; but when the kingdom of heaven shall be fully established on the earth, the ideal will be realised, not in political life only, but all through society. If only the ambition to serve our generation according to the will of God were to become universal, then would God’s kingdom come and His will be done on earth even as it is in heaven.—J. M. Gibson, D.D.
Matthew 20:26-28. True greatness.—
I. The nature of true greatness.—Though Christ does not ignore intellects, or even riches, He yet regards these things, and all things like these, as but instruments; and he is, in the gospel sense of the word, the greatest who uses all such gifts or possessions in the service of mankind. If this view of the case be correct, one or two inferences of importance follow from it.
1. He who wins this greatness does not win it at the expense of others.
2. We may win this greatness anywhere.
3. This greatness is satisfying to its possessor.
II. The model of true greatness.—“Even as the Son of man,” etc. In one point of view the greatness of God is that of service. The highest of all is the servant of all. But striking as the nobleness and the Divinity of service appear, when we look thus at the universal ministry of God we have a more impressive illustration of the same thing in the mission and work of the Lord Jesus. In creation and providence God lays nothing aside. But in redemption it was different. To deliver man from the guilt and power of sin it was needed that the Son of God should become a man, and, after a life of obedience should submit to a death of shame; and there was sacrifice. When that was done Jehovah rendered the highest service to humanity and gave a pattern of the loftiest greatness.
III. The motive of true greatness.—The reference which Christ makes to His death, as an example, brings before every Christian’s mind the magnitude of the obligation under which He has laid him.—W. M. Taylor, D.D.
Matthew 20:28. The purpose of Christ’s life and death.—
I. The name by which Christ calls Himself.—“The Son of man.”
II. His pre-existence and voluntary entrance into human conditions.—“Came”
III. The broad distinction between the merciful ministering of His life and the mysterious ransom of His death.
IV. His death as the price paid for our liberty, purchasing us for His own.—“Ransom”
V. His death as substitutionary.—“For,” i.e. instead of.
VI. The wide sweep of the purpose of His death.—“Instead of many,” contrasting the one offering with the great multitude which no man can number, who are actually redeemed to God thereby. The “many” in so far as the purpose and scope of His death are concerned might be the “all.’—A Maclaren, D.D.
Christ a Servant.—
I. The title He assumed.—“Son of man.”
II. The homage He declined.—“Not to be ministered unto.”
1. Not the utterance of disappointment.
2. Man usually desires power.
III. The character of the service He rendered.—“To give His life,” etc.
1. Its beginning in the distant past.
2. Its progress through the eventful present.
3. Its consummation in the glorious future; when He, “the servant of all,” shall reign as Lord and King.—J. C. Gray.
The death of Christ.—According to the teaching of the New Testament, dogmatically regarded, there are five propositions concerning the death of Christ which are again and again repeated.
I. It is declared that the death of Christ is not of small concern as compared with His life.
II. That it is in some way a death for the human race.
III. That it is in some way a death for the sin of the human race.
IV. That it in some way obtains the forgiveness of the sins of the human race.
V. That it in some way neutralises the effects of the sins of the human race.—Principal Cave, D.D.
Christ a ransom.—This word ransom or redemption was familiar to every Jew. Under the law, the method of commutation by the payment of a ransom was employed in all cases where things were due to God which from some ineligibility could not be themselves presented. Sometimes this ransom was a payment in money and sometimes in kind. The male firstborn, who had been spared in Egypt, and whose lives were therefore forfeited to God, were “ransomed,” “redeemed,” by silver shekels; the first-born of unclean cattle, which were legally unqualified for sacrifice, were “ransomed “by the payment of their value or by the substitution of a clean animal. There were also instances of the ransoming of human lives under the law; and when our Lord spoke of the ransoming the lives of many by a gift of life, His hearers would understand His words by the analogy of those national customs in which they had been born and bred. However difficult the application of Christ’s words, and the comprehension of their mysterious suggestions, the meaning of them would be clear enough to the disciples. They would understand that there were many first-born whose lives would be spared because His life would be surrendered, or, as in the case of the man whose ox had gored a Hebrew to death (Exodus 21:30), there were many forfeited lives which should be restored, because His life should vicariously bear their punishment and be taken away.—Ibid.
Matthew 20:26-28. The joy of ministry.—The least complicated and shortest rule of morals is this: Get others to work for you as little as possible and work yourself as much as possible for them; make the fewest calls upon the services of your neighbours and render them the maximum number of services yourself. The observance of this rule gives coherence to our acts, imparts a meaning to our lives, confers a blessing on our persons, solves all doubts and difficulties that perplex us, and causes all the factors of our existence, including intellectual activity, science, and art, to fall naturally into their proper places. This is why I never feel happy or even content, unless when quite certain that my work is helpful to others. As for the satisfaction of those for whose behoof I labour, I take no thought of that; it is a superfluity, a satiety of bliss, which does not enter into my calculations, and is utterly powerless to influence the choice of my actions. My firm conviction that the work I am spending myself in is not harmful nor worthless but beneficial to others, is the taproot of my happiness. And this is precisely the reason why the genuinely moral man instinctively puts physical toil above scientific and artistic work.—Count Tolstoi.
Matthew 20:28. Giving life for others.—The city of Marseilles was once visited by the plague. The ravages were fearful. Parents deserted their children, and children forgot their parents, to take care of themselves. The city became a desert. Everyone who remained was sad, for no one could stop the ravages of the plague. The doctors consulted together, but they could find no remedy. They agreed that it was necessary for one of them to open the body of someone who had died to find out the nature of the plague. But who would do this, for it was certain that the one who did it would himself die soon after? There was a pause. Suddenly one of the most celebrated physicians, a man in the prime of life, rose and said—“Be it so; I devote myself to the safety of my country. I swear, in the name of humanity and religion, that to-morrow at the break of day, I will dissect a corpse, and write down as I proceed what I observe.” He went home, made his will (for he was a rich man), and spent that evening in religious exercises. During the night a man died of the plague. Guyon, the physician, entered the room next morning, and made the examination. As he went on he wrote down all he saw, then left the room and put the paper into vinegar, so that it would not convey the plague to others. He then went to a convenient place, where he died within twelve hours.—“Nuntius.”