<p>10:36 <i>And he said to them: What would you wish that I should do for you?</i>- Matthew has: <i>&quot;</i>What do you desire...&quot;.<i>&nbsp;</i>These are the very words the Lord goes on to use to the blind men in Mt. 20:32 as He left Jericho, and to the blind man He met as He approached Jericho (Lk. 18:41). The similarity in the stories of the blind men He spoke to is surely for the same reason as His repetition of &quot;What do you want?&quot; both to them and to Salome and again to her sons. It's all to build up the impression that He is asking people to focus upon what their dominant desire really is. And such an approach is not unknown in depth psychology today. The Lord uses the same word for &quot;want&quot; in asking the crippled man if he 'wanted' to be made whole (Jn. 5:6). Of course he did, and the Lord knew it. So His question was to elicit in the man a sense of what his dominant desire really was. The Lord raised him up, and went on to comment that as the Father raises up people, so His Son enlivens whom&nbsp;<i>He</i>&nbsp;wants s.w.- Jn. 5:21. The 'want' of the man and the 'want' of God's Son coincided, just as can happen for us all- if our dominant desires are His. Therefore later in Jn. 15:7 the Lord almost comments on the incident with Salome by saying that if His words abide in us, then we shall ask what we wish s.w. &quot;want&quot; and it shall be done s.w. 'do'. There was no blank cheque promise, as Salome and her sons had wrongly implied. It was often His style to focus people on what they were asking for, encouraging them to verbalize and thus define their deepest desires. This is why He made as if He would go further on the way to Emmaus, why He appeared to be sleeping during the storm, and in another storm appeared to intend to walk past the disciples (Mk. 6:48). All this was to elicit from His people an awareness of their need for Him. He works the same today, through providential circumstance in our lives, to make us ask ourselves what we really and essentially want. He has just spoken in detail of His sufferings, and so His question was rhetorical. 'If I am going to do all that for you- what else could you ask for?'. The wonder of salvation for us as sinners is such that we should see all our other requests in that context.&nbsp;</p><p>He had just been speaking of how He would die for them. James and John evidently didn't appreciate the wonder, the blessing, the honour of the fact that the Son of God would love them unto the end. All they wanted was the human blessing, in this life, of being able to tell their brethren that they would be <i>the </i>greatest in the Kingdom. &quot;What would ye that I should do for you&quot; - in addition to loving you unto the death, of loving you with a love greater than that of <i>anyone</i> else? Their minds were all too set on the present, the petty glory of here and now. But when they actually beheld the cross (Lk. 23:49 suggests James also did), they would have learnt their lesson. And so it was with Job. Throughout the core of the book, he consistently addresses God as 'Shaddai', the fruitful one, the provider of blessing. But in the prologue and epilogue, he calls God 'Yahweh'. It may be that He came to <i>know</i> the wonder of God's Name to the extent that he quit his perception of God as only the provider of material blessing.</p>