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Matthew Chapter 20
Commentary by Matthew Henry
We have four things in this chapter.
I. The parable of the laborers in the vineyard, verses 1-16.
II. A prediction of Christ's approaching sufferings, verses
17-19. III. The petition of two of the disciples, by their
mother, reproved, verses 20-28. IV. The petition of the two
blind men granted, and their eyes opened, verses 29-34.
The Laborers in the Vineyard.
Matthew 20:1-16 --
1 For the kingdom of heaven is like unto
a man that is an householder, which went out early in the
morning to hire laborers into his vineyard. 2 And when he
had agreed with the laborers for a penny a day, he sent them
into his vineyard. 3 And he went out about the third hour,
and saw others standing idle in the marketplace, 4 And said
unto them; Go ye also into the vineyard, and whatsoever is
right I will give you. And they went their way. 5 Again he
went out about the sixth and ninth hour, and did likewise. 6
And about the eleventh hour he went out, and found others
standing idle, and saith unto them, Why stand ye here all
the day idle? 7 They say unto him, Because no man hath hired
us. He saith unto them, Go ye also into the vineyard; and
whatsoever is right, that shall ye receive. 8 So when even
was come, the lord of the vineyard saith unto his steward,
Call the laborers, and give them their hire, beginning from
the last unto the first. 9 And when they came that were
hired about the eleventh hour, they received every man a
penny. 10 But when the first came, they supposed that they
should have received more; and they likewise received every
man a penny. 11 And when they had received it, they murmured
against the goodman of the house, 12 Saying, These last have
wrought but one hour, and thou hast made them equal unto us,
which have borne the burden and heat of the day. 13 But he
answered one of them, and said, Friend, I do thee no wrong:
didst not thou agree with me for a penny? 14 Take that thine
is, and go thy way: I will give unto this last, even as unto
thee. 15 Is it not lawful for me to do what I will with mine
own? Is thine eye evil, because I am good? 16 So the last
shall be first, and the first last: for many be called, but
few chosen.
This parable of the laborers in the vineyard is intended,
I. To represent to us the kingdom of heaven (verse 1), that
is, the way and method of the gospel dispensation. The laws
of that kingdom are not wrapped up in parables, but plainly
set down, as in the sermon upon the mount; but the mysteries
of that kingdom are delivered in parables, in sacraments, as
here and Chapter 13. The duties of Christianity are more
necessary to be known than the notions of it; and yet the
notions of it are more necessary to be illustrated than the
duties of it; which is that which parables are designed for.
II. In particular, to represent to us that concerning the
kingdom of heaven, which he had said in the close of the
foregoing chapter, that many that are first shall be last,
and the last, first; with which this parable is connected;
that truth, having in it a seeming contradiction, needed
further explication.
Nothing was more a mystery in the gospel dispensation than
the rejection of the Jews and the calling in of the
Gentiles; so the apostle speaks of it (Ephesians 3:3-6);
that the Gentiles should be fellow-heirs: nor was any thing
more provoking to the Jews than the intimation of it. Now
this seems to be the principal scope of this parable, to
show that the Jews should be first called into the vineyard,
and many of them should come at the call; but, at length,
the gospel should be preached to the Gentiles, and they
should receive it, and be admitted to equal privileges and
advantages with the Jews; should be fellow-citizens with the
saints, which the Jews, even those of them that believed,
would be very much disgusted at, but without reason.
But the parable may be applied more generally, and shows us,
1. That God is debtor to no man; a great truth, which the
contents in our Bible give as the scope of this parable. 2.
That many who begin last, and promise little in religion,
sometimes, by the blessing of God, arrive at greater
attainments in knowledge, grace, and usefulness, than others
whose entrance was more early, and who promised fairer.
Though Cushi gets the start of Ahimaaz, yet Ahimaaz,
choosing the way of the plain, outruns Cushi. John is
swifter of foot, and comes first to the sepulchre: but Peter
has more courage, and goes first into it. Thus many that are
last shall be first. Some make it a caution to the
disciples, who had boasted of their timely and zealous
embracing of Christ; they had left all, to follow him; but
let them look to it, that they keep up their zeal; let them
press forward and persevere; else their good beginnings will
avail them little; they that seemed to be first, would be
last. Sometimes those that are converted later in their
lives, outstrip those that are converted earlier. Paul was
as one born out of due time, yet came not behind the chief
of the apostles, and outdid those that were in Christ before
him. Something of affinity there is between this parable and
that of the prodigal son, where he that returned from his
wandering, was as dear to his father as he was, that never
went astray; first and last alike. 3. That the recompense of
reward will be given to the saints, not according to the
time of their conversion, but according to the preparations
for it by grace in this world; not according to the
seniority (Genesis 43:33), but according to the measure of
the stature of the fullness of Christ. Christ had promised
the apostles, who followed him in the regeneration, at the
beginning of the gospel dispensation, great glory (Chapter
19:28); but he now tells them that those who are in like
manner faithful to him, even in the latter end of the world,
shall have the same reward, shall sit with Christ on his
throne, as well as the apostles, Revelation 2:26-3:21.
Sufferers for Christ in the latter days, shall have the same
reward with the martyrs and confessors of the primitive
times, though they are more celebrated; and faithful
ministers now, the same with the first fathers.
We have two things in the parable; the agreement with the
laborers, and the account with them.
(1.) Here is the agreement made with the laborers (verses
1-7); and here it will be asked, as usual,
[1.] Who hires them? A man that is a householder. God is the
great Householder, whose we are, and whom we serve; as a
householder, he has work that he will have to be done, and
servants that he will have to be doing; he has a great
family in heaven and earth, which is named from Jesus Christ
(Ephesians 3:15), which he is Owner and Ruler of. God hires
laborers, not because he needs them or their services (for,
if we be righteous, what do we unto him?), but as some
charitable generous householders keep poor men to work, in
kindness to them, to save them from idleness and poverty,
and pay them for working for themselves.
[2.] From where they are hired? Out of the market-place, where,
till they are hired into God's service, they stand idle
(verse 3), all the day idle (verse 6). Note, First, The soul
of man stands ready to be hired into some service or other;
it was (as all the creatures were) created to work, and is
either a servant to iniquity, or a servant to righteousness,
Romans 6:19. The devil, by his temptations, is hiring
laborers into his field, to feed swine. God, by his gospel,
is hiring laborers into his vineyard, to dress it, and keep
it, paradise-work. We are put to our choice; for hired we
must be (Joshua 24:15); Choose ye this day whom ye will
serve. Secondly, until we are hired into the service of God,
we are standing all the day idle; a sinful state, though a
state of drudgery to Satan, may really be called a state of
idleness; sinners are doing nothing, nothing to the purpose,
nothing of the great work they were sent into the world
about, nothing that will pass well in the account. Thirdly,
The gospel call is given to those that stand idle in the
market-place. The market-place is a place of concourse, and
there Wisdom cries (Proverbs 1:20, 21); it is a place of
sport, there the children are playing (Chapter 11:16); and
the gospel calls us from vanity to seriousness; it is a
place of business, of noise and hurry; and from that we are
called to retire. "Come, come from this market-place."
[3.] What are they hired to do? To labor in his vineyard.
Note, First, The church is God's vineyard; it is of his
planting, watering, and fencing; and the fruits of it must
be to his honor and praise. Secondly, We are all called upon
to be laborers in this vineyard. The work of religion is
vineyard-work, pruning, dressing, digging, watering,
fencing, weeding. We have each of us our own vineyard to
keep, our own soul; and it is God's and to be kept and
dressed for him. In this work we must not be slothful, not
loiterers, but laborers, working, and working out our own
salvation. Work for God will not admit of trifling. A man
may go idle to hell; but he that will go to heaven, must be
busy.
[4.] What shall be their wages? He promises, First, A penny,
verse 2. The Roman penny was, in our money, of the value of
a seven pence half-penny, a day's wages for a day's work, and
the wages sufficient for a day's maintenance. This doth not
prove that the reward of our obedience to God is of works,
or of debt (no, it is of grace, free grace, Romans 4:4), or
that there is any proportion between our services and
heaven's glories; no, when we have done all, we are
unprofitable servants; but it is to signify that there is a
reward set before us, and a sufficient one. Secondly,
Whatsoever is right, verses 4-7. Note, God will be sure not
to be behind-hand with any for the service they do him:
never any lost by working for God. The crown set before us
is a crown of righteousness, which the righteous Judge shall
give.
[5.] For what term are they hired? For a day. It is but a
day's work that is here done. The time of life is the day,
in which we must work the works of him that sent us into the
world. It is a short time; the reward is for eternity, the
work is but for a day; man is said to accomplish, as a
hireling, his day, Job 14: 6. This should quicken us to
expedition and diligence in our work, that we have but a
little time to work in, and the night is hastening on, when
no man can work; and if our great work be undone when our
day is done, we are undone for ever. It should also
encourage us in reference to the hardships and difficulties
of our work, that it is but for a day; the approaching
shadow, which the servant earnestly desires will bring with
it both rest, and the reward of our work, Job 7:2. Hold out,
faith, and patience, yet a little while.
[6.] Notice is taken of the several hours of the day, at
which the laborers were hired. The apostles were sent forth
at the first and third hour of the gospel day; they had a
first and a second mission, while Christ was on earth, and
their business was to call in the Jews; after Christ's
ascension, about the sixth and ninth hour, they went out
again on the same errand, preaching the gospel to the Jews
only, to them in Judea first, and afterward to them of the
dispersion; but, at length, as it were about the eleventh
hour, they called the Gentiles to the same work and
privilege with the Jews, and told them that in Christ Jesus
there should be no difference made between Jew and Greek.
But this may be, and commonly is, applied to the several
ages of life, in which souls are converted to Christ. The
common call is promiscuous, to come and work in the
vineyard; but the effectual call is particular, and it is
then effectual when we come at the call.
First, Some are effectually called, and begin to work in the
vineyard when they are very young; are sent in early in the
morning, whose tender years are seasoned with grace, and the
remembrance of their Creator. John the Baptist was
sanctified from the womb, and therefore great (Luke 1:15);
Timothy from a child (2 Timothy 3:15); Obadiah feared the
Lord from his youth. Those that have such a journey to go,
had need set out betimes, the sooner the better.
Secondly, Others are saved in middle age; Go
work in the vineyard, at the third, sixth, or ninth hour.
The power of divine grace is magnified in the conversion of
some, when they are in the midst of their pleasures and
worldly pursuits, as Paul. God has work for all ages; no
time amiss to turn to God; none can say, "It is all in good
time;" for, whatever hour of the day it is with us, the time
past of our life may suffice that we have served sin; Go ye
also into the vineyard. God turns away none that are willing
to be hired, for yet there is room.
Thirdly, Others are hired into the vineyard in old age, at
the eleventh hour, when the day of life is far spent, and
there is but one hour of the twelve remaining. None are
hired at the twelfth hour; when life is done, opportunity is
done; but "while there is life, there is hope." 1. There is
hope for old sinners; for if, in sincerity, they turn to
God, they shall doubtless be accepted; true repentance is
never too late. And, 2. There is hope of old sinners, that
they may be brought to true repentance; nothing is too hard
for Almighty grace to do, it can change the Ethiopian's
skin, and the leopard's spots; can set those to work, who
have contracted a habit of idleness. Nicodemus may be born
again when he is old, and the old man may be put off, which
is corrupt.
Yet let none, upon this presumption, put off their
repentance till they are old. These were sent into the
vineyard, it is true, at the eleventh hour; but nobody had
hired them, or offered to hire them, before. The Gentiles
came in at the eleventh hour, but it was because the gospel
had not been before preached to them. Those that have had
gospel offers made them at the third, or sixth hour, and
have resisted and refused them, will not have that to say
for themselves at the eleventh hour, that these had; No man
has hired us; nor can they be sure that any man will hire
them at the ninth or eleventh hour; and therefore not to
discourage any, but to awaken all, be it remembered, that
now is the accepted time; if we will hear his voice, it must
be to-day.
(2.) Here is the account with the laborers. Observe,
[1.] When the account was taken; when the evening was come,
then, as usual, the day-laborers were called and paid. Note,
Evening time is the reckoning time; the particular account
must be given up in the evening of our life; for after death
cometh the judgment. Faithful laborers shall receive their
reward when they die; it is deferred till then, that they
may wait with patience for it, but no longer; for God will
observe his own rule, The hire of the laborers shall not
abide with thee all night, until the morning. See
Deuteronomy 24:15. When Paul, that faithful laborer,
departs, he is with Christ presently. The payment shall not
be wholly deferred till the morning of the resurrection; but
then, in the evening of the world, will be the general
account, when every one shall receive according to the
things done in the body. When time ends, and with it the
world of work and opportunity, then the state of retribution
commences; then call the laborers, and give them their hire.
Ministers call them into the vineyard, to do their work;
death calls them out of the vineyard, to receive their
penny: and those to whom the call into the vineyard is
effectual, the call out of it will be joyful. Observe, They
did not come for their pay till they were called; we must
with patience wait God's time for our rest and recompense;
go by our master's clock. The last trumpet, at the great
day, shall call the laborers, 1 Thessalonians 4:16. Then
shall thou call, says the good and faithful servant, and I
will answer. In calling the laborers, they must begin from
the last, and so to the first. Let not those that come in at
the eleventh hour, be put behind the rest, but, lest they
should be discouraged, call them first. At the great day,
though the dead in Christ shall rise first, yet they which
are alive and remain, on whom the ends of the world (the
eleventh hour of its day) comes, shall be caught up together
with them in the clouds; no preference shall be given to
seniority, but every man shall stand in his own lot at the
end of the days.
[2.] What the account was; and in that observe,
First, The general pay (verses 9, 10); They received every
man a penny. Note, All that by patient continuance in
well-doing, seek for glory, honor, and immortality, shall
undoubtedly obtain eternal life (Romans 2:7), not as wages
for the value of their work, but as the gift of God. Though
there be degrees of glory in heaven, yet it will be to all a
complete happiness. They that come from the east and west,
and so come in late, that are picked up out of the highways
and the hedges, shall sit down with Abraham, Isaac, and
Jacob, at the same feast, Chapter 7:11. In heaven, every
vessel will be full, brimful, though every vessel is not
alike large and capacious. In the distribution of future
joys, as it was in the gathering of the manna, he that shall
gather much, will have nothing over, and he that shall
gather little, will have no lack, Exodus 16:18. Those whom
Christ fed miraculously, though of different sizes, men,
women, and children, did all eat, and were filled.
The giving of a whole day's wages to those that had not done
the tenth part of a day's work, is designed to show that God
distributes his rewards by grace and sovereignty, and not of
debt. The best of the laborers, and those that begin
soonest, having so many empty spaces in their time, and
their works not being filled up before God, may truly be
said to labor in the vineyard scarcely one hour of their
twelve; but because we are under grace, and not under the
law, even such defective services, done in sincerity, shall
not only be accepted, but by free grace richly rewarded.
Compare Luke 17:7, 8, with Luke 12:37.
Secondly, The particular pleading with those that were
offended with this distribution in gavel-kind. The
circumstances of this serve to adorn the parable; but the
general scope is plain, that the last shall be first. We
have here,
1. The offence taken (verse 11, 12); They murmured at the
good man of the house; not that there is, or can be, any
discontent or murmuring in heaven, for that is both guilt
and grief, and in heaven there is neither; but there may be,
and often are, discontent and murmuring concerning heaven
and heavenly things, while they are in prospect and promise
in this world. This signifies the jealousy which the Jews
were provoked to by the admission of the Gentiles into the
kingdom of heaven. As the elder brother, in the parable of
the prodigal, repined at the reception of his younger
brother, and complained of his father's generosity to him;
so these laborers quarreled with their master, and found
fault, not because they had not enough, so much as because
others were made equal with them. They boast, as the
prodigal's elder brother did, of their good services; We
have borne the burthen and heat of the day; that was the
most they could make of it. Sinners are said to labor in the
very fire (Habakkuk 2:13), whereas God's servants, at the
worst, do but labor in the sun; not in the heat of the iron
furnace, but only in the heat of the day. Now these last
have worked but one hour, and that too in the cool of the
day; and yet thou hast made them equal with us. The
Gentiles, who are newly called in, have as much of the
privileges of the kingdom of the Messiah as the Jews have,
who have so long been laboring in the vineyard of the
Old-Testament church, under the yoke of the ceremonial law,
in expectation of that kingdom. Note, There is a great
proneness in us to think that we have too little, and other
too much, of the tokens of God's favor; and that we do too
much, and others too little, in the work of God. Very apt we
all are to undervalue the deserts of others, and to
overvalue our own. Perhaps, Christ here gives an intimation
to Peter, not to boast too much, as he seemed to do, of his
having left all to follow Christ; as if, because he and the
rest of them had borne the burthen and heat of the day thus,
they must have a heaven by themselves. It is hard for those
that do or suffer more than ordinary for God, not to be
elevated too much with the thought of it, and to expect to
merit by it. Blessed Paul guarded against this, when, though
the chief of the apostles, he owned himself to be nothing,
to be less than the least of all saints.
2. The offence removed. Three things the master of the house
urges, in answer to this ill-natured surmise.
(1.) That the complainant had no reason at all to say he had
any wrong done to him, verses 13, 14. Here he asserts his own
justice; Friend, I do thee no wrong. He calls him friend,
for in reasoning with others we should use soft words and
hard arguments; if our inferiors are peevish and provoking,
yet we should not thereby be put into a passion, but speak
calmly to them. [1.] It is incontestably true, that God can
do no wrong. This is the prerogative of the King of kings.
Is there unrighteousness with God? The apostle startles at
the thought of it; God forbid! Romans 3:5, 6. His word
should silence all our murmurings, that, whatever God does
to us, or withholds from us, he does us no wrong. [2.] If
God gives that grace to others, which he denies to us, it is
kindness to them, but no injustice to us; and bounty to
another, while it is no injustice to us, we ought not to
find fault with. Because it is free grace, that is given to
those that have it, boasting is for ever excluded; and
because it is free grace, that is withheld from those that
have it not, murmuring is for ever excluded. Thus shall
every mouth be stopped, and all flesh be silent before God.
To convince the murmurer that he did no wrong, he refers him
to the bargain: "Didst not thou agree with me for a penny?
And if thou hast what thou didst agree for, thou hast no
reason to cry out of wrong; thou shall have what we agreed
for." Though God is a debtor to none, yet he is graciously
pleased to make himself a debtor by his own promise, for the
benefit of which, through Christ, believers agree with him,
and he will stand to his part of the agreement. Note, It is
good for us often to consider what it was that we agreed
with God for. First, Carnal worldlings agree with God for
their penny in this world; they choose their portion in this
life (Psalm 17:14); in these things they are willing to have
their reward (Chapter 6:2, 5), their consolation (Luke
6:24), their good things (Luke 16:25); and with these they
shall be put off, shall be cut off from spiritual and
eternal blessings; and herein God does them no wrong; they
have what they chose, the penny they agreed for; so shall
their doom be, themselves have decided it; it is conclusive
against them. Secondly, Obedient believers agree with God
for their penny in the other world, and they must remember
that they have so agreed. Didst not thou agree to take God's
word for it? Thou didst; and wilt thou go and agree with the
world? Didst not thou agree to take up with heaven as thy
portion, thy all, and to take up with nothing short of it?
And wilt thou seek for a happiness in the creature, or think
from thence to make up the deficiencies of thy happiness in
God?
He therefore, 1. Ties him to his bargain (verse 14); Take
that yours is, and go your way. If we understand it of that
which is ours by debt or absolute propriety, it would be a
dreadful word; we are all undone, if we be put off with that
only which we can call our own. The highest creature must go
away into nothing, if he must go away with that only which
is his own: but if we understand it of that which is ours by
gift, the free gift of God, it teaches us to be content with
such things as we have. Instead of repining that we have no
more, let us take what we have, and be thankful. If God be
better in any respect to others than to us, yet we have no
reason to complain while he is so much better to us than we
deserve, in giving us our penny, though we are unprofitable
servants. 2. He tells him that those he envied should fare
as well as he did; "I will give unto this last, even as unto
thee; I am resolved I will." Note, The unchangeableness of
God's purposes in dispensing his gifts should silence our
murmurings. If he will do it, it is not for us to gainsay;
for he is in one mind, and who can turn him? Neither gives
he an account of any of his matters; nor is it fit he
should.
(2.) He had no reason to quarrel with the master; for what
he gave was absolutely his own, verse 15. As before he
asserted his justice, so here his sovereignty; Is it not
lawful for me to do what I will with my own? Note, [1.] God
is the Owner of all good; his propriety in it is absolute,
sovereign, and unlimited. [2.] He may therefore give or
withhold his blessings, as he pleases. What we have, is not
our own, and therefore it is not lawful for us to do what we
will with it; but what God has, is his own; and this will
justify him, First, In all the disposals of his providence;
when God takes from us that which was dear to us, and which
we could ill spare, we must silence our discontents with
this; May he not do what he will with his own? Abstulit, sed
et dedit--He hath taken away; but he originally gave. It is
not for such depending creatures as we are to quarrel with
our Sovereign. Secondly, In all the dispensations of his
grace, God gives or withholds the means of grace, and the
Spirit of grace, as he pleases. Not but that there is a
counsel in every will of God, and what seems to us to be
done arbitrarily, will appear at length to have been done
wisely, and for holy ends. But this is enough to silence all
murmurs and objectors, that God is sovereign Lord of all,
and may do what he will with his own. We are in his hand, as
clay in the hands of a potter; and it is not for us to
prescribe to him, or strive with him.
(3.) He had no reason to envy his fellow servant, or to
grudge at him; or to be angry that he came into the vineyard
no sooner; for he was not sooner called; he had no reason to
be angry that the master had given him wages for the whole
day, when he had idled away the greatest part of it; for: is
your eye evil, because I am good? See here,
[1.] The nature of envy; It is an evil eye. The eye is often
both the inlet and the outlet of this sin. Saul saw that
David prospered, and he eyed him, 1 Samuel 18:9, 15. It is
an evil eye, which is displeased at the good of others, and
desires their hurt. What can have more evil in it? It is
grief to ourselves, anger to God, and ill-will to our
neighbor; and it is a sin that has neither pleasure, profit,
nor honor, in it; it is an evil, an only evil.
[2.] The aggravation of it; "It is because I am good." Envy
is unlikeness to God, who is good, and doeth good, and
delights in doing good; nay, it is an opposition and
contradiction to God; it is a dislike of his proceedings,
and a displeasure at what he does, and is pleased with. It
is a direct violation of both the two great commandments at
once; both that of love to God, in whose will we should
acquiesce, and love to our neighbor, in whose welfare we
should rejoice. Thus man's badness takes occasion from God's
goodness to be more exceedingly sinful.
Lastly, Here is the application of the parable (verse 16),
in that observation which occasioned it (Chapter 19:30); So
the first shall be last, and the last first. There were many
that followed Christ now in the regeneration, when the
gospel kingdom was first set up, and these Jewish converts
seemed to have got the start of others; but Christ, to
obviate and silence their boasting, here tells them,
1. That they might possibly be outstripped by their
successors in profession, and, though they were before
others in profession, might be found inferior to them in
knowledge, grace, and holiness. The Gentile church, which
was as yet unborn, the Gentile world, which as yet stood
idle in the market-place, would produce greater numbers of
eminent, useful Christians, than were found among the Jews.
More and more excellent shall be the children of the
desolate than those of the married wife, Isaiah 54:1. Who
knows but that the church, in its old age, may be more fat
and flourishing than ever, to show that the Lord is upright?
Though primitive Christianity had more of the purity and
power of that holy religion than is to be found in the
degenerate age wherein we live, yet what laborers may be
sent into the vineyard in the eleventh hour of the church's
day, in the Philadelphian period, and what plentiful
effusions of the Spirit may then be, above what has been
yet, who can tell?
2. That they had reason to fear, lest they themselves should
be found hypocrites at last; for many are called but few
chosen. This is applied to the Jews (Chapter 22:14); it was
so then, it is too true still; many are called with a common
call, that are not chosen with a saving choice. All that are
chosen from eternity, are effectually called, in the
fullness of time (Romans 8:30), so that in making our
effectual calling sure we make sure our election (2 Peter
1:10); but it is not so as to the outward call; many are
called, and yet refuse (Proverbs 1:24), nay, as they are
called to God, so they go from him (Hosea 11:2, 7), by which
it appears that they were not chosen, for the election will
obtain, Romans 11:7. Note, There are but few chosen
Christians, in comparison with the many that are only called
Christians; it therefore highly concerns us to build our
hope for heaven upon the rock of an eternal choice, and not
upon the sand of an external call; and we should fear lest
we be found but seeming Christians, and so should really
come short; nay, lest we be found blemished Christians, and
so should seem to come short, Hebrews 4:1.
The Sufferings of Christ Predicted.
Matthew 20:17-19 --
17 And Jesus going up to Jerusalem took the twelve disciples
apart in the way, and said unto them,
18 Behold, we go up to
Jerusalem; and the Son of man shall be betrayed unto the
chief priests and unto the scribes, and they shall condemn
him to death, 19 And shall deliver him to the Gentiles to
mock, and to scourge, and to crucify him: and the third day
he shall rise again.
This is the third time that Christ gave his disciples notice
of his approaching sufferings; he was not going up to
Jerusalem to celebrate the Passover, and to offer up himself
the great Passover; both must be done at Jerusalem: there
the Passover must be kept (Deuteronomy 12:5), and there a
prophet must perish, because there the great Sanhedrim sat,
who were judges in that case, Luke 13:33. Observe,
I. The privacy of this prediction; He took the twelve
disciples apart in the way. This was one of those things
which were told to them in darkness, but which they were
afterward to speak in the light, Chapter 10:27. His secret
was with them, as his friends, and this particularly. It was
a hard saying, and, if any could bear it, they could. They
would be more immediately exposed to peril with him, and
therefore it was requisite that they should know of it,
that, being fore-warned, they might be fore-armed. It was
not fit to be spoken publicly as yet, 1. Because many that
were cool toward him, would hereby have been driven to turn
their backs upon him; the scandal of the cross would have
frightened them from following him any longer. 2. Because
many that were hot for him, would hereby be driven to take
up arms in his defense, and it might have occasioned an
uproar among the people (Chapter 26:5), which would have
been laid to his charge, if he had told them of it publicly
before: and, besides that such methods are utterly
disagreeable to the genius of his kingdom, which is not of
this world, he never countenanced any thing which had a
tendency to prevent his sufferings. This discourse was not
in the synagogue, or in the house, but in the way, as they
traveled along; which teaches us, in our walks or travels
with our friends, to keep up such discourse as is good, and
to the use of edifying. See Deuteronomy 16:7.
II. The prediction itself, verse 18, 19. Observe,
1. It is but a repetition of what he had once and again said
before, Chapter 16:21; 17:22, 23. This intimates that he not
only saw clearly what troubles lay before him, but that his
heart was upon his suffering-work; it filled him, not with
fear, then he would have studied to avoid it, and could have
done it, but with desire and expectation; he spoke thus
frequently of his sufferings, because through them he was to
enter into his glory. Note, It is good for us to be often
thinking and speaking of our death, and of the sufferings
which, it is likely, we may meet with betwixt this and the
grave; and thus, by making them more familiar, they would
become less formidable. This is one way of dying daily, and
of taking up our cross daily, to be daily speaking of the
cross, and of dying; which would come neither the sooner nor
the surer, but much the better, for our thoughts and
discourses of them.
2. He is more particular here in foretelling his sufferings
than any time before. He had said (Chapter 16:21), that he
should suffer many things, and be killed; and (Chapter
17:22), that he should be betrayed into the hands of men,
and they should kill him; but here he adds; that he shall be
condemned, and delivered to the Gentiles, that they shall
mock him, and scourge him, and crucify him. These are
frightful things, and the certain foresight of them was
enough to damp an ordinary resolution, yet (as was foretold
concerning him, Isaiah 42:4) he did not fail, nor was
discouraged; but the more clearly he foresaw his sufferings,
the more cheerfully he went forth to meet them. He foretells
by whom he should suffer, by the chief priests and the
scribes; so he had said before, but here he adds, They shall
deliver him to the Gentiles, that he might be the better
understood; for the chief priests and scribes had no power
to put him to death, nor was crucifying a manner of death in
use among the Jews. Christ suffered from the malice both of
Jews and Gentiles, because he was to suffer for the
salvation both of Jews and Gentiles; both had a hand in his
death, because he was to reconcile both by his cross,
Ephesians 2:16.
3. Here, as before, he annexes the mention of his
resurrection and his glory to that of his death and
sufferings; The third day he shall rise again. He still
brings this in, (1.) To encourage himself in his sufferings,
and to carry him cheerfully through them. He endured the
cross for the joy set before him; he foresaw he should rise
again, and rise quickly, the third day. He shall be
straightway glorified, John 13:32. The reward is not only
sure, but very near. (2.) To encourage his disciples, and
comfort them, who would be overwhelmed and greatly terrified
by his sufferings. (3.) To direct us, under all the
sufferings of this present time, to keep up a believing
prospect of the glory to be revealed, to look at the things
that are not seen, that are eternal, which will enable us to
call the present afflictions light, and but for a moment.
Ambition Corrected.
Matthew 20:20-28 --
20 Then came to him the mother of Zebedee's children with
her sons, worshipping him, and desiring a certain thing of
him. 21 And he said unto her, What wilt thou?
She saith unto
him, Grant that these my two sons may sit, the one on thy
right hand, and the other on the left, in thy kingdom.
22
But Jesus answered and said, Ye know not what ye ask. Are ye
able to drink of the cup that I shall drink of, and to be
baptized with the baptism that I am baptized with?
They say
unto him, We are able. 23 And he saith unto them,
Ye shall
drink indeed of my cup, and be baptized with the baptism
that I am baptized with: but to sit on my right hand, and on
my left, is not mine to give, but it shall be given to them
for whom it is prepared of my Father.
24 And when the ten
heard it, they were moved with indignation against the two
brethren. 25 But Jesus called them unto him, and said,
Ye
know that the princes of the Gentiles exercise dominion over
them, and they that are great exercise authority upon them.
26 But it shall not be so among you: but whosoever will be
great among you, let him be your minister; 27 And whosoever
will be chief among you, let him be your servant: 28 Even as
the Son of man came not to be ministered unto, but to
minister, and to give his life a ransom for many.
Here, is first, the request of the two disciples to Christ,
and the rectifying of the mistake upon which that was
grounded, verses 20-23. The sons of Zebedee were James and
John, two of the first three of Christ's disciples; Peter
and they were his favorites; John was the disciple whom
Jesus loved; yet none were so often reproved as they; whom
Christ loves best he reproves most, Revelation 3:19.
I. Here is the ambitious address they made to Christ--that
they might sit, the one on his right hand, and the other on
his left, in his kingdom, verses 20, 21. It was a great
degree of faith, that they were confident of his kingdom,
though now he appeared in meanness; but a great degree of
ignorance, that they still expected a temporal kingdom, with
worldly pomp and power, when Christ had so often told them
of sufferings and self-denial. In this they expected to be
grandees. They ask not for employment in this kingdom, but
for honor only; and no place would serve them in this
imaginary kingdom, but the highest, next to Christ, and
above every body else. It is probable that the last word in
Christ's foregoing discourse gave occasion to this request,
that the third day he should rise again. They concluded that
his resurrection would be his entrance upon his kingdom, and
therefore were resolved to put in betimes for the best
place; nor would they lose it for want of speaking early.
What Christ said to comfort them, they thus abused, and were
puffed up with. Some cannot bear comforts, but they turn
them to a wrong purpose; as sweetmeats in a foul stomach
produce bile. Now observe,
1. There was policy in the management of this address, that
they put their mother on to present it, that it might be
looked upon as her request, and not theirs. Though proud
people think well of themselves, they would not be thought
to do so, and therefore affect nothing more than a show of
humility (Colossians 2:18), and others must be put on to
court that honor for them, which they are ashamed to court
for themselves. The mother of James and John was Salome, as
appears by comparing Chapter 27:61, with Mark 15:40. Some
think she was daughter of Cleophas or Alpheus, and sister or
cousin german to Mary the mother of our Lord. She was one of
those women that attended Christ, and ministered to him; and
they thought she had such an interest in him, that he could
deny her nothing, and therefore they made her their
advocate. Thus when Adonijah had reasonable request to make
to Solomon, he put Bathsheba on to speak for him. It was
their mother's weakness thus to become that tool of their
ambition, which she should have given a check to. Those that
are wise and good, would not be seen in an ill-favored
thing. In gracious requests, we should learn this wisdom, to
desire the prayers of those that have an interest at the
throne of grace; we should beg of our praying friends to
pray for us, and reckon it a real kindness.
It was likewise policy to ask first for a general grant,
that he would do a certain thing for them, not in faith, but
in presumption, upon that general promise; Ask, and it shall
be given you; in which is implied this qualification of our
request, that it be according to the revealed will of God,
otherwise we ask and have not, if we ask to consume it upon
our lusts, James 4:3.
2. There was pride at the bottom of it, a proud conceit of
their own merit, a proud contempt of their brethren, and a
proud desire of honor and preferment; pride is a sin that
most easily besets us, and which it is hard to get clear of.
It is a holy ambition to strive to excel others in grace and
holiness; but it is a sinful ambition to covet to exceed
others in pomp and grandeur. Seeks thou great things for
thyself, when thou hast just now heard of thy Master's being
mocked, and scourged, and crucified? For shame! Seek them
not, Jeremiah 45:5.
II. Christ's answer to this address (verses 22, 23),
directed not to the mother, but to the sons that set her on.
Though others be our mouth in prayer, the answer will be
given to us according as we stand effected. Christ's answer
is very mild; they were overtaken in the fault of ambition,
but Christ restored them with the spirit of meekness.
Observe,
1. How he reproved the ignorance and error of their
petition; Ye know not what ye ask. (1.) They were much in
the dark concerning the kingdom they had their eye upon;
they dreamed of a temporal kingdom, whereas Christ's kingdom
is not of this world. They knew not what it was to sit on
his right hand, and on his left; they talked of it as blind
men do of colors. Our apprehensions of that glory which is
yet to be revealed, are like the apprehensions which a child
has of the preferments of grown men. If at length, through
grace, we arrive at perfection, we shall then put away such
childish fancies: when we come to see face to face, we shall
know what we enjoy; but now, alas, we know not what we ask;
we can but ask for the good as it lies in the promise, Titus
1:2. What it will be in the performance, eye has not seen,
nor ear heard. (2.) They were much in the dark concerning
the way to that kingdom. They know not what they ask, who
ask for the end, but overlook the means, and so put asunder
what God has joined together. The disciples thought, when
they had left what little all they had for Christ, and had
gone about the country awhile preaching the gospel of the
kingdom, all their service and sufferings were over, and it
was now time to ask, What shall we have? As if nothing were
now to be looked for but crowns and garlands; whereas there
were far greater hardships and difficulties before them than
they had yet met with. They imagined their warfare was
accomplished when it was scarcely begun, and they had yet
but run with the footmen. They dream of being in Canaan
presently, and consider not what they shall do in the
swellings of Jordan. Note, [1.] We are all apt, when we are
but girding on the harness, to boast as though we had put it
off. [2.] We know not what we ask, when we ask for the glory
of wearing the crown, and ask not for grace to bear the
cross in our way to it.
2. How he repressed the vanity and ambition of their
request. They were pleasing themselves with the fancy of
sitting on his right hand, and on his left, in great state;
now, to check this, he leads them to the thoughts of their
sufferings, and leaves them in the dark about their glory.
(1.) He leads them to the thoughts of their sufferings,
which they were not so mindful of as they ought to have
been. They looked so earnestly upon the crown, the prize,
that they were ready to plunge headlong and unprepared into
the foul way that led to it; and therefore he thinks it
necessary to put them in mind of the hardships that were
before them, that they might be no surprise or terror to
them.
Observe, [1.] How fairly he puts the matter to them,
concerning these difficulties (verse 22); "You would stand
candidates for the first post of honor in the kingdom; but
are you able to drink of the cup that I shall drink of? You
talk of what great things you must have when you have done
your work; but are you able to hold out to the end of it?"
Put the matter seriously to yourselves. These same two
disciples once knew not what manner of spirit they were of,
when they were disturbed with anger, Luke 9:55; and now they
were not aware what was amiss in their spirits when they
were lifted up with ambition. Christ sees that pride in us
which we discern not in ourselves.
Note, First, That to suffer for Christ is to drink of a cup,
and to be baptized with a baptism. In this description of
sufferings, 1. It is true, that affliction doth abound. It
is supposed to be a bitter cup, that is drunk of, wormwood
and gall, those waters of a full cup, that are wrung out to
God's people (Psalm 43:10); a cup of trembling indeed, but
not of fire and brimstone, the portion of the cup of wicked
men, Psalm 11:6. It is supposed to be a baptism, a washing
with the waters of affliction; some are dipped in them; the
waters compass them about even to the soul (Jonah 2:5);
others have but a sprinkling of them; both are baptism, some
are overwhelmed in them, as in a deluge, others ill wet, as
in a sharp shower. But, 2. Even in this, consolation doth
more abound. 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); and it is
full of mixture, Psalm 75:8. It is but a baptism; if dipped,
that is the worst of it, not drowned; perplexed, but not in
despair. Baptism is an ordinance by which we join ourselves
to the Lord in covenant and communion; and so is suffering
for Christ, Ezekiel 29:37; Isaiah 48:10. Baptism is "an
outward and visible sign of an inward and spiritual grace;"
and so is suffering for Christ, for unto us it is given,
Philippians 1:29.
Secondly, It is to drink of the same cup that Christ drank
of, and to be baptized with the same baptism that he was
baptized with. Christ is beforehand with us in suffering,
and in that as in other things left us an example. 1. It
bespeaks the condescension of a suffering Christ, that he
would drink of such a cup (John 18:11), nay, and such a
brook (Psalm 110:7), and drink so deep, and yet so
cheerfully; that he would be baptized with such a baptism,
and was so forward to it, Luke 12:50. It was much that he
would be baptized with water as a common sinner, much more
with blood as an uncommon malefactor. But in all this he was
made in the likeness of sinful flesh, and was made sin for
us. 2. It bespeaks the consolation of suffering Christians,
that they do but pledge Christ in the bitter cup, are
partakers of his sufferings, and fill up that which is
behind of them; we must therefore arm ourselves with the
same mind, and go to him without the camp.
Thirdly, It is good for us to be often putting it to
ourselves, whether we are able to drink of this cup, and to
be baptized with this baptism. We must expect suffering, and
not look upon it as a hard thing to suffer well and as
becomes us. Are we able to suffer cheerfully, and in the
worst of times still to hold fast our integrity? What can we
afford to part with for Christ? How far will we give him
credit? Could I find in my heart to drink of a bitter cup,
and to be baptized with a bloody baptism, rather than let go
my hold of Christ? The truth is, Religion, if it be worth
any thing, is worth every thing; but it is worth little, if
it be not worth suffering for. Now let us sit down, and
count the cost of dying for Christ rather than denying him,
and ask, Can we take him upon these terms?
[2.] See how boldly they engage for themselves; they said,
We are able, in hopes of sitting on his right hand, and on
his left; but at the same time they fondly hoped that they
should never be tried. As before they knew not what they
asked, so now they knew not what they answered. We are able;
they would have done well to put in, "Lord, by thy strength,
and in thy grace, we are able, otherwise we are not." But
the same that was Peter's temptation, to be confident of his
own sufficiency, and presume upon his own strength, was here
the temptation of James and John; and it is a sin we are all
prone to. They knew not what Christ's cup was, nor what his
baptism, and therefore they were thus bold in promising for
themselves. But those are commonly most confident, that are
least acquainted with the cross.
[3.] See how plainly and positively their sufferings are
here foretold (verse 23); Ye shall drink of my cup.
Sufferings foreseen will be the more easily borne,
especially if looked upon under a right notion, as drinking
of his cup, and being baptized with his baptism. Christ
began in suffering for us, and expects we should pledge him
in suffering for him. Christ will have us know the worst,
that we may make the best of our way to heaven; Ye shall
drink; that is, ye shall suffer. James drank the bloody cup
first of all the apostles, Acts 12:2. John, though at last
he died in his bed, if we may credit the ecclesiastical
historians, yet often drank of this bitter cup, as when he
was banished into the isle of Patmos (Revelation 1:9), and
when (as they say) at Ephesus he was put into a caldron of
boiling oil, but was miraculously preserved. He was, as the
rest of the apostles, in deaths often. He took the cup,
offered himself to the baptism, and it was accepted.
(2.) He leaves them in the dark about the degrees of their
glory. To carry them cheerfully through their sufferings, it
was enough to be assured that they should have a place in
his kingdom. The lowest seat in heaven is an abundant
recompense for the greatest sufferings on earth. But as to
the preferments there, it was not fit there should be any
intimation given for whom they were intended; for the
infirmity of their present state could not bear such a
discovery with any evenness; "To sit on my right hand and on
my left is not mine to give, and therefore it is not for you
to ask it or to know it; but it shall be given to them for
whom it is prepared of my Father." Note, [1.] It is very
probable that there are degrees of glory in heaven; for our
Savior seems to allow that there are some that shall sit on
his right hand and on his left, in the highest places. [2.]
As the future glory itself, so the degrees of it, are
purposed and prepared in the eternal counsel of God; as the
common salvation, so the more peculiar honors, are
appointed, the whole affair is long since settled, and there
is a certain measure of the stature, both in grace and
glory, Ephesians 4:13. [3.] Christ, in dispensing the fruits
of his own purchase, goes exactly by the measures of his
Father's purpose; It is not mine to give, save to them (so
it may be read) for whom it is prepared. Christ has the sole
power of giving eternal life, but then it is to as many as
were given him, John 17:2. It is not mine to give, that is,
to promise now; that matter is already settled and
concerted, and the Father and Son understand one another
perfectly well in this matter. "It is not mine to give to
those that seek and are ambitious of it, but to those that
by great humility and self-denial are prepared for it."
III. Here are the reproof and instruction which Christ gave
to the other ten disciples for their displeasure at the
request of James and John. He had much to bear with in them
all, they were so weak in knowledge and grace, yet he bore
their manners.
1. The fret that the ten disciples were in (verse 24). They
were moved with indignation against the two brethren; not
because they were desirous to be preferred, which was their
sin, and for which Christ was displeased with them, but
because they were desirous to be preferred before them,
which was a reflection upon them. Many seem to have
indignation at sin; but it is not because it is sin, but
because it touches them. They will inform against a man that
swears; but it is only if he swear at them, and affront
them, not because he dishonors God. These disciples were
angry at their brethren's ambition, though they themselves,
bay because they themselves, were as ambitious. Note, It is
common for people to be angry at those sins in others which
they allow of and indulge in themselves. Those that are
proud and covetous themselves do not care to see others so.
Nothing makes more mischief among brethren, or is the cause
of more indignation and contention, than ambition, and
desire of greatness. We never find Christ's disciples
quarreling, but something of this was at the bottom of it.
2. The check that Christ gave them, which was very gentle,
rather by way of instruction what they should be, than by
way of reprehension for what they were. He had reproved this
very sin before (Chapter 18:3), and told them they must be
humble as little children; yet they relapsed into it, and
yet he reproved them for it thus mildly.
He called them unto him, which intimates great tenderness
and familiarity. He did not, in anger, bid them get out of
his presence, but called them, in love, to come into his
presence: for therefore he is fit to teach, and we are
invited to learn of him, because he is meek and lowly in
heart. What he had to say concerned both the two disciples
and the ten, and therefore he will have them all together.
And he tells them, that, whereas they were asking which of
them should have dominion a temporal kingdom, there was
really no such dominion reserved for any of them. For,
(1.) They must not be like the princes of the Gentiles.
Christ's disciples must not be like Gentiles, no not like
princes of the Gentiles. Principality doth no more become
ministers than Gentiles doth become Christians.
Observe, [1.] What is the way of the princes of the Gentiles
(verse 25); to exercise dominion and authority over their
subjects, and (if they can but win the upper hand with a
strong hand) over one another too. That which bears them up
in it is, that they are great, and great men think they may
do any thing. Dominion and authority are the great things
which the princes of the Gentiles pursue, and pride
themselves in; they would bear sway, would carry all before
them, have every body truckle to them, and every sheaf bow
to theirs. They would have it cried before them, Bow the
knee; like Nebuchadnezzar, who slew, and kept alive, at
pleasure.
[2.] What is the will of Christ concerning his apostles and
ministers, in this matter.
First, "It shall not be so among you. The constitution of
the spiritual kingdom is quite different from this. You are
to teach the subjects of this kingdom, to instruct and
beseech them, to counsel and comfort them, to take pains
with them, and suffer with them, not to exercise dominion or
authority over them; you are not to lord it over God's
heritage (1 Peter 5:3), but to labor in it." This forbids
not only tyranny, and abuse of power, but the claim or use
of any such secular authority as the princes of the Gentiles
lawfully exercise. So hard is it for vain men, even good
men, to have such authority, and not to be puffed up with
it, and do more hurt than good with it, that our Lord Jesus
saw fit wholly to banish it out of his church. Paul himself
disowns dominion over the faith of any, 2 Corinthians 1:24.
The pomp and grandeur of the princes of the Gentiles ill
become Christ's disciples. Now, if there were no such power
and honor intended to be in the church, it was nonsense for
them to be striving who should have it. They knew not what
they asked.
Secondly, How then shall it be among the disciples of
Christ? Something of greatness among them Christ himself had
intimated, and here he explains it; "He that will be great
among you, that will be chief, that would really be so, and
would be found to be so at last, let him be your minister,
your servant," verses 26, 27. Here observe, 1. That it is the
duty of Christ's disciples to serve one another, for mutual
edification. This includes both humility and usefulness. The
followers of Christ must be ready to stoop to the meanest
offices of love for the good one of another, must submit one
to another (1 Peter 5:5; Ephesians 5:21), and edify one
another (Romans 14:19), please one another for good, Romans
15:2. The great apostle made himself every one's servant;
see 1 Corinthians 9:19. 2. It is the dignity of Christ's
disciples faithfully to discharge this duty. The way to be
great and chief is to be humble and serviceable. Those are
to be best accounted of, and most respected, in the church,
and will be so by all that understand things aright; not
those that are dignified with high and mighty names, like
the names of the great ones of the earth, that appear in
pomp, and assume to themselves a power proportionate, but
those that are most humble and self-denying, and lay out
themselves most to do good, though to the diminishing of
themselves. These honor God most, and those he will honor.
As he must become a fool that would be wise, so he must
become a servant that would be chief. St. Paul was a great
example of this; he labored more abundantly than they all,
made himself (as some would call it) a drudge to his work;
and is not he chief? Do we not by consent call him the great
apostle, though he called himself less than the least? And
perhaps our Lord Jesus had an eye to him, when he said,
There were last that should be first; for Paul was one born
out of due time (1 Corinthians 15:8); not only the youngest
child of the family of the apostles, but a posthumous one,
yet he became greatest. And perhaps he it was for whom the
first post of honor in Christ's kingdom was reserved and
prepared of his Father, not for James who sought it; and
therefore just before Paul began to be famous as an apostle,
Providence ordered it so that James was cut off (Acts 12:2),
that in the college of the twelve Paul might be substituted
in his room.
(2.) They must be like the Master himself; and it is very
fit that they should, that, while they were in the world,
they should be as he was when he was in the world; for to
both the present state is a state of humiliation, the crown
and glory were reserved for both in the future state. Let
them consider that the Son of Man came not to be ministered
to, but to minister, and to give his life a ransom for many,
verse 28. Our Lord Jesus here sets himself before his
disciples as a pattern of those two things before
recommended, humility, and usefulness.
[1.] Never was there such an example of humility and
condescension as there was in the life of Christ, who came
not to be ministered unto, but to minister. When the Son of
God came into the world, his Ambassador to the children of
men, one would think he should have been ministered to,
should have appeared in an equipage agreeable to his person
and character; but he did not so; he made no figure, had no
pompous train of state-servants to attend him, nor was he
clad in robes of honor, for he took upon him the form of a
servant. He was indeed ministered to as a poor man, which
was a part of his humiliation; there were those that
ministered to him of their substance (Luke 8:2, 3); but he
was never ministered to as a great man; he never took state
upon him, was not waited on at table; he once washed his
disciples' feet, but we never read that they washed his
feet. He came to minister help to all that were in distress;
he made himself a servant to the sick and diseased; was as
ready to their requests as ever any servant was at the beck
of his master, and took as much pains to serve them; he
attended continually to this very thing, and denied himself
both food and rest to attend to it.
[2.] Never was there such an example of beneficence and
usefulness as there was in the death of Christ, who gave his
life a ransom for many. He lived as a servant, and went
about doing good; but he died as a sacrifice, and in that he
did the greatest good of all. He came into the world on
purpose to give his life a ransom; it was first in his
intention. The aspiring princes of the Gentiles make the
lives of many a ransom for their own honor, and perhaps a
sacrifice to their own humor. Christ doth not do so; his
subjects' blood is precious to him, and he is not prodigal
of it (Psalm 72:14); but on the contrary, he gives his honor
and life too ransom for his subjects. Note, First, Jesus
Christ laid down his life for a ransom. Our lives were
forfeited into the hands of divine justice by sin. Christ,
by parting with his life, made atonement for sin, and so
rescued ours; he was made sin, and a curse for us, and died,
not only for our good, but in our stead, Acts 20:28; 1 Peter
1:18, 19. Secondly, It was a ransom for many, sufficient for
all, effectual for many; and, if for many, then, says the
poor doubting soul, "Why not for me?" It was for many, that
by him many may be made righteous. These many were his seed,
for which his soul travailed (Isaiah 53:10, 11); for many,
so they will be when they come all together, though now they
appear but a little flock.
Now this is a good reason why we should not strive for
precedence, because the cross is our banner, and our
Master's death is our life. It is a good reason why we
should study to do good, and, in consideration of the love
of Christ in dying for us, not hesitate to lay down our
lives for the brethren, 1 John 3:16. Ministers should be
more forward than others to serve and suffer for the good of
souls, as blessed Paul was, Acts 20:24; Philippians 2:17.
The nearer we are all concerned in, and the more we are
advantaged by, the humility and humiliation of Christ, the
more ready and careful we should be to imitate it.
Sight Given to the Blind.
Matthew 20:29-34 --
29 And as they departed from Jericho, a
great multitude followed him. 30 And, behold, two blind men
sitting by the way side, when they heard that Jesus passed
by, cried out, saying, Have mercy on us, O Lord, thou Son of
David. 31 And the multitude rebuked them, because they
should hold their peace: but they cried the more, saying,
Have mercy on us, O Lord, thou Son of David. 32 And Jesus
stood still, and called them, and said,
What will ye that I
shall do unto you? 33 They say unto him, Lord, that our eyes
may be opened. 34 So Jesus had compassion on them, and
touched their eyes: and immediately their eyes received
sight, and they followed him.
We have here an account of the cure of two poor blind
beggars; in which we may observe,
I. Their address to Christ, verses 29, 30. And in this,
1. The circumstances of it are observable. It was as Christ
and his disciples departed from Jericho; of that devoted
place, which was rebuilt under a curse, Christ took his
leave with this blessing, for he received gifts even for the
rebellious. It was in the presence of a great multitude that
followed him; Christ had a numerous, though not a pompous,
attendance, and did good to them, though he did not take
state to himself. This multitude that followed him for
loaves, and some for love, some for curiosity, and some in
expectation of his temporal reign, which the disciples
themselves dreamed of, very few with desire to be taught
their duty; yet, for the sake of those few, he confirmed his
doctrine by miracles wrought in the presence of great
multitudes; who, if they were not convinced by them, would
be the more inexcusable. Two blind men concurred in their
request; for joint-prayer is pleasing to Christ, Chapter
18:19. These joint-sufferers were joint-suitors; being
companions in the same tribulation, they were partners in
the same supplication. Note, It is good for those that are
laboring under the same calamity, or infirmity of body or
mind, to join together in the same prayer to God for relief,
that they may quicken one another's fervency, and encourage
one another's faith. There is mercy enough in Christ for all
the petitioners. These blind men were sitting by the
way-side, as blind beggars used to do. Note, Those that
would receive mercy from Christ, must place themselves there
where his out-goings are; where he manifests himself to
those that seek him. It is good thus to way-lay Christ, to
be in his road.
They heard that Jesus passed by. Though they were blind,
they were not deaf. Seeing and hearing are the learning
senses. It is a great calamity to want either; but the
defect of one may be, and often is, made up in the acuteness
of the other; and therefore it has been observed by some as
an instance of the goodness of Providence, that none were
ever known to be born both blind and deaf; but that, one way
or other, all are in a capacity of receiving knowledge.
These blind men had heard of Christ by the hearing of the
ear, but they desired that their eyes might see him. When
they heard that Jesus passed by, they asked no further
questions, who were with him, or whether he was in haste,
but immediately cried out. Note, It is good to improve the
present opportunity, to make the best of the price now in
the hand, because, if once let slip, it may never return;
these blind men did so, and did wisely; for we do not find
that Christ ever came to Jericho again. Now is the accepted
time.
2. The address itself is more observable; Have mercy on us,
O Lord, thou Son of David, repeated again, verse 31. Four
things are recommended to us for an example in this address;
for, though the eye of the body was dark, the eye of the
mind was enlightened concerning truth, duty, and interest.
(1.) Here is an example of importunity in prayer. They cried
out as men in earnest; men in want are earnest, of course.
Cold desires do but beg denials. Those that would prevail in
prayer, must stir up themselves to take hold on God in duty.
When they were discountenanced in it, they cried the more.
The stream of fervency, if it be stopped, will rise and
swell the higher. This wrestling with God in prayer, and
makes us the fitter to receive mercy; for the more it is
striven for, the more it will be prized and thankfully
acknowledged.
(2.) Of humility in prayer; in that word, Have mercy on us,
not specifying the favor, or prescribing what, much less
pleading merit, but casting themselves upon, and referring
themselves cheerfully to, the Mediator's mercy, in what way
he pleases; "Only have mercy." They ask not for silver and
gold, though they were poor, but mercy, mercy. This is that
which our hearts must be upon, when we come to the throne of
grace, that we may find mercy, Hebrews 4:16; Psalm 130:7.
(3.) Of faith in prayer; in the title they gave to Christ,
which was in the nature of a plea; O Lord, thou Son o David;
they confess that Jesus Christ is Lord, and therefore had
authority to command deliverance for them. Surely it was by
the Holy Ghost that they called Christ Lord, 1 Corinthians
12:3. Thus they take their encouragement in prayer from his
power, as in calling him the Son of David they take
encouragement from his goodness, as Messiah, of whom so many
kind and tender things had been foretold, particularly his
compassion to the poor and needy, Psalm 72:12, 13. It is of
excellent use, in prayer, to eye Christ in the grace and
glory of his Messiahship; to remember that he is the Son of
David, whose office it is to help, and save, and to plead it
with him.
(4.) Of perseverance in prayer, notwithstanding
discouragement. The multitude rebuked them, as noisy,
clamorous, and impertinent, and bid them hold their peace,
and not disturb the Master, who perhaps at first himself
seemed not to regard them. In following Christ with our
prayers, we must expect to meet with hindrances and manifold
discouragements from within and from without, something or
other that bids us hold our peace. Such rebuke are
permitted, that faith and fervency, patience and
perseverance, may be tried. These poor blind men were
rebuked by the multitude that followed Christ. Note, the
sincere and serious beggars at Christ's door commonly meet
with the worst rebukes from those that follow him but in
pretence and hypocrisy. But they would not be beaten off so;
when they were in pursuit of such a mercy, it was no time to
compliment, or to practice a timid delicacy; no, they cried
the more. Note, Men ought always to pray, and not to faint;
to pray with all perseverance (Luke 18:1); to continue in
prayer with resolution, and not to yield to opposition.
II. The answer of Christ to this address of theirs. The
multitude rebuked them; but Christ encouraged them. It were
sad for us, if the Master were not more kind and tender than
the multitude; but he loves to countenance those with
special favor, that are under frowns, and rebukes, and
contempt from men. He will not suffer his humble supplicants
to be run down, and put out of countenance.
1. He stood still, and called them, verse 32. He was now
going up to Jerusalem, and was straitened till his work
there was accomplished; and yet he stood still to cure these
blind men. Note, When we are ever so much in haste about any
business, yet we should be willing to stand still to do
good. He called them, not because he could not cure them at
a distance, but because he would do it in the most obliging
and instructive way, and would countenance weak but willing
patients and petitioners. Christ not only enjoins us to
pray, but invites us; holds out the golden scepter to us,
and bids us come touch the top of it.
2. He enquired further into their case; What will ye that I
shall do unto you? This implies, (1.) A very fair offer;
"Here I am; let me know what you would have, and you shall
have it." What would we more? He is able to do for us, and
as willing as he is able; Ask, and it shall be given you.
(2.) A condition annexed to this offer, which is a very easy
and reasonable one--that they should tell him what they
would have him do for them. One would think this a strange
question, any one might tell what they would have. Christ
knew well enough; but he would know it from them, whether
they begged only for alms, as from a common person, or for a
cure, as from the Messiah. Note, It is the will of God that
we should in every thing make our requests known to him by
prayer and supplication; not to inform or move him, but to
qualify ourselves for the mercy. The waterman in the boat,
who with his hook takes hold of the shore, does not thereby
pull the shore to the boat, but the boat to the shore. So in
prayer we do not draw the mercy to ourselves, but ourselves
to the mercy.
They soon made known their request to him, such a one as
they never made to any one else; Lord, that our eyes may be
opened. The wants and burthens of the body we are soon
sensible of, and can readily relate; Ubi dolor, ubi
digitus--The finger promptly points to the seat of pain. O
that we were but as apprehensive of our spiritual maladies,
and could as feelingly complain of them, especially our
spiritual blindness! Lord, that the eyes of our mind may be
opened! Many are spiritually blind, and yet say they see,
John 9:41. Were we but sensible of our darkness, we should
soon apply ourselves to him, who alone has the eye-salve,
with this request, Lord, that our eyes may be opened.
3. He cured them; when he encouraged them to seek him, he
did not say, Seek in vain. What he did was an instance,
(1.) Of his pity; He had compassion on them. Misery is the
object of mercy. They that are poor and blind are wretched
and miserable (Revelation 3:17), and the objects of
compassion. It was the tender mercy of our God, that gave
light and sight to them that sat in darkness, Luke 1:78, 79.
We cannot help those that are under such calamities, as
Christ did; but we may and must pity them, as Christ did,
and draw out our soul to them.
(2.) Of his power; He that formed
the eye, can he not heal it? Yes, he can, he did, he did it
easily, he touched their eyes; he did it effectually,
Immediately their eyes received sight. Thus he not only
proved that he was sent of God, but showed on what errand he
was sent--to give sight to those that are spiritually blind,
to turn them from darkness to light.
Lastly, These blind men, when they
had received sight, followed him. Note, None follow Christ
blindfold. He first by his grace opens men's eyes, and so
draws their hearts after him. They followed Christ, as his
disciples, to learn of him, and as his witnesses,
eye-witnesses, to bear their testimony to him and to his
power and goodness. The best evidence of spiritual
illumination is a constant inseparable adherence to Jesus
Christ as our Lord and Leader.
Friday Study Ministries
www.FridayStudy.org
Ron@FridayStudy.org
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